lir^^ .^
A,^'
'■^-^ A
i\^'
X
f~^-J%^
LIBRA.RY
Theological Seminary
PRINCETON, N.J.
Crtse, .rrr^ -TTTT :..:.:.
Shelf, f^y I J Se.c.tn
TiooU, >/• -^ No. ,
SERMONS
O N T H E
Following Subjects.
VIZ.
God no refpefler of perfons.
The fcripture dodrine of juftifi- cation explained.
Moral refleftions on the hiftory
Oijofeph,
Of the natural relation of men to God, and their common tie to each other.
Of Murder, and the vices and cuftoms leading to it.
Of Duels, and Self-murder.
On the example and moral cha- rafter of Chrift.
The nature of a heavenly con» verfation explained.
On incredulity, and the morality of Faith.
The different characters of true Religion, and Ehthufiafra.
Of theft, fraud, and extortion*
The doftrine of a particular Pro- vidence confidered.
Of the unity of God, and the Jevjijh theocracy.
On the feventh commandment.
By JAMES FOSTER.
Vo L U M E III.
L 0 N D 0 N:
Printed for J. Noon, at the White-Hart in Cheapft^ey near Mercers-Chapel', and A. Millar, oppofite to AT^rM^W- Street mih^ Strand. MDCCXLIV.
THE
C O N T E
G
T S.
SERMON I. pip— — O D no reipeder of Perfons.
;V^^'
Rom, ii, ii.
For there is no refpeB of perjom with God.
S E R M. IL p. 25
The Scripture docSrine of Juflification explained.
Rom. X. 3.
For they being ignorant of God's Righte-^
oufnefs, and going about to ejiablijh their
own Righteoufnefsy have not fubmitted
themfehes unto the Righteoufnefs of God,
A 2 S E R M.
CONTENTS.
S E R M. m. p. 51
Moral Refledions on the hiflory of Jofepk
Gen. xxxix. 9.
— How then can I do this great Wickednefs^ and Jin againjl God?
S E R M. IV. p. js
Of the natural relation of men to God, and their common tie to each other.
Acts xvii. 28. ^^For we are alfo his Offspring,
S E R M. V. p. 97
Of Murder, and the cuftoms and vices leading to it.
ExoD. XX. 13. 7hou Jhalt not kill.
S E R M. VI. p. 123
Of Duels, and Self- Murder.
ExoD. XX. 13.
Thou Jhalt not kill.
SERM,
CONTENTS.
S E R M. VII. and VIII. p. 1 59
On the Example, and moral Charadler of Christ.
I Pet. H. 21.
— Leaving us an Example^ that ye Jhould follow his Steps. If S E R M. IX. p. 211
Of Incredulity, and the Morality of Faith.
John xx. 29.
'-^Blejed are they that have not feen^ and yet have believed.
S E R M. X. p. 231
The nature of an heavenly Converfation explained.
Philipp. iii. 20. For our Converfation is in Heaven.^
S E R M. XI. p. 255
The different Charaders of true Religion, and Enthufiafm.
John
CONTENTS-
John iii. 8.
7he Wind bloweth where it lijietb^ and thou hearejl the Sound thereof^ but ca?tjl not tell whence it cometh^ and whither it goeth : So is every one^ that is born of the Spirit.
S E R M. XII, p. 291
Of Theft, Fraud, and Extortion.
ExoD. XX, 15. T[hou Jljalt not JleaL
SERM. XIII. XIV, p. 319
The Dodlrine of a particular Providence confidered.
Rev. xix. 6.
— Alleluia : For the Lord God omnipotent reigneth.
SERM. XV. p. 359
Of the Unity of God, and the Jewifi Theocracy.
ExoD.
m
CONTENTS.
EXOD. XX. I, 2, 3.
jind Godfpake all thefe words^ faying • 1 am the Lord thy Gody who have brought thee out of the land of Egypt, out of the houfe of bondage — Thou Jhalt have no other Gods before me,
S E R M. XVI. p. 391
On the Seventh Commandment.
ExoD. XX. 14. Thou Jhalt not commit Adultery >
n s^/ T
THEOLOGICil
%
SER-
z God no refpeuier of perfons.
SeRM, him, and think WOTthlly and honourably I. of his works and government. — But this
^^^^r^ ahie is not fufficient: For we may all a- g;ree in acknowledging the general attribute ^ and charaBers of the Deity, and flill en- tertain very falfe and reproachful notions of him, for want of having a juft fenfc -of what is included in each of thefe gene- ral charaders, and explaining them in a right manner. If, for example, we frame fuch an idea of his goodnefs and juflice as is confiftent with tyranny and opprejjion^ or reconcile his being no refpeder of perfons> with real partiality and arbitrary proceed- ing, we ufe good words it muft be allow- ed ; but our fenti'ments are corrupted and dangerous. And what ufeful end can it anfvver, to fpeak of the maker and fu- preme governour of the world, in decent aud rejpe5lful terms, if for want of know- ing what is implyedy in the proportions we afTcnt to, and tracing; them throuo;h their natural confequcnces ^ we maintain other principles that are diredly repugnant to them ? To what purpofe is it, to have learnt a language that wc do not rightly un- dsrftand, to believe the infinite Being to
be
God no refpecrer of perfons. 5
be both merciful and cruel:, wife and capri- SerM. cious^ equitable and partial ; and, in fliort, !• to fancy that contradiBions are true, which, in reality, deftroy each other ? Such in- adequate conceptions, and incoherencies of thb-ight, to muft pervert the fenfe^ and in a great degree fruftrate the influence^ of the befl: of principles.
And the ;;;/yi:^/<?/} refulting from It, with refpeifl to that facred and immutable part of the divine charader, which I defign to confider in the following difcourfe, are no- torious and undeniable. For as on the one hand, either through ignorance of the itt^ tent and uje of particular operations of providence, or of what is implyed in this certain diflate of the light of nature, * that ^ God is no refpeder of perfons,' many frivolous and iveak objections have beeri Harted not only againft rei^elatiou^ but a- gainft ^. providence^ and confequentiy againft religion in general : So, on the other, chrif" tiam themfelves have too often let rafh and impertinent cavillers at work, by ex- torting flrangb dodlrihes from metaphors ^ni peculiar idioms offpeech, the meaning of which they were altogether unacquainted B 2 with 5
4 God /JO refpeuier of perfons.
Serm. with ; by extending what is applied by thS I. writers of the New Teliament, only to
^^"^''"^ fome fpccial cafes, to other cafes of a quite diffcrejit kind ; and, in a word, by not adhering to plain general principles^ like that mentioned in the text, as the only fare ground and ftandard of their opinions and reafonings — with which obfcure and dubious pafluges muft always be made to correfpond, 1 therefore proceed.
First, To explain the propofition it- felf, (that there is no refped of perfons with God.)
Secondly, I fliall (liew, what conclu- fions and injerenccs may fairly be deduced from it. And,
In the third place, point out the re- ligious and moral ulcs, to which fucli re- ikxions and inquiries as thefe are naturally adapted.
The first thing is, to explain the propofition laid down by St. PW, '' that '* there is no refpect of perfons with God."
And
God no rcfpeticr of per fans. 5
And in order to the explication of thisSERM, fubjcft, and to remove the mofl material I. difficulties by which the injudicious or the "^"^^^ artful, may cloud and perplex ity it will be proper for us to confider^ that God may be juftly reprefented in two different views, i^s the original proprietor and lord of na- ture, and as the ;;;^r^/ govei-nour and judge of the world : Or, which amounts to the fame, either as wijely and freely dijflribu- ting \i\s gifts ^ to which his creatures couI4 not poffibly have an antecedent claim ; or :!iS judicially difpenfing rewards and punifh- ments. — Let us then, in the fir ft place, confider God as the fupreme and fovereign difpofer of all things, voluntarily diftribu- ting^//?i to his creatures 5 in which light he muft be abfolutely independent^ and ac- countable to none. And this will enable us to account for innumerable cafes^ w^hich the ignorance, difccntent, and^ cavilling temper of mankind have render'd confus'd and intricate, and prefumptuoufly taxed with partiality. For under this head will be comprehended moft of the prefent cir- cumftances of human life, and all thofe varieties and feeming inequalities^ in the B 3 con-
6 God no refpe^er oj 'perfom.
Serm. condition of man, v/hich we are fo apt I- to complain of. The gifts of God are of 'a vafl extent, but not fubjed: to the fame rides as his judicial alls : And this diJlinC" tion muft always be remember'd, and ap- plied to every particular cafe that we are inquiring into 3 otherways we fhall both difparage his munificence^ and blindly cen- fure his government.
As being itfelf, fo every faculty with which we are indued, was originally the gift of God. All fuperior capacities of mind, and every dijlinguifhing excellence of nature, are derived from his overflowing goodnefs, and the effeds of his almighty power. And 5 of confequence, all the va- rious degrees of natural perfeBion^ which appear in the rational and more exalted part of the univerfe, and the different ad- vantages for improvement, and the attain- ment of happinefs, are divine gijts ; and cannot, with the lealt propriety, be re- prefented under any i?//?^r charader. *' The " fame may be faid of \\\c ftuation of *' mankind, the age m which they live, * ' the oui'icard circmnfianccs in which tliey ^.^ were originally placed s of the difference 0 <:'? of
God 710 refpecler oj perJo??s. 7
" of their tneuns of knowledge arifing from Serm* *^ their birth ^ education^ opportunities for I. ^* getting light and inftrudion, and from *■ ih^ politenefs^ ingenuity^ and refinement^ *' or the ignorance^ rudenefs and barbarity^ " of the particular country where their *^ lot is cafe, from the incouragement \k\2X " is therein eiven to freedom of thought *^ and enquiry, or the dijficulties and oppref- '^^ fions which \i labours under, and, laflly, ^^ from the goodnefs and ufcfulnefs, or the " depravity and dangerous tendency, of the ■^ public principles that happen to prevail '' there, and are eftablifli'd by cuilomand *' authority." All thefe things, and what- ever there is befides of a like kind, which either belongs to conftitution of nature^ or is merely ov/ing to the difpofition and condud: of providence ^ are the gifts of the Creator and Prefer ver of the world: Which he was, flridly fpeaking, ujider no obliga- tion to communicate 3 and may therefore, *' confer them in what proportions^ and *^ with all the variety^ that his infinite ^' wifdom fliall think mofl: expedient."
If none are /;yW^, the diftribution of Javours is moft (?ertainly free, and at the dij^ B 4 cretion
8 God no rejpecier of perfojis.
Serm. cretion of him by whom tliey are beftowed. I. And to affert the contrary, converts what is pure bounty into a debt ; into a neceffary ai^ oi juflice : It leaves indeed no room at all for the exercife of goodnefs, nor for any obligation of the creature to its creator. But vet, in nofie of thefe inftances, can it with the lead face of reafon be imagined, that the natural and fovereign proprietor of all things ads arbitrarily, or from an un- due reJpeB of perfons ; but folely for the more compkat and extenfive difplay of his wifdoni and benignity. Being not o- bliged, in flric!! equity, to make all his creatures of the fame rank, nor confequent- ly to allot to all precifely the fame advan- tages^ and, '^ for the fame reafon, being *' not bound to make every individual^ in *' any dijlin5i [pedes of created being, cx- ^' adly eqnal with refpedl to moral excel- *' lence, and capacities for knowledge and '' happinefs:" He has in fadt exprefled his goodnefs to alL but at the fame time ordained and fixed a beautiful and moll: adm/irable divcrfuy ; which, as it was a confideration of ic/yiW; only, he mufl be at fall liberty to do.
Ignq-
God no refpefier of perfons. 9
Ignorance and fuperficial conceptions Serm. have generally this effeft, to make men I. captious and impertinently inquiiitive, as well as prefumptuous andr/^; in their cen- tres. We are apt to condemn not only what ^z plainly fee to be wrong, but every method of conducS which we cannot tho- roughly and diftindlly explain. And this is grounded on a principle that the pride of human nature feems to be extreamly fond of, tho' it be too abfurd to be openly avowed and defended, and that is, that every defign and operation of divine pro- vidence, that is in itjelfiix. and reafonable; muft appear to us to be fit and reafonable ; or, in other words, that all the Jprings^ and cauJeSy and iijes of it, muft be particu- larly known and perceived by us : And if we cannot ajjign the juft and proper rea- fons for it, we refle(ffc i)o further, bat draw
this conclufion all at once that there is
neither reajbn, nor ^wijaom, in it. Whereas our own little experience of what paffes among ourfelves, and the fcanfy traU of obfervation to which we are at prefent confined, may juftly be expcdted to teach us greater mode fly. For as the fchemes
and
1 o God no refpcEier of perfons.
Serm, and deligns of feme 7ften are quite impene- I. trable by others^ we may fairly fuppofe,
'^^^ judging by the rule of analogy ^ which in this cafe can hardly deceive us, that the de- figns of fome fuperior beings^ tho' perfectly right and well-condudted, may be equally impenetrable by the idfeft of mankind ; And if we carry this neceflary analogy, and correfpondence of things in tlie courfc of nature, ftill higher, it will follow, that the vaft defigns of an vifimte mind in various inftances, not only ma)\ but rnuft^ be ei- ther abfolutely infcrutable, or but imper- fedly comprehended, by the mod exalted created underftanding. The end propofed may be at too great a diftance, to be clear- ly difcerned— or the means too complicat- ed, to be righdy and accurately diftinguifh- ed— and their conneBions with each other, and with the end itfelf, too minute and nice, to be traced in their proper order and influence — and yet unerring knowledge may direct every ftep, and harmGny and good be the refult of all. However, ilial- low and perplexed as our apprehenfions are, a thoughtful and curious enquirer will cafily difcover fuch appearances of wijdom
iu
God no refpcEler of perfons. 1 1
in all the more remarkable events of pro-SERM. vidence, as are fafficient both to raife ad- 1. miration, and infpire reverence and humi- ^■''^VX? lity : fufficient to filence atlmjlical objedli- cns, and fatisfy the mind /;/ general^ till either the fcene is more perfeftly difclojed^ as it frequently happens in the prefent world ) or that more improved and in- larged ftate, which reafon itfelf ftrongly prompts us to expeft hereafter, prefents us with brighter views, and enables us, by pieans of faperior capacities, to form more adequate and juft ideas of the wonderful works and government of the almighty. — In the mean time let us fix on this bajis^ that as long as we can trace tvidQutfoot^ Jteps of wifdom, tho* we are unable to uji- ravel the whole Jihe?ne, there can be no ground, in the nature of things, on which to fuppofe, that the difpofals and allot- ments of providence fpring in any degree from capricioufnefs, or an arbitrary partia- lity. For to be partial is to adl without a reafon^ from mere fancy and plea/urc ; and therefore to imagine this, while we fee, at the fame time, evident marks of a ra- tional and wife defign, is fuppofing (merely
for
1 a God 720 rejpeEier ofperfons.
Serm. for the fake of fuppofmg) that cdntxadiLiU I. om are united, and exift together in. the
'^'^^'^fawe fubjedt.
I HAVE infifted fo long on thefe things, becaufe, as was hinted before, the reafon- ing here purfued will help us to fettle very confiderable difliculties, which are chiefly indeed levelled againfl; revelation, but muft, in their confequences, overturn all religion. It is now proper to obferve, that the phrafe, reJpeB of perjbns, has principally, if not al- ways in fcripture, a ;W/Vm/ meaning. Thus
Levlt.xix.jt is u fed, Ye J]:all do no iinrighteoufnefs in judgment : TljouJl:alt not refpedt the perfon of the poor ^ nor honour the perfon of the
Deut. i. mighty. Again, Te JImU not refpedt per-
^^' fons in judgment -, which is thus explained, • Te Jhall hear the (mail as well as the great ^ ye ff:all not be afraid of the face of man : And this is exprefly faid in the 1 6th verfe, to be a charge given to the judges of the land. In another place refpe5f of perfons^ llill confined to 2i judicial fenfe, ftands to denote corruption and taking bribes^ which, as it is there faid with great eloquence,
r>cu'. jvi ^^^'^^ ^^^^ 0'^^ ^f ^^^^ "^'oifc^ and pervert the i^- icWj cf the righteous. And this like wife
is
God m refpeBer of per f on s. 13
IS the conftant notion, when it is applied Serm. to God, that there is no iniquity with the I. Lord, ?ior r effect of perjbns^ nor taking of^^""^^ gifts. I fliall only add, that thus it is evi- xix. 7. " dently ufed in the Text. The great God is confidered only in his judicial character, as the whole paffage taken together plainly fhews : For thus it ftands connected,— - l^he revelation of the righteous judgment of God^ who will render to every man according to his deeds — indignation and wrath^ tribu^ lation and anguifh^ upon every foid of man that doth evil—but glory ^ honour and peace to ever) man that worketh good -, to the yew fir/l, and alfb to the Gentile : For there is no refpe6t of perfons with God, And now, having taken fo large a compafs in explaining the propofition itfelf -,
I proceed, in the fecond place, to men- tion briefly fome important conclufions that diredly follow from it. — And, firft, if it be a certain truth that God is no refpecler of perfons^ it neceffarily follows, that there muft be fome^Ar^i^ and y//r^ way, in which all mankind may find acceptance with him ; and that this way has been in ages pafi^ h at prefent^ and will be /?/ ^^^^r^//-
ons
14 God no reJpcBer ofperfons.
Serm. ons to come, one and iht fame with refpedt I. to all nations of men, according to their
^"^V'^refpedive faculties, ftations, and opportu- nities for improvement. For if the go- vernour of the world is abfolutely inaccejjt'- ble to [o7ne of his fubjeds, while he is cle- ment and propitious to others, or favour^ and rewards thofe who are in like circum- ftances upon wiequal terms, how is it pof- fible that he fhould be an upright and im^ partial judge, when truth and equity are fo manifeftly perverted, and cannot indeed in the nature of things, upon this abfurd fuppofition, be duly and regularly adminif- tered? We are forced therefore, in order to vindicate the redtitude and honour of God's judicial proceedings, to allow, that there is one ifivariable rule of judgment with relation to ^//, fuited to the difference of their conditions and charadcrs : And this can be nothing elfe ' but the eternal * moral law, and their ading conform- ^ ably to the light and advantages\N\'\\Qh. they ^ fever ally enjoy -^ fo that reafon plainly di- reds to the fame fentiment, as St. Feter received by revelatioii in the cafe of Corne^ lius^ viz, that the mod convincing de-
monftratioii
God ho refpeSier of perfons. 15
monftration which can be given, that GodSERiv^, is no refpeBer of perfojis^ is this, that, in I. every nation^ he that feareth him^ ajidwork- ^^ eth righteoufjiefs, is accepted with him. 3i'
And from hence, again, it muft be in- ferred in the fecond place, that, by the impartial judgment of God, none will be either rewarded or punifhed on the account of mere names and outward diJlinBions ; that his favour cannot be confined to the enjoyment of certain natural or accidental privileges, nor his difpleafure be annexed to the want of them ; that neither the^tf- mily from which a pcrfon is defcended, or the country to which he belongs, nor even his religious prof e£ion^ are the ride of judg- ment ; and, of confequence, that chrifti- tins will not be accepted merely as chriftians, nor heathens rejedted merely as heathens. For no reafon can be afilgned, why refpe- ding the perfon of the noininal chriftians and condemning the heathen confider'd only as fuch ; no reafon, I fay, can be af- figned v;hy this fhould not be deemed as grofs a corruption and violation of 7iatiiral rights as accepting the rich and defpifing the poor^ in judgment. Our blefled Sa- viour
1 6 God no refpe^er of perfons.
Serm. viour therefore, that he might difcourage, I. in the mod cffedual manner, all fond and ^'"-"^'^"'"^prerumptuous confidence in titles ^nd pro- J(//ionSy and external charaBers^ exprefly affures us ; that not every one that faith Mat'Ivii. tmto him, Lord^ Lord^ fiall enter i^ito the "7* kingdom of heaven^ but he alone that doth the "will of his father who is in heaven. On the other hand, St.PWhas afferted, in the ftrongeft terms, that the God of the uni- verfe did not leave himfelf without wit- nefs, even among the idolatrous Gentiles^ i. e. not without fufficient difcoveries and teflimonies of his being and provi- dence, of his merciful difpofition to- wards all mankind, and inclination to ac- cept and reward their religious and virtu- Aasxiv. ous fervices ; in that he did good ^ and gave *^' rain from heaven and fruit fid feafons^ fill- ing their hearts with joy a?id gladnefs. And the fame Apoftle declares himfelf more fully to this purpofe in his eloquent fpeech to the Athenians^ in which this is the fum of his dodrine ; that the goodnefs of the Deity, which is fo glorioufly difplay'd in his creation and providential care of the whole human race without exception, had
God 720 refpcSier of per f on s. ly
a diredl tendency, and was indeed a^ual- Serm. iy defign'dy to lead the Gentile world to 1. worfliip and obey him, that they might ^^^^^^ render themfelves fit objefts of his appro- bation. His words are as follows : That a as xvii. God hath made of one blood all nations of * ^'^' ?jien^ to dwell upon all the face of the earth, and hath determined the times before ap- pointed^ and the bounds of their habitation ; that they Jhoiild feek the Lord, if happily they might feel after him and find him, — It appears then upon the whole, that the tender mercies of God, not only as Creator and Preferver, but as Ruler and Judge, are unlimited, and extend to all his works.
Let me add to this, that it neceflari- ly follows, from the principle laid down in the text, ''oiz. That there is no refpeB of per Jons with God, that thofe will be moft highly efteemed and honoured by him, who moft faithfully cultivate their rational powers, and make the greateft advances in moral rectitude and ufeful virtue. And this is like wife agreeable to Chrift's own parable of the talents, in which there is a moft judicious and noble •
Vol. III. C defcrip.
1 8 God no refpeBer of perfons.
SERM.defcription of the equitable diftrlbution of I» things, in the great and folemn day of general recompence. For the foundation on which the whole is built is this e^en^ tial law of equity, that every man's fu- ture reward will be in proportion to hi& improvements^ and that his muft bear a proportion to his abilities. If the Hea- then therefore, whom we will fuppofe to be the perfon that has iDUt 07ie talent^ makes a proficiency equal to that of the Chrijiian^ who is entrufled with Jive ta- lents^ he muft at the very loweji ejlimafe be intitled to the fame reward, becaufe his qualifications are the fame : — but I fhould rather think to a much fiiperior reward, becaufe his advantages were lefs, and his obftrudions and difliculties for greater ; and, confequently, his integrity and dili- gence muft have been more eminent, and, in the nature of the thing itfelf, more worthy and commendable. The profli- gate and vitious Ckrijlian likewife, as he offends againft clearer light, and more powerful motives to a better conduft, muft, upon every principle of common juftice, deferve a feverer puniii^mcnt than
the
God 720 refpecier of perfons. 1 9
the dark and uninflruBed Pagan : So that Skrm while he is captivated by evil habits, and J- indulges to uncharitablenefs, pride, or fenfuality, his being a Chrijiian is really his unhappinefs ; inftead of affording any folid ground for arrogance and oftenta- tion, and the^hope of extraordinary and peculiar favour.
The religious and ?noral ufes, to which fuch reflexions as have been offered in the foregoing difcourfe are naturally adapted, are thefe. — In thtfirft place, they infpire high and amiable thoughts of God, and reprefent him as a Being whom we can re- verence without terror y and contemplate with delight ; and remove all fuch opi- nions concerning the arbitrary capriciouf- nefs and rigor of his goverment, as render him the objed: o^ ?i fuperjlitious dread and cverjion^ and deftroy the very feeds of a genuine, fdialyYtnQr^xionznd love of him.— Another ufe of entertaining fuch appre- henfions concerning the Supreme Gover- nor and Judge of all, as have been now in- culcated, is this, — that they give us agree- able and pleafmg fentiments of the ftate of all our fellow-creatures, endowed as we C 2 are
zo God no refpeSier ofperfovs.
Serm. r^re with rational powers, and fubjed: to I. the fame univerfal authority of heaven.
^"'^■''^"'^ Whereas the thought of their being cut uff from the hope of divine favour^ and abandoned to defiriiBion and mifery^ would neceflarily create a fenfible pain,, and the moft melancholy refle£lions in a. good-natured and generous mind ^ and make him furvey the world with a fity mixed with horror ^ which he now fur- vey s with complacency and inward fatts- faSion. And befides, thefe notions of the Deity are direftly calculated to infpire into mankind a more refined fenfe oi hu- manity y. and an univerfal fpirit of benevo- lence and friendfliip, as well as a delight in each other. But if we conceive of that great Being, to whom we are accountable, as arbitrary and partial in his proceed- ings, this may have a very corrupt influ- ence upon our own temper : For it is too natural for us to treat thjofe with contempt at leaf!:, if not with cruelty^ whom wc imagine that God himfelf has rejected and abandoned,— Thirdly, wc may learn, from the dodrine of St. Paul in tlie text, a very important brai\!ch of our own moral duty,
and
Qod no refpelicr of per fans. '2*1
and that is, the praftice of ftridl and uni- Serm. ■verjal jiiftice in all the concerns and offices -'• of life : And particularly that in all cafes of right which come before us, whether as placed in flations of civil authority, or as parents and mafters of families, we de- cide as exactly as poffible according to rea- fon and the real merit of things ; being neither influenced by afFeftioUj nor fow- red by paffion, nor blinded by prejudice ^ neither corrupted by the love of fordid gain, nor tranfported by anger or revenge. — In the lajl place, nothing can poffibly be a ftronger encouragement to virtue, and diffuafive from vice, in all ranks and fla- tions, than this thought, — that the up- right and impartial Judge of mankind will confider no diftinBion at his tribunal, but that of the good or had^ the 'well or ill-de- ferving j that the mean condition of the poor will not excite in him a falfe compaf- iion to the perverfion of juflice, nor riches and the mofi: pompous titles pro- cure one Jingle rnark of approbation : In fhort, v/hen the virtues of the loweft will be equally regarded with thofe of t!ie greateft, the iniiifed vindicated, tlie pride C 3 of
2 z God 710 refpeSier of per fans.
Serm. of tyrants and oppreflbrs liumbled, and I. the vices of all receive a fuitable recom-
'^'^'"^'^^^ pence.
And it ought to be particularly re- membred , that in that^r^;^^ and moil: awful day of dccijlon^ nothing will procure the approbation of the fupreme Ruler of men, but a charader that is confijlent^ and car- ries, throughout the whole of it, a fincere regard to every branch of virtue. A cha- radler that is throughout vitious will in- deed be confiftent^ but not amiable. But where it is an irregular compound of good and evil qualities, there is both a difagree- able deformity and a manifeft abfurdify in it, it may juftly be ftiled morflrous in the moral world, as it is a mixture of quali- ties that are utterly difproportionate, that neceffarily deftroy each other, and there* fore cannot fubfift together in reality, but only in outward appearance. If, for in- ftance, a perfon is rigidly juft, but at the famiC time of an infenfble and iinrelenting temper, deftitutc of mercy and compaffion j it may fairly be prefumed that he looks on jHJlice in no otiier liglit, than as the mxoft prudent fcbemetoCid\ancQhis reputation and
tern-
God 720 rejpe^ier of per fans. 2j
temporal advantage. If he be generous, but Serm, abandoned to fenfiiality and intemperance 5 I. his generofity cannot be confider'd as an im- proved and cultivated virtue, but only as the refult of a good ;7^///r^/ difpofition. If he afFefts a folemn air of piety, and is very exadt and pundual in all the outward forms of devotion, but is at the fame time proud and revengeful^ and firaudulent in his dealings ; his religion is nothing elfe hnt folemn impertinence. For what rea*- fon can be afligned why any man fhould be juft but not charitable^ generous but not te?nperate^ devout but not hojiejl -^ unlefs it be that natural conftitution, or prudence, inclines him to cultivate the ap^ pearance of fome virtues, which he has no particular temptation to rehnquifh, and that he hath no regard at all to virtue for itfelf^ but only as it fuits his inclination or his intereft ? Such an inconfiftent behavi- our muft argue either want of fenfe, or want of refolution, or an abfolute con^ tempt of religion. The virtues^ be they ever fo amiable and beneficial, which are thus obfcured and disfigured by being join-?, ed with grofs and enormous vices, can C 4 neither
2 4 God no refcfeBer of per f on s.
Serm. neither expedl efteem from men, nor ar^- I. ijoard from God. Whereas if we are
^'^'^"^^^^carefiil to exemplify in our lives eve- ry inftance of true goodnefs, and our regards to it are not co7ijiitutio7ial and ca^ pricious^hy fliort-lived ftartsand intervals, but fteady and uniform -, our example, (allowing only for the neceffary imper? feftion and frailty of human nature) will be a finiilied pifture of moral beauty : Every particular virtue v/ill adorn and il- luftrate all the reft ^ and the peculiar love- linefs and glory of the whole charafter will fpring from their united liijire.
S E R.
SERMON IL
The Scripture do6irine pf Juftifi- cation explained.
Rom. X. 3.
For they being ignorant of God^s r/ghteouj^/sy and going about to ejlablijh their o^n righteoufnefsy have not fubmltted themjelves unto the righteoufnefs of God.
W&i^'^ S mankind,, in all aees, haveSERM. ^M 'a%^ invented fuchjira?2ge and un- II. ^jp^^^ ^^^(?^;2/^^^/^ methods of ferving^*^^V"^
M&M^'j!^ God and fecuring his favour, as, one v^culd think, could never be de- pended on where there is the loweft de- gree
z6 The Scrlpttire doBrine of
Sepm. gree oi under Jlanding^ or capacity iox rea^ II' foning ; and as Chriftians themfelves be- ^^"^^"^^ wildercd and ftupified hy foujtds^ fo as not to attend to the true fenfe of revelation, have devifed various fchemes to the fame purpofe groffly frhoJous and ahfiird, as well as utterly infuMcieftt to anfwer the end propofed ; whereby, notwithftand- ing all their fuperior advantages, they have really fallen fhort of what the light of ?iatirre iffelfphinly znd ftrongly inti- mates : I thought it might be of great ufe to explain the neceffary terms of /'jr^^;/, and acceptance with God, as they are propofed and reprefented in the gofpel ; and to fhew that what may, at firft fight, feem peculiar in them, has nothing in it capricious and arbitrary ; but is exacftly and wifely adapted to the conjlituiion and frefentjiate of humzn nature, and, " fo ^' fir coincides with the univerfal and im« '' mutable law of reafon,"
The favour of the Deity is allowed by all, who acknowledge him under the character of fupreme moral Governor, to be an ineftimable bleffing, and an effen- tial part of the true felicity of every inteU
ligent
Jujiijication explained. 27
Iigent creature. It is likewife admitted, Serm. as a neceffary confequence from this firft **• unqueftionable principle, that it is of the higheft poffible moment to us to be the objeBs of his efteem and complacency. — But when we come to refolve the next queftion, how this fupreme privilege of our nature may be moji certainly fecured^ ^ ' here the confujion begins ; we are di^ *' vided in our fentiments, and loji in dark difputations : We follow our pe-^ culiar fchemes, all expefting the fame happy event hereafter, though it be manifeft that thefe fch ernes, in the confequences that direftly refult from them, are quite incompatible^ and fub- verfive of each other ^ and that the fame end cannot be ferved by all alike (if they are purfued and afted upon ac- '^ cording to their moft natural tendency) '^ unlefs it can be equally promoted by " plain and irreconcileable cotitradic-- *' tionsr
Miserable indeed, inexprejjibly mi- ferable, would the fate of mankind be by nature^ if this grand point was in itfelf ambiguous^ and fcarce deterjninable ; mi-
ferable
<c
The Scripture docirtne of
ferable would it be, and a folid founda- tion for gloominefs and anxiety of mind, if there were fo many unavoidable cha?!- rfi againft our fupreme happinefs, as this notion muft include in it : If we were thus neceffitated to grope our way in the dark^ in the midft of dangers -, ftrongly concern'' d zxi^ JollicitQiis^ and at the fame time perplexed and uficertain^ about the final refult of our enquiries. But if we actually mifs the diredt and fure path, when, by attention and care, we might eaiily have difcovered and traced it right ^ our misfortune is fo far from being leffen- (pd, that it muft, upon the whole, .be in- creafed and aggravated, by a confcious fenfe o? guilt. Our inifer)\ the lefs it is owing to an original caufe in nature, and the more it may be afcribed to voluntary error, will always be, in proportion, the more feverely and deeply yd*//. — And to what do tbefe refledlions lead ? Moft cer- tainly to this general conclufion : That diverting ourfelves of all prejudice, that with an ingenuous uncorrupted tamper, with cahn, engaged and ferious minds, we apply ourfelves to examine '' what is the
'' true
Jujlificatlon explained^ ^9
** true ^nd. only wdLj^ in which the infi-SERM. " nite Creator and Ibvereign Ruler of the H. ^' world is determined to difpenfe his ^^ " mercy ; or, upon what terms ^ we may *' reafonably expedl to find acceptance " with him/'
This fundamental article of religion is ftiled by St. Paul, in the text, the righ- teoiifnefs of God : — And the fum of his dodlrine on this head, and efpecially in his epiftle to the Romans, is as follows. — That perfeB innocence is not the condition infilled on, becaufe it is what mankind can never exped: to attain to, in their prefent ftate of weaknefs and frailty ^ and, upon this foot, they are abfolutely exclud- ed from the hope of mercy, fmce all have finned, a?id hWtnfoort of the glory of God. That the Gentiles in particular had, in innumerable inftances, deviated from the law of nature, and therefore were in a loft and defperate ftate, if the term re- quired was perfect obedience to that un- changeable moral law : And that the fcws could not be jiiftified according to the ftridt tenor of their law of works -, which was rigorous and infexible, run- ning
50 The Scripture doSirlne of
Serm. ning in this difcouraging drain : Curfedh II. every one that continueth not in all things^
^"^y^ 'which are written in the book of the law,
Galat. iv.to do //&£'/;;.— What then is to be done?
*^* Is the mifery of the moral world quite re* medilefs ? Is there no way^ in which they may fecure the favour of their fupreme Governor and Judge ? '^ None at all^ but *' by introducing a milder law conde- *' fcending and merciful to our infirmi- *' ties, and which accepts oi fncerity in- " ftead of complete obedience." Such a fcheme, therefore, as this^ St. Paul con- cludes from the whole, was necejfary to be introduced ; this he aflerts to be the Chrijlian fcheme ; this he ftrenuoufly ar- gues for as the only fcheme, by which any man can htjujlified in the fight of God : This he ftiles htm^jujtifed by faith with- out the deeds of the law -, the right eouf- nefs of God without the law^ i. e. without the neceffity of an exaB and unerring conformity to it ; the law of faith ^ and the law of right coufnefs.
But becaufe this is a matter of the higheft importance, as it immediately concerns the very eJJentiaHi'zmt and con-
flitution
^uflification explained. 3 i
ftitution of Chriftianity, und our juft andSERM. well fupported hopes of pardon and eter- II< nal falvation, I fliall explain it a little more diflindtly ; in order to clear it both from the charge of being an Irrational and arbitrary fcheme, and from the darknefs ^ndiCOfifufwn in whichit has been involved. What then is intended by tke righteouf-- ?iefs of faith ^ which the text reprefents as God's right eoufnefs? — The fame Apoftle*s account of it is, I think, evidently this : That both ye%vs and Gentiles were upon embracing the gofpel, and profeffing faith in Chrift, freed from the guilt of all their faflfms^ and brought into a ftate of re- conciliation with God. If it be afked what faith it was, that intitled them to this eminent and glorious privilege : I anf^A^'er in St. Paul's own words, if thou JJjalt^om, confefs with thy mouth the Lord ffus^ and^^ fialt believe in 'thine heart that God hath raifed him from the dead, thou /halt be faved. Should it be inquired farther, *' What connexion this faith has with *' fincerity, which I have fuppofed to be '' the univerjal condition of acceptance ^^ with God under the difpenfation of the
-' gofpel- "
^z The Scripture d'oEirlne of
Serm. " gofpel ;'*and i\ic general head, to which 11. all the qualifications therein fpecified are, and mufl ht, reduced ? I anfwer, again^ *' that in the ^^r/? age of Chriftianity, ef- *' pecially^ the receiving and owning a " religion againft the united force of pre^ " P^.[!\ffi^^^y (corrupt pajjion, and worldly ** intcrejl, the embracing a religion that " was condemned by publick authority, " and every where defpifed and p erf e cut- "' ed, a religion that refirained all crimi- " nal exceffes, and required fublime re- *' finement and purity of heart, and the *' ftri(fl:efl: outward virtue; that fuch a " condu^, as this, w^s "^ fingtdar proof ** oi integrity ; and, fiirther, that fait h^ ** in this view of it, was fuch an iincom^ *' mon inftance of moral re^itude, as wa§ " very properly difiingiiif:ed by Special " marks of the divine approbation : And, '' finally, that t\\t faith which juflified ** could, in the nature of things, be that " onh\ which the fearcher of all hearts *' knew to be fine ere ; that alone, which '' was accompanied with an honeft un- *' difilnnbled i!\ifo!ution to amend all for- *' mcr errors; and pracftife c^ccry branch
" of
^liJUfj cation explained. 35
^* of the extenfive and exalted goodnefs Serm, *' which Chriftianity requires; and would H. *' aEtiially produce, as far as opportuni- ^^^^^^^ *' ties were allowed for it, all the fruits of *' 7noralrighteouJneJsy So that Chriftian J^ift^fy^^S fa^^^ neceffarily includes, in the very idea of it, " uprightnefs and probi- *' tv of heart ; '* and was therefore ac- cepted by the wifdom and condefcending goodnefs of the univerfal Sovereign, for the remijfton of fim that were paft. But then it muft be confider'd, that it was for the remiffion of thefe only ; and that in order to our being juftified at laft, be- fore the awful tribunal of God, faith muft be allowed to have its natural influ- ence, and fliow itfelf to be a lively and efficacious principle, by regulating every evil difpofition, controuling all licentious appetites, and exciting to a conftant courfe of piety, and to every good work. Hence it is, that St. John has reprefented the faith of a Chriftian as untainted by the pollutions of the world, and fuperior to all tlie fnares and tempt.itions of it : T^his^ i John v; lays he, is the viciory that over cometh the^^' 'liorld, even our faith. And St. Paul Vol. IIL D has
34 . y^-^^ Scrlptkre docirlne of
Serm. has defc?ibed t\\Q fubjlafice of true chrifti-
n. anity thus, faith working by love : Which
"^27^. ^^ expreffes in the parallel texts by other
Chap. vi. terms, by the new creature ^ or an entire
^^' converfion from vice and impurity to ho-
linefs and reditude of life, as if the moral
confiitiition of the man was quite modelled
"i Cox. vu.^n^ formed a new \ and by keeping the
commandynents of God,
From this iliort ftate of the dodrine,. deduced not from obfcure and figurative fhrafeSy but from moft exprefs and plain tefii monies of holy fcripture, every atten- tive mind will eafiiy difcern the entire correfpondence that there is between the. two apoftles, St. Paul and St. Ja?nes, n\ the great point oijufification. This affair has been ftrangeiy puzzled by religious. fche?natijls without the leaf!: apparent, ground for it. Difficulties have been ftarted about- a thing in itfelf moft evi- dent ; and greatly increafed by the labo- rious trifling, and the fubtle blind diftinc- tions, apply'd to the folution of them. NaVj too many among us, in the intem- perance and heat oi cont rover f\\ havebeen apt to reprefent one of thefe apoftles as lefs
evan^-
^ufllficatlon explained, ^ 5
€va?2gelical than the other, for no other Serm. f eafon but becaufe there are fewer pafTages, H. in his writings, that can be accommodaUd^^^"^' to their favourite fchemes. I am of James, aud I of Paul, feems to be too juft a de- fcription of the inward fe?itiment of the mind, upon thefe occafions 5 though they have not been actually ufed as te?yns of diJlindiio72. But be cool, and deUberate a little, and ferioufly alk yourfelves the fol- lowing queftions, which are as rational and forcible 7iow^ as they were in the iirfc times of chriftianity. — TVas James cruet- fed for you ? Or were you baptized into the name of Paul ? Or is Chrift divided ? Or can the dodlrines afferted by his immediate followers, from whom we derive our knowledge of the effential principles of the gofpel, clafh and interfere w^ith each other ? Were fome thoroughly verfed in the myfte^^ies, the deep things, of chrif- tianity, and others but /lightly and fuper^ ficially inftrucfted ; 7ni?2ifiers of the letter, and not of the fpirit ? May one be exalted and another degraded, when the authority of both is exactly the fame, and their com- miffion and dirediions are equally di- D z vini
Lw :
^6 The Scripture docirhie of
Serm. vine ? There can be no ground for fuppo- II- fitions of this kind, unlefs we allow, at
^^"^^"^ the lame time, that the \tvy foundations of our religion are paken-y and, in the inftance before us, there plainly is none.
For what is it that St. Paul has ad- vanc'd, why that v/t ^r^ jujlified by faith icithout the deeds oj the la%iK — And what is the fcnfe and intent of this propofition I Let it be Interpreted by his own avoived doctrine in innumerable other paffages (which is but common itnk, and com- mon juftice) and it can poffibly amount to no more than this. " That the only " condition of pardon and juflification is *' a fine ere faith ^ producing a uniform * ^ courfe of fincere obedience to the laws *' of God 5 and not abfolute iincorriipted *' innocence y or th^perfeBion of virtue,''' And has St. James ty^v afferted the contra^ ry ? Nay, is not tliis the very thing, which he fo earncftly contends for ; this, I fliy^ '' tliat obedience and 'u-orh of right eoif '' ncfs are the life of faith r '* ~ Or fup- pofe th(^ former to have mcLint, that ^' the " ceremonial laic was, under the go-fpel ''' conititution, no part o( acceptable rcli-
^njltficaUon explained. 37
""" gion ;*" has the latter fo much as inti- Serm, mated any thing in oppofition to it ? — If H. again we take St. Paid thus^; '' That^^ *' upon /^;///? in Chrift confidered (which " it juftly might be in thofe days) as a " remarkable inftance of integrity and *' moral virtue, God was plea^fed to be ^' propitious and receive his guilty crea- '' tures into favour^ notwithftanding ^' their former irregularities;" there is jlill no appearance of a co7itradiBion : For the other Apoftle has not touched on this topic^ but treated the fubjed in ',\ quite different light.
If, indeed, St. P^z// had aflerted fuch libertine principles as thefe ^' that faitb ^' akne^ without the praftice of immuta- ^' ble ;;/(5rt?/ duties, was fufficient to our *^ final juftification before the judgment '' feat of Chriit;" if inftead oi expreffly declaring^ that without holinefs no man Jball^ he had affirmed, '^ that without '•' holinefs any man 772ay^ fee the Lord : " he would tlien havecontradidedSt.y^;;/^^, and the fobcr fen timent of every rational being in the univerfe. His principles inufl then have funk his charader, and D 3 ren^
2 8 Ti^^ Scriptt^re douirlne of.
Serm. rendered his name infamous. No bafer II. afperfion can be thrown upon him, no
t^'^V^ greater indignity offered to his memory. To call him a deluded enthiifiajl is doing him honour, in comparifon with repre- fentins: him thus as an advocate for licen-^ tioiifnefs. But as he has, in all his epiftles, inculcated morality as an indifpenfable part of the Chrifiian charafter ; as he has declared, in the plaineft and moft forci- ble terms, that to be carnally minded is death, that grofs and habitual offenders, of /S'// kinds, fhall hereafter be infallibly excluded the everlajling kingdom of God ; and that, in Chrijl Jefus, nothing can be depended upon as of any xq,A jignijicancy , but a working faith: What is this but laying it down as the fchem>e and fixed law of the gofpel, that in order to our continuance in a juflified ftate, and to our folemn abfolu- tion by the fupreme Judge, our faith muft have this efeB upon us, to produce love 2iX\i piety towards God, and ads of bene- ficcnce and goodncfs to our fellow-crea- tures ? — What is it but declaring with St. fames ^ that we vc.m^ Jl:ew our faith by our works, and that as the body without
the
^ujltjication explained. 59
/^^ Ipirit is dead ^ fo faith without works Serm. is dead alfo ; and fubfcribing, as the refult H. of all, '' to the fame general conclulion,^^^^^'^^ *' viz, that a man is jiiftified by works, *^ and not /^^ faith only?" — According. to the one^ faith, as a confpicuous exam- ple and proof of virtue, firfi recommend- ed to the favour of God ; and this pofi- tion the other has no where difputed : But according to hoth^ if the profeffed Chriftian afterwards held the truth in un- righteoufaefs^ and continued to h'a.ve faith alone, and had not works, *' he wasabfo- ■*' lutely cut off from the hope of falva- ^^ tion." Thus have I fhown, upon the whole, the true fenfe of that phrafe, the righteoiifjiefs of God-, which the unbe- lieving fews were ignorant of, and in the place of which, they fought to eftablilTi their own right eoufnefs.
What the Apoftle intended by that, I BOW proceed, in the fecond place, to con- iider. — That none of the blind and giddy race of mankind can expecft to be juftified by a law that requires perfeB reBitude, is the clear voice of reafon, as well as the unquellionable doftrine of the gofpel. D 4 And
40 The Scripture do'cirine of
Serm. And that our moral righteoufnefs, when n. carried to the fublimeft height, and cul- .S^^n^ tivated in the utmoft extent which it is at prefent capable of, cannot be faid, in JiriB jufiice^ to merit the glorious re- ward of eternal life 3 this like wife mufl be the natural Jentiment of every wife and confiderate man, as it is the profefs'd judgment of St. Paid, Both thefe are cer- tain and eftablifli'd maxims in the nature of things, and not the new and peculiar principles of revealed religion.
But what of all this ? — Becaufe man- kind are incapable of pleafing their Ma- ker, by yielding an ahfolute and invaria-^ tie obedience to the eternal laws of righ- teoufnefs 5 does it follow from hencq, *' that they cannot render themfelves ac- " ceptabk to him, by a univerfal courfe *^ oi fine ere obedience?" ' hx^ good dif-- *' poiitions, and fmccrc endeavours to ferve and honour him, of no figmficanc)' with the wifeft and meft compalTionate of all Beings, " for want of fomething^ '' which the very ^;7^//W conftitvtion ot *^ our nature has put it quite out of our "' power P'. Is the previiiling turns and 1 feiafs
"JuJliJicatiQu explained. 41
l)ia£ of our minds infufficient to plead for Serm, US: " and are our involuntary ^SiA.unalh'wed II. r' imperfedlions of weight enough, even *^^^V"*^^ ■' \w\i\i impartial mercy\ to condemn us V Becaufe virtue does not properly, and in an exa3i notion of equity, merit the tran- fcendent honour and fehcity, to which it is the gracious appointment of God that it Ihall be hereafter advanced, " has it, *' therefore, no lovelinefs and worth in it, ^'. to render it 2ijit 2iViA fui table object of ^'^ peculiar favour and complacency?" Thefe, furely, are inference^ drawn at random, and by confounding things that liave no relation to each other : And it feems, on the contrary, to be one of the Jirjl principles that the light of nature • teaches y that the righteous God muft ne- cejfarily, and determined by his own ef- fential moral redlitude., love right eon friers ^ and take pleafure in the upright , St. Faul therefore, when he upbraided the mifla- ken and conceited Jenjos, with going a- bout to eftablilh their own righteoufnefs^ CQuld not delign to depreciate perfonal vir-- tue and inherent go^odnefs, becaufe thefe are the c/'/Vy excellence and honour of
j^z The Scripture do^rine of
Serm. every intelligent Being; and, when they
II. are the prevailing temper and habit
K/y^^ of the mind, render a man more worthy
of the ejleem of his fellow-creatures, and
better qualified for the grace of God,
than any other thing, without them, can
fojfibly do.
If we compare together mere faith and moral right eoufnefs, the latter has vaftly the prefere?2ce with refpedt to in- trinfick and real value. There may be a faith perfedtly orthodox^ or a clear and firm aflent to all fpeculative principles of religion, in the vilefi and moft det eft able characters. For even the Devils believe^ and tremble. Nay, if God from his mere pleafiire^ and to fhew forth his fi)vereign- ty had fo determined, thefe fame Devih might have been, as far as I can fee, im- putative ely cloathed with the righteoufnefs of another, and might alfo, under that fplendid covering have been prefented be- fore the fupreme juftice as perfeB^ with the fame ftridl: truth and propriety, as this privilege can be allowed to the un- godly and finful part of Adam'^ race; continuing^/;/}// and' ungodly. And yet,
furely.
Juji'ification explained. 43
fiirely, if while they were drefled in thefe Serm. robes 720t their owriy they retained their H- mahgnant . and diabohcal difpofitions ^^"'"^^"^"^^ ^^ they muft in every fenfe of the word, " that carries with it guilt, horror, and ig-^
" nominy, have remained Z)6"u//f ftill." ,
But could you fuppofe *' a moral change " to be effedled, in the temper and in- " ward complexion of the Apoftate Spi- *' rits;'* were it poffible for them " to " become thoroughly and habitually be- *' nevolejit, merciful^ htwtble, reverent *' of God, and adorn'd with complete *^ reSlitude oi n'dXuvt ','' they would no longer appear, as they did, before dif- graceful, they would no longer excite dread and abhorrence, but be really turn- ed into angels of light. The conftitution of their nature would be harmonious and regular ; and confider'd merely, w^ith re- fpe6t to the qualities they were then pof- fefs'd of, they muft of neceffity be grateful and acceptable to God. But the making theminthemfelvesj;;7/^?^/^3and ju/l objedls of ejleem, is an effed: that no clearnefs, extent, or ftrength oi faith, no imputation of what does not inherently belong to
them.
44 The Scripture do'cirhje of
Serm. them, no ^orrc^w^v'/ righteoufnefs can ever
^- produce. ^^^^^"^^ And indeed the language of the gof- pel is evidently in this llrain, that we are jullified, not by the perfect right eoufiiefs^ but by the death of Chrift : The New Teftament aflures us, that not his obedi^ ence,but ourov/n faith, hitnpntedto us for righteoufnefs ; that God fent his fori in the likenefs of finful fep^ that the right eouf nefs of the law might be fulfilled in, or by us^ and not by hi?n for us ; and that the great Gpvernor of the world, in the re- velation of his jull: and impartial judg- me;it, will render unto every man^ not as works, performed by another^ have been transferred and placed to his account, but according to his own deeds^ Nay, farther, ihould we admit this docflrine to be triie^ mankind could no longer be confider'd as in tliemfelves, and folely in themfelves^ moral and accountable creature^ ; no.r would the future judgment *' be an e- *' quitable diftribution of rewards and '' punijhmefifs, but only God's awful and *' uncontroulablc execution of his own y^ arbitrary ^ndirrevcffible decrees y -^ ' By
Jujlificatton explained. 45
by which fuppofition the bafii of chrifti- Serm. anity is undermined, and the whole frame II. of it falls to the ground ; nor '' does it ^^''V^'*^' *^ fall alone ^ but buries in its ridns^ the *^ religion of nature and reason too/' And belides this, the dodtrine, which I am now oppofing, renders repentance^ perfonal reformation, and inherent redti- tude entirely needlefs. For if afolemn co- *venant was ratified between God and the Mediator, that he fhould jidjil the law for the eleB race of mankind ; and that they fhould be reckoned perfeBly righte- ous in his righteoufnefs, and as having perfeBly obefd in his obedience — What is there left for man to do ? God has been fatisjied in all his demands ; his law^ his honour^ his rigorous relentlefs jujiice are all fatisfied ; and therefore, in ftrid: equi- ty, he can demand nothing farther. The believer indeed out of mere generofity may, if he pleafes, add works oi righte- oufnefs of his own, but his main intereft is fecure w^ithout it : And the favour of God, in virtue of the antecedent covenant made with Cjirift, (and fulfilled on his part) is certain and irrevocable. Add to Vol. III. all
46 The Scripture DoEirhie of
Serm. all that has been faid, that this notion, of II' 2i fubjiituted and vicarious righteoufnefs, ^^^1^ feems abfurd even to common fenfe, and to the moil 7iatural and eafy reflecflions of* men. For obedience and right eoufnefs are, in the nature of the things themfelves,per- fonal qualities, and entirely fo. Every man is that only (and can be nothing elfe) which he is in himjelf, ' ' If he hprophane^ proud ^ " and intemperate y he can never be the *' lefsio^ for ^/^C'/Zj^r ;;;^;2'j being perfedlly " devout, humble, and regular/' If he is tinjuji^ he muft be unjufly?///^ \i unholy^ \xn\\o\yJlilL And if his vices are 7iatu* rally and intrinfically deteftable, " he, " alfo, muft continue to be the Jit and " proper fubjeft of diflike and averlion.'* And it fliould be confider'd further, that the obedience oiChrifi (which, upon eve- ry fchcme, he was only capable of yield- ing as a jubjeBed and depe7ident creature) that the obedience of Chriji^ I fay, was wholly due for himfelf and therefore could, by no means, be an equivalent for the 0- hedience that was due from any other Jingle being in the univerfe. Far be it from us, then, to impute this confus'd heap of er- VoL. III. rors
Jujlljicatlon explahied. 47
rors to the Chriftian dodtrine, which Serm, is in all the parts of it worthy of God, ^^* and chiefly recommends itfelf to the efteem ^
and reverence of the truly wife, — For the Jum of it, as it refults from the foregoing • difcourfe, which has bepn built on plain evidences and demonflrations of fcripture, is in jfliort this, " That the law of faith y *' by which Chrifiians are faid to be juf- *' tified^ amounts to no more^ as to the " main fubftance and intejit of it, than '' the law oi fincerity:'' — That faith was never defigned to denote the bare af- fent of the mind to principles of truth, nor ever ftands for a barren and inefficaci- ous fpeculation • but always fignifies an^ internal and genuine pri^iciple o? piety and habitual virtue^ is always confider'd as an ci5t of integrity, an eminent example and demonft ration of it. — That if our faith really led to imirtorality^ it would be pre- fumption and blafphemy to ilile it a divine faith : But as it teaches us to afpire after the fublimeji height and iit?nofl extent of virtue, if our conduct be licentious and diflblute, it muft, upon this very account, be the more fcandalous and inexcufable. — 2 That
48 The Scripture doSirhie of
StRM.That immoral adlions fpeak i?itelligihh\ II' and proclaim to all the world either that ^'^^'^it is our opinion that our faith is good for nothing;, and ought not to be allowed its natural infiience -, or elfe, that we are to be held by 7io tye and can fet at defiance the moft iiicred principles, which is an infallible fign, that fcarce a fpark of ho- nour or probity of mind is fubfifting with- in us. And for the very fdme reafon^ on which futh is accepted and rewarded when it is a mark of integrity^ it muft of neceffity, be rejected as an infufficient plea, by our upright and all-difcerning Judge, when it is attended with flagrant diJ):oneJly, So that upon the whole, the law of right eoufnefs by faith comes to much the fame, if we take in the joundation and true fcope of it, and all the cafes to which, by a parity of reafon, it may and ;77Z//? be extended ; it then, I fay, comes '' to much the fime with that more^'^;;^'- *' r^/rule laid down by St. John, that he *' that doth right eoufnefs is righteous'' For jufii lying faith, as it is above cy- plain'd, may with great propriety be fti- led an ad of moral right eoufnefs. It
fprin^
J/iflification explained. 49
fprhigs from virtue, and terminates in it : Skrm. " In v'u^tue ^ t\\QfincerepraBice oiwh\ch^ II. '' according to the light and advantages ^ which they feverally enjoy, may be " confider'd as an uniforyn 2inA invariable " law of righteoufnefs with refpedl to *^ all 72atiG7is ', and a means of procuring ^* indulgence and mercy for ma7t)\ who " never heard oiChrijl^ from the Father '^ and Friend of the whole race of man- ^' kindr
Vol. III. E S E R-
SERMON III.
Moral refle£lions on the hiftory of
Jofepk
Gen. xxxix. 9.
—— i^^/'z^?, then^ can I do thir great wickednejs^ and Jin againji God !
^^^: HERE is no branch of and- Serm. y^\ ^'fm^ ent private hiftory more re- HI. pLl,^ markable, than that of the^^'VNi ^^li patriarch Joftph : Whether we regard the charaBers of the adlors, the Jiirp7'ifing revolutions, the extremes of E 2 for-
52 Mcral refleSiions o?i
•Serm. fortune, the variety^ or importance^ of III. the events contained in it. And of this ^^^^'^^^ hiftory, there is no part more affedling and ufeful than that to which the text relates ; If we confider it either as affor- ding an example of manly refclution ; or of keroick "virtue firft oppre£ed^ and, in the end, viBorious and triumphant ; or with refpe(5t to the rnoral inftrudlions that may be deduced from it. The fubftance of the fadt is this : Jofeph^ being betray- ed by his brethren, was fold as a flave to Totiphar^ an officer of diflindtion under the king of Egypt, His good qualities gained him the efteem and affediion of his mafter, who preferred him to m-anage all the affairs of his family. — But here an ac- cident happened, that was likely to have blafted all his fchemes of happinefs. The wife of Potiphar tempted him to lewd- nefs : Which he, refledling on the hei- noufnefs of the crime of adultery in itfelf, (which is branded with peculiar infamy by every civilized nation, and held in the utmoft deteftation by almoft all, who re- tain any fenfe of the difference of good and evil) refleding likewife on the bafenefs
of
the hijhjy of Jofeph. 5^
of ingratitude and treachery towards fo Serm. kind a benefadior, and the great offence HI* he fhould be guilty of againft the Creator ^•'^V^^ and Sovereign of the world, rejeded with a warm and generous refentment. Upon this the paffions of his niiftrefs took ano- ther turn equally violent ^ and flie brought a falfe accufation againft him for attempt- ing her chaftity : And Potiphar, confid- ing in her honour, committed him to pri- fon. *' Now be feems to have been '' quite loft, and abandoned to inifery and " defpair ;" but vain are the counfels of man : For this very circumftance was the occafion of his being introduced into the prefence of Pharoah^ and of his ap- pearing, again, on the ft age of the world with extraordinary luftre and dignity, for the prefervation and fupport of his own family, which afterwards fprang up into a great and fiourifhing nation. This ac- count, every one muft perceive, fuggefts feveral ufeful obfervations ; among which I fhall fix on two or three to be the fubjedt of the foUowine difcourfe.
And the first is immediately pointed
out to us by the text itfelf, i?/^. that the fear
E 3 of
54 Moral reflexions on
Serm. of God, and a ferlous regard to his au- III. thority, is a moji effeBual prefervative ^^^^"^^ from all criminal indulgences. It was this that reftrained Jofeph from complying with the loofe folicitations of his miftrefs, and gave him a perfefl: fuperiority and command over his paffions. A fenfe of the injufiice of the aftion, and how high- ly provoking it muft be to Heaven, had he been guilty of fuch 'vile perjidioufnefi againft a man, who had ufed him with fo much confidence and generofity, kept under the impulfes oi fenfe and appetite, and quite baffled the force of this dange- rous temptation. And a becoming reve- rence of the Deity will have the fame ef^ fe6l in all mankind, upon all other occa- iions, and in every f eerie of life. If it be only occafwnal, it wall, indeed, do no more than check our inclinations in fome particular inftances, and limit our excef- fes ; but when it is become a fixed habi- tual principle, it will have an uniforrn con- ftant eflicacy in preferving the paffions ■ regular, and tlie converfation hoiieji, and tmtainted by any grofs degrees of wicked- nefs. For no man was ever yet of fo re- I folute
the htflory of Jofeph. 55
folute and daring a temper, as to allow Serm. himfelf in a diffolute courfe of life, under HI. an immediate quick apprehenfion of the^^^^ divine difpleafure : He cannot offend the Deity at the fame time that he feels an in- ward efteem of him, and gratitude for his benefits ; nor violate any law, while he has a ftrong convid;ion of the wifdo?n and goodnefs of the power that enafted it. Thefe things are as abfolute contradic- tions, as that approbation and diflike, re- verence and contempt, love and hatred, fliould be exercifed towards the fame ob- jedl at once : So that our finful purfuits muft either entirely extirpate the fear of God, or that will, of neceffity, reform and cure our vices.
An d that this excellent principle fhould have fo powerful an influence againft na- tural difpofition, cuftom, the bewitching allurements of pleafure, and the moft in- chanting profpects of worldly advantage, will not feem ftrange to us when we con- fider ; that it ftrikes every paffion^ every j'^r/;?^ of human actions, and. includes in it all the moft powerful motives^ by which the condudl of mankind is determined. E 4 If
5 6 Moral rejieciiofis on
Se RM. \i Inter eft be the principal thing that fways HI. -vvith us 3 that^ furely, cannot be fo cer- ^"^^^""^ tainly promoted, as by fecuring the fa- vour of the infinite God, and avoiding his difpleafure which is the foreft of all evils. If we are governed by our fears j '' he is the moft formidable Being in the '^ univerfeto a depraved mind, that has " perverted its faculties, and tranfgreffed *' the law of its nature \' If by hope -^ *' he is the fupreme and an eternal good :'' if by lo'-ce \ '' he is moft amiable and per- ^' i^Qc excellence : " If by gratitude j '' he is the caufe of our exiftence, and the " autlior of all our happinefs." Or do we regard fitnefs^ reBitiide^ and beau- ty in acflions, and would be thought not to be driven by the terrors of authority, but to chufe virtue for its own fake and for the intrinlic reafonablenefs of it? — I- would afk, '' what can be more becom- " ing, more agreeable to human nature, " to eternal reajon^ and the nature of " things^' than- to eft e em fupreme per- fection, to venerate unbounded wifdom and power, and to be fearful of offend- ing the greateft and moft excellent of all
Beings,
the hijlory of Jofeph. 57
Beings, the compaffionate Father, uh-Serm, controulable Difpofer,and impartial Judge HI. of mankind ! The fear of God therefore, ^"^^^^'^^'^ wben it is a rooted principle in the heart, muft reftrain from the moft intimate and highly favoured exceffes ; and beget an in- ''oiiicihk refolution, which no aifaults can fubdue or intimidate.
Secondly, In the courfe of our ob- fervations, on this paiTage of facred hifto- ry, we are naturally led to confider " the '' pamefulnefs and heinous guilt of ingra- " titudey This was the /r///a^^/ thing that ^ojeph urged, againft committing the crime to which he was fo ftrongly excit- ed: *\\i2X\mmajler\\2iiiC07nmitted alike had to his care, there was ?wne greater in the houfe than he, neither had he kept hack any thing frc^n him but his wife^ (whom all laws, divine and kumayi had guarded as the moft facred and inviolable part of his property) — ** How then, '' fays he, can I do this great wickednefs, '' how can I be guilty of this bafe breach *' of trujl, againft common equity and '' the moft endearing obligations of friend- '' ihip while I have any fenfe of inge-
^^ nuitv
5 8 Moral refiecimis on
Serm." 7iuity towards my benefaclor, or reve-' III. " rence of Almighty God ! '* As ^ man^
^"^'y^^ fuch a condu6t towards one of his own ipecies was abfolutely indefetijible ^ but from a fervant to his mafter, who had highly careffed and honoured him, and loaded him with fignal favours, it was fo utterly unnatural^ that whoever attempt- ed it muft be extravagantly wicked, and funk to the very loweft pitch of degene- racy. Ingratitude^ added to adultery^ would have rendered what is, in itfelf, one of the fouleji ilains to ?nan's nature infi- nitely more black and deteftable; and have fwelled the guilt of it to (o vaft a fize, that it would fcarce have admitted of any further aggravation.
This, indeed, agrees with the unani- mous opinion of mankind in all ages. They have ever Jligmatized ingratitude, as the utmoft depravation and reproach of human nature. Other immoralities have been moderated and fpecioicjly varniflied over ; but this has been conflantly condemned, without one profcjjcd advocate to plead its caufe. And yet, how inconfiflent and unaccountable fo-
ever
the hijloty ^"Jofeph. 59
ever it may feem. It is more genei'^Hy Serm. pradiled, in fome view or other of it, HI- than vices that are not half fo infamous ^^ and pocking to the mind. The reafon of which I apprehend to be this : " That " the charge of ingratitude is, often- " times, not capable of clear and full " proof, becaufe tliat depends on innu- *' merable circumftances diuA. fecret tran- ^' fadlions, which cannot be thoroughly " known nor diftincflly fpecijied -, upon " which account, it is, generally^ not *' cognifable by human laws : So that " men efcape that />z/«//Z^jy;^;2/, and in a " great meafure th2itjha?ne and ignominy^ " which, as it can be fixed with more cer- *' tainty^ follows likewife more univer- " fally^ on committing other adls of in- " juftice.'' BefidcG they are apt in no- thing fo much, as with refped: to fai'ti- cular injiances of ingratitude, to impofe upon themfelves. The groffer cafes, in which direB abufe and indignity are of- fered to a benefa<£tor, are freely exclaim- ed againft ; but fuch as are lefs flagrant^ either pafs without cenfure becaufe they are common^ or for want of reJieBion are
not*
6o Moral rejleSVtons on
Serm. not duly attended to. I fhall therefore III. juft mention a few examples of this vice,
^^^^V^^ which appear to be the moft prevailmg -, and then fhew, briefly, that it is a hei- nous degree of wickednefs, which argues a thoroughly corrupted and profligate mind, and is attended with moft fatal confequences.
In the Jirji place, That man may be juftly charged with ingratitude^ who reflifes, on all proper occafions, to acknoivledgc the kindnefs he has received to the honour of his benefador. This is the leafl return that can be made for of- fices of generolity and compaflion -, and whoever declines it deprives them of their natural j lift re-ward the refpeB of man- kind ; and would, if pofTible, efface all refnemhrance of them. *'• To be JJ:y of ^^ owninganobligationarguesan/g-^/CT^;?/, * ^ conceited^ bafe fpir it, that aims at indepen- *' dency^ and would fain be thought to be " .A'^V^i^V/V^/ ; though it be obvious to *' all, that man by the very frame of his '*^ nature is frail and impotent^ and muft '* in innumerable rcfpedts, without the ' ' friendly interpolition of others,be helplefs
'' and
the htjlory of Jofeph. 6 1
" and miferabky A perfon of an ingc uncus Se rm. temper, therefore, confiders it as no more III. a difgrace to him to be indebted to his fellow-creatnres, for reheving his cares and affifting his imbecillity, than it is to be under a neceffity of fatisfying the ap- petites of hunger and thirft, and taking in animal or vegetable nourifhment for the fupport of life. On the contrary, he thankfully adores the wifdom o(provide72ce in ordaining the mutual dependencies^ that there are amongft mankind, as they are the moft powerful motive imaginable to univerfal love and charity -, and is always ready to acknowledge the benefits which he has received, for the encouragement of good and beneficent adlions.
And if it be ungrateful not to cwn an obligation, wx muft defer ve the fume bad charafter, if we endeavour, by any means, to lejjen it. This may be done various ways : — By imputing it to tvrong princi- ples^ to a defire of popularity, and the like ; by infinuating that our bcnefacSlor did not defigr^to do us good, fo much as to ferve bimfelfy and, in the ojlentation of bis beneficence, aded only from Jelfifi-
mfs s
6 z Moral refeSimis on
Serm. nejs', that the fervice he did us was not in. the efFedt of a charitable difpojifion^ but ^''^"v^^ extorted from him by importunity^ and the influence of thofe whom he could not in prudence offend ; that it was but a com^ mon favour that ajjy man would do for another, and which was performed with- out difficulty or expencc, — Thus will un- gratefiil fufpicions tarnijh the beft actions, and give them fuch an invidious turn as fhall derogate greatly from their merit. This fpecies of ingratitude proceeds from the fime fource as the former, from a ftiff inflexible pride that cannot fubmit to acknowledge an obligation, and therefore induftrioufly and malicioufly detradts from it 5 from envy at fuperior goodnefs, that re- pines till it be blafl:ed,and its luftre obfcur- ed ; and from a malignant cankered heart, that does all its feeming fpeclous offices of generofity from lov/ and vile motives, and is, therefore, difpofed to afcribe to others the fame iniquity and bafenefs of temper, which it feels in itfelf.
Again, '' a man may return the fer~ " vices done him in ^/W, and yet be un- '' grateful." If he confines himfelf to a
ftria
the hijlory of Jofeph. 65
ilrift retaliation, to juft the fame injlances Serm. and degrees of help, he may, in the opi- HI. nion of the world, difcharge the debt of ^'^'"^^''^^ jujiice^ but be fhamefuUy defective in point of gr at if tide, — " For perhaps the *^ perfon, who affifted me, was one from " whom I could have no claim, or Juji *' expedlation, of particular friendlhip; *' and can I think him fufficiently paid " for a free unmerited ad: of kindnefs " by doing him no favour at all, and on- " ly returning what he had a right to in- " fift upon as )\\% dueV — Or elfe the fervice he has done me might, in pro- portion to his circumflances, be exceed- ingly generous and noble 5 my performing the fame for him and going no farther, if my condition be much more eafy and plentiful, may be nigardly and penurious charity even to a ftranger ; but however that be, to fuch a benefadlor it is fo far from being a proper exercife of gratitude, that it falls Jhort of common equity. — Or finally the relief which he afforded me might be critical, in fome fpecial exi- gence and feafon of diflrefs that threatned the ruin of my family, or, at leaft, the
involv-
Moral rejleBtons on involving it in next to inextricable diffi- culties. If, therefore, when his affairs are embarraffed, and he requires a much larger fuccour, than my neceffities de- manded, to redeem him from want and mifery, I am imnffeSled by his deplorable circumftances, and content myfelf with rendring back the v try fame proportion of help which I received from him, I may do him 710 fervice who did me the great- efl; and, w^here there is a capacity of be- ing more generous without any conjidera^ hie inconvenience to myfelf, this muft cer- tainly argue a very hijenfihle and barbarous difpolition. ' There are {omo. finglefa- * ''uours fo gracefully and obligingly be- ' flowed, fo well-timed and adapted to ' particular cafes, and fo vaflly important ' in their confequences, that they cannot ' be fully requited but by the afiedion ' and devoted friend/hip of a whole life/ In the laft place, ingratitude may be ihewn even in rcfeitting injuries done by a benefactor. For the offence may be the refult of ftidden paffion, and fliould there- fore be gently overlooked ; the fervice he did us miglit proceed from an eJiabUped I habit
the hi (lory of Jofeph- 65
habit oi goo dnefs 2iii\di a real concern forSERM our welfare, and therefore ought never to HI- be forgotten : Or elfe the benefits we ^^"^^^^ have received may be fo manyy or fo valu- able^ as ought to cancel and obliterate a great number of lefler injuries. And, in both thefe cafes, the fame refentm.ent that might be lawful on common occa- £ons, muft be highly indecent and inex- cufeable.
And, now, it will eafily be made to appear that ingratitude is fo monftrous a vice, fo foul a ftain upon humanity, that it loudly calls for our utmoft horror and deteftation. — To render evil for evil merely fi*om a motive of private revenge, or, in other words, to be pleafed with the fufferings of our fellow-creatures only be- caufe they have done us wrong, and with- out any regard to the publick good^ is fa- vage and unnatural. It muft be a 7nore aggravated crime to injure thofe who have never offended us ; becaufe this is cruelty without any provocation. Surely, then, we cannot conceive how any reafonable creature can be more depraved, or arrive at a more diabolical excefs of wickednef:,
Vol. III. F ^ than
66 Moral rcfcBlous o?i
Serm. than when it returns cviliov good, abufey III. calumny^ and injiijlice for friendfhip, pro- tecflion, and adls of charity. This is not only being malicious ^without a temptation ^ but agavijl the flrongeft reafons to the contrary; and confequently argues, that we have, in a great meafure, rooted out all our humane and benevolent affeftions. — x'^gain acknowledgment, relped:, and returns of kindnefs to a benefad:or are a debt of equity^ and therefore ingratitude muftbe a vile mixture of injuftice and in- humanity in the extreme of both ; a com- pound, which includes in it the Jeeds of all the blackeft enormities that were ever committed. — This vice is hkewife incon- iiftent with the exercife of every focial virtue. The ungrateful man will doubt- lefs cheat and defraud his neighbour, and praftife any other villany, when he thinks it to be for his inte^ejl^ and that he may do it without being difcovered : — For what fliould refirain him ? — He feels no remcrfe for an offence of uncommon ma- li^nilv, and it is not to be ima2;ined, that he will be fo abfurdly fqueamip as to ftick at lefll-r immoralities. It cannot be e^- 3 peded
the hljlory of Jofeph- 6 J
pedled unlefs it be from a principle of Serm. felf-love (which will but feldom operate III. this way) it cannot, I fay, be expected, that he will do good to thofe who never obliged him when he ufes his benefaBor's ill. There can noyr/V;/^//> be maintained with the ungrateful, who repay the moil confiderable fervices with indifference and contempt : And fhouJd this crime generally prevail, it mull be an effectual difcouragement to kind and compafiionate offices among mankind, and have a dircfl tendency, in the end, to deflroy public be- nevolence altogether. For there are few but would be weary of doing good, if they met with none but wigraieful re- turns ; the ardor of their charity w^ould by degrees abate ; 7nutual ajjijta?ices muft be bargained for, as is now the cafe in matters of private right and property : '' And there could be but little of that of- ** fciotis goodnefs, that open communica- " tive unfolicited benevolence, which " fearches for objeds on which to exert *' itfelf, prevcfits the complaints of the ^'^ miferable, and is, in fhort, 'the fprijig F 2 " *' 9f
68 Moral re fie £i ions on
Serm, " of the moft defireable conveniencies and
III. *^ comforts of human life.' ' ^'"'^r^ Add to all this, that ingratitude to our fellow-creatures and to the infinite Creator are inseparably connedled, and muft neceffarily go together. " He that *' is unjuft to one perfon will, in the o- '' pinion of the whole world, ad: a mere '' folemn farce, if he pretends Confcience " for the exercife of ftrift juftice to ano- '' ther. His Confcience can be only iit- ^' tereftj or the ;2fr^/)' of his affairs that '' obliges him to be honeft. If he im- '^ pofes on Jirangers who place a confi- " dence in him, no man will believe him " when he profeffes, from a principle of " morality ^to be either true to his friend^ " or faithfiil to his prifjce. And 'tis an " equal contradicflion to fuppofe, that he '' who is ungrateful to jnen can be grate- " ful to his God:' So that this abomi- nable vice eradicates all fenfe of piety^ and, together with that (as has been be- fore obferved) dcflroys the very feeds of every yj^/W virtue.
Should
the hijiory of Jofeph, 69
Should it beafked, how itcomestopafsSERM, that a crime, fo full of bafenefs and guilt, is HI. not expreilly condemned by the Chrijlian ^"'^'V^, religion -, the anfwer is natural, that the deformity and monftrous qualities of it, are fo plain to the ^r/?refled:ions of mankind, fo univerfally allowed and highly refent- ed, that there is no need of its being di- flinBly fpecijied in any fcheme of morals : — " For it can never be a fin of igno- " ranee.*' — But to this we may add, that our Saviour has expreffly told us, that even the Publicans^ who are reprefent^d as fome of the moft 7iotorious finners in his time, loved thofe that loved the?n^ and did good to thofe from whom they received good -^ ftrongly intimating, that \ngr2iiiXxxdtJhocks the temper of fome of the worft of men, and is therefore vice in its moft imnatural excefs. And if the unrighteous in general, by the wife conftitution of the gofpel, ftall not inherit the kingdom of Gody the argument muft hold, with much greater force, againft admitting the ungrateful into that glorious ftate -, in which exercifes of love and chearful obedience to the Deity, F 3 and
70 Mom I r e fie ci ions on
Sepm. and benevolence and good-imll towards the
m« bleffed inhabitants, refined from all alloys
^^^ of pride, envy, infolence and ill-nature,
will not only be our conftant employment^
but the principal ingredient in our hap-
pinefs.
In the lafi place, it is one of the moft remarkable parts of Jofeph's hiflory, that the Iciocjl fcene of his difgrace, the moft melancholy^ and, to human probability, desperate ftate of his affairs was the means of his Advancement to eminent dignity in Pharoalfs court, and to be the firft mini- ftbr in his kin2;dom. From whence we are led to refledl on the wifdom of provi- dence in fo framing the condition of hu- man life, " that the events of things are '' unknown to us.'' Such a difpofition, in a ftate liable to infinite vicijjitudes^ is fol-. lowed with great advantages, whereas a clear forefight of the ivbole ifliie and refult of things, and of every fcene through v/hich wc are to pafs, would be attended with innumerable inconveniencies, and have confequences very fatal to religion^ and to tjie peace of cur own minds. If
a
the hijlory of Joleph. 71
a man, for inftiince, could certainly fliySERM, in his flourifliing circumftances, as David HI. did preftimpttiouJl)\ that he fhould never be moved y but enjoy an uninterrupted courfe of affluence and worldly honour, he would probably be elate with pride^ and give larger fcope to his luxury : While the uncertainty of the higheft ftations, and the variety of unforefeen accidents that may reverfe his fortune, checks the infolence of profperity, and fupprejfes vain imaginations ; and is a perpetual ince?:- tive to frugality, moderation, and other focial virtues. On the other hand, were he fure that his miferies were remedilefs, and the difficulties in which he is involv- ed infuperabky the gloomy profpedl would quite difpirit him, enfeeble his refoliition, indifpofe him for the duties of religion^ and a regular difcharge of the common of- fices of life : In many cafes, it is very pro- bable, it would impair the health and diforder the under flanding^ as it muft, in ally be a moft effedlual bar to induftry^ artSy and ingejiuity. But as the world is now governed, and we fee only xkizpaji' F 4 ^i"4
7z Moral reflevimis on
Serm, ^n(iprefe?2f, but not the chain of events III. that are before us, the moft afflided may ^'^'^^^^'"^fapport themfelves with the hope of better times to come ; and this muft be a confi- derable reUef to their cares, and keep them from finking under the weight of their fufferings, which would otherwife be grievous indeed, and intolerable. In fuch a fituation, where fo great a part of the fcene is wrapt up in darknefsy and what is concealed from us may be fo of- ten varied, our duty lies plain and obvi- ous to every capacity : And the fum of it is, " that we take care that riches, " eafe and plenty do not make us luxuri^ " ous and dijfolute^ nor high-minded and '' arrogant 'y nor adverfity, irrefolute zndi "^ defponding'y but that we maintain a *' conftant equanimity and Jleadinefs of " temper, an //;^;n/^d'<i patient ipirit, and '' a humble calm refignation to provi- *' dence:" Firmly believing that amidft the prefent feeming confiifions, and ftrange revolutions that happen in human affairs, all is condudlcd ^with unerring wifdom, and by invariable rules of righ- 3 teoufnefs
the hijiory of Joleph. ^^
teoufnefs and goodnefs j and direding oufSerm* views forward^ with delight and thank- III. fulnefs, to the world of perfeft peace and^^'^VJ blifs unchangeable, in which there fhall be no more forrow^ nor pain, nor deathy but we fhall be exalted to a higher rank of exiftence, and be made like unto the An^ gels of God,
S E R.
S E R M O N IV.
Of the natural relation of men to Godj and their common tie to each other.
Acts xvii. 28. —- jR?r ^e are alfo his offspring.
^gPI HERE is no thought that de. Se rm, fe' 'T^ ^(^ fcribes human nature more IV.
©^iie-,^^ honourably^ or reprefents the ^-OP^ ^C^SS^ original and unchangeable re- lation, which mankind ftand in to the fupreme Being, in a more plcafmg and a- greeable light, than that fuggefted in the text. The thought itfelf is extremely
juft
76 Mens natmal relatlm to Qod^ Serm. juft and natural, one of xhtjirji and mofl IV. iiniverfal dictates of reafon ; which all the fuperftitions and prejudices, that ever pre- vailed in the world, have not been able to efface. And as it fprings from genuine and uncorrupted nature, it muft undeni- ably be a proper and wife reflediion ; and, withal, nothing can be of greater impor- tance " to teach us the right knowledge " of cur Maker ^ of om fellow-creatureSy *' of curfeheSy' and point out the vari- ous difpofitions and duties that become us. For all vv^hich reafons, which I fhall have occafion in what follows to explain more at large, St. Paul^ in his fpeech to the men of Athens^ did not think it any dif- paragement to his Apojlolic authority to adopt this noble maxim of a G?'eek Hea- then poet, and eftablifh it as a Chrijiian. doftrine, 'viz, that njoe are all the off- spring of God. — A clear and unconteft- able proof this, that the gofpel is built upon^ and therefore could never be in- tended to discredit J the difcoveries made by the light of nature 3 and, withal a re- markable inftance of the Apoftle's excel- lent addrefs^ who, by arguing with Pa- gans
a?jd tie to each other. ^7
gans on principles allowed by the wifeftSERM. among themfelves, took the fureft me- IV. thod to footh and allay their prejudices, to ^-^-^"^ infinuate truth with the greater eafe, and fecure to it its juft force and energy.
It is very evident, that we are declar- ed, in the text, to be the offspring of God by nature. " It is from our being his ^' creatures y that we derive the charafter *' of being his children and his family.'* — May it then be fitly faid of ^// the crea- tures of God that they are alfo his off- fpring? I anfwer " that a title may be " fo far founded in creation, that that '' may be neceflary to give a right to it, *' and yet it may not have its fole founda- *' tion there: Or, in other words, it may' *' properly belong to a certain order of *' creatures, but not to all creatures with- " out difiinEtiony And agreeably here- to, both revelation and the voice of rea- fon concur,in appropiating this exalted and honourable charadier to rational Beino-s • vv^ho are not only the workmanjlnp of the Deity, but partake of his nature, and bear a pecidiar r^Jemblance of him in his moft excellent ccmmunicable attribute?.
To
y8 Mens natural relation to Godj Serm. To reprefent mere material and infenjible
IV. beings as the offspring, though they are ^Xh^ creatures^ of the living God, of that aSiive and vital Spirit who animates the univerfe, muft appear at firft fight to be harp and unnaturaL And to defcribe tbofe as the offspring oi a pure fpirit^ pof- fefl of perfed: and infinite intelligejice^ who enjoy only animal life, and are guid- ed by no higher principles than appetite and inJii?2B, muft at leaft carry with it the face of great impropriety, and be a very bold and iinufual figure of fpeech. — But mankind have a diflinguiilied and peculiar claim, *' Their fouls are a kind " o( emanati Oft from, the fpiritual nature " of the Deity ; their reafon is a ray of *' his intelligence ; and the moral powers, *' with which they are endued, ^vegene- " rated, as it were, from his moral excel- " lencies ; their kifid, benevole?it and c^m- '' P^ffionate difpofitions from his effential " and abfolute goodnefs." From whence we form the ge?ieral co?icluJio?is, which are the foundation of all our jull reflec- tions and rcafonings upon this fubjedt: ^-jiz. That we are the offspring of God
with
and tie to each other. yg
with refpecft to the frame and conftitution Serm. of our minds y on account of the Jpi n't IV. within us, to which the ifjfpi ration of the"^-^^^^^ Almighty has given wtderjlanding, and of our more fublime faculties j not as we are fubjed: to animal fenfations and paffions, but as intelligent and moral creatures. And, of confequence, that we can never fupport, and much lefs difplay in its full glory, the dignity of our peculiar relation to God as our Father^ by any purfuits that ref^ peft merely the lower and brutal part of our frame ; not by ftriving to excel in luxury, and outfliine one another in the fplendor of drefs and equipage, and the tinfel pomp of worldly grandeur ; but only by cultivating our rational powers, and improving in thofe amiable moral ha- bits which will really enoble our nature, and are the chief excellence in the character of that great Being, from whom we claim to be defcended. And this leads me to fhew the various and eminent iifes that may be ferved, by making the principle^ on which I am now difcourfing, ijitimate and habitual to the mind : From whence it will appear, '' that it is the fupport of
** rational
8o Mens natural relation to God^ Serm. *^ rational vtXigion^ the cement oi facial IV. " virtue, the fource of refined and gene^ ^^^y*^ " rous fentiments, and a conftant fpur to *^ great and laudable purfults."
In the first place, the thought fug- gefted in the text may be conlidered as a frinciple of the utmoft importance, to dire6i all our inquiries and reafonings con- cerning the Divine providence and go- vernment 5 and to ajifi us both in form- ing right general notions of religion, and in explaining the doctrines of revelation. That mankind are the offspring of God neceflarily implies in it, " that God is " the Father of mankind -, '' vA\o has an unalienable right to this title, and to all the /^iJic'^T^ and hojiours refulting from" it, founded in nature^ and in eternal laws of equity. And it muft belong to him in an appropriate and eminent fenfe, as he is not a fecondary, but the firft efficient^ caufe ; not merely the i^iflrument by which exiftence is comimunicated, but the original fpring of life and adlivity, the Author of human nature and all its facul- ties. So that as it may juftly be affirmed that he is the onh fource of being, and
the
and tte Po each other. 8 1
the file monarch of the world j itSERM. mufl alfo be allowed, if we confine IV. ourfelves to ftridl truth and propriety^ ^^^^^'^^^'^ that he ahne is the Father of mankind : *' There being but one Father of the " whole rational and moral creation, in " exactly the fame fenfe as there is but *^ one God and one Governor''
But we rnuft be extremely careful, while we afcribe the appellation of a Fa- ther to the infinite and all-perfedl Deity, that our ideas be exalted and refined % " and not fuiier our apprehenfions con- '' cerning this his relative charadler to ^^ P^ade^ or ft ain^ the glories of his ;^^r^/ *' jcharacfler : " We muft ft ill know^ and remember^ that he is God^ i. e. a Being pofl^efi^ed oi all pojjible perfeftions and ex- cellencies. It is necefifary, therefore, that we confider him as the Father of man- kind jiiprenie and uncontroulable in power ^ able to provide for the neceffities of all his children, to puniftd the obftinate and in- corrigible, and advance filial reverence and piety to the higheft ftations of dignity and happinefs : -— As the Father of man-
VoL. Ill, G kind
Sz Mens natural relation to Gody Setrm. kind ijijinite in wifdom^ incapable oi blind IV. and mi [guided affed:ions, of unreafonable ^^'^^^^^"^ fondnefs^ prejudice^ or paj'tiality ; but in all his operations, in all the diftributions of his favour and munificence, fteadily directed by o?ie principle, mz, the tin- changing rule of right reafon : — Again, as the Father of mankind wico?iji?i'd and iinmiitable^ with refped: to his goodnefs condefcending, generous and compaffio- nate, beyond the conception of a finite un- derftanding; in whofe nature, oppreflion, revenge, cruelty, peevilhnefs, or the leaft malignity of tem-per, can find no place : And, finally, whofe ahfoliite moral refti- tude renders it altogether as impoflible for him, by an improper lenity^ to indulge and cherifli vice, and render it more headflrong and infolent ; as it is contrary to his efiential attributes to govern with an ai'bitrary inflexible rigor ^ or purfue any fchemes that are nece[jarily inconfiftent with the welfare and felicity of his crea- tures.
The moral government of God is the
ground of all religion, and, to a difcerning
2 houefl
mid tk to each other. 85
honefl well-regulated mind, it is alio the Serm, noble fl 2i\\diVao^ engaging fubjcd: of con- IV. templation. " Virtue, if bereft of this, '^^^^^^^'^^ *' would lofe its moft fubftantial prop^ *' and be too eafily overborne by pajjioji " and felf-interejl. Having nothing to *' defend it but its own intrinfick beauty " and worth, (which are found, in in- " numerable cafes, infufficient to i^epel " injury and violence) and enjoying no ^^ longer that inward calm refignation^ " \ki2X. ardor zx\^ undaunted fpir it ^ which '' the />rf/^;2<:^ and juperintejiding care oi " an all powerful wife and friendly Deity *' continually infpire ; it will be apt to *' decline and languifli, and^;*^/^ under *' the weight of opprejjionj' And yet that fupreme 7noral rule^ without which, the hefi part of the univerfe would be in danger of falling into the utmoft diforder and confuiioii, and on which, the effeBu- al enforcement '^sAfupport of righteoufnefs and integrity, and the happinejs of ail the truly wife and good immediately depend ; t]\Q fupreme moral ride has, I fay, been fo abfurdiyand injudicioufly reprefented, as in G 2 faa
84 Meris natural relation to God, Serm. fad: to dif courage virtue, and convert, IV. what fliould have been a rational, chear^ """^^^"^^^^ ful, generous yitiy, into ay?///^;/, difpirit- ed, fervile fuperftition ; and what is, in itfelf, formidable only to the worjl of men has proved a difconfolate reflection, and an objed of terror, to fome of the beft : And thus their uprightnefs and probity liave fuffer'd g?Tat wro?ig, through the weaknefs of their judgment. And from whence has this proceeded ? " From re- " prefenting the government of God as *' capricious and partial, rigorous and op- " prefiive ; and not defcribing it, in the *' manner in which it cz/^/j^ to be^-defcrib- " ed, as a mild, propitious, />^^^r;^^/ go- '^ vernment : At the thought of which '' rightly digefted, and impreffed upon the ^V mind, all the groundlefs gloomy fufpi- '* cions, all the extravagant frights and '' horrors of fuperftition will naturally '' •^canijhr
For if we confider the la'ws of God as
laws given by a Father to his children
(taking it only granted, that he is not a
hard unnatural Father) what are the con-
2 feqiienceSy
a?id tie to each other. 85
feqiiences, which every rational being Skrm. might immediately draw from hence ? IV. Why, in the Jirji place, that thefe laws ^^^^^^ are all righteous and ^5'?//V^^/d',proportion'd to our abilities^ and adapted to our Jiate and circumjlances ; and, moreover, that they are gracious and benefice?it laws, which are either abfolutely neceflary to preferve^ or at leaft have a manifeft fub- lerviency to eftahliJJj and advance^ that moral redlitude and order, which are the chief excellence and honour of human nature, and the fource of its happinefs. Again, the condefcenfion and goodnefs, that are infeparable from God's paternal charader, diredly lead to thefe* conclu- fions : — That he confiders our frame, is difpofed to make favourable allowances for the darknefs and confufion of our un- derflandings, for conftitiitional frailty and ftrength of paffion, and tenderly commi- ferates our i?ivohmtarv errors. — That even the ^'ilfiil diforders and irregularities of his childre?i are not an abfolute and e- ternal bar to the obtaining his favour ; but that he is ready to fliew mercy even to the G Q rebel-
86 Mens natural relation to God^ Serm. rebellious and difobedient, upon their lin- IV. cere repentance and reformation. — That ^"^^^^^^^ the "whole adminiftration and conduct of liis providence is intended for their good : — That as all mankind are his of springy he defires the happinefs oi^ all -, and is ever prompted^ by his unbounded and imiver- fal goodnefs to afford them tkofe ajijlaftces^ which are neceffary to advance the per- fection of their natures, to confirm good refolutions, and carry them on to matu- rity, that avifdom's ways may be found, by experience, to be ways of pleafantnejs^ Lukexi. and her paths peace : For if ye, being evil^ ^^' know how to give good gifts unto your Children ; ho^d much more fall your hea- venly Father give the holy fpirit to them that ajk him ? And in thefe words of our bleffed Saviour, there are two things very obfervable. — The one is, that he plainly fuppofes the dodrine of Divine ajjiflances to have its foundation in the nature of things ', and that it is a point which might be argued, with a high degree oi proba- bility, even from common principles of rea- fon. For, ** wherever Godimay be known
'' as
a?id tie to each other. 87
*^ as the Creator and Father of mankind, Serm. " that is, indeed, every where ^ and even I^. *' in the moft rude and iinpoliJJf d n^\iox\^ ,^^^^v\J " wherever the relation of hthtr fuifijls^ *' and tht fenfe of paternal duty and af- " fecflion is not utterly extinguiJJfd ; " the fame general concliifion may be form'd, as our Lord has fo forcibly inculcated : VIZ, that God is always ready, fo far as is confiftent with the- reBitiide of his na- ture, and with the wifdom and honour of his government, to aid and encourage all his rational offspring in the neceflary work of correcfling their errors, and in the pur- fuit of virtue and happinefs. — The other remark is this, that the whole of the argu- ment, as it here ftands, is built on this general maxim^ that, in the relation of Father of mankind, God muft, of necef- fity, vaflly exceed^ with refped: to every inftance of rational and wife affedion, the bejl and moft perfect of earthly pa- rents : And, of confequence, our Lord's obfervation ftrengthens and confirms every inference^ that I have hitherto drawn from God's paternal character. I fliall G 4 only
88 Mens natural relation to God^ Serm. only add that this thought, that we are IV. the offspring of God, naturally fuggefts to ^*'^ us what is the true priiiciple of virtue, the true fpring of our obedience and fubmif- lion to the Deity ; '' that it ought not to *' proceed from compulfion and terror^ '' like the obedience oijlaves to a tyrant^ '* but from ingenuity and gratitude, from '^ Jilial love and veneration ; not as if it *' was a tajk exaded by a morofe and evil •' Being, whom we dreaded, and, at the *^ fame time, abkorr'd, but as a voluntas *' ry homage directed wholly by reafon^ " and in which incli?mtionand duty both *' concur/' Thus religion appears to be entirely rational with refped: to its prirtci- ples, and amiable and pleafant in the praBice ; in a word, to be honourable to God, 2<Xid friendly to men.
But if any want fuller fatisfad:ion that all, which I have now advanced, is ]uftly deduced from the principle alTerted in the text, that ive are the offspring of God ; let them reverfe the fcene, and fee in what light it v/ill tlicn appear. — Can the Father of mankind etijoin things that
are
and tie to each other. 89
are impraBicahle^ or funip anyone for Serm, what it was not In hh power to avoid ? IV. Can the Father of mankind impose iinne- ^"^^f^ cefjary burdens on his children, and, for the difplay of his fovereign power, eiiadi hurtful^ or even unprofitable iifelefs laws ? Can the Father of mankind be Jiern and inexorable^ fever e to infirmities of Jtatiire^ to i?ivoluntary and lamented imperfec- tions? C■^i.n xhQ Father of mankind have 710 mercy for penitents ? Can God be the Father of all mankind, and yet not good, not propitious, to all? Can he bring children into being on purpofe to make them miferable, abfolutely, finally, and irremediably miferable ? ^' What then " does the appellation of Father figni- ^' fy, when it has no more of indidgence *^ or ^r^^^ in it, than that oi implacable *' enemy, tormentor^ and executioner V* Let me add to all this, that thofe feem to have loft all fen fe of God as the Father of mankind, *' who tremble at the thought ^' of his prefence and infpeftion, as if he ^' noted their condud: with the fever ity " of an inquifitor j and watched, as it
*' were.
pa Me lis natural relation to Gody
SeRM. " were, to fpy out evidence againft them
IV. " that, though they are- in the mainy?;?-
^^'''VNJ " ccre^ they are not perfeB -y with no
*' other view but to be able to fatisfy
" Jlern rigid jujiice^ without at all con-
" fulting fnerc\\ that he does no wrong
*' in punifhing.'*
And as a proper refleftion, on our be- ing the offspring of God, diredly infpires all that affectionate and humble piety^ which is due to the Deity himfelf as the cotmnon Father oi'm2in]dni', it has alfo a natural tendency to produce, and culti- vate all that benevolence and mercy ^ that mutual and ttndtr Jympathy, which we owe one to another. If God be the Fa- ther of us ally we all are brethren. Our obligation therefore, to difcharge the du- ties which I have now mentioned, is as obvious to the very loweft capacity, as is the relation in which we ftand to the reft of mankind. And, confequently, if v/e are only infenjible of the diftrelTes of thofe, to whom we are moft nearly allied by ties of blood and common humanity, and much more if we aggravate their mife-
ries
and tie to each other. 9 1
ries by oppreffion and injuftice 5 our con- Serm. ducft muft be to the laft degree vile and IV. unnatural. Belides, by not cheri/lnng in ^•^'^VNJ our minds fentiments of benevolence and mercy, we treat the Father of the uni- verfe with co7itempt and indignity. We oppofe^ we reproach^ nay v/e, in a man- ner, infult the pattern which he has fet before us, of diffufive and unlimited good- nefs, if we confine our regard or friend- fhip to one part of the fpecies, and neg- ledl all the refty who are equally his chil- dren ; and bear, perhaps, as Jlrong im^ prejjiom in their rational and moral pow- ers, as we ourfelves can boaft of, of his excellent, his divine, image,
" Brotherhood and amity ^ bro- " therhood and cordial friejidjJdip^ bro- '' therhood and community of intereji^ *' brotherhood and an indulgent coiidejcend- *' ing temper, together with a generous *' concern for each others welfare, are *' very nearly coincident ideas -, becaufe " in the reafon of things they neither are '^ nor cj;z be feparated." When, there- fore, all mankind love as brethren, they
fupport
gz Mens natural relation to Godj Serm. fupport that charafter with propriety and IV. honour. But when about matters of re- <^^^^^^^^ mote concern, in which their general re- lation is not at all interefted, they fplit into fadtions, and purfue oppofite views, with ejlranged and alienated affedlions ; hateful^ and hating one another: This ihocks our wtxyfirjl refledlions as a fcan- dal to human nature^ and infinitely dis- graceful to all religion. " But on the '^ contrary, as in the ?iatural world, it ftrikes us with an agreeable furprize and plealure, to fee the 'various effeBs of divine wifdom and omnipotence conneBed in their ufe, and confpiring '' jointly to one grand defign, by the in- fluence and force of necejfary laws ; it muft appear at leaft equally beautiful to every mind that is not either blind- ed, or prodigioufly depraved, to find the vaftly different humours^ charaB- erSy and particular inferejls of moral agents, ''ooluntarily diredled to the uni- verfal good. When a fedate and un- difturbed benevolence and harmony is ■^ Jixed and ejlablifiedm the beji and no-
" bleji
and tie to each other. 9 j
*' blefl part of the creation 5 this is anSERM, *' objedt, that every ,wife and good man, IV". *' muft, one would think, furvey with a ^^^^^^ *' jenfible and firong complacency, and " God himfelf With approbation and calm *' delight/'
I SHALL only add, in the laji place, that a juft notion of this important truth, that God is our Father^ naturally tends to infpire a ftrong fenfe of our own ho- noiir^ a contempt of mean compliances and irregular excefles ; joined with an ardent emulation to excel in every thing that is praife-worthy and amiable, and raife our virtues to the higheft pitch of purity and perfedion. — When any one purfues the contrary courfe, to what I have now recommended, he evidently njoaiiders from the eternal rule of right, from nature^ and the law of his creation; he follows error quite habited and adorn- ed with fpurious decorations ; which, thus difguifed, throws a mift before the moral fenfe, and entertains the fancy with groundlefs hopes and fplcndid amufing profpeclls, but muft of neceffity terminate
in
94 Mens natural relation to Gody Serm. in remorfe and confufion. " He may be IV. <« a perfon of fome account^ nay, per- ^^o^^sT^ ^^ haps, of eminence and diflindlion^ a- " mong thofe whofe imagination is e- *' qually vitiated^ ^nd who are, jointly *' with himfelf, the 'votaries of vanity *' and hbertinifm ; but entirely forfakes " the only path that can lead to true dig- '' nity : He may be a lively^ pert^ un- '' mea?2if2gy ujtanxious ^LVxmvA-, but muft " be an unhappy reafonable creature, and ^' a degenerate child of God." Let us dcmonftrate, then, that we are truly iinje^ by improving in ourfelves, and ou- tliers, the lively and habitual influence of this principle that we are oi divine extrac- tion. Let us affert and vindicate the ho- nour of our nature. Let us difdain to be inilaved to appetite, the gr offer and bafer part of it. Let it be our ultimate ambi- tion^ in proportion to the extent 2Xi^fcope of our faculties, to be perfeB^ as our Fa- ther who is in heaven is perfeB, Then may we exped:, in conformity to the ex- ample of Jefus Chrift, who is lliled the firjl-born among many brethren^ to ajcend
t9
ajjd tie to each other. g^
to his Father and our Father^ to his G^^Serm. and OUT God-, there, in manfions of un- IV. clouded Hght and joy ineffable, to be ^""^'^"'^'^^^'^ crowned with tranjcende^it rewards and honours. To this purpofe are the words of St. 'John^ with which I fliall conclude this difcourfe : Beloved^ now are we the i Jo^n "*. fom of God^ and it doth not yet appear^' what we fiall be ^ but we know^ that when he Jhall appear; we JJ:all be like him : For we Jhall fee him as he is : j4jjd eve7y 7nan^ that hath this hope in him^ pujifieth hifyjfelf even as he is pure.
SER-
SERMON V.
Of Murder, and the Cuftoms and Vices leading to it*
Exodus xx. 13.
Thou Jhalt not kill.
HESE words are much bet*SERM, tef rendred in an older tran- V. flation of the Bible thus : — ^-OT^ Thou Jhalt do no murder. For all killifig, or taking away the life of a man, is not unjuftifiable ; and therefore it could nevef be reprefented as a crime^ ' tiniverfally^ by any commonly wife and equitable, and much lefs by a divine law j but murder is abfolutely prohibited. The Vol. III. H lat-
^i/t''*-
98 OJ Murder.
Serm. latter reading, therefore, clearly exprelTes V. thfe determinate and compleat fenfe of this precept -, and it is hard to account how it came to be exchanged for another, that can give us 7io jull notion of the offence forbidden. For killing may in various cafes, but murder never tan^ in any pof- lible iituation or moft extreme exigence of human affairs, be innocent ; the one is promifcuoufly and indifferently ufed to denote both a good and a bad adtion, the other is always a term of guilty which is infeparable from the idea affixed to it.
It is indeed a crime fo entirely inhii-- man^ iofoid^ fo blacky fo mofiftroiis^ that at the bare mention of it, human nature is apt to be thrown into dijorder^ and flruck with horror. It argues (efpecially if it be deliberately and coolly perpetrated) a mind averfe to all fentiments of good- nefs, and hardned in a vicious temper ; a mind 7nalicious^ fierce^ darijigly and in^ fexibly wicked, and trampling under foot all the common ties of nature and jujlice. It was therefore mofl wifely and righte- oufly appointed, by a particular pofttive fand:ion of the Almighty, that murderers
fhculd
of Murder. 99
fhould be punifli'd ^\\}[\. death -^ and this SeHm. is plainly pointed out to us as what \V2i^Jit V. to be obferved, for a perpetual and i7^re'' ^-''v^ *verjible law and ordinance of juftice, un- der all for 7ns of human government. With which folemn determination, xhcprinci^ pies and iiiiprejjions of equity, Jiill fubfift- ing in the moft ignorant and uncultivated parts of the world, do in the main cor- respond. Men, in other refpedls ex- tremely licentious and diffolute in their morals, who make but little fcruple of theft and robbery, and many lawlefs acfts of violence^ are fhocked and terrified at the very fuggejlion of a murder — and, frequently, even murderers themfelves find that they are furrounded with hearts corroding and ne'Der-ceafing terrors. Their peace of mind is irrecoverably loft with their innocence. They experience a deep and fettled gloom ^ which all their art, all their fliifts and amufements,can never diffi- pate ; and through which there pafl^es not one beam of true and folid comfort. They are hourly difquieted by diftraBions from within, and fears of danger from with- out. Darkfiefs and folitude ftart and raife H z new
I CO Of Murder.
Se«im. new horrors. And even in their dreams, V. the guilty imagination is often rejllefs and ^^ a5iive in tormenting itfelf, exhibiting dif- mal and unnatural fcenes of blood and •ruelty, and haunted to fuch a degree by pale^ melancholy^ ghajily^ and menacing fpedtres, as has occafioned agonies of dread and amazement ^ fpedtres iofirongly paint- ed, and with fuch natural and lively ter- ror, that even the ^waking fenfe has ftiH been inclined to believe them real. And the whole of what has been offer' d upon this head, evidently demonftrates ^' the *' ftrong cbecks, which are provided in ^^ nature^ to reftrain from fuch barbari- '' ties ; how Y^2cci'^ fences^ kindly inter- " pofed^ mufl be broken down, before '^ we can arrive at this dreadful pitch of " total depravation ; and the fevere ven- '' geance on account of it, which ;2^/^r<f " itfelf, God's minifier^ is fo conftituted *' as to be able to execute, in the prefent *' life, not as full retribution ^ but only '' as an unhappy prefage of thofe more *^ ample ^ lajling^ and inexprejjible hor- " rors, into which the guilt of bloody *^ without a mofl bitter and exemplary
" repen-
Of Murder. loi
" repentance, will fink the Soul here-SERM. *' after, when it has ilood its trial before V. *^ the tribunal oi impartial jiijiicey
I HAVE endeavoured, in the begin- ning of this difcourfe, to defcribe the guilt, and confequences, and punifhment of murder in affeding and lively colours, that our attention may be the more clofc- ly engaged to what is intended to follow ; and fuch a deteftation of it, and dread of its tremendous efifedts, may be fixed and rooted in our minds, as no temptation, in 2.ny future fcene of life, fhall ever be a- ble to overcome. There are 7t07ie^ I would hope, in this AfiTembly, to whom this foul offence can be jufl;ly imputed even by their own confciences, or by the omfiifcient God from whom no fecrets are hid; iind none ^ perhaps, but who, if the leaft diftant intimation was given that it was poflible for them ever to become fo degenerate^ would be ready to reply in a ftrain fomewhat like that of Hazael to the prophet Elijah — " What, is thy *' fervant a dog, actuated hy furious bru- " tal infl:inds, and bereft of all the kind *' and tender feelings and affedions of H 3 " huma^
J02 Of Murder.
Serm." humanity^ that he fhould commit fo V. <« vile an enormity as this/' But not-
^^^""^^ withftanding this generous and, I make no doubt, honejl refentment of heart, which we experience to rife within us, it cannot be at all amifs to have our horrory upon particular occafions, afrejh excited, and improved, if it may be, to a Jlill greater height ; becaufe there have been examples of perfons, who thought them- felves compleatly, and almoft invinciblyy fortified againft every temptation of this kind, that have been betrayed, and led on gradually^ to fuch an utter ftupidity of mind with refpedl to all moral fenfe, as not tojiick at the iliedding of innocent blood. And this, when it is properly ad- verted to, and traced regularly in its fe- veral diJlinB ft ages of progreffion, will not appear to have any thing really mar- vellous and incomprehenfible in it, but to be the ftated courfe of nature; " which *' has an order ^ and for the mofl part an *' uniform train of confequences, in its " perverfions as well as in its iiriprove- '' ments^ in its crooked and irregular as in *' its ftreight and even paths." For as
the
Of Murder. loj
tht purfuit of goody fteadily maintained, Serm. naturally leads to the perfeBioji of good ; V. fo vice, being in itfelf extravagance ^ muft, t\\Q farther we proceed in it, be necefla- rily greater error and extravagance, and tend to dangerous extremes, and to the very worji extremes. Thus v^e find fcenes of adulterous kwdjtefs clofed with blood. Hence it is, that furious^ precipitate ^ and ungoverned paffion fo frequently ends in murder : And that luxury ^ or the pride of elegant diftindtion and j^/^/7i?V appearance above our juji rank and circumftance, produces, firft, perplexity and dijirefs in our affairs j that^ not being able to create juft refleftion as the means to fubdue our pride, puts us upon indirect courfes to fup- ply our neceffities ; our indireft courfes within the fielter of law failing, we muft h^ive fome other refource to fupport our extravagance ; we are then perhaps hurried on to attempt fuch notorious and violent i?2vaJioj2s of our neighbours right, as all wife focieties muft, from principles and motives of felfprefervation^ devote to infamy and a diftinguiflied punijhment, — Should it now happen from our being H 4 per-
104 Of Murder.
Serm, perfonally k?iown, or from the danger of a V. public alarm and clofoipurfuit being raif-
^*^^/"^ed, that the thought of a murder is fug- gefted, wh^it fecurify have we againftthis unnatural crime ? — " All which demon^ '^ ftrates the undeniable ufe of preaching '' fometimes, on the fubjeB of murder, " before others befides murderers ; be^ ■' caufe while ^x^^ of pleafure and ^a:- *' cefs of pride and paffion prevail, we '' are by no means out of danger. It is " not the mere rejoliition of an offender '^ that may be depended upon to Ja^^e " him, when the connexion of his pre- " fejit vices with others future will, in " all probability, be an overmatch for '^ fuch a refolution.'*
Of this there have been n\o9i fearful examples within the experience of all ages. And of late years fuch mcft exe- crable murders have been committed a^ rnong ourfelves, as for the deliberate exe- cution, th^fteadinefs and unconcern of the criminals, and the almoft incredible cir- cumftances of barbarity attending them, fparce admit of a parallel ^ as if cruelty and a fdvagc ^difpofition were gaining
ground
Of Murder. 105
|^r<?w;zJ upon us, and we were more andSERM. more loji to a fejife of benevolence and V. compaffion. This is chiefly owing to^^*'^ the general decay of ''oirtue^ and con- tempt of religio7iy and want of ferious confideration, that are at prefent too vifible. But I believe it may be af- cribed likewife> in a great meafure, to mother caufe, and that is, " the barba- " r'lty of our public diverjions -, and the " delight which this nation feems to take, *^ above all others, mfpeBacles of inhu- *' manity and terror.'' The h^mgoiter- tamed with thefe fights of blood, and the dexterity of favage animals ^unjuftly claiming the name of 7nen) in abufing, wounding, and maiming each other, has a natural tendency to drive all commife- ration and pity from the heart ; and to raife and propagate the very ".vorjl fpirity that can poffibly take place in beings en- dued with rational powers, — '' a Spirit *' fedately^ and without emotion, cruel/* They familiarize to us the agonies of hu- man fufferings, and fome of the moft af- fedling circumftances, that can ever be fuppofed to happen in the moft horrid
mur-
io6 Of Murder.
Serm. murders. We are inured to behold all V. this without a fghy without reliiBancey
^^'^'^^'^^^ nay with exultation and loud applaufes. And is it poffible for us, after this, to re- tain any thing of a Joft relenting heart ? While we allow ourfelves to.fport with the pangs and miferies of one of our own ipecies, can we look upon his life as fa- cred ? The lofs of a life, in thefe worfe than favage fpedtacles, we know ftrikes but little ; and the impreffion, which it appears to make, has more oi formality and the force of ciiflom in it, than of real generous and tender feeling. And can it then, upon any principles of reafon, be imagined, that our horror^ at the thought of taking away life, can proceed from notions of equity^ and a fmcere love of mankind ; or that it does not arife, al- moft entirely, from the reftraint of hu- man laws^ and the fear of civil funifj- ments ; and, of confequence, that it will abate in proportion as this onv fear a- bates, and as we think that we have ground to believe that our defigns are fecret^ and run no rifque of being difcovered ? — So that we may look
upon
of Murder. 107
upon the infamous places, Avhere thefeSERM. fliocking and unnatural fcenes are exhi- V. bited, '' as the haunt zndi fchool of the ^'■^^^^^^**^ " murderer, and as having no tendency " to cultivate that true valour^ which is " the diftinftion of the nohlejl^ and fliines " moil illuftricufly in the gentlefi and " moft compafiicnate fpirits ; but as cal- " culated only to fix upon us, what has *' long been imputed to us \iy foreigners '' as a 7iational reproach, mz, that we " have more of roughnefs and ferocity y " \h2LXi oi humanity and tendernefs in our " difpoiitions.'*
But leaving thefe more general reflec- tions, I proceed to confider (as what is neceffary to do juftice to the fubjed; itfelf, as well as moft evidently fo on account of OMV public temper and manners as a people) I proceed, I fay, more particularly (but briefly) to confider the true nature of that moft flagrant and horrid crime, to which the fixth Commandment diredlly relates. And as our Tranflation has fo exprefs'd this precept, that exceptions are neceffary to be made, it may be proper diftindlly to Specify what thefe exceptions are 5 and
then
lo8 Of Murder.
Serm. then the whole of what remains, that is V. not and cannot in reafon be excepted, will
^*^>r^ neceflarily fall under the denomination of Murder^ and help us to form the exa6t idea and definition of it — And the jirji cafe, that plainly appears to be exempted from the cognizance of this Law, is, when a perfon is killed by mere chance, without any intention^ any forejigbt or remote fufpicion, of fuch a deplorable event, by the unhappy but involu7itary inftrument of his death. If there was the leaft prefumption in his mind that any AB of his (notwithftanding this prefump- tion deliberately performed) might prove in its confequences fatal to his Neigh- bour, he muft certainly incur, to a very confiderable degree, the guilt of a rmir^ derons difpofition, if not from dired: and formal Malice ^ yet at leaft from an ijidif- . ference and levity of mind, which, when his Brother's life is difcemed to be in dan- ger, is not barely inexcufeable^ but highly crimijial. But if the whole affair was in its rife and conduEl entirely accidental, he is altogether clear of the imputation of Murder, though upon other Accounts he 2 may
Of Murder. 109
may be juftly blamcahle, I fay, juftlySERM. blameable upon other accounts, becaufe V. if fuch an accident as this fliould be^^ owing to carelejfnefs j if a perfon grown to years of difcretion^ and whofe reafon in all points of moment ought to be confulted, fhould indeliberately andpre- fumptuoufly fport with injirwnents of Death", or jfhould deftroy the life of another in the execution of fome wild defign, in the impetuous purfuit of plea- fure, or in any unnecejjary and wayiton competitions- he would have reafon to lament it, as one of the moft folid misfortunes of his life, brought upon him by a large fliare of guilt, though it might not be neceflary for him (with the inward pangs and terror which he felt) to offer up David's petition — deliver me?Ca\. u. from blood-guiltinefs, O God^ thou God^^" of my Salvation — Again killing in ?2ecef fary Self-defence is not only excufeable, but perfectly innocent. For then the fault wholly lies on the lide of the Ag^ grejfor • every Man having a natural and unqueftionable right to ftand up and exert himfelf, in the fupport of his own life,
againft
no of Murder.
Se RM. againft all rude and violent pradlices. But V. if when the ends of Self-defejice^ and Self-p7'efervatio7iy may be compleatly an- fwered without bereaving the aggreffor of Life, the party attacked and injur'd is hurried on, by an excefs of pajfion to this fatal extreme j and, efpecially, if a fpirit of revenge has any fliare in urging him to fo immoderate a refentment of the injury received ; he lofes, in proportion to the degree of the vindiftive temper, and as iiich a fevere and rafh method of aflert- ing his right was iinnecefjaj-y^ he propor- tionably, I fay, lofes his injiocejice^ and is intitled to the chara6ler^ and involved in the guilt, of a Murderer — In the third place, all fuch flaughters as are occafioned by Wars, which are entered into from juft and neceffary motives, and efpecially in defenfive Wars (without which, not only the rights of Nations cannot be fup- ported, but many public communities moft have been enjlaved and over-run with univerfal ruin and defclation) thefe, I fay, are plainly exempted from the rigid charge and imputation of Murder. But the Wars of opprejjive TyrantSy Wars un- dertaken
of Murder. 1 1 1
dertaken with ambitious viewSy from the Serm. mere purfuit of falfe glory and extent of V". Empire, are loaded with a complication oi^'^^^ Murders. And all fuch turbulent Princes (who delight in the efFufion of human Blood) inftead of having their names ce- lebrated with honour, ought to be detefl- ed, and devoted to peculiar infamy, as the pefts and fcourges of human nature and human foci ety : As they will undoubt- edly fink into the loweft difgrace^ when they ftand at the bar of God,the fupreme Monarch and Judge ; before whofe infi- nite Majefty, and eternal high-lifted Throne, all created diftinftions mufl va- niili, and bad Kings be reduced to the rank of Men^ and to a level with the meaneft of their fubjedls. — I iliall only add that the putting to Death notorious Criminals, by way of terror ^ whofe lives are 2ijujl forfeit to fociety, cannot be in- cluded within the prohibition of the fixth Commandment ; becaufe without fuch exemplary [everities^ in fome cafes at leaft, xhQ fu?idamental pri?tciples of all civil in- ftitutions of Government muft be over- thrown. But when the efids of Cover n-
I ment
iia Of Murder.
Serm. ment may be anlwered, with equal ttxrot V. and more public ufe, without infliding
^■^^^^^^^^r^/zV^/puniihrnent on the offender, the depriving him of Life cannot be fo eafily defended : And both reafons . of policy y and the precept contained in the Text, feem to demand the exercife of greater loiity.
And now from the exempt cafes, which have been particularly propofed, the pre- cife nature, and true definition, of the crime of Murder will be eafily colledled. It is not accidental killing ; and therefore it muft be ejjential to it, that the life of our neighbour be not only deftroyed by viokfice, but with defign. It muft be done v>^ithout a jiijl caiife^ without any necejjity, and not either in private or pub- lic Self-defence. It is the taking away of a Life not forfeited, a Life that ought to have htQTL preferved, a Life over which we have no authority, no right of dijpo- fal, and of one who has either never of- fended and deferved /// from us, or whofe injuries ought to be abfolutely overlooked, or, atmoft, co?v^e^ed hy slighter pumfh- ment -, but, in the moft rigid conftruc-
tion,
Of Murdet. II5
tion, cannot merit D^^/'/^. And I defireSERM. that it may be remembered, for the ufe V. which may hereafter be made of it, ''^'^'V^ *' That in all cafes, particularly, of pri- " Irately revenghig whether real or ima- " ginary wrongs, where Death is not, «' and cannot be, a deferved punifhment, *' the inflidion of it muft of neceffity be *' a deg?^ee of Murder,'' — Having thus ihewn the nature of the crime itfelf, it will be proper juft to obferve the feveral aggravatio7is of it. The loweji of all is, when it proceeds from fudden and tumul- tuous paffion, which darkens and diforders reafon, and hinders its tjiterpofing to pre- vent malignant and pernicious effeds* This may be a comparative extenuation in refped: of worfe caufes, but will not be fufficient to juflify us before the 'Divine^ or any impartial human ^ Tribunal ; be- caufe it is urging one immorality, which we might and ought to have avoided, in defence oi another, '' And no folid rea- *' fon can be affigned, why my Life may *' with more equity, ^fall a facrifice to *' precipitate pajjion, that to deliberate Vol. Ill, I '' malice:'
1X4 Of Murder.
Serm. " malice,'* The thing laft mentioned, V. *viz, cool revenge and confiderate maliciouf'
^"^y^^ nefsy IS the 7iext degree of aggravation of the guilt of Murder^ the former being as truly Murder, and as reaUy^ though not equally^ criminal. But the worjl pojjihle circumftance that, I think, we can con- ceive of, and which argues a habit of vice little lefs than defperate^ is, when Mur- ders are undertaken (as they often have been) neither from a too harp and bar- barons refentment of injuries, nor from any perfonal provocations, but merely for hire, *' This Trade of DeatJo reprefents *^ to us a moOi Jlupe?2dous Monfter in ra- " tional nature ; and exhibits a pitch of '' depravity, beyond which even the De- *' vils themfelves, however emulous to ex- " eel in vice, can hardly be thought to '' afpire."
To all that has been already offered, it may not be improper to fubjoin, that there are feveral ivays of committing Murder ^ befides that of an immediate attack upon our Neighbour's life. He that by a falfe oath, in a Court of Judicature, is the
means
Of Murder. 1 1 5
means of an innocent Perfon's being con- Serm. viifted of a capital offence (on account of V. which he imjujlly fuffers Death) is as ^"^^"^^^ much a Murderer^ as if he had been di- reBly and perfonally the caufe of his Death by poifon or the fword. And a greater diflionour and fhame to Human nature, one more pernicious in fociety than this> 'tis impoffible for us to form an idea of ; who adds Perjury to Murder ; and de- ftroys the good name and character of the undeferving Sufferer, together with his life. This cafe is jlagrant^ and capable of having no falje colours put upon it that will, in the leaft, palliate its malig- nity. But there are others, where, though there be a coniiderable fliare of the fame unnatural guilt contracted, the Confcience of the Offender does not appear to give him any fuch alarm -, and where, as there is no legal cognizance of the crime, the cenfure of the World is gene- rally more mild and favourable, — He, notwithftanding, may juftly be denomi- nated a Murderer, who, by his fevere and c?'uel treatment of thofe who are fub- I 2 jed
1 1 6 Of Murder.
Serm. jeft to his Authority, brings them to an V. immature and untimely Death ; and can-
^*'^"^^^*^ not be prevailed with to relax, and abate of his rigour^ though he plainly fees that their ftrength is gradually exhaufted, and that they droop, and languifh, and pine away under their opprejjion. — A wicked and unnatural Son, likewife, who find- ing his ftubborn infolent carriage, and riotous living, to be the caufe of deep and jnortal grief and afflicflion to his Pa- rents, will not be brought within the li- mits of his duty, nor relinquiih his in- famous pleafures, though their comfort, their health, their life (through an ex- cefs, indeed, of affection towards an ob- jed: ib undeferving) depend upon his re- formation ', what is he lefs than a kind of Miirdef^ery nay an impious Parricidey involved in the guilt of nioft aggra- vated and facrilegious Murder ! — And the cafe will be much the fame, if an Hufband forgetting his obligations^ and repaying tender affedion witli contempt 4nd barbarity^ and adult e?'Oiis 'violations i f the facred Marriage vow, firft renders 2 mifera^
Of Murder. 117
miferabky and then fiortens that life, Serm. which he ought, in duty and honour^ to ^• have cherifhed and preferved. '' He is *^ convinced^ that his unkindnefs and in- " fidelity operate in the manner oi a Jlow *^ poifon^ and as certainly and ej^eBiially ** tend to Death ; to a tedious and //;?- '^ gering Death, occafioned by a fuccef- ^\fion of Torments and Difquietudes. " How then can he, in equity^ be ex- '' cufed from the guilt of one that had ^^ adually adminiftred poijon^ and of *' fuch /z kind too, as muft fubjed the *' Patient to moil exquifite fufFerings, and *' multiply the pangs and horrors of her *' diflblution ? " — This it may be thought is ftraini?ig^ and carrying mat- ters to an unujual height : For the excefsy allowing it to be fuch, is common^ efpe- cially (it may be fcandaloufly infinuated, to leflen the odium that would otherwife univerfally attend it) in higher and more independent life ^ and very few furely will, therefore, be {o extremely ri- gid^ as to load it with the imputation of Murder. But, in oppofition to this loofe I 3 and
1 1 8 Of Murder.
Serm. and carelefs W2iy of moralizing, let it be V. confidered, that neither common pra^licCy
^"^^j""^ nor any outward diJiinBions of rank and title, nor pretended poUteneJs and ele- gance of tafte are a ride of aBion to rea- fonable Beings ; but the fixed and immu- table jiatiire of things only, and the re- vealed will of God. But if the voice of reafon be attended to, if the autho- rity of revelation be reverently acknow- ledged and allowed its due weight, the conduct, which I have endeavoured to expofe in its true colours, will infallibly fall under condemnation. What // is in itfelf t,vtry Man may eafily difcern > if it be groilly immoral^ neither the multitude of tranfgreffors, nor their exalted cha- racier, will avail at all towards its jufii- fication : And it muft be much better for us (if any degree of Murder there be, or any afiinity to a crime againft which eternal damnation is denounced) to be ijiformed of it while it is in our power, in many cafes, to prevent the guilt, than to be utterly and irrecoverably confound- ed, by having the firji charge brought
againft
Of Murder. 1 1 9
againft us by omnifcience and unerring Serm» juftice, to which no anfwer^ no objeBioriy V. can be made ; aud from whence, as fu- "^^"^T^ preme in Majefty and right of decifion^ no appeal C2Si poffibly arife.
To all which I beg leave to add, for a conclufion of this difcourfe, that the heinous offence prohibited in the Text is not only a moft fignal^ but an irreparable^ injury done to a fellow- creature ; irreparable with refpecfl to the lofs of prefent animal Life^ and ir- reparable, likewife, with refpedl to the Jlate of the Soul, whatever it be, as to its everlajiing exijience hereafter : That it is an indigJiity offered to human nature itfelf, and a preying upon our own kind ; which IS to the the highefl degree unnatural: That it is, with moft impious boldnefs ufurping the authority of the Lord, the giver and file proprietor oilAk^ by whofe laws alone therefore, of diredl and plain confequence, both Life and Death are to be regulated and determined: And to mention no more, that it hurts fociety by depriving it of one of its members, makes I 4 dif-«
(C
<c
€C
no Of Murder.
Serm. difconfolate Widows and helplefs OrpbanSy
V. and may occaiion moft deplorable confu-
^"^^^ Jion and dijirefs m families. Thefe things,
together with the depravity of heart-
difcovered, the utter alienation from.
God^ from moral reBitude^ from all
focial affeBions and inclinations^ the
infenfible temper, the contempt of juf-
tice^ the preparednefs of mind for a7iy.
" villany^'' evidently demonftrate the
character of the Murderer to be the moft
infamous and hurtful in the whole fcope
of i^nrnoral and wicked Life ; and fhould
put us u^on guarding ftrid:ly againft every
thing that has the leaf tendency^ the moft-
remote affmilationy to it — " Againft rafti
^' anger, headftrong and impetuous paf-
" fion, all fchemes of revenge, all pro-
^' fife gratifications of luxury, midnight
« ^ reveilingSjhafty quarrels,&?r. which may
^' put it out of our power to retreat from
'* the ig?io?niny and guilt of Murder itfelf,
" and its everlafiing lofs of peace'' And,
above all, let us not fuffer our minds ever
to degenerate into an cfiablifbed rancour a-
gainftj and hatred of our Brother : For as
this
Of Murder. 121
this IS the direct fource of fo tremendous Serm. and fatal an evil, St. John hath expreffly V. declared 5 that he that hateth his Brofher*^^^^^^ is a Murderer — And ye know that no\.i^'^^ Murderer hath eternal Life abiding in him.
s-
SER-
SERMON VI.
Of Duels, and Self-Murder
Exodus xx. 13.
Thou Jhalt not kill.
N my lafl Difcourfe, I en- Serm. deavoured to ftate, diftindtly, VL the nature of the foul and hor- rid iin of Murder 5 which is fo clear to the univerfal fenfe of mankind, that it is generally a heavy and infupport- able burden upon the confcience of the Criminal himfelf, and cries aloud to Hea- ven, for the infliction of peculiar and di- ftinguifhed Vengeance, in the judgment of the moft barbarous nations. I likev^ife I briefly
I Z4 Of Duels ^ Mild Selj-Murder.
g£Rj^^ briefly confidered the fever al Degrees and VI. Aggravations of this crime, and tried to infpire fuch a hvely Dread and Abhor- rence of it, as would put us upon main- taining, always, the ftridieft guard againft every Approach towards it, againft every thing that might, in its Confeque?iceSy lead to it. And this was thought the more neceflfary, becaufe vice is in the nature of ii progrejpve ', and the larger fcope it is allowed to take, the human temper, how- ever naturally well difpofed and inclined to virtue, becomes more and more e- Jlranged from it, more and more ftupid and injenfihle of ill, and confequently pre- pared for proceeding, gradually, to the very worft Extrejnes, So that thofe who never were, as yet, aBually Murderers may have, in the vices which they now indulge and cherifli, the latent feeds of Murder; and however they may flatter and pradice upon themfelves the fmooth arts of Self 'Deceit^ they really know not, blinded as they are, and hurried on as they may be, by their extravagancies, what fatal violences they may in the end be rendered capable of committing. But
as
Of Duels ^ and Self-Murder. 125
as there are fome exceffes, that have aSERM. more clofe and vifible ConneBion than VI . others with the crime forbidden in the ^^'^^^'^'^ text, it was advifed that we be particu- larly careful to avoid thefe^ as fnares of Bloody from whence we have reafon to apprehend uncommon danger.
I NOW proceed to confider, particular- ly, two Cafes that are of fpecial impor- tance, and they are, Duellings and Self- Murder: Which muft be allowed, on the firft propofal of them, to have at leaft an evident relation to the prefent fubjedl, and therefore a difcourfe upon them can- not be thought a needlefs and arbitrary digreffion. 1 ihall begin then, accor- ding to the order in which they were
mentioned, with Duellings " an in-
*' famous, and I think I may juftly add, " favage pradlice, iit only to be retained *' among fierce untamed Barbarians; but *' which ought to be banlihed from eve- " ry Country profeffing Humanity^ and *^ where Jujlice^ Generofity, and Placa- [^ bility are acknowledged to be focial
^« Virtues^
126 of Duels J and Self-Murder.
Serm. *^ Virtues^ and Ornaments to Human VL " Nature." Were Mankind entirely
^"•^^Y^^ given up, in their original Make^ to the diredlion and guidance of their Paffions \ or were there implanted in them ftrong and irrefiflible inllindls of Revenge^ blind- ly prompting to dejlroy each other; or were they iioild and undifciplined as the brutes are, and fubjeft to no Orders and Regulations of Civil Government; no- thing better could be expelled from them, but that they would fiirioufly aflault and prey upon each other. But as they are indued with a fuperior principle of Self- Government to temperate and controul all fudden impulfes of Rage and Anger ; as they find with themfelves /of/^/ affedions, and fentiments of commoii Benevolence -^ as they know, by experience, that every one ftands in need of indulgence, and of having candid allowances made for innu- merable indifcretions and involuntary er- rors, which fpring from hicaiitioufnefs and Precipitation^ and not from a real Intention to offend ; as they are capable, by the excrcife of juft ReflecTdon, to di- Jiinguijlo Crimes, and allot to each an
equal.
of Duels ^ and Self-Murder. 127
equal ^ and not an indifcriminate and dif- Serm. proportioned punifhment; as they are VI. united together in Society y and, of con- ^"^^V^^ fequence, are bound to fubmit to the Laws of it for the prefervation of publick Order ; and, finally, as they are infpired with a native Horror of Cruelty ^ and of thirfting after human Blood: It is furpri-^ Jing extravagance that they are fo apt to magnify trifles into capital Offences, and fuifer themfelves to be tranlported by a vindi(flive temper to fuch violent Refent^ mentSy as are notorious breaches oi Equity ^ and oftentimes occafion moft melancholy fcenes of Dijirefs and Confujion. Men may call this boijterous and inhuman me- thod of proceeding by what Na?nes they pleafe y but it is impoffible, in the nature of things, that it fhould ever be recon- ciled with Virtue^ Religion^ univerfal Benevolence^ or v/ith any worthy notions and principles oi Honour : " Unlefs it be *' elTential to conflitute a Man of Honour ^ *' (as the modijh affeded phrafe is) that *' he be iyijiexibly rigid ^ and prone to Re^ *^ venge, without any thing of Forbear^ *' ance and Mercy ^ any thing of Benevo^
** lence
128 Of Duels y and Self 'Murder.
Serm. " lence 2Si$^7nildnefs^ i. e. in fhort, with- VL '' out any thing truly refined and amiable
^"^"V^^cc i^ }^is compofition." And if this be really the notion of Ho?iour^ among thefe Sojis of Anger and of captious hafty Re- fentment, it will not be the only inftarice, 'in which they have fubftituted mere Names in the Place of fubftantial Excel- lence ; nor, indeed, in which they have made ufe of them to fiipplant moft im- portant virtues, and recommend Folly and Extravagance.
But that I may not be thought to have nothing to offer againft the praftice of Duelli?ig, belides general invedives, I beg leave to enter a little more diftindtly into the Subjecft 5 being, myfelf, firmly perfwaded, that the more minutely and largely it is confidered, it will only ap- pear fo much the more indefenfible,
Thtfirjl Enquiry then that naturally oc- curs, efpecially in a difcourfe on the fixth Commandment, is, how far Duelling Tails within the fcope of the Crime there- in forbidden ; or in plainer terms, and paying no regard at all to the prejudices cither of the Great or of the Vulgar^
whether
Of Duels ^ and Selj-^Murder. 129 whether or no, in a ftrift and fair way of Serm. reafoning, it falls under the denomination VI. of Murder^ the lajl extreme of human '^"^^^^''"^ ■ corruption, and the moft aggravated of- fence, that can poffibly be committed, againft the nature and happinefs of Man, and the wife purpofes of Society. And in order to determine this point, let us at- tend once more to the true idea and defi- nition of Murder. It is the taking a-
way the life of a man without a caufe^ i. e» Without a fufficient caufe ', or, if we were to add without a provocation^ it muft ftill mean without ajufficient provocation -, If *' therefore, in any cafes of injury, the of- *' fence does not merit death, but a much *' flighter and gentler correftion, the in- " fliftion of death being abfolutely un- *' j^fl^ ^^d deftitute of ^ny proper autho-* " rity^ any Jolid reafon in the nature of *' things, to fupport it, it can be nothing elfe but Murder j lince it anfwers fully to every branch of the above mention- ed unconteftably right and exadl de- fcription of it."
Vol. IIL K Exact-
130 of Duels ^ and Self-Murder.
Serm. Exactly in proportion as a punifh- VI ment is undeferved (I fpeak now of the
^^^^^^ Jlri^teji and moft accurate calculations ot equity) fo far innocence unjujlly fnffers : " If the punifhment be only bodily tor- " ture, innocence is unjiijily tortured r, if " it be death, an innocent perfon is un- '« juftly deprived of life, or, which is the " very fame, murdered,'* And in the cafe of Duelling, where it happens that a life is aBually deftroyed, there is both vi- olent killing, and a defign to kill. The violence is without a juft ground, with- out a fufficient authority ; the life that is taken away ought to have been preferved ; *' would not have been forfeited were " mankind in a fate of nature -^ and is '' proteBed by the laws of civil focietyT
What then can the inftrument of
fuch deflrudion be but a Murderer^ a ^^- liberate cool Murderer, the worft of cri- minals ; fince there is not zfingle circum- ftance wanting, that is efential to the conllitution of this crime ? I have all a- long taken it for granted, that upon thofe occafions, from whence Duelling ufually 2 com-^
of Duels ^ and SelfMurdef. t^t
commences, the punifhment is inadeqiiate^EKM^ to the offence. And I believe even thofe VI. perfons, whofe nice fantajlical honour ^-^"v^^ has in a great meafure perverted their judgment, and extirpated their fenfe of humanity, will not deliberately venture to affert, that a hafiy word^ a paffionate refeBion^ or even a wilful afperfion throv^n upon their charader, are alw^ays crimes fo great, that nothing but the blood of the defamer can expiate. If they are, they may juftly be made capital by the public laws of the community ; but fure I am, that if any government fhould punifh fuch offences as thefe with deaths it would be univerfally exclaimed againft 2c^ excejjive tnjujiice 2Xid. cruelty : "Which , *^ evidently fhews that it is unjufl and ** cruel in itfelf-, and that there is no *' other difference between fuch a pub- *' lick fentence and private revenge than " this, that the one is Murder ejia- " hlijhed by a law, and the other lawlefs " Murder."
I KNOW but of one thing, that can,
with the leaft face of plaufibility, be ob-
K 2 jeded
1 3 z Of Due Is y mid Self-Murder.
Serm. je6led to invalidate the force of this rea- VI. foning, and that is, that in thefe inhujnan reveyiges the fuppofed criminal is not ah- folutely devoted to death; but that the perfon injured puts himfelf upon a level with him, and gives him a fair chance of taking avv^ay his life, and preferving his own. But to this I would anfwer — that the prefumed offence is of fuch a nature, that the life of a man ought not, upon the ftrift principles oi jujlice^ to be put in ajty danger upon the account of it. And if it be aftually deilroyed by dejign and vio^ knee (as in the prefent cafe) when in e- quity it ought not to be deftroyed, it muft be impoffible, for the mildeft and moft indulgent cafuift, to find any othsr deno- mination for fuch an aftion but Murder^ whatever its accidental concomitant cir- cumftances are. And how monftrous is the flea offered to extenuate this guilt, '' that the injured iptv(on (as he afferts " himfelf to be) voluntarily /;2*z;//^j, and, *' as far as in him lies, compells the ifiju^ *' rioits to repair one injury by a greater ; ^' and calls this, in very ridicule^ as it
'' fliould
of Duels J a77d SelfMurder, 133
*^ fhould feem, and defpife of juftice, Serm* " and infolent behaviour to the common VI.
^' fenfe of mankind SatisfaBion I ''
Such topics as thefe will fcarce bear a mo- ral debate, they are fo extremely abfurd and frivolous; and muft therefore be looked upon as the efFedls of an unbridled licentioufnefs, and one of xhit frantic fai- lles oi falfe Honour : I fay falfe Honour^ becaufe fuch turbulent fpirits can w^ith too much freedom, and without any checks either of ingenuity or fiame^ allow them- felves a fcope in opprejjion^ lewdnefs, adul- tery ^ corruption y and other fcandalous vices, which render them bafe and defpi- cable in themfelves, and actually defpifed by the fober and confiderate part of man- kind.— And yet they are very delicate^ and nicCy and tender of their Honour — What an inconfiftency, what a moft palpable and fhameful contradiftion, is this? and how evidently does it demonftrate, that not real honour, hut fancy ^ paffon^ pride ^ and a difordered impatient fpirit, are the predominant principles in the whole of their condud:.
K 3 Let
134 ^f Duels J and Self-Murder.
Sekm. Let me add to all this, that this fpe- VI. cies oi Murder ythou^ it be fheltered un-
^"'^^^'^ der the name of honour, cannot poffibly be reduced to any certain and uniform laws ©r rules of equity. This obfei*va- tion is founded on the neceffary dijfferencCy that there always will be, in the particu- lar fituations and circumftances of men — Suppofe then that a perfon without a fa- mily^ or any that are nearly dependent up- on him for their well-being, iliould think himfelf aifronted by another, whofe life is the fureft pledge of felicity to many, who are united to him in the ftrideft and moll indearing bonds of Nature 3 or fup- pofe a very great difparify in fortune ; or in refpeft of importance and iifefulnefs to the public ; it is hardly poffible, in cafes of this kind, that any face of reafon or eriuity can be prefer ved : Efpecially when, as it commonly happens, the affront is flight or entirely imaginary. This crime, therefore, muft argue fuch a defeB in no- tions of juftice, as would hardly be ex- cufeable in the moft ignorant and unpo- lifhed Heathen Nations. — And this leads me to another remark, very proper to be
made
Of Duels ^ and SelfMurder. 135
made in a Chrijiian audience, and that is, Serm. that Duelling is moft evidently repugnant VI. to that mild and gentle temper, that foft '"'^ fpirit oi forbearance^ which the Gofpel inculcates as an effential part of true reli- gion. Forgive one another^ even as God^Eph.w. inChriJi^ hath forgiven you *y if ye forgive'^^' not Men their irefpafes^ fieither will your U&tt,vl Father forgive your trepaffes ; this is the'^* conftant ftrain and tenor of the New Tef- tament. But men of an inflexible and ftubborn revenge and blood-thirfy honour, inftead of being propitious and conde- fcending, demand a moft cruel and bar- barous fatisfa^lion for the moft trivial in- juries.— *' And therefore I fee no fub- '' ftantial ground, according to the Chrif- *^ tian fcheme, on which they can poffi- " bly hope for Salvation J'
But perhaps the perfons, of whom I am fpeaking, may be but little influenced by the declarations of revealed religion, or, in their prefent fantaflic tafte, they may think infidelity^ as well as Duelling, to be a point oi honour and genteel diftin6lion . and, indeed, unlefs their ;;/or^/j were mor^ conformable to the rules of our holy reli- K 4 gion.
1 3 ^ OyT Duels ^ and Self-Murder.
Serm. gio^j one could fcarce, in Charity ^ wijh V.I them to be Chriftians. — But I favoura-
^-'^'V^J bly prefume, however, that they are not Atheijls : For if fo, I know of no rea- fonings that will probably be effedual with them, but what are built on motives of intereji and prefent good. Arguments drawn from the conflitution of Nature, and the vifible eftahlijked laws of Nature, can have no weight ^ becaufe Nature it-- felfm^y be erroneous, if it be not the efeB of fome intelligent difcerning caufe. The Atheiji^ as long as he retains his prejudices againfl: Deity and a fupreme Government of the Univerfe, I muft for ever defpair of being able to injlrudl in any principles or duties of morality. But if the Duellijl be a Believer in God -, if he believes alfo a Providence -, that the prefent Life is a probationary fcene with refpefl: to man- kind ^ and that there is another ftate to come of exadi and equal retribution, in wliich their happinefs or mifery will be finally determined according to their chciradler and behaviour here : — I would then propofe, to his more retired and fe- rious reiieftiuns, the following cafe^ and
leave
of Duels y and Self-Murder. 137
leave it to itiake what imprejfion It natu- Serm. rally may^ and ought to, make, for the re- ^ ^^* gulation of his future temper and con- duft. It is beyond queftion, upon the principles here prefutned, a pojjible cafe ; and I fhall ftate it as if it was that of an mdifferent perfon, in which he himfelf has no immediate concern^ that he may examine it with a more diffinterefted impartiality. '' Suppofe xktxi any man^ ' with whofe character and Jituation in
* life you are entirely unacquainted, to ' have challenged another for a paffio- ^ nate exprefTion, an idle rumour, or, ' if you pleafe, for a malicious re- ' fleiftion and direftly calling in que- ' flion his veracity % and fuppofe that, ^ in this conteft of hoitour^ the perfon ' offending fhould be fent to his ac- ' count carelefs, licentious^ and unprepar-^ ' ed^ with all his Jins frefh and heavy ^ upon him, without having an oppor-
* tunity for one thoroughly fedate and
* ferious thought of repentance and re- formation — A moft affeBing circum- ftance, and beyond expreffion terrible — And imagine, .like wife, the aggref-
'' for
138 of Duels y and Self^Murder.
Serm. VI.
^ for to have received at the fame time, ' with many crimes and fiaim upon his ' Soul, his pa[]port into immortality. ' — What the consequence muft be I al- ' moft tremble to mention, and every
* one here prefent will anticipfate with ^ horror. — He fues for mercy ; but is ' anfwered, that he himfelf difcovered a
* temper moft fevere and implacable^ and ^ profecuted his Brother, with unnatural
revenge^ for an offence that was in it- felf inconjiderable 'y that he deftroyed his lifcy involved his family in inco7ifo- lable forrow, cut him off unthinking and impenitent^ and, by that meanSy compleated his ruin to eternity : And can he expeSl mercy for his own infi- nitely more aggravated crimes, who> during the ftate of his probation, was thus abfolutely defiitute of mercy ? '* ShoulA' this reply be made to him, as it moft fitly may by the fupreme Judge, though his clemency be equal to his jujtice^ he muft, in my opinion, neceffarily link under the confufion and weight of his guilt 3 his own reafon, and every moral
principle
of Duels ^ and Self -Murder. 139
/>r/;/a^/^ within hlm,^'juftifying and con-SERM. firming the fentence. ^I-
Having thus largely confidered the^^^^ cafe of Duellings and evidently fhewn that it is a fpecies of the unnatural crime forbidden by the fixth Commandment, and utterly inconfiftent w^ith reafon^ equi- ty^ benevolence^ true honour^ and Chrifii- anity : I am now, according to the Me- thod which I propofed to follow, to treat of Self-Murder y a praftice equally (hock- ing and horrible, and equally, though in a different fenfe, an offence againft Nature ^ a fuppreffion of fome of its mofl lively and powerful inJiinBs^ and a violation of its original and univerfal laws. The love and defire of life is a paffion infeparable - fi-om the prefent conftitution of humani- ty ; and, of confequence, fome degree likewife of averfion and fhrinking back from Deathy efpecially from a violent Death, though in a juft and worthy Caufe. And, therefore, for a man to become his own executioner is fo abfo- lutely unaccountable upon all principles, whether of reafon or inftind:, that it is, by the general fuffrage of Mankind, af-
cribed
140 of Duels ^ and Self-Murder.
Serm. cribed to a crazed zndi dijiempered mind. VI. The unhappy perfon is fuppofed to have lofl the regular ufe of his underftanding, and, by that means, the very povi^er of Belf-'Command and juft Self-dire5iion^ be- fore he could be rendred capable of com- mitting fo fatal and dreadful an extrava- gance. Which is the fame in eifed: w^ith afferting, that no other fpecious or colou- rable excufe can be affigned for it than this, that the Self-Murderer was, before, in a manner extinB and blotted out from among men ; that he was deprived of the nobleft dijVtnBion of his Nature, and had ceafed to be a moral agent j that he was no longer 2. jit fubjeB of laws, no longer accountable ; but that his conduft was the refult of mere animal and brutal im- pulfe.
Whether this be JlriB and right reafoning there is great room to queftion ; becaufe it has no other foundation than this to fupport it, that the adlion is in itfelf firangey and to the laft excefs u?i?taturaL " But we fee, in various other cafes, that '' Mankind can offer the utrnofi violence ^' to Nature, and to its plaineft and
" ftrong^
Of Duels y and Self-Murder. 141
" ftrongeft diftatesand afFedlons, through Serm. *' a "vicioufnefs and depravity of mind VI, *' which they have 'voluntarily contrad:- " edj ^indi viohices toOy that are in all '^ refpedts equal to the worji that, we *' can reprefent to ourfelves, have been, *' or ever will be, occafioned by any " accidental diforder m its faculties.'* Every one, therefore, that ads unreafon- ably is not to be efteem'd as deftitute of the internal powers of reafon j the wild and thought lefs libertine muft not be judged as if he wanted a capacity to think 5 and, by the fame rule, a man that behaves in fuch a manner as if he was under the influence of a real and un- avoidable phrenzy (which is the cafe of many other finners befides the Self-Mur- derer) may not be innocently or excufe- ably mad. He may be violent, furious, raving, and frantic with deftgn. Nature may have done her part by feafonable and friendly admonitions, and repeated checks and remonftrances, to prevent all fuch fcandalous and hurtful excelTes : And then in the moft gentle, if it be alfo a wife and equitable, conftrudion of the
cafe.
142. Of Duels y and Self-Murder.
Serm. cafe, the offender muft be blame-worthy ^ VI. and deferve (oxn^ punijhment that bears a
^^'^^'^^ proportion to the degree of extravagance in his way of thinking, in his paffions, in his common pradlice, or in any particu- lar aftion ; to the degree^ I fay, of that extravagance which the indulgence and purfuit of vice has been the fole caufe of 5 which fprings from the want of due reflexion ; from ftubbornnefs, pride, dif- content, or any criminal principles j or from a licentious and ungoverned tem- per.
I MAKE no doubt, indeed, but that, in many inftances, thofe who have fo far re- nounced and fliook off the ties of Nature^ as to commit the detejiable violence of Murder upon themfelves, have been ac- tually impaired in their reafon, and the proper ufe of their intelleftual powers. But of this the faB itfelfy monftrous as it is, and extremely hard to be otherwife accounted for, is no certain demonftra- tion ; " becaufe vice can be altogether as " bloody and barbarous as the moft un- " governable dijlraclion, and diforder'd
of Duchy and Self^Murder. 143
" p^ffio^^ "^^y operate as blindly and out- Serm. " rageoufly, and produce the very fame VI. " mifchiefs and fatal confequences, as 2l^^^ *' diforder'd underjlanding. '* Beiides, even upon this moft favourable fuppofiti- on, there is ftill a diJiinBion neceflary to be made, in order to fix, in particular cafes of Self-Murder, the jujl degree of guilt ; becaufe there may be a difference oicircumJlanceSy that will oblige us to pals a different y^^^^;;;^;?^ upon two i2i&.s of the i^iXXiQ feeming horror and melancholy afped:, even w^here a ftate of lunacy is allowed to be, in both^ inconteftable. — If this di- Jiemper of the mind, which fo wofuUy effaces the proper characters and Jigna^ tures of humanity, and every thing with- in us in which we have the honour to refemble our Maker, be entirely our mif- fortune^ and fuch an effedl of natural caufes as it was not in our power to have avoided-, we are then moil: certainly in- nocent with refpedl to any confequences that may happen to follow upon it. If we are raging and mifchievous, we are reduced to the condition of ravenous and favage Animals^ who find themfelves
prompted
144 ^f ^^^^^1 ^^^ Self-Murder.
Serm. prompted (and irrejiftibly prompted, as VI. they have no fuperior principle of refledli-
^i^^y^ on and choice) to hurt and dejlroy. And this, as to all guilt and an af ter -reckon" i7ig, muft and will excufe us. *' But *' what if the fit of Madnefs, in which *' Self-Murder is committed, be brought *' upon us by our o-wnfaidt? What if it " be the gmuine fruit of our luxurious *' and extravagant living, the produd: of *' vanity and of a froud afpiring tem- " per, or owing to the voluntary indul- " gence of any excefjive and confequent- 'V ly unnatural paffion ? This muft un- '' doubtedly.make a wide difference be- '' tween the prefent cafe, and that already
" ftated. Self-Murder here is the con-
*' fequence, the ;/^^//r^/ confequence, of ^' guilt; and, therefore,it is almoft a con- *' tradition in terms to affert, that the '^ aB of violence itfelf may be abfolutely '' clear and free from guilt. It fprang " indeed, more im??iediately^ from a di- ^^ Jlra^ ion o( mmd: But from whence *' did that diftra<5lion fpring ? — from a '' depraved inward difpolition, from per- ^' T;^r/^^ afFcdions, from ambJion^ tm- 2 patience^
of Duets ^ and Sdf Murder. 145
patience^ intemperajice^ and voluntary felf'Cor7'uptio7i : And it is impoffible that the cffeBs of fuch bad caufes fhould be innocent. They are not fo reputed upon the eftablillied principles and me- thods of juftice, that take place in hu- man governments. If One man kills another in 2i furious tranjporf of paffi- on, which throv^s the -whole foul ^ and \ the body too, into fuch agitations and diftortions as very nearly refemble a natural phrenzy ; he is, notv^ithftand- ing this "violent diforder^ which, while it lafts, blinds and controuls all his fu- perior faculties, convifted and puniflied as a Murderer, The very fame degree of wild tumdt and confu/ion within, and incapacity for reafoning, had it been an accidental diftemper which he was not able to prevent^ would have been thought fufficient to acquit him in any reafonable and impartial court of juftice ; but he is righteoufly con- donned when it is paffion voluntarily indulged. And juft fo the Self -Mur- derer^ though a lunatick^ muft exped: to be cited and dealt with as a crijitinal Vol. III. h '' at
146 of Duels ^ and Self-Murder.
Serm. " at the bar of fupreme juftice, if the VI. " diftemper, which occajioned this exe-
^^^^^^^^^ crable attempt, was procured and en- " tailed upon him by his vices. And as " I believe that this will be found, upon " an accurate examination, to be neareft *' the truth, in 7720JI of the deplorable " events that happen of this kind ; we ^^ have too much reafon, upon the whole, ^^ to fear, th^it few of thefe unhappy per- " fons will be treated with fo much ten- ^^ dernefs and lenity hereafter, when it *' will be of the greateft and of everlaft- " ing importance, as are generally allot- *^ ted to their charafter and meunory by ^' their fellow-creatures here, where it *' C3.n to them he of no pojible uje.''
Let me farther add, that upon the fame foundation on which Self-Murder is fo readily and conftantly imputed to /w- nacy (as w^hat, in the common fentiment of mankind, can never be juftified on any fober and ratio?tal principles, and thwarts every i?nplantcd injlinB and pro- penfion in human nature, as well as the prefiding dlre6iing pov/er the underftand- ing) upon the fame foundation, I fay, it
Of Duels ^ and SdJ-Mufdcr. tx\y
IS, that the injiances of this vice, which Serm^ occur, are fo prodigioufly /fw in number, VI. in comparifon of moft others that can be ''*^^^»''^^' named. The bulk of the World are too apt to be dif contented^ refilefs^ appf^ehe?!-^ Jive of injury and ill ufage. They eager ^ ly dejire more than they enjoy ^ or are ever'* likely to enjoy. They form abjurd and fanciful fchemes oi* happinefs, in which they are 'difappoinfed. Their pride is mortified 'y their paffions are wW^;;/' ; they complain of the tirefome load of Life, the dull and naiifeous repetition of its plea- fures : they complain of themfeheSy and inveigh, with ill-naturey againft the World around them. Great multitudes are difirefs'd in their circumftances, un- happy in their families, deferted by their friends, forced to defcend below their yir- mer appearance, linger under gradual in- firmities and decays of Nature, or are exercifed by fuch fevere and acute pains, that what calm and free f elf enjoyment^ what fmall tafie of happinefs they have, can in propriety be only ftiled 2ifjort cef fation, or a ge?itle interruption and abate- ment of their Miferies. — And yet though L 2 one
148 of Duels ^ and Self Murder.
Serm. one or other of thefe is generally the VI. foiirce^ from which Self-Murder takes its
t/^rVrife, '' there is not otte in ten thoiifand of *' the dif appointed proud ^ the deprejjed " and dejeBed ambitious ^ of the peevijh *' p^Jjionate and complainings of the J//^ ^' quieted anxious and defponding^ who *' r//r/^ the day of their ^/r^^, and ^;c- •* /:/^//?2 againft the infelicities of human " nature j *' there is not one^ 'I fay, in ten thoiifand of this whole tribe (whether in reality s or in imagination^ miferable) that proceed to the dreadful extremity which I am now confidering. And this I urge as a very fair and probable prefumption, " that Nature itfelf is " ftrongly againft it : For other wife, as ** we conftantly fee in the U7idoubted ope- ** rations and courfe of nature, where the " caifes are the fame, the fame confe^ ^* quences would more regularly and uni- ^^ verfally follow/' But yet as examples of this kind fometimes, and whenever it fo falls out, too often occur, a difcourfe on the fubje6t cannot be unnecefTary ; and efpccially as it is a fubjed; fcarce ever ^ txeated
Of Duchy a7id Selj-Murder. 149
treated of; and the people oi England are Serm. more apt than any other nation in Europe ^^• (where fuch a difmal cataftrophe is very ^^^^^ rare and iimijual) to ajfault a Life fo ftrongly and peculiarly guarded by the wife Author of our being. Which, whe- ther it be owing to the climate^ to any thing Ji?2gular in the complexio?! of the in- habitants, or to the gloomy Jentiments of Keligion (naturally tending to the di- JlraBion of weak minds) which, in a land profeffing unlverfal libei^ty^ will very probably take place, as being mofl adapted to fome particular te?7tpers ; I certainly know not, and therefore will not pretend pofitively to determine. It is a fufficient reafon for my intermeddling in this af- fair, that I believe the thing itfelf to be a vice, and an oppoiition to the will and law of God ; and that it is imputed to us as a national dijlemper, and what reflecfts dijloonour on our country. And if I may be the means of faving but one Life to the commujiity^ one Hupand and tender Friend to an otherwife drooping and dif- eonfolate Widow ^ one Father to other-
L 3 wife
jKo Of Duels ^ and Self-Murder.
Serm. wile deftitute, abandoned, and helplefs VI. Orphans^ one Chrijlian from diflionour-*
^y'^r^ ing his profejjiony one Man from attack- ing and deftroying, in his own perfon, human nature^ one Reafonable Creature from rebelling againft the conjlitution and order of Providence, or one immortal Soul from rafhly urging its way into the pre- sence of an omnifcient judge, from whom no circiimjlance^ no motive influencing his condud:, can poffibly be hid : I fhall think myfelf not to have laboured, not to have preached in vain. Let me now proceed to fuggeft other arguments, more diredly and in form, againft the deteft-^ able crime of Self -Murder.
An D, in the Firfi place, as this difcourfe is grounded on a paffage of Scripture^ it muft be proper for us to confider in what cccoujit this practice ftands, upon the principle^ of re^-oealed Religion. In the iixth commandment the Murder ^ i. e. the unjuji killings oi A MAN is prohibi- ted : And though this, without doubt, was originally defigned only to prevent the violent attack of one man upon the
life
of Due Is y and Self-Murder. 15 1
\\k oi another 'y yet that does not at allSERM. hinder, but that an affault upon hh own V'l. life may be Murder likewife, upon the fame ^-^>/^^ general foundation in the nature and truth of things. It is not indeed the thing direB- ly and explicitely condemned -, but if the argument corresponds^ it muft, if not coin- cide with the immediate and exprefs in- tent of the prohibition, fall however with- in the fair and rational ^cope of it. Let uS therefore only affume it as an indifputable principle, that by this precept Murder is condemned ; that muft of neceffity be all Murder 'y whether it be, in the diftindt Cafes and Examples of it, adlually expref- fed or not : For a fmgle injlance is fre- quently put, in moral YmXm^^^ to denote a fpecies or kind of adlion, which, in every parallel Cafe, muft be equally criminal with. that which is particularly alledged. — " Now Self-Murder is the killing of a " Man^ whom it would have been abfo- " lutely unlawful (in the fame circum- " ftances) for any other human Creature to " dejiroy ; from whence it muft follow ^' that it is the taking away oia life, which L 4 [' the
152. Of Duels ^ and Self -- Murder.
Serm. VI.
the Self-Murderer hhnjelf can have no right to deftroy : Becaufe if that be a right eflentially inherent in him^ he muft have an authority, by the Laws of Nature, to tr^ansfer to others. Nay, as no Ufe^ in the prefent community of iituation and intereft, can be jujily cut off, unlefs it be expedient for the good of Mankind in general ; from hence it will follow, that any perfon, judging it to be thus expedie?7ty is as effectually warranted in being a Mur^ derer^ as another can poffibly be in being a Self -Murderer,'' The ground of the Law therefore being equally a- gain/I both, the Law itfelfmuA equally conde?7in both.
Should it be faid, that the Murder, intended in the Text, is forbidden on ac- count qf the 'vajij the irreparable injury done to a Fellow-mortal -, who with re- fped to the rights of Human Nature (one of the chief of which is the right to life not juftly forfeited) muft be upon an abfolute foot of equality with every other Member of the univerfal col-
leftive
Oj Duels ^ and Self^Murdcr. 153
kdlive body of Mankind : I anfwer that Serm, even this does not make the two Cafes iin- VI. Jimilar. In the principal point, the un- ^^ ^ equitable and unauthoj^itativc deftrudlion of the life of a Man, they both agree : " Which is tht/mgle confideration that " conftitutes the C7~ime of Murder ; and *' all others are only circumjiances, rela- *' ting to the different aggravations of the " guilt of the Murder committed. And *' to Families^ the mifchiefs are the fame ; *' to the Public^ the fame." To which let me add, that " the moft explicits " reafon againft Murder in the whole " dodrine of revelation — For in the^^^- ^^^ " Image of God made he Man — con- " eludes with equal force againft ^elf-- " Murder : For the Self-Murderer being " a Man, muft have been originally *' formed in the Image of God, or Man-* *' kind, univerfally confidered, cannot *^ deferve to be reprefented under that '' Charader."
Thus have I intermixed arguments, drawn from natural principles of truth, with reafonings on the fenfe and meaning
of
1 54 Of Duels ^ and Self-Murder.
Serm.oF revelation^ that they may mutually il- VL luftrate and ftrengthen each other, and
v-^vv.^ ^^^^Y^ their influence. And though I think what has been already fuggefted fully fufficient to rejirain and defer from an action, which our very make and con- ftitution abhors ; yet I fhall briefly add fome other Topics, from whence the impiety and evil of it may be more plain- ly demonftrated. — As that Mankind are placed, here^ in a probationary flate which they are not and cannot be, from the dependent condition of their Nature, at liberty to defer t. " For a ft ate oi mo- *^ ral difcipline neceflfary implies in the *' very idea of it, that the fupreme and '^ univerfal governor of Mankind has ^' the ^^/^^^ and y^/^ right, not only to " appoint thQ place of this difcipline, but " to determine the duration of it. For, *' otherwife, his- creatures and fubjeBs '' muft be exempt from his jurifdi^ion^ " any farther than their own imperfedt *' znd fiiperjicial reafon, or pajions ufur- «' ping the feat of reafon, fliall allow it ^' to be properh and wifely exercifed.*'
This
of Duels ^ and Self Murder. 155'
This was reprefented in the Heathen Serm. Philofophy, by a very ligniiicant and VI. expreffive metaphor, " that of a Cen-^'^^^'^^ *' finer s defer ting his pojt without or- ^ydersy for which he ought to fuf- '^ fer an exemplary punijhment ; be- " caufe, without it, no command can " be maintained."
Again, it may be farther argued, ** that no Man has^ or can have, thtfull " and iiidependent right of difpofal with *^ refpeft to his own life. Society ^ his Fa-i " mily^ and all thofe who are more par- ** ticularly intrufted to his carCy have a *^ ^r/^/;;/ in it." He cannot, as was ob- ferved before, make over that right of difpofal to another ; as he might do if it was an abfolute right, and ejfentially be- longing to him as a Man: ^' Nor could " he ever be retained under the govern- " ment and difcipline of God himfelf, '^ Ihould fuch a right be allowed,'"
And let me obferve, befides all this, that Self" Murder though it be fo aggra- vated a crime, and repugnant to all the principles of natural and revealed reli-
15^ Of Duels, and Self^Murder.
Serm, gion, " is a iin that can ne'uer be repent- VI « ed of till repentance is unavailable -y^*
^^^'^ and that there have been fcarce any Ex- amples of it, where the violent Mur- derer has fhewn, in general, a real fenfe of piety, or any conjijlenf appearances of virtue. Cato^ I know, is applauded as a perfon of moft blamelefs and illujiriou^ morals : But what was his profejjion ! What were his principles ! " Thofe of *^ 2iStoick'^ which, was a Seft that pro- feffed a proud, Jiiff, arrogant, and un- amiable virinty and an extravagant un-- natural contQxnpt of pain and death.*'' And in him, Self-Murder feems rather to have proceeded " from a haughty difdain ** of fubmitting to a Conqueror, and ac- '' knowledging a Superior and Lord in *^ Rome, than from any difinterefled and " generous fentimcnt." And to leave, for the prefent, religion quite out of the argument, " he would have adled a part ** much more becoming the Character of " a Patriot, a Man of true courage and " invincible refolution -, if, inftead of dif- [^ piriting and diftreffing his Friends, and
" aban
of Duels y and Self-Murder. 157
*^ abandoning the Public to ruin, he hadSERM. " GREATLY dared to Ihe^ and /rferved Vl. *^ himfelf for Jiiture fervice to his Coun- ^"^^"^^^'^ " try."
As his charader is now tranfmitted down to us, it is obfcured and debafed by firong appearances of afullen pride -, of impotency of mind, that was unable to fupport itfelf under difappointed hopes, and the reverfes of fortune; of zjltibborn fpirit, unyield- ing to the fuggeftions of nature, nor duly awed by the regards due to the fapreme governing mind ; and of a temper loo Jelf- centered^ and negligent of the common good. " Cato was great in many inftances of his " condudt i but when xho^Jirength of his *' mind was called out to combat with his *' predominant ^diKion — thenh^JellJ' And his mean example of dyi72g efpecially (fo much beneath the dignity of a philofopher and of a man) a Chrijiian fliould dijdain to imitate, whofe religion inculcates thofe infinitely more fublime and generous max- ims than appear to have influenced Cato'^ morality — 'uiz, *' neither lojear^ nor to " courts death 5 to be neither rap^ nor pw ^' fdlanimoits 'y io fiiffer with firmnefs and
*^ iatre-
J58 Of Duels y and Self-Murder.
Serm/' intrepidity^ to refolve for the good of VI. " mankind, and 'till providence itfelf
^'•^'V^ ^(^ clofes the ungrateful fcene, to ftand " our ground as illuftrious examples oi 3. *' deprejjedy confli6fing^ triumphant virtue ; *^ and, in a word, to wait the regular *' Jhnmons of nature, which is the only *' authentic call of heaven^ to quit the *' the trials of the prefent life, and enter " upon the rewards and honours of im- *^ mortality."
S E R.
SERMON VIL
On the Example, and moral Cha- rader of Christ.
I Pe T. ii. 21.
^^-Leaving us an example ^ that ye Jhould follow hisjleps.
HE examples of great andSERM.
illuftrious perfons, who were VII.
eminent for fuperior degrees ^^''"^'^^^
of moral goodnefs, and for the purity, ftrength, andfublimity of their virtues, have in almoft all ages of the World been held in high veneration ; and it has been thought of confiderable fervice to the caufe of virtue j as well as a
refpe^
i6o On the Example^ a?id
^^v.hi,refpe5l due to the memories of thofe who VII. have excelled in it, to propofe fuch uncom- ^'^"^'^^"'^mon, fuch noble and ufeful charadlers, as a proper pattern for the reft of Man- kind to imitate. And for this there is an evident foundation in reafon^ and in the frame of Human Nature, For it is un- deniable from experience, that the force of good examples is much more univer- fally felt, than that of the wifeft pre- cepts, or the moft exadt and accurate rea- fonings : They not only injlrii5t but pow- erfully pcrfuade ; they excite admiration^ infpire rejolution^ work upon the inward 7iative fenfe of ingenuity^ and charm and animate it to exalted and divine improve- ments. Were we to have the moft ela- borate draught of moral excellence pre- fented to us in fpecidajtion only, we fhould be apt to efteem it as a fine piBure^ and be ftruck, perhaps, with the beauties and graces of it ; but might think it, at the fame time, wrought up to a romantic ftrain, and too fublime to be copied in real life. But when we fee it as it were juhftantiated^ and are fully convinced that it has been adtually exhibited in living
Charac-
moral Characier ^/"Christ* i 6 i Characters, the ground of defpondency StSiU^ and' hia^ hi ty is removed; a worthy VIL emulation is excited ; and we ourfelves ^^"^^^"^ are not only prompted^ but encouraged^ to cxcell.
As for the Example which the Text ipeaks of, and which Chriftianity has called us to imitate, it is by far the moft high and noble that was ever propofed to the World: As the Perfon who fet it was, both in ofice and original dignity, the^r/? and (t/?/^ of Men 5 being indeed^ before his incarnation, at the head of all the angelical powers ^ and voluntarily condefcending to afliime our Nature^ foif this among feveral other moft wife atid gracious purpofes, that he might go be-* fore us as our Pattern and ConduBor in the paths of virtue and piety. And the Example of Chrift contains more ample inftruBion in it than any other, and is adapted to all ranks 2xAJiations in human life, as it abounds both with common and univerfal^ and with more extraordinary and heroic virtues ; it is an Example of unfpottcd innocence^ and therfore, when rightly underftood, an unerring and inva-
Vol. IIL M riable
i6z On the Example y mid
Serm, riable rule : And finally it is an Example VII. that is peculiarly perfuajivr^ calculated to
^''^•^^^iniprefs our minds, and determine and influence our conduct — being that of the Author of our Religion, of our amiable and compaffionate Saviour^ of the great- eft benefadtor and friend to Mankind. We ought therefore, though we can ne- ver hope to conform perfeBly to it, to aim at as near a refernblance of it as is poflible, from every motive of decency^ gratitude ^ and intereji, " By this v^e fhall adorn *' the Chrijlian name^ render it glorious, " and the objeft of delight and venera- " tion 5 whereas when it is debafed and *^ fuUied by 'oice^ by a low irregular bru- " tal life quite the reverfe of the pure ** 2indfublime life of Chrift, it is a vain *' and injjgnifica72t dijlindtion in itfclf, the *^ jejl of the licentious and prophane, */ and the /corn of the fober infidel.*'
But then, on the other hand, it muft be remembered, that there are certain general rules necefiary to be obferved in the imitation of all examples ; and efpe- cially of fucb as tra^ifcend common life, ^nd are adorned and heightened by great
an4
moral Cbaraoler of Christ. i 63
and extraordina?'y adlions. — It is abfo-SERM. lately neceffary, in the /r/? place, in or- VIL der to our forming a juft eftimate oi par^ ''"^ ticular anions, that we carefully examine into the ivutfprings and occafwns of them, and confider the fituation and character of the agent, and the views and motives by which he was directed and governed ; becaufe without this it is impoffible for us to know, in feveral cafes at leaft, whe- ther they adlually deferve and demand our imitation, or, indeed, whether they are right 2.nd Jit in themfelves. The very fame injlanccs of outward condud:, as they are differently circumjlanced^ and flow from different principles^ may be ei- ther eminently wife, or as notorioufly ab- furd ', moral or irregular ; proofs of a ra- tional and {oher piety, or marks of a heat- ed and blind e?2thufiafm. And, therefore, unlefs this point be fixed with a tolerable degree of exadnefs and good judgment, we may happen entirely to defer t, or however widely to vary from, ^t pattern which we pretend mofl flridlly to copy after, even when the exter?ial behaviour is, in both, the fame.
M 2 From
164 On the Example^ and
Serm. From hence we are naturally led to VIL another rule, and that is, that m foUow- ^"^'^/"^ ing Examples which are propofed to us, and moil of all dijlinguijlded and Jingular examples, we endeavout ta find out thofe parts which are more immediately adapt- ed to our own condition, to our abilities, rank, and employments, and the relative ftations, in which the all wife Providence of the fupreme difpoiing mind has thought fit to place us^ For befides thofe virtues which are immutably and univerfaliy ef- fential to a good charadter,, and fuch as are dired:lyy////^i to the peculiar relations which we ourfelves fuftain, we jfliall pro- bably,, upon refledtion, find fome other parts, to which we are not capable of attaining : And to attempt thefe may be a« injurious and unbecoming, as the dif- charging our proper obligations, and the duties of religion that bind invariably in all circumftances, is benefical and praife- worthy. And as it will, I believe, plain- ly appear, if we confider the fubjedl im- partially, that thefe pecidiaritics relate not, in moft cafes, to the habit and in- ward temper of piety and moral rcd:itude^
but
mdral Characier of Christ. i S^
but chiefly to the outward exfrejfions and Se rm. demonfiratiom of it ; muft upon this ac- ^^^ count it be highly expedient for us, with ^^ refpeftto fuch jQiining Examples as we find within us a generous and afpiring emulation to refemble, to make a diftinc- tion between the general CharaBer^ aud the particular aBions that illuflrate and difplay that charadten For the latter may be extraordinary inftances above our capacity, and too fublime for vulgar imi- tation ; while the former is of fuch a kind, as every Man has it in ^xi^pO'werX.o cultivate, and carry to a confiderable de- gree of perfeftion. And this remark is not confined to entire CharaBerSy but may be extended to all the fmgle virtues of which they are compofed ; by v/hofe united luftre and influence it is, that they are completely formed, and rendered ami- able and refplendent patterns of moral beauty and dignity. — Thus the habit and temper of piety, of generofity, of bene- volence and mercy, may be imitable in all Examples, be they ever fo great and ex- cellent ; but it is obvious to the common fenfe and experience of Mankind, that M 3 there
1 66 On the Example^ and
Serm. tliere are fome aBs of piety, fome expref- VII, Jlons of benevolence, fome difcov erics and ^^^^^ proofs of a generous and merciful difpo- lition, that cannot be tmiverfally imitat- ed: So that the inivardy i. e. the true and proper^ Charafter may be one and the fame 3 even when there is a neceffity, in the nature of things, that it fhould foew itfelf in very different inftances. And this can never appear in a ftronger light, than by applying it to the moft holy and fnijhed Example of the bleffed Author of oilr Religion. To endeavour to be like him in a conftant and 2sdiQn\, propenfity to do good, and in a life of the moft exalt- ed and extenfive ufefulnefs, is the eternal duty of all his difciples ; but to perform precifely the fame beneficient ad:ions, to comm.unicate relief and happinefs, to re- form the errors and vices of the World, in the fame extraordinary way in which he did it, thefe things can conftitute 770 part of Qur moral obligations, becaufe they are in our' prefent circumftances ab- folutely impojjtble. And, in many other cafes, unlefs we take care to maintain the likey^a diJiin£lion^ and, by that means,
^c^uire
moral CharaSier of Christ. 16/
acquire a right notion of what it is, we Serm. are obliged to copy, in the pious and mo- VII. ral Example of our adorable Saviour, our ^'''''^'^^**^' Religion mull run into extravagance; and our virtues, iaftead of being reafon- able and attractive, w^ill be juflly cenfur- ed as abfurd and unnatural affe5lation,
I SHALL only add one preliminary ob- fervation more, v^hich is this, that the moil bright and jullly celebrated Exam- ples of virtue are likely to make the mofl fenfible and deep impreffion, when they are diJiinBly illullrated. The general ex- cellence, of the whole Charad:er taken to- gether, may appear great and admirable ; but our efteem and veneration of it will of courfe increafe and be better ejiablified^ when we fee it reprefented in a variety of agreeable lights ^ and the ufes of it will be accommodated, with lefs danger of error and greater eafe, to the various fcenes and conditions of human life. For as in our inquiries into the works of na- ture, the farther we go in unravelling the curious texture of their parts, their properties and ufes, their ftupendous form as branches of the general fyllem, their M 4 con-
1 68 On the Example^ and
Serm. conneftion with and dependence on each
VII. other, and fubferviency to the common
^^"^''^"^ grand defign of order, harmony, and the
communication of happinefs ; as, I fay,
the more exaB we are in thefe inquiries^
our ivonder and delight are greatly height-
ned,- and the more enlarged idea we have
of the exquifite conftitution of the uni-
verfe, and the boundlefs perfection of its
infinite author : So it is likewife u ith re-
fpe<fl to moral examples. The confidera-
tion of their general propriety and re5ti-
tilde is but an inadequate and fuperficial
view, in comparifon of that which muft
be opened to us, by a dijfliind: difplay of
their particular beauties and excellencies —
I jfhall therefore purfue this method in
the following difcourfe, and endeavour,
with reverence and humble admiration,
to delineate the feveral perfedlions, that
were eminently exemplified in the life of
Chrifl: ; not prefuming that I fhall be
-able to Aojlrict jujlice to the fair and un-
fpotted original ; but hoping, however,
to give fuch a tranjcript of it, as may be
adapted to warm our more refined and
generous afiedions, to infpire an honou^
rabk
moral CharaUer of Chr i s T. i6g
rable opinion of Chrift and his religion, aSERM, love of virtue for its intrinfic divine ex- VII. cellence, and more vigorous refolutions to ^^"^^^^""^ improve in it.
TwE firjl thing, that I /hall propofe, is the example of our bleffed Saviour's fiefy ; *' which was indeed ful^lime 2Xid fervent , " but yet, in all the expreffions of it, •^ difcreet and temperate ; being founded *^ in reafon and the immutable law of all " derived and dependent natures, and en- *^ tirely r^^2^/^/f ^ and guided by it." I chufe to begin with this^ becaufe it fhone fo brightly, and with fuch a fuperior and excelling luftre, in the life of Chrift, and appears to have been, as it were, the vi- tal and animating principle throughout his whole charadler j and becaufe it is, in itfelf, thefif^Jl and fupreme obligation in- cumbent on mankind^ and on all intelli- gent and moral creatures. — In the opinion of many indeed, who would be ranked with the moft difcerning, piety feems not to be a necejfary ingredieiit in great and examplary charadlers. In fome of the moft applauded^ efpecially in modern times, there are found \iMtfew and flight traces
of
170 On the Example y and
Serm.oF it. And yet I can, I think, fcarce VII. conceive of any truth, that is more de- ^'''^^^monftrable and obvious to human reafon than this, that there can be no fuch thing as a ftriftly morale and furely then not a jinified charafter, while the duties of pi- ety are entirely negledled. It may indeed have a partial dignity, and be juftly ce- lebrated for its other diftinguifhed and ufeful qualities ; but the want of this is fo fundamental a defecfl, that it muft, at leaf!:, tarnijh and obfcure all the reft of its boaft- cd excellencies. — For is it natural to the mind of man to acknowledge and honour real merit, and cannot refufe to adore in- finite rectitude ? Can it iincerely admire lower characters of virtue, and not be charmed with that of the beft of all Be- ings ? can it love, and be ftruck with, a confined and defective goodnefs, and not find its contemplations raifedy and its af- fecflions warmly excited,hy a goodnefs that is unbounded and immutable ? Can it ap- prove of gratitude y and not be grateful to the eternal fource of mercy ? Such a conduct as this muft fail in ejfential points; and has n€\\\\Qv fitncfs nor confijicncy to re- commend
moral CharaEier ^Christ. 171
commend it. For the duties oi piety are^ Serm. properly fpeaking, nothing elfe but the VII. exercife of refpect^ love, and gratitude to ^""^^^ the fupreme Being ; which, if they are moral and unalterable obligations with re- iped: to our fellow creatures, mufl de- ferve, much more, to be improved and cultivated with refped: to him, who is the gracious and universal creator. This therefore is the natural, the inevitable, concluiion from the whole — that it is al- together as impoffible, in reafon, that there ihould ever be a truly noble and com- plete charafter without lively fentiments of devotion and piety towards God ; as it is that any character fhould be amiable^ without jujlice, clemency, and generojity to men.
But both thefe, which are in the na- ture of things infeparably linked together, were illujlrioujly difplayed in our blefled Saviour's example : And it was this union, and admirable harmony, of all the moral virtues, which give it fuch a tranfcendent and incomparable glory, that all other examples fink and fade before it. This perfect pattern of all moral rectitude ever
main-
172 On the Example y and
Serm. maintained and cultivated the moft raifed ^I- and honourable apprehenfions of God, and ^*"'*'''"'*"''^ lived in an habitual reverence of his un- derived and independent glory and maje- fly, his boundlefs dominion, his fupreme authority; and under an efficacious and invigorating fenfe of his own conftant de- pendence upon him. *' Tht piety of the ** Saviour of the Wo,ld w^s free and ge^ " nerous ; not a homage paid to a tyrant^ " but to the Father and friend of man- *^ kind." It appears to have been Oified-- dy and uniform principle, from all his dif- courfes ; from his frequent occajional ad- drefles to the Deity in prayer and praife ; as well as from his more uncommon and intenfe devotions. He gave continual and daily proofs of an ardent zeal for the ho- nour of God ; or, in other words, " for " promoting the right knowledge of his ^' perfections and laws^ and an exadt and *' univerfal refemblance of him." He thought it his meat to do the will of him that fent him into the world, and to finifi Tohniv. his work 'y i.e. " it was the refrefiment^ 34- " the delight^ of his mind, infinitely fu- " pcrior to the falfe adulterate gratifica-
" tions
moral Chamber of Christ. 173
«* lions of fenfual excefs and luxury, toSERM. " fupport honourably his place and rank VII. *^ in the univerfe, and execute the orders ^^ of infinite wifdom.'* And being con- vinced, that it was neceflarily determined, by the heji and moft importajit reafons, he ever preferved that calm^ humble^ and fiiblimely rational temper as to be able to fay; "I not only efteem myfelf con-^ " Jiraijied by the duty which I owe to a fiiperior^ but / delight to do thy will O my Gody A very illuftrious inftance of his command over mutinous and rebel- lious paffions, we find in the laft and moft dijirefsful fcene of his life. For though Nature was fhocked, and ex- preflfed a ftrong reluftance, at the pro- fped: of undefcrved fcorn and indignity, and of the fhame, tortures, and horrors of a violent and ignominious death ; yet he ftill preferved his conflaiicy^ and invin^ cible temper of refignation : O my Father^ M^tt. fays he, if it be pojfihle^ let this cup pafs^^^' ^^* from me ; neverthelefs^ not as I will^ but as thou wilt.
But perhaps it will be thought, that
the ago?2y and conjlernation^ under which
2 our
I5r4 On the Example ^ and
Serm. our Saviour laboured, and by which he VII. was fo much opprejfed^ is very furprifing y^^V^ 2inA unaccountable, confidering the^r^^^- nefs of his perfon and the unblemiflied innocence of his life. This, it may be laid, was furely a weaknefs in him, and a diJho?iour to his charafter ; lince many common men have met deaths in all its forms of terror, not only without that confujion^ and difconfolate anxiety of mind^ which he exprefled, but with an intrepid and invi?icibk refolution, — To which it is obvious to reply, that this dejedtednefs and dijlrefs of mind, which is thought fo jftrange and wonderfiil, and, in fome meafure, difgraceful to the charafter of Chrift, " might arife from a conjunction •* of feveral circumftances, which pro- *' duced the efFe<ft mechanically -, without *' any, the leaft, reflection on his moral ** Example,'* It may be prefumed to have fprang, very much, from natural conjlitution of body ; nor is this, at all, an abjiird and foreign fuppofition, when we are expreflly told that, as a Heb. ii. Man, he was in all things made like unto *^* his Brethren s and, of confequence, muft
have
moral Chara^ier [of Christ. 175 have been neceflarily expofed to the ge-SERM. neral infirmities and temptatiofis, which VII. attend human Nature. And this conjli"^^^^^^"^ tutional difpofition, fubjed: to ftrong im- preffions oifear^ might perhaps be aided and ftrengthened by his reflecting on — the illfuccefs of his heavenly miffion ^ the jiubborn 2Xidi almoft defperate increduhty of the Jewijh Nation ; their ingratitude in offering fuch heinous indignity to him, whofe hfe had been one continued fcene- of beneficence y of a noble concern and ef- fort to- promote their higheft intereft : And, confequently, the diftrefs of his mind (v^hich, increafing the inbred aver-- fion of Human Nature to a violent and diigraceful Death, produced his moi): Jlu-* fendous agony,) might fpring in a great meafure from the love of his Country^ and a tender compaffion for its unhappy flate. Others, again, fuppofe, that it might be occaiioned, or at leaft heightned, by pra- terjiatural caufes, and particularly, by the influence of evil Minifters to difturb and terrify the imagination ; upon which ac- count, they think, it was, that good Angels were fent from Heaven, after his I virtue
1^6 On the Examples^ and
Serm. virtue \i2id. fujiai?ied this arduous Conflid:, VII. to raife and comfort him. But which way foever we determine about thefe things, moft certain it is, that his extra-* ordinary terror, at the apprehenfion of aa ignominious and tormenting Death, is fo far from being an objedlion againft the Jlrength of his piety ^ that it is rather a more full and bright illuflration of " it: For the greater his dread of *' Death was, proportionahly greater vcixA. ** the force of his religious reverence of *' God be, to controul and difpel it." And, perhaps, this dark fcene might be wifely ordered, in the courfe of provi-' dence, with this among other views; *^ to give us an unquefiionahle Example of " the furprifing t&di of a rooted habi- *^ tual piety, to fupport the mind in ex- " t?'eme exigencies, and render it unconque^ " rable by the vno& formidable trials, — *' To conclude this head ; the religious Example, which Chrift has iia our own Nature propofed and fet before, " is an " eafy and imi table Example, free from *' unnatural 2ind extravaga?it raptures and ** tranfports. It does not confift in me^
'^ cha?jical
moral Characier of Christ. lyf " chanical impulfes and variable fervors of S r r m* *^ devotion-, infuperjiitious aii/Ien'fzes znd VIL *^ entbujiajiical vijions znAintercou?'fesW\th ^"^"^T^^ " God 5 but in worfhipping the Father of *' the Univerfe i7i Spirit and /;2 Truth ^ '' with an ^;2//^to;2^J underftanding, and " a ferene and pur ijied Confcience, The " fruits of it were — 2;^^/ regulated by *' knowledge, and tempered with i?^;;^;^/- *' ty and compaf^on\ the praftice of i;/r- *' /2^^ in all it branches ; humility, con-- *^ tentmenty fobriety, the love of ma?!- *' >J/W, and a delight in ^o/w^ good? It *' was not referved and iinfociable, but " familiar and affable j and aimed atthig *' as its ultimate end — to promote the " ^/(9ry of the infinite Creator by the mo-- " ral reBitude, the private and public, *' the prefent and eternal happinefs, of ** his intelligent, which are the Jiobleft of *' his Creatures/'
I MUST crave your patience^ while I fuggeft one inftance more of our Saviour's piety, which I have not hitherto touched upon J but it ought by no means to be omitted, becaufe it will afford feveral per-
Vol. Ill, N tinent
1^8 On the Example^ and
Serm. tinent and ufeful obfervations, diredliy VII. fuited to thejiafe of Chrijliajiity in thefe ^'■^^^"^prefent times. The Author of our Re- ligion, while he converfed with Men here on earth, was not only conftant, at all Jit feafons, in meditation and private prayer ; but regularly and ferioufly at- tended the folemn offices of public devo- tion 5 and particularly it was, in his opi- nion, " an ejential proof of thQ reipecft " due to Almighty God, to acknowledge " his authority in the appointment of po- *' fitive laws, as well as by a ftridl ob- " fervation of thofe which are unchange- *^ able and moral'' It was upon this principle, that he thought himfelf oblig- ed to fubmit to John's baptifm. And therefore when John^ who was a mini- fter of God far inj'erior and entirely ftib- firvient to him being commiflloned on- ly as a preparatory meffenger, to open the way for the introduftion of his mild and glorious reign, or as a herald^ to pro- claim to the Jewip Nation the coming of their King ; when John^ I fay, made ajcruple of performing the office of bap- tifm
moral CharaBer of Christ. 179
tifm for one who was advanced fo vaftly Serm. above him • the Son of God, notwith- VII. ftandmg his jiiperior charadler and the ^^^*^ confummate re6titude of his Nature, would not be diverted from difcharging a7i obligation which he thought indifpenfably incumbent on him: For thus ^ fays he,Matt. ilj^ // be Cometh us to fulfil ai.l right eoufnefs, ^^' And whztexcufes^ now, that are /^Azf/-
fbky and carry the leaft diftant colour of reafon, can any of us invent, for depre-^ tiating and neglefting laws of the very
fame kind under the Chrijlian inftitution, with that which our Lord himfelf fo re- markably honoured^ and hath in fo forci- ble a manner recommended to our efteem and veneration, by his own Exa?nple? *' We fhall not, furely, pretend, that ** the holy rites of our religion are Jigns *' and emblems^ that can be of no ufe but *' to the vulgar^ the weaknefs of whofe *' reafon muft be aided ^ and their affec- *^ tions raifed^ by Jenfible images 5 but " that we are too wife^ and our notions *' of things too jufi and refined, to receive " any real improvement from fuch de- li z '' hafel.
I So On the Example j and
" bafed 2ind popular ovdin^ncts ', wefhall not, I fay, think it decent to make this pretence J when we have his Example and authority both direcSlly againft us, who was the Wifdom of God, What then {hall we offer ? Is it this ; " that '' we are already fo far advanced and *' conjirtned in virtue, as to ftand in n'o " need of ^ny external hcl^s}*' Certain it is, that in fuch cafes, our partiality and pride may eafily deceive us ; upon which account, it is our wifdom to be more cautious and diffident : But not to infift on this ; it is evident to the very loweft underftanding, that what is here fuggefted is a frivolous and infuficient plea, fince the Saviour of the World did not think it to have any 'weight in his own cafe, though he was perfectly innocent. On the contrary, he looked upon an adt pf obedience, even to a pofitive law, to be abfolutely neceflary to complete his mo^ ral Charadler ^ neceifary to maintain a becoming rcfpe£t to the authority of God ; neceliary as an Example to inftrud: and influence others j and highly neceifary to
prevent
moral CharaBer 0/ Christ. 181
prevent contempt from being thrown onSERM. any one of the Divine Laws, which, by ^^' a too eafy traniition, would devolve upon ^^ all the reft. " For as every aB oi ohe- ** dience^ by the eftabliflied conflitutiony *' and the laws that take place with re- ^' fpedl to the human mind, muft ftreng- ^^ then the habit of obedience ^ fo on the ^' other hand, according to the fixed and " and invariable progrefs and courfe of " habits^ repeated inftances of difobedi- " ence^ even to laws that are in their in- *' tention inferior zndftibordijtate, muft " direftly lead to the fame wrong con- " du6t in grojfer and more heinous cafes 5 " and may therefore at length, by gra- ^^ dual advances, proceed to an open vio- *' lation, if not an avowed contempt, of ^^ the immutable duties of natural reli- " gion, zsv^tW^'^th^ peculiar ijzjlitutions '' of revealed,'* — In what I have faid under this head, I muft be fuppofed to addrefs myfelf to Cbriftians only ; who will find themfelves miferably embarraf- fed, if they endeavour to reconcile their negle5t of plain and acknowledged pre-* N 3 cepts
1 8a On the Example^ and
SERM.cepts of the Chriftian Religion, with the VII. principles which they pubHcly profefs, or y<\^^ with their maintaining a confiJie7it and honourable character. Suffer me juft to add, that as the obligation oi pofitive du- ties derives itfelf, entirely^ from the <will of the fupreme Legiflator exprejfly declar- ed : it from hence neceffarily follows, that the primitive model of inftitution, ought to be confcientioufly and jlridily adhered to. '' To annul the law altogether, is a '' dired: oppofition to the authority of ^^ God; to alter ^ fo far as the alteration '' extends, is the fmie as to a?wul:'' So that no pretence of greater propriety^ nor any plea of tncoiwenience ^ can ever juftify our fubftituting a human ordinance (whether in whole ^ or in part) in the place of a Divine, " There are cir- " cumftancesto be fuppofed, in which ^' the obfervance of it may, for a time *' at leaft, be omitted, with perfed: in- *' nocence • but 7ione, wherein, with- ^' out grofs arrogance and fuperftition, *' we can prefume to mend it." The reafcn of the thing is clear and ftrong
againft
moral CharaSier of Christ. 183 agalnft all fuch mnovations, as well asSERM. our Lord's Example :^Tht excellen- Gli- des of which will be more largely illuf- trated in my next Difcourfe.
N
SER.
SERMON VII.
On the Example, and moral Cha- raSer of Christ.
I Pe t. ii. 21.
Leaving us- an example^ that ye
Jhould follow his fie ps.
lETT^ and univerfal Virtue Sv.i^yi. and good Morality^ are, by VIII. the natural connection and^^'^'V'^^ order of things, abfolutely /;/- For all the rules of moral goodnefs being eternal laws of God, and many of them tranfcribed, as it were, from his own ejfential perfeBions -, the al- lowed and habitual negleft oi any of them
muft,
feparable,
1 86 On the Ex ample ^ and
Serm. muft, of neceffity, be inconfiftent both VIII. with the jufl efteem of his lovely and ex* ^"^^'^''^^ cellent cha?'a5iery and with a fincere re- gard and fiibmiffion to his authority. Nor can it ever be imagined, without the moft manifeft abfurdity, that the fupreme nvifdom of the infinite mind will think it fiifficient for us to praftice thofe outward refpeBs and honours^ which his matchlefs dignity, and the relation we ftand in to him, demand from us, if we are, at the fame time, carelefs about difcharging other duties^ which he has declared, to be equally inviolable^ in the very contri- vance and frame of our nature ; or live in the omiffion of thofe necejjary ofices which muft be of perpetual obligation, as long as the various relations continue to take place (efiablijhed by his Wifdom and Power, and throughout all ages maintained between the feveral pa'i'ts of his Creation. Such a fuppofition as this would plainly infer, that the great and all- perfect Deity is in reality neither perfect ^ nor truly great ; or, in other words, that he is more concerned for the mere pomp of Supremacy ^ and ufelefs compliments of-
moral CharaBer of Christ. ig^r
fer*d to himfelf, than for redlitude oFSerm. temper^ ov\nX.tgnty oi moral C07idu5l ', and VIII. that for the fake of flattering praifes and '-'^V"^ fervile addreifes, he will difpen/e with his own laws. But of all the 77ioral virtues, there is none more Intimately connected with the genuine fpirit and proper duties oi piety ^ than univerfal benevolence and mercy, — For if we reverence the authori- ty of God, that has enjoined and enforced it upon us ; if we honour his example^ m that we find it moft amiably and gloriouf- ly difplay^d -, the nature^ which he has given us, ftrongly inclines and prompts us to it 3 and his creatures^ whofe happi- nefs he fincerely defires, are the ohjcBs of it.
From the confideration of our Saviour's piety, we, therefore, naturally proceed to contemplate his benevolence^ his lively and unconquerable benevolence. This is the virtue, that, above any other, confti- tutes lovelinejs of character ^ and it is, withal, the infcparable companion of true greatnefs of mind. And, with refpeft to this generous and God-like virtue, the ex- ample of Chrift deferves a very particular I attention^
i88 On the Example ^ and
attention^ and to be admired and celebra- ted with the higheft applaufes. It may be extremely ferviceable for our diredi- on, as to the excellent nature^ the great importance^ the immutable necejjity of univerfal Love and Charity : It may like- wife be peculiarly ferviceable to warm and animate every kind and friendly af- fection, that nature hath implanted with- in us ; to extirpate all the feeds of iafe and felfifj paffions ; to infpire a difnterejiedy Jieddyy diffifive^ goodnefs ; and a gene- rous unextinguifhable ardour and delight in beneficent adions. , For, in the firft place, our Lord has plainly fhewn us, and reprefented it to us, in the ftrongeft light, by feveral re- markable irtftances in his own life, " that " the external obfervances and duties of *' piety ought, upon no occafions, to be " fufFered to interfere with the neceflary " offices of humanity to our fellow-crea- *' tures/' He made no fcruple of help- ing and relieving the diflreffed, and ad- ing, publicly, the part of 2i friend and noble benefaBor to mankind on the Sab- bath-day-, tho' the prejudiced and su-
FERSTT-
9/2oral Chara^er of Christ. 189 PERSTiTiousy^i£;jhadfo far extinguifli- Serm. ed the light of Nature^ that they cenfured ^^^I and condemned this condud as a mon- ftrous height of prophanenefs, and an op- pen violation of the exprefs command and law of God relating to the Sabbath, But the Son of God being infallibly affured, that his Father could not be more hoftour- ed than by imitating his moft amiable perfeftions, and having his heart inflexi- bly intent on doijig good^ (which he knew was one main end of all infiituted reli- gion) chofe rather to expofe himfelf to the infolent fcorn and perfecutions of ignorayit bigots and defigning hypo- crites^ " thantoralfe to himklf z falfe, *' but Jplendid, charafter for devotion " and piety, by making a facrifice to ^' it of huma?tity and mercy,'' He faw it to be an eternal diftate of Nature^ as well as that it was expreffly revealed by one of the ancient Prophets^ that God would have mercy rather than facrifice ; Hof. and gave fuch other folid and undeniable^* proofs, of the reBitude and honour of his condudl, taken both from Reafon and Scripture, that his Adverfaries were total-
ipo On the Example j m?d
Serm. ly confounded 'j though at the fame time^ VIIL as it generally happens with thoroughly ^ perverfdvA ijicorrigible tempers,their/>r£'- judices were heightejied. So that through- out the whole of thefe tranfadtions, of which feveral are diftinftly mentioned in the Evangelical Hiftory, both the wifdom of Chrift, and the exalted goodnefs and ^^;^^r^/y of his difpofition, are glorioufly and with a united liijlre exemplified.
And if we review the particulars of our blefled Saviour's heneijolence^ we fhall find it to be, in all^ noble and truly divine. To do good was the conftant employment^ the principal hufincfs^ of his life. His very. 7'eti7^ements^ his meditatio7is^ his fraye?'S were in a great meafure devoted to the moft fubftantial happinefs of man- kind : But his public converfe^ with the World, was almoft one entire fcene of kind and ufeful oflices. Wherever he ap- peared, cafe and joy were his conftant at- tendants. He recovered fpeech to the dumb, fight to the blind y the calm and re- gular ufe of reafon to the diflempcred in 7nind j reftored thofe to the prrji leges of focicible creatures, who, for foul and
loath"
moral Chara^er of Christ. 191
loathfoffie difeafes^ were excluded from Serm. human foclety • and relieved the Jorrows VIII. of tender parents and affectionate rela- ^■^'V^^. tives, by miraculoufly raifirtg their C6//- dren and Frie?ids from the dead. In a word, the far greater part even of his ex- traordinary operations were, like thejfoc- ed and conftant temper and habit of his mind, friendly to all objeflis that prefented themfelves, and fcattercd the bleffings of health and peace all around him. — But great and Godlike as all this may appear, the benevolence of Chrifl had a far jiobler aim, and took a much imder and more extended fcope. His chief view was to inftrudl the ignorant, and reform the er- roneous and vicious, to eflablifli truth, and promote univerfal virtue and redii- tude of Hfe ; and, confequently, to ad- vance th^fupreme honour and endlefs feli- city of reafonahle Beings. For thi^ he underwent innumerable y}///^^/^'^; with a view to this he direfted all his /Indies^ and was fearlefs of reproach or danger -, and at laft, the more effedually to ac- complifh this high and grand defign, he freely^ and with an heroic greatnefs of
mind,
192. On the Example^ and
Serm. mind, confented to fubmit to death. So
VIII. that he may be properly faid to have died
^^''^^^''^ a Martyr for the iiniverfal good, the fu^
preme and everlafiing good, of mankind :
*' And thus, his benevolence which, in
*^ the former parts of his life, no difficul-
*'' ties could controul, no ingratitude re-
" ftrain, no injuries difcourage, was ele^
" vated to its utmoft pitch oi perfe5iion by
*' triumphing over the ignominy and ter-
" ror of Death/*
And as, the moft humane and nobly benevolent hearts, have always been diftin- guiflhed by a ftrong fenfe of compajfion^ fo we find it iii the life of Chrift ; in which this tender and generous virtue was moft admirably difplayed. It is the property of little and contracted minds to be hard and infenfible ; but great Spirits eafily melt, and relent at the diftreffes of their Fellow-Creatures. To be foftened by benevolent afFc(5lions, and dilTolved in pity^ is an honour to the human mind, but to be dliTolved by the effeminate pleafures oi luxury is mere animal pallion, that de- preffes rcafon and the moral faculties, The latter of thcfe therefore, could find I no
pioral CharaBer ^Christ. 193
no place in the perfeft Example of theSERM. Son of God ; but the former was glori- VIII, oufly difplayed, and fhone in its utmoft ^^^^ luftre. Compaffion was fo natural to his elevated and droine temper, that the moft cofnmon incidents of life were fufficient to raife a ftrong and lively fenfe of it — And it exerted itfelf towards his moft determi- ned and inveterate e?2emies. For when^ a little before the deftrudlion of that blind- ed and ungrateful City, he beheld Jeru^ falem at a diftance, we are informed by the facred Hiftorian, that with the moft fenfi- ble and deep concern he deplored her un- happy fate, and the defolation that would fhortly be brought upon her by the Ro- man arms, as a punifhment of her un- belief and impenitence.
Add to all this, that we find, In the life of Chrift, a bright Example of the tendereft aftedion and fympathy of friendjhip. For when the relations and friends of Lazarus were lamenting, and in fore afflidion, at his Death, his Soul immediately took the imprejjion of theif griefs and Jefus wept : Jefus ivept^ though he knew their lofs would foon be repaired ^ ' Vol. III. O and
194 ^^ ^^*^^ Example^ and
Serm. and though he came determined to repair VIII. it by his miraculous power. — "Jejm there- ^^'^'^^^^^fore wept not for the death of Lazarus ; but from a mind ftrongly fiifceptible of compajjion^ and that naturally bore a part in the Jighs and complaints of the afflict- ed. " From whence we learn, that the *' fif^ /'^^r/ which eaiily relents, and the " /^^r of commiseration that kindly falls *' for the diftrefles of others, is one of *' the moft infallible indications of 2.fub^ " lime and ^r^^^ Spirit, and an orna- " menttothe moft exalted charadlers." There is indeed fuch an inward fatisfac^ tion^ fuch a confcioufnefs of true dignity attending it, as is not to be defcribed. From pains of this kind fprings one of the noblejl of all our pleafures^ — '' So wifely and " gracioujly has the God of Nature or- " dained it, that the compundion and *^ uneafinefs, which we feel from fo ge^ *^ nerous 3, principle, fhould not be un^ " mixed forrow -, but be accompanied " with inward approbation and end in *' Joy : That, whilft it is in its confe* ^^ qiiences fo highly beneficial to our FeU <« loW'Creatures^ w© oiirfelves might not
be
moral CharaSier of CHRIST. I95
" be the only fufferers by it; nor confe- Serm. '^ quently be tempted to difcourage or re- VIII. ** fiji that implanted fenfe of humanity, ^-'''^V^ *' which is the Orphan's hope, and the *' refuge of the poor and miferable."
Hitherto, then, the Example of our bleffed Saviour's bcnevole7ice appears, in all the branches of it, to be extremely natural and beautiful; and to be built, not merely on inftincHs of Nature^ but on principles oireafon and religion. There is fuch a thing no doubt, in many cha- radlers as an uncommon confiitutional ttvi" dernefs and friendlinefs of difpofition, and a peculiar degree of propeniity to kind and generous ad:ions : And this deferves to be highly valued as a fignal privilege of Nature. But to be fwayed and gover- ned by it, as we may be by any other 7nechanical impulfe, without reflection, and the deliberate judgment and deter- mination of the mind, feems to have, in a moral fenfe, very little that is truly praife- worthy in it. " For it is poffible, in " fuch cafes as thefe, that a man may be " humane and compajjionate only, or at *^ leaft chiefly, for felf-gratijicationy'* O 2 and
196 On the Example^ and
Serm. and his kind afFeffions, not being bound" VIII. ed and regulated by a prefiding intelligent ^•^^"V^**^ and moral principle, may often times prompt him to communicate ^r/i;<^^f relief andpleafure,againft all rules oi dijcretion^ and in oppofition to the common good. But when benevolence is diredled by rea- fon^ fprings from approbation and choice^ and is cultivated as a law of the Supreme Being, and an unalterable and moft im- portant branch of the moral reBitude of human Nature 5 it then claims a rank among the moft fliining and eminent vir- tues. Then, as in our Saviour's moft correft and holy Example, it will be dif interejled, free and diffifive -, compaffio- nate v/ithout weaknefs^ and generous be- yond controuL With refpeft to the dif pofition itfelf it will be large and uncon- fined, and^ in the exertions of it, have all the fcope that is defireable for the real good of mankind ; nor defeat the ulti- ' mate e?id of our natural fentiments of com- miferation and mercy, by converting pri^ V ate favours into public injuries.
But to proceed: Another excellent property of that benevolence and good- -- - -2 ' nefs.
moral Char a Si er o/* Ch R I s T, 1 9 57
nefs, which fo illuftrioufly diftinguifbed Serm. the life of Chrift, is, that it was calm^ VIII. gentle^ and forgiving. It could not be '^—"v— -^ irritated, by any provocations, to a de- iire of revenge^ nor be prevailed upon, by the moft grofs and undeferved indig- nities, to attempt a retaliation ; but pre- ferved an entire command over all rejent- ful znA boijlerous paffions, and ardently defired the hafpinefs of the enemy and the perfecutor, whilft it fuffered by their malice. It was a conftant maxim with the Son of God, to triumph over the in- folence and injuftice of his oppreflbrs by an uninterrupted courfe of good offi- ces ; and conquer his enemies, not by forccy but by meeknefs, compaffion, and generofity. He was brought as ^If. IHi, 7. lamb to the /laughter^ and as a fieep before her Jloearers is dumb^ fo he opened not his mouth : When he was reviled^ he ^ Pet, ii. reviled not again-, when he fuffered^ he^^' threatned not ; but committed himfelf to him that judgeth righteoufy. And this branch of his Example is, for its extra- ordinary amiablenefs and dignity, parti- cularly recommended by the Apoftle Pe- O 3 ter.
198 On the Example^ and
Serm, ter^ juft after the Words of my Text, to
VIII. the ftridt imitation of all Chrijltans. And,
'^^^''^''^^^furely, with the higheft reafon ; becaufe
it difcovers '' fuch a freedom and greats
*' nefs of mind, fuch an ejlablijhed vir-
*' tue, fuch ?ifleady and injiipprejjible be-
*^ nevolence of temper, as are never
" found but in the moll raifed and God-
" like chara£ters."
But the excellency and uncommon luflre of our bleffed Saviour's Example, in this refped:, will appear in a yet ftron- ger light to excite our efteem and admira- tion, if we turn our thoughts to particu- lar injiances, — We fhall then find, that the mild and charitable Author of our Re- ligion w^as a declared enemy to Perse- cution, and to all methods o? Jeverify and violence, though upon the moft plau- fible and fpecious pretences. For when two of his Difciples, tranfported by a frantic and cruel zeal, propofed to him to command fire from Heaven to dejiroy the rude and ungenerous Samaritans^ who refufed him a paffage through one of their villages, for no other caufe but becaufe he was going to ferufalem -, and
who,
moral CharaSier of Ch r I s t. 199 who, beiides the affront which they oF-Serm; fered to him^ and their contempt of his VIII. prophetic charaBer^ were notorious Apo-^^^"^'^'^'^^ Jiates from the true Rehgion, that was re- vealed and inllituted by God himfelf: When two of his Dilciples, I fay, pro- pofed his revenging himfelf in fo iignal a manner on thefe inhofpitable^ fchifinati" caly and apojlate Samaritans ; he rejected the motion with a noble rcfe?itmenty and a fevere rebuke of their intemperate zeal, in thefe remarkable Words. — Te biowLnke ix. not what manner of Spirit ye are of: For^^* ^ ' the Son of Man is not come to deflroy men's lives y but to fave them. " To in- *' jure any on account of their difrefpedt *' to him, and for the fake of their er^ *' rors and corruptions in faith or wcr- " P^P^ ^'^s abfolutely repugnant to the *' genius of his Religion, and to the uni- *' form courfe of his meek and benefic- " ent life." — A clear and unconteftable proof this, that the Church of Rome^ which is all over ftained with Bloody and has, for fo many ages, pradlifed the moll horrible barbarities to maintain her un- jufl claims and infinite fuperllitions, " is O 4 ^^ a
zoo 0?^ the Examples and
Serm/' ^falje and Antichrijiian Church • and
VIII. " juftly held by all who have a reve-
^^^"^^^^^ " rence for Chrijl^ nay, by all who have
*' not extirpated the common principles
*^ of humanity^ in the utmofty^or^ and
*' detefiationr ''■'
But not to difturb our thoughts, at this time, with a more particular repre- fcntation of fuch unnatural and Jhocking charaders, let us go on to furvey a more delightful fubjed:, the lovely and admira^ hie Example of the Friend and Saviour of mankind. — Let us view him when moft . heinoufly infulted^ and under the moft grievous fcenes of his dijirefs and fiffer- f'ftg^ and we jfhall find that " the fame ^* Jweetnefs of difpofition, the fame iin^ " r^/^r^ Spirit of foft and mild benevo- *' lence ftill polTeffed him, and triumph- *' ed compleatly and glorioufly over proud *^ and malignant paffions.'' We all of us feel, that when our honour is ftained by the rude attacks of calumny^ v/hen we are unjuftly defpifed, and fuffer groundlefs abiife and wrong, through the bafenefs and ingratitude of the World ^ it is ex- tremely difficult, and an excellence that
few.
moral CharaEier ^/Christ. ^oi
few, very few, attain to, to preferve theSERM. evennefi 2Xidi compojure of our tempers. ^11^ • PaJJion is apt to grow unruly^ and infpire^^^ defigns of revenge ; and. In the midft of this tumult within, the voice of reajm is not heard, and the motions of benevo- lence are fcarcely felt. But if we would accuftom ourfelves to contemplate, fre- quently, the Example of the Son of God with a becoming ferioufnefs and venera- tion, this would be a moft effediual means to extirpate all the feeds of malice and ungoverned rejentnient ; and while we abhorred the injury^ it would teach us to maintain humanity and tendernefs to- wards the injurious. For this Divine Per- fon had led an imiocent^ peaceable^ and inoffenfive life ; he was confcious to him- felf of no views, but what dire(fLly tend- ed to the good of mankind ; he never gave to any one of his countrymen the leaft ground for juft complaint -, but for his exemplary fervices to the World deferved univerfal love and honour. But when, notwithftanding all this, he was branded with public i^ifamy, apprehended as a no- torious MalefaBor^ and his life facrificed
to
20Z On the Example^ and
Serm. to fave that of a vile deteftable Murderer -y VIII. when the Priefts and leading men of the ^'^^^""^y^^y/p Nation made it an aft of Religion, and a point of eminent merit ^ to confpire and procure his death ; when he was expofed, with mock-pageantry^ to the derifion and rage of the multitude ; and, after many preparatory indignities, was at length, to glut the infatiate cruelty of his enemies, devoted to Death, even the Death of Slaves and of the worft of Criminals — " Do we find, under all thefe unparal- *^ leled provocations, that his meeknefs " and univerfal benevolence deferted him, '^ and gave him up a prey to anger and " impatie?ice? Was there fo much as one '' expreffion dropt from him, whichy^- " voured in the leaft oi fiercenefs and in^ " humanity ? Did he difcover the leaft " tin^ure of an implacable and unforgiv- " ing Spirit ?" His friends will not blaf- pheme his character fo much, as to caft fuch a difhonourable imputation upon him ; and, in this particular, his very enemies muft be ajloamed to defame him. For his pajjions were entirely calm, his commiferation was ftroiig and lively, and
his
moral Character ^Christ. 205
his generofity unconquerable throughout Serm. the whole courfe of his Sufferings. He VIII. refented, with a lively feeling of huma- ^^''^^^Ni nity, every thing that had the appearance of cruelty^ even againft thofe that fought his life y and therefore miraculoufly heal- ed the High-Priejis fervant^ fent to ap^ frehend him, whom one of his Difciples had wounded : And he died glorioufly, fraying for his ferfecutors -, '' and as a " proof of the nobleji benevolence, and ** a perfedllyy^r^;;^' and iindiJliirbedmmAy *' urging the c;^/v circumftance, that could *' be thought of, in extejiiiation of their ** guilt." This remarkable prayer is re- corded by St. Liuke^ in thefe Words, (which will doubtlefs be remembered to the everlafiing honour of our Saviour's Example) Father^ forgive the?n 5 Jhrl^^^^^ they k?20W not what they do, ^^^"* '^^*
We read indeed, fometimes, of his giving fevere and reprgachful names to perfons eminent, and diftinguifhed by their wickednefs : But this is conliftent with the utmofl meeknefs and compofure of Spirit, whenever it is necefTary, as it then was, to expofe popular vices ^ hypocriiy
and
ao4 On the Example^ and
Serm. and malice under the mafque of devotion y VIII. and craft, rapacioufnefs, and oppreffion, ^"^^"^^"^^ Jkreened and recommended by their appear- ing in high characters. Our Lord's cen- fures were only juft reproofs^ feafonable protejls againft flagrant immoralities 5 and from which (as he appeared in the fub- lime charadler of the Mejfenger and Pro- phet of God) *' no confiderations oipru- " dence^ complaifance^ or decency could " be fufficient, in reafon^io reftrain him.'" For his office was to rebuke fin imparti- ally ; and the extraordinary credentials^ which he brought Heaven, would fup- port and juftify him in deteBing and foaming vice wherever he found it, even in the moft facred and exalted ftations. " The weight and authority of his own ^^ miffion, and the rectitude and happi- " 7iefs of the World, both demanded " it."
And when, in fome paflages of the New Tellament, anger is afcribed to Chrifl 5 it never denotes *' that wild and *' extravagant paffion, thofe transports ^^ of rage, th-^t confujion 2ind perturbation ^' of thought, that thirft after revenge
" and
moral Character ^Christ. 205 *' and bloody which are too ufual marks Serm, '^ and difcoveries of anger in precipitate VIII. ^' and w;z^o^vr«^ J tempers, and drive ^^/- ^^"^^^^^ '' manity and mercy from the heart of '' man/' — hut z genero?4s i?2dig?2ation ^^ gmidjin. His refentment was not level- led at the perfo?i of the offender ; but at his diffimulation, perlidioufnefs, cruelty, and other crimes, which are juftly and highly offenfive to the wife and virtuous. We are therefore expreflly told, that while he looked round about on the P/;^-Mark iii. rifees with anger ^ he was grieved for"^^ the hardnefs of their hearts : His Soul was at the fame time open to kind impref- fions, and he generoufly pitied their un- happy depravity. " So that our bleifed " Saviour's be?2evolence was as incapable *' of being obfcured by violent and difor- " dered pafjions ; as it was of being lef- *' fened by injuries^ or difcouraged by the *' fear of death:'
And as this excellent virtue was in the illuftrious char after of Chrift calm^ mild, and forgiving ; it was alfo humble and and condefcending. Though he was the beginning of the Creation of God^ and be- Rev. iii.
fore^*
ao6 Q7i the Example^ and
SERM.fore his incarnation poffeffed of incon- VIII. ceiveable glory and dignity, yet he freely ^^^'^'^^'^confented to that moi): Jlupendous ahaje" merit of affuming the human Nature, to lead a life of poverty^ affii5lion^ and dif- grace -, and clofed the fcene of his hiunill- ation by a violent and ignominious death. The everlajiing good of mankind was the ultimate end he had in view : " And this " he thought an end fo truly grand and *^ noble, as that it was becoming him, *' though fuperior in Jlafe and hojtour to " all the ^/;^z^f//(:^/ powers, toh^ himfelf^ *' mmiy ^nd converfe familiarly with 7nen, " in order to promote it.'* — This in- indeed is an inftance of co?idefcenfion, that admits of no parallel amongft all the creatures of God. Before it, the moft heroic a6ls of human generofity are in a manner loft, and ftripped of all their lu- ftre. It is juftly defcribed, in the New Teftament, as ajionijlmig even to fuperior Spirits ; the llibjed: of their humble con- templation^ and joyful praifes. And to Chriftians of every degree and character ^ Phil. il. it fpeaks this language. Look not every ^' ^' one on your oijon things^ but every rnan
alfo
moral Character of Christ. 207
alfo on the things of others-, let this mind Serm, be in you, which was alfo in Chrift Jefus. VIII Let the example of his divine condefcen- lion (if you have merely a regard to de- cency of charader) fia77ie you out of your pride and haughtinefs ^ and teach you to know your iiature, and your duty, better, than to think it any difparagement to your brighteft accomplifhments, or the high- eft worldly honours, to pradife the ne- ceflary humilities of true goodnefs -, to confiilt and labour, and facrifice populari- ty, grandeur, nay life itfelf, for the pro- iperity and welfare of your fellow-crea- tures. For the inflexible temper of pride, and a difdainfiil treatment of your inferior brethren, are not more unfuitable to hu- man nature, and the reafon of things, than they are a direft contradiction to the fpirit of chriftianity, and to the conduct of its Author -, who himfelf fays, 'Take my Matt. yoke upon you, and leUrn of me : For 1^7- am meek and lowly in heart.
During the whole time of his pub- lic miniftry, he was peculiarly remar- kable, for a frank and obliging humanity ^f behaviour, to all who had the honour I to
2o8 On the Example^ mid
SERM.to converfe with him. He lived both VIII. with his friends, and carried himfelf to- ^^^^^^^'"^ wards ftrangers, with an open generous fajniliarity ; was eafy of accejs -, and rea- dy to communicate inftrudtion and relief to every jf^ and worthy objeft. He was of a modeft unafpiring temper, and in- duftrioufly fliunned grandeur and ojieit" tation ', avoiding company, and chufing folitude, when the people, infatuated by their carnal notions of the temporal reign of the Meffiah, would have taken him by force to make him a king. And from this humble difpofition,fprang that contentment and entire tranquillity of mind, which he always expreffed in low and defpifed circumftances : As his being placed in fuch circumftances fuggefts another very important reafon (beiides the force of his example^ for the practice of thefe virtues, by giving us an undeniable demonftra- tion, that contempt and poverty are na marks of the anger and difpleafure of heaven, fmcc they were the lot of him v/ho was perfe(5lly innocent, and the be- loved Son of God.
moral CharaSier ^y" Christ. 209 To all thefe excellent and ufeful virtues Serm. was added, in the life and example of VIII. Chrift, an unftained and inviolable inte- ^^*^ grity ) not raj},\ and incautious ^ and court- ing dangers unneceflarily ; but guided by ajuft difcretion^ and yet fteady and in- flexible. In his dodrine, he Jo Jar con- . fulted the prejudices of his hearers, as to open and enlarge their minds by degrees. He avoided the perfecutions of his ene- mies, and the effed:s of their implacable malice, when he could do it with honour and a good conjcience. But he never ufed any arts to deceive them into wrong mean- ings-, never, by Jiudied ambiguities of fpeech, flattered and confirmed them in their errors. He oppofed corruption and vice^ however univerfal and fafhionable, however diftinguiflied and dignified 3 and at lafl bravely died in maintenance of his own integrity, and for the caufe of truth and virtue, which ^it, the caufe of God and Man.
I HAVE attempted nothing more than fome of the great lines^ but intended not, in all particulars, a compleat illuftration of lihtf:imng excellencies, of our Saviour's
VoL» UI, P example \
^ I o 0?i the Example y &c.
Serk. example ; becaufe the nature of fuch com- VIII. pofitions as thefe would not, without be- ^^•^""^^^^ing thought tedious^ admit of fuch prolix difcourfe. — I (hall, therefore, only add, that our profeffion and character, as Chrif- tiam^ oblige us to make this example as far as it has now been exhibited (and in all the other branches of it, in which it is ca- pable of being imitated) the model of our I John ii. own lives : Or, in the language of St. 'Johuy that every one that abideth in Chriji^ whe- ther more or lefs enlightened, ought him^ jelf cilfojh to "walk^ eve?i ^i he ^walked.
^^
S E R M.
SERMON IX.
Of Incredulity^ and the Mo- rality of Faith*
John xx. 29,
BkJJed are they^ that have not feeny and yet have believed.
^^SIBSERVATIONS of thisg,^^
Bw^^ abufed by two forts of per- v^oT^ 1^^^^ fons; by the enejnie^ of the Chriftian revelation, and by its weak and injudicious friends. The defign of the former is to fubvert its authority, and ex- pofe it to reproach, as an abfurd and irra- P 2 tional
of Incredtdtty^ and tional inftitution. The latter, tho' they mean well^ and think of it with no other fentiments, but thofe of rcfpeB and ho" nom\ help to undermine it by their unjuft reprefentations of its peculiar dodlrines ; and give its adverfaries frequent advan- tages and occafions for triumph, which they are always ready to improve. So that tho* the e7id^ which they have in view, be different, their ^voork is in a great meafure the fame ; and the imjkilfid de- fender hurts the caufe of Chriftianity very little lefs, then the fubtile and determined oppofer of its truth and excellence. And it generally happens, that the abufe^ com- mitted by thefe contrary parties, is of the fame precife nature too 3 the miJiaJzes and perverf.ons of Scripture are the fame ; the dodlrines, which are allowed by the one, as naturally deduced from particular paf- fages, are acknowledged, likewife, to be fair inferences by the other : But the friend receives them with veneration^ the enemy rejedls them withfco?i2. We need not go far to find inftances of this, nor indeed to enquire for any other, than what the unnatural and overitrained interpretations,
which
the Morality of Fnith. 21^
which have been put upon the Text it-SiRM. felf, plainly afford. For the unbeliever IX. fuppofes, that our bleffed Saviour meant' to encourage fuch a blind and raJJ:) credit- iity^ {viQ\\ confidence znAfirength oi per- fiiafion^ without light or evidence, as he diredlly terms enthufiafm, and wifely ex- plodes under that character. So that he only errs, tho' from great inattention and prejudice, with refped to the triiefenfe of the paffage ; but if it be granted, that he has explained it right ^ his objections are pertinent and unanfwerable. The Cbrif- tiany on the other hand, imagines the fame thing to be intended; only he gives it a more fpecious and reputable name -, ftiling that, which, in reality, is enthu^ fiafm^ divine illumination j and the humble fubjedlion of reafon to faith. He there- fore is erroneous, both as to the true meaning of the Text itfelf, and th^jiidg- menty which he paffes upon what he ap- prebejids to be the meaning of it. And one of my principal views in choofing it, for the fubjcd: of this difcourfe,is to vindi- cate the great Author of our religion, from every imputation of this kind 3 by which
p 3 hii
214 Oj Incredulity^ and
Serm. his wifdom and divine authority are ble- IX- mifhed and reduced.
^'^^^^^^^ Let it only be premifed, before I en- ter diredtly upon what I propofe, that the reafons, why general maxims and oh-- fervations are fo often mijinterpreted^ are thefe — The not confidering, that in fuch obfervations there is fomeo;?^/?^/;^/ princi- pally intended, and that they have al- moft always a particular reference to cer^ tain cafes^ which the Author had in his viev/. — The not confidering, that they can frequently be ftiled general obferva- tions only thus far ^ as they extend to eve- ry injiance of the cafe^ to which they more immediately relate, and to all others^ that ^vtQx^&\y parallel. — And, of confequence,
' that to apply them, by ftraining every
cxpreffion to its utmofl: latitude, either to cafes, that are quite contrary^ or intirely different^ or which differ in any material circumftance, is very injurious to the writer, and ridiculous in itfelf. — Let us then, to avoid this confufion, briefly ftate that part of the evangelical hiftory, with • Vv'hich the Text ftands conncd:ed.
After
the Morality of Faith. "215
After our Lord's refurredion, IicSerm. fhewed himfelf to be alive, by infallible IX. proofs, to many of his difciples. Befides '^^"^ his appearance to Mary Magdalen (of which St. yohn gives an account in this chapter) he was, according to St. Paiily feen of Cephas^ or Pete^r ; then of the twelve, who converfed with him, fevc- ral times, during the fpace of forty days. He was like wife y^^/^ of above five hu7idre(H brethren at once ; that a fujicient nwnher of Witnefles might not be wanting to at- teft this great and marvellous event, up- on which the truth of Chriftianity de- pends : Who merely on account of their number^ joined with the frequency of his appearance, cannot be charged, but by a fufpicion, that will ftick at nothing, with being impofed upon by fancy or melan- choly, — On account of the little expe Na- tion they had of his refurredion, they cannot be fairly accufed of being mif- guided by their prefiimptions. — And be- caufe they all undauntedly fufl'ered death^ againft every didlate oireafon^ if their tef- timony was falfe, and againft \!at firongejl pajfiom of human nature, and all hope of P 4 intereji
a 1 6 Of Incredulity^ and
Serm. inter efi prefent or future ; they can, with IX. as little colour of probability, be fufped:- '"'^'^'^^^ed of vf'Ai\A fraud. But this being only an incidental^ tho' otherwife a very im- portant reflection, I return to the hiftory. — When our Lord had difcovered him- felf to his d^fciples, who were affembled together on the day of his refurredtion, to perform, as is moft likely, their religious exercifes, and, to remove all their doubt s^ had talked with them, and fhewed them his handl and his feet \ St. ^ohn informs us, that they related this wonderful fcene to Tho/nas^ one of the twelve, who was not with them, at that time, when fefus came. Upon which this Apofile, without weighing the matter deliberately, made a raJJj refolution,that except he (houMfee the print of the nails , and put hisfnger into the print of the nails ^ and thruft his hand into his mafter'sy?^^, (where he had been wounded with a fpear) he would not be^. lieve. And, at our Saviour's next appea- rance (when he was prefent) this favour was allow^ed him ; but with this rebuke to him for his ohflinacy in inlijfting on hav- ing his curiofity gratified, and determin-
ing
tie Morality of Faith. 217
}ng not to be convinced but in his ownSERM. way, Be not faithlejl^ but believing. He IX. was not here cenfared for requiri?ig evi- dence 'y but for being fwayed by humour^ and an unyi elding ftubborn temper : Which is altogether as criminal, and hurtful in its confequences, as an over-ha/iy and im^ plicite faith. However, tho' he had a difpofition too Jiiff and incredulous^ he was ftill fo hone ft ^ as to fubmit to the conviaion, which he had now received, and expreffed it, as we are told it in the 28th verfe, with a becoming mixture of furprize and reverence. And this natural- ly drew that anfwer from Chrift, of which the Text is a part : Thomas, becaufe thou haji feen me^ thou haft believed: Bleffed are they, that have not ften, and yet have believed. The method, that I think moft proper to explain this fubjedl fully, is this.
First, To make fome brief remarks on the particular cafe, which was the ground of this aiTertion of our blefled Sa- viour. And then to fliew,
Second-
ai8 Of Incredulity y and
Serm.
IX. Secondly, what inferences may be ^^'^^y^^ fairly deduced from it,
I begin, as the natural train and order of our reflections, and the courfe of the whole argument, require, with making fome brief remarks on the particular cafe^ which was the ground of our Saviour's obfervation in the text.
And, first, tho' the conduft of Thomas plainly exempts him from the charge of an eager and precipitate credu^ lit)\ with refpeft to tht fa^ of our Lord's refurredtion J nay, tho' it may feem to argue a wife cautio7i not to be impofed upon in points of high importance ; and would, perhaps, have been applauded, and cited as an example, by men of Sifcep- tical turn in all ages (if he had not after- wards deftroyed all his merit by beliemng) yet it might, in reality, proceed from no- thing elfe, but the ftrength of his pre- judice. Had he only faid to the other di- fciples, who related that, of which they themfelves were eye-witne[fes, that tho', as he had long kno^vn their chara^fer,
and
the Morality of Fmth. 119
and believed them to be perfons void oFSerm* art and criminal purpofe ^ he was ready to IX. pay all due regard to their teftimony, yet'*'^''''^ as their information related to an extra- ordinary and flip er natural event, he was inclined not to be hajly in determining, but fhould be glad of Jironger and more convincing proofs j this would have had the appearance oi cahnnefs and moderation^ as well as of ingenuity and true difcretion^ But the declaration, which he made, that he would 7iot l?eli eve, unlefs he was favour- ed with a particular kind of convicSlion^ that mere caprice^ and not reafon^ led him to defire ; this was evidently the language of paffion, which prejudice always in- fpires. Reafon could never didate fuch a refolution as his was ; which amount- ed, in effed:, to this (if it was founded on any principle at all) that he would be^ lieve nothing, for which he had not the evi- dence oifenfe -, and the evidence of fenfe, in that 'way too, which fuited his fancy beft. To what then can it be afcribed ? To nothing, moft certainly, but to fome bad caufe or other, that ought not to have had fuch a prevaiHng influence 5 and no-
tliinir
Oj Incredulity^ and thing is fo likely to have been that bad caufe as prejudice. By this fuppofition it will be intirely accounted for ; and there are feveral things, related in the gofpel hiftory, that diredt and lead us to it, .and to nothing elfe fo clearly. For that the 'Je'Wi univerfally, and the apoftles equally with the reft of their country-men, were prepoiTefled with the notion of a temporal glorious reign of the MeJJiah ; that they were extremely yiw^ of it ; nay, that they were quite infatuated and injlaved by it ; is undeniable. Let us then only imagine, that Thomas ftill retained a confiderable fhare of this old national tinfture ; and it will fufficiently account for his unguarded refolution ; which can, by no means, be reconciled with fobriety of thought and cool reflexion. And if it really fprung from prejudice, as feems moft probable, the words of the text, accommodated to the cafe of Thomas confidered in this ligh^, muft be underftood thus : " Bleffed, i. e. " more bleffed (for the expreffion, in the " defign of it, is manifeftly comparative) " more hlcjfed are they, they are of a better ^' difpofition, more praife-^wortky and
'* emi-
cc
<c
the Morality of Faith. 221
^mm^ntXy rewardabli\ whom, becaufe Serm. they are of fair and honeft minds, and IX. free from conceit and objiinacy^ proper'^^^^^ evidence will always perfwade; than thofe, who, merely on account of their prejudices^ are not convinced by ar- guments oi weighty which are, in them- felves, fitted to work conviftion, but " want the teftimony and demonftration *' oifenfe to conquer their prepoffeffions, " and in a manner cojifirain their affent/* Thefe laft, it muft be allowed, are in fome degree happy ^ if they are brought, at laft, to acknowledge principles, which are of great moment and ufe, upon their own terms ; but ftill, upon a comparifon, there is fomething, in what is afferted in the text, indifputable and obvious to the rea- fon of every man, viz. that they are happy in a peculiar^ and much loigloer^ fenfe, '^ who are more ingeniwus and " tradable ; or, in other words, who have " 7iotfeen, and yet loave believed,''
Again, it may be firther obfcrved, upon the particular cafe of Thomas^ to which the text refers, that his prejudice, and rafhnefs, and the extravagance of the
refolution
2 2^ Of hicreduUtyj and
SeRxM. refolution, which he formed, appear iiii-^' IX. deniably from hence — That he might ^'^^^^^^ have had fufficient proofs of the truth of our Saviour's refurredlion, in feveral other ways befides that he fixed upon, and was determined to adhere to, as the only mean^ capable of yielding him fatisfacftion. Of this no Chriftian can poffibly doubt ; all of us, in thefe latter times, being in the number of thofe, "who have not feen^ and yet have believed. And we, furely, think, that we have folid grounds and reafons for our belief, tho' we want the evidence of fenfe. But befides this general reflecflion^ let us imagine the cafe of the Apoftle, of whom we are now fpeaking, to have been different^ in moft material circumftances, from what it adually was : let us fuppofe, that he had never been favoured with the fighi of our Lord, after his rifing from the dead : Yet if he had received repeated at- fejlations of it from the mouth of eye-wit^ vejfes, and, withal, had been commiffioned^ as indeed he was, to preach to the Gen- tiles, Jefin arid the reJurreBion ; and en- abled to confirm this Important dodrine by numerous and inconteftable miracles -,
could
the Morality of Faith. 222
could he have wanted any necejfary mea?2sSERM. ofconvidion? If thefe were fufficient to IX. convert the Heathen world to a belief of it, ^'^''V^^ were they not alfo fufficient to eftablifli his own faith ? Or, to put the matter in another light, let us imagine, that he had been permitted to fee and converfe with Chrift, but not indulged in what he laid fuch a particular firefs upon, vi%, putting his fingers ijito the print of the nails ^ and thrii/iing his hand into his fide : Could the want of this alone have jufii^ fed, or even excufedy his being an infidel ? It is impoffible, and abfurd to common fenfe; becaufe if the fenfes were not to be trufted in one cafe, they muft be equally fallacious in another. As therefore, with- out this, Thomas might have had clear 2ind full evidence of the great truth, about which hehefitated; evidence, upon which he might have affented to it without rajhnefs or enthiifiafm-y nay evidence, upon which he ought to have affented to it \ he afted like a man, who wanted more to have his humour gratified than his reafon convinced. And fhould every one infift upon demonflrations of fe?ife, either from
I prejudice
az4 Of Ificreclultty\ and
SerM. prejudice or fcrupulofity, in oth^x Jimilar IX. cafes, it would be attended with innu- merable ill confequences ; becaufe the whole world muft remain Sceptics and injideh for ever, with refped: to fa5ts and pnjiciples of the higheft moment and ufe. I now proceed, in the
Second place, tofhew what Inferences may be fairly drawn from this propofition, as it has been before explained. — Blefjed are they^ that have not feen^ and yet have believed.
And the first thing we learn from it, is, \h^t faith ^ as well as what are diftin- guiflied by the name of works of righte- oufnefs, may be virtuous and rewardable. For when our Saviour fliys, Ble[fed are they^ that have riot feen, apid yet have be- lieved^ he plainly declares, that there is fomething peculiarly worthy and excellent in fuch a characler ^ that demands emi- nent/>r<^//^ from men, and intitles it to a fignal reward from God. And it muft be mere trifling to attempt to prove, that that, which is capable oi degrees of good- nefs,maybc, imxidi, good-, and that what- ever can recommend to a greater reward, 2 muft
the Morality of Faith. 115
muiT: be, in itfelf, rewardable. ThisSERM* therefore is a neceflary conclufion from the IX* text, and, of confequence, apart of the ^"''*^^'^^' Chriftian do6tine.
But what if reafon fliould oppofe it ? I anfwer, that this is impoflible, as the Chriftian revelation is really divine. For truth, whether difcoverable by the light of nature, or made known in a more ex^ traordinary way, mufl always be confifient. Still it will be faid, that this is only ar- guing with Chrijlians upon their own principles 5 but can have no weighty where thefe principles are not received and ac-* knowledged. I allow it, and am there- fore willing to examine the infidel's plea. And what is the fiibjlance of it ? — Why^ that faith has no virtue or true merit in it, becaufe we cannot avoid affenting to particular truths, when the proofs are clearly difcerned, and appear to be flrong and convincing ; and mufl, in all cafes, be- lieve^ or difi)elieve^ juft as the evidence appears to our underftandings. — But this, in my opinion, is talking very loofely and fuperficially. For if it depends, in a great meafure, upon ourfehes, that things ap- VoL. III. Q_ pear
■zz(} of Incredulity^ afid
Serm. pear to our underftandings in jufl or in
IX. falfe lights 3 if this be owing (as it is almoft
^^'^^^'^^ univerfally) on the one hand, to diligence
and mature reJieBion^ and, on the other^
to intire negligence^ or partial inquiry^ to
criminal prejudice^ or the ftrength of cor-
rupt pajjiom '^ it follows ofcourfe, that in
allfuch cafes, where our right belief fprings
from integrity and the due exercife and
improvement of our rational powers, and
our infidelity from a vicious indolence and
depravity of temper, the one may fitly be
rewarded^ and the other righteoufly pu-
nijhed'y as fitly, indeed, as any inftanco
of moral reEiitude^ or of con^uption and
iniquity^ .that can be mentioned. — A man
might affert with equal propriety, that
7nurder itfelf is not criminal, when it is
committed in a mad fitof drunkennefs and
tranfporting paflion, as that infidelity is
not, when it proceeds from the bad caufes,
which have been fpecihed, or from any
others of a like nature ; becaufe things may
appear to the m.ind of the murderer, when
he is blindedby intemperance, or diiftracfled
by paffion; things, I fay, va'xy appear^ to
the mind of the murderer, as {1:rangly/>^r-
verted
the Morality of Faith. iiy
"Verfed and altered from their true nature, Serm. while he is in this condition, as they can ^X* ever do to the underftanding of the infidel, ^'^''^'"^- when he is perfuaded to reje6l the moft important and ufeful truths. — And the one can no more help being guided and determined by appearances than the other. Secondly, by what has been faid, we are naturally led to adore the wifdom of Providence, ill ordering and difpofing things, in fuch a manner, in this proha^ tionary ftate, that the evidences of religion (hould not be overpowering and conflrain^ ingy fo as to render the convidion necef- fary^ but only adapted to perfwade. For, by this means, faith may be an exercife, and improveme?2t, and a clear proof of our integrity, as well as what are called moral difpofitions, and the pradice of moral duties.
In the THIRD place, it is a plain and natural inference from the text, that a faitli built on fuch evidence only, as is ftrong enough, where there is attention and honcfty to convince the judgment, but does not yir^^ an aflent, has more excel- knee and worthinefs in it, and juflly in- 0^2 titles
zaS Of Incredulity^ and
Se RM. titlesto a higher reward, than a perfwafion, IX. that could not be avoided^ becaufe the evi- ''''^^'^^'^^ dence was irrejijlible, I have called this an inference, as it is not in terms afferted, but it is,to fpeak more properly,the direct intent of our Saviour's words -, blejfed are they^that have ?iot feen^andyet havebe Heaved, And the reafons, which fiipport the truth of this obfervation, are thefe, which fol- low.— That fuch a faith, as is built only on proper and fufficient evidence, muft require a greater fhare of rejleBion and deliberate ijiqiiiry^ than where the proofs are fuch, as render convidiion and belief neceflary : That it argues greater ingenuity ^ni probity of mind: That it has more dif- Jicidties to furmount, and ftronger pre- judices to conquer : That it is in agreatmea- fiire I'ohmtajy^ and depends upon our own care and application : All which cir- cumftances contribute confiderably to ren- der any action morally good -, and the want of them proportionably diminishes, or quite dellroys, the virtue of it. Faith ^ m this notion of it, is confidered as a moral virtue^ and eftimated as all other moral virtues are : So that the principle^ I which
the Morality of Faith. 229
which I am now illuftrating, is notanSERM. arbitrary conftitution and rule fettled by IX. Chriflianity ; but an eternal did:ate and law oi reafojt.
The general ufe to be made of this difcourfe is, to learn from thence, how to preferve the due medium between the two extremes of credulity and fcepticifm ; o? prefumption and ohfiinacy of believing^ where there are no f olid grounds of faith, and doubting^ where there are no reafons for doubt. And the only v/ay to avoid thefe errors, of which it is hard to decide, which is the moft dangerous, is 720t to be- lieve at any time Without fufficiejtt evidence-^ but always to acquiefce in that, of v/hat- foever kind it be, without iniifting on any particular fort of proof, which is not ne- ceffary, but which may prove a dangerous fnare to us, by ingaging us to defend a headlefs forward refolution, at the expence of truth and honefty. — And let all, who now think it their privilege, and their Jionour, that they believe, and have li- berty to prof efs the Chriftian religion, be incouraged to perfevere in this excellent faith, which has fuch ftrong reafons to CL3 liipport
a^o Of Incredulity^ &c.
SERM.fupport it, by this confideration ; that IX. tho' they have not the evidence oi fenfe^
v*or^£Qj. |.j^g extraordinary faBs recorded in the gofpel, they have fome thing of no final 1 moment to compenfate for the nvant of this fuperior evidence. Becaufe, Blejfed are they^ that have not feen^ and yet have believed.
SERM,
^V' m
SERMON X.
The Nature of Heavenly Con- versation explained.
Phili P P. ill. 20.
For our converfation is in heave??.""
HE ApoftlePW, whowassERM one of the greateft and moft X. excellent charaders in all antiquity, propofed to the Philippians^ in the ijth verfe, his own example for their imita- tion/ Brethren, fays he, be followers to^ gether of me, and mark them, who walkfo, as ye have us for m enf ample. In the two
23 2, The Nature of
Serm. following verfes he laments, in a moft X. benevolent and pathetic ftrain, the too ^^^'^V"^^ common degeneracy of Chriftians, who led a diffolute and fenfual life ^ and there- by brought fhame and mifery upon them- felves, as well as a reproach and fcandal on Chriftianity ; Many walk^ of whom I have told you oftcn^ and now tell you even weepings that they are the enemies of the crofs of Chrift ; isohofe end is deflruBion^ whofe God is their belly ^ and whofe^/cry is in their Jloame^ who mind earthly things. Then in the Text, (which muft be con- nefted with the 172^/^ verfe, and what comes between be confidered as a paren- thefis) he gives the reafon^ why he recom- mended his own life, as a fit pattern for Chriftians to copy after — For our con- verfation is in heaven. As the general fenfe of this paffage is very obvious to every reader, I fhall not Ipend any of your time in amufingcriticifms upon words, but proceed directly to confider the thing itfelf, which will afford both more folid and ufeful refledtions. And all that is ne- cefTary for the clearing this fubjeft, and
fetting
Heavenly Converfatlon expLiiJied. z^^ fetting it in a true light, v/ill fall in na-SERM. turaliy under thefe heads. X.
First, The ;?^///r^ of a heavenly con- verfatlon. And,
Secondly, The great advaniages and abfolute nccejjity of it -, and the particular obligations^ that Chriftians are under, to have their converjatioii in heaven.
In the FIRST place, I am to explain the nature of a heavenly converfition. And there are certain general rules necef- fary to be obferved, to prevent obfcurity and confufion in our reafonings about it ; which I ihall therefore premife, before I come directly to the point itfelf.
And, First, to avoid the imputation of enthujiafm^ with which the enemies of religion are too apt to load all the branches of it ; to avoid, I fay, the imputation of enthufiapn^ and make it a rational and praBicable fcheme, we muft take care to form fuch an idea of an heavenly conver- fation, as is confiftent with the frame of our nature, with the necejfarj concerns of
human
a34 T^^^ Nature of
Serm. human life, and the duties and offices of ■^' the particular charaders and relations in ^^*^it. ^' The infinite wifdom of God can
*^ never place his creatures in any poji^ " that does not defer ve their attention ;** — and therefore to be ever thinking of heaven^ and negledt this world altogether, muft be very unfuitable to the defign of providence in the prefent conftitution of things. For tho' heaven be our ultimate happinefs, and deferves our higheft and ftrongeft aifeiftions ; yet this earthy as long as v^e continue on it, is the proper fphere of our a(flivity, the fcene of our duty and fervice. There are many things in it, that are neceffary to be obferved and pur^ fued hyus^ to fecure our ow^n happinefs, and promote the good of our fellow-crea- tures ; and other things, a regard to v^hich muft be the ju/iejl application of our rational faculties, as they tend to give us a more diftinft and enlarged fenfe of the abfolute perfection of the univerfal creator. Befides, while we are com- pounded of body and fpirit, to endeavour to be quite difengaged from jcnfihle ob- jefts, andconftantly employed in refined
and
Heavenly Converfatlon explained. 235 ^nifpiritual Qxtvcifts, is not only aiming Ser^m. at fomething above our charaSfer^ nay, at X. a thing hnpojjible ; but fuppofes, more- '"•^"'^^'^^- over, that '' one fart of our nature, e- " qually the workmanjhip of an all-wife *' Being with the more fublime and noble *' part, is entirely ufelefs," To which I may add, that a heavenly converfation muft, in the nature of the thing, im- ply in it, that we employ much of our thoughts and care about the way^ that leads
to heaven Now this way lies through
the frefent world, — And therefore if we are unconcerned and indifferent about the ftate and conduft of affairs in this life, we can never, according to the intention of God's providence, prepare for the future* I WOULD obferve further, that the great God, even in this lower conftitu- tion and fcene of things, however ini-- perfeB^ defigned to give us moft engag- ing marks of his wifdom and goodnefs ; and therefore hath provided for us many delightful accommodations^ and innocent pleafures of various kinds, particularly fuited to our frame, "as beings indued with animal paffions. *' So that if we
IcftiCe
236 The Nature of
Serm, " defpife thefe things, and devote our- X. " felves entirely to contemplation and re- '^'^y^^^^ tirement, we not only injure ourfelves, /'by making this world a more difagree- " able fituation^ than the Author of all ^' Good intended it fhould be 5 but, in *' efFedl, affront his munificence and libe^ " ralityy And, confequently, we can- not fuppofe, without making Chriftianity, and the difpenfations of God^s providence, clap and interfere with each other, nor, indeed, without reproaching our Saviour's own condud, that fuch unnatural feve- rity and contempt of the world is. any part of that heavenly converfation, which the Text recommends.
Much lefs can it imply in it fuch eager and impatient defires of the heavenly hap- pinefs, as make us in /// humour under our prefent circumftances, and carelefs of life. For this is inconfiftent with that calm and thorough fubmiffion to providence, which, for moft valuable purpofes, has fixed us for a while in this probationary fcene, which the imperfeBion of our knowledge^ and the dependent fiate of our nature^ ne- cefllirily oblige us to. Nor can it, on
any
Heavenly Converfatlon explained. a 57 any principles of reafon, be imagined, SfrM. that our gracious Creator has made it our X. diity^ to pafs our time here below in fret- '^^^ fulnefs and difcontent. The contrary is moft evident, from that ftrong principle oi Jelf-preJervatio7i^ which is planted in all mankind. And that it is our duty to cultivate this principle, and, confequent- ly, to render life as agreeable as .we can, within the bounds of decency and inno- cence^ appears undeniable from this fingle confideration ; that, otherwife, not hav- ing a fufficient motive to it, " but rather " ftrong i?icli?jatio?is to the contrary, " we fliall not take that due care to *' maintain and fiipport life, as the " improvement of our own minds, the " particular cafes of thofe, who may de- '' pend upon us, and tht general interejis ^^ of fociety, require.'* Fin ALLY, the great ?^ of a heavenly con- verfation muft be this, to quicken us to a faithful and diligent difcharge of the duties, which v/e are now called to perform. — If therefore we 7iegle5l any important branch offocialwivtut , if we affe(fl tne reclufe^whcn we are called forth to aBive fervice, and
Ipend
a :5 8 The Nature of
Serm. fpend that time in fecret meditations, and
X. fervent afpirings after heaven, which
^"''"'^^^^ ought to be devoted to the public good i
we are fo far from difcharging, aright,
the duty, which St. Paul exhorts to, or
miitating his example, that our conduct
is repugnant to reafon, diflionourable to
Chrijlianity, and fruftrates the great end
of our prefent be'mg. Thus much for
xhtjirjl rule, viz. That to form '^ijuji idea
of a heavenly converfation, we muft make
it confiftent with \\\^ prefent frame of our
nature, and the necejjary concerns and du^
ties of human life.
Secondly, As the duty recommend- ed in the Text is of iiniverfal obhgation, it ought to be explained Jo, as will fuit ^ the condition of all Chriftians, their va- rious capacities, and circumftances in the world ; and nothing fliould be taken into the general idea, or defcription, of it, that depends on a peculiar conftitution, ijoarmth of paflions, Jlrength of under- ftanding, or fpecial opportunities and ad- vantages for improvement. For inftancc, it mull: not be made necejfary, to a man's
having
Heavefily Coriverfattofi explained. 239
having his converfation in heaven^ " that Serm. ** his meditations about heaven be to fuch X. '' a degree oUntenfe7iefs^ or attended with ^•^'^V^ " rapture and traiifport j that precifely " fo much ///;2(? be fpent in thoughts *' and refledlions of this kind ; or that a " particular high degree of knowledge, " and of abftrad:ednefs fi-om the world *' be acquired." Thofe, who have capa- city, and opportunity, for thus enlargi?2g and exalting their conceptions, enjoy a peculiar and moft defireabk privilege. But to infift on this, as abfolutely effential to a heavenly converfation, with refpedt to all Chriftians, is making no allowance for their different charafters, and circum- ftances in life : It is defcribing that as an univerjal duty, which can be expedled only from a few-y and the performance of which depends upon accidents^ that are quite out of our power.
Let me add, in the third place, that it will be particularly ufeful to us, in underftanding the true nature of a hea- "cenly converfation^ to endeavour to frame a juft general idea of the heavenly happi- iiefs. Falfe notions of it will naturally 1 lead
240 The Nature of
Serm. lead us into enthufiafm : but if, by proper X. care and application, our judgment be '""^^"'^^^^ rightly informed in this grand and funda- mental point, it will fo conduct and affift our reafonings, that we fhall be fecured from grofs and dangerous errors. For if we conceive of the future happinefs, as ijitelle5tual and morale confifting in the • reElitude of our rational powers, and an exact conformity to the moral excellencies of the Supreme Being ; as a ftate of refin- ed knavledge^ and exalted 'virtue ^^ this will convince us, that none can be truely laid to have their con'-oerfation in heaven^ but thofe, who refemble God in purity^ right eoufiiejs^ and bmejicence. In like manner, if we confider it under the no- tion of a reward^ beftowed by the great Governor of mankind, not arbitrarily^ but for the fupport and encouragement of true piety, integrity, and goodnefs ; we can never i?nagi7ie, that a contempt o^ prefent pleafures, and thinking of the bleffednefs of the future world (though with the moft ardent longings^ and an extraordi- nary livellnefs and 'vigour oi affeBion) v/ill be of any avails as long as we are carelefs
about
Heaz)enly Converfation expla'pjed. 241 about governing our pajjions^ or live inSERM. the omijjion of relative 2ini.focial duties. X<
These general rules being premifed, I now proceed to coniider, more dircft- ly, what is implyed in having our cojiver- fation in heaven. And the whole will be coniprehended under thefe three heads : First, Frequent meditation ovv the hea- venly happinefs, and, in confequence thereof, an habitual conviction of its fu- preme worth and excellence. Second- ly, That having made the attainment of it our ultimate end, we keep up a flea-^ dy regard to this end, in the whole of our condud:, and purfue every thing elfe in Subordination to it. And, thirdly, culti- vate that temper of mind, and conftantly maintain that courje of life, which are particularly adapted to the heavenly ftate.
In the first place, the having our converfation in heaven implies, in it, fre- quent meditation on the heavenly happi- nefs, and, in confequence of that, an habitual conviBion of its fupreme worth and excellence. It is evident, at firft fight, that the character ^ which St. Paul has
Vol. III. R given
CL^i The Nature of
Serm. given of himfclf in the Text, can no way X. belo?ig to thofc, who jicver think of hea- ^^^* ven, or employ their thoughts but 'very feldom^ about the joys and glories of the bleffed world above. Such perfons, in- ftead of expefting their higheft happinefs there, and making it the ultimate fcope of their wiihes, can only be faid to take, now and theUj an occafional and tranjient view of it, as of a country, in which they imagine they have but little concern. Nor are fuch Jlight refled;ions likely to have any coniiderable influence. For it is not the importance of the thing in it- felf, it is not the exceeding greatnefs of the future reward (though far tranfcend- ing all our ideas^ and the utmoft flretch of our imaginations) th^it wiW ailed: our hearts and influence our practice, if it be not perceived in a clear and Jirong light ; which can only be the effeB of fre- quent and ferious meditation. And this is the more neceflTary, becaufe the joys of heaven are future and invifible ; upon which account they have generally the lefs weight, and make a feebler impref- fion upon the mind.
I AM
Heavenly Converfation expJawed. 245
I AM obliged, therefore, to engage Serm. often in fuch refledlions as thefe : — '' That X. " I am a fir anger ^ and a fojourner here ^"^^^^ " upon earthy as all my fathers were : *' that the prefent fcene \^ preparatory to " an immortal exiilence, in which aloiie *' I can hope for perfect felicity, v/orthy *^ the noblefi faculties of my nature, and *^ adapted to its largefi defi.res : that, in <^ this ftiture ftate, my underflanding «^ will be enlarged^ my affections regu*^ <' latedy my mind refined and purified : *^ that its joys are unmixed ^ withoat the leaft alloy of vice or mifery ^ y^*//^ and everlafiiitgy and, in fliort, of fuch an exalted kind, that, in comparifon of " them, the moft fplendid and magnifi- *' cent irnages of worldly happinefs are " low and defpi cable. Thus, remem- *' bring, that I have here no abiding place ^ '' ami to look for a city, which hath foun- ^' dations ; whoje builder and maker is '' God'' And a frequent contemplation of the heavenly glory will open fo bright^ fo delightful a fcene, will fo warm and captivate the mind, that it will, of courfe, look down with ijidijference on the trifl- R 2 ing
(C
cc
244 ^^ Nature of
SERM.ing advantages and pleafures of this life. X. But then thefe impreffions mull be fo ^'^^'^^'^^ilrong, and deeply ^a:^<^, as to be an ha^ bttual and governmg principle ; other- wife, their effefts can neither be certaiUy nor lafting. They may be the founda- tion oi port -lived refolutions, and occa- fional adls of goodnefs ^ they may cheeky infome degree, the forwardnefs and heat of licentious paffions ; but are npt likely to produce a thorough reformation, nor a uniform 3,nd Jieady courfe of virtue. This is the FIRST branch of a heavenly con- verfation, and the iajis of all the reft, that wc frequently meditate on the happi- nefs of the heavenly ftate, and get an ha- bitiial perfuafion of its infinite importance and value. And, as a neceflary confe- quence of this.
Secondly, We fliould make the at- tainment of it our ultimate end • keep up a conjiant regard to this end, in the whole of our condudt ; and purfue every thing elfe in fubordination to it — Cultivating our rational faculties ^ negle<5ling no duty^ that our circurnflances and chara(3:er, in
the
Heavenlj; Converfation explained. 245 the world, require from us; lofmgSERM, no opportunity of doing good ; adling, X. in all cafes, with a Jiri5l regard to'^'^'^'^ the divine authority, and an infexible in- tegrity : and, if we are, at any time, tempted by worldly honours^ and the be- witching allurements of irregular pleafiirey controuling fenjual appetite -, giving up the moft flattering profpeBs ; and fub- mitting to the great eft difliculties-^^for the jo\\ that isfet before us. Being /;^/£';/^ on obtaining the heavenly felicity, we ihould do nothing, that may damp our hopes, or render our title to it perplexed 2ind dubious; but be circumfpeB in our behaviour, dili- gent in all the offices of life, which we are called to perform, ftriB in felf-go- vernment, and tftng this world with mo- deration, and fo as not to abufe it to in- temperance and excefs, becaufe thejaflnon of it pajfeth away.
We are not indeed oBliged, as was hinted before, to converfe fo much with heaven, as to deny ourfelves the innocent gratifications, which this world affords. But, furely, if we have ever meditated on R ^ the
a 46 The 'Nature of
Serm. the confummate, moft glorious, and ever- •^' lalling happinefs of the future ftate, with
y^^Y^^ becoming attention and fericufnefs, we cannot but have a ftrong conviction, and a hvely affecting fenfe, of the compari^ the vanity of all inferior enjoyments. The glittering pomp of human greatnefs will not dazzle our underftandings ; nor the pleafures of fenfe enjlave us. We flriall willingly exchange the tiTifel of worldly glory, for the Juhjlantial honour^ that refults from God's approbation, and from being owned and regarded as his favourites ; and give up brutal indulgen- cies, for the joys of Angeh^ of exalted knowledge^ fublime ^//r/V^, and love^ and the injiuences of his goodnefs, who is the only fountain of blellednefs. And no- thing can be a more melancholy inftance of the moft extreme corruption and de- pravation of reaJo77able beings, than to be fo over fond of a ftate, in which the pleafures are few in number, mean in their qualities, uncertain with rcfpeft to their duration, and the vexations and in- quietudes many and great ^ as, for the
fake
Heavenly Converfaiton expJatncd. 24^7
fake of it, to forfeit a claim to an r/rr-SrRM. 7ial exiftence, in the highcfl ho?icur and X. perfeBion^ that human nature is capable' — ^^"^ of. There is an irrefiflible force, that muft immediately flrike the mind with a ftrong fcnfe of the amazing extrava- gance of fuch a condud;, in thefc quef-
tions of our Blefled Saviour. V/batV{?.x.x.
is a man profited^ if he pall gat7i the^''^' ^ * whole world y and lofe his own foul ? 07\ what Jldall a man give in exchange for his foul'? But the chief and moil eflcntial part of a heavenly converfation is,
In the third place, cultivating that temper of mind, and conftantly maintain- ing that courfe of life, which are particu- larly adapted to the heavenly ftate. Is it then an inheritance undefiled^ that admits of nothing linful or impure ? The natural refledion, which this fuggefls, is, that we muft fubdue all corrupt appetites, reBify all evil difpofitions, and habits, ^wiperfecl holinefs in the fear of God, if ever we ex- pedl to be partakers of this inheritance of the faints in light. Isitaftate, whti'Q chari- ty never faikthy of moft lively , generous , R 4 and
243 The lt>sature of
Serm, znd Godiike benevolence? — As a necef- ^« fary qualification for it, we muft mortify ^^^ pridt\ and rafh anger ^ malice and revenge^ and all fuch like 'turbulent and injuriom principles 5 and train our felves up to the habitual exercife of charity^ and mercy\ to a delight in doing good. Is it a ftate, wherein we ihall be made like unto the Angels of God ^ who do his commandments^ hearkening unto the 'voice of his word ? — Let it be our care to cultivate always, in our minds, a fupreme reverence and love of the Deity, and by a frequent, devout, contemplation of his excellencies, and other afts of piety, maintain fuch a fe- rious regard to his authority, and firm be- lief of the wifdom, equity, and goodnefs of his providence, as will excite us to yeild an univerfal and chearful obedience to his commands. And, finally, is it a ftate, wherein thou wilt be divejled of the animal nature, and of all fenftive af- fections and appetites, and where thy plea- fures will be intelleciiial and divine ? — Enure thy felf then to exercifcs of reafon and virtue ; refine thy views ; raife thy notions of happinefs 3 and refrain carnal
defires y
Heavenly Converfatton explained. 249 defires J that thou mayeft gain 2S\ admit- Serm. tance into that fuperior world, into which ■^• jlep^ and blood cannot etiter^ and be able '"^v^-' to relijh its fublime imployments and de- lights.— " This is the only infallible mark *' of a heavenly converfation, when it *^ brings us to a Jimilitude of difpofitions *^ and manners, with thofe of the bleffed *^ inhabitants above." Where this is wanting, all other marks are precarious and deceitful. '' Our 7neditatiom on heaven 5' are like a man's amufing himfelf with *^ the thoughts of ^ beautiful country^ at *^ a vaji dijtance from him 3 its fruitful *^ foil, the healthy temperature of its air and climate, the clemency and good order of its government, the wifdom and wholefometiefs of its laws ; and other advantages^ which he is never likely ** to enjoy." Nay, we may wiih, with Balaam^ to die the deaths and enjoy the future reward oithe righteous^ and receive -^ not the leaji advantage by it : For this Angular privilege is not to be obtained by indulging to pleafmg dreajns of hap- pinefs, or by lazy inaBive wifhes; but only by improving in habits of piety and
goodnefs^
<c
cc
i5o The Nature of
Serm. goodnefs, and leading a virtuous and a X, ufiful life. And now, having largely ex- plained the nature of a heavenly conver- fation, I proceed,'
Secondly, to fliew the great advan- tages, and abfolute necejjit% of it; and the particular obligations^ that Chriftians are under, to have their converfation in heaven. The advantages of it are various, as well as eminent. — It will prevent our giving W'ay to thofe fenfual excejfes^ that debafe our nature, extinguifh the light of reafon, and are the fource of confufion and mifery: For we fhall have but a mean opinion of fuch fuperjlcial, groveling, port-lived pleafures, in comparifon of the glorious blejjijigs^ which we hope hereafter to enjoy, in the everlafting kingdom of God. — Again, a heavenly converfation will refine our temper, an4 give a noble fublimity of thought, above all low and bafe purfuits 3 and 's.firmnefs and cojijlancy^ that will be proof againft the ftrongeft temptations. — *Th^ proJpeB of it fills the good man with the mofi: exalted delight ; it compofes the mind ; calms every un- ^afy and boifterous paffion ; heightens
the
Heavenly Converfatlo?i explained. 251 the true enjoyments of life, and alleviates S e r m . the evils of it. For what can be a more X. effedtual fupport to the mind under afflic- ^^^^^^^ tion, than the firm belief, and joyful ex- pectation, of an eternity of perfedl hap- pinefs, when the troubles and miferies of this life are at an end ? Were it not for this future bleffed ftate, human life, in its prefent weak and difordered condition, would, in many inftances, be fcarce toler- able I tbefpirit of a man -woxAdifink under its infirmities^ had he no prolpedt of any brighter fcene to counterbalance his mi- feries. But it reconciles to ^//events, and naturally infpires rejolution 2xA fortitude ^ when we look forward to that defirable world, where there /ball be no more for-- row^ nor pain^ nor death ; but God Jhall wipe away all tears from our eyes, Thefe are fome of the advantages of a heavenly converfation in this life.
But we are to confider farther, that it is not only ufeful^ but necefary, — It is abfolutely neceffary, in the nature of the thing itfelf, in order, to our reltjJnng the heavenly felicity. For, without a, virtuous difpofition and turn of mindj^
tJiere
CL5^ 77^^ ^^ture of
Serm. there can no more be a tajle of divine X. and moral pleafures, than there can be of ^^^^ ajiimal gratifications without the fenfes, — It is nece[far)\ likewife, from the wif- dom andjuftice of God, as the governor of rational and moral agents : For, to beftow this tranfcendent happinefs on impenitent finners, who have defpifed his authority^ and trampled upon the law of their nature, would be the ready way to bring the eternal rules of righteoufnefs and virtue into contempt • it would be giving a licence to vice, and allowing full /cope to corrupt inclinations. Which nei- ther the abfolute perfedion of the Deity, nor his concern for the rectitude and hap- pinefs of the intelligent creation, can pof- fibly admit of. — Finally, a life fuited to the heavenly ftate is expreffly declared, in the new teftament, to be indifpenfably necefiary to our enjoying the rewards of it ; and this, we have already feen, is not a capricious and arbitrary conftitution, but founded on eternal principles of wif- dom and equity. He alone, fays our blef- \\?M, fed Saviour, foall enter into the kingdom ^'- ^7- of heaven^ who doth the will of my father ,
who
Meavcfdy Converfatmi explained. 253 who is in heaven. The author of theSERM. epiftle to the Hebrews informs us, that, X. without holinefs^ no man pall fee the Lord.^^^^f^^ And, not to multiply paffages in fo plain^"- »4' a cafe : Know ye not^ that the unrighteous fiall not inherit the kingdojn of God ? Be not deceived ; jieither fornicators^ nor adul- terers^ nor thieves^ nor covetous^ nor ef- feminate^ nor drimkards^ nor extortioners, (nor any other notorious and habitual of- fenders againft the laws of reafon and Chriftianity) fhall inherit the kingdom oft Cor. vi: God. 9.>o.
If, therefore,, it be the wifdom and inte- reft of all, who believe a future reward for virtue, to be diligent and conftant in the univerfal pradiice of it ; what a peculiar obligation are Chriftians under, to whom the heavenly bleffednefs is io fully revealed, and with fuch a variety of ajfeBifig cir- cumftances ! Beiides the clear difcovery of a future reward in general, about which philofophy was uncertain and du- bious J we are afjurcd of the refurredtion of the body, an active, vigorous, incor- ruptible principle, fuited to the inlarged faculties of the perfed ipirit, (that the
whole
2,54 -^^-^^ Nattire of^ &c.
Serm. whole human nature may appear In com- X. pleat dignity) and of an immortality of
^^^V^*^ bleffednefs, in the prefence and enjoyment of God: Concerning both which great points the decilions of reafon were dark and confufed.
Seeing then, we look for thefe things ^ thefe great things, which eye hath notfeen, neither can it enter into the heart of man fully to conceive — what manner of perfons ought we to he^ in all holy converfation and godlinefs I Patterns of integrity, peace, and love, of contentment, and refignation to Providence, and of a bright and ex- alted piety. Thus, by ading confifiently with our charadler, and high expedations, fliall we adorn the doBrine of God our Sa- 'uiour. And then, to ufe the words of St. Paul, immediately following the text, we may, with a ferene and joyful confi- dence, look for the Saviour, the Lord yefus Chrift ^ who Jloall change our vile body, that it may he fajldioned like unto his glorious body^ according to the workings whereby he is able even tojubdue all things mito himfelf
I SERM.
SERMON XL
The different Characters of True Religion, and En- thusiasm.
John iii. 8,
The ^Ind bloweth where it lijlethj and thou hear eft the found there^ ofy but can ft not tell whence it comethy and whither it goeth : So is every one^ that is born of the Spirit.
^pgplH E S E words are part of aSERM. ^t^*'';^^ dilcourfe, which our blefled XL Si- IS Saviour had with Nicodemus. ^^^'V^ M^^^i^Q^ a man of diltinguifhed rank and figure among the Jews, This perfon
was
256 The different CkaraBers of
SERM.was convinced by the miracles, which XL '^ejus wrought at Jerufalem, that he was ^^^^-^"^^ really a divine prophet; and, therefore, tho' he was reftrained, by the known bigotry and malice of his countrymen, from puhlijhing the high opinion he had entertained of this facred inftrudlor, he went privately to him by flighty to confer with him, upon fubjedts oi religion. And he began with this judicious and ^zr- gimentativemXxodMOiion^ Rabbi ^ wehtow^ that thou art a teacher come from God : For no man can do thefe miracles^ which thou doejiy except God be with him. In anfwer to which, our Lord, that he might not imagine, that a mere belief and ac^ knowledgement of the truth, \n2.^ fuficient y to intitle him to the privileges and re- wards of Chriftianity, fairly reprefented to him the 072e necefj'ary and indifpenjible qualification for obtaining the favour of God, and eternal life, in the third verfe of this chapter : Except a man be born again^ he cannot fee the Idngdom of God, This was ftrange dodlrine, and appeared, indeed, extravagant to Nicodemus ; who, by an unaccountable miflake, overlooked z the
Tme Rcllgm?^ and Enthijiafm. 257 the figure, and underftood the words of Serm. natural birth. And upon this foot, it was ^I- reafonable for him, and highly pertinent, ^'''^^'''^• to urge the incredibility of the thing, in it felf, and defire a more explicit and J//- tin5l account of this ^wonderful dodrine. He therefore put this queflion, How can a man be horn, when he is old ? Can he enter the fecond time into his mother's womb, ^nd be born ? To this our Saviour repHed, that the thing would not appear to be altogether fo myfierious, when rightly ap- prehended, as his prejudices induced him to think it was ; but might, as to the poffibility of it, be illuftrated by a welU known, and \Q,ry familiar inftance. Mar- vel not, lays he, that I [aid unto thee, ye ?nuft be born again, ^he wind blowcth where it lifieth, and thou hear eft the found thereof, but canfi not tell whence it comethy and whither it goeth : So is every one, that is born of the Spirit. — Which words, have been thus, very judicioufly paraphrafed, — '' That, even in the natural world, " there are many things, in themfelves, *' fo fubtle, that we cannot at all difcern *' them with our eyes, which yet are
Vol. III. S very
258 Tbe different Chambers of
• Serm, *' very man ifeft, and very great in their XI. '« efFed:s. The wind is a thing altoge- ^'^'^^^/^^^'^ ther invifible, and no man can behold '' its motion, even when it bloweth w^ith " the greateft violence > yet, that there '' is fiich a things is evident enough, '' and the effeBs of it are Efficiently '' known. Thus, therefore, that re- *' generation^ or renovation of the hearty '' and manners, which is worked in a *' man, by the efficacy of true religion, " and the operation of the Spirit of God, *' tho', in itfelf, it be invifible, and not ** at all difcernable by /fc';?/^, yet, in its " efe^s, it is a very great and plain thing j '^ and, really, as manifeft and confider- '' able a change, to all the purpofes of ** eternal \\i^^ and happinefs, as the &>/Z> ** of man is, in refpeft of this mortal " life/' I ihall only add, that as Chrift rather diredted us to judge of our divine and fplritual regeneration^ by the efeBs^y if this be a right rule of judgment, the eftcdts intended muft be of fuch a kind^ as will probably, at leaft, indicate their caiife. And what can thefe pojjibly be, Imt the excrcife of all religious and moral
virtues
True Kehgton^ and Enthiifuifi;i. '2 5 9 virtues 5 or' wliat St. Vaiil diredtly ftilcsSERM. the fruit of the Spirit ; viz. goodnefs^ ^^• righteoufnefsj and truth? From thefe^^'^' words, I (hall take occaiion,
In the FIRST place, to explain the iia^ ture of regeneration, or the new birth, and endeavour to recStify fome great errors^ that this figurative way of f]3eaking has introduced. And,
Secondly, as what arifes naturally from the fubjedl, I iliall point out fome of the moft material differences between true religio?! and enthufafm.
I am, FIRST, according to the method propofed, to explain the nature of rege- neration, and endeavour to reftify fome great mijiakes, that this figurative way of fpeaking has introduced. And, in gene- ral, it muft be evident to the fir ft appre- henfions of all mankind, that the phrafe can, here, be ufed only in a ?/wra/ fenfe. Nicodemus's interpretation of it, as denot- ing a frefh communication of animal life, argued, as to this iingle point, at leaft, a very confufed and contra^ed underftand- ing. For, what had that to do with re- S 2 ligion.
26o' The different Chara^ers of
Serm. ligion, or with the dignity and purity of
XI. a docflrine, brought by a teacher [exit from
"^"""'^^^^ God? But, befides that the reafon of the
thing ftronglyremonftrates againft all fuch
grofs meanings as thefe 5 we are diredlly
informed from the mouth of Chrift him-
felf, that his expreffions were metapho^
rical : If, fays he to his difciples, / have
told you earthly things (things illuftrated
by comparifons^ drawn from fenfible ob-
jedts) and ye believe not 'y how Jloall ye be^
Heve, if I tell you of heavenly thi?7gs ?
And what now is the ?7wral lignifica- tion of being bor7t again ; what elfe can it be but this ; " That a man has fin- ' ' cerely and intirely renounced all the cor- *' rupt fentiments he had before main- '' tained, the irregular pajjions he had *' indulged, and the ^wicked praBices he *' had been guilty of, and was entered " upon a quite different kind of life-, fo " tliat the conftitution of the mind^ which *' is the fpring and fource of all external *' anions, was in a manner created and *' formed anew ?" In this view,it is an apt^ cafy^ and elegant figure, and conveys a moft iuiportant and ufeful meaning ; and
if
True Religtojiy and Enthiiftnf?u. 261 if rooted and warm prepofitions, in favourSERM. o( fcholajlic fchcmes of divinity, had not XI. embaraiTed and deprefTcd our Jiatural]\xAg-^ ^'V^ ment of things, I make no doubt, but it would have been unlverfally allowed to be the only rational meaning, that the ex- preffion is fairly capable of.
We may, indeed, jlretcb a metaphor to the litter confiifion of all reafon and morality, and till we are loft in a laby-^ rinth of our own contriving. And this has been, too frequently, the unhappy fate o? fcripture-7netapkors ', which, in- ftead of deriving light fromthofe plain paflages, that were intended to be the fiandard^ has obfcured all their light, and - the moft certain ?naxims of n^tm^l religion likewife. For who, almoft, could have thought, that becaufe renovation of heart and life is compared to a new birth, it fhould from thence be concluded, ** that " mankind are ^nrdy pajjive in their re^ <c j'ormation from vice to virtue j that it *' is in the y^/r//^^^/ biith, as in the ;7^- *^ tural', ib^t tliQ cojtverjion -o£ fmners is *^ wholly owing to a fuperior and irre^ *' jyiible agency 3 and that we have no S3 '' power
z6i The different CharaElers of
Sekm. «« power at all to do an'j thing in it of ^^- ■*' our felves, or with a divine incitation ^^^*^ 'f and impidfe — that men, upon the fmgle ^^ authority of a metaphor^ fliould be thus '^ reduced to mere machines^ void of hi- " teUlgence ^nd free volitio?i v^ithin them- '^ feh^s, ^indi wholly dire5ied hy the un- *' derftanding and will of another/* — in oppofition to iiniverfal experience, which loudly teftifies, that they are able to dif- tinguifo the difference of good and evil, and are proper fubjedls of moral govern- ment.
And, the holy fcriptures plainly ac- knowledge this, not only to have been the original frame ^ but to be the aBual * ccndition of human nature ; fince they abound with commands and exhortations dire(5led to men in their own perfons^ to wafl) and make themfelves clean ; to ceafe to do evil, and learn to do well ; to circirmcife their hearts^ and be no more Jiifj -necked -, to put of the old man, and be renewed in the fpirit of their minds : All which ex- hortations, if they have any energy, 2iny pro- priety ovfenfe, at all, in them, muft im- ply thns much ; that we are capable of
COH"
True Religion^ and Enthu/jafm. z6^ ccjiftderijig fef'ioufly the nature and confe-SERM. quences of our actions, and of dctcrmin- -^^• ing our own behaviour ; and that we have n power conjiantly ^''efiding in ourjclvcs^ and under our own command^ as long as we retain the diieufc of reafon; that we have, I fay, a power ^ the exercife of which does not depend on arbitrary and pre- carious impulfes from other beings, to re- nounce all paft mifcarriages, and turn our feet to the divine tefiimonies. — For was there ever a wife and righteous lawgiver, who e?ijoi?ied impojjibilities ? Is not an ex- hortation to things known to be beyond our jirength^ ludicrous and trifling ? Is it not upbraiding us, in a moft ungenerous and cruel way, with the impotence of our na- ture ? And can it, notwithftanding, be the condudl of the God of truths of im- mutable jiijlice and mercy ^ to his frail and miferable creatures ; who muft, up- - on this fcheme, deferve to be pitied and not infulted?
And, as the com??2ands and exhortations
oftheGofpel, urging to repentance and
amendment of life,neceirarily fuppofe, that
there is in mankind a power to rcdify the
S 4 error
a 64 The different Chambers of
Serm. error of their ways, and turn unto the XI. Lord ; the fame may be faid of its pro-
^^^ mifes to the obedient, and the threatnings^ which it denounces againft the impeni- tent, and incorrigible offenders. For to what end are thefe promt fes and threat^ nmgs promulgedj unlefs it be, to excite to the affiduous and inflexible purfuit of 'virtue^ by the hope of a reward-, and to deter from vice and impurity, by the
, fear oi pimij}jme?if ? Would any wife and
experienced ma?z offer a reward to a piece of clock-work, to move itfelf? Or can it^ upon the lame foundation of reafon, be
' proper to attempt to influence men, ei-
ther by promifes or threatnings, to jiy in in the air, to become invijible, or to do any thing elfe, that is beyond the extent of their natural powers ? The thing itfelf beipeaks both abfurdity and cruelty.
Again, if men were intirely /t-T^'u^ in the affair of regeneration, if they were able to do nothings themfelyes, towards producing this great effed, but all mufl be expcded from the influence and energy of God ; it would then be impojfible, that any man iliouid be regenerated fooner
than
True Reltgton^ and Enthufafm. 265 than he is; and, confequently, all hisSr.RM- former deviations, from the rule of right, XI. would be unavoidable and innocent, — And, yet', how often is God, in the holy fcriptures, reprefented as expoftulating with finners, upon their ohjlinate conti- nuance in immoral courfes, and deferring their repentance : — Flow long will ye re- fufe to keep my commandments? How long will this people provoke me? How long, yefi7nple ones^ will ye love fimpli city, and the fcorners delight in their [corning, and fools hate knowledge ? O Jerufalem, wafo thy f elf from wickednefs^ that thou mayefl be clean ; how long fjall vain thoughts lodge within thee ? And, again, O Jerufalem, wilt thou not be made clean-, wh^nfiall it once be ?
There are various other confidera- tions, which tend to confirm this truth ; but I fliall, at prefent, content myfelf with adding, that the fcriptures of truth, llridlly correfponding both with reafon and experience, never attribute vice and impiety to an incapacity, in the human nature, to reform itfelf ; but always to free choice and wilful determination.
Thus
z66 The different CharaEiers of
Serm. Thus our Saviour fpeaks concerning the XL incorrigible "JeiD^ in his time, that they
^^^"^■^^^ would not come to him^ that they might have life ; that they were of their father the devil, and would do his ivorks ; and, of Jerufalem, how often would I have ga- thered thee, even as a hen gather eth her chickens under her wi?jgs^ and ye would not. And the fame divine Author of our rehgion declares, in more general terms, that this is the condemnation^ that light is come into the worlds and men love dark- nefs rather than light ^ becaufe their deeds are evil.
To thefe arguments, drawn from fcripture, let me add a brief deduBion^ of the fame general truth, from the certain nature of things ; and examine, how the cafe flands on rational principles^ abftraifl from all fchemes and prepoffeffions, with reipeft both to the moral ftrength^ and weaknefsy of human nature.
In the first place, then, I think it can with no plaulibility, or colour of rea- fon, be denied, that mankind, however depraved and di fabled by the fall, are ca^ fable di difcerning what their duty is, and
wherein
True Religion^ and Enthufjafm. 16 j wherein their true happinejs confifts. They S r r m. extend their enquiries very jar into other XI. concerns ; they fearch deep into the recef- ^'^'^^'''^* fes of nature, by ftudy and careful enqui- ry, joined with experience ; they are able to explain many abflriife parts of the fy- flem of the univerfe, and to illujlrate the wife laws and wonderful difpofitions of providence — And can it be irnagined, that their own proper diity^ as ??ien^ is be- yond the reach and comprehenfion of their underftandings ? Can it be conceived, that their own happinefs is fo perplexed and in- fcrutable a fubjedl, that they can form no clear and fettled judgment concerning it ? *' Deplorable and horrid ^ then, is the de- '"-^ jiiny of men ; and very ungracious^ *' feems to be, the care ^nd provide?2ce of '' their Creator."
And as to the doftrlnes and duties of revelation, they muft be capable of arriv- ing at the truejenfe of thefe too, unlefs it be a revelation unrepealed. For to fup- pofe, that '^ farther fupernatural and in- ward illumination is neceffary to give a right and juft idea oi fcripture dodrines, is, in effeft, to aflert, that the fcriptures Z are
268 The different CharaSiers of
Serm. are of jjo life at all ; and that " the in- XL '^ ternal teaching is the only revelation ^'''"V^ '' of the mind of God to mankind." But here again a confiderable difficulty occurs; and that is, how we can pojjibly know, that this inward teaching is really divine^ but from its correspondence with the exter- nal revelation^ and with the light and diftates of reafon-y and, confequently, without admitting, " that the external " revelation may be underjlood without '^ it, and that reafon is the eternal Jlan- " dard of truth,"
Secondly, As it is unqueftionably confirmed, that mankind, in tht prefenf ftate of their faculties, however impaired and difordered, are qualified for under- ftanding what their duty is, and by what methods to purfue their chief happinefs -, fo it can, with as little reafon, be diiputed, that they are capable of acquiring^ a deep and lively imprejjion of religious and moral truths : For this intirely depends on their being rcprefented to the mind with pro- per force^ and frequently incidcated by 1 unpre-
True Religion^ and EntJmJiafm. 269 unprejudiced and ferious confideration. — Serm. And is itabfolutely out oi the power of man, XI. to conjider ferioujly? Is it beyond his na^' tural abilities to refeB, often^ on affairs of the utmoft confequence ? Can he have a juft theory of the Chriftian Religion • and is it, at the fame time, impojfible for him to be convinced of its iiitrinfic excellence j and infinite importance to his prefent peace and everlafting felicity ? Such an infinua- tion as this muft, I apprehend, redound as little to the credit of Chriftianify^ as to the honour of human nature.
Should it be faid, that by the origi- nal biafs of his nature to evil^ and its averfion to what is good^ man is neceffarily difincUned to, and indifpofed for, reflec- ting on fuch fubjedis as thefe ; I anfwer, FIRST, that *' the firongefi difmclina- *' tion does, by no means, infer an utter '^ impojfibility y Nay, the contrary is moft evident : For let the indifpofition be equal to what is fuggefted in this objec- tion, man mud fii II hQ a ff^ee agent, and have it in his power , to be either virtuous, or vicious 5 or elfe he is ahfolutely inca- pable hoih oi. religion ^ and 7noral govern- ment.
i^o T^^^^ differe^Jt Chara^er's of
SERM»menf, — And, Secondly, we find by ex- XL perience, that '' there are 720 other aver- iions, 710 other difiiculties, 710 other " confirmed and moft inveterate habits, " but what may be altered, corre6fed, '* andyj/f^^^f^ by the ardour and fpirit of *^ human refolution. And can we think, *' that our nature is fo odd, and fo defec^ " tive, a compofition, that it can conque^ '' eve7'y dif?2cli7iation, iuxnionnt every dif- *' Jiculty, and reform every nvrong habit ^ *' but what is of a religious nature ? " It is an i7icr edible fuppofition, and moft in- jurious to the wifdom and goodnefs of the Deity. So that it appears, upon the whole, that mankind are, in their prejent circumftances, capable of religion and a life of 7noral reBitiide ; becaufe they can iinde}'Jia7id their duty, and i7nprefs, upon tlicir confciences, a ftrong fenfe and con- viBion of its fitnefs, and infinite impor- tance, by clofe and frequent meditation ^ and there is 7io caufe in nature, that can necc[]ariiy preve7it their aBi7ig, according to their m\v2iX A judgtnent of things 3 '' and *' becaufe ihc fame refolution, with Vv^hich, ^* we f.e., that they often break through
'' other
True Rellgmiy and T^fithnfiafm. z^i '* o^htr Jiubborn habits, and fuftain fur- Serm. ** pri/ing^ and almoft iJicredibk^ con- XI. *^ flicts, muft, according to the courfe of^"^^^^^^- " nature, gain them the victory over afiy *' habits whatfoever, and raife them to a '' pitch of illufirious and exalted good- *' nefs.'* — Thus much for the power oi human nature, and to advance the glory of the almighty and gracious Author of it.
The true argument with refped: to its weaknefs (neither aggravated by a ipirit of pride and felf-fufficiency, nor dimi- niihed by fpleen and prejudice) will be comprehended in the following particu- lars. — That its animal paj/mis are Jlrojig and turbulent^ and apt to oppofe, and, up- on a little indulgence, to con t roul d,nd over^ ruky the dictates of reafon — that an U7i^ happy conjlitution of body^ and the various di [orders, to which it is fubjed:, are a heavy clog upon the mind, and cloud and interrupt the freedom and liveVuiefs of its operations — that objects oi fenfe make powerful impreffions on human nature, and it is, every where, furrounded with wich numberlefs fefnptations to vice and
irre-
The different Characiers of irregularity — that evil examples often times corrupt it early ^ hidolencc enervates it fa- culties, partial views of things betray it into dangerous errors, and the avocations and cares of civil life, and commerce, have too dired: a tendency to divert its attention from the ultimate concert! of its being, and the momentous interefts of an eternal futurity -, and, finally, that popularity is apt to enflave it, corrupt cuf- toms to entice it to a habit of vajiity^ and licentious company to inftil into it degene- rate principles, and banifh the remorfcy which it would otherwife feel, upon the commiffion of evil adiions. — We may, therefore, from the whole, infer, that tho' human nature is not, with refped: to the practice of piety and virtue, in a ftate of titter impotence ; nay, tho' it be poffeiTed of very conjiderahle abilities, to difcharge the duty indifpenfibly incumbent on it, and calm and regulate tumultuous paffion j vet there is a {\x?^z\tx)X, foundation, in rea- fon, to admit the dodlrine oi divine ajjijl- ances, efpecially in the cafe of evil habits long contraded, and deeply rooted in the mind, ov m fpecial feafons of danger and
diflrefs.
True Religion y and Enthu/tnfm. 275 diftrefs. And, viewing it in this light, Serm* the doftrine of the New T^efi anient will XI. appear moft admirably to harmonize with ^^'^^^'"^"^ nature^ when^ as was obferved before, it ftrenuoufly urges it as the finner's duty to repent and amend his manners, and, in the ftrongejl phrafes ever made ufe of with relation to this fubjedl, to create in himfelf a new hearty and to awake and rife from the dead^ that Chrifi may give \i\vci light '^ and, at the fame time, toen-Kpi^. v. courage him to exert himfelf with thegrea- ^^' ter zeal and adlivity, diredishim to implore the help of God^ who will give his holy fpirit to them that afk him.
There has been another inference, extorted from the metaphor md.dQ ufe of in the text, which I think it proper briefly to animadvert upon, viz, that the ?2eW' birth is not gradual^ but inflantaneoiis like the natural — I would in candour fup- pofe that the meaning here is, that the frfi principle of fpiritual life is commu- nicated all at once : Otherwife, the 7neta- phor itfelffaWsy and, of confequence, all the deductions made from it muft be en-
VoL. III. T tirely
1^4 ^^^ different Char aiders of
Serm. tirely impertinent and inconclufive. Tak-
XI. ing this, therefore, to be the thing really
^■^''^^'^^ intended, the dodrine grounded upon it
is, that the converfion of iinners is not
effedted by degrees ; but reducible to fome
determinate point of time, and wrought
altogether by the efficacious and irreiiftible
energy of the fpirit of God.
This, perhaps, might not be of im- portance enough to defer ve our notice > v/ere it not that, in conjun&on with fome other principles, it has a very ma- lignant and fatal tendency. — For let a man, a notorious jQnner (as he will una-^ ^ooidahly if he adheres to this fcheme) fix on that as the precife time of his conver- fion, when he is moll ftrongiy convi^ed of his guilt and mifery, with convulfions of terror^ and agonies of defpair, and let him alfo believe, that the once rege- nerate is of the eleBion of grace, by the unfnifirable decree of the Ahnighty, and can never finally perijh^ however his re-» generation may be difionoured^nd obfcur^ idj and all the marks of it fupprcffed, by enormous and capital vices ; that he may
not-
7 rue ReVigiofiy arid Fjnhi/infm. 275 notwithftanding, with St. Paul (whomSERM. he fuppofes to reprefent his own real cha- XI. radier) be carnal and fold under Jin^ and^^'^^^^^^^ brought into captivity to the law of Jin^ which is in his members : Let him, I fay, confound and jumble all thefe errors together in a kind of ccitneBion of reli- gious principles — and converfion may be v/ithout purity^ religion without godlinefs^ chriftianity without virtue. Neither the . thunder of the law, nor the grace of the gofpel, may be capable of making any effeBual impreflion upon his mind ; but he may be ruined for ever, confidently af- fured of his own falvation.
I CHOOSE not to iniift on this topic, that the fubduing evil habits, and the ac- quiring and fixing contrary difpoiitions (which are of the efTence of true conver- fion) muft, in the neceffary nature of things, be both a work of time^ and of gradual^ confiant^ Jhlicitous effort ; be- caufe this is an experienced and felf- evi- dent truth. It is futficient for me to have fhewn, that the before- mentioned notion of regeneration, built on figures of fpeech> T 2 in
zyG The different CharaBers of
Serm. In contempt of plain and univerfal reafofty XI. opens a door for all manner oi prefump- ^^"^""^^^^ tuciis and imbridled immorality.
And now from the premifeslald down, and the train of reafoning purfued, in the preceding part of this difcourfe, I am na- turally led to confider, Secondly, the difference that there is between true religioji and enthufiajm ; which is a fmooth and fpecious error, and very apt to infmiiate it- felf, v/here there is a low underftanding, a heated fancy, or ftrong paffions. — '^ £;/- *' thufiafm^ . generally, prevails as the " counterfeit of true religion, and by af- *' fefting to ralfe it to an unujiial pitch of " ardour and elevation. And the proper " fi^fi^ to introduce it is, when the ra- ' " tional offices of piety are negleBed o^ " treated with irreverence ; and, in con- '^ fequence of this, violations are, like- *' wife, made on other indifpenfable " branches oi moral duty '' No wonder then, if fome appearances of it fliould be found among ourfelveSy when vanity and foft effeminate entertainments engrofs fo much of our time, as to leave fcarce any 2 room
True Relighi?^ and Enthufiafm. 277
toovci iov fe?'ious refeBio?2s ; and the manSERM. of ^r^/^Wi'i eleeance has neither inclina- ^^• tion, nor leilure rrom his more tmporta7it affairs of indolence and gaiety^ to think of the God of his hfe, the Author of that reafon which he debafes^ and of thofe paf- lions which he fo unnaturally per^verts j nor, even from a regard to decency (which one would imagine fhould have fome weight, if more worthy and fublime mo- tives had loft all their influence) to join in thofe public honours^ which are paid to the common Parent of mankind by the confent of the moft civilized nations, as neceffary to prevent the iitrcads of im^ ijerfal barbarifmy and hold together the fra?ne of civil focieties, in better order^ and move firmly compacted.
In fuch a rank and corrupt foil, enthu- fiafrn will fpring up and flourifh ; unlefs the idea of the Deity could be totally ef- faced^ which nature itfelf forbids. The weakeji among the vidgar have difcern- ment enough to fee, that this fiate of things Is ver'i bad^ and wants to be amend- ed-, tho', not having maturely fixed the T 3 >/
•278 The different Charade rs of
Serm.J^ pieafures of reformation, they run XI. from the extreme of licentious negligence to ^"^^^y^ another extreme. So that how apt foever the indevout and free livers of the age may be to exclaim againft enthufiafm^ " it *' is a certain truth, that ir religion breeds " it, and nourifhes it." And, generally ipeaking, the pajjive fubjefts of it are much more innocent through their igno- rance^ than they who adminifler the occa- fionsoiiwf^ delufion byfcandalousinftances of miJconduB^ for which there can be no colourable exciife.
But then, on the other hand, *' as ' ' enthufiafm frequently takes its rife from " irreligion, it ferves alfo, in its turn, to " propagate irreligion.*' By being con- founded with true piety ^ (as if the idea to both the terms were the fame) piety itfelf is by many trifling pretenders to wit, and very minute reafoners, reprefented as a thing wild and defpi cable. *' A con- *' clufion more ie'^^^, than many degrees '• even of enthifiafm are : '' For it comes to this, upon the whole, that the Creator and Governor of the world, a
Being
True Religion y and Knthujiafm. 179 Being of allpoffible excellence and perfec- Serm. tion, can have no claim to be adored and XI. ferved, becaufe he has been, fometimes, "-'^^^T^. irrationally and abfiirdly ferved. And at the fame rate of inferring, \i friendjloip has, at any time, been improperly expref- fed, fuch an error mufl cancel all ties of friendfhip; refpedl, mi/itly fhown to a parent y muft utterly a72?2ul filial duty ; and whenever injudicious and ill-concerted fchemes are propofed and purfued for the fervice of our country ; public fpir it-- ednefsy and the love of our country ^ muft infiantly become ridiculous.
But tho' fuch arguments as thefe are a reproach to common fenfe, and juftly expofe thofe^ who make ufe of them, to all the contempt, with which they endeavour to load religion -, yet ftill religion fuffers, Superficial thinkers 2iXt a^ually prejudiced, and fet up for libertines j and others of the fame intelleBual i7icapacity, or wrong biafs (together with the vicioufly diipofed) greedily imbibe tlie infedion. And as all this difidonour to the infinite Deity, to the eternal laws of reafon, and to human na* T 4 '' turc.
aSo The different CharaSiers of
Serm. ture, is occafioned by enthiifiajm -, it is XI. proper that it fliould be briefly deli- ^^^^^^""^ neated, and its mifchievous confequences diflindly defcribed. To this, therefore, I now proceed ^ not intending to raife an odium againft any particular perfon^ or feB (which is unbecoming the place m which I ftand, and inconfiftent with that humanity and meeknefs^ which the gofpel infpires) but fingly the iliuftration and ad- vancement of truth, and to prevent mi- ftakes, which may be attended with great mifchiefs to fociety,
" Enfhiiftafm^ in the general notion of *' it, is an ungrounded and wrong pre- *^ tence to a divine illumination and injiu^ '' ence : Which, every one muft fee, *' may lead to various degrees of error, *' according to the nature^ and in pro- *' portion to xht langiiidnefs^ ov force ^ of '^ the inward imprejjion which is fuppof- '' ed to proceed from God/' And as no man can be certain, when it has once ta- ken root, tho' mfmaller inftances, that it will not expand itfclf, and rife to the ut- moft pitch of indifcrction and irregularis
ty.
True Religion^ and Enthijiafm. 281
/y ; this is another reafon, why its dif-SEPM, criminating properties fhould be particu- XI. larly noted ^ that we may guard againft"'*'^'^^^^^ every thing, that has a tendency to intro- duce it.
In the first place, there is ;2^ en- thufiafm at all in believing, that God, who muft lincerely defire the moral reditu tude^ if he intends the happinefsy of his intelligent creation, there is, I fay, no enthujiafm at all in believing, that this all- powerful, wife, and moft gracious Being, maintains a communication with the hu- man mind ; and, in a way of cahn illu- mination^ fuited to its original faculties, afjijis it in the reformation of evil habits, fupports it under critical emergencies, and, co-operating with its own endeavours, e- Pablipes good refolutions, and facilitates its progrefs in virtue. This is not only conjijient with, but highly probable from ^ the univerfal principles of reafon, and the moft worthy ^nAfiibli?ne ideas we can form of God. And while we admit, and adt under the firm perfuafion of, this general influence (which the light of nature itfelf
plainly
■zSz The different Characters of
Serm. plainly intimates) we have all the encow-
XL ragement to diligence and aftivity, and to
''"^'^'^r^ perfevere in the faithful difcharge of our
duty, that can juftly be defired ; and are
in no danger of being mifled, by heat of
fancy and forward prefumpfion^ into any
dangerous errors, either in fentiment, or
pradtice.
" But when particular thoughts, im- *' pulfes, and inward impreffions, are *' dire6ily afcribed to a divine infpiration *^ and energy^ then enthufiafm commences ' " Which pretends to trace, minutely, the " operations of God upon the mind*, and " to difiingidjh them not only from the *^ exertions of its own rational powers, " but from all natural fenfations,'' Re- ligion only teaches, that God is ready to afford us all necejfary and proper aids, without laying down any certain rule, by which it can be known, ivhen^ in what manner, or in what proportion, thefe aids are vouchfafed to us. *' But the enthn- " fiajl is wrought up to a ftrong imagina- " tion, that, at certain times, he aBually '^ feels God within him \' and, by this
dclufwn^
True Religion^ and Enthujiafm. 283
delujiony he is oftentimes hurried on IoSerm. very falfe and dangerous methods of con- XI. dud. Being confident that, at particular ^''''''^^'^^^' feafons, he is under a divine influence, he has nothing more to do than to follow the direBion of it implicit ely ; refiedfion and cool examination are abfolutely precluded . and being by this means rendred, for the prefent, incapable of conviBion^ he muft, of courfe, be irreclaimable in his follies.
Again, enthufiafm 'varies with the conftitution, and temper, and the ftrength and biafs of animal paf?ions. Thus it is fprightly or aufiere ; prefumptuous, or de^ Jponding ; elevated to fantajiick raptures^ or difpirited and depreflfed by dark and gloomy ideas. But rational religion in- Ipif es, in the main, one uniform temper y and always diftates the fame i?ivariable condu5l.
Further, the enthuiiaft adls from fudden impulfes, from thoughts unaccount- ably fuggefted to the mind, which he con- ceits to be divine infufions. The foberly
reli"
284 716^ dlff invent Chara^ers of
SERM.r^%/W man 2.di% fedately 2lxA cautioiijly^ XI. and from a deliberate judgment. The one
^^^^^^^ therefore, is liable to infimtt inequalities^ the othtrjleady and cojifijlent.
Other dijiinguifmng properties there are, which I can but flightly mention. — Enthufiafm is generally arrogant and cenforiouSy confining fuperiour knowledge, and eminence in piety, to itfelf alone ; uncorrupted religion is always ?nodeJi and traBable^ candid and generous, — Enthu- fiafm can never explain itfelf ; its inward feelings are, to reafon, incomprehenfible -, and therefore it decries and vilijies rea- fon, which genuine religion exalts and cheriJJoes as its principal and moft friendly fupport. — Enthufiafm can fubjiji^ where morality is wanting ; in religion, y?r/^ and good morals are the moft efential ^nAfub- lime part. — Finally, there is no fetting bounds to enthufiafm, nor is it poflible to guefs, with any good degree of probabi- lity, what effedis it may happen to pro- duce ; but the effe5is of true religion are afcertained by Jlated laws, which are of
eternal
Tme Religion^ and EntJmJidf^n. 2,85 eternal and immutable authority. Reli- Serm. gion is therefore to be depejided upon^ for XI. the regulation and exad: order of human life ; but enthufiafm can be reduced to nofchemCy but, like fancy and pqjjion^ is wild and uncontrouled.
That there is a great deal in religion (as it appears in the public k profeJjio7i and practice of mankind) which is purely me'- chanical^ we may ail plainly fee. And it is the genuine character of this religion of the body and animal fpirits^ to make fejifible and warm impreffions, tho' they are uncertain zndjlu^tuatijig. Whenever, therefore, an inward feeling is fer^oent^ fuddeny tranfporting^ it is natural to af- cribe it to an extraordinary and divine in- fluence 5 natural, I mean, not in reafon^ but be a fuperjlitious and deluded ima- gination. But that all this is, to the laft degree, fallacious^ appears undeniably from hence, " that we know not the ^^ 'variety y or force ^ of natural impref- ** fions that may be excited within us, ^^ nor underfland the extenl of mere me^
" chanical
2.86 The different CharaSiers of
Serm. ** chant cal powers 5 and, therefore, XL «^ fliould not be forward to call that di^ ^"^^y^^ <f rume^ which may be entirely animal.'* And, befides, from hence, innumerable conflifions have aftually fprung, difho- nourable to private chara6lers^ injurious to families, and to the peace of nations : None of which mifchiefs would ever have been introduced, if men had judged of religion not by fenfe, but from its agree^ tnent to the dictates of the underflandingy and its moral efFefts. — Such lively and ardent fenfations may indeed exhilerate the fpirits, and fo far they might be thought agreeable, and to carry a power- ful recommendation along with them : But let it be remembred, that this will, al- ways, be as much the cafe when fuper- Jiition, as when true religion, influences. Nay, they are likely to be moft vehement in the infatuations and exceffes of fuper- ftition 'y becaufe reafon is kept out of fight, and there is no other principle left to fupprcfs or correal fuch diforders. -^ Let us then, my brethren, be determin- I ed.
True Religion^ and Enthujiafm. 287 ed, upon what has been faid, by all W/^ Skrm. and calm methods to oppofe the growth XI. of enthufiafm — And by this means we ^''^V^^ iiiall alfo, in a great meafure, difarm in- fidelity.
SER~
SERMON XIL
Of Theft, Fraud, and Ex- tortion.
ExoD. XX. 15.
Thoujhalt not Steal.
^ H I S command takes a much Se rm. 1^ wider fcope than is, perhaps, XII. \.^m g^^^^^^ly apprehended, and^^-^^V'^ WM^^ may be apphed to a variety of cafes in the mutual commerce of mankind : Which either pafs by y^i^^r names, wkere fome degree of injufiice there is allowed to be ; or are thought of too little mo- ment, to interrupt the fordid worlding in Vol. III. U his
290 of Theft ^ Fraud^ and Extortion.
Serm. his eager purfuit of gain, when ciijlomy XII. and the number of trangreffors, fo divides
'"•"'"^^'"^^and fpreads the difhonour and infamy of the praftice,that it does not fix itfelf on any individual, as his /'£'r^//<3;r reproach. The guilty indeed, of each particular offender is in itfelf the fame, as if he flood quite fmgle, and had no affociates, no partners in his iniquity ; and his real i?ifamy is alfo the fame s hut he feels neither of thefe, if he is not marked out as a conjpt" emus and dijlingiiified charafter of injuf- tice : Which plainly demonftrates how little, in all fuch cafes, religious motives influence, how litde generofity and a fenfe of right, and that the chief, almofl the fole^ view is to popular eftimation, and outward advantage.
How extremely loofe^ndindigejiedtht apprehenfions (for I cannot call them rea- fonings) of men frequently are with re- fpedt to fubjedis of morality, and how hajly and indeliberate their decifions upon matters of right and wrong, their con- dud: in the inftance now referr'd to, and in feveral others equally notorious, too fully and fodly telliaes. They feem
fcarce
Of Theft ^ Frauds a?d Extortion. 291
fcarce to dlow themfelves any time at ^//Serm, for refledlions of this kind, tho' of the ^JI. higheft importance to reafonable beings, ^*^^^^^^^ in every poffible period and fccne of their exiftence. They have fcldom any fixed^ dijii?2dt, and ujiiform fcheme, w^hich they hold themfelves bound to oblerve inviola-^ bhy in the entire courfe and manage- ment of their €om?nercial affairs. They are contented with framing general ex- cufes^ for methods of tra^ck which they cannot juftify, inftead oi fettling what is rights and having the honcft refolution of mind to adhere to it, that their adions may need 7io exci^fe : Which fliows but a fcanty meafure of i7igeniuty\ of native jiijtice and the love of virtue ; and looks as if they made light of the fm^ fo they could avoid the re?7torfe, and were not fo much afraid of incurring guilt, as of the uneafmefs and ignoniiny confequent upon it. Let me add, in order to cut off effec- tually all fuch lame and frivolous pleas, as can only ferve to abufe the judgment and flupify the confclence of the tranfgreffor, and prepare the way for a train and/?/*^- |;r^^;7 of iniquities — '^ that no folid or U 2 " avail-
^^^ OJ Theft J Frauds and Ext or tt 072.
Serm. *' available excufe can be made for any XII. " kind or degree of injuftice, but ahjo-
^'^^^^ lute ignorance of the crime itfelf/* This, tho* it can feldom happen with re- fpeft to the general principles of right, yet may, perhaps, in fome minute cafes ; where there is a feeming fpecioufnefs and colour of reafon even on the wrong lide of the queftion, or v^here the circumftances are perplexed and intricate. But, even here, the ignorance muft not be afe5ied j it muft not fpring from negligence^ par-- tialit\\ precipitance of temper, or the want of ih.'xt proportion of faithful inqui- ry, which is fuited to our capacities and advantages ; " it muft not be the igno- " ranee of a mind funk beneath itfelf, '' contraBed in its views and blinded by *' covetoufnefs , and wijhing to find *' gainfuhftethods of fraud, and injuring '' his neighbour in his property, ijino- '' cent:'' For this laft fort, efpecially, argues fuch a mercenary diipofition, fuch a bafe proflitution of all the moral powers, as ftands fully prepared within itfelf, to facrificc fecial virtue, and the unqueftion- able riglits of mankind, to felfilhnefs and
a mean
of Theft y Frauds and Exortion. 297 a mean private advantage. And in allSERM. the inftances above Ipecified, the igno- XII. ranee, not proceeding from accidental and '■-''"V"^ involuntary caufes, but being merely the efFed: of w^, muftofneceffity be, itfelf, vicious and blame-v/orthy.
What judgment then muft we form of thofe, who, allowing the praftice to be unfair and iniquitous^ urge the force of cujioniy and the necejjity they are under for fear of an abridgment or diminution of their profits^ againft the unalterable rules of juftice, and the eternal laws of Almighty God ? Why, let us judge with truth, and with all the moderation and candour too, that are confiftent with truth, and we (hall not be able to avoid coming to this, as the laft definitive Sen- tence ; that if they are really grave and ferious in their plea, their way of think- ing is as abfurd^ as their way of a^fling is irregular — that they fet up the prevalent follies and extravagancies of mankind, as the ultimate jiandard^ and fuperfede the authority of every other law, evacuate the force of every other rule of action — that they urge the increafe of iniquity as a U 3 reojort
0/ Theft ^ Fraudy mid Extortion.
reafon for its farther increafc — tlaat they reprefent jujiice only as an occafional and mutable tie, that muil yield and give way to the corruptioji of the times ; and lay a fure foundation for multiplying mifchiefs and injuries loithout end, " For if one ^' degree of injuftice may be defended, " all others vw^Lj ; iince it is the intrtjiftc " evil of it, and not the degree of evil, " that, abfolutely confidered, conftitutes *' the offence. And if it was in Itfelf inno^ *' ce72t in any degree, even the very lowefi^ ^' it could not merely as inju{lice,but on the " account of other dijlinci circumflances " from whence the whole guilt would be *' derived, be criminal, when carried to " its litmoft height:' And as every ftep in this re.ifoning is moft obvious, and, in a manner felf-evident, thofe who make uleofthe wretched excufes above-men- tioned, in fapport of unrighteous depre- dations and incroachments upon anothers property, muft be utterly indefenfible ; as manifeftly as their pradice, built on fuch gi-ofs fallacies, tends to overthrow all mo- ral dillindions, and to the inevitable con-^ fiifion of fociciies.
I NOW
of Theft y Frauds and Extortion. 295
I NOW proceed to mention fome of the Skrm. principal heads of the crime prohibited in XII. the text; beginning with the groffer cafes, and fi'om thence defcending to the a diflind: fpccification of fome of thofe lefs infamous thefts, to which what has been already faid, was intended to be more particularly applied ; and which can never be allowed a place in the inter- courfe and bufinefs of the v/orld, without giving up one part of the human fpecies as a prey to the other, or the whole to prey upon itfelf.
And the first thing, that will im- mediately offer itfelf to our thoughts, is that to which the name of thejt is more peculiarly appropriated; whether it be clandejline Jiealing^ where no alarm is given, or robbery committed by violence, to the terror or perfonal hurt of the party injured. Thefe miferable offenders, while their crimes deferve detejlation^ are them- fehes proper objects of our pity and cofn- pajjion. For their infelicity is oftentimes beyond expreffion, beyond even the con- ception of an honejl and upright mind ; and greater than they themfelvcs, with U 4 all
2,96 of Theft ^ Frand, and Extortion.
Serm. all xkitvc JlupefaBion and infenfbility^ their XII. audacious defiance of divine and human
^^^"y^^ juftice, and the help of artificial incen- tives to a refoiute and intrepid execution of their wicked and mifchievous defigns, can, with any tolerable fhare of quietude and compofure, bear up under. A brief enumeration of particulars will be fuffici- ent to fet their deplorable condition in a true light ; to infpire fentimencs of hor- ror at the moft diftant apprehenlion, the bare poffibility, of being ourfelves involv- ed in the fame labyrinth of guilt and in-- tricate dijlrefs -, and, of confequence, a ftrong averfion to all fuch beginnings of vice, all fuch introduBory aBs of injuilice, as may lead in the end to fo abandoned, fo fatal, an extreme.
The criminals, of whom we are now fpeaking, have renounced their humanity^ and all the rights and privileges that na- turally belong to it. They have broken the tie by w^hich they flood related^ both in point of common affedion and intcreft, to the reft of mankind. They have en- gaged themfelves in an independent fac- tion, a pernicious confederacy againft uni^
verfal
of Theft ^ Fraud y and Extortto)!. 297
'verfal right and publick order ; and dif- Serm. tinguiflied and marked themfelves out aS XII. foes to the ivholefpecies'y and are, there- ^^"^'^^^' fore, mod juftly outcajis. from human fo- ciety, and treated, from the great law of felf-prefervafioriy and in yiecejfary defence of property, like other wild and ungo- 'uernable creatures, to a level with whom they have voluntarily degraded themfelves — and whofe inftin(Sl of nature it is to hurt and to dejiroy.
And befides their being, upon this ac- count, ' declared infamous by the laws of civil government, and expofed to the un- fufferable vengeance of God, the univer- fal and righteous judge, whofe foul bateth the wickedy and him that lovetb violence ; they are liable to continual anxieties, and moft dreadful agonies of guilty remorfe, and have no relief from within^ nor fecu- rity from without, while danger and ter- ror furround them on every fide. Their only intervals of what looks like felf- enjoyment are, properly fpeaking, fcenes of madnefs, in which their fpirits are im- naturally inflamed, and lewdnefs and riot, obliterate and extinguiili thought'^ and
which
7.cjS OfTloefty Frauds and Extortion.
Serm. which therefore, tho' chofen as mitiga- XII. iians oi prefent pain^ are upon the whole
^'^'^^^^'"^ an increafe of their guilt and mijery. But when nature is recovered from this mo^ lencey and has, in fome meafure, (haken off the load that was thrown upon it to fupprefs its kind and wife admonitions ; when reafon is unfettered^ and begins a- gain to exert itfelf ; the former diflrac- tions and inquietudes are renewed^ and perhaps with redoubled force, for their having been checked not by proper leni- tives^ but by criminal debauches. The offender is forced to retire, from the foci- ety and converfe of mankind, for fear of being difcovered, and made an open and and ignominious example of publick juf- tice. He veils himfelf under the Jhades of 7iight^ and fteals from one obfcure and bafe retreat to another ; is alarmed upon tlie lead commotion ; knows that even the perfons, with whom he intrufts his life, can have 720 confidence fafely repofed in them ; and runs the hazard of being, eve- ry moment, betrayed by his companions in rapine and diJJjoneft JpoiL TiuSjwhich has been already reprcfented,
is
of Theft J Fraud J and Extortion. C199 is a fcene of mifery, to which none of the Serm. natural and unavoidable calamities of life, XII. however grievous, nor the pajtgs of death ^^^^ itfelf, in the track of virtue and honour, however violent, can bear any propor- tion. But imagine the criminal to be de- teBed, ^ni fecured within the reach of juftice, and frefh infelicities (not includ- ed in the former frightful catalogue of evils, refulting from theft and robbery) arife, and prefent themfelves to our view. His agony fpringing from guilt muft, at leaftj be the fame, and \i\^ fears, it may be fuppofed, will croud more thick and clofe upon him 5 and in this deprejjion of fpirit and amidft the confiB of fuch confufcd and tumultuous paffions, how is it poffible for him to endure the ghaftly and diftorted looks of his fellow-criminals anticipating their fate, the rattling oi chains, the hor- rid afpedt of a folitary and rueful dmigeon^ the hourly expedlation of death, the gloomy formalities ih^it precede it, the vio- lent, infamous, publick execution ; with but little hope, in general, of the mercy of God, and too juft apprehenfions of a future, more dreadful condemnation. For a 'ti$
30O Of Theft ^ Fraud y and Ex tort mi.
Serm. 'tis fcarce poffible, for fuch heinous tranf- XII. greflbrs as thefe, to have any good degree
^'^^'^i"^ of afTurance of the Jincerity of their re- pentance, without which the everlafting mercies of God are not to be fecured ; fince their forrow and contrition did not commejtce, till Hell and deftruc^ion were imagined to be near^ and lay, in a man- ner, open and naked before them ; and therefore may be fufped:ed to be rather a mechanical paffion, a kind of injlin5i oc- cafioned by the melancholly fituation to which they have reduced themfelves, than the effed: of convidtion and ingenuity, and a real inward difpoiition of mind alienat- ed from their former vices. But fuppo- iing their fpirits not to htjwtk and dark- ened by the leaft tindlure of defpair -, but TiLthcr prefiimptuous and elate, and abfo- lutely fearlefs with refpe(ft to futurity ; yet if they are impenitent (of which there is the utmoft danger) this unconcern, this confident and relentlefs temper, is the cir- cumftance, in the whole train of their misfortunes, that ought to be moft ar- dently deprecated ; becaufe, being blind- ed by fo fatal an error, their future de-
ftrudlion
of Theft ^ Fraudy and Extortion. 301
ftmdlion muft be unavoidable. TheySERM. enjoy, indeed, a few moments of eale XII. and pleafing fond delufion^, which will foon vanifb, and aggravate their fucceed- ing miferies.
Whether any^ who now hear me, are interefted in this part of my difcourfe, and have, confequently, particular rea- fons to excite them to avoid the tremen- dous effedls of capital injujlice^ I know not: I hope, and would prefume, the contrary. But allow me to fay with re- fped: to this vice^ as I have already inti- mated in the cafe of Murder, that tho' we have, hitherto, been innocent, " we " may have the lurking pregnant feeds of " it in other irregularities which we ac- " tually indulge." — In luxury, for in- flance, the affeftation oi preheminence and dijlinbiion in outward appearance, and an ejffeminate unbridled purfuit of pleafure ; and in the expence of publick entertain- ments, which from the example of the great (who may, perhaps, think it more for their honour to trifle away the fuper^ jiiiities of their wealth luxurioufiy, than to lay them out inafts oi folid benefcence)
is
g o 2 Of Theft ^ Frauds and Extortion.
Serm.Is become much too general. Thefe XII. things are not only (hameful and unnatu-
^"^^>^^^ral, but muft in many inftances, entangle our affairs, and reduce us to the meane[l fiifts to fupport fuch exorbitancies. And when all fafe expedients fail, there will remain a llrong temptation (and but little force of virtue to counterbalance it) to a commiffion even of the highejl degree^ of the crime prohibited in the text. But if there was nothing at all, in this, more than an over-cautious and groundlefs fuf- picion, the fubjed: on which I am now difcourling, and this particular branch of it too, would ftill be of taii'verjal ufe, becaufe every one^ almoll, has it in his power to prevent feveral of the remote caufes of theft and robbery; between which, tho' there may be many interme- diate feps of corruption, yet the connec- tion is fo plain, that they cannot be deni- ed to be an undoubted, and the general, fource of this iniquity. Among thefe I fliall intimate tv/o of the moil confidera- ble, and which particularly deferve our notice.
In
of Theft f Frauds and Extortion. 303
In the first, I am to addrefs myfelfSERM. to the needy and i7idige?it part of man- XII. kind ; who being the creatures of God, ^'"^V"^ and defigned for immortality^ as much as thofe who are placed in the moft exalted and affluent condition, muft in the cha- rader in which I now appear, as an ad- vocate for virtue an wiiverfal tie^ and for the common fahation of all human, rea- fonable creatures, be fet on the foot of an abfolnte equality. To thefe my advice is, that they take care of the education of their children, as far as their ftation ' will allow, and inftill into them, early, principles of religion, and maxims of jujiice^ from which their abjed: and nar- row circumftances may fuggeft dangerous temptations to deviate ^ and that they train them up to honcjl labour ^ and an habit of indujlry, and in an averfion to idlenefs^ the parent of the moft extravagant vices. For if they are thrown into the world wild and wholly undifcipli7ied^ regardlefs of the lupreme authority and government of God, and iinimprejfed by any fenfe of the effential and immutable difference of good and evil ; if they are, in their tender years
(when
304 of Frauds Theft ^ and Extortion.
Serm. (when all habits are more eafily tempered XII. with the foft and pliant conftitution of the mind, and take the deepefi root) per- verted by the maUgnant influence of bad examples, and enured to vice ; 'tis no wonder if they proceed, gradually, to all imaginable degrees of injujiice and vio^ knee. Endeavour, therefore, to prevent their future fliame, and untimely fate, by uiing the proper and wife cautions above recommended, which not only religion, but natural affeBion, demands ; and con- fider, that honejly will procure even to poverty itfelf fome degree of refpedi^ and can alone infpire content and chear- fulnefs of mind, under the dijiculties and inconve72iencies that attend it.
And let fuch as are in more fplendid and elevated life not fuffer their pride, and wanton infolence of fpirit, fo far to ufurp authority over their reafon, as to r/- dicule poverty, and treat it as a thing which is in itfelf defpieable ; becaufe the external difiinBiom between mankind, in this world, were never intended to dif- criminate merit, but are, in a great mea- fure, accidental : And if the poor are as
Of Theft y Frauds and Extortion. 305 ill-ufed for what is only their ?nisfortimc^ Sf.rm. as they would in many cafes be on ac- XH. count of their wickednefs, they are robbed of that innate jhame^ which is one of the moft powerful and efficacious preferva* tlves from licentious pradlice, and difpof- ed to confent, with much lefs inward re- ludtances to any fuggeftions and propofal of dijhonejiy,
I NOW proceed to the second thing propofed, viz. to point out fome iniqui- ties in commerce^ which tho' not univer- fally and publickly ftigmatized by the names oi theft and 7^obber)\ yet, upon the abftradt reafon and foundation in nature of the precept contained in the text, are juftly fuppofed to be forbidden by it. — But againft this part of my defign, it is probable an objeftion may arife, and that is, '* that there are fecrets in trade ^ and *' in the methods of tranfaffing bufinefs, " which reclufe moralifts, and men ad- " didled to fpeculation, Q,'MiViO\, penetrate y " who mull: therefore be very unqualified " to determine about the right or ijorongy ^^ x)ic jufi or unjufi, condudt, in affairs
Vol, III. X *' with
3o6 Of The ft y Fraud ^ and Extortmh Serm. ** with which they are in a great meafurc XII. '* unacquainted," To which it is fuffi- ^'^^''^^^^ cient for me to anfwer, that with fecr.et things whatever they are, of which I have no diftindl knowledge, I fhall not prefume to meddle ^ nor does my defign, or the general nature of fuch a difcourfe as this, at all require it. The cafes which I fhall put fhall be clearly ftated, and /;/- telligible to every capacity : So that the point now before us is really not at all •— whether we underJiajidxhti^vtv^X branches oi commerce 'y but only this — whether we are judges of equity. And what fliould hinder but we mujl be fo, when the rule of right is invariably the y^/«^, apply it to what inftances you pleafe ; and the appli^ cation no more difficult in one inftance than in another, if they are both propofed with the fame diJlinBnefs and perfpicuity, Moft furely the indifferent and difinterejl^ ed inquirer is, in general, better qualified to form a nice and ftridl eftimate, to pafs an upright unexceptioyiable fentence, than they who are in the very fcene of corrup- tion, and, perhaps, perfonally involved in the guilt of it. The former of thefe, in- I Head
Of Theft y Praud^ and Extortion. 307 ftead of being chargeable with prefump-.SFRM^ tion, and afjumijig a right and power of XII. decifion, where he is not authorized and ^^^'^^^^^ has not the proper abilities to decide^ is in truth the very judge, laying open the fadls themfelves with all their circiwijlan' ces, to whom they are moft aptly and ;/^- tiirally referred. And it may be urged with equal reafon and juftice, that parti- cular branches of commerce ought never to cenfure the conduft of ether branches, even tho* it fliould affecft themfelves, and prove detrimental to their own rights ; becaufe if trade in general has fecretSy without the knowledge of which, jitjlice and injufttce cannot in felcB cafes be fixed and afcertained, particular tribes and alTociations may, and muft, befuppofed to have their fecrets likewife — to pre- clude all ftated unalterable rules and deter-^ tninations of equity. The confequences of which will be — *' that the behaviour *^ of mankind has no certain limits pre- " fcribed and marked out for it — that it ^' is not fubjeft to any unifo?^m law -^thsX <* no one, among its various claffes, knows. *' what to expe^ or claim from another — X 2 *' and.
i}o8 0/ Theft ^ Fraud J and Extort m^
Serm. '^ and, therefore, that they are quite a- XIL f ' liejis^ and impoffible to be reduced to a
^^^^^'^'^^ "-^ ftate of regular dependance upon each '' other, even when they are united to- '' gether in focieties.'' The whole of which is a plain renunciation of com- mon fenfe, as well as oiiht fimpk^ Jleady^ unbending^ micorriipted principles of eter- nal juftice. I fliall add no more than this, that, perhaps, the whole of this prejudice has arifen from the negleft of making one reafonable^ and, as I think, evidejit diftindion, and that is, \h2xjland- hig rules of juftice may be allowed in c"ivrv cafe ; but it may not be fo indifpu- table, th.'xt particular ifijiances are included within thefe "ftated rules. It may therefore be admitted by the trader^ that the deter- mination, with refpedl to kinds or general heads of iniquity, is upon the whole right '^ and it may be admitted by the mo- raliji^ that whether particular anions fall wi thill this determination, he cannot fo rightly judge, without the help of thole who are better informed of the nature of the tranfadlion, and of all its concomitant circumfiances. This will fubferve all the
ends
of Theft J Frauds a?/d Exortio?!. 309
ends of juftice, and entirely anfwer the Serm. purpofe of my difcourfe, in which I fliall XII. only propofe general cafes ; and fliould be '^'^^^^'^^ glad, too, if they were altogether fi^t- iious^ rather calculated to prevent errors, than necejfary for the correction of abiifes already committed. They are all, I be- lieve, reducible to the following heads of — fraud — extortion — opprcffian — cor- ruption^ or the perverting of jiijiice. Of each of thefe briefly, and as they ftand in order.
And BvH of fraud y which Is a fpecies of injuflice the diredl oppofite to open violence, and feeks to Jhelfer itfelf under fome fmooth and fpecious difguife, that its bafe defigns may be carried on, and executed, without being known, or men- tioned, or even fufpeBed y by which means, the contriver and author of the fraud would be, in a great meafure, cut off from the confidence and friendjhip of mankind. Such an offender as this, therefore, may for a long time maintain a, jair and reputable charadler ; and inlinu- ate himfelf fo far, by an affeftation of ftmpUcity and fcrupulous jufiice^ and a X 3 feem*
3 lo 0/ Theft ^ Fraud J and Extortion.
Serm. feemingly tender ^iwA. confcientious nicety XII. in trifles, into the efteem of the unwary^
^"^^"^T^ the generous^ the open-hearted^ as may reduce them more within his power ^ and within the reach of his grand fcheme of deceit; and give him greater opportuni- ties to pradlice all the little arts^ which 2Xt preparatory z.nA fiibferviejtt to it. And there are a great variety of methods, in which the crime of fraud may be committed, and a continued courfe of it maintained. The principal of which 2iXQ. forgery -, the alienation of property from its right owner hyfecret, gradual^ and for a confiderable time (efpecially where the capital fum is large^ and confifls of many articles) im-- perceptible breaches of trufi: ; by ufing falfe weight s> and me a fur es^ which, as a manifeft infringement of juilice, is ex- prefly declared to be an abomination to the Lord: And in inftances lefs heeded^ and therefore found by experience to be more general^ by falfe proteftations about the original price ^ the fear city, the goodnefs of the refpecftive wares and merchandizes of- fered to fale ; by vending damaged goods, knowing them to hcfuch, without a pro- portionable
Of Theft y Fraud, and Extortion. 511 portionable deduBioniov the lofs that muftSERM. unavoidably be fuftained by the buyer -, XII. by abufing his ignorance^ and impoiing "^^^^^ on his too eafy credulity ; and which is a moft heinous aggravation of the fraud, by over-reaching our neighbour when he pj-o- fejfes his own iinjkilfulnefs^ and refers^ himfelf entirely to our ingenuity and fenie of honour. Thefe are mojft certain and undeniable cafes of injiijlice^ as they have now been diftincftly, tho' generally^ ftated. We as plainly invade the property of ano- ther, of v/hich he has the fole right of difpofal^ convert to our own ufe what, in equity, belongs only to hifn^ and fpoil him of a part of his poiTeffions without his confent ; as if we attacked and plun- dered him by open and violent robbery. There is not one of the effejitial ingredi- ents of theft wanting in the inftances above enumerated -, which this lingle con-, fideration will evince beyond all reafona- ble contradidlion, that whatever fhare of our neighbour's property we feize, and a- lienate, and get into our own power, with- out having firft acquired a right to it, and without his having transferred to us, vo- luntarily^ his own right, muft hzfolen, if X 4 the
3 1 z Of Theft y Fraudy and Extortion.
SERM.the word has any idea at all affixed to it 5 XII. and no more mild and favourable con-
^'^^^'^^^ftrudion of fuch injurious conduft can poffibly be made.
To which let me add, that, by a con-
n tinuedy^nVi of little frauds^ greater 77iif-
chief may, upon the whole, be done to the innocent fufferer, than by many of the profefjed and declared enemies to juf- tice and private right ; that by fomt Jingle frauds, his lofs may rife much higher, and the injury be more irreparable, and in its confequences more extcnjive -, and that as this particular crime is not only flealing under covert, but under a profejjion and 7najk of honefty, the guilt muft upon that account be highly increafed 5 as no impieties are more defejlahle, than thofe which are committed under the outward pretence and cloak of religion, which is hereby proftituted to the moll degenerate and ignominious purpofe of iinder^nining and dejlroying itfelf.
Equally a violation of the com- mand in the text with fraud, and an e- qu^l contempt and defiance of the original rules of juftice, is extortion : The prin- cipal
of Theft y Frauds and ExtorUoiu 313
cipal branch of which, that requires to be Sekm. particularly mentioned, is the fcandalous ^^I- praftice of iifury^ or lending money upon ^^'^ exorbitant intereft. I do not pretend, in what I now advance, to be a judge in all partictdar cafes, but the general fiandard and /^z^^/J^r^ of right is, I think, indifpu- tably clear and certain ; and that is, " that " when the inter ejl demanded is fuch, as *^ neceflarily tends to ruin the borrower, " and reduce him and his family to diflrefs *' and poverty, it is a grofs and flagrant ^^ immorality, which no arts or evafions " can in the leaft degree juflify." Should it be faid, that the hazard^ in the in- ftance now referred to, is very confidera- ble on the fide of the lender^ upon which account a • greater fecurity^ than would btherwife be defenfible upon the ftrift principles of juftice, is become abfolutely neceffary: I anfwer, ^' th?X 720 fuch ha- " zards ought ever to be run -, becaufe all *^ methods of dealing, from whence the " difrejs and ruin of a fellow-creature *' will inevitably follow, are in thcm- **.felves,' and eternally, i?2iquitous,'' If this ferves as a wretched fliift to defer his
his
5 14 Of Theft ^ Frauds mtd Extortion.
Serm. his mifery for a little ipace, it will fall, at XII. laft, the heavier upon him ^ and in the
^■^""^^"^mean time he is enabled, by fuch bafe ^- rious contradts, to fupport a ihatter'd de- clining credit^ to encumber himfelf with new debts^ and bring in more perfons as fufferers, and fliarers in his approaching calamity. So that there is this peculiar circumftance of guilt attending the ex- tortion now complained of, that it depref- fes and preys upon the unjortunate -, or fupplies the fraudulent with the means of continuing their frauds ; and, in fhort, is carried on at the expence both of juftice and humanity, and fubfifts by the Jpoil of mankind.
As for opprejjion in all the different branches of it — in government, by excef- five and unnecejfary taxes — among the great, by rigorous exadlions from their vafTals and dependents — among the pro- prietors of land, by burdening their te- nants, and not fuffering them to enjoy the fmall profits of their hard andpenurious in- duflry — among all conditions of men, by unreafonably abridging^ or detaining^ the wages of the poor labourer : Thefe, I fay,
are
Oj Theft J Frauds and Extort loji. 515
are inftances of injuftice, which, tho'SFRM. they are too often praftifed, are freely and XIL univerfally exclaimed againft, and the cries of the helplefs injured^ who feldom have it in their power to redrcfs their wrongs, the fcripture direclly informs us, reach the ears of the Lord of Hojis ; who will punifli the unnatural authors of fuch barbarities, in which cruelty feems to vie with injiijiice and robbery which fhall gain the afcendant, and give the particular de- nomination to the conduft.
To which let me add, that we are righteoufly chargeable, and that in a great degree, with breaking this facred law of God, thou Jloalt not fleal^ if we are any way concerned in the corruption^ or per- 'verfion of juftice with relation to matters oi property ; or make ufe of any advan- tages, which we may claim by law^ to the defirudiion of natural right -, or if we ourfelves are not immediately concerned as a^ors in either of the ways above-men- tioned, advife, however, and injligate to defigns and fchemes of injuftice, and fliare in the unlawful (as to religion, and the primitive rule oi. nature , unlawful and in- famous)
5i6 Of Theft ^ Frauds and Extortion. Serm. famous) profifs refulting from thence: XII. And, finally, if we are not difpofed, when- ^'^^"^^'^^ever it is in our power, to make ample re- flitution to thofe whom we have injured in their property ; and fuch reftitution too, as may reafonably be deemed a va- luable compenfatlon, for all the acciden- tal lofs and inconvenience occafioned by the wrong committed. Our Bleffed Sa- viour, therefore, imputes to ZacheuSy as the fureft token of the Jincerify of his re- pentance, his frank and voluntary decla- ration, that if he had wronged any perfon, he would rejiore it fourfold. And indeed fuch reftitution is one of the firft dicflates of natural juftice ; and without it, all our profeffions oi forrow are fliameful hypo- crify, fince, by not repairing the injury, we live, as it were, daily and habitually in the commiffion of iniquity, and muft die, and appear before God, not only impenitent y but with an additional weight of corruption and guilt upon our fouls. I fliall only fubjoin, for the conclufion of this difcourfe, the follov^ing hints.
Firft, That as the inftances, which have been already fpecified, may be properly di-
ftinguiihed
Of Theft J Frauds and Extortion. 317
ftingulfhed by the name of /my ////ow5 thefts, Serm. or thefts proceeding from a direft princi- XII. pie of injiifiice^ there is another fort, that^*'^^^^^"*^ may not be unfitly denominated the theft of imcharitablenefs ^ and that is the with- holding from the poor that fuccour and kind afliftance, which it is in the power of our hands to communicate, and which may juftly be expeSied from our plentiful and affluent circumftances. This, in- deed, is not a debt that may be demanded by any particular poor ; but is as ftridlly owing to the indigent in general, and ought to be as exaftly difcharged^ as any the moft precife and detenninate right of claim -^ as appears from the univerfal implanted impiilfe to humanity and com- paflion, and the order, and mutual rela- tion of all human creatures to one another, eftabliili'd by the God of nature. —The SECOND and laft obfervation that I would briefly mention is, that a divine prohibi- tion of theft ^ and all other particular fraiidi and invajions of our neighbour's property, muft, of neceffity, imply in it a command to avoid all leadings, incen- I tives^
3 1 8 Of Theft y Frauds and Extortion.
SERUjives, and diftant tendencies to fo enor- Xil. mous a crime ^ and, as the fureft prefer-
^"•^^r^ vative from it, to cultivate an inviolable habit of jujtice in every even the minu- ted article of our commerce.
S E R.
SERMON XIII.
The Doctrine of a Particu- lar Providence confidered.
Rev. xix. 6.
Alleluiah : For the Lord Qod om- nipotent reigneth.
HE dodlrine of a fupreme and Serm. univerfal providence is not XIII. only the immediate fupport of all religion, but alfo the moft elevated and delightful objedt of con- templation, that can poflibly prefent it- felf to a fober and uncorrupted mind. Upon the truth or fallhood of this moft
impor-
3 20 The DoSirine of a
Serm. important principle, neceffarily depends XIII. the iuft idea of the tmiverfcy and of our ^^^^"^y^^ own fitiiation and character ^ our defigriy our bufmefs^ and all our expeBatiom in it. As this grand queftion is decided, the whole fyftem of nature muft appear with a quite different face. If the notion of a providence cannot be maintained, the world, to the eye of reafon^ muft feem like 2. forlorn and de folate wildernefs 5 and we know not to what infinite irregulari- ties^ to what unavoidable confufions and mif cries it may be expofed, — horrible even in the bare imagination. It has loft . its vital animating fpirit ; the hope of the dJfliBed, and the main fupport and con- iblation of the virtuous^ are taken away from them ; and the happinefs of all ra^ tional beings is rendered abfolutely uncer- tain and precarious. But if the govern- ment of an all-perfed mind be once firm- ly eftabliflied ; ifhecondudls the courfe of nature, and regulates the aff^airs of the univerfe with i?ivariable wifdom and rec- titude, with impartial equity, with pa- ternal goodncfs ; from hence muft natu- rally fpring tranquility, and a fedate fub-
lime
particular Providence cojijidered. 321 li)ne ht\d^i^i\ori\ There can be no im-SERM. proper or unneceffary evil upon the XIII. whole; nor the want of any fit and ne-^^'"^^''^' ceffary good.
And yet, notwithftanding this, wicked men, being irreconcileably averse to the notion of a providence (becaufe they juft- ly apprehend that it involves in it the idea of moral government, the eternal terror of vice and wilful depravity) and men of bold and prefumptuous fpeculations, who are bewildered in the intricacies and mazes of blind;/^^/^/>/jjy?a ^ both of thefe,I fay, the one from the corruption of their hearts, and the other from the pride of falfe wifdom, have endeavoured to banifli God out of the univerfe, whofe prefence, and fupreme influence in it, is the only fource of fubftantial comfort and joy to the intelligent part of the creation.
And isohatisit^ that they have fub- flituted in the place of God ; in the place of an all-wife and omnipotent diredor and difpofer of events, and a common father? Nothing, in effed, but the ut- moft anarchy and wild diforder ; nothing, in reality, but unintelligible jargon^ and
Vol. III. Y words
^22 Tl)e DoBrine of a
Serm. words without a meaning. For it is to
XIII. fate^ or chance^ that we are referred for
"'"'^^'"^ the origin of the univerfe, the fiipport of
its ftupendous frame, the beauty and bar-
mony of the feveral parts of it, and for
the exquifite contrivance^ the exaEi and
regular difpojition of all things in it.
But let us not, my brethren, fuffer ourfelves to be loft in darknefs -, let us not give up Jirjl principles^ for the fake of foiifids that we do not underftand. Let us alk ourfelves ferioufly — what is that fate^ which is fuppofed to have fuch a furprizing kind of operation, and to pro- duce fo many curious and wonderfiil ef- fefts. — *' Is it a real principle'? — Is it " a proper evident caiife ? — So far from it that we fiiall find it, upon clofe exami- nation, to be in the prefent argument juft nothing at all ; /. 6*. " to be no reafon of " the exiftence oi ajty things nor capable " of affording a folid and fatisfadory ac- '' county of the moft minute and trivial '' event in nature/'
For when it is faid that all things
exift, and that the fabric of the world is
upheld and maintained, hy fate y thefe
2 propo-
parficuhr Promderice co?ifidercd. 52^ propofitions can be interpreted in no other Serm. fenfe than tliis, that the univerfe cxijlsne- XIII. cejfarily ', and " that it is ablblutely /;;;- ^•'^'^^^^^ *' pojjlble that ^we oitrfehes^ or any other '' the moft inconfiderahk part of it, fhould " not have exifted ; and that whatever ts> " could not but happen in all refpedls as *' it does; and that, not from confidera- ^' tions of wifdom and the greater good '* upon the whole, but from fome prin- *' ciples ejjential to it, and inherent *' in its very nature.** But is there the lead colour of reafon for this ab- furd and extravagant paradox? Do not all our ideas, do not our very firft re- flexions, aflTure us of the contrary ? Is it a contradid:ion [abfolutely and abftraBh confidered) to affert, that this earthy for example, might never have exijled, or that it might have been placed in a diffe- rent partof fpace, or that it may be en- tirely annihilated^ Nay, is it a contra- diction to fuppofe, that the meanejl ifife^l in it might either not have been, or may ceafe to be ? What principle of reafon is it^ that this may be f lid to contradi6i t What certain notion have we, to which Y 2 it
J 24 The Dociririe of a
Serm.kis impojfible to h^ reconciled? We all XIII. know that there is 7io?ie at all -, and even ^•'''^^'^^^ t\iQ. fataliji himfelf mull be convinced of this, if he v^ould confult and examine his^ own ideas. And can that exift by an in- trinfic and immutable necejjity in nature, which, confidered in itfelfy might, upon all our principles of judging and rea- foning, either neirer have been brought into exiftence, or have been confined or limited, as to the period of its exiftence ? If a thing exifts neceffarily, muft not fome precife mode of its exiftence be alfo necel- fary ? If we aflert the contrary, is not this the fame in efFed with faying„ " That '' // is720t neceffary it fliouldexift in any *' way, and yet that if is neceflary it " ftiould exift in fome way?" Or, if iomc particular mode of being be abfolutely and eflentially neceflary, as it muft furely be where the cxifience itfelf is neceflary, howfliall we ^^^^z/;;/ for what we conftantly fee and experience — That moft parts of the univerfe, which are expofed to our obfervation, are in a continual y/i^^Ar? How jfliall we account for the innumerable changes and variations to which the con- Z ftitution
particular Prov/de^ce covfidered. 325 ftitution of nature is fubjed: ? Thefe arc Sepm. indeed inexplicable myjieries^ glaring con- XIII. tradi(5lions even to common fenfe : From •^^^^""^^ whence it appears, that the fcheme of the fatalifi is a blind and bewildered fcheme, and utterly infufficient to explain both the original^ and the general laws and courfe of nature.
What then is chance ? -^V^hy it is not only ;7^ caufe, but, in the ftrift no- tion of it, dired:ly repugnant to the very idea of cafualties. For if there be any adequate caufe^ of the exlftence and order of the world, fubfifting, we are able from hence to give a certain and determinate reafon of its exiftence and order ; and, of confequence, it could not be formed by chance^ nor can the affairs and concerns of it be direfted and regulated by chance* But, on the contrary, if all this be entire- ly fortuitous^ it as undeniably follows, that the univerfe can be nothing elfe but a feries of effects without a caufey " or " without 2iny proportionate power y exif- " ting in nature, to produce thefe effed s.'* Befides, — can chance give uniform laws to nature? Can chance always operate Y 3 with
^26 The Douirme of a
SERM.wIth z Jleady and unvaried xtgvX^xity} XIII. Can chance, unintelligent roving chance, adl with all the exacinefs of the moft con- fummate and unerring VVifdom i Can it be owing to this^ that fuch an infinite number oi dijferent effeds cojifpire in their defign and ufe ? Is it to be imputed to mere chance^ that but very rarely any ir- regular and monjirous productions appear in the univerfe ; that we are entertained with the profpcift of general beauty and harmony ; that fuch a fcene of wonders, of incomparable art and Jkill^ is ex- hibited and difplayed before us, as ex- ceeds, I will not fay the ijnitation^ but even the comprehenfion of all mankind, if it could be collected together and united in one intcUcB? And, to fum up all, muft it be afcribed to 7nere chance that we fee in the whole fyfiem of creation, nothing eife but marks of the moik. accurate and flupendous workmanfliip, and not the leaft refemblance of an accidental andfortuifous produdion ? Whoever can (o far impofe upon his underftanding, as to admit thefe abfard conclufions, is qualified for being an iiifidel'm every thing ; and the flrong-
eft
particular Providence cOf?Jidcred. 527
eft improbabilities are not fufficient toSERM. fidock his incredulity. And yet by fiich XIII. Jhipidities as thefe, grofly affronting to the ^"^^^"^"^ Creator and fovereign Lord of uni verfal na- ture, and infolently contemptuous to the univerfal reafon of mankind ; by thefe, I fay, we are to be periliaded to renounce our belief of a Deity, and the pkafures and eminent advanta(res refultin^; from his being and providence, for the dull^ the gloomy^ the comfortlefs fcheme of atheifm. Whereas, in truth, the juft inference to be drawn from fuch extravagant pretenfions is evidently this, that fince neither fate nor chance could make or govern the world, there muft of neceffity be ci felf- • exiflent^ intelligent^ and a5iive principle, tht firji caufe of all things, and the di- reEior and difpofer of events.
But as it was not my original defign to infift on the general proofs of a provi- dence, in my remarks on which I have already too much enlarged (tho' I hope they will not be without their ufe) I fhall here put a ftop to thefe retiedtions ; and proceed to coniider the principal point in- tended, 'viz. how far the providence of Y 4 God
J :^8 The Dovirh/e of a
Se KM. God may be fuppofed to extend^ or, in XIII. other words, '* "wb ether ^2X^6. in what cajes.^ it is reafonable for us to acknowledge " a particular providence :'' Which is a point of high importance in forming our fentimentsof r<?//V/,5;/, and fixing the true idea of tlie ftate of the univerfe in gene- ral, and of human life. — Now in order to avoid confufion, and fet this argument in a proper light, it is only neceflary that I do thefe two things^ First of all fliew briefly, what is meant by a particular providence : And, S e c o n d l Y , lay before you the ftrong probabilities^ that may be urged m Jiipport of this dcdrine.
The first thing to be done is, to enquire briefly what is meant by a parti- cular providence. And in order to this, it is proper to fliew what is intended by God's general providence 5 which is thought, by many, fully to anfwer all the purpofes both of natural and moral go- vernment, and, of confequence, to ex- clude a particular interpofition. It is fta- ted thus — '' that the infinite and all- wife ?' Creator of the univerfe formed the con- '' flitution of nature io perfect ^xfirft, a$
<' to
particular Providence conjidcred. 329
" to ftand in need of no fucceffive regu- Serm. ** lation ; that he eftabliflied certain laws XIII. *' in the matterial world, which zimfon?2- " ly and invariably take place in it -, that " he endowed it with intrinjtc powers " to produce all the ordinary and regular " e£Fed:s which he ever intended it Jhould " produce: Juft as when an Artificer " frames a machine for certain purpofes, " and to endure to a limited duration ; in '^ all which period, the efFe<5ts, which " refult from it, fpring not from the im- *' mediate direftion and influence of the " artift himfelf, but from the force of *' its own original compofition/' This is the fubflance of their fcheme who are entirely, and excluftvely^ for a general providence : Upon which the following remarks, that are preparatory to the main argument, naturally prefent themfelves.— JF//y?,that it is impoffible to prove from any principles ofreafon, that this 13 the aSlual ftate of things. For how can we know that the moft common events fpring from properties and powers Jixed and inherent in the conftitution itfelf, without being acquainted with its internal frame ^ and
with
The Do^rine of a with the proper and neceffary effefts of all natural caufes. — But, Secondly ^ it is im- poflible for us to prove (if we admit that this is the general ftate of the cafe) that it is the whole of the cafe ; unlefs we are fure, that the fupreme governor of the world can have no wife ends and purpofes to ferve, but what are perfectly provided for in the original difpofition and frame of nature. — From whence it follows, in the third place, that no conclufive ohjec- tion can be raifed, from the reafon of things, againft a particular providence ; that all the prefumptions and probabilities^ which are found to be on the fide of a particidar providence, muft remain in their full force, being counter- balanced, or even diminifhed, by none at all on the other fide : And this muft render every probability, that can be urged for the doc- trine v/hich I am now recommending, fo much the more ftrong and conliderable.
But it may ftill be afked, what is that particular providence^ which you intend to vindicate ? To which I anfwer, that it confifts in this; " that the fupreme '* Being, upon fpecial occalions, direBs
'' and
particular Providefice confdered. 331
** and over-ride^ the courfe oi event ^^o\}c\ Skrm. *' in the natural and moral world, by an XIII. '^ immediate influence, to anfwer the ^ *' great defigns of his univerfal govern- " ment." — And what reafons there are, to induce us to believe and acknowledge this^ is the Jecoyid point, that now comes in order to be confidered.
In thtfoji place then, 710 fuppofition is, in general, fo honourable to the perfect wifdom and red:itude of the Deity as this, that upon all occafions, which re- qidre it, he conduds and guides the coiirje of nature in fuch a manner, as to make '^ it fubfervient to the moft beneficial pur- pofes. — Nor will this introduce any ap- pear ance of confufion in the univerfe, be- caufe we can eafily imagine that the all- perfed: Author of it Q2.x\ jufpend^ mo derate^ or mix the influence of natural caufes, without making any vifible alteration in the order of nature, or its general efta- bliihed laws. What are tht firji fprings of the moft common events we know not ; in num.berlefs cafes, at leaft, they are abfo- lutely imperceptible by us : And therefore we can never difcover, when they are
touched
■532 The DoSirinc of a
Serm. touched and ^ndnaged by the fupremc dif-
XIII. pofing mind ^ it is out of our power, on
fuch occafions as thefe, to perceive any
thing irregular y or any thing uncom--
mon.
Let me add to confirm this doftrinc, in the fecond place, that it may be qiiej- tioned^ whether any fuch laws could be originally fixed in the univerfe, as with- out an immediate direftion and interpofx- tion of the Deity upon fome fpecial occa- fions, can pojjibly anfwer all the ends of government with refpedt to mankind in this life ; confidered both as moral and accountable beings in a ftate of trials and as united together in focieties : ^' For " how a certain and neceffarj courfe of *^ things can be compleatly and minutely " adapted to the infinitely various and im- *^ certain paflions, defigns, and purfuits of ^^ free agents is extremely hard to be con- *' ceived." Muft there then be no pro- vidence, no fupreme regulation with re- fpedt to fuch events as thefe ? This, fure- ly, is a very unreafonable and obftinate conclufion.
But
particular Provide ^/ce conjdered. 353
But, farther, thirdly^ we find that the Serm. Creator of the world has put it even in the XIII. power of men, by a proper application ^"^'^'^^'^^ and conjunBion oi fever al natural caufes, to produce w try fur prifmg^ very be?iejicial effedts, *' which would not have been " produced, if thefe caufes had remained ". diJlinB^ as they lie in the origi72al " con[iitutiony without the interpofition ** of human art andinduftry/* Is it not, then a moft abfurd limitation of the wif- dom and omnipotence of the Deity, (which can bring about infinitely more important events, by a fuitable cojnbina-- tion of various caufes, in every part and diftrid: of nature ^ is it not, I fay, a moft abfurd limitation of God*s wifdom and omnipotence, to difpute againft fiich /;/* terpofitiom as thefe (v/hich are all adings of a particular providence') when we our- felves can eafily conceive, " that the go- *' vernment of the world may, upon //j/i *' fuppofition, be more ifi;//^/)? condufted, " and anfwer many more valuable pur- ^' pofes than it can otherivife do." — A
concur--
J j4 ^^^^ DoEirh?e of a
SERM.6^<5/zr.vr/V//c"c' of caufes united hy a fkilful XIII. dii'ecflion, but for which union there is ^''^'^'^^**''^ perhaps, in innumerable inftances, 7io pro- vifion made in nature ; fuch a concur- rence of caufes, I fay, adapted to parti- cular circumftances may be the means of effecting unexpedled and great revolutions for the good oifociety^ and of mankind in general And as thefe revolutions^ and the be/tejits refulting from them, would in all probability not have taken place^ were it not for the exercife of a particu- lar providence -, this demondrates not on- ly how reafonable it is for us to admit it here ; but to prefume the fame in many other cafes, where it may be equally ne- cejfary^ tho* that neceffity lies more re- 7?iote from our dark and limited concep- tions.
I SHALL only add at prefent, that the Holy Scriptures aflert, in the ftrongeft terms, the u?iiverfal extent of God's pro- vidence, and his difpofal of all events^ throughout the whole fcope of created being. — That the Lord hath prepared V{\\T^iim.^^^^ throne in the heavens^ and his king- '9 dom ruleth over all — that the higheft or-
ders
particular Provide?ice cofiJicUrcd. 335 ders of intelligent fpirits have the ho?20ur Serm, to ad: as his minijlers, to execute his wife XIII. and gi'acious councils— with refped to this globe, that his providence is in a parti- cular manner concerned about mankhidy flridlly regarding tbe evil and the good ; but that it is not confined to them^ but reaches, to every part even of the fe?2/itrje and inanimate creation: For he openeth his hand^ and Jatisfieth the dejire of every living thing '^ not a fparrow falls to thePfdl. cxlv. ground without your father -, and the very ^
hairs of your head are all numbered — andM^". x. . ' .29 30.
that with refped: to the fupreme mind,
who comprehends at one view the whole
courfe of things, and perfedly underftands
the force and eficacy of all natural
caufeSy nothing can be fortuitous and ac-
cidental'^ but what are commonly ftiled
accidental efteds muft be as intirely fub-
jed to his dire5iion and controul^ as the
moft obvious effeds of the plaij^eji necef-
fary caufes : For even when the lot is cajl^^^""'- ^^*'
into the lap^ the whole difpofmg thereof is
of the Lord.
This is the dodrine of revelation ; in
which it only confirms, and renders more
autho-
^j6 The DotlrinCj &c.
Serm atithorltative, the fenfe and voice of na- XIII. ^^^^^' Fo^ ^^y ^^ ^'^^ ^^^ hand, the go- 'w^V^w/ vernment of the univerfe cannot be a tafk too difficult for infinite wifdom and omnipotence to manage ; fo, on the o- ther, we have the utmoft reafon to con- clude, that nothing will be thought be- neath the notice and care of the Deity, that tends to illuftrate the glory of his moral excellencies^ and efpecially the ami- able glory of his goodnefs^ which is the chief perfedlion even of a fupremely in- telligent and infinite nature. — But the more particular difcuffion of this fubjedl muft be referved to mv next difcourfe.
SER-
SERMON XIV.
The Doctrine of a Particu- lar Providence confideied*
Rev. xix. 6.
Alleluiah : For the Lord God om- mpotent reig}2eth^
XV «»^S5 H E providence of God being Serm. 6^-;ri|S th^fupport of the frame and XIV.
order of the world, and as it ^^ft^M w6re the life of univerfal na- ture, the devout and joyful adoration ot it is reprefented in the text, witii the hioh- eft propriety, as one part of the imploy- Vol. III. Z mcnt.
^38 The Do^rlne of a
^ERM, men f, one principal and effential part of XIV. the happinefs of the bleffed inhabitants of ^•^^^^^^ heaven ; not only of mankind in this fu- ture ftate of their exaltation and glory, when they fhall have their faculties ex- tended, their conceptions more clear, ftrongj and adequate, and be purged from moral impurities • but alfo of the moft exalted orders of intelligent fpirits. This defcribes to us the beji and nobleji part of the Creation in its true beauty and redti- tude ; joining, in one uninterrupted and harmonious confort, to celebrate the uni- n)erjal dominion of the Almighty, and his ftupendous adls of government.
Even in this life^ indeed, we have light enough afforded us to difcern in ge- neral, that there /^, and mufi he^ a fu- preme difpofal and regulation of events ; and that we have the utmoft reafon to acquiefce in the operations of an omnipo- tent power,when a wifdom that is infinite, and a goodnefs that is equal, impartial, un- confined, and immutable, always dire5i and meafiire the exertions of it. But with refpedt to the fcheme of providence
itfelf.
particular Providence conjid creel. ^39 itfelf, which is fo vajl and co777prehenfive -, Serm. with reipedl to the ij?i7nediate canfes, and XiV. 'various ufes, of innumerable effe6ls which ^'''*^'^*'' we fee produced ; with refpedt to the ajn- plitiide and order of the whole defign,and the fubordination and admirable co?2?ieBion of its various parts, how many ways each may tend to the advancement of it, and frequently, perhaps, by fuch obfcure and far-dijlant confequences, as are impofli- ble to be traced by a finite underftand- ing : And, to add no more, with refped: to the exa^ proportio?2s of nature, and the due temperament of different caufes, by which means they will be brought, in the end, to termmate in one grand point, and be united in their influence * — Here, I fay, our apprehenfions muft of neceffity be indiftindt and confufed.
And yet, tho' this be an undeniable truth, and cannot pojjibly be other wife from the very nature of things, it appears to have but little weight in regulating the condudl of mankind. The incompre- henfiblenefs of a fubjedl is no check to their frefumptlon 5 their cavils afe not eafily Z 2 filenced.
^40 The Docinrie of a
Serm, iilenced, even in cafes where they have XIV. no principles of reafonmg -, they cenfure ^'^^^'"^^becaufe they are ignorant -, they grow pro- fine and fceptical in proportion as they are peeviJJj and impatient^ in proportion as for want of ideas ^ and thro' a mere bUnd and childifli refe?itment^ they are difpleafed with the general conflitution of the uni- verfe, or diflatisfied with their own rank and circumjtances in it. Whereas, on the contrary, the more perfectly any be- ing is enabled to purfue the track of pro- vidence 5 the more this wonderful fcene is enlarged and opened to his view ; the more clearly he perceives the abfurd co?tfeguences that follow from the Atheijiic fcheme, v/hich attributes the formation and government of the world to fate or chance ; the more diflinBly he can enume- rate the vaft advantages refulting from the infpedtion and care of an univerlal over-ruling mind, and point out the mif- chiefs and confifions^ that would inevita- bly fpring from a ftate of entire anarchy^ v/ith refped to the moral vfO'Adi^ and the iininenfe fxjlem of nature : He muft, of conrfc, feci himself infpired with
more
particular Providence co?/JiderecL 341 more exalted and tranfporting lentimentsSERM. of delight and praife, — A mind thus e?i- XIV. light Jied^ 'di\it2iXt thus affcBed^ would na-^'"'^''''^ turally exprefs its furprize, its joy, and lowly reverent adoration in the language of the text : Alleluiah : For the Lord God omnipotent reigneth.
But it is fcarce of more importance to us to believe that there is a providence, than to enquire how far it may reafonably be fuppofed to exte7id: I therefore, in my laft difcourfe, laid before you feveral ftrong probabilities for the doctrine of a particidar providence. But there is one topic that, I think, deferves to be dlilindlly and fully illuftrated ; and that is the parti- . cular interpojitio?! of the fupreme Being, as it may diredly and im.mediately refped: moral agents : Which tho' it be a point of great weight in the prefent argument, and of the utmofc confequence to virtue and religion, thofe who have oppofed a particular providence have been too apt to overlook, — So that they have either not rightly iinderjlood, or the leaft we can fay is, that they have not id\ny f.ated and Z 3 cxa--
^^z The BoEirlne of a
Serm. examined, the doftrine, which they would
XIV. be thought to have difproved. For if
^""'"'^^^^ the 7?;/^/^ principle, which is intended
for the fubjed: of the following difcourfe,
can be eftablifhed on good probabilities,
all their reafonings, fo far as they are de-
figned abfolufely to difcard the notion oi a
particular providence, muft be weak and
inconclufive. Let us then enquire,
In the first place, how far in ge^ neral, and in what particular inftances, God may influence the minds of men, in X order to ferve the wife and gracious pur- pofes of his providential government , and what reafons there are to induce us ^o be- lieve, that there is aBually fuch an influ- ence : '^ After which it will be proper to fhew,
In the second place, that this alone ^ exclujive of all immediate influence on ne- ceflTary caufes, and the laws efl:abliihed in the material world, will conftitute a par- ticular providence of vaft extent, and of great efeB with relation both to private and public happinefs.
The
particular Provtde7/cc co7/jidcrccL 545 The first thing propofed was toSrRM- enquire, how far in general^ and in wliat XIV. f articular inftances, God may influence ^•"'^^^^' the minds of men, in order to ferve the wife purpofes of his providential govern- ment ; and what reafons there are to in- duce us to believe, that there is aBually fuch an influence. — That the fupremc and infinite Being may have an immedi- ate and eafy acccfs to the human mind, whenever he pleafes, is beyond all rea- fonable contradicfcion. As he originally formed it, he muft be thoroughly ac- quainted with its ijiternal frame '^ with the Jlrength and exfe?it of its f iculties in each individual', with all the different ways in which it is capable of being im- prepd ; and with what 'variety, and de-- gree of force, impreflions may be excited and fixed in it, confifl:ently with the na^ tural and regular exercife of its moral powers, and its defgn and tije in the Creation. And whatever his infinite wif- dom knows to be poffible, whatever it fees in any fuppofeable circumflance to be fit and expedient, his boundlefs and un- Z 4 controul-
344 ^^^^ Doclrijie of a
SKRM.controulable power muft enable him to XIV. cfeB. There is not therefore the leafl: "'"''''^^^^ difficulty ill admitting, that the firfc caufe of all things can influence the minds of nien ; but whether he ever %villy whether he ever does^ ad in this manner, thefe are the only queftions. Now I think there are feveral clear probabilities^ to one that confiders the matter impartially, on the fide of allowing this influence, which cannot be fo much as pretended to by thofe who oppofe it : And, of confequence, it muft appear much more credible on the comm.on principles of r^<^;z, without the additional light and evidence of reve- lation ^ than the contrary fcheme.
And, in xh^^firji place, that many wife- purpofes may be ferved by fuch an injlur- cnce^ is in general eafy to be conceived, even by our ihallow and limited under- ftanciings. *' For the mind being the " fp'^'^'^^^S ^^ ^'^ human adlions, whatever '* influences its judgments, counfels, and '' determinations, um.^ proportiGnablym- ^' flucnce they?d/^ of human affairs i and •^ may, in fome inftances, dired and re- 3 " gulate
particular Providence conjidcred. 545 «' gulate the greatejl and moft important Serm* " events/' By God's interpofing, in par- XIV. ticular cafes, to moderate, and govern the ^^'^'"^ vtewSy difpojitiofis, and pajjions of man- kind, the coiirfe of the world may in many refpedts be vaftly different^ from what it would otherwife have been : ^' Great evils may be prevented — exten- " five and lafting benefits procured — a *' variety of ufeful ends may be anfwered " with refpedl to particular moral agents, " and public communities '' — ends, which without fuch a direction of provi- dence would in all probability 7iever have been attained, or have been ferved but very imperfeBly ; if not entirely defeated by ilL concerted projects, and the preva- lence of unruly paflions. And this alone muft afford a juft and fair prefumption, that there adtually is fuch a divine over- ruling influence as I am now dilputing for 5 unlefs there be fome other principles of reafon oi fiiperior^ or at leaft of equal weight, to induce us to believe the con- trary 5 which, I hope, it will appear,
from
^^.6 The Do^rtne of a
Serm. from the whole of this difcourfe, that XIV. there are nofy and perhaps cannot be. ^-^^"^^^^^ Nothing can be a more certain and unconteftable truth than this, " that if " God governs the moral world at all^ he " mud do it in the vao^perfeB manner ; *' i.e, by fuch methods,as are moft worthy *" his infinite wifdom and goodnefsJ' If therefore we have ground to fuppofe, that wife purpofes may be ferved by direfting and influencing the minds of men, which in all probability could not have been exe- cuted, by leaving them entirely to the courfe of their own fchemes and reflec^ tions ; and for which it does not appear (confidering the indeterminable variety of circumftances, that attend free agents) how any certain provifon could be made, in the original laws and ftanding courfe of fiature : We muft have equal ground to believe, that this direcftion and influ- ence is one branch of God's moral provi- dence ; becaufe this belief gives us a more exalted and honourable idea of the govern^ ment of the all-perfedt Being, than the oppoflte opinion can poflibly do> " and
^ every
particular Provide?ice conjidered. 547
*' every wife end, that may, upon the Serm. *' whole, be promoted by fuch a parti- XIV. *' cular providence, muft in the neceffary ^'^ ^' nature of things be a reafon^ why it *' fhould aBually take place/'
Again, it will, I make no doubt, be eafily admitted, that " the government ** of God is properly fuited to the na- ** tares of thofe beings who are the fub- " jeds of it, and adapted to their pecu- *' liar exigencies'' Otherwife the mat- ter will amount to much the fame, as if they were entirely negleBed, and left without any government at alL But it is certain in general, that the affairs o^ man- kind, in which there are, and it is highly probable ever will be, infinite variations and inequalities that cannot be imagined, without deftroying \!i\€v!: free agency, X.o be abfolutely^.vt^^/; the affairs of ;^^;?Z7W, I fay, cannot, for this reafon, be regulated by the fame kind of eflabliflied laws as obtain in the material world : And con- fequently with refpedl to thefe, an imme- diate interpojition feems to be extremely liatural,if not upon fome occafions;;rf ^^^/ry
to
348 The Do£irwe of a
SERM.to be fuppofed. And if we confider far- XIV. ther, that man in innumerable inftances ^^''^'^'^^^ is blind and helplefs in himfelf, ignorant of his true prefent happinefs or mifery, and of the proper means to fecure the one, and avoid the other ; that what appears to him moft worthy to be chofen may fre- quently be attended with deplorable and pernicious confequences^ and terminate m the abfolute fruftration of his beft and moft honourable defigns ^ and that the effects of his condudt, tho' utterly imfuf- pedied by himfelf, may involve himfeify his famil\\ liis friends^ the fociety to which he belongs, in fuch calamities, as may not e?id even here, but be tranfmit- ted down to late pojlerity — Can we ima- gine, that the happinefs or mifery of the world is thus left to be determined by private follies and indifcretions, or even by a miftake in public councils, without any fuperior care and regulation ? Is it not more agreeable to our beft and moft perfe(fl notions of the Deity to fuppofe, that he fometimes, by zfecret and invi- Jible influence, is the means of preventing
that
particular Providence conjidered. 349 that confufion that would be introduced by Serm. wild fchemes and paffions, and infpires XIV. wifdom and refolution to bring about ^""^^"^^ great events, that tend to the happinefs of mankind ?
Add to all this, that a very confieiera- ble part of the good and evil, that hap- pens in the world, is evidently caufed by the determinations and adlions of men. And as this good and evil is the refult of free agency^ we can have no conception, how it is poffible for the proportions of both to be regulated and rightly balanced^ without introducing, upon /i;;;^ occafions, the exercife oi2ifpecial and immediate in- fluence ; how it is poffible that they fhould be balanced in fjich a manner, not only as the good of foci eties, but as even a proper flate of moral difciplijie may re- quire. And as the chief e?id of the di- vine adminiftration can juftly be imagined to be nothing elfe, but the reBitiide and happinefs of the moral world, this ftrongly confirms all the other reafonings, that have ^ been before made ufe of, for a particular
diredlion
^5o The DoEirine of a
Serm. direction and regulation of their princi- XIV. pies, difpofitions, and purfuits.
But then it mufl be allowed, that there are certain limitations with which this matter muft be underftood. Nofuch influence fhould be admitted, as de- ftroys the 7noral charaBer of man ; no fuch continual influence, in all common cafes, as is unneceflary, and renders his ra- tional faculties ufelefs ; not a mechanical and necejjitating influence, but fuch alone as is intellediiial and perfiiafive ; and, finally, no fuch infiuence with refpedt to evil adions, as makes the Deity the efici- ent caiife and author of them, or the temp- ter and exciter to vice and immorality, and, confequently, ftains and difhonours the effentiai and fpotlefs /z/nV^ of his na- ture. With thcfe reflraints carefully at- tended to, and kept always in view, the dodrine of a divine interpofltion and in- fluence, with refped to the minds of men, is agreeable to all the didates of pure and uncorrupted reafon. And nothing can be fo fuitable to the charader of God, as a Being abfolutely perfed, the Creator^ go-
vernory
particular Provide?2ce conjidered. 551 pernor ^ father^ ?LX\di friend of mankind, Serm. nothing yc> exactly agrees with his concern XIV. for the happinefs of his creatures, and pe- ^^"V^^ cuUar delight and complacency in virtue^ as that fcheme 5 which fuppofes him, by a gentle and gracious communication with the mindy to affift penitent linners in re- forming their evil habits ; to ftrengthen the refolution of the good and virtuous^ and render their duty eafy and delightful ; to fupply inward ftrength for extraordi- nary trials^ and inward fupport and com- fort in fpecial exigencies ; to lay reftraints on intemperate paffion, and divert from i&z^r//«/ purpofes. '^ And ^// /i?/^ may be " done by fuggefling/>r(9/>^r thoughts to " the mind in a clear and Jlrong light, " and with only that degree and force of " impreffion, which is naturally adapted *' to counterbalance contrary prejudices^ " and excite and fix the attention.'' — A clear view of advantage^ or of great /«- co?2venie?2ce and mifery, of the a?niablenefs and hojioiir of one courfe, and of the fiame and infamy of another, of the improba- bility of fuccefs^ the irreparable mifchiefs I of
35^ ^^^ Do^rwe of a
Serm. of a difappointment • thefe things,! fay, and XIV. fuch other general principles by which ^^^^^the minds of men are infiuenced^ will check the paffions ^'Simm2iX.Q or divert a^r^-^ fent refolution, infpire new purpofes, alter our opinion of particular methods of ac- tion which we were before intent upon % '' And confequently this is the main part;, '^ \i not. the, whole ^ oi ^h^X internal infill" " ence^ which is neceffary to be admitted " in the general courfe of God's moral " providence/'
From whence it follows, that it may be carried on in a way perfedlly agreeable to the make and conftitiition of the hu- man mind, and coniiftent with the due and regular exercife of its iiiherent facul- ties, " Nay, it is entirely analogous to " what we know to be the cojjimon courfe *' of things, m xht "oifible conflitution of *' nature ; in which it was originally in- " tended and provided^ that mankind *' ihould mutually offer arguments^ fug- '' geft powerful and determining motives^ *' inform^ convince^ and perfuade each *' other; nay, in which it was originally
" pro-
particular Providence corijidercd. 553*
*' provided^ that fuch occurrences (hould Serm^ *' frequently happen, as will, notwith- -^1V« *' ftanding our utmoft relu6iance and a- *' njerjion to it, engage our attention^ and " almoft conjlratn 2inA force us to refcB,'' And thQ injliience of God upon the mind, in the way in which it has been above ex- plained^ is of tht fame kind; perfuafive, ftrong, and awakening; and whatever difference there may be fuppofed to be in the propriety of the methods of convic- tion, and the degree of light and evi- dence, yet we find, by experience, that it is fcarce ever to be dijlingnifjed from the fuggeftions and operations of our owH reafony and that we are ftill left to our own choice and determination^ and confe- quently to the perfeEl exercife of our ;;^- tiiral lihtvty. So that it does not appear to be in the leaft inconfiftent with the e- flablifhed laws of nature, but may itfef^ for all that we are capable of advancing to the contrary, h^ one of its eftablifhedy?- cret laws ; and no valid objeftion can b^ made to it, fi-om any of thcfxed rules of Vol. III. A a diving
^54 ^^-^^ DoStrlne of a
Serm. divine government, nor from any certain
XIV. principles of reafon. I now proceed, (hav-
^^'^^y^^ ing faid enough on the first head, 'uiz.
how far a divine influence on the minds
of men may be allov^ed in general^ and
to what particular cafes extended) to
Ihew,
In the second place ^ that this alone ^ exclujive of all immediate hifluences on necejfary caufes, and the laws eftablifhed in the material world, will conftitute a particular providence of vafl extent ^ and of great effeB with relation both to private and public happinefs. — * It may not only affeBy in its confequences^ many confide- rable inftances of happinefs here ; but ex- tend its beneficial influence to ^h.^ future world, and remain, in the pleafures and advantages refulting from it, to all eternity. — It may have a great fhare in fixing the fiate of our fellow-creatures ; the temper of whofe minds, the forming of their manners^ their fuccefs^ profpe- rity^ and hojtour^ may very much depend on OUT refolutions ^nd courfe oi adiion : F6r the happinefs of men is not wholly determined by their own difpofitions and
behaviour :
partloilar Provide?7ce conjidcrecl. 555 behaviour • but fprings in a great mealure Serm. from thcw fituatio?! ^ and from the quali- XIV. ties and purfuits of thofe to wliom they ^'^'^'^^^ are moft ftridlly united^ and with whom they are called to converfe. And an in- Jluence that is at firft entirely perjonal^ and where the fubjed: of it, too, is of an ob^ fcure character, may not only expand and dilate itfelf to great multitudes : but fettle, at laft, after feveral intermediate events impoffible to be traced, in flagrant and grand events^ that are of the higlieft con- cern and importance X.o whole foci eties.
Add to all this, that impreffions made on feveral different minds, at one junc- ture, may produce cffe6ls neither inteyided nor forefeen by either of the immediate agents; but, at the fame time, eflfefts that are critical^ and, in the utmoft de- gree, moment ou% and ufefiil. And all may be owing to their being intro- duced 2il proper feafons, and uniting they- influence ; and if the interpofition had failed but in one of thefe inflance^, the 'whole defign might have been rcnder'd abortive. A proper and feafonable ad- drefs to the minds of princes^ efpecially, A a 2 and
356 The DoSirine of a •
SFRM.and fuch as have the condudi of public af- XIV. fairs^ may decide \ht fate of nations, and \*^^V"v/ eftablifli liberty or jlavery. Such an in- fluence, and at a certain period too, may promote a fecure and lafting tranquility j and the want of it introduce the defola- tions and horrors of 'war : which may be fucceeded by a gradual declenfion^ and at length by the utter deflrudiion of the moft fouriJl:ing ftates and empires. — And all thefe things put together, (which may be occaiioned by the communication of Cod with the mi ?2d of man ^ exclufive of all in- fluence on the mere 7naterial v^ovld) muft conftitute a particular providence of very ivide and diffujive concern ; fince (as was at firft propofed to be fliewn) it may reach to the principal affairs of the prefent life, as well as extend itfelf to an eternal duration. To conclude : The docSlrine of the text, as it has been particularly and largely il- kiftrated in this and the foregoing dif- courfe, is an undeniable reafon for the moft folemn and conftant reverence of the Supreme Being, on whom we abfolutely depend. It teaches us, hkewife, that our only fccurity lies in his protection, and in
being
particular Providence conjidcrcd. ' -^i^y being the objefts of his gracious regard : Serm. for, other wife, by innumerable cafiialties^ XIV. againft which v/e cannot defend ourfelves ^-^^VN^ he can fruftrate all onv fchemes^ and blafl all onrpl^afures. We learn, that the pre - far at ion of the heart in man, and the an- Jwer of the tongue^ is oj the Lord -, that even the king's heart is in the hajid of the Lord, and as the rivers of water he tnrneth ity which way foever he pleafeth -, that the Lord increafeth the nations^ and defroyeth them^ he inlargeth the nations^ and fir ait- 7ieth them again -, that he doth according to his will in heaven^ and in the earthy in the feas^ and in all deep places ; in whofe hand our breath is, and whofe are all our ways* — So that in all circumftances, whether profperous or adverfe, we fliould acknow- ledge the wife appointment of the great invifible difpofer of events 5 and, confe- quently, be thankful to him for every ' injftance of profperity, and patient and humble under afflicflive vifitations. If we thus difcharge the proper duties of every ftate and condition of life, and are dili- gently imployed in the pradice of uni- verfal virtue, we may not only rejoice \vt A a 3 the
358 The Docir'nie of, &c.
Serm. the general notion of God's over-ruling
XIV. providence, but in the comfortable pro-
^^'^'y^^ Iped: of its fpecial direction and favour 5
and may each of us fay, in the fublime
and triumphant language of the prophet
Hibikk. Hah akkiik— Although the jig- tree Jhall not
u . ^l-^'^'iyjfjiJQjjj^ neither jJoall fruit be in the vines ^
the labour of the olive fl: all fail ^ and the
f elds pall yield no meat, the flock pall be
cut of from the fold, and there {hall be no
herd in the flails, [i. e. tho' there be the
utmoft dijircfs, confflon, and defolation in
nature] yet I will rejoice in the hoRD, I
will Joy in the God of ?ny Jalvation.
S EJR M.
SERMON XV.
Of the Unit y of G O D ; and the Jewish Theocracy.
Exodus XX. I, a, 3. ^nd God ffake all thefe 'words, faying: I am the Lord thy God, taho have brought thee out of the Land of Egyipt, out of the houfe of Bondage-— Thou fhah have no other Gods before Me.
HE coUeaion of facred laws,SERM^ filled the Decalogue, was ii""^^ mediately and direftly given only to the Ijraelitifi or He- brew nation. From whence it unavoid- ably follows, that the precepts therein
con-
360 Of the Unity of QO D:,
Serm. contained oblige all mankind no farther, XV. than as they belong to the primitive
^'^'^''''^ univerfal religion and duty of men ; not merely as they were divine ftatutes, (for fuch likewife were many ceremonial in- ftitutions among the 'Jews^ mutable in their nature^ and impoffible to be extended beyond their own conftitution of govern- ment) but as they can be fhewn to be fuch precife ftatiftes and ordinances of the Deity, as bind ijivariably in all cir- cumftances : And that even with refpeft to Chriftians alfo, exprefly acknowledging their divine original, they can retain no authority or force at prefent, but either as they are demonftrated in the fame light of being inviolable branches of the general Jaw of human nature and human fociety, or are particularly inculcated and re- inforced by the gofpel.
But as there can be no juft ground to doubt that this is really the cafe with re- fpeft to all thefe laws, (that fingle one excepted which enjoins the fandification of tht feventh'day fabbath) as, I fay, there can be no juft ground to doubt, but that ' ^11 the reft are eifential parts of natural I an4
and the Jenjotjh TJjeocracy. 361
and C6r//?/^« morality ; they may juftlySERM. be confidered in a more extended light, XV. than that of their being interwoven with ^-^^'^^ a particular conjlitiition adapted to con- fined and lower purpofes, and as the ever- lafting laws of the king of heaven. They were proclaimed indeed from mount *S/- nai^ with fuch cir cum fiances of pomp and terror^ as are rather a natural means to extort a political obedience, than to raife and improve a religious and moral temper ; but are addreffed to us in a way of more free and calm perfiiafion. And the author of the epiftle to the Hebrews has exprefly mentioned it, as a mark of fuperior excel- lence in the gofpel-difpenfation ; that we are not come unto the mount — that burned tLehr. xii. with JirCy nor unto blacknefs^ and dark-^ >»9>2i. nefs^ and tempeji, and the found of the trumpet of thunder, and the voice of words j which voice they that heard ^ intr eat ed that the word foould not [with that ftupendous majefty, and convulfion of nature] be fpo- ken to them any more, — Andfo terrible was the fight ^ that even Mofcs faidy I exceed- ingly fear and quake.
The
36z Of the Unity of QOD:,
Serm. The firft branch of the text is the XV. hijloriarC^ fuperfcription to the whole ten ^^^^^^^ commandments : God fpake all theje
*Words that incomprehenfibly glorious
being, who is truly and only God ; not an imaginary^ but a felf-exiftent and im- fnutabky not a nominal or topical^ but the fovereign and unherfal Deity ; whofe per- fedion is abfolute, and his dominion as extenfive as the creation itfelf 5 nay, which reaches, beyond the utmoft verge of na- ture, through-ihe immenfities of Jpace^ and over all not only the actual exiftences^ but the pojfibilities of ih.mgs.—God Jpake all thefe wordsy whofe authority none can controul; and from whom there is no appeal to a fuperior tribunal. The /;/- trinjic and iiatural excellence of the doc- trine proved it to be ^worthy of God 5 and the miraculous cloud of glory indicating fome invifible and majeftic prefence^ to- gether with the extraordinary commotion and perturbation in the courfe of nature, manifeftly difcovered his immediate inter- pofition. For if fuch wife and ufefiil pre- cepts, adapted folely for the advancement • of virtue and happinefs, might be fo glo- 2 rioyj
dfid the ^crjotjh Theocracy. 363
riotijly ^ndfolenm/y attefled by dchifve or Skpm, capricious fpirits, taking the advantage of XV. their being iwoijible^ and fuperior va ja- gacity and po^cr to mankind j it will be impoffible for the fovercign commander and difpofer of nature himfclf, whatever exigencies may occur, to re-veal his will in a preternatural way, (and with unexcep^ tionabk credentials) to his reafonable crea- tures. Which is a fuppofition quite un- worthy his infinite forefight, and wife re- gulation of all the affairs of the world, and his concern for the univerfal good.
But it is here to be obfcrved, that Mofes has only informed us in general, that Go J Jpake all thefe words ; but has given us no account by what injlriiments the precepts of the decalogue were fo awfully publiflicd to the whole congregation of IfraeL This defcd: muft therefore be fupplied from the writings of the New TeftamenJ: ; in which the law of the ten commandments is ftiled the zvord fpoke?i by angels, TheHeb.ii. 2. angels could in no pollible fenfe be faid to fpeak it, if God himfelf immediately de- clared this law ; but God by a very ufual figure, well known in all languages, might
be
364 Of tie Unity of GOD ^
SERM.be denominated and confidered as the XV. fpeaker^ if thefe angels fpoke only in his
^""^^y^^ name^ and by a commijfion and authority derived from him. This therefore muft be admitted as the true interpretation ; iince it is the only one^ that can be thought of, to reconcile thefe feeming contradic- tions. But amongft the angels^ by whofe adminiftration the law was given at mount Sinai^ it is evident to a demonftration that Chrijl is not to be included ; becaufe the author of the epiftle to the Hebrews infifts upon this, to prove that the Go/pel is a more excellent inftitution than the
Heb.ii. 3.1aw— that it was fpoken by the Lord: Which would not bear the lead face of reafon, but be a manifeft confutation of itfelf, " if the law was alfo fpoken by the " fame Lord J' As therefore, upon the principles efpoufed by all ChriJlianSy it muft be fome created angel by whom thefe words were uttered, / am Jehovah thy God 'y and as it would be extremely abfurd to fuppofe that angel ^ merely on the account of his pronouncing thefe words in the name of the great and felf- exiftent Jehovah^ to be Jehoijah Imifelf-y
it
avd the JewiJJj Theocracy. ' 365 It neceflarily follows, that the fame rd?«-SERM. firuBion^ and the fame kind of reafoning^ XV. muft in every other controverfy be weak and ificonclufive.
Immediately iifttv the hijlon an' s in- trodudlion, follows the declaration of God himfelf^ thus exprefled by the angel as an intermediate inftrument : I am the Lord [which word iignifies the fame as the eternal God, who has the ground or rea- fon of his exijience wholly in himjelf-y and who, in confequence of his exifting by an abfolute necejjity of nature, muft be independent^ iinchangeahle^ and fupreme'\ thy God^ i. e. thy protedlor and fovereign ruler. From this phrafe, we may colleft the meaning of the word God in the holy fcriptures, and that it is vaftly different from the idea which modern times have affixed to it. In our language, it iignifies the one felf-exijient being of all pojfible per-^ feBion -, but in the writings of the Old and New Teftament, it is a term merely relative. Thus we read of the God of Abraham^ the God of Ifraely the God of Gods, and the like. And thus angels and magiftrates are juftly ftiled Gods, upon the
account
7,f)6 Of the Unity of G O D '^
Serm. account of dominion communicated from XV. the moft high ; but could never htfo de- ^'^''^^'^^^ nominated according to our ufe of the word, as denoting an eternal and infinite e[fence. From whence it follows, that we cannot, upon the principles of revealed religion, argue for the fupreme divinity of any perfon, merely as he has the cha- racter or appellation of a God afcribed to him ; without admitting angels (accord- ing to the pradlice of ?nodern Rome) and kijigs and ^^rd?f5 (after the manner of P<^- gan Rome) into the lift of am Jirji and f^- equalY>€\t\t%,
I SHALL only add, that this preface, 7 am the h ORB thy God, who have brought thee out of the land of Egypt, out of the houfe of bondage — is thought, by moil: expofitors, to contain the general reafons of obedience to the divine law ; which are, xhzfelfcxijience^ unchangeable maje fly ^ and fupreme dominion of the Deity, and his gracious care 2Lndprovide7ice over mankind : I fay, over mankind^ becaufe tho* the par- ticiilar circiim fiances mentioned in the text, related only to the JewiJJj nation, yet there itre parallel inftances of grace and conde-
fcenfion.
and the Je^ljh Theocracy. 367
fcenfion, tho' not in all refpefts fo extra- Serm. ordinary^ expreffed to the i^hole race of men. XV. But notwithftanding that I have taken no- tice of this common interpretation, out of deference to the opinion of many great and learned writers, my own judgment is, that thefe prefatory words were only intended as a motive of obedience to the jirfl com* mandment immediately fubjoined. For in this view they appear to have their full force^ and in the fenfe of the connexion ftand thus — 1 am the Lord [the fiipreme^ felf-exifienty independent God, and] thy God- thou Jhalty therefore, have no other Gods be* fore me.
I NOW proceed, having faid enough
on the introductory parts, to explain the
precept itfelf ; to ihew what it is that it
forbids^ and affign, diftindly, the reafom of
the feveral branches of the prohibition.
Some who, I think, carry their notion of the Mnfaic ceconomy as 2i political fcheme much too far, have inaagined this law to be here inferted for reafim derived from the particular conliitution of government among the fews^ and therefore />^a///^r to
them
368 ^Of the Unity ofQOBy
Serm. them alone. This form of government^ XV. they fay, was a Theocracy ; or, in other
^^^^^^""^ words, God was their king-^ not as he is the king of nations y and ruleth abfolutely and uncontroulably over all empires and pnblic communities y but as he had taken upon him the exprefs charaEler^ and diicharged all the fun^io?js oi ihtK fupreme rm/ ruler. This, they fay, appears from his being iht founder of ihek policy and the compiler of their lawst He refided among them with vijible marks of royal majejiy, VLt fought their battles 9 fuhdued their enemies 3 in all matters of doubt, where inferior counfels were per- plexed, might be appealed to for advice 5 and when fubordinate courts or judges of equity were embaralTed in their refolutions, for 'X final decfion of controverlies. He punified national corruption and degene- racy, and reivarded national virtue and obedience ; the one with temporal difgrace and calamity, and the other with profpe- rity and honour : So that they had no other fovereign head of ihdv political RaiQy to whom they were obliged abfolutely to fubmit, and from whom there was no
appeal.
dnd the JenjoiJJo Theocracy. ^6q
appeal. It is therefore fuppofed, that the Serm. precept mentioned in the text is to be con- ^ ^• fidered in the fame light, as if an edi5i or ''■*'^^^'"'**^ law was pnbliflied, in other countries, pro- hibiting high treafon againfl the perfon and facred majefty of the king ; and which, by fetting up an cppofite power, and ac- knowledging 2i foreign jurifdidion, muft of confequence difgrace^ and tend to juhvert the eftablifhed frame of government.
Hence it is, that when the adverfaries of revealed religion exclaim againft the in- juftice of punifliing idolatry with death by the law of Mofes^ (as it is merely a fpecu- lative error, and does not interfere with the fecurity and order of civil focieties) when this difficulty, I fay, i;^ urged, the advo- cates for revelation have almoft univerfally had recourfe to a theocratical form of go- vernment fettled in the antient Jewip na- tion, for the rational folution of it. And they might think themfelves, perhaps, to proceed uvon fur er principles, if they had any (not merely a religions ^ JDUt 2) judicial and civil law, forbidding the crime con- demned 5 which, upon the general perfua- fion of a Theocracy^ would naturally lead'
Vol. III. B b them
570 Of the Unity of GOB '^
Serm. them to interpret xhtjirjl command?7tent , in
XV. the manner that I have above defcribed. ^■^^v^^ But this interpretation is by no means natural 5 becaufe there is nothing either in the frecept itfelf, or in the reafon affigned for it, that reftrains it to this limited and partial meaning. And where rules of prac- tice are not confined by the terms in which they are expreffed, nor by the reafon of the thing, nor by zny concomita?2t circumftances, they ought, according to all rules of right and fair conftrudtion, to be taken in the
moft extenfive and univerfal fenfe. We
may proceed one ftep farther, and, I think, fafely venture to affert, that to underftand this precept, only as a political law given to the Jews^ is contrary to all appearances of probability, and to the foundation on which it is declared to ftand, in the words immediately preceeding— Tfo« Jhalt have no other Gods before me -, ^* becaufe I am ** 'thy n-u// governor, and it would there- '* fore be treafon againft my perfon, and *' the dignity and rights of vay political do- " minion \* This, I fay, is intirely diffe- rent in the general fcope of the reafon ing, and with refpecft to all the ideqs contained
in
mid the Jewl/h Xheocracy. 571
In it, from — " 1 af7t the Lord, the eter- Serm. '' nal felf-exijlent Lord, and thy God-;' XV. Thou JJjalty therefore, have no other Gods be- ^'VNJ fore me. For tlie latter, which is the true ftate of the cafe, plainly reprefents it as a rule oiuniverfal equity and obligation, and not as a national 2Xidi peculiar law \ "it was *' plainly intended not barely to delcribe " the fupreme Deity -dSaBually their God and king, by virtue of his having af- fumed a teniporary rule, to ferve parti- cular purpofes ; but as one who had a natural authority, and was inverted with the fovereign command, in confequence of his original independent e^ijlence^ and " immutable dominion over all mankind^ " and the whole rational creation T
How far the notion of a Theocracy^ or of God's being the civil head of the Jews^ is difcoverable from the hiftory given of that people, and of their conftitution and laws, I {hall not now take upon me to de- termine : and to inquire minutely into it would be too long a digreffion. The fum of the argument, if any are inclined to confider it thoroughly, may be reduced to thefe two plain qiieftions — — r Whether B b 2 the
372 Of the Unity of GOD-,
Serm. the true and felf-exiftent God's having XV. fetded the order of their government, given
^■^^^^^^ them a wife body of lav^s, protected and faved them from their enemies, and mi- raculoufly condudted their affairs, " 72e^ ** cejjarily conftitutes any fuch particular *' relation^ and bond of union ^ as is here
" fuppofed ? '* Or whether he may
not, notwithftanding, be juftly reprefented in this light only, 'viz. " as the univerfal " governor of mankind, exercifing a/j^r- ** ticular providence over this felefted and " highly-favoured nation ? " That he was their ruler ^ is undeniable ; but whether he was fo in a way that ought to be, and muji be dijlinguijlded from his fupreme and un- bounded rule over all ( " in vAiic^ particu-^ '' lar providences of every kind, however ^', majejiic and extraordinary^ and whether " they relate to the affairs oi civil JbcietieSy *' or oi particular per fans y may be fairly in- *' eluded,'*) this is the grand queftion to be decided. For if all thefe things may fall within the idea of God's univerfal govern- 7nenty 2i'^: parts of it, which his infinite all- comprehending mind faw to be neceffary for
the
and the Je^i/h Tfjeocracy. j^j
the regular and wife adminiflration of the Serm. whole y and if fuch parts are ultimately de- XV. figned to promote, not an abfiracled^ but ^'^V^ V^^ general ^ooA^ which is too plain to be denied or difputed; iht proof s of the Theo- cracy in the antient Hebrew nation muft appear obfcure at Icaft, if not to be in a great meafure invalidated.
My defign, in this argument, was to fet the hr A /acred and moft important precept of the decalogue in its true light ; and to give it its juft latitude, as an univerfal law of true religion and morality. And if I continue the reflexions a little longer, it is only for the fake of putting things on their right foundation, that revealed religion may be defended not on dark and imaginary, but on clear and folid principles. I there- fore add, that fuppofing the theocratical form of government among the "Jews to be a point inconteftable, it feems fcarce ca- pable of affording a full and fatisfaftory an- fwer to the objedion, raifed againft the Hebrew law, for devoting idolaters to death. For when the people of IJraely fond of no- velty, and of imitating the cuftoms of other nations, were ftubbornly and inflexibly B b 3 refolved,
Oj the Vntty of GOD;
refolved, notwithftanding all the remon- ftrances of the prophet Samuel to the con- t ary, to have a vifible and mortal King; God upon this occafion declared, that they had rejeBed\i\m^ that he JJjould not iSam.viii. reign over them. And as his former poli^ tical reign is founded on a fuppofed com-- pa5l between the almighty fovereign and his people, that original compaEl being now folemnly renounced on the part oi the people, ^' there muft of courfe be a difjolution, or *' end, of the Theocracy J' And yet ido- latry was ftill deemed a capital offence, and pimijhed as fuch ; and the punifliment it- lelf was, without doubt, defign'd to be continued, as long as the mojaic conftitu- tion and body of laws continued authori- tative and in force.
We mufl therefore, I think, feek for fome other principle, by the help of which to explain and refolve this difficulty. A political principle I allow it muft be, fince mere conjcience and religious error are not the proper fubjedts of civil laws. And I know of no other that can be fubftituted in the room of that which I have now re- jeded, as too uncertain and weakly fup-
ported 3
and the Jeuoijh Theocracy. 5^5
ported, but this, " that idolatry w^as pu- Serm. *' niflied as high-trea/bn againll: iho, Jiatey XV. ^^ and not again ft the perfon and majefty ^-''V^^ '' of the king of tlie Jeu^sr I fliali en- deavour, in a few words, to explain my meaning more diftindly. Whatever de- feats, fo far as it prevails, the ultimate end^ and diredtly fub verts iki^ fundamental prin- ciples of any particular form of govern- ment, muft be, in the nature of things (if the end be good^ and the government rightly conjlituted) a capital offence. Such kind of offences^ therefore, differ in their nature, according to the variety of the ci-^ vil conjlitutions^ received and eftablifhed in different nations. What is treafon un- der a kingly government is not y& in a com- monwealth ; that being treafonable practice only in each of thefe particular focieties, which undermines the balls on which they ftand, and interferes with their cjjential frame. — As, therefore, the end for which the civil conftitiition of the feivs was formed, viz, to prevent their being over- run with idolatry (which, as it prevailed among the neighbouring nations, corrupted their internal fenfe of the difference of
B b 4 good
376 Of the Unity of GOD:,
Serm. good and evil, and bani(hed humanity and XV. decency, and many the moft confiderable ^^^"^'^'^ and important of the Jocial virtues \ by introducing {hameful impurities^ and hu- man Jacrtfices quite deteftable to nature) as the end, I fay, for which the civil conjli- tuiion of the Jews was form'd, appears when thus explained, and abftradled from all confiderations merely religious^ to be moil ivife and gracious in itfelf 3 and as the judicial laws, in that fcheme of go- vernment, were admirably adapted tofub^ ferve and advance this wife and gracious end ; it neceffarily follows, that idolatry y which would have frujirdted the whole defign of the conltitution, and have entire- ly dijjolved and dejiroyed it, muft upon the Jdme reafons, that are allowed to be jujl in all other polity, have deferved capital punifhment. And this, I think, will ef- fedually vindicate its being treated with fuch feverity in the Jewijh ftate ; but not excufe the like rigour exercifed againfl: it in any other, where it is merely an error oi Jpeculation j and the offender, by not difturbing the external peace of fociety, renders himfelf accountable to God alone.
I now
and the Jewijh Theocracy. 377
I now proceed, having obviated a miftake Serm. which would reprefent the firft command- XV. ment, in the manner in which it was de-^'""^'^**''^ liver'd to the Jews^ as a political^ and not in the light of a tnoral^ law (the reafom of which, as propofed by their own law- giver, extend to all nations) to fpecify, particularly, what are the crimes which it diredly forbids : And under this head I fhall have no need to enlarge much, be- c^ufe that the things enumerated are really forbidden, and the reafons of the prohibi- tion like wife, will be eafily perceived. And,
In the first place, it is moft certain- ly forbidden by this eternal law of reafon and natural religion, folemnly declared to the Ifraelites frorn mount Sinai, to ac- knowledge any other fupreme and felf m- Jient God befides Jehovah ; fo as to con^ front his authority, and fet up a competi^ tor, or rival Deity, to conteft wuth hirai the fovereignty over the univerfe.
The ground of this prohibition is — / am the LORD — who have the reafon of my exiftence wholly within myfelf, and
am
378 Of the Unity of GOD '^
Serm. am indebted for it to no external or fupe^ XV. rior principle. It (hould feem therefore,
^"^^V^^ as the felf-exijience of the Deity is the chief foundation of the firft commandment, that his unity might be neceflarily inferred from the idea of felf-exijlence : And accordingly this has been attempted by a great and moft celebrated writer ^. But as the argument is too abjlrufe for common apprehenfions, however weighty and conclufwe in itfelf, I Ihall endeavour to eftablifh this fundamen- tal principle of all religion, in a clearer and more intelligible method. — I only beg leave to premife, that the point now to be proved is not, " that there is one Gody*' which in truth is proving no more, '' than " that there is a God-/* but another very different propofition, viz. " that there is ^' but one^ or that there is no more than ^^ one ; '* for which, as it is a negative propofition, it is not reafonable to expeft demonfiration. Of the exijience of one God we are certain -, and it lies entirely upon thofe, who are not fatisfied with this, to
* Dr. 5. Clarke in his demonfiration of the being and attributes of God.
offer
and the yewl/h Theocracy. 379
offer fome direB and pofitive arguments to Serm. convince us that there is^ and miiji be, a XV. plurality of Gods. If, in the prefent cafe, ^•-'''VNJ we are not able to demon/irate^ there may- be no want of the great eft evidence that the nature of the thing will admit of; but only an impojjibility of our attaining to a particular kind of evidence, which is not at all necejjary. For there may be heights of probability, or degrees of what is called moral certainty, equally perfwafive, fo as to remove all rational ground of doubt, and juftly of equal influence in regulating the fchemes and condudl of human life, as the firiBeft demonflrations of truth. And this, I apprehend, will fully appear from the particular inflance now before us, when the following things are briefly ftated and confidered.
First, that one caufe, equal to the production and maintenance of the prefent frame of things, is as much, in general, as IS necejjary to be fuppofed, and then.^fore us much as ought to be fuppofed : So that it is perverfenefs, and a ridiculous excefs of fcepticifm^ to perplex itfelf, and be imper- tinently
380 Of theUmty of QOT> :^
SE'RM.tinently curious about any thing beyond XV. this.
^"'"^'^^^ Secondly, as there are evidences oione Deity, which unconteftably prove his exi- flence, we may reafonably infer from hence, that if there was another^ there would be convincing proofs of his being like wife ; if more than two, further evi-- dence of this additional plurality. We might juftly exped:, as the knowledge of all would be equally ufeful with the know- ledge oi any Jingle one^ " that there fhould *' be exprefs and undeniable traces of a *' multiplicity of Gods, if fuch there ac- *^ tually were-, and fuch too as would point *' out xh^ precife number of thefe firft ef- *^ ficient Deities — as clearly^ as the exi- *' flence of a God is in general demon- *^ ftrated." — Otherwife, the world could fcarce be fuppofed to be the produdion of wife artificers -, becaufe it muft be grofsly defective in one grand defgn of wifdom, the directing reafonable creatures to the origin of things, to the true caufes and au- thors of their being. — But nothing like this appears in the whole vifble conftitution of 2 nature .
and the Je^joijh Theocracy. 381
nature ; and therefore the mere fuppofition Serm, of 2i plurality of Gods muft be quite "wild XV. and extravagant. But further, '^OTV,
Thirdly, if there be more fir ft caufes than one^ they are either equal in per- feftions of nature, or unequal. If unequal^ there muft be fome Juperior in wifdom and power to the reji ; which would fu- perfede the neceffity and all the ttfes of their exiftence. Or if, notwithftanding, they are all allowed to have aBed^ there muft be a vijible difparity^ with refpedl to juftnefs of defign and curiofity and fkill of workmanpip, in the feveral parts of the wonderful fabrick of the univerfe. But of this there is not the leaft difcove- ry ; the whole being compleatly exquifite^ and marvellous both in its contrivance and compofition. And, on the other hand, if the firft effed:ing caufes be imagined to be ahjolutely equals the fcheme of poly^ theifm will be altogether as abfurd and ir- rational; " becaufe the fuppofition oi 072e *' Deity is fully fufficicnt to account for *' all the appearances of nature^ and the ^' 'Z£j&/d' adminiftratici"; oi providence*'
For
382 Of the Unity of QOD^
Serm. For one being neceflarily exifting, of' XV. immutable excellence, and poffeffed of ^^'^"^'^'^^ infinite wifdom, power, and goodnefs (which is the univerfal idea of the fu- preme Deity) is as capable of making the prefent and all pojjible worlds, and of governing the world to the utmoft per- fedlion of natural or moral government, as two^ threCy or a thoufand fuch beings can be fuppofed to be. Infinite wifdom and power, which are fuppofed to refide in the one creator and monarch of the univerfe, cannot be increafed -, nor, con- fequentiy, can the effeBs of them be ren- dered in the lea/l degree more compleat and admirable : And this demonftrates to us, beyond all contradiftion , that *' there can be no pojjible ground on " which to imagine, that there is more *' than one j " And whatever there is no ground in reafon to fuppofe, nor any me- dium in fiature to prove (if it ought not to be ranked among things abfolutely im- pofiible) it rrmft however be 7nadnefs to ajfert. For how can any man contend for, or even introduce that as a point of
con* I
and the Je^ijh Theocracy. 385
controverfy^ " which he neither /j^i, nor Serm. " can havCy any foundation for efpou- XV. " fing, nor the leaft plaufible colour of' " reafon to fupport ? '' — Jll nature is ^- gainfi him, as well as the abJlraB reafon of the thing itfelf; becaufe there is no- thing to be feen, in the external world, but unity of defign and harmony of opera* tion. So that this precept of the deca- logue, thou Jhalt have no other fupreme and felf-exiftent Gods before me^ muft of neceflity reft upon a fteady and immu- table bafis ; " becaufe all the appearances " of nature are for it, and there is no " pofjibility of forming a rational objedti- *^ on againfl it."
Suffer me, however, before I difmifs this topic, to make a fliort remark or two
upon the Manichean opinion, that there
are two infijiite^ eternal^ independent prin- ciples, the one abfolutely ^W, the other a malicious and evil principle ; who arc the. diftindl and oppofite Authors of the good and evil that appear in the univerfe. — As to this I would obferve, in the frji place, that it may be rightly eftimated as
a fcheme
384 Of tie Unity of QOT>y
Serm. a fcheme of Atheifm -, becaafe if there be
XV, not 2l jingle invariable plan and order main-
^^'"^^^^tained, in the difpofition and government
efpecially of the moral world, it mujft a-
mount to the lame upon the whole, in
its religious and practical confequences, as
the titter non-exijlence of Deity. Se^
condlyy that if the origin of evil can be reafonably and clearly accounted for, up- on admitting but ojte firji principle of being fupremely good^ the Manichee caii have no poffible foundation, in the nature of things, for fetting up his evil Deity ; becaufe, upon this ftate of the cafe, it is altogether unneceffary, and of courfe a meer romantic and arbitrary fancy.—— And, thirdly^ that the confequence of ad- mitting two repugnant principles, equal in fkill and operation, muft be this unavoid- ably, that nofmgle exijlence^ that neither good nor evil could be produced but by mutual confent^ becaufe the force oppofmg every fuch effefl: would be always ade- quate to the producing power ; and muft therefore of neceflity fruflrate the event.
And
and the Je^vi/h Theocracy, 385
And wd? agreement could doiibtlefs be fra* Serm. med between beings of Inch contrary dif- XV. pofitions, and fo irreconcileably averje to ^''''^^'^^ each other, but upon this fingle preli- minary ground, that the proportions of good and evil, throughout the whole uni- verfe, (hould be for ever and exaetly e- quaL But there is no mark of fuch an abfolute equality, fo far as the world is fubjed: to our obfervation ; on the contra^ ry, every where, either the good or the
evil vifibly preponderates. 1 lliall only
add, * that equal miyttures and degrees of
* good and evil are, upon the whole,
* 7ieither good nor evil 3 and therefore it
* is fcarce conceivable how, upon this bafis ^ (which is yet the only one) two beings ' ftrongly concerned for the fuperior pre-
* valency of one of thefe above the other
* (hould ever agree J We have the utmofl reafon therefore, notwithilanding all the objedlions that have hitherto appeared, to acquiefce, without any helitatioHj in this important article of the Jewijh, the Cbri-
Jlian^ and indeed of «^/z/r^/ religion, that the Lord our God is one Lord. But, Vol. III. C c Se-
of the Umty of GOD '^
Secondly, the text forbids not only our acknowledging the exiftence of a na- tujx co-ordinate to that of the felf-exiflent Jehovah y the only original caufe and ab- folute ruler of the univerfe ; but alfo the allowing the charadler of an inferior Go^^ to any being, without an exprefs warra?it and authority from him. An inferior Gody however differing from our prefent forms of fpeech, is fcripfiire language; and this expreffion muft be introduced, when we are explaining not modern creeds, but fcripture principles. Angeh are ftiled Godi in the old teflament, and therefore, I prefume, jufily fo denomina- ted ; and yet v/e muft all admit, that^ they were only fubordijiate Gods. But as the fupreme Deity alone knows to what crtitedfpirit that title properly belongs ; and as we cannot be certain that any i?i" feri or or mediatory Deity, will, in his in- terceffion for us, be acceptable to him, without a particular and determinate re- velation ; every fuch mediatorial Deity muH: of confequence be an idol, a crea- ture oi fancy ^cndi fuper flit ion ^ that has 7io exijlence in the ejlablijixd fcheme and co7i- 2 Jlitution
and the Jc^jotjh Theocracy. 387
fiitiition of the moral world, if he be not Serm,
fo denominated and dired:ly charadteris'd -^^•
by the God of Gods,
But it will perhaps be asked, if other beings, befides the eternal and immutable Deity, may be juflly diftinguifhed by the appellation of Cods^ how it can be con- fiftently made a principle of revealed re- ligion that there is but one God? To which I anfwer, " that the phrafes the " cne^ or the on!)\ God have exaffly the " fame precife meaning in fcripture, as " the chiefs or fupreme^ God." This may be illuftrated, beyond all reafonable exception, by other parallel paffiges. For as when it is faid, that God 07ih is holy^ tho' Ajtgels alfo are denominated hol)\ the fenfe muft be, that he alone is abfolutely, and unchangeably holy ; as it is affirmed, that God is tlie only potentate^ becaufe he is the original^ independent^ and fupreme potentate; that he is the only Saviour y tho' that title is attributed to others like- wife, becaufe they are hnt fiibordinate Sa- viours ; and that there is none good but ONE, that is God, tho' we read both of good meuy and gooafpii-its, of an higher C c 2 order ;
388 Of the Unity of GOB '^
Sk RM. order : In exadly the fame way and idiom XV. of fpeech is he declared to be the only
^''^^'^T^ Go J, becaufe he alone is the mojl high and neceffarily exijient God, and all others are fubjedt to him, and depend upon him, both for their being and authority.
In the last place, the command in the text forbids our afcribing fiipreme di- vine honours to any but the one true God of the Univerfe, or inferior religious ho- nours to a mediatory being, without his exprefs dired:ion and command. And this alfo is evident from the reafon of the thing. For as with refpedl to invifMe fpiritSy we can never be certain, where we have no extraordinary revelation to direfl: us, either that they are acquainted with our petitions ^ or that their intercef- fion will be available -, or that God will approve of our i^nploring it ; all fuch pre- tended offices of devotion (which are mul- tiplied to an extravagant degree in the i?^/;;i/6 church) muft be abjurd ^LnAfu- perftitious. But to pay thefe honours to a mediator, whom the fovereign deity hath appointed to receive them, cannot be in the leaft irrational -^ becaufe they ulti- mately
and the Jewtjh Theocracy. 589
mately terminate in the acknowledgment Skrm. oi his own fupremacy. And this can be XV. no diminution of that praife and glory '-^V^^ which eflentially belong to him alojie ; becaufe it would be blafphemy and infiilt to the majefty of heaven and earth, to of- fer him the homage that is due to a medi- ator commiffioned and authorifed by him- felf, or indeed any homage, but what is fit to be received by the mediator*s God^ and the independent lord of the whole creation.
C c ^ S E R M.
S E R M O N XVI.
On the Seventh Command- ment.
Exodus XX. 14. Thou Jljalt not commit Adultery.
^^pEXT to the definitive f^n-SERM, ^^[ "■^^■'^ tence and exprefs command XVI. ^..^-..i^ of God, iffued forth with ter- ^y^f"^ rible pomp and circumftances of majefty, againft ??iurder^ moft naturally and aptly follows the fe- vere prohibition of another crime, which, with refpedl to its own intrinfick malig- nity, approaches the neareft to it ; as an outrage committed againft /iaV/j, a dif- folution of the tender eji and moft endear^
C c 4 ing
39^ O;/ the Seventh Commandment.
Serm. hg tieSy and a violation oi common right i
XVI. which, in its confequences, may prove
^^'■''^^'^^^equallyj^^/j/; and is, fometimes, much
more firongly and deeply refented by the
injured perfon himfelf, and an incurable
wound given to his peace of mind, as well
as to the honour of families.
It v^ere indeed greatly to be wiflied, that there was no occafion for ever men- tioning fuch rnoft degenerate crimes, as thofe oi murder and adultery^ which are utterly unbecoming that ftricS profeffion of inward goodnefs, and untainted purity of thought and affection, which we make as Chrijlians 3 and fix indelible charadters of reproach and fhame upon us, confi- der'd, merely as 7nen. And it is fomewhat aftonifhing, and out of the plain prefcribed courfe and order of rational nature, it is a refled:ion calculated to infpire both grief and horror -, " that there are words in all " languages to exprefs fach vile enormi- ^^ ties." If this was not the cafe, and they were inpraBice unknown, it might perhaps be expedient to give no intima- tion concerning them -, and there might t>e danger, in pointing out to the evil-
rriinded
On the Seventh Co?nmandment. ^593
minded and licentioufly-difpofed, in v/hat Si: i?m. new inftances of excefs and diflblute living XVI. they might corrupt themfelves, and gra- '"'^^^^^^ tify infatiate paffion. But alas ! the fcene of guilt is too notorious and widely ex- tended, to admit of our ever deliberating on fuch referred and cautious meafures as thefe. There is no poffibility, by our fi- lence, to 'veil many fcandalous and fatal perverlions of human nature, w^hich a wife and good man would chufe, if it de- pended on him, fliould he buried in eter- nal darknefs. *' For men defcending " from their rank in the creation, dif- *^ gracing their reafon, giving up the " reins to appetite, and allowing them- *^ felves an unbounded fcope in fenfiiality\ ^' make their difoi'ders and impurities " publickly known ; while honour, "air- ** tue, ajid piety mourn, and look on ** with concern ; and ingenuous mode fly ^' bluflies, thro' its confufion." And even in nations profeffing Cbrijlianity, the moft fpiritual and fublime inftitution of religion that ever the world was ac- quainted with, the vice, of which I am now more particularly treating, does not
feem
394 ^^^ f^^^ Seventh Commandment. SERM.feem to be lefs^ I rather fear it is much XVL more, frequent than in many Heathen ^^'^^^^ countries ^ in this refpecft at leaft, unjuftly fliled barbarous, or their accufers polite -, who too often abufe their greater light, and pretended improvements in know- ledge, to undermine the mofl important truths, and confound all moral differen- ces.
And, now, when fuch an extreme corruption in the moral condud: of man- kind appears, not as fomething before unheard of, and in a manner mortftrous, in one fingle example, but in various in- flances; which render the general idea and ipeculation of this vice more fami- liar, and iefs horrible, and naturally lead Ds to apprehend, tliat the contagion may Ipread, and become more general : Iii this cafe, our filence will be highly cri- ininaL It is deferting our poft as the friends and loyal fubjeits of God, confe- derates with 7iature, and profeffed advo- cates for the caufe of virtue ; and tamely fubmitting to the incroachments of the u- niverfal enemy. And I will take the li- berty to add, that one reafon, why adul- tery.
Qn the Sevejith Comma77clment. 395 fery, and murder too, have been fo fre-SERM. quent among us, may poffibly be (fliould XVI. I fay probably is,, there would be no pre- ^-^^^^^ fumption in it) that they have been fo feldom made the fubjeBs of particular difcourfes. — Vices, lefs common, fhould not, v^ithout doubt, be a general topick of difcourfe ; but they ought, moft cer- tainly, to be fometimes introduced ; and that not only curforily (which, we find by experience, has feldom a good effedl) but as dijiinB arguments of themfelves. For who knows how many things may be fuggefted fuited to a particular cafe, how many things framed, and as it were adapted on purpofe, to flrike the mind of the hearer, which never occurred to his own thoughts? Who knows not, that the bulk of mankind conceive and judge, abhor and approve, rejed: and choofe, upon general ideas, and inilind:s of nature, without being able to affign particularly feveral very weighty reafons, which, if known, might ftrongly influ- ence their condud: ? I beg leave there- fore to extend the remark, and declare my opinion more generally, that one prin- cipal
396 On the Seventh Commandment.
SERM.cipal reafon why preaching is fo unfuc-
XVI. cefsful in convincing and reforming fin-
^^^^'^*^ners (which was our blelTed Saviour^s
chief aim, and, as he himfelf fays, the
ultimate defign of his miffion ; who came
not to call the righteous^ but Jinners^ to
repentance) one chief reafon of this is,
that our difcourfes are mofh commonly
directed, not to particular offenders, but
to all the vicious hidifcriminately. So
that the adulterer finds nothing in them
that touches his own condition more than
it does that oixh^flajiderer^ a criminal of
quite another denomination and charac-
ter; and therefore applies the whole to
ihofe^ whom, by an arbitrary inward itYi-
tence, he has pronounced to be guilty,
and not to himfelf^ whom he has been
long labouring to excufe, and reprefent
as innocent. — I fhall now proceed to offer,
briefly, fome arguments, which will de^
monflrate the peculiar iniquity -and vilw
lainy of the crime forbidden in the textt;
after which, I fhall confider what muft
be included within the juft and natural
fcope of it, either by likenefs and corre-
fpondenoy of reafoning, or by jufl and un-
I deniable
On the Seventh Commandment. 397 deniable inference. Mankind are gene- Serm* rally agreed in affigning to the adulterer XVI. a large fhare of guilt ; in exprefling that '""'^V^**'' refentment againfl him, and loading him with that difgrace and infamy, which be- long to the moft corrupt and profligate charadlers : Upon which account, I need not enter fo minutely into this part of the argument, as if my prefent bufinefs was to convince the underflanding ; but only to fuggefl fuch hints, as will be fufficient to keep alive and improve an inward hor- ror already excited, to revive refexion^ which bad habits may have, in a great meafure, fupprefled, and fortify the re- folution of the innocent.
To begin with the malignity of the crime itfelf, which is exprefsly prohibited in the text, and by the whole tenour of revelation ; " which was a capital offence, *' under the mofaic ceconomy^ and has " been adjudged worthy of death ^ by the " laws of many other nations."
It is, in the first place, a violation of the moft facred and important bond in all fociety -, upon which the happinefs of mankind, their moft refned and elegant
plea-
398 On the Seventh Commandme?2t.
Serm. pleafares, and their fureft relief i^om care XVI. and anxiety (all confined within the
^^'^'"^^^ bounds of ijinocence and jlriEi honour) more immediately and neceffarily depend, than on any o\htv piiblick ^ndfocial obli- gation — without which, the rational and 7noral human fpecies could be retained within no rules of order becoming their nature, no dece72cy ; but mufl range wild and uncontrouPd like inferior creatures, whom they were born, not to imitate in unregulated infiinB^ but, to ex cell and command — without which, a variable, unftable, roving appetite would foon gain the tranfcendency above reafon, and in- troduce confufion every where — and which was, therefore, rendered holy and honourable by a particular fandlion of the univerfal creator, who forefaw all the probabilities of things ; as it had been, originally^ declared inviolable in the con- ftitution of nature itfelf ; and has been proclaimed fince, and tranfmitted down from age to age, as an immutable law, by the conilant and wonderful equality main- tained in the number of the different J'exes^ allowing only for probable decrcafes^
to
On the Seventh Commanch?ient. 399 to which one of them is pcirticularly^J/^-SERM. jeB^in the courfe of human affairs. XVI.
Again, the flime crime that thus op- ^^'^^^'^^^^ pofes the jirfl diBate of nature, defies the jirjl inftitutioji of almighty God, and the eftabhfhed rules of all wife focieties, is alfo an injury to our neighbour in thoje rights^ of which he is mod jealous, and in one of the moft valuable branches of his property; frequently more dear to him, and more tenderly cherifh'd, tlian eafe^ plenty^ honour^ and even life itfelf. " The adulterer, therefore, may be the " inftrument of much more exquifite and " lajiiiig mifery to the perfon whom he " injures, than It is poffible, in many ** inftances, even for the murderer to oc- * ' cafion." Where the affcdion on the fide of the party injured, has been fincere and ardent, he infixes a 'wound that preys up- on the inward conjlitution of the mind, and renders it habitually dejedled and in- confolable, by alienating the love and tcn- dernefs of the 'violated objecSl from the per- fon that drjej-ves, and has the only claim to it, and places the chief part of his prefent and temporary felicity in it j who not only
fmarts.
40 o On the Seventh Commandment. Serm. fmarts, and is deeply afflid:ed, thro' a XVI. fenfe of his own fufFerings, but for the ^ projiitution and infamy of perverted inno- cence, thQfofte?ier of all his inquietudes. So that the vice, which I am now arguing againft, difclaims, and utterly renounces, all humanity as well 2iS>juJiice ; it cares not with what keen and inexpreffible anxie- ties it racks the heart of one who never offended him j and therefore muft be ranked amongft the moft deteftable ex- ceffes of inordinate defire, and worfe than brutip intemperance.
But the hurt oi adultery^ tho' exceed- ingly great in the view already given of it, is not to be circumfcribed and con- fined within fuch 7iarrow bounds as thefe. For it renders the legitimacy of children fiifpeBed^ and hinders their regular and iuft education 5 it fows the feeds of impla- cable animofity and diflention between families ; and fcarce from any crime have refulted more direful and tragical eifeds, to focieties in geiieral^ as well as to indi^ viduals.
And now, upon the whole, we may juftly conclude, that a fin of fuch un- common
On the Seventh Commandment. 401
common turpitude, where the i7iiqu{ty^ Sv.ru. the treachery^ the viokjice are marked out XVI. in fuch glaring colours, and the pcrnici- ^'^^'^^^ ous effects of which are fo eafy to be dif- cerned, can hardly be unknown to any man, who has the internal faculties of a tnariy and makes the leaft ufe of his rea*- Jon. Ignorajice^ therefore, can no more excuje it than it can murder^ oppreffion^ rapine^ or any other the moft foul and attrocious crimes ; nor can art "varnijh over and difguife its deformity. And from hence it follows, that every refohed offender of this kind muft be prefwnptu- oujly "wicked^ and the complexion of his mind thoroughly depraved. His concern for the univerfal rights of mankind is quite abforb'd, and fwallow'd up, by his felf -complacency ^ and immoderate purfuit of private gratification -, Ynsjocial a ff'e ca- tions are wantonly facrificed to animal de^ fire : And tlierefore, if he ftill retains any idea of religion, any convidion (tho' de- rived from the light of nature only) of a fupreme authority apd jnoral rule over the creation, he may be equally fure, that his irregular difpofitions and diforderly . Vol. III. D d conduft
40 a On the Seventh Commandment. Serm. condu(5l are highly difpleafaig to God, as XVI. that God himfelf exifts -, and that, perfift- ^^^ tng in his tranfgreffion, he muft be con- demned with ignominy y and doomed to undergo fome terrible and exemplary pu- nifliment, as infallibly, as there is ground to expeft a future judg77ient of mankind. To ff are fuch a criminal as this would be direftly thwarting juftice, and encou- raging the triumphs of vice. — Which is a confideration of fuch vaft moment, that, if it was effedlually impreifed upon the mind, it would either wholly reftrain us from the pradtice of fo palpable an im- morality ', or put us immediately upon collecting our utmoft ftrength, to break the guilty fnare into which we are un- happily fallen ; leaft, otherwife, we find ourfelves more and more, and in the end inextricably y intangled by it, to the ever- lafting ruin of all our profpeds and hopes of happinefs. —
To all which let me add, that the ilime righteous fentence which reafon, the firft, the eternal, law of God to man, pronounces againft adultery ^ Chrijlianity exprefsly confirms. By its fixed and un- I alterable
.V. Ii
21.
On the Seventh Commandment. 40 j alterable conftitution, it devotes the oF-Serm. fender to the miferies of the life to come, XVI, and to eternal death. Thus we are af- ^''''^^^^'^*^ fured, that — Whoremongers and yldutte- rers God will judge ; and that //^^Hcbr.xiii. works of the fejh are manifejl^ which
are adultery^ 6cc. which they that
do JJ:all not inherit the kingdom of God,^^^- So that for a Chrifian to be an adulterer mufl be, upon his own principles, (even tho* he has learned from the weak, the interejled, or the fenfual prophane, to vi- lify the inflexible dictates and decrees of nature) it muft be, I fay, up.on his own principles, as irrecoverably to mifs of falvation, as if he was a robber, or a mur^ derer : And if he has any juft ground to hope for the eternal favour of God, ac- cording to the ftated terms of the Gofpel, nofinner can poffibly be excluded from it. How fuch perfons therefore, with all their prejudices, can be free from conti- nual terror, and bear up under their un- avoidable refleftions and confcioufnefs of guilt, is extremely furprizing ; and plain- ly demonftrates to us, what \\XX.tv Jlupidity^ and inattention even to its ow^n true in- Dd 2 tereft.
404 On tloe Scve?nh Commandment. SERM.tereft, 'vice is capable of introducing and XVI. eftablifhing in the mind. — Every one who '^^^^has conlidered the nature of this fubjefl:, will foon perceive that I have been cramped and limited in my reafonings upon it 5 and that the arguments propofed might have been more minutely urged, and others produced^ if this extreme in the condudl of mankind did not require to be treated with peculiar delicacy, I know, that, in what I have already offered, I have been unexceptionably decent ; and fo much as this was abfolutely neceffary to be faid, to prevent young perfons, efpecially, from being hurried on, by a blind impetuous appetite, to fo fcandalous a pitch of in- juftice and impurity. And I only hope fof their own fakes, being myfelf entirely difinterejied^ that it will have fuch an ef- fedl upon the condudt oi xhtiv future life, as the i?nportance of the argument de- ferves.
It is neceffary for me to obferve far- ther, that our bleffed Saviour has extend- ed the precept of the text beyond the com- * miffion of aBual adultery ; and that upon moft clear and unexceptionable principles
of
On the Serjernh Conima7rdme7it. 405 of reason. For an adulterous habit of Serm. mind, an inclination cherifhed, an inten- XVI. tion deliberately formed, to commit this ^^^'^^'^^ crime, can, in a 7noral eftimate, fall but little, if any thing at all fhort, of the real perpetration of it. In all immorali- ties whatfoever, the principal guilt does not lie in the a6l itfelf, but in the temper and difpojttion of the mind. " Tht fa5i " may poflibly be innocent, where the " rejolving upon it never can.'' If a man had determined within himfelf to fteal^ but was difappointed by fome unforefeen accident^ his defigns of injuftice flill fub- lifting ; 'tis impoffible for him, in reafon and equity^ to acquit himfelf of the guilt of theft. And in the prefent cafe, the rational and juft determination is, and mufl: be, the/<^A^^. Nay, a fcheme of z- dultery cooly weighed and approved of^, tho* not executed, may be more criminal, and argue a more inveterate and dangerous ftate of depravity^ with refpecfl to the wicked projeBor, than the offence itfelf (abfolutely inexcufable as it is in all cir- cumftances) when not premeditated, but occafioned by fudden and unexpe(fled D d 3 tempta-
4o6 On the Se^venth Commandments Serm. temptations. Which fhews us undeni- XVI, ably the eminent njoifdom^ and the vaft ^"'^''^'^^^ importance^ of this part of Chriji's, doc- trine, efpecially when it is appHed to all parallel cafes ; that whofoever looketh on a woman, to liijl after her, hath com?nitted Mat* V. adultery with her already in his heart.
This. rule oi chajlity is grounded upon the general reafon, *' that where a7iy of- ^''fences are forbidden, the immediate " caufeSy from whence fuch offences * ' fpring, muft alfo be by implication for- *' bidden." — I fliall therefore briefly men- tion fome other irregularities, from which the particular crime, nov/ under conlide- ration, may be fuppofed to take its rife, or by which at leaft it is coimtenanced and encouraged, as v/hat are evidently com- prehended within the due extent and lati- tilde of the feventh commandment.
TnE firf is, that in our publick ejiter- tainments, fcenes of adultery are fo often exhibited, without any appearance of their giving offence. The adulterer, tho' in all refpedts of abandoned principles and li- centious morals, is frequently a charafter of greateft difiijiBion -, and the perfon,
moil
On the Seventh Commandment. 407 moft grievoufly injured y painted as an ob- Serm. jeft of contempt and ridicule. The vile XVI. offender, who is not fit to be tolerated in "^^^/"^ any human fociety, triumphs and is ap- plauded i and the innocent is expofed to fcorn and infuH, And what can this tend to, " unlefs it be to extirpate our fenfe of *' good and evil, to authorife ungovern'd " lawlefs luft, and deftroy humanity V* I will not pretend to fay, that fidlitioiis fcenes cany under ;/(? regulation, be offer- vice to mankind, by being converted into inftruftive and moving ledlures oi focial virtue ; but this I will affert, that while they are thus offenfive to modeftyy and take off from the horror of the moft fhocking vices, they ought, for the pub- lick goody to be abfolutely fuppreft ; that no friend to virtue ought to encourage fuch fcandalous reprefentations, which have a moft manifeft tendency to taint and viciate the morals of the age ; " and " that while adultery, in particular, is * * * allowed to be exhibited without cenfurey '* it is no wonder, if it he pra^i fed with- *' out remorfe,'' — That de/lf^uSlive glare of wity that aims at defcribing fo mon- D d 4 ftrous
4b 8 On the Seventh Cmimandmefit. SERM.ftrous a vice in a pleaji?ig form, ov, in^ XVI. deed, in any other form than is direBly adapted to excite averjion and detejiation, " ought always to be received and treat" *' ed with thofe marh of refentment^ *' which are due to what is naturally a ** foe to the honour and happinefs of *' mankind/*
Again, as another yJz/rr^ of this im- 'morality, fo offeniive to God and preju- dicial to mankind, every thing that has a natural tendency to infiame the paffions, ought to be carefully avoided; and all luxury, which dijjipates fober thought, re- laxes the force of virtuous refolution, and^ of confequence, prepares the way for the mofl extravagant and unbridled y^;j/^j///y. " — When men take a pleafure in being " emafculate^ in difguifing the human anir- " ;«^/ form by odd Angularities of drefs, " and by an uninterruption of imperti- " nence, and inconfiderate follies, de- " facing entirely the human rational-, *' what fl^iould reftraln them, deftitute as " they are of refexion and manly virtue, •** from any gratifications of irregular de- ** fire ? . The grofs plcafures of the epi- Z ^* cure^
O;; the Seventh Commandment. 409
^^ cure^ whofe ultimate delight is termi-SERM. ** nated m fenft\ and who feems entirely XVI. *' to have forgotten of ivhat temper his^^-^^V^^ " mind is formed, will naturally lead to *' the violence of the adulterer,'' And he, to whom grave and ferious thinking is fuch an intolerable fatigue^ that he cannot compofe himfelf to decency even in the publick worfliip of God, and when points of morality are enquired into, the confcientious obfervance of which muft finally decide the fate oj human nature^ either for happinefs or mifery 3 what pro^ jiciency in virtue can be expefted from him ? what progrejfive ftages of inte?npe^ ranccy upon too folid a ground of pro- bability, may not be feared ! — Efpecially if he gives himfelf a defpicable and infipid air of gaiety, when fuch an important fubjeft as the prefent is diicufTed, he can fcarce be fuppofed to have remaining within him any moral rejlraint^ but muft be addidled wholly to vanity.
F J N I S,
/.VV^«^
^^