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FOURTEEN 

SERMONS 

PREACH D    ON 

Several  Occafions. 


Together  with 

A  Large  Vindication 

OF     THE 

DOCTRINE 

Concain'd  in 

The  Sermon  preach'd  at  the 
FmerdoiW  THOMAS 
'BENNET. 


By  FrancisAtterbury,  D.  D. 

Dean  ofCarliJle^  Preacher  at  the  Rolls,  and 
Chaplain  in  Ordinary  to  Her  Majefty. 


LO  N  D  0  N: 

Printed  by  E.  P.  for  Jonab  Bowja-j  at  the  Rofe 
in  Ludgate  (irect  near  St.  ?Ws  Church.  1708. 


^^u£«  ''"  *4''  '{"it ''' ''"t  '"• ,''  f-''VP^"»'  w**!  II •»  i*nmmL-...L  <ri  Mi< 


Q|:;43|vita 


:^^'^ 


^-^, 


V\i> 


t 


Jh' 


1  '^  ^# 
bb^O  aid  i '. 


IH^ 


TiT.>i  r<i.a 


TO     THE 

Right  Rev^  Father  in  God 

JONATHAN 

By  Divine  Permiflion 

Lord  Bp.  of  iVinchefler^  and 
Prelate  of  the  moft  No- 
ble Order  of  the  Garter. 


j^Iay  it  pleafe  j/our  Lord/hip 

O  accept  this  Pub- 
lick  Teftimony  of 
Gratitude  from  a 
Man,  who  ftands 
indebted  to  Your  Lordship 

A  z  for 


^he  dedication, 

^r  many  Favours  ;  great  in 
themfelves,  but  made  much 
greater  by  Your  free  and  ge- 
nerous manner  of  conferring 
them.  For  they  were  not 
l^e  Effects  of  Importunit^yj 
or  the  juft  Rewards  of  Do- 
meftick  Service;  they  fprang 
not  from  Dependance ,  or  ' 
Acquaintance;  being  be- 
ftowd  onOne^  who  was  (at 
the  firft')  little  known  to  j 
Your  Lordfhipj  otherwife 
than  by  his  honeft  Endea^ 
yours  to  retrieve  thofeSynoh 
dical  Rights  of  the  Clergy^ 
whereof  You,  my  Loiid| 
have  been  all  along,  to  Your 
^reat. Honour,  the  avow'4 
r^tron  and  Defender.        I 


The  DediciTiti}^ 

^^f^^'^mention  not  tHls  Inh 
ftance  of  Your  Lordship's 
Goodnefs  to  Me,  with  any 
View  of  Diftinguifhing  my. 
feif  from  Others  :  for  You: 
haVe  done  nothing  in  My 
cafe,  but  what  You  have  freri 
<^uently  practised,  fince  the^ 
time  that  Divine  Providence, 
for  the  good  of  this  Church, 
rais'd  You  to  the  Epifcopal 
Pignity ;  Nothing,  but  whatt 
hath  been  fuccelFively  ac-r 
knowledg'd  by  all  Thofef 
t^ho  have  prefix'dYourRight 
Reverend  Name  to  their 
Labours,  from  the  Learned 
itld  Venerable  D^  Tococl^i 
down  to  the  mean  Author  of 

A  3  th? 


The  Dedicatiotti 

tUfolfowms  SeraiorMfc  Ancfe' 

Vi^hile  Your  Lordship  eO!^- 

tinues  to  repeat  the  fame 

i!^cts  of  Generofity ,  Yolf 

muft  be  contented toteceJtil 

the  very  fame  Acknowledj 

ments ;    fince  W«,^ 

fhare  the  ObligatloiK|^1^ 

fcarce  find  a  bettdr  way  of 

e^^prefling  our  Thanks^  and 

doing  juttige  to  Your  Cha- 

rader,   than  by  informing 

the  World,  Why,  and  How 

they  were  deriv'di^  Usr  *^'^ 

•   The  Secrecy, with  M^hifch 

Wife    Statefmen    condtiit 

their  Deiigns  for  the  Pub- 

lick  Good,    fo,  as  that  the 

Execution  alone  (hall  make 

the 


The  'Dedicatiorh- 

the  Difcovery ,  hath  by  Youc , 
t^rdftiip  been  as  carefully 
obferv'd  in   Your  Private 
Schemes  of  Beneficence  $ 
which  havefeldom  appeared,! 
till  they  took  Effed,    and 
foipris  a  even  Thofe,   who 
were  moft  nearly  interefted 
in  the  Succefs  of  thepi.  By 
this  means,  You  have,  after 
the  beft  manner,  forbidden 
all  Applications,  by  rendring 
them,  not  only  unneceflary, 
but  impracticable;  and  ha\e 
i^njoy'd  to  the  utmoft,,  both 
^|he  Honour,  and  the  Plea- 
fqre  of  well-doing, 
^j^l:  Indeedjthere  is  fcarce  any 
Virtu?,  which  either  difpo- 

r       '  A   ^  ff^ 


T'he  7)edic4tion^\  | 

fes  the  Mind  fo  4efQry^:  veil 
of  pthersjor  ad^f  Qomelipgfs, 

feftl^y  ^a'ppeary  land  Q|iific?4a 
Your  Xordftiip  :  and;  by 
thefe  UecQip^piyiiag '  jGir- 
qumtlances  You,  engage  >the 
very  |leaits^fDf  Xho 
^BligQ^,and  dpublqthe \[^ 
^|ue  qf  jipverY.^indnds-Y^^i^^ 

^  1^0  giye,  hQpmg.(jind  iqqk- 
ingj'jor^  nothingagainj  is  fthq 
GofpelEule  pi  Benefipepce ; 
"ancT  5  Your  Lordfhip  jiath 
ftrialy  obferv  d  it  For  noqa 
of  Your  Gifts  :  have  jbeen 
(iio'ga  q'  with.  Conditions  i 


^he  Dedication. 

*  You  have  expedled  no  Re. 
turns,  but  what  every  one, 
wkci  hath  a  thankful  Mind, 
andia  juft  ferife  of  his  Duty, 
would  even  choofe  ,  and 
delight  to  pay  :  You  have 
aim'd  only  at  doing  as  be- 
came You  in  Your  high  Sta- 
tions; andwhenThofe  whom 
You  advancd,  did  likewife 
as  became  them  in  Their 
Stations,  Your  Defires  were 
anfwer  d  ,  and  You  had 
Yo^r  Reward. 

It  is  well  known,  with 
what  Cpurtefy  and  Eafe 
You  have  always  treated 
Thofe  whom  You  have  once 
pblig  dj  on  that  very  account 
•    .  they 


tbey  were  fure  of  haviiig  a 
nearer  and  freer  Accefs  to 
Your  Lord£hip,inftead  of  be- 
ing kept  to  the  UfualTeims 
of  diftance  and  dependance^ 
You  have  been  fo  far  from 
ever  putting  any  Mam  fil 
mind  of  what  You  hav6 
done  for  him,  that  You 
would  never  bear  to  be  ptit 
in  mind  of  it  Your  felf ;  and 
have  not  been  more  care- 
ful  to  prevent  Solicitations, 
than  to  avoid  Acknowledg- 
ments. Yoji  had  the  Thanks 
of  Your  Own  Gonfcioice, 
and  You  neither  needed, 
nor  defir'd  any  Other.  ^: 
-mJtc-  is  the  peculiar  Happi- 

aefg 


nefs  of  thofe  Perfons,  on 
whom  Your  Favours  ajf€> 
plac'cl,  that  they  receive 
them  from  an  Hand,  emi- 
nent for  its  great  and  lafting 
Services  to  our  Church  and 
Gonftitution.  For  there  are, 
I  thinks  no  Enemies  what- 
foever,  either  of  her  Do* 
<ftfine,  Difcipline,  orWpr- 
(hip,  (either  within  doors, 
or  without)  but  what  Your 
Lordihiphathjin  theCourfe 
of  Your  Epifcopal  Govern- 
pient,  withllood^and  baffled. 
/  You  were  one  of  thofe 
.Seven  prelates  (worthy  of 
honourable  remembrance) 
who  gave  the  moft  effedu- 

al 


il^Check  to  the  Attempte 
(Si^opm  vA  a  late  Reigh*/ 
fii¥d  preferv'd  the*|)ure  Prc^ 
feffion  of Chrijftianity  among 
ps  by  the  fame  Suffering' 
Methods  by  which  it  was' 
atiiiit  propagated.  *It  cap 
never  be  forgotten,  witW 
what  a  true  Chriftian  Spirit^ 
(fach  as  animated  the  ehief 
Paftors  of  the  Church,  i# 
thofe  Days,  when  Epifco- 
pacy  was  a  certain  Step  to 
Martyrdom  3  You  flood 
forth,  and  offered  Your  felf 
willingly  to  vpttneff  U  good 
Confeffion  ;    how    Solicitous 

You  were,    left  the  Tovper-' 

If 

Gates  fhould  have  beenfhut 

upon 


^he  T>edicatmx 

upon  thofa  Excellent  Perr 
fons,  ere  Yoyr  Diftance 
would  permit  You  to  act 
company  them  in  their  glo- 
rious Confinement  5  to  par- 
t^^e  of  which,  You  made 
a^^much  hafte,  as  fome  Men 
afterwards  did,  to  draw  the 
Advantages  of  it  to  them- 
felves,  under  a  new  Turn 
of  Affairs. 

When  That  happened , 
Kew  Qccafions  alfo  of  fer- 
ving  the  Church,  offered 
themfelves  to  Your  Lord-i 
(hip,  which  You  as  readily 
embracd.  The  Fatherly 
Vigilance,  and  Exemplary 
Egmnefs  you  then  fhow'd 

in 


7he  ^edicatioru 

in  fruftrating  the  Methods 
inade  ufe  of  to  perpetuate 
Schifniy  by  unauthorized 
Schools  and  Seminaries^ 
were  obferv'd  withPleafurej 
and  own'd  with  Thanks,  by 
All  that  wifla'd  well  to  our. 
Eftablifhment.  Nor  could 
They,  who  wilh'd  ill  to  it, 
juftly  blame  an  Endeavour 
offecuring  to  the  Ordinary 
that  Power,  which  he  al- 
ways enjoy  d,  and  of  which 
he  is  not  yet  divefted;  and 
of  confining  a  Legal  InduS 
gence  within  the  Bounds 
prefcrib'd  by  that  Law; 
which  gave  Birth  to  it. 
Shall  I  take  notice  here 

of 


97;^  T)edkaUon. 
of  thc.Seafonable  and  Libe- 
rals Encouragements  You 
reach'd  out  to  a  worthy 
Treshyteroi  this  Church^who 
reprels'd  the  bold  Attempts 
of  SeBaries  by  his  Leamed 
and  Accurate  Writings  ?  It 
may,  I  think,  become  me  to 
mention  even  this  Particular 
Ad  of  Your  Bounty,  fince  it 
had  a  General  Aim,  and  In- 
fluence, and  was  not  termi- 
nated in  the  Terfon^  howde- 
ferving  foever,  but  in  the 
Righteous  Gatife  which  he 
efpous'd^  and  which,  as 
Your  Lord(hip's  fix'd  Judg- 
ment leads  You,  by  all  Law- 
ful Means,  to  fupport,  fo 
*^'  Your 


The  T)edicati6rh 

Your  Temper  incliiies  You 
rather  to  promote  by  Re- 
wards, than  Punifhments. 

The  Fears  of  Popery 
were  fcarce  removed,  when 
Herefy  began  to  diffufe  it*s 
Venome;  and  the  facred 
Myfteries  of  ourFaith  were, 
after  a  daring  and  petulant 
manner,  exposed  to  publick 
Scorn,  even  in  one  of  thofe 
famous  Seats  of  Knowledge, 
which  then  were,  and  ftiil 
are.the  chief  Bulwarks  of  true 
Religion.  It  pleas'd  God, 
that  You  were  now  pof- 
fefs'd  of  a  See,  which  gave 
You  Power  to  Vifit  and 
Correct  fuch  Enormities; 
iiio^  and 


The  T>editatlon. 
and  You  exerted  that  Po\v^- 
er  with  Zeal  and  Vigour  ; 
driving  out  from  the  Schools 
of  Learning  a  Difciple  of  A- 
rius^  who  had  all  the  Craft 
and  Obftinaey  of  his  Mailer, 
and  the  good  luck,  for  fome 
time,  to  be  as  well  Supported, 
The  Profecution  of  this 
Caufe  was  attended  with  fo 
many  Difficulties,  as  would 
havefhaken  aRefolution  lefs 
firm  than  Your  Lordship's. 
But  tHe  Difcharge  of  Your 
great  Trufl*,  and  the  Main- 
tenance of  God's  Truth  , 
were  the  Springs  which  had 
fet  you  on  work ;  and  1  hey, 
who  a(ft  upon  fuch  Princi- 
*  pies, 


The  Dedication. 
pies  •    can  never   .  be   dif- 

*  The  Iffue  of  that  memo- 
rable  Struggle,  as  it  was  of 
great  Advantage  to  the 
Church,  and  the  Univerfi- 
ties,  in  other  Refpedi:s,  (c^ 
particularly  in  this ,  that  it 
fixd  the  Power  of  Vifitors 
(^not  till  then  acknowledged 
Final)  upon  the  fure  Foun- 
dation of  a  Judgment  in 
Parliament;  and,  by  that 
means,  made  fo  effedliual  a 
Pr o vifion  for  the  future  Quiet 
of  thofe  Learned  Bodies,  as 
may  be  reckond  equal  to 
the  greateft  Benefadions. 
This,  and  another  Parll- 
yn^fy         ^     amentary 


7*he  dedication. 

ahientary  Decifion,  which 
Your  Lordfliip,  not  long 
after,  with  equal  Difficul- 
ty obtain'd ;  and  by  which 
the  Bifliop's  fole  Right  to 
judge  of  the  Qualifications 
of  Perfons  applying  for  In- 
ftitution,  was  unalterably' 
confirm'd  ;  are  fuch  Inftan- 
ces  of  Your  Magnanimity 
and  Publick  Spirit,  as  will 
remain  in  Memory,  while 
the  Church,  or  the  Law  of 
England  hih.  For  they  were 
not  Temporary  Sefrvices,  to 
be  made  ufe  of,  and  talk'd 
of  for  a  while,  and  then  for- 
gotten ;  but  (as  the  Hifto- 
rian  truly  faid  of  his  own 
^''  *  X         Writings^ 


^he  T)edicati6n^ 

Writings)  Terpetual  Jcfnip 
ttons^  laid  up  for  the  bendSt 
of  fuGceeding  Ages.  And 
He  5  who  contends  for  Com- 
mon Rights,  with  Lower 
Aims  than  thefe,  m^ans  not 
the  Conftitution,  but  Hitn^ 
felf ;  and  deferves  not  the 
Applaufe  even  of  his  Own 
Times,  when  he  is  not  dif - 
interefted  enough  to  look 
beyond  them.  It  was  the 
Senfe  of  thefe  Important 
Services,  already  done  by 
Your  Lordfliip,  that  occa- 
fion'd  a  general  Joy  among 
good  Men,  when  they 
heard  of  Your  intended 
Tranflation  to  the  See  of 


The  T>e(lkatwn. 

Winchefler.    Particularly,  the 
Clergy  of  that  Diocefe,  and 
the  Univerfity   of  Oxford  ^ 
who  were  chiefly  concern'd 
in    the     Confequences    of 
Your  Promotion,    received 
the  firft     Accounts   of  it 
with  the  greateftSatisfadion, 
iand  were  in  Pain,  while  the 
Event  was  fufpended  —  A 
Sufpence^which  we  may  pre- 
fume  defign'd  to  do  honour 
jto  Your  Lordship,   and  to 
^Juliify  the  Wifdom  of  her 
Majefties  Choice  ;    fince  it 
tended  to  fhew,    how  im- 
patiently You  were  expedled, 
lj«id<  defir'd,  by  Thofe  who 
"io^sab  t^iij  ^n  3  were 


T^he    Dedication. 

were  to  be  under  Your  In- 
fpecStion  and  Authority. 

Among  ell  the  Learned 
Bodies,  whofe  Hopes  and 
Fears  were  then  in  greateft^f 
Agitation,  None  was  mor^ 
(or  with  more  Reafon}  folij 
citous  than  that  Houfe^  whicb 
had  the  Honour  of  Educa^ 
ting  Your  Lordship,  and 
inftilling  into  Your  Mind 
thofe  Principles  ,  which, 
whoever  hath  once  irnbib'd, 
feldom  forfakes ;  and  who? 
foever  forfakes  not,  muft 
immoveably  adhere  to  the 
true  Interefts  of  the  Church, 
and  Monarchy.  Whilftthat 
fruitful  Parent  thus  trains  up 
:..^bjj.         :.i  ■  her 


The  T>edication. 

her  Children,  She  is  fecure 
of  Prote(51:ion  and  Favour 
from  Your  Lordfhip,  or 
from  Whoever  elfe  He  be, 
that  hath  not  been  withheld 
from  doing  good  to  Her,  in 
Evil  Days,  by  malicious  and 
groundlefs  Clamours.  Un^> 
der  Your,  and  Their  Sha- 
dow She  hath  rejled  at  Noon- 
when  the  Heat  was  molt 
intenfe,  and  fcorching :  She 
hath  flourifti'd  hitherto,  and 
will,  I  doubt  not,  ftillcontii 
nue  toflourilh,  tho'Her  E- 
nemies  be  Manv  and  Migh- 
ty, and  daily  JJ:)oot  out  their 
Jrroyvs  againjl  her^  e'ven  bitter 
Words.  She  looks  upon  Your 
*  4         Lordfhip's 


The  Dedicaumj 

JLoRDS  HI  PS   AdvancemeHit, 

3s  a  fure  Token  that  Divine 

^.Providence  is  ftill  propitious 

^^loo  Her ;  and,  encourag  d  by 

;j:his  Profpecr,  She  is  ready  to 

j:ake  up  her  Parable,  and  fay ; 

..Jofeph  is  a  fruitjul^oughye- 

,pen  a  fruitful  \Bough  by  a  IV ell ^ 

iyphofe  branches   run   over  the 

[JValL    The  Archers  have  Jorely 

"^'grieved  him^   and  jhot  at  hmiy 

and  hated  him    ^ut  his  ^o\v  ^  • 

bode  in  Strenzth.  and  the  Arms 

i>f  his  Hands  yvere  made  fir ong 

thy  the  Hands  of  the  mighty  God 

of  j^coh  :  from  thence  is  the 

Shepherd^  the  Stone  (?/~IfraeL. 

^     In  the  Names  of  Thefe>, 

_^  ,pf.  all  Other  the  true 

Fliends 


The    Dedication. 

Friends  and  Sons  of  the 
Church,  permit  me.  My 
Lord,  to  congratulate  Your 
Acceflion  to  a  See,   which 

cwill   afford    You    fuch    a 

,  Sphere  of  Action  as  You 
were  made  to  fill  ;  which 
will  furnifli  You  with  mariy 
welcome  Opportunities  of 
doing  Good,   of  rewarding 

.Merit,  of cherifhingPiety  arid 
Virtue,  of  encouraging  Per- 
sons,  diftinguifti'd  by  their 

>Learning,theirundauntedAf- 

fertion  of  Divine  Truths,  and 

undiffembled    Zeal  for  our 

admirable    Conftitution    in 

^\  Church  and  State  ;   which 

^^ill,   in  fhort,   enable  You 

to 


The  Dedication. 

to  carry  on  all  thofb  Excels 
lent  Defigns ,  to  which 
Your  Upright  and  Bountiful 
Heart  is  religiouily  incline. 

What  may  We  not  pro- 
mife  our  felves  from  the  In- 
fluence of  Your  LoRDSHip^s- 
Conduct  in  fo  Eminent  a  Sta-' 
tion  ?    from  Your    known^ 
Courage  and  Fervency  in 
the  Caufe  of  God,  and  his 
Church  ?  from  the  Greatnefs 
of  Your  Mind,  the  Goodnefs 
of  Your  Intentions,  and  the 
Soundnefs  of  Your  Princi- 
ples^?   from  that  Habitual 
1.0YC  oiH^orthj  Veeds^  which 
You  contraded  fo  early,  and 
have  by  long  Pra(5tice  con- 

firm'd 


A'.\jf 


^he  T>edication. 

firm'd  ?  and  from  Your  Expe-^ 
rience  of  the  Succefs  that 
hath  attended  You  in  all  You 
havefuffer'd,  or  done  for  the 
Publick  ?  By  Your  Lord- 
ship s  Means,  and  within  the 
Circle  of  Your  Power,  we 
doubt  not  but  to  fee  all  pro- 
per Steps  taken  towards  re- 
viving decayed  Difcipline; 
and  reftoring  Church-Cen- 
fures  to  their  due  Force  and 
Credit ;  towards  detecting 
and    defeating  Clandeftine  \. 

Simoniacal  Contracts;  to- 
wards fecuring  the  Rights 
and  Revenues  of  the  Clergy 
from  Encroachments,  refcu- 
ing  their  Peifons  and  facrcd 
^'im  I  Function 


The  ^edicatiom  ^ 

Fundlion  from  Cbntempt, 
and  freeing  Religion  it  felf 
from  the  Infults  now  made 
upon  it  by  Blafphemous 
Tongues,  and  Pens,  with 
equal  Boldnefs  and  Impu- 

Thefe,  My  Lor d,  are  the 
Expectations  with  which  the 
beft  Men  are  now  entertain- 
ing themfelves,  and  which 
You  are  haftning  to  mak^ 
good.  The  Actions  of  thb 
paft  Years  of  Your  Lire,  are 
a  fure  Earneft  and  Pledge 
of  what  thofe  to  come  will 
produce;  and  the  bright 
Example  You  have  (et  long 
ago  to  Your  Self,  and  to  O- 
^-  thers/ 


The  T>edtQ4tiQ^ 

thers,     fhall  grow  brighter^ 
in  Proportion  to  Your  P6w5 
er  and  Opportunities  :     for 
theTath  oftbefufl  is  as  theShh, 
ning  Lights  thatjhincth  more  and 
more  unto  a  perfeB  T)ay. 

The  great  Honours  and 
Revenues,  ftill  annexed  to 
fome  few  Stations  in  the 
Church,  are  the  chief  Mark 
which  Impiety,  Envy,  and 
Sacrilege  aim  at ;  and  much 
they  have  to  fay,  why  Re- 
ligion fiiould  be  ftripp'd  of 
thefe  fuperfluous  and  un- 
profitable Ornaments.  But 
Malice  it  felf  is  difarm'd,  and 
all  Objections  are  filenc'd, 
when  thofe  Rewards  are  be- 
^ft\^m  ftow'd 


Tihe  Dedication. 

flowed  on  Men,  who  by* 
their  Birth,  and  Virtues, 
and  Experience,  are  every 
way  qualify  d  for  them^ 
whofe  Hereditary  Fortunes^^ 
and  Noble  Natures  fet  them 
above  all  mean  Defigns  of 
diverting  the  Patrimony  of 
the  Church  to  improper  U- 
fes  5  and  who  are  ready,there- 
fore,  to  refled:  back  upon\ 
Religion  the  Advantages^ 
they  derive  from  thence,  and 
to  abound  in  all  the  Offices 
of  Hofpitality  and  Charity, 
in  proportion  to  what  they 
enjoy.  I  need  not  fay,  how 
far  thefe  Excellent  Qualities, 
belong  to  Your  Lordship, 

and 


^he  Dedication. 

and  are  a  confefs'd  part  oE 
Your  Character. 

When  we  compare  the 
Good  whichYou  have  done, 
My  Lord,  with  that  which 
You  have  receiv'd,  it  brings 
to  mind  the  Appofite  PaiTage 
of  the  Prophet :  The  Liberal 
devifeth  Liberal  things^  and  bj 
Liberal  things  floall  he  be  e- 
Jlablijhed,  Your  Lordship  is 
an  Illuftrious  Inftance  of  this 
Truth  ;  for  the  Bleflings, 
You  have  fo  plentifully  fcat- 
ter'd  on  thofe  beneath  You, 
have  been  multiply'd  on 
Your  own  Head  from  above^ 
and  You  have  reap'd  the . 
Benefits  o^a  moil  generous 
■        ^   ^  and 


^he   ^edicaiioii. 

and  firm  Friendfhip,  in  like 
manner  as  You  fow'd  theih. 
You  have  given^  my  Lord, 
and  it  hath  been  given  unto  You  5 
good  Meafure,  prejfed  down^ 
Jhal\en  together,  and  running  a- 
ver  :  for  mth  the  fame  Mea- 
fure^  if^hich  You  meted  mthaly 
hath  it  been  Cand  may  it  ever 
be)  meafured  to  you  again. 

Your  Happinels ,  My 
Lord,  is  now  as  compleat  as 
all  the  Profperous  Circum- 
ftances  of  Life  can  make  it  5 
and  Your  Private  Domeftick 
Felicities  (a  Cafe  rarely 
known)  are  no  ways  inferi- 
our  to  thofe  of  a  more  Pub- 
lick  and  Splendid  Nature* 

For 


y 


^he  Dedication. 

For  You  are  happy  in  the 
beft  of  Ladies ,  as  She  is  in 
the  Tendereft  of  Husbands  ; 
You  have  the  beft  of  Sro- 
thers^  and  the  beft  oiCbildren^ 
thoie  Arrovps  in  the  Hand  of 
the  Mighty  Many  which  are 
both  his  Ornament,  and  De- 
fence :  God  be  thanked. 
Your  Qf^iver  is  full  of  them  ! 
And  He  amongft  them, 
who  is  to  inherit  Your  Am- 
ple Fortunes,  doth,  by 
his  Early  Love  of  Learning, 
and  moft  Vertuous  Difpofi- 
tion,  promife,  that  he  will 
one  day  do  Honour  even 
to  that  Honourable  Stock 
from  which  he  fprings. 

t  With 


r 

With  fuch  a  Variety  of  ^ 
BlefFings    hath     God    fuN  - 
rounded   You  !    and,    that 
nothing  may  be   wanting, 
he  hath  bleff'd  You  likewifo- 
with  an  Heart  and  Skill  to 
ufe  them.    May  You,  thro' 
his  Goodnefs,   enjoy  an  un- 
interrupted  Continuance  of 
them  ;    and  fuch  a  Length 
of  Days,    as  will  give  You 
Room  to  improve  them  to 
the  utmoft,   for  His  Glory, 
and  the  Publick  Benefit  ! 

This,  My  Lord,  is  the 
Unanimous  Wilh  of  all  that 
have  been  Obliged  by  You, 
of  All  that  Honour  You, 
th^t  isjof  All  that  truly  Know 

You  I 


The  Dedication, -^-^ 

You ;  but  of  none  more  than 
Him,  who  now  offers  thefe. 
Sermons  to  Your  Lordihip, 
and,     with   that    Sincerity' 
which  becomes  a  Pi'eachei* , 
of  Divine   Truth,  profeiles  ^ 
himfelf  to   be,    by  all  the 
Tyes  of  Efteem,  and  Duty,^ 
Gratitude,  and  Inclination 

Your  Lordship  §.CI  "io 

^olD^ff  A. 

4f:f^.  moll  Devoted, 

^nd  ever  Faithful  Servanr, 
<UO      rilANCIS  ATTERBURy. 


Il  I 


THE 

PREFACE. 


TH  E  following  Sermons,  Jiavlng  been,  mofi  of 
thcjn,  feparatdy  Pr  in  feci,  are  now  collet  ed  in" 
to  a  Volume.     One  of  thcm^  Vreach'd  at  Air. 
Bennet's  Funeral j  wtis^foon  after  it  came  out,  reflet- 
ed  upon   with  great  freedom,  in  A  Letter,  direBed 
to  ^Atfrom  the  Prefs  ,•  and  exhortivg  me  either  to  De- 
fend, or  Retrad  the  Dodrine  '^  there   delrjcr'd  ^*L.f, 
which  is  faid  to  ^r/x'epffended  many  Serious  Un-  ^* 
derftanding  Chriftians  t-     I  ha've  the  happimfs^  -^  f  l.  p* 
thank  God,  to  be  well  acquainted  with  fever al  Perfons  '*• 
of  that  Char^^ler,  to  whofe  ^Judgment   (^having  great 
Reafon  to  dijlruji  my  Own)  I  appeaN  on  this  Occafion, 
They  ajjitrd  me,  that,  upon  a  deliberate  Perufal  of  that 
Sermon,  they  faw  nothing  in  it  which  ('ffendcd them  ; 
or   which  could,  in  thtir  Opinion ,  jufily  Offend  am 
one,  who   believ'd  a    Future   State  of  Rewards  and 
Tunifiments.  Nor  have  I,  after  making  what  E?i^uiries 
1  could  en  this  head,  met  with  any  One  Pcrfon ,  who 
carefully  confider'd  my  DoBrine,  and  yet  judgd  differ- 
ently of  it.    I  wight  well  tberf/ore  have  fpar'd  my  felf 
the  Trouble  of  Reviewing  and  Defending,  what  appears 
not  to  me  to  have  been  blam'd  by  any  Wife,  or  Good 
Man  :  for,  whether  the  Writer  of  the  Letter,  bcfuch, 
till  1  know  who  he  is,  I  may  have  leave  to  dcubt.     All 


ii  The  PREFACE. 

*  ^P'  he  fays  ofJymfelfis,  that  he  is  an  Obfcure  Perfon  *  * 
0«e,  /  y^ppo/^,  he  ixcanij  that  ts  in  the  Dark  •  and 
thinks  it  proper  to  continue  fo  ,  that  he  may  take  adi- 
'vantage  from  thence  to  attack  the  Reputation  of  ethers  ^^ 
"ivithoiit  baz^arding  hts  Civn.  There  may  he  fomewhat 
(j^Wifdom,  perhaps^  but  fur  e  there  J6  little  of  Goo  A" 
nefSj  or  Fairnefs  in  this  ConduB.  Several  juch  Ob- 
fcure Perfons  as  thcfe.we  ha've  had  of  late,  who  have 
hifulted  Men  of  great  Abilities  and  Worthy  and  taken 
fleafure  to  pelt  them,  from  their  Coverts,  with  little 
ObjeBions.  The  III  Succefs  of  their  Attemps  hath 
jufiifyd  their  Vrudence  in  concealing  thcmfelves. 

Whoever  my  unknown  Correfpondent  be ,   he  preffes 
^^•P'  hard  for  an  Anlwer^  t  ^'^^'^  i^  Jo  earneft  in  that  pointy 
45.      that  he  ivculd^    I  perceive,  be  not  a  little  difappointed 
if  hefliotild  jnifs  of  it.      Namelefs  Authors  have  no  right 
to  make  fuch  Demands.     However^    the  Importance  of 
the   Argument  it  [elf,  the  Serious  Air  jvith  which  he 
hath  Treated  cf  it,  and  the  Solemn  Vroffftons  he  makes 
of  being  aBed  by  no  other  Principle  but  a  Concern 
*ibij.  for  Truth  '^,fooiz  dcttrmind  me  to  comply  with  his  Ex- 
hortations.     And  what  follows^  therefore  ,  7vas  drawn 
«p  not  hng  after  his  Letter  appear  d^  though  the  Pub- 
lication cf  it  hath  been  delayed  by  feme  Accidents,  with 
fin  Axccount  of  which  it  is  not  neceffary  to  trouble   the 
Reader.      AJter  all,    I  Jljall  be  locked  upon  perhaps,   as 
writing  rather  too  foon,   than  too  late  '   and  as  paying 
too  great  a  regard  to  an  Attempt ^which  was  fof-Tpght" 
ed,  that  the  worthy  Dean  of  Canterbury,  not  long  af- 
terwards, preach' d  the  DoSlrine,  there  opposed,  before  her 
see  h!>  Scnr.on    M-ijefiy^    and  printed  it  by  her  Order  *, 
at  stjawcis,       ^^^  ^^  truth,  there  never  was  a  Charze. 
^t)!A  3;.  1706.011  .        ■   '  ,       .  ,     r     1         n  r^         ■ 

jw«j/!7  xi.21.pp.    matntamd  witb  jucb  a  [hew  oj  Lrravity 
">i2, 13.         ^^^  Earrlejlmfs,  which    had  a  fighter 

Founda- 


The  PREFACE.  lii 

Fcundation  to  fupport  it.  Howfver^  it  m.iy  be  cf  fome 
ufCf  carefully  to  examin  what  this  iVriter  hath  fald^  in 
order,  by  a  remarkable  inf-ance,  to  (J}CWj  hoiv  little  Cre- 
dit is  due  to  Accufaticns  if  this  kind^  when  they  come 
from  fufpcBed  (that  is ^f rem  Numelefs)  Fens  ;  and  how 
artfully  the  Mask  of  Religion  may  fotnetimes  be  put  cVy 
to  cover  Dcfigns  which  cannot  be  decently  o'vnd^ 

That  part  of  my  Sermon,  to  which  the  Letter-Writer 

hath  confind  his  Reflections,  contains  the  Explication 

of  an  Argument,   ivhich  I  fuppofe  employ'd  by  the  A^ 

fofile,  in  the  Text,  for  the  proot  of  a  Future  State. 

And  I  had  rcafon   thertfore   to  hope,  what  I  offi  rd  on 

this  head,  Jhculd  be  favourably  receivd,   and  candidly 

interpreted  by  aU  fuch  as  did  in  good  earntfl  believe  Juch 

a  State.  And  yet,  to  my  fur  prize,  I  have  found  One,  who 

'ii'ould  be  thought  ferioufy   to  entertain  this  Belief  en- 

I    deavouring  all  he  can  to  weakeit  an  Argument  {and  in^ 

I    deed  the  Chief  Argument  dravjn  from  Rcafon  aloTic)  by 

'    which  it  is  upheld.      1  might  have  expelled  this  Treat' 

i    ment  indeed  from   the  Ten   of  fame  Libertine,  or  dif- 

j   guis'd  Unbeliever ;  it  being  an  JJfual  piece  of  Art  ^  with 

ij    that  fort  of  Alt  n,  to  undcrfnine  the- Authority   of  Fun- 

I    damental  Truths,  by  pretending  to  ^kw,  how  iveak  and 

j   improper  the  Proofs  are,  which  their  AJjirtcrs  employ 

in  the  defence  of  them.     But  I  did  not,  and  ccukl  not 

\  expeB  this   Ufage  from  a  Writer,  who  every  where  in- 

fmUAres,    and  in  one  place  *,    I  think,  pretty  plainly  *  j^^^^ 
;  prOieiTes  himfelfto  be  a  Sincere  Chrifian.     His  Con-  3'- 
i  cern  for  the  Caufe  of  Religion  t  ivoidd  have  ap- 
peared to  far  greater  advantage,  if  he  had  employed  it  ra-  ^^  '  ^' 
ther  in  vindicating  fome  of  its  great  Principles, v-'hich  are 
■  every  day  openly  and  daringly  attack' d from  the  Prefs, 
ihr,n  in  Itjjening  the  Force  of  what  I  have  urg'd  in  be- 
half of  one  of  them.     Had  I  crrd  in  this  cafe  ,  it  had 

a  2  been 


iv  The  PREFACE 

been  a  iveU- meant  Mljlake^  and  wight  have  pafs'd  «»- 
cbferv'd,  at  aTime^  when  InfideUty  finds  fo  much  Em- 
flojnsent  of  av other  kind  for  all  thofe  who  have  a  real 
Concern  for  the  Caufe  of  Religion. 

B' fides ^  Dlfccurfes  on  fuch  Occafions  as  that  on  which 
I  then  Preached,  are  feldom  the  VroduB'wns  of  Leifure; 
and  (liquid  always  therefore  be  read  with  thofe  favour-' 
able  /allowances  whuh  are  made  to  hafiy  Compofures, 
So  the  DoBrine  contain  d  in  them  be  but  Whole fonte  a^d 
Edifying  J  tho'  there  jliould  be  a  want  ofExaclnefs^  here 
and  there,  either  in  the  manner  of  Speaking  ,  or  Rea' 
foning,  it  may  be  overlook' dj  or  pardon  d. 

When  any  Argume'at  of  great  Importance  is  managd 
with  that  Warmth  andEarneftnefs  which  a  Serious  Con' 
virion  of  it  generally  infpires,  fomewhat  may  eaftly  e- 
fcapc,  even  from  a  Wary  Ten,  which  will  not  bear  the 
Tefi  of  a  fevere  Scrutiny.  Facile  eft  verbum  ali- 
quod  ardens  notare,  idque,  reftindis  (ut  ita  di- 
cam)  animorum  incendiis,  irridere  ,•  faid  one  of 
the  befi  Writers  in  the  World^  who  himfelf  needed  thU 
Excufe  as  ftldcm  as  any  Man. 

In  particular^  wh'<t  I  (jferd  on  that  occafion  towards 
the  proof  of  a  Future  State ,    dcfervd  to  be  the  lefs  ri- 
goroujly  examindj  beauje  it  was  only  by  way  oflntro- 
dudion  to  fome  Pfa<5lical  Point Sj  which  I  chiefly  de- 
firnd  to  injijf  on.      I  had  not  room,  in  a  few  Pages  at 
the  entrance  of  a  J}}ort  Difccurfe^  to  confider  all  things  i 
on  all  hdes,  *  to  balance  the  fveral  Advantages j  and  < 
Dlfoidv  ant  ages  that  attend  the  Pleafures  of  Men  and 
Bta/ls,   Good  Men    and  Bad,     1  pretended  not  fully 
to  State,  t  w^^-'  ^<=!^  ^0  Demonftrate,   the  Truth 
contain  d    in    the   Text  ^    as     I    am   jaljly     reprc' 
fented   .'.    to  have   done.     TJjofe  are    Words   which 
1    never    once   usd  ,     nor   would  the  Task   it    [elf 
have  been  proper  at  fuch  a  Time^  and  before  fueh  an 

Audi. 


•L.p. 
23- 

tL.p. 
23. 

.-.  t. 

r-22, 

2B  4-c, 
41. 

The  PREFACE.  v 

^uditoryl     My    decUrd  Intention  was   only^    to  ex-*s.  p. 
plain  the  ^fojtks  Argument  *,  /o  enlarge  on  it  f,-  2p- 
to  ^\tyK  ^hy  ff^jeral Infttinccs y  the  QndoubtedTruth  of  377.''' 
it  ,'.  to  open  and  apply  it  ||  ,•  and  this,  by  fu:h  Con    •*,^P* 
^dertitlons  chit  fly  y  as  were  In  fo?ne?neafnre  applicable  to  i,s  p. 
tht    Perion  then  to  be  interr'd.      For  "wh  ever  gives  '^^^' 
/j.mfilfthc  trouble    of   rcvinving  that  mean  Dlfc  urfe^ 
•Will  find  that^  as  it  confifls  ^jf  Three  Parts  ;  a  Specu- 
lative point  ofDoArine,  [owe  Pradical  Reflexi- 
ons, and  an  Account  of  the  Perfon  dcceas'd;   [0  the 
tivo  former  of  thcfe  Points  are  handled  with  a  rigard  to 
the  latter  ,•  the  Practical  Reflexions  being  all  oftbcm 
fuch  as  are  fttited  to  the  Character  of  the  Perfon, 
oi-kicb  f  Hows  ;    and  the  preceding  DotSrine  being  iU 
hfirated  in  fuch  a  manner ^  and  by  fuch  Injlanccs,  as  na-- 
turallj  lead  both  to  the  one  and  to  the  other  :    that  part 
of  the  Dofiriney  I  particularly  mean,  which  is  prof  (fed-    *5  _^ 
ty  builg  on  the  Letter  of  the  Text  *j  and  the  exprcfs  i^fi- 
Authority  oftbe  Apofile, 

It  is  no  wondiTy  if  in  an  Argument  handled  thns 
briefly,  and  with  fuch  views  as  thife  ,  Every  thitjg 
fjnuld  net  be  Jfiidy  ti'hich  may  be  thought  rcquifite  to 
clear  it.  That^  as  it  was  no  part  of  my  Intention  ^  fo 
neither  was  it  Neccfliry^  Proper ^  or  Pcjjlble  en  that  oc^ 
ccficn  to  be  dene  :  and  therefore,  for  Oniiffions  of  this 
kind,  I  need  m.ike  no  cxcujc.  As  to  the  other  parts  of 
the  Charge^  which ,  if  true,  would  really  b'l ml jh  what 
I  ha've  written,  I  fljall ,  aslpromisd,  reply  to  them 
"very  dillindly  and  fully. 

The  Accufation  of  my  Doctrine  turns,  I  fnd,  upcn 
Ihrte  Heads ;  That  it  is  altogether  Nevv  ,  utterly 
Foreign  from  the  Intention  of  the  Apoftle,  en 
whcfe  Words  I  build  it,  and  Falfe  in  it  felf.  A  very 
heavy  Charge  !  nor  is  the  prjl  part  of  it  to  be  nrgU-cted, 

a  5  Fvr 


vi  The    P  R  E  F  A  C  E. 

For^  m  Matters  of  Morality   and  Religion^  'U'hich  are 
every    one  s   Ccncerfij    and  which  have  therefore  been 
often  and  throughly  cxamlnd,   new    Doctrines,  or  Ar- 
guments  are    defcrvediy  fufpeded.      And  when   Oney 
-who   is,  by  hjs  Fun^ficn,  a   Preacher  of  Virtue,  doth, 
by   advancivg  fuch    New  D-Mrines,     or    Arguments, 
i^'  p-  maks  Conceflions  to  the  Caufe  of  Vice  t   (^^  I 
' '      aw  {aid  to  have  done)  he   is    doubly   Criminal.      I^ct 
Tis  Jee,  therefore,  JVhat  I  have  hid  down  in  that  Ser- 
7r,on,  how  far  it  is  chargd  as  New,  and  with  how 
little  Reafo7J. 

My  declard  Intent  ion, in  that  part  of  my  Sermon  which 
diffkafes  the  Let ter-V/r iter,  is,  to  explain  that  great 
Argument  for  a  Future  State,  which  St.P^«/hath 
couch'd   in   the  Words  of  my   Text.     "  If  in  this 
Life  only  we  have  hope  172  Chrijl:,  we  are  of  all  men 
*'  mofi  mijcrable."     I  fi^ppoje  tbcmto  fignifie,  ThatAi 
all  the  Beneiirs  we  exped  from  the  Chriftian  In- 
fiitution  were  conftn'd  within  the  Bounds  of  this 
Life,  and  we  had  no  hopes  of  a  better  State  after 
this,  of  a  great  and  Lifting  Reward  in  a  Life  to 
come  ,•  We  Chriftians  ihould  be  the  moft  aban- 
don'd  and  wretched  of  Creatures,  all  other  lorrs 
and  Sed:s  of  Men  would  evidently  have  the  Ad- 
vantage of  Us,    and  a  much  furer  Title  to  Hap- 
pinefs  than  We.     From  whence,  I  fay,  the  Apoft.le 
would  be  underftood  to  infer  (though  the  Infe- 
rence be  not  exprefs'd)  That,  therefore,  there 
muft  needs   be  Another  State,  to  make   up  the 
^       Inequalities  of  This,  and  to  folve  All  Irregular 
3oS%    Appearances.  "^ 

5* 7-  In  the  Explkation  of  this  Argument,  I  prcfefs  to 
urge  (what  I  call)  the  Conceliion  of  the  Apojlle 
fomewhat  farther  than  the  Letter  of  the  Text  will 

carry 


The    PREFACE.  vli 

carry  us,  hy  ajfatlng  under  two  different  Hcads^ 
That,  weie  there  no  Life  after  this,  ifi",  Men 
would  be  more  miferable  than  Beads :  and  idlv. 
The  bett  Men  would  be  Oiten  the  niofl  milera- 
ble.  I  mean,  as  far  as  H-ippincfs,  or  Mifeiy 
are  ro  be  mealar'd  from  plcnfing  and  painiul 
Senfations.  And,  fuppofingthe  prefent  to  be  the 
only  Life  we  are  to  lead,  I  lee  not  but  that  This 
niipht   be   efteem'd   the  true  Meafureof  them  t- t  p. 

XJ^on  the  firfl  ofthefe  Heads  I^jew^that  in  this  Life  3^^. 
Beafts  have,  in  many  rcfpedts,  the  advantage  of 
Men  ,•  in  as  much  as  they^  i)  enjoy  greater  Senfu- 
al  Pleafures,'  and  (i)  feel  fewer  Corporal  Pains, 
and  (^3)  are  utter  Strangers  to  all  thofe  Anxious 
and  Tormenting  Thoughts,  which  perpetually 
haunt  and  difquiet  Mankind*.  1  enlarge  en  tkefe  *^P- 
Varticulars^  and  then  proceed jCn  the  fame  Foot  likeivije 
toJlMv^  That  the  Beli  Men  would  be  Often  the 
mort  miferable  ,•  y?w<:(?  Their  Principles  (ij  give 
thcin  not  leave  to  talie  fo  freely  of  the  Pleafures 
of  Life,  as  other  Mens  do,  and  (2)  expofethem 
more  to  the  Troubles  and  Dangers  of  itf.  t  r- 

Both  thefe  Foints  1  jlhijirate  by  'various  hfiances  j  ^'^'' 
and^  upon  the  ivbcle.  Conclude,  That,  therefore, 
as  certainly  as  God  is,  a  Time  there  will,  and 
muft  be,  when  all  thefe  unequal  Diftributions 
of  Good  and  Evil  (hall  be  fet  right,  and  the  Wif- 
dom  and  Reafonablenefs  of  All  his  Trajifactions, 
with  Ail  his  Creatures,  be  made  as  clear  as  the 
Noon- day  ■*".  *  p^ 

/  was  ivillivg  to  reprefent    to   the   Reader^  at  One  370. 
Vicw^  the  whole  Courfc  of  my  Reafoning,  according   to 
the  Order   in  which  it  lies,   and  in   the  'very  Words 
%'hich  I  have  made  ufe  of  to  cxprefs  it  in  wy  Strmon. 

a  4  // 


I 


viii  The   PREFACE. 

If  he  compares  this  flwrt  Account  of  my  Doctrine j  ivh^ 
the  larger  Explication  given  of  its  feveral  Branches  in 
the  Sermon  iff  elf,  he  will  find,  That  (whatever  the 
Letter  Writer  boldly  affirms  to  the  contrary^  it  mufi  he 
tmdnfiood,  and  is  by  me  aBually  propos'dy  under  the 
Reftridions  following- 

I.  When  Ifrefr  Bea(is  to  Men,  and  Bad  Men  to 
Good,  in  point  of  Happinefs,  it  is  upon  a  Suppofition, 
not  only  that  there  is  no  other  Life  than  this,  but  that 
Mankind  are  perfuaded  that  there  is  none.  The  Men 
Jfpeak  of  are  fuch,  as  thofe  Gorinthians  were  againfi 
whom  S.  Paul  argud ;  Men,  who  in  this  Life  only 
have  hope  in  Chrift  ;  fuch  as  exped  no  Benefits 
from  the  Chriliian  Inftitution,  but  what  are  con- 
fin'd  within  the  Bounds  of  this  prefent  Life,  and 
have  no  hopes  oF  a  better  State  after  this,  of  a 
t  P-  great  and  JalHng  Reward  in  a  Life  to  come  t- 
This  isthe  Account  which  I  exprefiy  give  of  them,  whtn 
I  enter  on  the  Aygument,  and  which  I  repeat  feveral 
*  P-  times  *  in  the  Courfe  of  it  ;  and  which  mufi  be  under- 
375!  fi^°^^  ^^'  fi^ong,  cve-ff  where  it  is  not  mention  d.  And 
'iTi-  fuch  a  fort  of  Chri^ians  I  may  be  allow  d  to  fuppcfe 
now,  fince  fuch  there  manifefily  were  in  the  Days  of 
the  Apofiles.  Ncr  doth  it  any  ways  interfere  with 
this  Suppo(ition,  to  reprefent  thrfe  very  Men,  as  ha- 
ving  now  and  then  ths  uneafie  Prefagesof  a  Future 
Reckoning, <2«i  as  Scaring  thsmfilves fometimes  with 
the  Fears  of  another  Lfe,  even  while  they  do  not  en- 
tertain the  Hopes  of  it.  This,  I  doubt  not^  is  the 
Cafe  of  all  fuch  who  frofefs  to  disbelieve  a  Future 
State  ;  they  are  not  always  equally  jatisfy'd  with  their 
own  Re  a  finings  about  it,  but  tremule  fomctimes  at  the 
thoughts  cf  it.  •  My  Reprover,  therefore,  deals  very 
mfiiirly^  when  he  reckons  This  among  the  Advantages 

pecti'* 


The   PREFACE.  y^ 

tecuUar  to  Men,  that  they  have  the  prefent  Sup- 
port of  the  Belief  of  a  Future  State,  and  the  fi.m 
Expedation  of  Rewards  *  in  a  Life  to  come  ;   and  •  l. 
affures  his  Readers,  jvith  equal  Modefty    and  Truth,  ^'  *'* 
that  this  is  agreeable  to  what  I  fuppofe  t :  vjhereas  J^  see 
Jfuppofe  the  quite  contrary  ,•  and,   on   that  Suppofi-  ;^,3J, 
tion,  all  my  Reafcnings  and  Rifle^ions  turn.      Nor  is  ^'• 
there  a  IVord,  throughout  the  whole  Argument,  that  can 
be  conftrud  to  a  different  Aleanivg. 

2.  Proceeding  on  this  Sufpjjt ion,  I  affirm, not  thatths 
Befl  Men  would  be  always,  but  ©ften  the  moft  mife- 
rable.     And  that  I  might   be  fure  of  not  being  mifaf- 
frehended,  I  repeat  Thu   (or  feme  other    Equivalent^ 
Exprefjion  at  U^fi  fix  times,   *  in  the  Compafs  of  a  few  *^ 
Tagcs.     Nor  doth  the  Argument  which  I  am  explain-  56^* 
ing,  require  a   more  extenjive  Suppojition  •     it  being  3^'. 
equally  neceffary  that  there  jljould  be  a  Future  State,  to  575' 
fvindicate  the  yuliice  of  God,  and  falve  the  prefent  Ir-  377, 
regularities  of  Providence,  whether  the  brfl:  Men  ^^  of- 
tentimes  only,  or  always  the   moft    mifcrable.     The 
Letter- IVriter  difftmbles  his  Knowledge  of  this  Remark- 
able Refiritlion  ,•  and  having  taken   Advantao-e   from 
thence  to  argue  and  objeH  as  he  pleas'd,  contents  him- 
fdfflightly  to  mention  it  towards  the  clofe  of  his  Pam^ 
pblet  ,•  which  was  difcreetly  done^  fince  an  earlier  Ac- 
knowledgment of  it  would  h.ive  difcoverd  at  f- ft  fight, 
even  to  the  meanefi  of  his  Readers,  the  Imptrti7icnce  cf 
fiver al  of  t ho fe  Objections  and  Arguments.     He  would 
excufe  this  Procedure^   by  faying,  at  la  ft.     That  though 
I  profcfs  only  to  (hew  that  the  belt  Men  are  Of- 
ten the  molt  miferablc,  yet  I  argue,  as  if  they  were 
always  fo  *,  viz..  ficm  that  Obligation  to  fome  «r 
Particular  Pradices,  trom  which  they  are  never 41^^ 
exempt  in  any  Condition  of  this  Lite  *  :    Which 


K  The    PREFACE. 

is  as  great  and  grounMefs  a  Mifreprefentation  as  any 
of  the  former^  Since  ^ 

gdly,  Mj  chief  Froof  of  this  Pointy  is  drawn  from 
that  State  of  Per  iQCUtlon,  to  7vhlch  Good  Alen^  above 
all  others,  ate  fubjeS}:  beajufe  ihc\r  Principles  expofe 

*  s.    ihem  moft  to  the  Troubles  and  Dangers  otLiie*  ; 

P"^'"'  bec.Jife  fore  Evils  and  i^reac  Temporal  Inconve- 

I  p.     niences  attend  the  Difcharge  of  their  Duty  f; 

3737    thrj  become    a  Reproach  and  a  Bye-word  *,  are 
^'*'    injur'd  and   outrag'd  f, /«/f>*  unjuft   and  illegal 

:  P-  Encroachments  *'. ;  the  greateft  Saints  being 
fometimes   made  the  mo{t  remarkable  Inftances 

^  P*  of  Suffering  f :  for  they  are  Inflexible  in  their  Up- 
rightncfs — No  Profpe^l  of  Intereft  can  allure  them, 

*,P-  no  fear  oi  Danger  can  difmay  them*.  Would  one 
im^iglne^  after  all  thcfe  Exprtjfions^  and  fe  vera  I  others 
of  the  fame  kind  that  I  have  made  ufe  of  any  Man  fo 
lo^toallSenfeofJu[iice  and  Truth ,  as  tofy,  That  I 

ti-p-  fuppofe  no  Cafe  of  Perfecution  t"?  that  I  do  not 
once  fuppofe  fuch  a  State  of  Perfecution  as  the 
Apoftle  pointed  at  ?  b!4t  maintain  my  Pofitions 
with  reference  to  the  moft  Quiet  and  Profperous 

21."*''  State  of  this  Life  *  ?  Certainly  the  Letter-Writer  doth 
rot  mean  this  as  one  Infiance  of  his  Concern  tor  the 
Caufe  of  Virtue,    and  the  Intereft  of  Pradical 

1  ^-.  p-  Religion  t  J      I  do  not  indeed    build   my  Reafoning 

^'  wholly  on  the  Cafe  </ Perfecution  ,•  neither  doth  the 
ylpofile  himfelfj  as  "will  afterguards  appear  :  Hew- 
ever,  7  ^5  wof  exclude  it.  On  the  contrary,  I  refer 
to  it  frequently ,  and  (Ijould  have  dwelt  more  largely  up- 
on it,  but  that  the  other  Conf derations  Iftggcft,  "were 
more  applicable  to  the  Charad^er  of  the  Perfon  de- 
ceas'd  ^  ivhsch  was  {as  I  have  already  faid)  the  Point 
from  whence  I  chief y  tack  »y  Views  in  this  Argument. 

4thly 


The     PREFACE.  ^-i 

Fourthly,  Even  when  I  fuppofe good  Men  not  to  he 
unJer  a  fiate  ^Perfecution,    yet  fiiU  I  fttfpofe  than 
to  live  in  a  jtate  of  Mortification   and  Selt  denial  • 
to  he  under  a  perpetual  ConjliB  with  their  Bodily  y^pe- 
tites  and  Inclinations ^  and  (irugling  to  get   the  maficry 
over   them.     I  ftippcfe  them  ohilga,  by  their  Princi- 
ples, not  to  tafte  io  freely  of  thePleafures  of  Li'e 
(^the  Innocent  Vkafurcs  of  Life  ;  forfuch  I  n<ianifcjlly 
mean)  as  other  Men  do  *  ^  but  to  fit  as  Icofe  from  ,-2^ 
them,  and  be  as  Moderate  in  the  ufe  of  them  as  in- 
they  can  "" ;  not  only  to  forbear  ihofe  Gratifica- 
tions which  are  forbidden  by  the  Rules  of  Reli- 
gion ,•  but  even  to  rcflrain  themfelves  in  unfor- 
bidden Inflances  *.      ^nd^  whenever  they   tafie   c 
vcn  the  allowable  Vleafuresof  Senfe,    1  fuppofe  them  to 
be  under  fuch  Checks  from  Reafon  and  Refkdi- 
on,    as,    by    reprefenting   perpetually   to    their 
Minds  the  meannefs  of  all   thele  Senfual  Grati- 
fications, do,  in  great  meafure,    blunt  the  Edge 
of  their  keened  Defires,    and  pall  all  their  En- 
joyments f.     ^f^d  have  I  not  reafon  therefore  to  fay,    tp- 
that  good  and  pious  Perfons,  by  the  Nature  and  ^^°' 
Tendency  of  their  Principles,    (as  they  are  moft 
expos  d  to   the  Troubles  and  ill  Accidents   of 
Life  .-.  fo)  are  the  greateft  Strangers  to  the  Plea-  •:■  see 
lures  and  Advantages  of  it  II  ?   And  would  net   thefe\]l. 
Ik  great   and  needlefs  Abatements   of  their  Happinefsj  'hed 
ij  It  were  confind  within  the  Compafs    of  this  Life  en-  pp. 
h  •    ^«^  fi'rcly,  it  doth  not  from   hence  follow,     ncr  375- 
have  I  once  fuggefiedj    much   lefs  affiimd,     That  the 
Practice  cf  Vice  doth  in  its  own  Nature  tend  to 
make  Men  more  happy,  in  all  dates  of  this  Life, 
than  the  Pradice  of  Virtue  ||.     Jkis  is  an  Affcrtitn  li^^-p- 
by  which  the  great  Author    of  cur  Nature  ,     and  £-  ^^' 

nailer 


xii  The     PREFACE. 

7)acler  of  the  Law  of  Good  and  Evil,  is  highly  diJJio^ 
Kourd  and  blaf^kemd  I  and  which  cannot  by  any  one, 
'who  hath  the  lea(l  fevfe  cf  Religion ,  bt  repeated  with- 
out being  abhorrd. 

That  Virtue  and  Vice  do  In  their  cwn  Natures 
tend  to  make  thefe  Men  Happy,  cr  Miferable,  who 
fcverally  praBife  them,  is  a  Proprjttion  of  undoubted 
(and,  latnfure^  by  me  undfputed)  Truth  i  as  far  as 
it  rehites  to  Moral  Virtue,  or  Vice,  properly  fo 
call  d  ;  that  is,  to  thofe  Meafures  of  Duty,  which 
Natural  Realon,  unenlightned  by  Re'velation,  pre- 
fcribes  :  For  as  to  thofe  Rules  of  Evangelical  Per- 
fedion,  in  which  we  Chrijiians  are  obliged  to  excel  ; 
they  are  (fmeoflhew)  cf  fo  exalted  a  Nature,  fo 
contrary  to  Fhfli  and  Blocd,  and  fo  far  above  our  or- 
dinary Capacities  and  Powers,  that,  if  there  were  no 
other  Life  than  this,  1  fee  not  how  our  Happinefs  could 
generally  be  faid  to  confifi  in  the  Vra^ice  cf  thent. 
And,  therefore,  when  God  made  them  Matter  of  [triH 
Duty  to  us  ^  he  at  the  fame  time  animated  m  to  Obe- 
dience (not  only  by  affuring  us  of  the  extraordinary  Af- 
Cifiances  of  his  good  Spirit,  but)  by  a  clear  Difcox/ey  of 
a  Future  State  of  Rewards  and  Vunifliments  *  whereas 
the  J  QWS,  who  had  the  Promifes  of  this  Life  only,  had 
alfo,  in  proportion  to  thofe  Promifes,  a  lower  and  lefs 
excellent  Scheme  of  Duty  prcpos'd  to  them. 

And  here  alfo  this  /■lUthur  is'al.ogether  Silent  :  for 
be  takes  no  notice  ofthefe  Improvements  made  by  the 
Gcfpel  in  the  Mc2i(ures  of  our  Duiy  ^  but  fuppofes  e- 
'very  where  the  Chriftian,  and  Heathen  Morality  to 
he  in  all  refpecls  the  fame  ,•  and  that  J  he  innocent  Pica- 
fur  es  of  Life  (which  mufl  be  allowed  to  have  fme  fhare 
in  per  feeling  humane  Happinefs)  are  no  more  affeBed 
and  retrench' d  by  the  one  than  the   other.     He  fuvpofts 

all 


II 


p- 


The    PREFACE.  xiij 

aU  the  Jnflancei  cf  Abftinence,  Mortification,  r.vd 
Self  denial,  ^hich  the  Gcfpel  erjolr.Sj  to  be  included 
-iv'itbln  thnfe  Rules  of  Virtue,  "which  the  Light  cf  Na- 
ture tc/iches  us  to  foUozv  ;  cnd^  upo*j  this  Fvundation^ 
proceeds  to  repn/ent  me  as  cffirmirg^  that  the  beft  of 
Men  are  rendred  more  Miferable  than  the  Wick- 
ed, by  the  Pradice  of  Virtue  *:  ivhtreas,  in'\ 
truths  I  only  waintain^  th.it  the  befi  Cbrijiians  (who 
are  unfjueftionably  the  hefi  of  Men)  are,  by  their  ch' 
fetvancc  of  fame  Cofpcl- Precepts,  rendered  (^more  AH- 
ferabUy  or,  "ivhich  is  all  one)  lefs  hatpy,  than  they 
would  otherwife  be,  if  they  "were  releasdfrom  thcfe  Ob- 
ligations •  and  J  conjtejuently,  "were  there  no  hope  of  a 
Life  after  this,  thej^  "who  are  not  tyd  up  to  thefe  Se- 
verities^  Tvould  have  a  wanifefi  Advantage  ever  tbofe 
who  are. 

I  in  (lance  indeed  In  fome  ABs  of  Virtue,  common  to 
Heathens  and  Chrifiians  j  but  I  fuppofe  them  to  be  per- 
form d  by  Chrifiians  after  (a  Chrifiian,  that  is,  after) 
a  more  fublime  and  excellent  manner  than  ever  they 
were  among  the  Heathens  ;  and  even,  "when  they  do 
vot  differ  in  Kind /'row  moral  Virtues,  (}ri5ily  fo  fiU'd, 
yet  to  d.ffer  in  the  Degrees  cfVerfe^iion  with  which 
they  are  attended. 

This  Diflintlion  between  a  fate  o/Virtue  and  a 
fiate  of  Mortification,  between  Moral  Goodnefs 
and  Evangelical  Perfedion,  and  the  greater  Re- 
ft raints  (in  point  of  Worldly  Pleafurcs  and  Advanta- 
ges )  which  are  laid  upon  Men  by  the  former  cf  thefe 
than  b/  the  latter,  ought  the  rather  to  have  been  cb- 
fervd  a7id  ownd  by  the  Letter-lVriter,  becaufe,  in 
the 

Fifth  Place,  1  pretend  not  to  compare  the  Happlncfs 
of  Mm  and  Beafis,  good  Men  and  bad,  any  farther 

than 


XIV 


The    P  R  E  F  A  C  E. 

than  It  rcfults  from  V/orldly  Vkafures  and  Advantages^ 
and  the  Obje£li  of  Senfe  that  furround^s.     For  the fe 
are  my  Words.      "  Were  there  no  other  Life  but  this, 
''  Men  would  really  he   more    M'lferahle   than  Bcafis, 
**  and  the  befi  Men  -would  he  often  the  mofi  Miferabk. 
.   ^'  I  mean,  as  far  as  Happinsfs,  or  Mifery  are  to 
"  be  meafur'd  from  pieafin^  or  painful  Senfati- 
368.^'  '^  ons  f.     This  is   the    Refiritlion  ivhich  1  more  ex- 
fyefly  and  formdly   injip  on,  than  any  other.      At    the 
•very  opening  of  the  Argument  it  occurs  i    nor  do  /,    in 
the  Profecution  of  it,  ufe   any  one  Injiance,   or  lUu/fra' 
tion,  but  -ivhat  relates  to  fttch  f  leafing  and  painful  Sen" 
fations,  or  to  thofe   Delightful  and   Uneafy   Reflexions 
of  Mindy  7i>hich  arcyfome  "way  or  other ,  conlequent 
upon  them.     And  if,  in  thefe  Refpccfts,     (and  far ^ 
*  see   ther  I  do  not  go'*^  )    the    Happinefs  of  Beafts  exceeds 
^^'      that  of  Men  J  and  the  Happinefs  of  the  Wicked  that  of 
i/i-    the  Firtuom,  it  "will  not  oueaken  what  I  ha-ve  urgd,  to 
fljeWj  that^  in  other  Refpec^ts,  (fuch  as  the  Letter- 
Writer  largely  difplays )    the   Advantage  may  lye    on 
the  contrary  fde  ;   becaufe^  were  it  fo,  yet  this  Advan- 
tage would  not  be  ftificient  to  turn  the  Scale ,  according 
to  my  Suppofition  ;    jvhich  is,    that,  without  the 
hope  of  another  Life,   pieafm^  and  painful  Sen- 
fations  (jaken  together  with  thofe  Inward  ReflecHons^ 
which  are  naturally  confequetit  upon  them)    might  be 
efteem'd  the  true  Meafure  of  Happinefs  and  Mi- 
ll s.  p.  fery  ||.     On  this  Suppofition    (which  I  had  not  then 
3"^^*    time  to  explain  and  prove)  all  my  Reafonings  proceed  ^ 
and  ca?inotj  therefore,    he  affebled  by    any  Objections y 
which  are  fo  far   from  being  built  on  the  jame  Bot^ 
tom  ,      that    they     are    deflgn'd    to     cverthrovj     it. 
JVhetbcr  this  Suppofjion  he  true,  or  falfe,  may  be  a  new 
matter  of  Dijpute  :  but  if  it  be  truCy  the  Argument,  1 

raife 


The    PREFACE.  xv 

ralfe  from  thence,  is  certainly  'True,  and  the  OhjeBlom 
cf  the  Letter  IVriter  are  as  certainly  Vain  and  Imperti- 
nent ;  being  Ifvelld  rather  agait/fi  the  Suppclition  it 
felf,  than  the   Inference  that  I  dr^v  fnw  it. 

This  is  net  a  proper  pi.  ce  to  jujiify  that  Suppofltion  ; 
thmmuch  ovlj  I  fj-ill  Jay  at  pre  fent  concerning  it.  I  am  Jo 
fur  from  rciriitllvgit,  thatlhck  upon  it  to  be  a  mofi  clear 
and induh'itahUl ruth  ^  andthink  myfilftoh  ■.'vz  cxprejs  d 
it  iv'ith  wore  IVarynefs  and  Referve  than  ivas  necijfary. 
My  M'^crds  are  —  I  fee  not  bar  that  this  miyht  be 
efteem'd  the  true  meafure  of  H  'ppinefs^and  JVIJery  : 
whereas  this  might  not  only  be  efteem'd^  but  would 
really  he  the  true  Meafure   of  Hjppinefs  and  Aljcry^ 
t(\  the  far  greater  part   cfM:nhindj    if  they  "were  not 
Educated  under  the  Hofcs  and  Ftars  of  Future  Rtvards 
and  PunijJ)ments.     The  Ohjttls  cfStnfe  "would  then  de- 
termin  the  views  of  mofi  Aim  ^  of  all  fuch,  to  be  Jure ^ 
who  convets'd  perpetually  with  them  ,  and  wanted  the 
Opportunities  and  Capacities  that  were  refjuijite  towards 
withdrawing  their  Thoughts  from  thefe  things  j  and  fix- 
ing  them  on  more  rcfin'd  and  reafonable  Fleajures.    And 
even  a?Kong  thoje  few  who  were  better  qnalfyd  ,  Jiill 
fewer  would  be  found,  7vho,  without  the  bcpe  of  ano- 
thef    Lfe,  would  think  it  worth  their  while   to  live 
*above  the  Allurements    cf  Senfe,  and  the  Gratificati- 
ons of  this  World ,    as  far  as   was  necejfary  towards 
attaining  the    heights   of  a  Chriftian  VafiCiion.  Nor 
could    any    Argument   be   urgd    fuijicient   to    induce 
thofe   fo  to  do,   who    were  otherwife  refolvd  and  in- 
clind.     The   Rule   of  Good  and  Evil  would  not   then 
appear  Uniform  and  Invariable  ^  but  would  fcem    dij'- 
fcrenty  according  to  Mens  dijferent  Complexions ,    and 
Inclinations  ,•  and  whatever  they  judgd  to  be^  upi-n  the 
whole ^  mofi  agreeable ^  or  difagreeahle  lo   them^  that 

they 


xvi  The    PREFACE. 

they  WDuhlhe  fure  (nay  they  tvcuU  lock  upon  ihewfelvci 
as  ohligd)  to  purfue,  or  decline^  7vitbot4t  helvg  re- 
ftrain'd  hy  any  fpcctdati've  Rcafon'wgs  concerning  the 
Nature  of  Virtue  and  Vice,  and  the  Obligations  Men 
are  ur.der  univerfally  to  fraBife  the  one,  and  efchew 
the  other. 

But  this,  I  am  fenfhle,  lies  without  the  Compafs  of 
my  imjKediate  Dejign,  which  is  only  to  reckon  up  tke^ 
fe'veral  Reftridions  under  whichy  what  I  have  laid 
down  in  that  Sermon  ought  to  be  uvderfiood  '  Refiri- 
BioTiS,  not  now  firfi  devised  to  t^ualifie  my  DoBrine^ 
but  plainly  pfopos' d  together  with  it,  and  interwoven  in- 
to the  Body  ofthofe  few  jhort  Reflexions,  which  I  had 
room  to  make  concerning  it.  And  yet  the  Author  of 
the  Letter,  in  a  very  grave  and  folemn  manner,  argues 
throughout,  as  if  no  one  fuch  RefiriBion  had  been 
made.  Let  his  Caufe  he  as  good  as  he  pretends  it  to 
he,  yet  furely  it  is  not  at  all  beholden  to  him  for  his 
way  of  maintaining  it.  He  that  talks  thus  deceitful- 
ly even  for  Truth  itjelf,  mufi  needs  hurt  it  more  by  his 
Example,  than  he  promotes  it  by  his  Arguments. 

But  tofet  a  fide  thefe  ReftriAions,    important  as 

they   are,  for   the   prefent,  and  take  my    Dctlrine  at 

large,  even   as  the  Letter-Writer   himfelf  hath  reprC'- 

fcftted  it  •  that  is ,  as  briefly  contain  d  in    (what  he 

*-L_r,,  calls)   my  Two  Pofitions ,    *  and  the  Notion  on 

2o-     which  they  are  founded  t :    let  us  fee  ho7v  far  the 

li'.^'  fi^fi  Charge  of  Novelty  can,   even  upon  this  Foot,  be 

made  good  again fl  it. 

My  Pofitions  are  thcfe  ;  That,  were  there  no 
Life  after  this,  Firft,  Men  would  be  really  more 
miferable  than  Beafl-s,-  and,  Secondly,  the  Beft 
of  Men  would  be  often  the  moft  miferable.  The 
Notion,  en  which  thy  are  founded^  is,  That,   fup- 

pofing 


The  PREFACE.  Xvu 

pofing  the  prefent  to  be  the  only  Life  we  are  to 
leadj  I  fee  not  but  that  Pleafing  and  Painful 
Sensations  might  be  efleem'd  the  true  Meafurc  o£ 
Happinefs  and  Mifery. 

Againfiboth  the  One,  an^  the  Other ^  the  Lettef'Tfn- 
ter  exclaims  in  a  moji  Tragical  manner  :  He  is  Sori^ 
to  fee  (uch  Conceflions  made  to  the  Caufe  of 
Vice  by  any  Preacher  of  Righreoufnefs  *,•  he  ne-  .p  j,, 
ver  yet  heard,  nor  ever  expcded  to  hear  any 
thing  like  this  from  the  Pulpit  ti  /jc  krioWs  not  that  ^P-^^ 
luch  Affertions  have  bsen  ever,  before  this,  feri- 
oufly  maintain'd  by  any  Perfon  of  Virtue  and 
Underftanding,  much  lefs  Solemnly  dilated  as 
undoubted  Truths  from  thePulpit  *,•  he  thiriks,  thsit  *P'9i 
All  Vvho  have  any  Refped  for  the  Clerp.y,  muft 
lament  tliat  fuch  ftrange  Dodrine  fliould  be  re- 
commended to  the  ^V"orld  by  one  of  that  Body^ 
and  All,  who  have  any  regard  to  the  Honour  of 
Chrift ,  muft  larhent  to  fee  it  Solemnly  back'd 
and  confirm'd  by  one  of  his  Apoftles  t  tP45. 

The  Charge  of  Novelty  is  here  wgd  with  fo  7r:i4ch 
Warmth ,  and  Gravity  ,  and  fuch  an  Air  of  Afjii- 
rancCy  that  even  a  wary  Reader  would  he  ap:  to  think 
■li  well  founded  •  and  yet  never  was  there  a  Cenfure 
more  racily  vain  ,  or  more  entirely  dejlitute  of  all 
Colour  of  Truth.  For  frfi^  as  to  the  Pofitions 
themjelveSy  they  are  fo  far  from  bcing'HtWj  that  they 
are  commonly  to  be  met  with  in  both  Anticnt  and  Alo-^ 
dern  ,  Dome/lick  and  Foreign  IVriters  j  particularly  in 
the  Works  of  our  Englifh  Divines,  which  are  in  every 
cne's  hands y  and  with  which  the  Author  of  thi  Letter, 
1  believe^  is  befi  acquainted.  I  begin  with  Archbijhop 
Tillotion,  who  cannot  be  fufpt^ed  to  have  made  Gon- 
Jjcfllons  to  the  Caufe  of  Mce^eitker  through  Weak- 

b  neft^ 


xviii;  The    PREFACE. 

nefsy  or  a  worfe  Reafon  :  and  yet  thefe  are  his  Exprefm 
(ions.      '  The  Condition  of  Men  in  this  prefent  TJfe  is 
attended  with  fo    many  Frailties,  lyaUe   io  fo  great 
Miferies  and  Sufferings^  to  fo  many  Pains  and  Difeafes, 
io  fitch  'various  Caujes  of  Sorrow  and  Trouble ^  of  Fear 
and  Vexation,  by  reafcn   of  the  many  Haz^ards  and 
Uncertainties,     which  not  only    the    Comforts    and 
Contentments  of  our  Lives,  hut  even   Life  it  felfis 
fuhjeB   to,  that  the  Tleafure  and  Happinefs  of  it  is 
by   thefe  much  rebated  :  fo  that  were  we  not  trained 
up  with  the  hopes  of  fomething  better  hereafter.   Life 
itfelfvjculd  be  to  many  Men  an  infupportableBurthen, 
If  Men  were   not  fupported  and  born  up,  under  the 
Anxieties  of  this  prefent  Life,   with  the  Hopes  and 
Ex^eBations  ef  an  happyer   State   in  another  Worldy 
Mankind  would  be  chemoft  imperfed  and  un-. 
happy  part  of  God's  Creation.    lor  although  other 
Creatures  be  fubjecled  to  a  great  deal  of  Vanity  and 
'Mifery,  yet  they  have  this  happinefs,   that,  as  they 
are  made  for  a  jhort  Duration  and  Continuance,  fo 
they  are  only  abetted  with  the  Trcfent ;  they  do  not 
fret  and  dif content  themf elves  about  the  Future,  they 
are  net  lyabh  to  be  cheated  with  Hopes,  nor  torment- 
ed 7vith  Fears,  nor  vexd  at  Difappointmcnts ,  as  the 
Sons  of  Aden  are.      But  if  cur  Souls  be  immortal, 
this  makes  abundant  Amends  andCompenfation  for  the 
Frailties  of  this  Life,  and  all  the  Tranfitorv  Suffer^ 
ings  and  Inconveniences  of  this  prefent  State  :  Human 
Nature,  confiderd  with  this  advantage,  is  infinitely 
above  the  Brute  Beafis  that  perilli.  Str?n.   Vol, 
ix.  pp.  68  J  69.     Again,    '  J4^bat  would  a  Man  gain 
by  it,  if  the  Soul  were  not  immortal,   but  to  level 
IMi']  *  himfelf  with    the    Beafts  that   PerilK  ?    [nay~\ 
'  ta  put -himfelf  into 'Si -VI  oiiQ  and  mofc  miferable 

Con- 


The     PREFACE.  xix 

*  Condition  than  any  oftheCreatures  below  him  ? 
lb.  f.  72. 

The famething  hfaldmore^iortly^huta!:  fuQyyhythe  j)re^ 
fent  Lord  Bifliop  of  Rochellef;  *  Without  that  Be- 
^  lief  [of  the  Joys  of  another  Lfi]  as  Chriftians  of 

*  all  Men,   fo  Men  of  all  Creatures  were  molt 

*  miferable.  Serm.  cw  Jan.  50.  p.  14. 

To  the  like  purpofe  Mr.  Glanvi'e.      '  If  this  Life 
'   he  ally  "we  have  the  fame  End  and  Happincjs  -with  the 

*  Brutes  ,•   and  they  are  happyer  ct  the  two,   in 
*,  that  they  have  lelTer  Cires  and  fewer  Difap- 

*  pointments.  Serm.  p.  2<)'\, 

Dr.  Moor,  wbotn  my  Reprover  mufi  allow  to  have 
been  a  Perfon  of  Virtue  and  Underftanding  *,  ex-  *  ,■ 
freffes  himfelfo7i  this  cccCifon^ln  very  figni fie  ant  Terms.  19. 
if(f^y^  ^^)  there  be  no  Life  hereatter,  the  Worft 
of  Men  have  the  ^reatefl:  fliare  o^  liappinef*;  ,* 
their  PaJJions  and  ^jfeciions  he'wg  fo  continually  gra- 
tify d,  and  that  to  the  height,  in  thofe  things  that  are 
fo  agreeable  J  and,  rightly  circumfiantiatsd^  allowable 
to  human  Nature  j  fuch   as  the  fv^cet  RefltSion  en 

the  Succefs  of  our  Political  Manr,gcment the  ge' 

neral  Tribute  of  Honour  and  P^tfpeH  for  our  Policy 
and  IVit,  and  that  ample  Te(timony  thereof^  otir  Ac- 
^uifiticn  cf  Paver  and  Riches  j  that  great  Satisfa^icn 
offoyling  and  bearing  down  our  Enemies,  and  oblig- 
ing and  making  fure  cur  more  ferviceable  Friends : 
to  which  finally  Tou  piay  add  all  the  'variety  of  Mirth 
and  Pafiime,  that  Flejl)  and  Blood  can  entertain 
it  [elf  with  J  from  either  Mufick,  Prine,  or  Women. 
Imm.  of  the  Soul.  L.  2.  Ch.  18.  Sccl.  9. 
Dr.  Goodman, ;«  ^ijWinter  EveningConferences, 
(t  Book  receivd  with  general  applaufc,  and  now  in  eve- 
ry  cms  hands ,  reprefents  one  of  the  Perfns  in  his  Dia- 

b  2  l.^gue 


XX  The    PREFACE. 

logue  fp^hing  as  follo-ws  '  It  is  plain ,  that  nothing  hu* 

*  the  Hope  of  another  and  better  IVorld  at  lafi  can  ena- 

*  hie  a  Man  tolerably  to  enjoy  himfelf  in  this  frefertt  — 

*  Nothing  but  Eternal  Life  is  a  fufficient  Antidote  a- 

*  ?>^'^^fi  ^^^  Fears  of  Death.     And  all  thefeare  the  Ef- 

*  fe^s  and  Benefts  of  Religion.     Therefore  if  this  be  un- 

*  comfortable  J  Mankind  muji  needs  be  the  moft  deplora- 

*  bly  unhappy  kind  of  Being  in  the  "whole  World.  For 
tho^  other  fort  of  Creatures  are,  in  ftmefort,  FeUoiu- 
fufferers  in  the  common  Calamity s  of  this  IVorld  ,•  yety 

'  befdes  that  their  (f}are  is  ordinarily  not  fo  great  as  his y 
'it  is  evident  that  they  fear  nothing  for  the  Future,  but 

*  only  feel  the  prefent  Evil  *  and  they  have  no  Rejlraint 
'  upon  them  for  what  they  de/ire,  nornoRemorfeforwhat 

*  they  have  done.  "Therefore,  if  Mankind  have  not  the 
Glory  of  his  Confcience,  when  he  doth  ivell,  to  fet  a,' 
gainfi  the  Checks  and  Girds  of  it  -when  be  doth  amifs  i 

*  <?Wif  he  have  not  Hopes  to  counterbalance  his 

*  Fears,  and  a  Reward  hereafter  for  his  Self-deny  al 
'  at  prefent,  his  Condition  is  far  the  worft  of  any 
'  Creature  in  the  World.     Tart  ;.  p.  43. 

In  like  manner  (Part  2.  p.  114)    after   aUo'wing  , 

that  '  feveral  forts  of  Brute   Creatures  continue   longer 

in  the  World,  and  have  as  "well   a  'Quicker   Senfe  of 

Pleafure,  as  a  more  unlimited  and   uncontrolled  En- 

joyment  of  it  ,  he  makes   the  fame  hference  front  y 

hence  that  I  have  done  ^  That  upon  thefe  very  Confide- 

rations^  there  ts  great  Reafon  to  believe  that  there  is 

fuch  a  thing  as  another  World,  -wherein  Man  may  have 

amends  made  him,  for  "whatever  -was  amifs  ,    or  de- 

feSlive  in  this.      For  it  is  not  credible  "with  me,   that 

fuch  Power  and  Wifdom  as  is  plainly  difplayd  in  the 

*  Confiitution  of  Man,   Jhould  be  fo  utterly  deftitute  of 

i  Good' 


I 


The   PREFACE. 

GooJnefsy  as  to  contrive  things  fo  iU^  that  the  nobleft 
Being  fhould  be  finally  the  moft  unfortanate. 
Bp  JVilklns'm  hisPrinc.  ofNat. Rel.  f.  I)9,j6o. 
There  is  a  firong  Aver/ion  among^  Alen  againfi  a 
dark  (tate  of  Annihilation ^  which  no  Man  can  think 
of  without  great  regret  of  Mind  '^  and  likewife,  a 
natural  Dejire  in  all  Men  after  a  jiate  of  Happinefs 
and  FerfeHion.  And  no  natural  Defire  is  in  vain. 
AU  other  things  have  fomeovhat  to  fatisfy  their  na^ 
tural  Appetites.  Andy  if  we  confider  the  utter  Im- 
pojfibility  of  attaining  to  any  fuch  Condition  in  this 
Life yt his  will  render  it  highly  credible ^  that  there  muft 
be  another  State  wherein  this  Happinefs  is  attainable  : 
Otherwife,  Mankind  mufi  fail  of  bis  chief  End^  be- 
ing,  by  a  natural  Principle ytnofijirongly  inclined  to  fuch 
a  fiate  of  Happinefs  as  he  can  never  attain  to  ,•  of 
if  he  were  purpofely  framed  to  be  tormented  betwixt 
thefe  two  TajJionSy  De/irc  and  Defpair  ,•  an  earnefi 
Vropenfion  after  Happinefs,  and  an  utter  Incapacity  «f 
enjoying  it  •  as  if  Nature  it  felf  whereby  all  other 
things  aredifpos'dto  their  Perfe^iony  did  ferve  on- 
ly, in  Mankind,  to  make  themmoft  miferable. 
Andj  which  is  yet  mere  confderahle,  the  better  and 
wijer  any  Man  is,  the  more  earneft  Dejires  and  Hopes 
hath  he  after  fuch  a  State  of  Happinefs.  And  if 
there  be  no  fuch  things  not  only  Nature,  but  Vir- 
tue iikewife  muft  contribute  to  make  Men  Mi- 
ferable. 

1  have  fearch'd  the  Volumes  0/ Sermons  publijh'd  by 
Divines  here  in  England,  and  find  as  yet  but  Two  on 
the  fame  Text  with  mine  ,♦  one  preach' d  by  the  Learn- 
ed and  Pious  Mr.  Pemble,  the  other  by  Dr.  Sirad- 
ling,  the  late  worthy  Dean  of  Chlche^&T  ;  and  both 
ofthemfuU  of  the  fame  Points   of  Dothine,    and   the 

h  5  fame 


XXI 


xxii  The    PREFACE. 

fame  ways  of  explaining  thofe  Points ,  as  1  have  em-^ 
ftloy'd.  I  refer  the  Reader  to  the  Sermons  themfelves, 
and  fjall  mcfUion  here  but  a  Pfijffgs  or  two  cut  of  each 
of  thtm. 

Mr.  PembleV  flrfi  Poficion  is,  that '  True  Chri- 
ftians  are  more  unhappy  than  other  Men,  if 
their  Happinefs  be  confin'd  to  this  Life  only — 
are  in  a  worfi  (fate  than  Epicures  and  Acheifts, 
and  other  ungodly  Verfcns,  &;c.  ———in  regard  to  ths 
'Mature  of  true  Religion  which,  they  profefsy  li^hich 
aqrees  not  •with  'the  good  likbig  of  the  IVorld^  and 
^therefore  it   [tht  ':lVorld~\    cannot  agree  with   That^ 

ncr  with  them  that  (incerely   profejs   it They 

'are  Men   of.  an.otbe'r  Gc?yeratio»,    their   Lives    are 

■  not  •  like  other  Mens,    and  therefore  the  World  won- 
ders at  them — and  always  fees,  in  their  IVell- doing,  a 

■  Reproof  of  their .  fiji'n  Evil-doing,  Scc.  "^  He  ccn'^ 
•chdes  thm-r-^ — Wt.  fee  then  the  Point  to  be  plain  e- 
nough,  that  true  Chrifiians,  barrd  in  their  Hope  in 
Chriji,  for  the  Lffe  to  come,  are  7nore  miferable  than 
other  Men  ; .  becavfe  all  are  alike  hereafter  ■  and  for 
this  Life,  the. Godly  mifs  of,tboft,Co7iti:ntments  v.'hich 
the  Wicked  enjoy ;  nay,  are  more  miicfable^not  on- 
ly than  Men,  but  than  Beafts  alfo,  — p,  480, 
Dr.  SiTAd\m^''sfccond Head  is,   ^  That,  upon  Sup- 

'  pofition  of  no  better  Hope    [^than  this   Life  af- 
*■  fords]  all  good   Ch;-iftians  fiiould  be  not  oniy 

t  p-   '  Miferable,  bat  ofall  Men  moft  Miferable 

*  ^'    ^  more  unhappy  than  the  moft  Brutifli  Men,  yea, 

*  than  the  Beafts  that  perifn.  For  whereas  thefe 
,  *  feet  their  Mifery  when  it  comes^  but  do  not  antici~ 
47 i.'     '  pate  it,  S:c.   *   Chrifiians  make  tbemfelves yet  more 

.''  Miferable  by  their  fever  e  Principles  of  Mortification 

*  and  Sclf-denialj   debarring  themfehes  oftbofe  Com- 

forti 


The    PREFACE.  xxiii 

*  forts   and  SntisfaBions   which  ethers  enjoy  f  —  They  f  p. 

*  loje  the  good  Things    herCj   and  fail   of  ihofe   here-  t^^' 
J  iifter*.  479. 

To  the(e  Modern  Injlances  from   cur   own  Writers^ 
I  (liall  add  that  of  Mr.    Calvin,  who  fays   .*.    ''that 

*  Gryllus,    in  Plutarch,  reafons    wifely^     when  he 

*  affirms y    that  Men^  ivho  li've  without  Religion  [i.  e. 

*  without  a  Senfe  of  God^  and  a  helitf  of  future  Re- 
'  wards^  do  not  only  not  excel  Brute  i^ealts,  but  are 
^  by  many  degrees  tar  inferior  to  them,  in  as  much  as 

*  they  are  liable  to  variotts  forts  of  Evils j    and  live  aU 

*  in  a  tumultuary  and  rejilefs  State,      '   And  again — 

*  There   is  none    of  us    hut  who   would   he    thought ^ 

*  throughout  the  whole  Courfe  of  his  Life,  to  afpire  after 
'  Immortality,     For  we    are  ajliam'd  in  nothing  to  eX" 

*  ce/ the  Brute  Beafts,    whole  Conditions  would 

*  be  no  ways  inferior  to  Ours,    if    we  had  not 

*  the  Hope  of  Eternity  after  Death  to  (upport 
'  usf. 

/  [hall  trouble   the  Reader  with  one  Citation  more^ 

*  out  o/"Athenagoras  ^  becaufe  the  fVords  of  that  an- 

*  tient  li'riter  arc  ver^  full  and  exprej/ive.      *  If  (fays 


.'.  Sapientin'imc,  apud  Fliiturchum.Gryllus  ratiocinatur,di!m 
homines  aflirmat,  fiabcorum  Vira  lemcl  abHt  Rtligio,  non 
modo  Brutis  Pecudibus  nihil  excellere,  ltd  multis  partibiis 
efle  longc  inferiorcs  j  ut  qui  tot  malorum  forrnis  ob- 
noxii  ttimultuariam  &  irrequietam  Vitam  perpetuo  trahant, 
<^c.  Inliit.Cap.  i.§.  10.  '  . 

t  Nemo  quidem  eft  noftrum  qui  non  videri  cupiat  ad  ccr- 
leftem  Immorcalitatem  toto  vitaecuiriculo  alpivare  Sceniti  • 
pudet  enim  Nos  nulla  re  antecellere  Brutas  Pccu'dcs,"  qua- 
rum  Conditio  nihilo  noftrainleiior  foror,  nifi  Spes  seternita- 
tis  poft  mortem  nobis  lupercfll-r.  ibid.  Cap.  zi.  §.  26.' 

b  4  '     '  he 


« 


xxlv  The   PREFACE. 

*  he  *)   Humane  AcHom  were  not  to  he  jtidgd^     McH 

*  would  have  no  Advantage  over  Beafts ;  indeed, 
'  more  n^ilerable  than  Beafts  would  fuch  Men  be 

*  who  were  always  bufied  in  fubduing  their  Paf- 
'  fions,  and  improving  themfelves  in  Piety  and 

*  Juftice,  and  every  other   Virtue.     At  this  rate, 

*  the  Animal  and  Btlluine  Life  would  be  the  befi  ; 
'  Virtue  would  be  downright  Folly  •  the  threats  of  future 

*  Vengeance  y  matter  of  Sfort  and  Laughter  i  the  fur  ^ 
f  fuits  of  all  kind  of  V  lea  fur  e^  our  chief eji  Good  *  and 
^  the  Rule  _,  b/  which  Men  and  Bea(is  ought  then 
^  eifually  to  guide  themfelves ,    would  be  that  belov'd 

*  Maxim  of  the  Epicures ;  Let  i|s  eat  and  drink, 
'^  for  to  Morrow  we  die. 

This  lafi  Pajfiige  from  Achenagoras  includes y  and 
fuery  flrofigely  fljfirms  all  the  parts  of  my  Do^rine 
ai^hich  hai/e  been  excepted  agaivfi  •  not  only  my  Pofi- 
tions,  but  the  Notion  it  fclf  alfo,  on  which  they  art 
founded'^  and  which  now  ^  therefor  e,  I  proceed  likewife 
to 'vindicate  from  the  Charge  ^Noveltyj  by  the  fol- 
lowing Authorities. 

My  Notion  (as  'tis  call  d)  is,  That,  fuppofing 
the  prefent  to  be  the  only  Life  we  are  to  lead, 
i  fee  not  but  that  pieafing  and  painful  Senfations 
might  be  efteemd  the  true  Meafure  of  Happinefsj 


^ 


auti^v  yi  im^ynffKO/Jp.    Titl  tjr*?-.  Oxon.  Ed.  p.  ij  j. 

an^ 


The    P  R  E  P  A  C  E.  xxv 

and  Mifery.  This  is  all  I  fay  of  the  matter^  there 
being  no  other  Taffage  of  like  import  "with  this  thrcngh' 
out  my  whole  Sermon.  And  have  not  Archbifhop  Til- 
lotfon.  Dr.  Scot,  Dr.  Sherlock,  and  Dr.  Lucas  faid 
the  jame  things  in  a  manner  lefs  refer'v'd,  and  in 
Terms  of  yet  greater  force  andcomfafs^  "without  giving 
any  Offence  {that  1  know  of)  to  any  one  of  tbofe 
many  ferious  and  underftanding  Chriftians  *,  who  ^ 
daily  ferufe  their  Excellent  Writings  with  Vleafure  and  ^. 
Edification  ? 

Urchbp,  Tillotfon,  Vol.  ix.  />.48.  '  The  Determi- 
'  nation  of  the  Apofile  is  according  to  the  Nature  ^and  the 

*  Truth  and  Reafon  of  things.  That,  if  in  this  Life 

*  only  we  have  hopes,  we  were  of  all  Men  moft 
^  miferable.  For  although  it  he  true,  that,  as  things 
'  now  Jl:  and  J  and,  as    the    Nature  of  Man  is  fram'd, 

*  good  Men  do  find  a  ftrange  kind  of  inward  Vleafure 

*  and  SatisfaSlicn    in  the  difcharge   of  their   Duty,  yet 

*  every  Man   that  confults  his  own  Breafi,  will  find 

*  that  his  Delight  and  Contentment  chiefly  fprings  from 

*  the  hopes  which  Men  conceive.  That  an  Holy  and 
'  Virtuous  Life  fljall  not  be  unrewarded.     And,  with- 

*  out  thefe  Hopes,  Virtue  is  but  a  dead  and  empty 

*  Name. 

Vol.  ii,  p.  265".  ^  If  we  were  fure  that  there  were 
'  no  Life  after  this,  if  we  had  no  ExpeBation  of  a  Hap- 
'  p'mefs  or  Mifery  beyond  thss  World ^  the  wifefi  thing 

that  any  Man  could  do,  would  be,  to  enjoy  as  much  of 
'  the  prefent  Contentments  and  Satisfactions  of  this 
'  World  as  he  could  fairly  come  at.  For  if  there  be  no 
'  Reftirre^ion  to  another  Life,  the  Apoftle  allows  the 

*  reafcning  of  the  Epicure  to  be  very  good  ,•  Let  US  eat, 

*  and  drink,  for  to  morrov/  we  die. 

Dr. 


p5:vi  TI;p     PREFACE. 

Dr.  Scot's   Chrifi.  Life,  Fart  iii.  Vol.  i.  Chap,  ^l 

^.301.      If  there   -were    no  other  Life  after  thify  it 

•would  be  foUy  fo  tnuchas  to  attempt  it  ,\_the  Enjoyment 

of  God  by  Contemplation  and  Love ,  and  the  Imitation  of 

his  Ver fed  ions']',  ^  for  what   Man    in  his    Wits  would 

*  ever  think  it  worth  the  while ^  to  fpeTid  a  conjiderable 
'  part  of  his  Life  in  waging  War  with  himfelf  mor- 

*  tifying  his  ^jjetlions,  crojjing  and  ftarving    out  his 

*  dcarefi  Inclinations^   {which  yet  he  mufido^  e'er  he  can 

*  arrive  at  any  comfortable  degree  of  Divine  Enjoyment) 
'  if  there  were,  no  other  recommence  to  be  expected  at  lafi^ 
'  but  to  live  afnv  dayi  longer  in    a  Rapturous   Mufe, 

*  and  then  lie  down  in  everUfting  Darknefs  and  Infen- 
'  Jibility  ?     Were  he  not  a  Thoufand  times  better  plea  fa 

*  and  gratifie  himfelf  at  prefent,  content  his  craving 
'  Dejires  with  the  Goods  that  are  before  him,  and  take 
'  his  fU  of  thofe  fenfual  Delights  that  readily  offer  them- 
'  [elves  to  his  Enjoyrfjenty  than  run  away  from  them  in 

■  '  a  long  and  wearifome  que^  of  Spiritual  Joys^  which, 
^  for  all  he  knows  y  he  may  never  arrive  to,  or,  if  he 

*  doth,  ts  fure,  within  a  few  moment s^  to  be  deprivd 

*  of  them  for  ever? 

Dr.  Sherlock'j  Tragical  Difc.  concerning  a  Future 
yudgment,  p.  116,  &C.  'The  whole  Chrijlian  Reli- 
'  gion  is  founded  on,  and  adapted  to  the  Belief  of  a  Fu- 
^  ture  Judgment,  and  is  a  very  unintelligible  Infiitution 
'  without  it —  The  Temporal  Vromifes  made  to  an  Holy 

*  and  Virtuous  Life extend  no  farther  than  Food 

^  and  Rciyment,  to  our  Daily  Bread But  who 

*  would  be  contented  with  fuch   a  fcanty   Frovijton, 

*  while  he  fees  the  greater  Profperity  of  bad  Men,  who 

*  diffolve  in  Eafe  and  Luxury  j  were  there  not  an  hap- 
'  py  State  refervdfor  him  in  the  next  World  ?  Where 
^  u  the  Man  who  would  not  comply  with  the  Devil's 

*  Temptation 


,    The  PREFACE  xxvii 

^  Temptation,  to  fall    down  cind  worship  for  all  the 

*  Kingdoms  of  the  fVurld,  and  the  Glory  of  theniy  were 
'  be   not   to  lofe  a  brighter  and  a  richer  Crown  for  it  ? 

lb.  p.  iJ9j  &C.  *  Many   cf  our    Saviour's    Laws 

*  are  founded  on  the  Suppofition  of  a  future  Judgment , 

*  and  are  extreandy  unrcafonable^  if  there  be  no  Rewards 
'  or  Punijljments  after  this  Life-  The  only  Rule  of 
'our  Actions  would  \jhenl^  be,  to  live  as  Icngy  and  to 

*  enjoy  as  much  of  the  World  as  we  can.  But  Chri- 
^  jiian  Religion  will  not    in  ?nany  Cafes  allow  of  thiSy 

*  and  therefore  is  no  Religion  for  this  IVorld,  were  there 
'  not  another  World  to  fottow  •^—  How  many  Refraints 
'  doth  the  Chriflian  Religion  lay  on  us,  to  lejjen  the 
'  Tleafures  and  SatisfaBions  of  this  Life  ?  It  teaches 
'ma  great  Indifferency  to  all  the  things  cf  tb^  World  • 
'  but  how  unreafonable  is  that,  if  this  World  be  our  only 

'  Vlace  of  Happincfs  ? It  commands  us  to  mortife 

'  our  fenfual  Appetites,  to  crucifie  our  FleJI)  with  its  Af- 
'  feciions  and  Lufis,  to  live  above   the  Vlcafures  of  the 

*  Body,  to  pluck  out  our  Right  Eyes,  to  cut  off  our  Right 
'  Hands  :  But  what  reafon  can  there  be  to  deny  our 
'  felvcs  any  cf  thefe  Enjoyments,   as  far  as  is  confiflent 

*  with  prefer ving  cur  Health,  and  prolonging  our  Lives, 
'  if  we  have    no   Expe6iations   after   Death  ^  Nay,  if 

*  Men  are  contented  to  live  a  jJjort  and  a  merry  Life, 
'  what  Hurt  is   there   in  it,  if  Death  puts  an   end   to 

*  them  ? It  forbids  Earthly  Pride  and  Ambition, 

*  an  AffeBation  cf  facuLr  Honours  and  Tower  :  But 
'  why  mufi  we  fubmit  to  Meannefs  and  Contempt  in 
'  this  World,  if  this  be  the  only  Scene  of  A^ionweJJmll 
'  ever  be  concern  d  in  ?  For  a  mean  and  bafe  Spirit   is 

*  no  Virtue  ,•  and  for  the  fame  reafcn  it  can   be  no  Vir- 

*  tuc  to  be  contented  with  a  low  Fortune,  to  be  patient 
^ttnder  Sufferings,  which  if  they  will  never  bd  reward- 


xxvili  The   P  R  E  F  A  C  E. 

ed,  iS  to  he  patiently  ntiferahle^  and  that  ts  Stut>id'ity 
and  Folly  l  But  to  have  our  Convsrfation  in  Heaven, 
to  live  upon  the  Hopes  of  unfeen  ThingSj  is  Madnefs 
and  DijiraBiony  if  there  he    no  Heaven,  no  unfeen 

Things  for  us The  Reafons  ofmofi  of  the  Evan» 

gelical  Commands y  tnufi  he  fetched  -wholly  from  the  o- 
ther  World,  and  a  Future  Judgment. 
5f  Wilkins  Vrinc.  of  Nat.  Rel.  p.  6j.  '  If  there  he 
no  fuch  thing  to  he  expeBed  asHappinefs  orMifery  here-' 
after,  "why  then  the  onely  hujtnefs  that  Men  are  to  take 
care  of,  is  their  prefent  well-heing  in  this  World :  There 
being  nothing  to  he  counted  either  good,  or  had,  but  in 
order  to  that:  thofe  things  "which  we  conceive  to  be  con-' 
ducihleto  it,  heingthe  onelyDuties  ;  and  all  other  things , 
■which  are  crofs  to  it,  the  onely  Sins.  And  therefore, 
whatever  a  Mans  Appetite  Jijall  incline  him  to,  he 
ought  not  to  deny  himfelf  in  it  (^he  the  thing  what  it 
will)  fo  he  can  have  it,  or  do  it,  without  prohahle 
Danger.  Suppofe  it  he  Matter  of  G^in  or  Profit^  he 
is  difposd  to  I  if  he  can  cheat  or  fieal  fecurely,  this 
will  he  fo  far  from  being  a  fault,  that  it  is  plainly  his 
Duty,  that  is,  reafonahle  for  him  to  do;  becaufe  it  ts 
a  proper  means  to  promote  his  chief  End*  And  fo  for 
other  Cafes  of  Anger,  Hatred^  Revenge,  &c 
According  to  this  Principle,  a  ASan  muft  take  the 
firft  Opportunity  of  fatisfying  thefe  FaJJions,  by  doing 
any  kind  ofMifchiefto  the  Perfon  he  is  offended  with, 
whether  hy  falfe  Accufation,  or  Perjury,  or  {if  need 
be)  hy  poifoning  or  Jlahhing  him  ;  provided,  he  can 
do  thefe  things  Jo  as  to  efcape  the  Sufpicion  of  others, 
and  Human  Penalties. 

Dr.  Lucas,  Enquiry  <?/*f£r  Happinefs,  part  ;.  p. 
245:.  *  The  Epicureans  confin'd  the  Happinefs  of 
'  Man  to  thisfhort  Life  j  and  hy  a  probable  Confequence, 

refolvd 


The  PREFACE.  xxiX 

■  refolvd  it  ultimately  into  the  Enjoyments  cftJyi  Bo  J/. 
Ibid.  p.  145.     Without  another  Life,  all  other  Mo- 
tives to  VerfeBion  will  be  infufficient.     For  tho  ,  ^<r- 
neraUy  ffeaking,  fuch   is   the  contrivance  of  Human 
feature,   &C.— 2>r  'tis  certain,   that  not  only  in  ma- 
ny extraordinary  Cafes,  there  would  be  no  reward  at 
'  *  all  for  Virtue,     if  there  were  not  one  rcferv'dfor  it  in 
"'  another  World,  but  alfo,    in  mo{l  Cafes,  if  there  were 
'  not  a  future  Pleafurethat  did  infinitely  outweigh  the 
'  Enjoyments  of  this  Life,    Men  would  fee  no  Obliga- 
^  tion  to  TerfcBion.     For  what  fhould  raife  them  above 
^  the  Love  of  this  World ^    if  there   were  no  other  ^  or 
'  above  the  Love  of  the  Body,   if,  when  they  dyd,  they- 
^  fjould  be  no  more  for  ever  ? 

[Prad.  Chriftianjty  part  11.  Chap,  i.]  *  ^'"* 
'  the  Law  of  our  Nature  being,  I  humbly  conceive, 
'  nothing  elfe  but  the  Law  and  Dilates  ofReafon :  and 
'  the  Bu/inefs  ofReafon   being,  in  this  RefpeB  at  leafi, 

*  only  to  diflinguijij  between  Good  and  Evil,  cur  Rea- 

*  fon  would  talk  to  us  at  another  Rate,  becaufeit  would 
'  proceed  by  different  Principles  :  Good  and  Evil  mould 

*  then  peradventurc  be  different  things  [from  what  they 
'  are  at  prefent']for  whatever  would  make  for  the  Tlea- 

*  fure  and  Inter efi  oj  this  prefent  World,  would  be  goed  * 

*  and  even  Tleafre  and  Interefi  would  net  peradven- 

*  ture  be  the  fame  thing  Tben^  as  Now  :     For  the  Soul 

*  would  not  challenge  fo  difiinB  a  Conjideration  and 

*  Vrovifion  then,    as   new  :     For  it  would  not  only  be 

*  Lawful  J    but  wife  for  it  to  become  Senfual  andWorld* 

*  ly  i  and  fo  the  j'awe  P/eafure  and  Interefi  would  mi- 

*  ntfter  to  the  Happinefs  of  both  Body  ond  Soul^    &C. 
[Ibid.  Chap.  4.]   *   Were  there  m  Life  to  come, 

'  it  would  behove  every  Man  to  be  content  with,  and 
I  make  the  mcfi  of  This,     Nor  do  I  at  all  doubt,    but 

*    that 


XXX  The    PREPACK. 

that  Mm  may  manage  their  Lufisfo^  as  that  they  may 
not  be  able  to  infer  Reajon  enough  to  relinquish  them, 
from  any  Influence  they  have  upon  their  Worldly  Inte- 
re[^.     Or  if  any   one  jliould  think  it.  necejfary  to  pur-' 
chafe  a  Vleafure  by  jhortnin^  of  his  Life,     or  leffening' 
his  Efiate,   I  cannot  fee  why  he  may  not  have  Reafon  " 
en  his  Side  :     For^  A  fhort  Life  and  a  merry  one, 
and,  my  Mind  to  me  a  Kingdom  is,  v^ould,  up- 
on the  former  Suppoftion,    be  Tvife  Proverbs  :     For, 
upon  this  Suppofttion,  the  Tleafures  of  the  Mind  would 
he  narroiv  and  faint ^and  the  Checks  ofConfcience  none^   I 
\j>r'\  inflgnifcant.  "' 

Bp.  Pearfon  ,  on  the  Greedy  p.p.  304.  ^oy. 
Such  is  the  fweetnefs  of  our  Sins,  fuch  the  unnatural- 
nefs  of  our  Corruptions ,  fo  great  our  Confidence  of  Im- 
purity here,  that,  except  we  looked  for  an  Account 
hereafter,  it  were  unreafonable  CO  expe^  that  any 
Man  ^wuldforjake  his  Delights,  renounce  his  Com" 
placencies  by  afevere  Repentance,  create  a  Bitternefs 
to  his  own  Soul  ■"  We  are  naturally  inclind  to 
follow  the  Bent  of  our  own  Wills  ^  and  the  Inclination  of 
our  own  Hearts.  All  external  Rules  and  Prefcripti- 
ons  are  burthenfome  to  m  •  and  did  not  we  look  to 
give  an  Acount,  we  had  no  reajon  to  fatisfy  any  O' 
ther  Defires  than  our  own,  &c. 
Mr.  Glanviles'j  Sermons,  p.  278.  '  If  this  be  all 
the  Life  of  Man,  '  [i.  e.  the  only  Life  he  is  to  lead^ 
his  End  and  Happinefs  would  then  be  to  provide  for 
the  Body,  and  the  Gratification  of  its  Senjes. 
Mr.  Pembles  Sermon,  p.  479.  '  Poor  is  the 
Contentment  that  can  be  found  in  Virtue  and  Religi- 
on, if  it  firetch  no  farther  than^to  the  end  of  th's 
Life Cut  fromaMan  his  Hope  in  Chrifi  for  here- 
after, and  then  the  Epicure's  Counfel  •u^ill  feem  Good, 

'Let 


The   PREFACE.  xxxl 

*  Let  us  Eat  and  Drink,   for  to  morrow  we  die. 

'  Let  us  take  cur  Vlcafure  while   ive  may.      If  we  die 

*  as  Beajisj    and  come,  to  noth'mg  ,   then  let  m  live  as 

*  Beafts  too,    &C.     What  avails  it  to  Joy  in    Virtue 

*  and  Religion  ^  to  follow  an  em^ty  Name  of  Good- 
'  nefs  ?    when  nothing  is  got  hy  it    after  Death^     and, 

*  for  the  prefcvt^  nothing  worth  the  dcfrlng  ?  Let  us 
'  retrain  our  Eyes  and  our  Hearts  from  no  Tleafttret 
'  that  may  be  procured  •  Let  Virtue  be  only  cur  Stale 
'  to  win  Honour  J  where  Aden ,  out  of  Error,  efieem 
'  highly  of  it :      Among  others ,  love  we  Vice,    where 

*  Virtue  is  banijli'd,  &lc.      Good  wholefome   Counfel  , 

*  if  the   Day  cf  our  Death  were    the  utmcfi  Period   of 

*  our  Time,  beyond  which  no  Happinefs  were  to  be  en- 

Dr.  Stradling/  Sermons  p.  df]G.  '  The  Immor- 
'  talitv  of  the  Soul  once  deny'd,  the  Concern  for 
'  it  conld  not  be  much  ,•  it  being  not  probable 
'  that  fuch  Men  fhould  pleafe  themfelves  with  a 

*  Pretence  of  Virtue,  who  deny'd  the  Future  Re- 
'  wards  of  it.  And  from  fuch  Premifes  that  Con- 
'  clufion  mention'd  by  St.  P<7«/ could  not  but  fol- 

*  low,  Let  us  Eat  and  Drink,  for  to  morrow  we  Die. 

*  It  is  but  reafonable  to  imagin  that  they,  who 

*  thought  they  fKould  dye  like  Beafts,  fhould  live 

*  like  them  ,♦    Husband  that  Life  the  beft  they 

*  could,  which  fhould  never  return  when  once 

*  gone,  and  make  it  as  pleafant  as  they  faw  it  was 
'  ihort.     Which,  if  there  were  no  other  Life  to 

*  come,    v/as  no  doubt,  a  Rational  Courfe,   an^ 

*  the  higheft  VVifdom,  &c. 

p.  479.     But   here  fome  may  Objed,    that  if 
'  there  were  no  God,  no  Life  to  come,  yet  there 

*  is  fo  much  facisfadion  in  living  according  to  the 

^*  Rules 


xxxii  The   PR  EFAC  E. 

*  Rules  of  Right  Reafon  and  Virtue,  that  even 
'  that  Confideration  ilaould  oblige  Men  to  do  fo, 

*  and  make  Men  moft  happy. 

Ifi  anfii^er  to  this  Obje^ion  he  eonfejfes  (p.  480.) 
That  J  *  to  live  according  to  the  Rules  of  right 

*  Reafon  Is  moft  agreeable  to  Human  Nature,  and 

*  conducing  to  Happinefs  in  this  Life,  But  adds 
* It  may  be  queftionable,  whether  a  dry 

*  Platonical  Idea  ot  Virtue,  perifhiiig  with  our 

*  felveSjOr  a  bare  MoralComplacency  in  it,  might, 

*  in  the  balance  of  Reafon  weigh  down  thofe  o- 

*  ther  more  fenfual  Delights,  which  gratify  our 

*  Lower  Faculties  •  or  a  Severe  and  Morofe  Vir- 

*  tue,  have  Charms  in  it  Equal  to  all  thofe  vari- 

*  ous  Pleafures  which  footh  and  flatter  our  Ap- 

*  petites.     And  he  foon  after  fuhjoyns  thefe  Admirable 

*  Words,    which  I  do  in  a  very  particular  manner,  re- 

*  commend  to  the  Confideration  of  the  Writer  of  the  Letter  ^ 

*  Far  be  it  from  me  to  decry  Moral  Virtue,  which 

*  even  Heathens  have  granted  to  be  a  Reward  to 

*  it  felf ;  but  furely,  in  the  cafe  of  Annihilation, 

*  very  Ihort  of  a  full  Compleat  one.     And  to  cry 

*  it  up,  as  fome  do,  to  the  weakning  of  our  Be- 

*  lief  and  Hope  of  the  Immortality  of  the  Soul, 

*  however  at  firft  blufh  it  may  feem  flauOble ,   \% 

*  in  fffetf,  no  tetCCC  t|ian  a    Subtile  Invention  to 

*  ruin  Virtue  by  it  felf;  fince  it  cannot  poffibly 

*  fubfift  but  by  the  Belief  and  Support  of  another 

*  Life,  &c.  p.  481,  482,  483; 

The Letter-WriteriUnknown  asheis,  andrefohesto  he) 
cannot,  Iperfvy'ade  my  f elf ,  even  inhis privacy  read,  thefe 
Citations,  -without  hlujhing,  after  the  confident  Charge  he 
hath  advanced againfi  me,  of  PreachingNewDoBrine.  If 
helud  not  any  of  thefe  VaJJagesin  his  Eye  (<?;  one  would 

he 


The    PREFACE.  xxxili 

he  Charitably  htcl'md  to  fufpccl)  the  Accufaticn  is  ex- 
tremely Rnjl) ;  if  he  had^  'tis  bafe  avd  dishoficjr.  Ei- 
ther ivay, there  is  little  room  to  hope  for  any  Candor^  or 
Common  '^uflice^'in  the  management  of  this  Diffnte.fr  om 
a  M^n  wh')  lays  the  Foimdalioji  of  his  Reajonivffs  in 
fo  No  tor  ions  an  Untruth. 

St.  h\i{\\ny  as  I  find  him  cited  by  Grorius,  was 
exaBly  of  the  fame  Sentiments.  AuguftinuSj  fubla- 
tis  pr.rmiis  pccnifquc  po(t  hanc  viram,  verum  fla- 
turum  aic  k  partibus  Epicuri,  in  Matth.  xvi.  24. 

Laclanti'js/^e^^j  "jery  largely^  and  very  Emphati' 
cally  to  the  fame  purpofc  ^  vjhcrc  he  argues  a^rainfi  the 
Opinion  o/'EpicUiUS  ccncerning  the  Souls  Mortality,  t 
'will  not  fiVell  this  piece  with  a  Tranfiation  cf  the  PaC- 
fagcs.  Quis,  cum  hoc  affirmari  audiat,  vitiis  &: 
fceleribiis  abftineat?  Nam_,n  peritura;  iLnt  anima., 
appetamus  divitias,  uc  omnes  fuavicates  capers 
poflimus.  Quse  fi  nobis  defunt,  ab  iis  qui  habcnt 
auferamus  clam,dolo,  vi,-  eo  magis/i  humanas  res 
Deus  nullus  curec:    quandocunque  fpes  impuni- 

tacis  arriferir,  rapiamiis,  nt-cemus Volupri- 

tibus  igicur,  qucquo  iwodo  polTumus,  ferviamus. 
Brevi  enim  tempore  nulli  erimu5  omnino.  Ergo 
nullum  diem,  nullvim  temporis  puniflum  fluere 
nobis  fineVoluptate  patiamur;  ne.quia  ipfi  quan- 
doque  perituri  fumus,  id  ip(um,  quod  viximiis, 
pereat  Db.  5.  Sdl.  17.  yig<iin.,  Virtus  loli  ht)- 
mini  data  magno  argumento  elt  Immortales  eilc 
Animas ,-  qua:  nee  erit  fccundum  naturc?m,  fi  A- 
nima  exringuitur  :  huic  enim  pra^lc/ui  vita: 
nocet  ,  &c.  Si  er.::o  &:  prohibcc  iis  bonis 
hominem,  qua:  natura'iirer  .ippetuncur,  fie  ad  iv\~ 
ftinenda  mala  inipellit.  qua:  natiiraiicer  fu^iun- 
tur  J-  ergo  malum  c(i  Viirus,  &:  inimica  naujrjc, 

c  ilulium- 


xxxiv  The  P  R  E  F  A  C  E. 

Aultdmque  jadic-ire  necelle  eft  qui  earn  fequitur, 
quoniam  le  ipfe  laddie  &.  lus^Iencio  bona  pra;fentia, 
6c  appetendo  arque  mala  line  fpe  trudus  amplio- 
ris,  &c.  Lib.  7.  SeB.  9. 

N:cd  I  urge  any  farther  Authorities  ?  perhaps^  iht 
JSl.f^ms  of  Mr.  Lock,  and  Monf.  Pafchal  may  be 
of  greater  we:ght  "iv'ith  [owe  Alen  than  mofi  of  thofe  I 
have  merjtlon'd  '  and  therefore  a  few  Lines  ,  taken 
from  either  of  their  Writings^  Jlntll  cloje  thefe  Citations, 

Lock.  Hum.  Underfi^  Book  11.  Ch:  21.  SeB.  :5  j*. 
1  Ed.,  h  Men  in  this  Life  only  have  hope,  if  in 
fhi5  Life  only  they  can  enjoy,  'tis  not  Ihange, 
nor  unreafonable,  they  fhould  feek  their  Happi- 
nefs  by  avoiding  all  things  that  difeafe  them 
here,  and  by  preferring  all  that  delight  them  ; 
wherein  it  will  be  no  wonder  to  find  Variety  and 
Difference  :  for  if  there  be  no  profpeA  beyond 
the  Grave,  the  Inference  is  certainly  right,  Let 
us  Eat  and  Drink,  let  us  enjoy  what  we  delight 
in,  for  to  morrow  we  dye. 

Pafchal,  according  to  his  "way^  hath  rather  hinted 
than  fully  exprejs'd  the  fume  thought.  However  ^  thofe 
•who  are  acquainted  with  his  manner  of  fVriting^  will 
eafily  learn  his  opinion^  from  what  follows,  'lis  cer- 
tain, that  either  the  Soul  is  Mortal,  or  Immortal. 
And  the  Rules  of  Morality  will  be  entiiely  dif- 
ferent, according  to  the  one  ,  or  the  other  of 
thefe  Suppofitions.  Neverthelefs  the  Philofo- 
phers  Treated  of  Morals  without  any  regard  to 
this  diflinclion.  What  a  de,s,ree  o^  Blindnefs 
was  this  t  .'*  Ail  our  Anions,  and  all  our  Thoughts 
>ii  — — ^____  '  ■  » 

f  U  eji  induhituhk  que  fame  eji  moTtiiUe  ou  immonelle.  dU 
dvt  metre  line  difference  entiere  dim  Li  Morele.  Et  cetendjrt  les 
Philolophes  ont  conduit  l.i  Morale  Indtfendxmment  Je  ceU-  ^i^utl 
Av.'uikment !  ejlrangi  ^h.  xxix.  bcul.  74.  cuj^ht 


The   PREFACE.  x>(xv- 

ought  to  be  conducted  after  (o  different  a  man- 
ner, according  as  there  is,  or  is  not  an  Eternal 
Happinefs  to  be  hop'd  for,  that  ic  is  impollible 
wifely  to  take  a  fingle  fteptin  Life,  without  re- 
gulating it  by  this  view  —  "tis  our  great  Intereft, 
and  our  chief  Duty,  co  fatisfic  our  felves  on  this 
head,  upon  which  our  whole  Condud  de- 
pends *. 

7'he  Tajjages  J  have  cited  (though  hut  Fe-w  cf  Mji-  j. 
ny  "which  might  ha've  been  urgd  to  the  [awe  purpofe^ 
may  fccm  too  lar^e  and  numerous.  But  it  became  me 
effeSlually  to  remove  this  groun die fs  charge  0/ Novelty, 
with  which  I  am  Loaded.  I  have  rather  abounded  in 
fitch  Authorities  as  relate  to  the  Notion  ,  whereon 
I  am  faid  to  build  my  Two  Po/itions,  becaufe  it  is  but 
oncCy  and  then  but  briefly  intimated  in  my  Sermon  : 
andj  therefore,  thefe  Authorities  may  ferve  ,  not  only 
to  jufiify,  but  moreover  to  explain,  and  clear  it  ,•  and,  by 
that  means  fupply  the  OmiJJlon,  which  conjidering  the 
(hort  hounds  within  which  the  Argumentative  Part  of 
my  Difcourfe  was  necejjarily  conflnd,  I  could  not 
well  avoid.  And  as  to  the  Politions  thcmfelves, 
the  Reader  fees  they  are  fo  fur  from  being  New  , 
that  there  is  {which  I  am  not  afh.jm'd  to  own)  no- 
thing New   even  in  my  manner   of  handling   them. 

The  fame  Inflanc^'s,  the  fame   Mediums,  that  I 
Employ  to  tUuflrate   them  ,    are   made  ufe  of  alfo  by 


*  Touus  not  Aciions  tj'  tontts  not  Penfees  doivent  pnndre  des 
cures  ft  dijferentQS  jelon  qui  y  atird  des  biers  Etemels  1  efperftr 
eu  »o«,  (juil  efi  impoffible  de  fiire  une  demarche  avec  jent  <s'  ]uge- 
rnent  qu'tn  U  rtgUnt  par  li  veue  de  ce  point,  qui  doit  hre  nojire 
dernier  objeH.  Ainfi  nojire  premie  iTnterejt  Cj'noit  re  premier  Devoir  ejl 
if  .T^-vr  fcUinirlur  iitiei  .eJ  on  depend  toiui  no^ln  ;o,i,f«;r.C;iip  i. 

Q   2  Arch' 


xxxvi  The    PREFACE.  ; 

J>-cBlfijJ}op  TiWodon,  Dr.  Sherlock,  Dr.  Goodmarr, 
Mr.  Pemble  ,    Dr.  Stradling,  &c.      Nor  are   thefe 
Ajfertions  that  dropt  from    their    Pens  by  chance^   but 
deli'Vcrd  by  them  in  places  where  they  profefs  to  coTt' 
fider    and  State   the  Feints  in   ^^efiion  ;  and  ivhere^ 
yety  th'cj  have  cxprefs'd  the/nfehes  with  (at  Icaji)   as 
few  Guards  and  Reftricfiions  as  I  have  done.  It  may,  I 
think,  even  from  hence  beprefum'dj  that  J  am  not  much 
inifiak€7i  in  what  J  have  laid  down^  fnce  I  have  fallen 
into  like  Thoughts  with  thefe  fVriters,  without  knowing 
(I  am  fur  e  J  without  attending  in  the  leafi  to)  what  they 
had  written  on  the  Subje6l  \  efpecially ,  jince  I  have  the 
Honour  fc  exaBly  to  agree  with  Archbijh^p  Tillotfon, 
One,   whoy   in  my  poor  Opinion,   wrote ^  and   rcafond 
US  jufily  as  any  Man  of  his  time. 

**•       .  Itjs  plain  that  the^e  Writers  generally  built  their  Opini- 
ons andRe  a  fonings  en  that  V€ryText\f  St .Vz\i\  .which gave 
rife  to'my  Difou^fc  *  and  it  being  very  probable  that  They, 
it  is  verv   probable  alfo  that  I,    have  not  mifiaken  his 
Senfe  ^tho  the  Second  Article  of  my  Accufation  runsfThat 
the  DuElrive    I  haue  dtliver  d  is   extremaiv  Foreign 
*  Lp.  from  the  Defign  ofxhe  Apofiieon  whom  I  fix  it  *. 
2C.13,       Qff/jg  iwoY'ropQimons  which  I prcfefs  to  maintain. 
The  Firft  is  th;s,  thaty  without  H^pe  in  another 
Life,    Men  would  be  more  miferrib'e  than  Beafts. 
Now  thiSy  I  am  fo  far  from  fixini^  exprefly  on  the  A' 
to.    pofild^   as  the  Ltitter-lFriter  ajfrms  ■\,   that  he  himfilf^ 
J^;'^'  i-i  other  Places,  repreftnts  me  as  only  infinuating  it  to 
to  be  agreeable  to  the  ApoRle's  Parpofe,  tho'no^^ 
•L.  p  neceffarily  itnp'ied  in   the  Letter  of  the  Text  *'; 
^'   '■•  which  IS  much  nearer  to  the  Truth  •    for  it  is  with  re- 
gard to  this  Propofition  that  Iproffs  to  urge     (what  I 
call)    the  Concellion  of  the  Apoftie  foniewhac 

farther 


The  PREFACE.  xxxvii 

hrther  than  the  Letter  ofthe  Text  will  carry  me||.  n  s.  p* 
And  therefore  J    after  enlarging  on   this  fit  ft  Pro-pr/jtioHj  3^^. 
J  conclude  by  fimfly  affirming  the   Truth  t  o//f,  t  '>  p. 
without  vouching  the  Authority  of  St.  Paul,    or  even  '^'* 
alluding  to  bis  Exprefllons :    -whereas  I  refer  to  Both, 
at  the  clofe   ofthe  Second,     and  fay,    that  '  on  the 
Accounts  \be fore  mention  d']  what  the  Apoftle  lays 

*  down  in  the  Text,  is   evidently   and  experi- 
'  mentally  true  ,•     That,  if  in  this  Life  only  good 

*  Men  had  Hope^    they  were  of  all  Men  tnofi  Mifera- 

,  ble    *.      It  iSy     then,     an  Artifice  in  him,    to  rcpre*  *  '^-  p. 
Jfent  me  as  e(^uaUy  building  f^f/^ Undoubted  Truths  '''^' 
on  the  Aurhority  ofthe  Apoftle  f.    Ifpeak  only  nf 
the  undoubted  Truth  of  the  Apoftle's  Concefli- 
On  II  ,•  and  I  exprejly  limit  th^t  Ccvcejfiontothe  Latter 
cf  theft  two  PropoJitions'\f  without  entitling  the  Apo-  f'-p. 
itle  to  the  Former  ,•     for  the  Truth  of  which,     make  '^* 
my  Self  {not  Him)  anfwerable. 

There  is  (I  grant)  room  fiill  left  for  a  Caviller  to 
mifreprefent  my  Meaning  ;  and^  therefore^  be  tells 
fhCy   that   *  /  call   the   Argument,    into  which  I  have 

*  put  this  firjl  Propojition,  that  great  Argument  for 

*  a  future  State,     which  is  urgd  by  St.   Paul  in    the 

*  Words  before  us  f.      But  why  mujl  J  veeds  call  it  fo^  L.  p. 
as  including  that  Fropofition  ;  fmce  in    the  fame  Place,  ^^' 
town,    that  i /j^x'e  enlarg'd  on  the  Apoflles  Argu- 
ment,   that   is,    extended  it  (as    I  elfewhere  fpeak) 
fomewhat  farther   than   the   Letter  of  the  Text 
will  carry  me  ?     Tcs,    but  in  my  Paraphrafe  upon 

the  Text,  1  explain  thofe  Words  [We  are  ol  all  Men 
nioft  Miferable]  by  thefe  that  follow  [We  Chrifti- 
ftians  ihould  be  the  moft  abandon'd  and  wretch- 
ed of  Creatures]  :  and  by  Qvt2Lt\\XQS,  my  froivard 
Interpreter  will  underfiajtd  Beafts  '*'  ',  f^'gctting  thai  *  ^^^ 
C    :  the  13,1s. 


xxxviii.  The    PREFACE. 

the  Scriptural  ufe  of  that  Word  deterwins  it  fotnetimei 
to  Men  J*  Jfarticularly,  if)  that  Text  where  cur  Savi- 
our commands  his  Difciples  to  preach  the  Gofpel  to 
every  Creature  f :  lfi*ppofey  he  meant  not^  to  the 
brute  Creatures  of  the  Air,  t^e  Sea,  or  the  Field  :  Ffir 
then,  St.  Francis,  lamfure,  "would  have  obejfd  this 
Command  much  better  thxn  either  St.  Paul,  or  St  Pe- 
ter. By  Creature,  here,  we  a'>e  to  underjlandy 
Reafonable  Creature  j  andfo  this  perverfe  Gentleman 
might  J  if  he  pleas' d^  have  underfiood  it^  in  that  Paf- 
fave  of  my  Sermon  ;  and  have  takeny  what  follows 
there  concerning  all  other  Sorts  and  Se(5ls  of  Men, 
Tiot  as  a  di{iivM  Propofitioa,  but  as  a  farther  Explica- 
tion only  of  what  had  preceded.  Had  he  not  been  've- 
ry eager  to  find  out  nnfiukcs  in  what  I  have  faid,  he 
would  not  thus  in  one  place  have  flraind  my  Words  to  \ 
fuch  a  Setife,  as  he  owns  in  another  they  will  not, 
bear  ^  nor  have  venturd  to  fay,  and  unjay  the  fame 
thing  in  a  few  Pages j  rather  than  mifs  this  fmall  Oc-J 
cafion  of  a  Cavil. 

As  to  my  Second  Propofition,  That  ^  were  therg] 
'  no  Life  (]or,  had  7ve  no  hope  of  a  better  State~\   aftevl 
'  this,   the  be/l  Men  would  be  often  the   mofi  miferable^ 
''-■■       *  [^all  other  Sorts  and  Se5ts  of  Men  having  theAdvan- 

*  tage  efUst  Chrifiians  upon  fuch  a  Suppofition~\  / 

do  indeed  fix  it  exprefly  on  the  Apofile  ,•  and  am  now 
ready  to  prove,  that  I  have  not  fadly  {or  at  all)  mifa- 
•  L.  p.  ken  *  his  Meaning. 

*''•  The  Apojiles  Words  are ,  Ifin  this  Life  only  We 

have  hope  in  Chrifi,     We  are  of  all  Men   mo(r 
miTerable.      Wherein  have  1  mi f apprehended  him  ^ 

Is  it,  bccaufe  I  fuppofe  thofe  Corinthians,  whofe  O- 
plnions  he  here  encounters,  to  have  disbeliev'd  a  Future 
State,  as  well  as  the  Refurreviion  of  the  Body  ? 

Ko 


i 


Tlie     PREFACE.  xxxlx 

1^0  Man, "who  rtah  this  Chapter ^  can  fuppnfe  ctherwife, 
Lefs  cannot  be  fignify'd  even  by  that  Fbrafe  in  the  Ttxt^ 
which  (peaks  of  them ,  as  having  Hope  in  ChriO  in 
this  Life  only.  Sadducizing  Cbri/iians,  Ifuppofe^they 
it/€rejWho  faid,  there  Was  no  Refurredion,  neither 
An^el  nor  Spirit*,  affirming  perhaps  with  Hymenajus,  t  a.-}. 
and  Philetus,  that  the  Refurredtion  was    pafl   al-  "'•" 
ready  I,   and  that,   what   our  Saviour  had  taught  on  *ii:\m 
that   head^   was    not   to   be   underwood   Literally ,  but  Ji '7> 
Allegoricaliy,   of  the  New  Birth   of  the   Scul,   and  cf 
it's   Rlfingfrow  the  Death  of  Sin  to  the  Life  cf  Right  e- 
oufnefs,  by  the  Efficacy  of  the  Chrifian  Deprive,  and 
the  Operation  of  a    Divine  Principle  on  the  Hearts  cf 
Believers.  The  Sadducees  f  held^andfo^  it  is  likely^  did 
thefe  Corinthians,    that  Virtue  and  Vice  were  a  fuf- 
ficient  Reward  to  themflves;  and  thtnfore^that  Future 
Rewards  and  PunifjMents  were   not  neceffiary  to  jufify 
the  prefent  Diflributions  of  Providence.    However ,  that 
they  denyd  a  Future  State,  either  txprrjly,  or  by  plain 
Confequence  ,    is  evident  front  feveral  of  St.  Paul's 
Reafonings  in  this  Chapter,  which  are  of  no  Force  but 
inly  upon  that    Suppofition,  as  Origen,  in  his   Com- 
ments    on    St.  Mattliew  ,     largely    and    irrtfrcgably 
proves  *.      It  will  not  be  neccfjary  to  produce  his  words    *  , 
ftnce  the  Letter-Writer  feems  to  have  yielded  this  point,  4»*>* 
where  he  owns,   that  St.  Paul  *;j  here  arguing  againfi  *^^* 

*  jome  very  weak  Perfons   in  the  Church  cf  Corinth 

*  who  profefs'd  to  be  believe  in  Jefus   ChriH",   and  yet 

*  denyd  the  General  RcfurreBion^  and  confequently 

'*  (fays  he)  the  Rewards  of  a  Future  State  1.  tip. 

Am  I  then  mift-ahcn    in  extending  the  Apojlle's  Af-  ^' 
fertion  to  Chriftians  in  general  ?  fVE  are   of  all 


t  fofepb.  Ant.  I.  13.  f,  p.  Bell.  fud.  Uhz.  t.  8. 

c  4  Men 


1 

IX  The    PREFACE. 

Men  mod  inifcrable  .'  that  is.  You,  and  J,  avd\ 
All,  who  ^rcfefs  to  live  up  to  the  firici  Prides  of  the 
Chii^iiv.t  Irfl-itutioVj  v^ithout  a  Future  Vrofpe^i  1  The 
Letter- IVr it cr  jljall  vouch  for  we  in  this  refpeSl  alfo  : 
*L.p.  for  he  thus  expounds  the  -word,  JVEy  We  Chriftians*, 
.'p      All  who  now  believe  in    Chrift  f  ,*  ^'«  ^hlch  Ex- 

*  Sec  pofition  he  is  fo  confiant  and  uniform  *,  that  I  need  not, 
jg^'^'  in  order  to  any  Advantage  I  ?hjj  dravj  from  thence  in 
i^j^p- the  prcfcKt   difputCj  he  at   the  Trouble  of  preving   th^ 

Truth  of  it. 

Thus  far  then  Tve  are  agreed.  In  what  Points  do 
we  d.jfcr  ?  vjhy,  chief j,  if  net  -ivhclly  in  This  •  tha( 
I  ma|;e  th?.t  a  General  Propofition,and  accommo- 
oate  it  to  all  Times,  which  the  Apoftle  hath 
made  a  particulnr  one,  by  accommodating  i? 
manifertly  to  the  Times  of  the  bittereft  Perfecu- 

•  j^  iion"^j  7i'h.'a  he  fays,  lacing  fpoken  merely  with 
14-  refpedt  to  the  bitter  Sufferings  the  Profeflion  of 
f  L.  p.  Chridianity  then  exposed  it's  ProfelTors  to  f-  ^fr 
^°'      on  this  Head  I  joyn  Jfjue  ivith  him  *  and  proceed  there-^ 

therefore  to  frove,  that  St,  Paul's  Ajjertion  is  not 
{as  he  a-^ri72s)  limited  to  the  Times  of  the  moQ; 
gfitvousPcrfecution  ^.7hat  if  includes  them  J  have 
o.ii^'7id  t  :  ^wf  that  it  is  confin'd  to  them,  J  abfvlute- 
h/  dtny  •  ,and^  I  tblnk^  v'nh  good  Reafon.  For,  as  to 
th^  I4fi)xds  thcmfelves,  there  is  nothing  in  them  thai 
fou-irli  th.:t  ivaf  ^  or  points  particularly  at  the  Cafe  of 
perfecution.  'T':s  oivn  d,  that  the  Apoftle  fpeaks 
here  of  Chrii^ians  in  general,-  that  is,  of  Chri/lians, 
as  qifin^n'ijUd  from  other  Seels  ^nd  Proffjicns  of  Alcn  : 
Tiihy  f>7u(t  thife  Chrifiifr.s  need  be  ccnfidcrd,  as  in  a 
Suffering  State  ?  .WhaA  Ground,  what  Colour  is  there 
f:r  fitch  a  Redriclion  ?  There  are  but  Two  things 
tirgd^  or  ipfnuated  v-y  the  Lcttir-Iiritcr  invebalfofit. 

^         ■  And 


•L.r 

iPrer. 
piio. 


The  PREFACE.  xli 

And  One  of  them  is,  the  Coherence  of  the  Text  'ivlth 
ihe  preceding  Verfe^      where  trcntion  is  made  ^^^ thofe 
who  were  fallen  afleep  in  Chrift ,  which  ExprcJJion 
he  would  willingly  fo  underjliind,  as  if  it  were  intcjided 
particularly  to  fgnifie  the  M.irtyrs,    who  had  laid 
down  their  Lives  tor  Chrift's  fake,    and  dy'd  not 
only  in    his  Faith,    but  for  it  f.     Aud  indeed,  ifn.p. 
tbe  Apofile  be  here  [peaking    of  the   Martyrs,     and  J- 
their  Sufferings,  it  will  be  natural  to  under/land  what 
foUowSy  in  the  next  Verfe,    of  a  Suffering  State,  and 
of  that  only.      But    this   Reftriciion   is    altogether   as 
groundlefs  as  the  former.     For  by  thofe    who  were 
fallen  afleep  in  Chrift,  the  ApojHe  manifcjlly  means, 
not  tbe  Martyrs  alone^  but  all  Departed  Chriftians  ,• 
as  our  Learned  G:itAkzr  proves  *  from  various  Autho- 
rities, ^  which  I  forbear  to  repeat ,    becaufe  tbe  thing  is 
otherwife  fufficiently  Evident,  for  the  li  Koifji.)i^iv~i<  cy 
Xp/s-w,    V.  18.  arc  plainly  oppos'd  to  thofe  who  were  fiill 
Living,  of  whom  the  Apo (lie  [pake  in  the  I'jth  V.  And 
therefore  he  adds  (v.  20.)    that  Chrifi,    by  riftngy    be- 
came the  firft  Fruits  of  them  that  flept,   ^  x^koi^ 
fxiy'j^-Jav.     Now  Chrifi  was  not  the  firft  Fruits  of  the 
RcfurreBiov,    in  refpcSl  cf  tbe  Martyrs   only,     but   of 
Al  I  "ii^ho  died  in  the  Chriflian  Faith  '    and   therefore 
They,   who  were  fallen   afleep   in  Chrifl,     mufi 
comprehend  t;ll  that  died  in  the  Faith  of  Chrijty  whether 
by  Martyrdom,  or  otherwife.     The  Apofilc  employs  the 
fame  Word  twice  more  in  this  Chapter — v",    6,    where 
ke  aflirms  Chrifi,  after  his  Refurretiion,    to  have  been 
feen  by  five  hundred  Brethren  at  once ;    of  whom 
([ayi  he)    the  greater  part  remain  unto  this  prc- 
fent,  but  fome  are  fallen  afleep,  oKoiixyiQwAv.    A" 


"Adv.  Mile,  Crf;.  17. ^  167.' 

^ain, 


xlii  The    PREFACE. 

gain,  'V.  yi.  We  Hiall  not  all  fleep  (» )to/iu«9» 
c'oy.i^ct)  but  we  fhall  all  be  changed.  In  both  theft 
flacesj  Sleeping  are  oppos'd  to  Living,  not  to  Mni" 
tyrd  CbriJ}ianj  ;aff(l Jo  likewlfe J  i  Thef.  iv.  i  j. 
We,  which  are  alive,  and  remain  unto  the  com- 
ing of  the  Lord, (hall  not  prevent  them  who  area- 
fleep,  Tii  icoiy.)Mvlct( .  Nor  i*  there  a  Jingle  Vajj'age  in  the 
New  Tefiament  *,  "where  the  fVord  (taken  in  its  Me- 
taphorical Senfe)  fgnifes  otherwife.  For,  as  to  what 
is  faid  of  St.  Stephen,  that  ho  fell  alleep  w4o//>ch)9«, 
^Ads  vii.  60)  it  means  no  more  than  that  he  died  ; 
though,  from  the  Circumftances  of  hts  Death,  before  re- 
lated^ it  appears,  that  he  died  by  Martyrdom. 

/  was  willing  to  clear  the  Senfe  ef  this  Fhrafe  be* 
yond  Difpute,  becaufe,  leading  to  the  Affertion  of  the 
Text,  it  IS  of  great  ufe  to  fiiew  the  Extent  of  it,  and 
to  prove  that  it  is  not  limited  to  the  Times  of  the 
moft  grievous  Perfecution,  as  this  yiuthor  peremp- 
p .  torily  affirms  *.  However,  he  hath  fill  another  Evi- 
dence of  this  Limitation  in  referve.     For,   '  thaf  St, 

*  Paul  fpeaks   this   merely   with  refpeci  to  the  bitter 

*  Sufferings   the    Vrofeffion  of  Chrifiianity  expos  d  its 

*  Frofefors  to,  is  (he  fays)  Evident  from  Verfes  ;o, 
31,  ;2  t-  '  The  Words  of  which  run  thus  ;  And  [if 
the  Dead  rife  not  at  all]  why  ftand  we  in  Jeo- 
pardy every  hour  ?  I  proteft  by  your  rejoycing, 
which  I  have  in  Cbrifi  J^fi^^  our  Lord,  that  I  die 
daily.  If  after  the  mannerot  Men  1  have  fought 
with  3ealts  at  Ephefm,  what  profireth  it  me,  if 
the  Dead  rife  not.     Let  us  Eat  and  Drink,  lor  to 


fL.p 


*  See  Matth.  xxvii.  jj.    ^ohnxi.  ir.    AStsxn'i.  ^6.     i  Ccr. 
vii.  3?.     I  Cor,  xi.  30.     i  Uej.  iy.  lyj^^.    1  Pet. iii.  4- 

Morrow 


The  PREFACE  xliii 

Morrow  we  die.  That  St.  Paul,  in  tbefc  Vcrfes, 
argues  for  the  Refurre^ion  and  a  Future  State,  from  the 
grievous  Sufferings  of  Chriftians,  is  indeed  Evi- 
dent :  but  is  it  Evident  from  hence ^  that  he  argued 
from  the  very  fame  Topick,  Eleven  Verfes  before, 
where  nothing  of  that  kind  is  exprefs'd,  or  intimated  ? 
I  JJ}ould  rather  think ^  that  he  proceeds  here  to  prove  his 
Yoint  by  a  New  Medium ^  not  before  particularly  in- 
fijted  on.  This^  as  it  u  in  it  felf  mojl  probable y  fo  is 
it  moji  agreeable  to  St.  Paul  j  manner  of  handling  the 
trefent  Argument*  For^  however  his  Reafonings  in 
thefe  and  other  parts  of  this  Chapter,  may,  upon  a  fight 
view  of  them,  feem  to  fall  in  with  each  other  •  yet,  up- 
on a  clofer  Examination,  "weJJiall  find  them  to  have  been 
tropos  d  by  him  with  great  variety  and  difiinStion. 

But  we  will  fuppofe  that  the  Apoftle  argues  from  the 
fame  Medium  in  both  thefe  places,  and  that  the  ^9th, 
^ift,  and  5  id  Verjes,  are  a  bare  Comment  on  his  Af- 
fertion  in  the  29th  ;  it  will  even  from  hence  appear 
that  his  Ajfertion  is  not  limited  to  the  Gafe  of  Per- 
fecution,  becaufe,  in  the  lafi  of  thefe  three  Verfes, 
there  isfomewhat  laid  down,  incon(ijient  with  the  jup- 
pofal  of  fuch  a  Limitation.  For  the  Apofile  therepUin- 
ly  allows,  that  if  the  Dead  rife  not,  it  might  be  rea- 
fonable  to  refolve  with  the  Men  of  this  World,  Let  us 
Eat  and  Drink,   for  to  morrow  we  die.     *  Let  us 

*  pleafe  and  gratify  our  felves  with  what  we  like  befi, 

*  and  be  as  cafy  as  we  can  be  in  this  World,   fince  we 

*  have  no  Frofpecl  of  another. 

His  DoBrine  here  is  far  from  being  pointed  on  the 
particular  Cafe  o/"Perfecution  :  it  relates  to  the  Or^ 
dinar y  and  ^tiet  Courfe  of  things  j  and  manifcfily  im^ 
plies,  that,  without  Hope  in  another  Life,    the  Aufc" 

rities 


xHv  The     PREFACE. 

rities  of  Rel'gioH  would  he  an  unneceJJ'arj  Jntrenchtnent 
en  the  Happinefs  of  thofe^  "who  tyd  tbemfelves  up  to 
the  firi^  FraBice  of  them  :  that  ix,  the  be (t  Men  would 
hj  this  means  \as  well  as  by  reafon  of  the  Sufferings 
to  which  they  are  expos' d^  become  the  \leafi  Happy ^  or 
the"]  mo/l  Miferable,  And  this  is  the  'very  thing  that 
1  have  affirm' d J  in  my  Second  Propofition  ;  except 
only,  that  I  have  ^ualif/d  it  with  the  IVord,  often  : 
thereby  m.iking  allowance  for  thofe  C.fes^  wherein  Men 
of  excellent  Minds  y  may  pojfiblyy  by  a  long  Pr  ail  ice  of 
VirtuSy  have  render  d  even  the  Heights  and  Rigours 
of  it  Delightful,  and  brought  theirDuty  and  Happi" 
nefs  to  be  in  every  Cafe  confident,  without  attend^ 
ing  to  the  Rewards  of  a  Future  State.  But  thefe 
Injiances  are  fo  rare ,  that  the  Apofile  feems  to 
have  overlooked  them  in  his  Decifion  ;  and  therefore  de^ 
dares  in  General,  that,  if  the  Dead  rife  not,  the  In^ 
ference  would  bejufi^i  Let  us  Eat  and  Drink,  for  to 
morrow  we  die.  And  his  Steps  therefore,  1  follow- 
ed, his  Do5lrine  I  reajferted,  when  I  thns  explained 
thefe  fFordi  in  my  Sermon,  ^  f^pp^fi^g  thefrefent  to  be 
*  the  only  Life  we  are  to  lead,  I  fee  not  but  that  Hap- 
'  pine/s,    or  Mifery  might  be  meafur  d from  pleafing  of 

painf.d  Senfations.  '  Which  being  granted,  it  will  foU 
low,  that  fince  Beafts  havz  a  manife(i  Advantage  of 
Men,  in  chs(e  refpe(5ls,  they  mny  be  call'dthe  happier 
Creature  of  the  two,  as  enjoying  greater  Pleafures,  al- 
layed with  fewer  Pains  :  and  fo,  even,  my  firft  Pro- 
poficion,  tho'jgh  it  be  not  contain  d  exprefly  in  St. 
V^wVs  IVords,  yet  will  be  found  perfetlly  agreeable  to 
^bis  Doctrine^  and  manner  of  Re  a  fining. 

Let  me  add  one  thing,    to  prevent  any  Cavil,  which 
ntay  be  rais'J  about  the  Senfe  of  thefe  Words  ;   that  the 

Verfes 


The  PREFACE,  ^^^ 

Verfe  is  folnted  -wrovg  in  cur  EtigHjlj  Tranptlon  :  fo^ 
in  the  Original  it  -tvas  read  otherwife  ;  the  fir (i  Mem-- 
btf  of  the  Sentence  ending  "ivith  the  fVords,  what  ad- 
vantageth  it  me  ?  and  the  next  beginning  ^ith  thofe, 
if  the  Dead  rife  not.  [If  after  the  manner  of  Men 
I  have  fought  with  Beafts  at  Ephefus,  what  advanta- 
geth  it  me  ?  if  the  Dead  rife  not.  Let  us  Eat  and 
Drink,  for  to  morrow  we  die.]  This  -way  of  read- 
ing the  Words  y  ccwpleats  the  Senfe  of  the  lafi  Chufe, 
"which  would  otherwifc  be  too  abrupt,  and  dishurthens 
the  firfi  of  a  double  [if],  whereby  the  ConfiruBion  is 
render  d  intricate. 

Thus  therefore  mojt  of  the  Greek  Expoftors  divide  the 
Verjty  particularly    St.    Chryfoftome,     and  Theo- 
phyladt  J  T/6«f  ?/je  Pfeudo- — Ignatius   {and  his  two 
antitnt    Interpreters)    in   the    Epifile    ad    Tarfenfes, 
read    it   *  ^     thus   St.  Jerome  cites   it,  in  his  Cent' 
ments  f  i    thus  the  Arabick   Verfion  hath  render  d  it  : 
nor  doth  it  appear  that  the  Vulgar  Latin  read  it  others 
wije  :  for  the  Eldefi  MSS  of  that  Verfion  being  in  Ca- 
pitals,  without  any  DifiinBion    of  IVords,  the  prcfent 
"way  of  pointing   them  is   of  no  Authority.     Daniel's 
Edition  of  Beza's  N,  T.  Jo  divides  the  verfe,   both  in 
the  Greek,  and  in  His  Verfion.      f  Pifcator,  therefore,  ^^°'*^ 
t  Crellius,  and  Others  jufih  contend  for  this  divifion  ^ 
and  who  pleajcs  may,  in  the  latter  of  thefe^  fee  very  con- 
vincing reiifvns  for   it.      However ,     without  jucb   a 
Divifion.     the  Scnfe   of  the  Apoft-le  is  (fill    the  f^mt 
and  jiifjicitnily  plain  ^  as  1  might  fhfW  from  the  Tefii- 
mony  of  various  Expositors,   if   th.;t    were  rc^uifire.      I 


*  Fut.  Apojt.  Vol.  2.  pp.  107,  iSSj  I  j^,  El  C^^. 

fliall 


xlvi  The   PREFACE. 

Jhall  only  place  their  Names  at  the  Bottom  *  ;  avd  the 
Reader  may  be  ajfurd^  that  All  cf  them,  though  they 
follow  the  ufual  way  of  pointing  this  Vtrfsj  yet  fuppofe 
the  Apofile  to  have  allorjvd  the  Epicure  s  Maxim  to  be 
good,  if  fo  be  there  were  no  RefurreBion.  And  the 
fin'oc.  Terms ,  in  which  fever al  of  them  deliver  his  Mean- 
ing in  this  cafe,  are  much  fuller  and  /Ironger  than  any 
I  have  employed  to  that  purpofe  in  my  Sermon. 

As  far , therefore ,  as  theQ.oniQ\t  can  guide  us  into  the 
meaning  of  St,  Paul,  we  may  now  refi  afiird,  that 
he  did  not  intend  to  Limit  the  Allertion  of  the 
Text  merely  to  the  Times  of  moft  grievous 
Perfecution. 

Indeed,  were  his  AlTertion /o  limited,  his  Ar' 
gument  would  not  be  concluftve  ^  Cliriftians  not  being 
of  all  Men  moft  miferable,  merely  en  the  account 
of  their  Perjecutions  and  Sufferings  :  for  the  Jews  had 
been  then,  and  have  been  fince,  perfecuted  for  adhering 
to  their  Religion  in  (at  leafi)  an  equal  degree  with  the 
Chriftians.  No  one  can  doubt  of  this,  who  knows 
the  Story  cf  that  People,  their  Sufferings,  during  their 
fever  a  I  Captivities,  and  under  their  fever  al  Conquerors, 
and  particularly  in  the  Times  of  the  Maccabees.  Of 
thefc  Sufferings  St.  Paul  hath  given  a  very  copious  and 
moving  Defcription  in  the  nth  Chapter  of  his  Epi/lle 
to  the  Hebrews,  in  order  to  fortify  the  new  converted 
Jews,  by  propofing  to  them  the  Heroic  Patterns  ofPa^ 


*  Theodoret.  Tilem.  Hefiiufijs. 

Oecumcnius.  Vcrftius- 

Erafmus.  Andr.  Hyperiur. 

Luther.  Annor.  Author.  Sy^.  Dordr. 

Zuinglius.      <g)  YyW'co^'wxs^  delib.  Aibitr.  csp. 

Marlorat.  4. 
Per.  Martyr. 


«/l 


The  PREFACE.  xlvii 

tlenct    under  }Affli^ionj     and  Conjfancy   on  Religion^ 
which  had  been  jet  by   their  fortfathtrs  :  implying  cer- 
tainly ^  that   the  Infiances  »f  Conftancy    find   Vatienct 
■u/hich  he  prcfos'd,  were  as  remarkable  as  thofe  to  which 
he  invited  Chrifiians   by  the  means  of  them.     In  later 
j^ges,  though  the  Perfecut ions  0/ Chiiftians  were  vt' 
r/  great ^  yet  thofe  of  the  Jews  were  not  lefs  violent. 
For^   after  the  piifcrablc  Jlaughter  made  of  them  at  the 
defiruciion  o/'Jeru(alem,    they   were  fcattered  into  all 
Corners  of  the  Earthy  driven  from  one  Kingdom  to  ano- 
ther ^   opprefs'dy  f^oil'd^  and  detcjled  every  where  ;  and 
fometimes  even  majjucred^  aud  extirpated.   Vcrfecutions^ 
therefore^  having  been  the  Common  and  Equal  Lot  of 
Jews  and  ChrilHans  j  Chriftians   cannot  be  faid  to 
be  of  all  Men  mod  niiferable,  WQidy  on  the  ac- 
count of  thofe  Perfecutiens.     It  mufi  be  fomewhat   pe- 
culiar to  the  Evangelic  Inftitution^  fomewhat  that  di- 
ftinguifhes  the  Chrifiian  Scheme  of  Duty  from   all  0- 
thersy  which  gave  rife  to  this  Decijion  of  the  Apofile ; 
and  that  plainly  is,  the  Sublimity  and  Rigour  of  thofe 
Precepts   of  Aiortification   and  Selfdemal,  by   which 
Chrifiians  are  obligd  to  walk,  to  govern  their  Inward 
Thoughts  as  flritUy  as  theirOutward Anions ^to  refeji  their 
deareji  Appetites,  and  mofi  natural  Inclinations,  and  to 
tajie  even  the  Innocent  and  allow  d  Pleafures  of  life  but 
fparingly  ,•  in  a  word,  to  live,  as    it    were,  out    oi 
the   Body,  even  while  they  continue  in   it,  and  are 
chain  d  co  it.      Now,  no  Jiruggle  of  this  kind   can  be 
joyous,  but  grievous,  while  it  lafts  :  and  it  lafis 
ufually,  in  feme  degree  or  other,  as  long  as  Life  it  felf^ 
a  Compleat  Maftery  of  our  Appetites  being  what  the  befi 
of  Men  in  this  Life  do  very  rarely  attain.     So  that  the 
State  of  Chrifiians,  even  when  they  are  not  atlually  per" 
fectitcdfisyet  a  perpetual  State  oflfWfare,  andVcluntarf 

Suffering} 


xlviii  The    PREFACE. 

Sufferings  ;  fuchy  as  neither  the  Frofeffors  of  the  Jewifh 
Religion,  nor  of  any  other  Religion,  but  that  ofChrijt^ 
were  ever  bound  to  undergo.  And  this  Confideration, 
added  to  that  of  the  External  Sufferings  to  "which  Chri" 
fiians  are  expos' d,  is  indeed  fujficient  {though  thofe  Suf 
feringSj  in  tbemfelves  confiderJ,  be  not  fufficient)  to 
jufiif^  the  Apofile's  Afjertion^  that^  Without  Hope  in 
Another  Life,  Chriftians  "would  be  the  (le  ft  haffj 
or)  moft  miferable  of  all  Men. 

But  if  the  ApofHe's  Argument  (when  limited  to  a 
State  of  V  erf  edition)  be  not  concluf've  in  general  '  it  is 
much  left  fo  -with  reflect  to  thofe  Corinthians,  to 
whom  it  is  particularly  addrefsd^  and  who  gave  rife 
to  that  Suppoficion  in  the  Text,  en  which  his  In- 
ference is  there  founded.  For,  how  can  an  Affertion^ 
relating  merely  to  a  Bitter  State  ofPerfecution, 
include  the  Cafe  of  thofe  Corinthians,  who  neither 
then  were,  nor  had  ever  been  in  fuch  a  State,  fmct 
the  GoJ'pel  was  firji  planted  among  them  ?  That  the 
Corinthians  had  been  then  grievoufly  {or  at  allj 
perfecuted,  appears  not  from  Ecclefiafiical  Hiflory,  or 
the  Sacred  Writings.  On  the  contrary,  they  are  repre- 
fented  by  the  Apofile  him f  If  in  this  very  Epiflle,  at 
abounding  in  Wealth  a72d  Eafe,  and  free  from  all  Ex' 
ternal  Freffurcsy  and  Trcuhks.  Now  Ye  are  fiill, 
now  ye  are  Rich  (fays  he)  Ye  have  rei2;ned  as 
ficor.  Kings  without  us  *.  The  Schifms,  and  Divifions, 
iv.  8-  the  Hejnoits  Impurities,  the  InttfT^perancc,  and  Litigi- 
oufnefs^  with  which  he  reproaches  f  me  of  them,  are  fuf- 
ficient  Evidences  that  they  had  not  as  yet  been  under  avf 
General  Perfectition  ;  for  thefe  are  the  rices  of  Profpe* 
rity  and  Abundance.  The  only  Difficulty  they  fean  then 
to  have  lain  under  was,  a  Temptation  to  partake  of 
the  tublick  Feafls  ofthsir  Folluw-Ciriz^cns,  in  which 

the'j 


Th^  PREFACE. 

'{'hey  feel  upon  the  Sacrifices  ojferd  to  Uoh:  Theje  £«- 
tertaivments  were  very  grateful  to  a  Teofky  naturally 
Levers  of  Tlea/ure^  and  bred  up  in  Eaje  and  Luxury^ 
as  tbofe  ^Corinth  Wirei  and  perhaps  the  Chriftians 
cf  that  place  might  find  thewfel'ves  under  jotne  little 
hiconvenienccs  for  refufing  to  fartake  of  them 

.  But  furely    nothing  of  thi-s    hind  could  deferve  the 
Name  of  an  Aftiidion,  much  lefs  of  a  Perfecution  i 
and   therefore  with   Relation  to    thefe ,    and  all  other 
"Tryals  of  their  Stedfajhnjs,  which  they  had  hitherto  met 
with,  the  Apofile  er.prcfiy  ^fitrpis,  that  No  Temp  ra- 
tion (i.  e»  no  AfBidion  ;.  fr  fo  the  wordy  'srticctiCfjt.of, 
often  pgnrfies  in  the  N.  T.)    hid  taken  them  but 
luch  as  wds  common  to  Man"*',   that  is,  none,  ^ 
hut  what  was  Ordinary ^  and  eafy  to  he  born.     Thefe  x.  ^^ 
heing  the  Circumfiances  under  which  th-  \>orinthians  *^* 
then  were,  and  the  yirgurnent^  which  iLk  Apofile  here 
advances   in   behalf  of  a  Future  State,   being  intended 
to  reach  xhtX'C  particular  Cafe*    can  we   thmh  it  pof- 
ftble,  that   he  fijould  draw   it   merely  from  a  State 
cf  grievous   Sufferings,   and  bitter  Perfecutions, 
to  which  thofe  Corinthians  were  utter  Strangers  ?  Nj 
certainly,  whin  he  concludes  the  Corinthian  Chrift^ians- 
i^ore  mifcrable  than  other  Men. ,  who  had  not  embracd 
Chrifiianity  ;   it  miifi:   be  on  the  account  of  fomewhat^ 
which y  as  Chrifii^ns,  they  bad  aBually  felt  ^  at  lea/}, 
not  putely  for  a  Reafon^  the  force  cf  which  they  had  no 
ways  experienc  d.      ■  ;    .      , 

He  argues  indeed,  afterwards  in  the  fame  Chapter*^  >      s. 
rom  the  Head  of  }?ci\tc\xi\on.     But  when  he  doth  fo.  ,^?? 
we  may  ohjerve,   that,  with  great  propriety  and  lufl- 
nefs,  he  confines   his  Reflexions  of  that  kind  to  Him- 
felf,   and  his  Own  particular  Sufferings.     'Tis  He, 
^kat  fought  with  Beafts  at  Ephefus  t ,  thatdfdfy,^^^ 

'^  <^aily; 


1  The    PREFACE. 

*J[^J-  (jaily  ^,  that  was  in  jeopardy  every  Honrf  5  /»«i^ 
*//;  bis  Own  Ki///  r/)ij;  /?e  there  proclaims^  and  con- 
ilcmnsj  if  he  fufferd  all  this,  without  a  well  ground" 
ed  h  pe  of  a  Future  Reward :  hut  he  duth  not  endear 
njcH  (there,  or  elfe  where)  to  prove  the  Corin- 
thians ,  Fuols,  on  the  account  (much  lefs,  fole- 
ly  in  the  account)  (f  Sufferings,  which  they  had  ne^ 
'uer  undergone. 

Upcn  the  whole  therefore,  I  conclude^  that  when  S.PsluX 
fays,  Ir  in  this  Liie  only  We  have  hope  in  Chrifi, 
We  are  of  all  Men  moft  niifcrab^ej  He  there  confix 
dcrs  Chri/lii.nSy  as  denying  th  rriftl'ves  in  the  Fleafures- 
and  advantages  of  this  fVorld,  for  the  fake  of  Chrifl", 
and  not  merely  as  perfecuted  fr  their  Chriftianity, 

"Nothing  now  rcm.iins  toward  miikitjg  good  this  Inter-  ■ 
fretatiof  f/"  67.  Paul's  words  but  tojlnw  that  theStream\ 
cf  Expofitors    falls   in    with  it.      And  fo^    indeed,   iti 
doth  :  for  this  Text  hath  been  thus  expounded  by  Wri- 
ters both  Antient   and  Modern ;  Greek  and   Latin  j 
by  Papifts  and  Proteflants  ,•  Lutherans  and  Calvi- 
nifls  ,*  by  Divines    of  the  Church  cf  Englmd;,  and 
by    thofe     who     feparated    from     her    Communion.' 
What  our  Own  Divines  have  faid  in  this  cafe,  (even" 
where   thty  profefs'd  to  explain  the  Text)    I  have  a? 
ply  fljcwn  i  :     As  to   ether   Authorities,    the   nam 
Bounds  of  a  Preface    (already  too  much  exended)    71 
not  allow  me  to  recite  them  in  Terms.     I  can  only  rc^ 
the  Reader  to  the  Authors  themfeives  *,  who  fpeak  vl-j 

t  J  now  add  to  them,  Allemblies  Notts  upon  thepluce.  Gataker 
Advers.  cap.  17  J^cklbn.  /W.  3-  p.  ^5<?. 

*  Theophyladi.  Pfoudo  Ambrofius.  Hieronymus.  An- 
felni.  Hernig  EpRem.  Eral'inus.  Calvin.  Luther.  Mar- 
larat,  Juninianu.^;.  Aretius.  Hupo  de  S'ando  CHt;  •. 
Mufculus.  Corni'lius  a  Lap.  Claud.  Guilliaud.  Da'^  ■{ 
V^rzns.  Tileman.  Hellmfias.  Pilcator.  Epircopius,  de  . 
z?!/?.  f.  4.  Mr.  Lock.  /;t.... 


II 


The    PREFACE.  li 

home  to  the  point  ^  and  do  all  of  them  refrefcfit  th:  ^po- 
files  Dcc'ifion  as  built  on  the  peculiar  dilad^Mnta^^es 
which  Chriftians  lye  under  in  point  of  Worldly  En- 
joyments, and  not  as  reflrain'd  merely  :o  a  State 
of  Perfecution.  And  thefe  \bad  I  room  to  produce 
therri)  "Would  be  fo  7na7jy  frejh  Evidence:  of  the  Rnfmefs^ 
or  Infincerity  of  my  Accufer^  "ivhcre  he  rcpreftfits  the 
AfTertions  by  we  laid  dcwn^  to  be  juch  as  were  ne- 
ver before  ferloufly  maintain'd  by  any  Perfon  of 
Vertue  and  Underftanding  f.  f  L.pi. 

Having  now  fully  confidered  the  two  fir fi  Articles  of 
his  Charge y  and  (hewn ^  that  my  Dotirine  is  fofarfrom 
being  New,  that  it  is  maintain  d  by  the  r/^ofi  Pious  and 
Judicious  Pens,  and  is  cxa^ly  agreeable  to  the  Sc7ife  of 
Si,  Paul  J  /  am  the  lefs  concerned  thoroughly  to  examine 
Tvhat  is  [aid  of  it  under  ths  "^d  Head  of  Accttfationy 
'vizj.  that  it  is  Falfe  and  Pernicious  in  itfeU.  For 
if  the  Authority  of  thefe  Eminent  Writers,  and  of  the 
Blefjed  Apoftlc  himfelf  ivill  not  juflify  it  in  that  refpe^, 
nothing  elj'e  will.  Bc(icics,  iji  the  Paffao^es  which  I  have 
before  cited  at  large  from  our  own  Divines,  mofi  of  the 
Reflexions  and  Reafoniytgs,  whi'h  m.ike  out  the  Xruth  of 
both  wj  Pofitions,  arc  already  Juggrjhd  •  and  there- 
fore need  not  here  be  repeated  and  apply  d  to  every  little 
Exception  made  by  this  Author.  Norhathbehimfelf 
put  me  under  any  Necejfity  cf  doing  it  by  bis  method  of 
attackingmy  Docfrine  :  for  he  pretends  only  to  prove  it 
faUe,  by  offeringfome  Obfervations  on  my  man- 
ner of  proceeding  in  the  Ari^ument  I  have  under- 
taken "^:  as  //Obfervations  on  mv  manner  of  pro-  *  i.  p: 
ceeding  in  this  Argnmt?it,  would  determine  the  Truth  ^-  -'^* 
or  Faljhood  of  the  Argument  it  fefl  And  yet  this  is  the 
Mark  at  which  his  Ten  grave  Obfervations  chiefly 

6   z  aim  • 


lu  The    P  R  E  F  A  G  E; 

aim  ;   not  to  ^rove  the  DoBrtne  it  felffalfe,  hut  m"^  Dis- 
fence  of  it  weak  andimproper.  And  therefore  he  frcfofes 
every  one  of  them  withfome  Phrafes  ot  Admiration, 
"which  may  he  worthf  of  the  Curious   Reader's  Verufal, 
I.  It  hath,    (/je/^^jj  a  very  ftrange  appearance  ; 
t,^P-  and  is  a  very  ftrange  way  of  proceeding  t.     2.   Ic 
•L.  p.  is  likewife   as  unaccountable  *. —  3.  Ic  is  again 
ti  p.  wonderful  t«—  4.  It  is  wonderfully  ftrange  .'.jicis 
24.'     very   flrange  [. —   5'.   On  the  other    Hand,  it 
.2^f'    is  equally    ftrange  1]. — 6.  It   is  likewife    unac- 
lp- 27.  countable  *.     Ic  is  extremly  unaccountable  t-^ 
*p'2i.  8.    It    looks    very    ftrange    and    unaccounta- 
tp  ?3;  able  *. —  9.  It  is  likewife  very    unaccountable  t< 
um.  10.  Laft  of  all,    he  cannot  but  think  it  very 
*p-+J-  ftranee  *.—      NowalJthefe  Exclamations  fi/*ftrarige/ 
wonderful  I  unaccountable  !  {manag'd  -with  fo  hap- 
fy  a  Variety  of  Expreffion)     have  plainly   a   Perfonal 
View  ;    and  fo  have  the  Reflexions  thewfelveSy  "ivhicb 
are  ujli.r'd  in  by  them  i    being  intended  rather  to  difpa^ 
rage  Me,  than  difprove  my  Doctrine  ,*  and^    indeed^ 
to  difprove  the  one  only  by  difpar aging  the  other.      How 
this  is  conffient  -with  hts  folemn  Alfurances  of  being 
•p.44.  aXedhy  no  other  Principle  but  a  Defire  that  the 
Truth  may  be  known  in  fo  important  a  matter*, 
I  do  not  apprehend  •  and  mufi  have  leave  to  teU  this  Ex" 
claimer,  in  my  turn,  that,  if  that  were  his  real  Aim, 
his  manner  of  Proceeding  is  very  ftrange,    won- 
derful, and  uuaccountabie,'     What  tendency  hath  it 
tL.p.  towards  a  difcoverj  cf  Truth  in  this  important  mat- 
xi,i2,  fgp^  tofpend  two  Pages  *  in  proving^    that ,     lifhen   I 
*^*     call  the  Text  ^  Conccflion  of  the  Apoftle,    I  fpeak 
improperly  ?  Sure  the  Fortunes  fl/* Greece  do  not  depend 
upon  fuchCriticifms  as  theje  I   the  Aierits  of  our  Dijpute 
are  no  7va)s  concern  d  in  my  ufe  of  an  improper  Expref- 

fon  / 


The  P  p.  E  F  A  C  E.  lij'i 

Jton  I  which  after  all  is  not  fo  improfer  ,    it  feems,  hi^t 
that  the   Letter-ff^riter   hiwjrlf  vuclfafis  to  errphy  it 
in  the  very  fame  Sevfe^    and  upin   the  very  fawt   Oc- 
cafion,    a  ftw  Pages  afterwards  '  where y  hn'vitig  fro- 
due  d  what  he  calls  my  Explication    of  the  Tcxt^    he  i.  p. 
addsj  This  is  in  Truth  a  Concedion  *.     y^nd  if  it  ''• 
he,  fo  alfo  is  the  Text  it  felf     in  that  Senfe  at  kali 
wherein  I  tmderfiand  it. 

But  to  let  this  ( and [ome  other  fuchmaterial  Remarks) 
tafs — If  there  be  any  thing   in   his  Ten  Obfervationsy 
"^hich  dtftrves  a  Reply ,  'tis  what  he  hath  urgd  in  the 
Fourth  of  them  •  which  feems  indeed  to  he  direBly  le- 
'vel  d  againfi  the  Truth  of  my  Doctrine.     And  hecaufi 
it  contains  in  it  the  Summ  of  what   he  hath  elfewhere 
loofely  fcatterd  to  the  fame  Furfofe,  and  will  give  me  an 
Opportunity  of  propoftng  at  one  View,  and  briefly  vindi* 
eating,  what  I  take  to  be  the  very  Truth  in  this  im- 
portant Matter,    it  Jl}all  therefore  he  particular!/  con- 
fiderd.     He    there    ohferves ,     that    '    The    Chief 
(  Happinefs  of  any  Being,  in  whatfoever  State  it  is, 
€  or  of  what/oever  Duration  its  Life  is,    rnufi  refuU 
t  from  the  moft  excellent  part  of  its  Conftituti- 

<  on  ;  that  the  Happinefs  of  a   Being,  made  capable  of 
,   imitating  God,  though  for  never  fo(l)ort  a  time,  mufi 

<  con  (id  in  that  Imitation  ,•  that  Virtue  is  the  Imita*-        ,^ 
(  tion  of  God,  and  therelore  muft  be  the  Happi-        < 

<  nefs  of  Man  :     That  the  chief  Happinefs  of  a        j 

<  Reafonable  Creature  muft  confift  in  living  as        I 
c  Realon  direcfls,  whether  he  lives  one  Day,  or 

i  to  Eternity  •    whether  he  liv.es  in  this  State  only, 

t  or   in  another   afterwards  j    whether   he  hath  Incli" 

<  nations  to  the  contrary^  or  not,  provided  they  he 
«  Juch  as  may  be  con(]uerd.  Fur  neither  can  the  Time 
G  ofhii  Duration^    nor  the  Tendency  offuch   Inclinati^ 

^  4  I  *  <'»?. 


Jiv  The   PREFACE. 

'  cm  alter  any  thing  in  this  Matter,    unlefs   to  make 

*  Virtue  more  difficult  ,•    which  doth  not  deftroy 
'  the  Excellence  of  it,  and  prefent  Happinefs  re- 

*  fulting   from  it,    but  enhance  and  improve  it. 
^  Befidesj  on  the  other  hand,  the  Practice  of  Vice y     tho* 

*  L  p  *  ^'^  ^'^  '^'^^  ^^^  Inclination,  jet  is  againft  Reafon  and 
c^.27/  Confcience  *. 

Thefe  are  his  Words,  to  ivhlch  I  reply 

I.  That  if  this  Argument  proves  any  things  it  proves 
too  much  ;    even    that  a  Man  may  he  happy  under  the 
greatefi  bodily  Pains ,  and  the  mofi  grievous  Perfecuti- 
ons.      For  it  is   ccrtain^&  that^     notwithjianding  fuch 
Tains andPerfeciitions,  he  may  Jlill  preferve  his  Virtue: 
,        and  if  the  Vratlice  <^  Virtue   be  the  Happinefs  of 
S3,    '  Man  CHappinels   it  felf,    as  he  elfewhere  fpcaks  *) 
then  thofe   Pains  and  Perjecutions,     not  robbijig  him  of 
his  Virtue,  would  net  rob  him  :f  his  Happinels.    This 
is  too  Homantick  and  ylbfurd  a  L..'rine   to  deferve    a 
♦  ■^er   P^^^^^^  Confutation  :  and  therefore  IjhjUdifmifs  it  "with 
'■cA^.'the   Words  ofArchbipjop   Tillotfon  *j     Tho' fomQ 
^^l/'*.Meri  have  been  fo  phanta*'>ically  Obftinate,    as, 
"kgainft  the  Reafon  and  Common  Senfe  of  Man- 
"kind,    to  niainca'.n  this   Paradox,    that   '  a  wife 

*  Man  may  be  as  happy  upon  the  Rack  ,    or  in 

*  Phalaris  his  Bull,    as  in  the  greateft  Eafe  and 

*  Freedom  from  Pain  that  can  be  imagin'd  : '  Yet 
Nature  cries  fliame  of  this  Hypocrify ;  and  there 
are  none  of  thofe  2i;//eikf(f»  they  fpeak  of,  who 
where  ever  fuch  Fools  as  to  try  the  Experiment. 

2.  If  "we  co-Kjiucr  the  Beingof  Man,  as  circumfcri' 
l^edv/irhin  the  Bo^wds  of  this  Life,  I  deny  that  his  chief 
Happinefs  refuirs  from  the  moft  excellent  part  of 
his  Coiiditution  {as  thofe  Words  are  intended  to  ex- 
(clnd^  all  regard  for  the  Pleafttres  of  the  Body):    For  it 

refakij 


The    PREFACE.  Iv 

refults,  not  from  any  cne  Part,  hut  from  the  Whole. 
The  chief  Happitjefs  of  a  Creature^  compos' d  of  Body 
and  Soul  J  and  defignd  for  this  Lfe  only,  zir,  to  he  as 
Happy  as  it  can  he^  during  this  Lfe^  both  in  Body  and 
Soul  •  And  the  more  and  greater  Plcafures  of  hot h  kinds 
it  enjoys  (which  can  he  render  d  conjifent  with  each 
other)  the  more  entire  and pejfe^  is  its  H./ppinefs.  I 
grant  ivdetd^ 

3.  That  the  chief  Happinefs  of  a  Reafonable 
Creacure  muft  confift  in  living  as  Reafon  direds, 
whether  he  lives  one  Day,  or  to  Eternity,     But 
had  wc  no  Hope  in  another  Life,  the  DlreElic^Js  (f  Rea- 
fon for  vur  Condnti  in  this,     would  not  be  the  (ams  as 
they  are  now.      Reafon  would  then  dirccf  us  to  do  every 
.    thing,   in  which  we  dcl.'ghted^    to  deny  cur  fives .  no 
Tleafure,  which  Inclinatimj  Cujhm^  cr  Opinion  prom- 
pted m  to  take  ^    fo  it  did  not  otherwife  interfere  with 
our  Eafe,  with  our  Health,  our  Reputation,    and  Con- 
'venicnre  j  that  is,  fo  Men  judgd  upon  the  whole,  that 
it  would  conduce   more  to   their  Happinefs  to   indulge 
themfelves   in  fuch  or  fuch  Tlcafures,    than   to  forbear 
them.      Jnd  how  faljly  the  greatefi  part  of  Mankind 
Tvould,    through  the  corrupt  tendency  cf  their  Nature, 
and  the  perpetual  Solicitations  of  the  OhjeBs  of  Senfe, 
judge  in  fuch  a  Cafe,  I  need  not  jay.      And  whenever 
they  judgd  wrong,   there  would  be  no  fure  way  offetting 
them  right  •     that  is,  of  arguing  them  out  of  their  Tajle 
and  Experience,  to  which  they  would  always  retreat  and 
appeal,  as  to  the  fure    Tefi  and  Meafure  cf  Happinefs. 
The  Refiralnts  o/Confcience,  in  fuch  a  State,  would 
no  ways   check  Alcn  in  their  Verfuits  :    For  Confcience 
being  nothing  but  the  Judgment  which  a  Man  pajjls  on 
the  Rcafonahlenefs,    or  Unreafonablenefs  cfhis  ownA' 
^fiofis^  and  that  being  to  be  tneafnfd  from  the  Subfervl- 

d  4  encj 


hi  The  PREFACE. 

ency  of  tbofe  ABiom  to  his  frefent  Happtnefs  ;  "what^ 
ever  appear  d  to  him^  upon  the  befi  Judgment  he  could 
frame^  uecejfary  to  his  prefcnt  Happ'uiefsj  "would  appear 
highly  reafQnahle  •  find  his  Cotifcience  would  be  fo  far 
from  hlamifi^y  (hat  it  Ti^'ould  approve  his  Verfuit  of  it  * 
najy  it  would  blame  him  for  not  perfuing  it.  And 
therefore^ 

4.  To  tell  Mankijidy  in  fuch  a  State  as  th^,    thai 
their  Supreme  Felicity  confifted  in  the  Imitation  of 

'  God,  would  be  to  talk  to  them  in  a  Language  which 

they  would  not  reli^jy  or  underfiand.    For  how  Jhould  0 

\  poor  imperfcB  Creature,  compos' d  of  Body  as  well  as 
Spirit,  avd  dejfgn.dfcr  this  material  WorU  only,  think 
St  fdf  obtigd,  cr  any  ways  able,  to  imitate  in  Eternal^ 
infinitely- pure  and  perfeB  ATmd  ?  or  place  its  Happi- 
t'lefs  in  copying  Excellencies,  which  Human  Life  is  too 
port,  and  Human  Nature  too  weak  to  reach  ? 

Howfljouida  Soul,  made  to  inhabit  Flejh  and  Blood, 
and  to  peri  pi  together  with  it,  judge  it  rea finable,  or  pof- 
fble,  to  live  above  the  Defircs  and  hifirmities  of  Flejh 
and  Blood  ?  How  jhculd  one  part  of  the  Man  be  in^ 
ducd  to  ncglcB  and  forget  the  other,  in  order  to  arrive 
at  a  Divine  Verfeclion  and  Refembla^ice,  which  (not 
hoping  to  reach)  it  would  fear ce  think  it  felf  defign  d  to 
perfue  ?  No,  the  Rule  o/'imitating  God,  can  never  be 
fuccefsfully  propos'd  to  Men  but  upon  CHriftian  Vrin" 
clples,  fl-ich  asthefe  ;  that  this  World  is  a  place  ,  not  of^ 
Refi  and  Happin'efs,  but  of  Dlfcipline  and  Trial  ,*  where 
we  are  to  be  train  d  up  for  another  and  moreperfetl  StatCy 
and  to  (jualify  our  Selves  for  the  Divine  Enjoyments  of 
it,  by  rejifiing  and  fubdumg  our  Bodily  Appetites  and 
Inclinations  j  a  State ^  i^ito  ivhich  Flcjh  and  Blood  jhall 
.  ^ot  enter,  where  ourprefent  Struggles  (hall  be  rewarded 
With  cowpleat  Con^uejls^  and  our  Imitation  of  God  end 
'-'■■'■■-  |a 


The  P  R  E  F  A  C  E  Ivii 

in  the  undijiurh'd  Fruition  of  him  to  all  Eternity,  Upon 
thefe  Frinciples  indeed  it  is  highly  Rtafonahk  fo  imitate 
God  :  hut  if  we  are  dtfgn'd  to  live  only  in  thefe  Bo- 
dies, and  in  this  World,  what  jhould  hinder  Us  from 
endeavouring  to  make  the  hefi  of  both  ?  and  from  com- 
ing to  the  Conclufon  mention  d  (and  not  difapprov'd) 
hy  the  J^ofile  ,•  Let  US  Eat  and  Drink,  for  to  nior- 
row  we  die  ? 

y.  7"  deny   not,  after  aU,  hut  that,    even  in  fuch  a 
'State  as  this,  the  Fleafures  of  Virtue  would  be  fuperior 
to  thofe  of  Vice,    and  jujlly  preferable,    upon  the  Com- 
parifon  ^  the  Pleafures,  I  mean,    of  a  mature  and  con- 
-^md  Habit  of  Virtue,    net  of  the  lower  and  imperfeB 
Degrees  of  it.    Such  an  Habit,  once  acquird,  would  inr 
deed  afford  the  Vrofefjors  of  it  greater  Satisfaflions  than 
any  the  Wicked  and  Licentious  did,  or  could  enjoy.    But 
how  feiv  would  judge  thus  rightly  of  Virtue   at  a  Dift- 
ance  ?     How  much  fewer  would  be  at  the  Pains  of  ac' 
ef Hiring  fuch  an  Habit,    and  of  conquering  all  the  Re- 
luBancies  and  Di^culties,  that  lay  in  the  way  towards 
it  ?    jind,    till  that  were  done,     the  firi^i  Vra6lice  of 
Virtue  would  not  be  entirely  pleafng  :  to  he  fure,  no  part 
of  the   Pleafure  of  it  would  conjifi  in  the  Struggle  if 
felf  ^  and  therefore  I  am  much  at  a  lofs  to  know,  what 
the  Letter-Writer  meant  hy  the  following  /fljertion, 
that  the  Difficulty  of  {^attaining  and  praclifittg]  Vir- 
tue doth  not  deftroy  the  prefent  Happinefs  refult- 
ing  from  ir,  but  enhanfe  and  improve  it.     Th»s, 
I  take  to  be  a  Stoical  Rant,    without  any  Foundation  in 
the  Nature  of  Man,  or  the  Reafon   of  things.     For  no 
Pra6lice   whatfoever  can  he  attended  with  prefenc 
Happinefs,   any  farther  th'in  it  is  eafie  and  delightm 
ful  to  the  Doer ;  and  what  is  difficult  to  be  done,  can- 
:}0t  be  cafy  and  delightful,  while  it  is   doing,- —  Unkjs 

when 


Iviii  The    PREFACE. 

when  thofe  Difficulties  are  loji  and  [-wallowed  up  tn  the 
fweet  Hope  of  a  better  State,  wfjich  ive  are  fur e  of  at^ 
taining  by  the  means  of  them.  Where  once  fuch  a  Per» 
fivafion  as  this  is  well  fix'd,  I  grant ,  it  will  fmootb 
all  the  Rcughnefs  of  the  JVay,  that  leads  to  Happinefs^ 
and  rendtr  all  the  Conflicts  ive  maintain  with  our  Lufts 
and  Vaffions  f leafing  :  but  furelj,  ■  without  the  Hopes 
cf  fuch  a  State  J  the  mere  Profpe^  of  the  Pleafures 
which  Virtue  in  this  Life  may  yieldy  would  fcarce  make 
the  Struggle  it  ft  If  delightful  to  thofe  who  were 
grangers  to  fuch  Pleafures. 

Thus  far,  in  anfwer  to  his  fourth  Remark,  which 
contains  the  Grounds  of  his  DoSirine,  and  offers  at 
fomtwhat  toward  the  Difproof  of  mine.  As  to  the  reft 
c/"/j;V  Obfervntions  on  my  manner  ofproceeding 
in  the  prefent  Argument,  were  it  worth  while  to 
reduce  them  from  their  pnjcni  Confufiatt  into  fomeOrder^ 
thzy  might  be  rangd  and  conftitr  d underT\\TtQ  Heads^ 
my  Omifltons ,  my  Inconfiftencies,  and  the  III 
Qon{-:.q\jitnctS(fmyDo^riHe.  My  On\\{txons  are  con' 
fefs'dy  for  I  did  not  write  a  Treat ife,  hut  aftw  Pages 
only  on  the  SubjcSl ;  which  I  handled  with  particular 
Views,  and  pretended  not  to  exhaufi.  Whether  anv  of 
the  Reafonings  by  me  employ  d,  are  mconU^Qntwith 
each  other,  I  fecurdy  leave  to  the  Judgment  oj  the 
Reader,  who  hath  now  the  Argumentative  part  of  that 
Sermon  b.fore  him  verbatim  as  it  was  firfi;  Printed; 
But  the  III  Confequences  of  my  Dothine,  which  he 
cbjeHs,  dcfcrve  to  be  a  little  confiderd. 

My  Dotlrine  is,  as  I  have  endeavoured  to  jhew,  the 
*very  {&me  with  that  cf  St.  Paul  ,•  and  if  this  hath  been 
made  cut,  the  fame  111  Confecfuences  are  equally  charge 
able  upon  Both,  and  He  too  may  be  f aid  to  have  made 

Conceffions  to  the  Caufs  of  Vice,  by  allowing, 

that. 


The   PREFACE.  llx 

that,  if  the  Dead  rife  not^  the  Inference  vjouU  he 
jufty  Let  us  Eac  and  Drink,   for  to  morrow   we 
Die.      All  that  needs  he  done  toivard  jt^fiify'ttig  the  A.- 
poftle  (and  my  felf,  by  his  means)  is,  to  open  the  De- 
Jigfi  and  Manner  of  his  Reafoning.     He  is  there  making 
ufe  of  that  fort,  of  yirgu?/jentj  "which ,  in  order  to  prove 
a   DoBrine   true^  Juppojes  the  contrary  Do^rine  to  be 
true  j  and  then  JlitwSj  what  Ahfurdities  follow  upon 
fuch  a  Suppofttion  :  and  the  greater   thoje  Ahfurdities 
are,  the  more  Jirongly  do  they  evince  the  faljity  of  that 
Siippcfitiony  from  whence  they  flow,  and,  confquently , 
the  Truth  of  the  Dc^rine  fet  ajide  by  that  Suppoftion. 
Thus  J  in  the  prcfnt  cafe^  the  more  ahfurd  it  is  to  affirm , 
that  Beafis  have  the  Advantage  ofMen^and  BadAien  of 
Qoodjn  point  cf  Happinefs  ;  or  that  a  Senfual  Life  may  be 
preferred  to  a  Severe  and  Rigid  Virtue  j  the  more  clear- 
ly doth  the  folly  and  falfhood  of  that  Suppefition  appear^ 
which  is  the  Parent  cfthefe  wild  Ahfurdities,  viz.  that 
We  have  liope  in  this  Life  only  ;  and  thefaljhood  of 
that  Suppofttion  being  prOvd^  proves  the  truth  cf  the  con- 
trary DoHrine,  which  was  defignd  to  he  eftahli^j'd.  Now 
tbefe  very  Abfurdities,  <7re  by  the  Letter-Writer,  repre- 
fented  as  Conceflions  to  the  Caufe  of  Vice,  when 
indeed  they  are  emplofd  by  me,  and  do  in  themfelves 
tend,  to  confirm  the  Truth  of  a  Capital  Article  in  Reli- 
gion, upon  which  (^as  1  verily  think)   the  whole   Caitfe 
of  Virtue  depends.     It  may  fuffiice  to  have  given   this 
Jlwt^  but  full  Anfii'ir  to  all  the  111  Confequences  he 
hath  vainly  endeavour  d  to  faftenon  my  Dodlrine  •  and 
which  are  in  truth  fo  far  from  being  ill  Confequen- 
ces    of   my    Doctrine  ,    that    they    arc    Confe^uences 
only    cf    that  falje    Suppoption,    which   I  advanc'd, 
in    Qrder   to    difprove   it,    and,   by   that    means,     to 
prove  the  Truth  of  my  DoSrine.     If  the  Letter-Writer 
ii^as  fmcere  in  this  part  cf  his  Charge^  be  muft  be  con' 

tented 


'«  the  PREFACE. 

•  L.p   ^^^^^^  ^o  ^^^^  f^^  Reproach  o/underftandine  nothing 
16,' '  of  Logick,  or  good  Senfe  *  ;  An  ImpufatZn,  •which, 
J  find,   he  looks  upcn  as  carrying  a  greater  Abfurdicy 
in  it,  than  even  any  thing  1  have  [aid  in  my  Sermon  ! 
/  doubt  whether  He  can  as  eafilj  get  rid  of  the  1\\ 
Confequences   of  his  Do^rine ;    which  manifefily 
tends  to  jheWj  That  there  is  no  neeci  of  a  Future  State, 
to  fet   right   the  une<jual  Di^ribution  of  Happinefs  in 
this  Life,     And  if  once  this  be  allow  d,  we  give  up  the 
very  befi  Argument  for  fuch  a  State,  with  which  mere 
Reajon  furnljhes  us.     And  of  what  ufe  that  ConceJJion 
cat}  be  to  the  Caufe  of  Virtue y  this  pretended  Patron  of 
it  will  b^  pleased  to  tell  us.     Had  he  fubfiituted  any  «- 
ther  Argument  for  a  Future  State,   in  the  room  ofth^ 
he  thus  endeavours  to  weaken  •  had  he  once,  throughout 
his  Pamphlet,  direBlj  and  plainly  affirm' d^  that  any  con- 
vincing Evidence  of  fuch  a  State  was  to  he  had  from 
Reafon  alone,  or  that  even  the  bitter  Sufferings  of  good 
Men  were  fufficlent  to  prove  it  •  his  ConduSi  would  have 
been  fo  much  the  more  excufable.     But  he  hath  offer  d 
at  nothing  of  this  kind.     Once  indeed  (in  a  very  Odd 
and  Wary  manner)  he  fays ^  have  heard  theSufFerings 
and  Affli(5lions  of  many  good  Men  here  below, 
made  an  Argument  that,  in  another  State,  all  the 
Virtuous  ftiall  have  the  Outv/ard,  as  well  as  Id- 
fL.  p.  ward  Tokens  of  Gods  Favor  *.     But  we  are  left 
52-      at  a  lofs  to  know,  whether  he  approve:  the  Argument, 
he  th'Hs  heard  ^  whether  he  thinks  it  a  good  Airgument 
for  a  Future  St  at  e^  as  well  as  a  proof  of  what  fhall  bapm 
pen  in  fuch  a  State,  if  fuch  a  State  there  fljould  he  : 
He  fays  not,  whether  a  Future  State  be,   in  his  Opini-' 
on,  neceffary,  in  oxder  to  a  manlfeffation  of  thefe  Out- 
ward Tokens  of  Gods  favor  ,•  or  whether  the  In- 
ward Tokens  ofit^  befiowd  in  this  Llfe^  may  mt  fufm 


The  PREFACE,  ^ 

\fce  to  aU  the  furpnfes  of  Virtue.     In  another  places   he 
j  rncntions  the  Prelumpcions  of  Reafon ,  and  ownsy 
that  our  Lord's  Refarredion,  his  AiTurant.es  of  A 
\  FUTURE  STATE,  and   his  Miracles,  A  D- 
I  D  E  D  CO  thefe  Prefum prions  (fuch  is  his  manner  of 
Speech)  are  fufficient  (for  vhat  ?  -u^hy)  to   fatisfy 
all  that  are  willing  to  liften  to  Truth  f.  But  f/31.'^' 
•ivhat   Truth    they  are  to  be  f^itisffd ^    and,  if  it  be 
\  the  truth  of  a  Future  State^  'what  Interefi  They    are 
to  have  in  it,    and  what  Right  They  have   to  it,    he 
cares  not  exprcjlj  to  fay.     Ar.d,   as  to  thefe  Prcfump- 
tions  of  Reafon,  he  gives  us  no  ace  unt  of  them. 
What  they' are ,  or  -whence  they  arlfe.  On  the  contrary, he 
hath  all  n  long  employed  fuch  Rcajunings,  as,  if  true,  are 
prong  Prelumpcions  againft  a  Future  State.      Fur  he 
fuppofes  Virtue  to  be  a  fufficient  Reward  to  it  fe  If  in  this 
Life  :  It  is  the  Imitation    of  God  (he  fays)  and 
therefore  muft  be  the  Happinefs  of  Man  *;  nay,  P'*^' 
the  Practice  of  Virtue  is  Happinefs  it  felf  f,  And  tp.23. 
if  fo,  then  it  is  not  nccejfary  that  a  Future  Reward 
pwuld  bt  rifervd  for   Virtue  ,•  for  it  hath  a  fufficient 
Reward  already.  A  V  irtuous  Heathen  is,  at  this  rate^  as 
hapP)  as  a  Virtuous  Chrifttan  ,•  a  Man, ^\i\\OMt  thePro- 
fpe^  of  another  H'orld,  is  as   happy   as  with  it  :  for 
if  the  Practice  of  Virtue  be  Happinefs  it  felf.  He 
that  poffijjes  Happinefs  it   felf  c<7»,    b^  no  other  Con- 
^derations,  or  Views,   have  any  Addition  made  to  his 
Happinefs.     If  the  DoBrine  of  the  Letter  be  true,    This 
World  may  be   our  Home ,  and  not  the  place  of  our  Pil- 
grimage, as  we  Chrifiians  think,    and  call  it  :  for  our 
frefent  State  is,  it  feems^  a  State  of  Fruition  and  Fe- 
licity, not   a   State  of  Preparation   and  Tryal  •  and, 
fjfiould  there   he  r,o   0 ther   Life,  yet  fuch  a  Supp:'fiticf% 
1»>iU  not  rcJlUi  on  the  J^flice^  or  Goodnefs  of  God, 

i^'hico 


Ixli  The    PREFACE. 

vjh'ich  are  fufficiently  'vindicated  by  his  -wife  dlfirlhtit^  ' 
on  of  Good  and  Evil  in  this  Life,  And  by  that  Pleajure  " 
and  Flain,  with  which  Virtue  and  Vice  are  feverally 
and  infeparably  attended.  Noiif  thefe  Principles  do,  as 
I  conceive,  tend  to  fubvert  the  belief  of  a  Future  State  ^ 
find  have,  therefore,  been  generally  entert^nd  by  all 
thcfe  "who  doubted  of  the  Reality  of  fuch  a  State,  or 
exprefly  dishelievd  it,  without  JJjakiug  off  at  the  fame 
time  the  Obligations  of  Morality.  Such,  particularly , 
were  the  Stoics,  who  firfi  brought  thefe  Tenets  into  Re- 
•pute  and  Fa(l}ion  ;  an  Atheifiical  SeH  of  Philofophers^ 
that  held  the  IVorld  to  be  God^  and  having  no  certain 
j)erfwafon,MUch  lefs  Evidence,  of  another  Life,  and  yet 
dcjigning  to  be  thought  Lovers  of  Virtue,  knew  not  honf 
to  defend  its  Caufe,  but  by  affirming  that  Virtue  was 
it's  own  Reward,  and  the  Pradice  of  it  Happi- 
nefs  it  felf  ^  fuch  an  Happinefs,  as  no  y^ffli5iions,  no 
Torments,  which  befel  a  Man,  could  deprive  him  of, 
or  any  ways  diminijJj.  I  will  not  argue  again  ft  fuch 
wild  Paradoxes  as  thefe  ;  the  Excellent  Words  I  have 
p.  32.  once  already  cited  *  •  are  a  fufficient  Reply  to  them  — ■ 
Thas  to  cry  up  Virtue,  to  the  weakning  our  Be- 
lief and  Hope  of  the  Immortality  of  the  Soul, 
however  at  firft  Mufli  it  may  feem  plaufible,  is 
in  effect  no  better  than  a  fubtle  Invention  to  ruin 
Virtue  by  it  felf,  fince  it  cannot  poflibly  fubfift 
but  by  the  Belief  and  Support  of  another  Life. 

Whether  the  Letter-Writer  intended ^by  what  he  hath 
wrote,  to  undermine  this  Belief,  is  left  to  God,  and  his 
own  Confcience.  Sure  I  am,  there  are  feveral  Paffages 
in  his  Piece  (befides  thofe  I  have  mention  d)  which  look 
that  way,  and  ref^uire  a  great  deal  of  Candor  to  be  in- 
terpreted  in,  fuch  aSenfe,  as  doth  not  rejle^l  on  the  Cer- 
taintj  cf  this  great  Article  of  all  ReligioN,     For  he  is 

not 


The  PREFACE.  Ixiii 

ttot  afraid  to  fay,  that  he  much  queftions,  whether 
ever  there  vjas,    or  can  be  a  Perfecution  merely 
for  the  Take  oFthe  Mortal  Virtues  of  any  Perfon  ^.-p.jp, 
A  Doubt  which  Jhakes    the  only   Moral  Evidence  of  a 
Future  State^  "which  he  can  any  ways   be  fuppos'd   to 
allow  of  :    For   if   Virtue   be  vot   perfecuted  herey 
there  is  certainly  (upon  his  Principles)  no  reafonfor  re- 
warding it    hereafter.     And  what  could  tempt  him  to 
entertain  fuch  a  Doubt  ?    were  not  Socrates,    and  A- 
riftides  (to  name  no  other  Heathens)  plain  Infiances  of 
this  kind  ?    and,  when  Jofeph  fuffer'd  under  the  Ac- 
cufation  of  Potiphar's  Wife,  was  he  not  perfecuted 
merely  for  the  Sake  of  a  Moral  Virtue  ?    And  can 
thts  be  in  any  degree  ftrange  to  thofe  v^ho  have  covJi~ 
derd,    how  wicked  Men  look  upon  themfelves  as  re~ 
proach^d  and  affronted  by  Exemplary  Goodnefs  ?  and  how 
jufll/i  therefore,   they  are  reprefented  in   the  Book  of 
Wiidojn,  as  fpeaking  this  Language  ? — The  Right- 
eous (fay  they)  is  not  for  our  Turn,    he  is   clean 
contrary  to  our  Doings  ,•  he  was  made  to  reprove 
our  Thoughts,   He  is  grievous  unto  us  even   to 
behold  ;  for  his  Life  is  not  like  ether  Mens,    his 
Ways  are  of  another  Fafliion — Therefore  let  us 
lie  in  wait  for  the  Rightec^us,  &c.  *.  Fur  my  part,  I*  ,r^ 
can  no  way  account  f.r  his  Doubts,  in  fo plain  a Cofe^  but  "•'4« 
upon  this  Foot, that  he  for ef aw,  the  Fcrfecuticn  of  Fir-  '^* 
tue,  as  Virtue,  muft  nectfjarily  infer  a  Future  Reward, 
ButjljoulJ  Virtue  be   perfecuted,    yet  ftill  he  denies 
that  the  Hopes  cf  a  diflant  Rccompence  would  afford  it  cvy 
immediate  Relief',    for  thcfe  are  his  li'crds — That  the 
beft  ot  Men  are  fomeiimes  in  this  Starethe  nioft 
Milerable,  as  far  as  the  Evils  of  this  W  oi  Id  can  make 
them  fo,  may  poflTibiy  betrue,*  but  it  is  equally  true, 
whether  you  iuppofe  a  Future  State,  or  luppofe 

ic 


Ixhr  The    PREFACE. 

*  ^  P*  Is  not  *,  that  is  \_for  I  can  make,  no  other  Ssnfe  ofhi^ 
Words']  the  Vertuous  Terfansy  fo  perfecuted,  are  Cr 
qually  mlferahle  under  both  Suppojitions  ^  their  Hopei 
of  Future  Happinefs  hcing  no  wanner  cf  allay  to  their 
Trefent  Miferies,  And  how  can  the  Belief  of  a  fu-* 
ture  State  be  more  effeBually  fupplanted  than  by  fuch 
fin  Opinion  ?  Can  one  think  him  in  Earncft  "when  ke 
faysy  that  He  is  fure,  the  Certainty  of  a  Fmur© 
State  ftands  in  need  of  no  fuch  Supports,  as 
j^  mine  ?  for  even  without  theWy  Philofophers  afferted 
31.  ^"  it  —  and  fo  may  Chriftians  *  —  //e  takes  away 
the  Jlrongefi  Inducement  which  the  befi  Fhilofophers 
had  (or  indeed  which  mere  Reafon  could  have)  to  believe 
a  Future  State;  and  then  leaves  us  to  depend  upon  the 
^<?re  AlTertions  of  feme  other  Philofophers  (on  their  Au- 
thority without  Reafon)  for  the  truth  of  it.  And  is  not 
this  a  very  fatisfa^ory  and  ample  Etjuivalent  ?  What 
ttiould  hinder  us  from  exchanging  the  clear efi  Evi' 
Mnces  cf  a  Future  State  ,  for  the  Ground] efs  Af- 
furances  of  thefe  Fhilofophers  of  his  acquaintance  cotI" 
cerning  it  ^ 

Other  Vajfages  there  are  In  the  Letter y  equally  liable 
to  Exception  :  but  I  delight  not  to  dwell  on  thefe  jB/tf- 
mifheSyOr  to  make  the  wor(i  and  mofi  invidious  Conjiru- 
clion  of  things.  My  chief  Bujinefs  was  to  prove y  that 
the  DoBrine  deliver  d  in  my  Sermon  was  neither  New., 
«or  Unfcriptural,  nor  in  it  feU  falfe  and  pernici- 
ous:  and  havings  I  hope y  ejft^ually  made  good  what 
I  undertook  in  tliefe  refpeds,  Ifrjallnot  be  Jolicitous  to 
enquire  into  the  peculiar  Articles  of  this  Writer  s  Creed, 
or  «v  n  to  dive  into  the  fecret  Sprifigs  and  Motives 
tlat  fet  him  a  Work. 

He  Solemnly  difclaims  any  TJneafinefs  conceivd  at 
the  Character  ^i^'fw  cf  Mr.  Bennet,  or  any  defire  of 


The    PREFACE.  \y.v 

kjfemng  mine*.  Jfhls  Vrofeljions  he  real,  it  -wlU  tuzzlc  *  p.  2. 
iim  to  give    a  good  account^  "wby  he  took  occafton  frcm 
my  Sermon   to    vent   his  Thoughts   on  this  Argti^ef^t. 
How  come  I  to  be  (iigUd  out  from  that  Crowd  of  IVrl' 
tersj  who  have  all  along  maintain  d  the  fame  Dotlriue  ? 
IVhj  muji  he  particularljr  reprefcnt  Me,     as  putting 
Tkcis  into  the  Mouths  of  Licentious  Perions  t,  f^r  f  l.  p. 
faying  Th.ity    which  hath  been  Jo  fften  already   faid  by  ^^' 
Men  of  Learningj    and  fudgwent^   and  Virtue y  wit h- 
out  incurrivg  the  Reprnuch  either  of  th€ir  own  times ^    or 
cfthofe  that  followed  ?   But  (.iihich  ts  worfu  of  all)  why 
are  thefe  Vofuions  charg'd  upon  "b^lc^  as  their  fole  Au- 
thor and  Invtnter  j    and  the  Reader  led  into  a  Belief 
mat  they  were  never  before  ferioufly  maintain'd  by 
any  Perfon  of  Virtue  and  Underftanding  *  ?         *  7  .p, 

Thefe  are  fuch  manlfffi  Indications  ^Infincerity '?• 
and  Malice,  as  all  his  grave  Pretences  cf  Concern 
for  the  Caufe  of  Virtue  oi^i^il  mt  cover,  or  elude.  If, 
after  all,  be  pleads  Ignorance,  for  his  Excufe  '^ftnee 
J  have  Jhewn  him  his  foul  Mifiakes  and  injurious  Mif- 
reprefentationSf  it  will  become  him  publickly  to  own 
and  retraB  them  ;  and  I  now  call  upon  him^  in  nty  turn, 
to  do  it.  If  he  doth  not,  they  will  lie  heavy  upon  him 
in  another  World,  to  whomibever  he  may  have 
rtcommended  bimfelf,  in  This,  by  the  means  of 
them, 

■After  I  bad  finished  this  Preface^  and  a  great  part  of 
it  was  printed^  there  came  to  my  Hands  an  A[Jiz.e- 
Sefmon^  preach'd  lately  in  the  Cathedral  at  Winche- 
fler,  by  Mr.  Richard  Weft,  Prebendary  of  that 
Church.  He,hatb^  Ifind^  ftept  a  little  cut  of  his  way, 
to  give  his  peremptory  Opinion  in  the  Points  controver-  ' 
tid  between  me  and  tbe  Letter-Writer  ;    and  withal  to 

e  pnvi 


Ixvi  The   P  R  E  F  A  C  K 

frove  hlmJeJfno  competent  JuJige  of  them.  For,  ^ftt'"' 
affirming  '    that  the  PRACTICE   ofChriftl- 

*  an  Virtues,  though  we  fet  a  fide  the  Confideration  of 
'  a  future  Reward,    HAVE  a  fairer  Xttle  to  frefent 

"^  Happinefs,  than  their  contVAry  Vices  '  (which  af, 
better  Divinity  than  Grammar)    he  proceeds   to  fay y 

*  Nor  does  it  appear  that  the  Pharifees  themjelves  e-ver 

*  deny'dit,  THO"  a  Notion  hath  been  invented 
.* ,  of  late,  that  prefers  Brutifli  Pleafures  (for  the  more 
•^  Bruti(hy  it  feems,  the  more  preferable^  to  thofe  of 
^■Religion.  '  Serm.  p.  7.  8,     It  is  a  firewd  remark, 

which  this  Sagacious.  fVriter  here  makes^  that,  though 
a  Notion  hath  been  invented  of  late,  Yet  it  doib 
mt  appear  that  the  Pharifees  of  old  had  the  fame  Noy 
tions  ;  He  might  with  as  great  acuteiufs  of  Judgment 
have  obfervd,  that  the  Art  of  Printing  doth  not  appear 
to  have  been  known  to  the  Ancients,  tho  '  it  hath  been 
Invented  (ince  their  times.  But,  to  pafs  hy  this  judictT 
•ous  Ohfervation —  if  Mr',  Wc^  pleafes  to  read  ever 
Tny  Sermon,  and  this  Preface,  he  will  eafily  fee,  that 
he  hath  mifta ken  my  Notion,  of  which  he  here  gives 
a  very  injurious  Account,  in  very  unfeemly  Language  { 
to  fay  no  worfe  of  it.  He  isfiiU  moremiftaken  in  think' 
ing  That  to  be  a  late  Invention  cfmine,  which  hath 
been  ajjerted  by  fa  many  Pious  and  'Eminent  Pens  of  our 
Own,  and  other  Communions  •  to  whofe  Sentiments  A 
Man,  that  profeffes  to  dedicate  himfelf  to  the  Study  of 
Divinity,  ought  not  to  have  been  altogether  a  Stranger, 
And  J  am  very  apt  to  think  alfo,  that  he  hath,  in 
this  Paragraph,  mifiaken  the  Pharifees /or  r/jc  Saddti* 
cees.  The  Sadducees,  indeed,  let  afide  the  Coii« 
fideratlon  of  a  future  Reward,  and  yet  pretended  to 
fupportthe  Pra6lice  of  Virtue  upon  the  foot  cf  Prefect 
Happin&fSj  4Js  Epicurus  likemfe  did,  from  whom 

they 


Tlie    PREFACE.  Ixvli 

ti^ey  are  fometlmes  caU'd  Epicureans,  in  the  Jew- 
ifh  Writings.  Neither  Epicurus ,  nor  Zadock 
declard  openly  for  Vice  and  Immorality  ,  though 
they  denied  a  Future  State  •  but  held  Happinefs  to  bs 
attainable  in  thu  Life  by  our  own  ConduH  and  VirTues. 
But  it  no  ivap  appears  that  the  Pharifees  had  any 
fuch  Notions y  or  Dijputes  as  thefe  flirringamongfi  them^ 
or  any  Occafion  to  deliver  their  Opifiion  about  the  Title, 
which  thePradice  of  Virtue  hath  to  prefent  Hap- 
pinefs,  fetting  afide  the  Confideration  oFa  future 
Reward:  And  why  ^  therefore,  thtir  Authority  fn  aid 
he  vouched  to  this  Purpofcj  I  do  by  no  means  compre- 
hend. 

Much  lefs  can  I  imagine,  why  a   JEWISH  SeEl 

f  whether  o/Pharifees,  or  Sadducees]  fhould  be  rcpre~ 
entedy  as  delivering  their  yudgment  about  the  Con- 
fequence  of  pradicing  CHRISTIAN  Virtues; 
a  Point,  in  which  they  had  as  little  reafon  to  concern 
themfelveSf  as  Mr.  Weft  hath  to  interpofe  in  thrs  D'f- 
pute,  unlefs  he  were  better  acquainted  with  the  true 
State,  and  Grounds  of  it,  and  with  the  Opinions  of 
tbofe  who  have  gone  before  him  in  the  Argument.  I 
hope,  this  was  not  one  of  the  Correal  Vajfages,  which 
Air.  Jervoife,  and  the  other  Gentlemen  had  in  their 
vWwy  when  they  defir'd  him  to  print  his  moft  ex- 
cellent Sermon. ^ Of  which  /  am  ternptcd  to 

fay  fomewhat  more,  but  fltall  forbear  ;  havings 
J  hope,  Sufficiently  prevented  whatever  this  Gentle- 
man  hath  fa  id,  or  can  fay  ^  again  ji  any  part  of  my 
Do^rine.  And  fome  Attacks  are  fo  harmlefs,  that 
nothing  but  a  Defence  can  make  them  ConfJera- 
hie. 

What  gave  rife  to  this  Civil  DigreJJion  of  Mr.  W.  an  4 
fit  wJjofe  Shrine  he  offer' d  bis  Incenfe^  is  too  plain  t9 

0  z  admit 


ixviii        The  Preface. 

atlmlt  of  any  Doubt  •    and  carries  in  it  a  RefleBion,  Jh 
jnuch  to  the  difadvantage  of  Religion y    tbat^    could  it 
-fojfibly  he  conceal' d^   I  fliouldthink  myfelfohligd  to  pafs 
.  it  over  in   Silence.     Hoiv  muji  it  affliSt  good  Men,    to . 
eo7jfider^  that  our  unhappy  Difputes,  about  Rights  and 
Privileges,     jliould  fpread  themfelves  into   PointSj  of 
a  Foreign  Nature,  and  of  the  moji  Sacred  Importance  • 
and  be  perfud  to  the  very  Horns  of  the  Akar,  "without 
any  regard  to  the  Interefis  of  our  Common  Chri^ianity  ! 
What  I  can  we  not  differ  about  Adjournments,  with' 
cut  differing  alfb  about   the  Evidences  of  a  Future 
State  ;    and  managing  our  Contejis  on  that  Head,    in 
fuch  a  manner,   as  even  to  take  part  with,    and  make 
Sport  for  Unbelievers  ?     Are  thefe  the  blejfed  EffeBs  of 
that  Moderation  and  Temper,    of  which  we  have 
heard  fo  much  infome  Men's  Writings,     and  feen  fo  lit- 
tle in  their  PraSlices  ?  How  long  jhallthebejf  Words  in 
the  IVorld  be  thus  perverfly  applied  to  the  worft  Purpo- 
ps  •    and  made  ujeofto  cover,    and  advance  Defigns^ 
vndely  diflant  from  our  fpecious  Preterftons  !    Can  we 
look  upon  it,    as  one  h/lance  of  that  moft  amiable  Vir^ 
tue,To  Jland  by  cool  and  unconcern  d  for  the  great  Truths 
of  Religion  ?  neither  to  dtfmd  them  our  Selves,  nor  yet 
luffer  them  to  be  defended  by  Others  ?  and,    when   we 
chance  to  fpy  an  Egyptian  frniting  an  Hebrew,  one 
of  our  Brethren  ,    to  he  fo  far  from  avenging  the 
Y/rong,   as  to  encourage  and  afjifl    the  Doer  of  it  ? 
What  is  this,  but  to  imitate  the  wicked  Policy   of  our 
war  ft  Enemy,  which  we  have  fo  often  cojjiplain  d  of  ? 
For  how  Eloquent  hav^  fame  Men  been  in  their  Inve- 
Bives  againjl   a-  Neighbouring  Prince  {the  fubjeSl  of 
their  Panegyricks  on  feme  other  Occasions)  for  making 
fcandalctts  Leagues  v/ith  Mahometans,  andattacking 
Chriflians   in    Conjunction  with  the  great  Enemies  a 

Chriltendom  ? 


The  PREFACE.  (xix 

Ctiriftendome  ?  Jndts  Their  CnduB  lefs  Uahk  to 
Kef  roach  J  who  are  not  ajlmtnd  to  efpouf  the  Caufe  e- 
ven  oflnfideliry  it  felfy  rather  th.^n  mifs  an  Oppor- 
tunity of  expreffing  their  Refeyttments  againfi  Men  they 
Ic  not  like,  and  of  keeping  up  their  Little  Party- bjte^ 
ref^s,  and  parrels  ?  When  Popery  -was  at  our  Doors 
in  a  late  Reign  •  did  we  take  This  "Way  of  keeping  it 
rut?  Andare  Atheifm  and  Deifm  lefs  dreadful  in 
themfelves  ?  or  are  We  now  in  lefs  Dunger  of  being  o- 
verrun  with  them  ?  In  God's  Nawe,  if  we  cannot 
agree  in  other  things^  let  us  unite  at  leafi  in  an  equal 
Zeal  for  tbofe  Capital  Dodrines,  which  -we  all  equally 
embrace,  and  are  alike  concern  d  to  maintain  :  Nor 
let  our  Perfonal  Views,  and  Prejudices  (if  we  will  not 
be  perfuaded  to  part  with  them)  ever  lead  us  to  do  any 
things  that  may  expofe  Religion  it  felf  to  the  Laughter 
and  Scorn  of  Profane  Men,  who  flioot  out  the  Lip, 
antl  fliake  the  Head,  faying,  Aha  I  So  we  would 
have  it. 


THE 


THE 

CONTENTS 

Serm.  I.TPHE  Duty  of  Praife  and  Thankf- 

Tfd,  1.  14.     Offer  unto  God  Thankfgiv'mg, 

pag.  I 
Serm.it.  The  Power  of  Charity  to  Cover  Sin. 
I  St.  Veter  iv.  8.     Charkj  Jhall  Cover  the 
Multitude  of  Sins,  P*  3  ? 

Serm.  III.  IV.    The  Miraculous  Propaga- 
tion  of  the  Gofpel. 
Ifaiah.  Ix.  22.     A  Little  one  jhall  become  a 
Thoufand ;  and  a  fmdl  one^  a  ftrong  Na- 
tion :  /  the  Lordy  tvill  hajlen  it  in  his  time^  , 

P-77 
Serm.  V.    A  Scorner  incapable   of  true 

Wifdom. 
Vrov,  xiv.  6.  A  Scorner  feeketh  Wifdom^  and 
fndeth  it  not,  P»i45 

Serm.  VL  A  Difcourfe  occafioned  by  the 
Death  of  the  Lady  Cutts, 
Ecclef,  vii.  2.  It  is  better  to  go  to  the  Houfe 
of  Mournings  than  to  go  to  the  Houfe  of 
Feafting  :  for  that  is  the  End  of  all  Men^ 
md  the  Living  will  lay  it  to  Heart, 

P-I7J 

ThQ 


The  Contents. 

^ERM.  VII.  The  Wifdom  of  Providence  ma- 
nifefted  in  the  Revolutions  of  Govern- 
ment. 
Ezek.  xxxvii.  ^.  Arid  he  fat d  unto  me ^  Son 
of  Man^  cm  thefe  Bodies  liwe  ?  And  1  an- 
jweredj  0  Lord  God^  Thou  krwivef,  p. 209 

Si^Rw.  VIII.  The  Duty  of  Publick  Intercef- 
fion  and  Thankfgiving  for  Princes* 
I  Tim,  ii.  1,2,^./  Exhort  that^firft  ofaliy 
Supplfcationty  Pruyers^  Inter cefftorts^  and 
gii'i'rjg  of  Thanks  be  fnadifor  all  Men-^  for 
Kjngs^and  all  that  are  in  Authority ;  that  We 
may  leadaQus^t  andFeaceableLife^inallGod^ 

■^  c  linefs  and  Honefy  :  For  this  is  Good  and  Ac- 
ceptable m  the  fight  oj  God  our  Saviour. 

Serm.  IX.  The  Rule  of  Doing  as  we  would 
be  done  unto,  explain'd. 
SuMatth.vYu  12.  All  things  y  rvhatfoe^er 
Te  would  that  Men  fijould  do  unto  ToUy  do 
Te  even  fo  unto  them  ;  for  this  is  the  Law 
And  the  Prophets,  p.  266 

Serm.  X.  Of  Religious  Retirement. 

Sf'-^t.  M^itth.  xiv.  2^.  M^hen  he  had  fent  the 
Mtillitiide  away,  he  went  up  into  a  Moun- 
tatn^  apart^  ioFray,  P»3oi 

Serm.  XI.  A  (landing  Revelation  the  beft 
Means  of  Convidion.  St.  Luke 


I 


The   Contents.' 

St.  Luke  xvi.  ^  I .  Jf  they  hear  not  Mofes  and 
the  Prophet Sy  neither  will  they  be  perfivaded^ 
though  one  rofefrom  the  Dead,  P'3  27 

Serm.  XII.  A  Sermon  preach'd  at  the  fu- 
neral of  Mr.  Thomas  Bennet, 
I  Cor,  XV.  19.    If  in  this  Life  only  we  have 
hope  in  ChriH^  we  are  of  all  Men  mojh  mifer- 
able,  P*3^5 

Serm.  XIII.    A  Sermon  Preach'd  at  the  £• 

leftion  oUhe  Lord-Mayor, 

Job  xxix.  1 4.     J  put  on  Righteoujnefs^  and  it 

clothed  me ;  my  Judgment  was  as  a  Kobe 

and  a  Diadem,  p.  401 

Serm.  XIV.  A  Sermon  Preach'd  before  the 
Lord-Mayor,  on  a  Day  of  Publick  Hur 
miliation. 
Tfal,  XXX.  6,  7,  8.  In  my.  Frafperity  Ifaid^ 
Iffjall  never  be  moved  .\  Lord^  by  thy  favour 
Thou  ha(l  made  my  Mountain  to  Hand 
Hrong,  Thou  didfi  hide  thy  Face^  and  I 
was  troubled^  I  cryed  unto  Thee^  0  Lord^ 
and  unto  the  Lord  1  made  my  Supplication, 

p.  429 

ERRATA. 

PR  E  F.  p.  xxiv.  at  the  bottom,  /;>;,  i,  for   /^M/)f/xi«  f^ 


t 


The  Duty  of  ^rnijc  and  Thanksgiving, 


SERMON 

Preacli'd  before  the 

O  U  E  E  N 

WHITE    HALL. 

M  J  Y  29.   1692. 


P  S  A  L.  L.    14. 

Offer  unto  God  Thanksgiving. 

AMong  the  many  Excellencies  of 
this  pious  Colleftion  of  Hymns, 
for  which  fo  particular  a  Value 
hath  "been  fet  upon  it  by  the  Church  of 
God  in  all  Ages^  this  is  not  the  leaft, 
that  the  true  Price  of  Duties  is  there 
juftly  ftated ;  men  are  call'd  off  from 
B  refting 


The  Duty  offratfe 

refting  in  the  outward  Shew  of  Religion, 
in  Ceremonies  and  Ritual  Obfervances ; 
and  taught  rather  to  praclife  (that  which 
was  fliadow'd  out  by  thefe  Rites,  and 
to  which  they  were  defign'd  to  lead) 
found  inward  Vertue,  and  Piety. 

The  feveral  Compofers  of  thefe  Hymns 
were  Prophets  ;  Perfons,  whofe  bufmefs 
it  was,  not  only  to  foretel  Events,  for 
the  benefit  of  the  Church  in  fucceed- 
ing  times,  but  to  corred  and  reform 
alfo  what  was  amifs  in  that  Race  of 
Men,  with  whom  they  liv'd  and  con- 
versed ;  to  preferve  a  fooliOi  People  from 
Idolatry,  and  falfe  Worfliip ;  to  refcue 
the  Law  from  corrupt  GlolTes,  and  fu- 
perftitious  Abufes  ;  and  to  put  Men  in 
mind  of  (what  they  were  fo  willing  to 
forget)  that  Eternal  and  Invariable  Rule, 
which  was  before  thefe  Pofitive  I^ties, 
would  continue  after  them,  and  was  to 
be  obferv'd  even  Then  in  preference  to 
them. 

The  difcharge,  I  fay,  of  this  part  of 
the  Prophetick  Oiiice  taking  up  fo  much 
room  in  the  book  of  Pfalms ;  this  hath 
been  one  reafon,  among  many  others, 
why  they  liave  been  always  {o  liighly 
efteem'd  ;  becaufe  we  are  from  hence 
furnifh'd  with  a  proper  Reply  to  an  Ar- 
gument 


and  Thanksgiving. 

gumeilt  commonly  made  ufe  of  by  Un- 
believers ;  who  look  upon  All  ReveaPd 
Religions,  as  Pious  Fmuds,  and  Impo- 
ftures,  on  the  dccount  of  the  Prejudices 
they  have  entertained  in  relation  to  That 
of  the  "Jews  :  the  whole  of  wliich  they 
firil  luppofe  to  lie  in  External  Perfor- 
mances, and  then  eafily  perfuade  them- 
felves,  that  God  could  never  be  the  Au- 
thor of  fuch  a  mere  piece  of  Pageantry, 
and  empty  Formality ;  nor  delight  in  a 
Worfliip  which  confifted  purely  in  a 
Number  of  wild  and  unaccountable  Ce- 
remonies. Which  Objedion  of  theirs  we 
fliould  not  be  able  throughly  to  anfwer, 
unlefs  we  could  prove  (chiefly  out  of  the 
Pfalmsy  and  other  parts  of  the  Prophetick 
Writings)  that  the  Jewifli  Religion  was 
fomewhat  more  than  bare  Outfide  and 
Shew;  and  that  Inward  Purity,  and 
the  Devotion  of  the  Heart  was  a  Duty 
Then,  as  well  as  Now.  One  great  In- 
ftance  of  this  Proof  we  have  in  the  words 
now  before  us ;  which  are  taken  from 
a  Pfalm  of  ^j^fh^  written  on  pi^rpofe  to 
fet  out  the  Weaknefs  and  \Yorllilefnefs 
of  External  Performances ,  >^hen  com- 
par'd  with  more  Sublfantial  and  Vital 
Duties.  To  enforce  which  Dodrine  , 
God  hjmfelf  is  brought  in,  as  delivering 
B  2  it. 


T/;^  Duty  of  fratfe 

it.     Hear^  0  my  Veofle^  And,  I  will  fpe.fk ; 
0  Ifrael,    and  I  mil  teflifie  againfl  thee : 
J  am  God^  even  thy  Gnd.     The  Preface  i^ 
very  folemn;    and,  therefore,  what  it 
ufhers  in,  we  may  be  fare,  is  ofnocom^ 
mon  Importance.     I  will  not  reprove  thee 
for  thy  Sacrifices^    cr    thy  Burnt -Offerings^ 
to  have  been  continually  before  me.     That 
is,  I  will  not  So  reprove  thee  for  any  fai- 
lures in  thy  Sacrifices  and  Burnt-Offerings, 
as  if  Thefe  were  the  Only,  or  the  Chief 
Things  I  required  of  thee.  /  mil  take  no  BuU 
lockout  of  thy  houfe^   nor  He-goat  out  of  thy 
folds.  I  prefcrib'd  not  Sacrifices  to  thee,  for 
my  Own  fake,    becaufe  I  needsd  theni  : 
'£or  every  Beajl  of  the  Foreft  is  Mine^  and  the 
Cattel  upon  a  thoufund  Hills :     A4ine  they 
are,  and  were,  before  ever  I  Commanded 
thee  to  offer  them  to  Me ;  fo  that  (as  it 
follows)  If  I  rvere  hungry^  yet  would  I  not 
tell  thee  \    for  the  world  is  Mine ,  and  the 
fulnefs  thereof.     But  can  ye  be  fo  grofs 
and  fenflefs,   as  to  think  me  fiable  to 
Hunger  and  Thirfl:  ?  as  to  imagine  that 
wants  of  That  kind  can  touch  me  ?     Will 
I  eat  the  Flejh  of  Bulls^  or  drink  the  Blood 
of  Goats  ?  —  Thus  doth  he  expoftulate 
feverely  with  them,  after  the  mofi:  grace- 
ful manner  of  the  Eafi:ern  Poetry.    The 
Iffue  of  wliich  is,  a  plain  and  full  Refc-. 

lution 


and  Thanksgivi?jg,  j 

lutlon  of  the  Cafe,  in  thofe  few  words 
of  the  Text.  —  Ofer  unto  God  Thmkf- 
gii'tng.  Would  you  do  your  Homage  in 
the  moft  agreeable  way  ?  w^ould  you  ren- 
der x\\^  nioil:  acceptable  of  Services  ? 
Ofer  uf'io  God,  Th^nkjgivtng, 

The  Ufe  I  intend  to  make  of  thefe 
Words  is ,  from  hence  to  raife  fome 
Thoughts  about  th.at  very  excellent  and 
important  Duty  of  Praife  and  Thankf- 
giving  :  A;  Subje£l,  not  unfit  to  be  dif- 
CDurs'd  of,  at  this  Time ;  whether  we 
confider,  either  the  more  than  ordinary 
Coldnefs  that  appears  of  late  in  mens 
tempers  towards  the  pradlice  of  this 
(or  any  other)  part  of  a  warm  and  af- 
fecting Devotion ;  the  Great  Occafion  of 
fetting  afide  this  particular  Day  in  the 
Kalendar,  fome  years  ago  ;  or  the  New 
Inflances  of  mercy  and  goodnefs,  which 
God  hath  lately  been  pleas'd  to  beftow 
upon  us  :  anfwering  at  la  ft  the  many 
Vrajers  and  F^fiings^  by  w^hich  wx  have 
befought  him  fo  long  for  the  Eftablilh- 
ment  of  their  Majefties  Throne,  and  for 
the  Succefs  of  their  Arms  ;  and  giving 
us,  in  his  own  good  time,  an  Opportunity 
of  appearing  |)efore  him  in  the  more  de- 
lightful part  of  our  Duty,  \vith  the  "joice  pf.  xlii.  4. 
B  i  of 


I 


The  Duty  of  Traife 

of  Joji  An^  Praife ,    mth  a  multitude  that 
keep  Holy-days, 

Offer  unto  God  Thmkfgivwg Which 

that  we  may  do,  let  us  enquire  firft,  how 
we  are  to  Onderflmd  this  Command  of 
Offering  Praife  and  Thankfgiving  \into 
God  ;  and  then  how  Reafomble  it  is,  that 
we  fhould  Comply  with  it. 

Our  Enquiry  into  what  is  meant  here, 
will  be  very  fhort:     for  who  is  there, 
that  understands  any  thing  of  Religion, 
but  knows,  that  the  offering  Praife  and 
Thanks  to  God  implies,  our  having  a  lively 
and  devout  Senfe  of  his  Excellencies,  and  of 
his  Benefits ;  our  recolleding  them  with 
Humility  and  Thankfulnefs  of  heart ;  and 
our  expreffmg  thefe  Inward  Affections  by 
fuitable  Outward  Signs ;  by  reverent  and 
lowly  Poftures  of  Body,   by  Songs,  and 
Hymns,  and  Spiritual  Ejaculations;   ei- 
ther Privately,  or  Publickly  ;   either  in 
the  Cuftomary  and  Daily  Service  of  the 
Church,  or  in  it's  more  Solemn  Affem- 
blies,  conven'd  upon  Extraordinary  Oc- 
cafions  ?     This  is  the  Account ,  which 
^very  Chriftian  eafily  gives  himfelf  of  it  j 
and  which,  therefore,  it  would  be  need- 
lefs  to  enlarge  upon..    I  iiall  only  take 

jiotice 


and  Than^sgivin^^ 

notice  on  this  head ,  That  Praife  and 
Thankfgiving  do,  in  jftriclners  of  Speech, 
fignifie  things  fomewhat  different.  Our 
Fraife  properly  terminates  in  God,  on  the 
account  of  his  natural  Excellencies  and 
Perfe8:ions ;  and  is  that  Ael  of  Devo- 
tion by  which  we  confefs  and  admire 
his  feveral  Attributes  :  but  Thankfgwirig 
is  a  narrower  Duty,  and  Imports  only 
a  grateful  Senfe  and  Acknowledgment 
of  paft  Mercies.  We  Praife  God  for  All 
his  glorious  Ads,  of  every  kind,  that  re- 
gard either  Us,  or  Other  men ;  for  his 
very  Vengeance^  and  xXxo^^'Judgments  which 
he  fometimes  fends  Abroad,  in  the  Earth : 
but  we  Thank  him  (properly  fpeaking) 
for  the  Inlfances  of  his  Good^iejs  alone  ; 
and  for  Such  only  of  thefe  as  We  our 
felves  are  feme  way  concern'd  in.  This, 
I  fay ,  is  what  the  two  words  ftri6lly 
imply  :  but  fmce  the  Language  of  Scrip- 
ture is  generally  lefs  exact ,  and  ufeth 
Either  of  them  often  to  exprefs  the 
Other  by  ;  I  fliall  not  think  my  felf  ob- 
Hg'd,  in  what  follows,  thus  nicely  al- 
ways to  dilfinguifli  them. 

Now  the  great  Reafonahlenefs  of  this 
Duty  of  Praife  or  Thankfgiving,  and  our 
feveral  Obligations  to  it  will  appear  j    if 

B  4  we 


S  The  Duty  of  fraife 

we  either  conlider  it  abloUitelj  in  it  felf, 
as  the  Debt  of  our  Namres ;  or  com^dre 
it  with  other  Duties,  srid  fhew  the  Rank 
it  bears  among  them  ,  or  fet  out,  in  the 
laft  place,  fome  of  ir^s  peculiar  Profer- 
ties  and  M-varitages.  with  regard  to  the 
devout  Performer  ji  it. 

if  I.  The  Duty  of  Praife  and  Thankf- 

giving,  confider'd  ahfolutelji  in  itfelf,  is, 
I  fay,  the  Debt,  and  Law  of  our  Na- 
ture. We  had  fuch  Faculties  beftow'd 
on  us  by  our  Creator,  as  made  us  capa- 
ble of  fatisfying  this  Debt,  and  obeying 
this  Law;  and  they  never,  therefore, 
work  more  naturally  and  freely  than 
when  they  are  thus  employ 'd. 

'Tis  one  of  the  earlieft  Infl:ru8:ions 
given  us  by  Philofophy,  and  which  hath 
ever  fmce  been  approv'd  and  inculcated 
by  the  wifefl:  men  of  all  Ages ,  That  the 
Original  Defign  of  making  Man  was, 
that  he  might  Praife  and  Honour  Him 
who  made  him.  When  God  had  finifht 
this  goodly  Frame  of  things ,  we  call 
phe  World  ^  and  put  together  the  feve- 
ral  parts  of  it ,  accordmg  to  his  infi- 
nite Wifdom,  in  exa£l  Number,  Weight, 
^|i4  Meafure-;   there  v/as  ftill  wanting 

aCrea- 


and  Thanks^iVt?}^,  n 

a  Creature  in  thefe  lower  Regions,  that 
could  apprehend  the  Beauty,  Order,  and 
exquifite  Contrivance  of  it  ;    that,  from 
contemplatmg  the  Gift,   might  be  able 
to  raife  it  felf  up  to  the  great  Giver,  and 
do  Honour  to  all  his  Attributes.     E\eiy 
thing  indeed  that  God  made,  did,  in  fome 
ienfe,  glorifie  its  Author,  inafmuch  as  it 
carried  upon  it  the  plain  Mark  and  Im- 
prefs  of  the  Deity ,    and  was  an   Effe61 
worthy  of  that  firft  Caufe  from  whence  it 
Eiow'd  ;    and  Thus  might  the  Heaue^is 
be  faid  ,    at  the  lirft  moment  in  which 
they  flood  forth,  to  decLire  ha  G/orj,   a^d  P^-  xix.  i. 
the  Fivmamcrit  to  Jbeiv  his  Ha??dy-m)rk  ;    but 
this  was  an  imperfeft  ,    and  defedive 
Glory  ;    the  Sign  was  of  no  lignification 
here  Below,  whiUl   there  was    no   one 
here  as  yet  to  take  notice   of  it.     Man, 
therefore,  was  form'd  to  fupply  this  want ; 
endu'd  with  Powers  fit  to  find  out,  and 
to  acknowledge  thefe  unlimited   Perfe- 
Qions;   and  then  put  into  this  Temple 
of  God,  this  Lower  World,  ai^  the  Prielt: 
of  Nature,  to  offer  up  tlie  Incenfe  of 
Thanks  and  Praife  for  the  mute  and  the 
infenfible  Part  of  the  Creation. 

This,  I  fay,  hath  been  the  Opinion  all 
along  of  the  moil  thoughtful  Men^  down 

from 


1  o  Tl^e  Duty  of  Trai/e 

from  the  moft  ancient  Times :  And 
tho'  it  be  not  Demonftr?  ti ve ,  yet  is  it 
what  we  cannot  but  judge  highly  reaibn- 
able,  if  we  do  but  allow,  that  Man  was 
made  for  fome  End,  or  other  ;  and  that 
he  is  capable  of  perceiving  that  End.  For 
then,  let  us  fearch  and  enquire  never 
fo  much,  we  fhall  find  no  Other  Account 
of  him  that  we  can  reft  upon  fo  well. 
If  we  fay.  That  he  was  made  purely  for 
the  good  Pleafure  of  God  ;  this  is,  in  ef- 
fed,  to  fay,  that  he  was  made  for  no  De- 
terminate End ;  or  for  none,  at  leaft,  thar 
We  can  difcern.  If  we  fay.  That  he  was 
defign'd  as  an  Inftance  of  the  Wifdom, 
and  Power,  and  Goodnefs  of  God ;  This 
indeed  may  be  the  Reafon  of  his  Bemg 
in  general ;  for  'tis  the  common  Reafon 
of  the  Being  of  every  thing  befides.  But 
it  gives  no  account,  why  he  was  made 
y^c^a  Beingas  he  is,  a  refleding,  thought- 
ful ,  inquifitive  Being  :  the  particular 
Reafon  of  this  feems  moft  aptly  to  be 
drawn  from  the  Praife  and  Honour  that 
was  (not  only  to  redound  to  God  from 
him,  but)  to  be  given  to  God  by  him. 

This  Duty,  therefore,  is  the  Debt  and 
Law  of  our  Nature.  And  it  will  more 
diftindly  appear  to  be  fuch,  if  we  con- 

fider 


and  Tl^inksglVtng,  1 1 

{ider  the  two  Ruling  Faculties  of  our 
Mind,  the  Under fl an Aing^  and  the  Will^ 
apart ;  in  both  which  it  is  deeply  found- 
ed :  in  the  Underftanding ,  as  in  the 
Principle  of  Reafon,  which  owms  and  ac- 
knowledges it  ;  in  the  Will,  as  in  the 
Fountain  of  Gratitude  and  Return,  which 
prompts,  and  even  conftrains  us  to  pay  it. 

Reafon  was  given  us  as  a  Rule  and 
Meafure,  by  the  help  of  which  we  were 
to  proportion  our  Eiieem  of  every  thing, 
according  to  the  Degrees  of  PerfeQion 
and  Goodnefs  w^hich  w^e  found  therein. 
It  cannot,  therefore,  if  it  doth  it's  Ojlice 
at  all ,  but  apprehend  God  as  the  beft 
and  moft  perfecl:  being ;  it  muft:  needs 
fee,  and  own,  and  admire  his  infinite  Per- 
fedions.  And  this  is  wdiat  is  Ifridlly 
meant  by  Praife:  wdiich,  therefore,  is 
exprefs'd  in  Scripture  by  confeffing  to  God^ 
and  acknowledging  liim  ;  by  ajcrihing  to 
him  what  is  his  Due  :  and,  as  far  as  This 
Senfe  of  the  word  reaches,  'tis  impofTi- 
ble  to  think  of  God  without  praifing 
him.  For  it  depends  not  on  the  Under- 
ftanding how  it  fliall  apprehend  things, 
any  more  than  it  doth  on  the  E^j^^  how 
Vifible  Obje([ls  fliall  appear  to  it. 

Tiie 


1 2  T7;e  Duty  of  frai/e 

The  Duty  takes  a  farther  and  iiircr 
hold  of  us,  by  the  means  of  our  Willy 
and  that  ftrong  bent  towards  Gratitude^ 
which  the  Author  of  our  Nature  hath 
implanted  in  it.  There  is  not  a  more 
active  Principle  than  This  in  the  Mind 
of  Man :  and,  furely  that  which  deferves 
its  utmofl:  Force,  and  fhould  fet  all  it's 
Springs  awork,  is  God  ;  the  Great  and 
Univerfal  Benefactor,  from  whom  alone 
we  received  whatever  we  either  have, 
or  are ;  and  to  whom  we  can  pofTibly  re- 
pay nothing  but  our  Praifes,  or  (to 
fpeak  more  properly  on  this  Head,  and 
accordmg  to  the  ftriO:  Import  of  the 
Rom.xi.  Word)  our  Thankfgivings..  Who  hath 
3U16.  fir H  give//-  to  God  (faith  the , great  Apo- 
ftle,  in  his  ufual  Figure)  and  itjhall  be  re~ 
commenced  unto  him  again  "^  A  Gift,  it 
feems,  always  requires  a  Recompence  ; 
Nay,  but  of  him^  and  through  him^  and  to 
him  are  all  things  \  Of  him,  as  the  Au- 
thor ;  Through  him,  as  the  Preferyer  and 
Governour  ;  To  him,  as  the  End  and  Per- 
feQion  of  all  things  :  to  whom,  therefore^ 
(as  it  follows)  he  Glory  for  ever,  Amen  ! 

Gratitude  confilis  in  an  equal  Return 
of  Benefits,  if  we  are  able  ;  or  of  Thanks, 
if  we  are  not :  which  Thanks,  therefore, 
muft  rife  always  in  Proportion  as  the 

Fa- 


dfid  Thanksgiving.  i  j 

Favours  receiv'd  are  great ,  and  the  Re- 
ceiver incapable  of  making  any  other- 
Sort  of  Requital.  Now,  fince  no  Man 
hath  benefitted  God,  at  any  time,  and  yet 
every  Man,  in  each  Moment  of  his  Life, 
is  continually  benefitted  by  him  ;  what 
flrong  Obligations  mull  we  needs  be  un- 
der to  Thank  him  ?  'Tis  true,  our 
Thanks  are  really  as  iniignificant  to  Him, 
as  any  other  Kind  of  Return  would  be : 
in  themfelves  indeed  they  are  worth- 
lefs ;  but  his  Goodnefs  hath  put  a  Value 
upon  them :  He  hath  declar'd,  he  will 
accept  them,  in  lieu  of  the  vaft  Debt  we 
owe  :  and,  after  that,  which  is  fitteft  for 
us,  to  difpute  how  they  come  to  be  taken 
as  an  Equivalent^  or  to  pay  them  ? 

It  is,  therefore,  the  Voice  of  Nature 
(as  far  as  Gratitude  it  felf  is  fo)  that  the 
Good  Things,  we  receive  from  above, 
■fliould  be  fent  back  again  thither  in 
Thanks  and  Praifes,  as  the  Rivers  run  in-  Ecd.i.  7. 
to  the  Sex'^  to  thePUce  (the  Ocean  of  Be- 
neficence) from  whence  the  Rivers  come^ 
thither  fhould  they  return  again, 

11.  We  have  confiderM  the  Duty  ahfo-      H. 
lutely ;   we  are  now  to  compare  it  with 
Others,  and  to  fee  what  Rank  it  bears 
JUJiong  them.    And  here  we  (hall  find, 

that. 


J  4  The  Duty  of  fprai/e 

tliat,among  all  the  A£ls  of  Religion,imme- 
diately  addrefs'd  to  God,  This  is  much  the 
Noblell,  and  moft  Excellent ;  as  it  mufl; 
needs  be,  if  what  hath  been  laid  down  be 
allowM,  that  the  End  of  Man's  Creation 
was,  to  praife  and  glorifie  God.  For 
That  cannot  but  be  the  moft  noble  and 
excellent  A61  of  any  Being,  which  beft  an- 
fwers  the  End  and  Defign  of  it.  Other 
parts  of  Devotion,  fuch  as  Confeffion  and 
Prayer^  feem  not  Originally  to  have  been 
defignM  for  Man,  nor  Man  for  Them : 
they  imply  Guilty  and  Want^  with  which 
t\\t  State  of  Innocence  was  not  acquainted. 
Had  Man  continu'd  in  that  Eftate,  his 
"Worfliip  (like  the  Devotions  of  Angels) 
had  been  paid  to  Heaven  in  pure  Ads  of 
Thankfgiving ;  and  nothing  had  been  left 
for  him  to  do,  beyond  the  enjoying  the 
Good  things  of  Life,  as  Nature  direded, 
and  praifmg  the  God  of  Nature  who  be- 
ftowM  them.  But  being  fallen  from  Inno- 
cence, and  Abundance ;  having  contract- 
ed Guilt,  and  forfeited  his  Right  to  all 
forts  of  Mercies  ;  Prayer  and  Confeffion 
became  neceffary  for  a  time,  to  retrieve 
the  Lofs,  and  reftore  him  to  that  State, 
wherein  he  fhould  be  able  to  live  with- 
out them.  1  hefe  are  fitted,  therefore, 
for  a  lower  Difpenfation  j   before  which, 

in 


and  TbanksgiVmgl  1  c 

la  Paradife,  there  was  nothing  but  Praife, 
and  after  which,  there  fhall  be  nothing 
but  that,  in  Heaven.  Our  perfeQ  State 
did  at  firft,  and  will  at  laft  confift  in 
the  Performance  of  this  Duty;  and 
herein,  therefore,  lies  the  Excellence  and 
the  Honour  of  our  Nature. 

'Tis  the  fame  way  of  Reafoning,  by 
which  the  Apoftle  hath  given  the  prefe- 
rence to  Charity,  beyond  Faith,  and 
Hope,  and  every  Spiritual  Gift.     Charity  i  Cor.xiii, 
never  faileFh^  faith  he  ;    meaning,  that  it     ^' 
is  not  a  Vertue  ufeful  only  in  This  Life, 
but  will  accompany  us   alfo  into    the 
Next :     hut   whether    there   be   Prophefies , 
they  jh  all  fail ;  whether  there  be  Tongues^  they 
Jhall  ceafe  ;    whether  there  be  J^/wwiedge^  tt 
/ball  vamfh  away :     thefe  are  Gifts  of  a 
Temporary  Advantage,  and  fhall  all  pe- 
rifli   in  the  ufmg.     For  we  know  in  fart ,  ver.  ?; 
and.  we  prophejie  in  part :    Our  prefent  State 
is  imperfe£l ;  and,  therefore,  what  belongs 
to  That,  and  only  That,  muft  be  im- 
perfeft  too.     But  when  that  which  is  Per-  ver.  lo. 
fe^  is  corne^  then  that  which  is  in  part  fjjall 
he  done  away.     The  Argument  of  St.  Paul^ 
we  fee,  which  fets  Charity  above  the  reft 
of  Chriftian   Graces ,    will   give  Praife 
alfo    the   Pre-eminence   over  all   other 
Parts  of  Chriftian  Worfliip ;  and  we  may 

con- 


i6  The  f)uty  of^raife 

concIii(ie  Our  reafoning,  therefore,  as  He 
doth  His  :  yi»d  now  ahideth  Confejjion  , 
'Prayer;^  and  Praife^  thefe  three ;  hut  the 
^reatesi  of  thefe  is  Praife, 

It  is  fo,  certainly,  on  other  Accounts, 
as  well  as  this ;  particularly,  as  it  is  the 
moft  dtfmterefted  branch  of  our  Religi- 
ous Service ;  fuch  as  hath  the  moft  of 
God,  and  the  leaft  of  our  Selves  in  it,  of 
any  we  pay  ;  and  therefore  approaches 
the  neareft  of  any  to  a  pure,  and  free,  and 
perfect  AQ  of  Homage.  For,  though  a 
good  A8ion  doth  not  grow  immediately 
worthlefs  by  being  done  with  the  Pro- 
fpeQ:  of  Advantage,  as  Some  have  ftrange- 
ly  imagin'd ;  yet  it  will  be  allow'd ,  I 
fuppofe,  that  its  being  done  without  the 
Mixture  of  that  End,  or  with  as  little  of 
it  as  is  poffible,  recoftimends  it  fo  much 
the  more,  and  raifes  the  Price  of  it.  Doth 
Job  i.  5?.     JqIj  j-^^y  Qq^  j-'^jr  j^Qiigijt  ?    y^2LS  an  Obje« 

clion  of  Satan,  which  imply'd,  that  thofe 
Duties  were  moft  valuable,  where  our 
own  Intereft  was  leaft  aim'd  at :  And 
God  feems,  by  the  CommifTion  he  then 
gave  Satan  to  try  Experiments  upon  Johy 
thus  far  to  have  allow'd  his  Plea.  Now, 
our  Requefts  for  future,  and  even  our 
Acknowledgments  of  paft Mercies  centre 
purely  in  our  felves ;  our  own  Intereft  is 

the 


and  Thanksgiving.  1 7 

the  dire£l  Aim  of  them.    But  Praife  is  a 
generous  and   unmercenary    Principle  , 
which  propofes  no  other  End  to  itfelf, 
but  to  do,  as  is  fit  for  a  Creature  en- 
dow'd  with   fuch  Facukies  to  do,    to- 
wards tlie  moft  perfed  and  beneficent 
of  Beings  ;   and  to  pay  the  wilHng  Tri- 
bute of  Honour  there,  where  the  Voice 
of  Reafon  direfts  us   to  pay  it/    God 
hath  indeed  anne^'d  a  Blefling  to  the 
Duty  ;    and  when,  w^e  know  this,  we 
cannot  chufe,  while  we  are  performing 
the    Duty,    but  have   fome  Regard  to 
the  BlefTing  which  belongs  to  it.    Plow- 
ever,  that  is  not  the  direct  Aiip  of  our 
Devotions,  nor  was  it  the   lirfi:  Motive 
that  flirr'd  us  up  to  them.     Had  it  been 
fo,   we  fliould  naturally  have  betaken 
our  felves  to  Prayer,   and  breath'd  out 
our   Defires    in   That    Form    wherein, 
they  are  moft  properly  convey'd. 

In  fliort,  Praife  is  our  moll:  Excel- 
lent Work ;  a  Work  common  to  the 
Church  Triumphant  and  Militant,  and 
which  lifts  us  up  into  a  Communion 
and  FellowHiip  with  Angels.  The  Mat- 
ter, about  which  it  is  converfant,  is  al- 
ways the  Perfedions  of  God's  Nature ; 
and  tl:ke  Ad  it  felf  is  the  Perfefticii  of 
Ours.  ,  . 

c  rir;r 


I  8  The  Duty  offralfe 

III.  I  come  now,  in  the  laft  place^ 
to  fet  out  fome  of  its  peculiar  Properties 
and  Ad'vantages^  which  recommend  it  to 
the  Devout  Performer.     And, 

i/.  It  is  the  moft  pleajlng  part  of  our 
Devotions.  It  proceeds  always  from  2i 
Lively  Chearful  Temper  of  Mind  ;  and! 
it  cheriflies,  and  improves  what  it  pro- 
pf.  cxlvii.  ceeds  from.  For  it  is  good  to  ftng  Fraijes 
*•  unto  our  God^  (fays  one,  whofe  Expe- 
rience in  this  Cafe,  we  may  rely  up- 
on) for  it  is  pleaftntj  and  Pratfe  is  come-* 
ly.  Petition  and  ConfefHon  are  the  Lan- 
guage of  the  Indigent,  and  the  Guilty ; 
the  breathings  of  a  fad  and  a  contrite  Spi- 
ames  v.  rit  :  Is  any  affliBed  ?  let  him  fray  :  but, 
1 1-  is  any  merry  ?  let  him  fmg  PJalms.  The 
niofl:  ufual  and  natural  way  of  mens 
•  exprelTing  the  Mirth  of  their  Hearts, 
is,  in  a  Song :  and  Songs  are  the  very 
Language  of  Praife ;  to  the  exprefling 
of  which  they  are  in  a  peculiar  man- 
ner appropriated,  and  are  fcarce  of  any 
other  Ufe  in  Religion.  Indeed,  the  whole 
Compofition  of  this  Duty  is  fuch,  as 
throughout  fpeaks  Eafe  and  Delight  to 
the  Mind.  It  proceeds  from  Love^  and 
from  Thmkfulnejs  ;  from  Love^  the  Foun- 
tain of  rieafure,  the  PalTion,  wliich  gives 

every 


and  TlwiksgiVing.  i 

every  tiling  we  do,  or  enjoy,  its  Relifli 
and  Agreeablenefs.  From  Thankfulnefs^ 
which  involves  in  it  the  Mernory  of 
paft  Benefits;  the  a6lual  Prefence  of 
them  to  the  Mind ,  and  the  repeated 
Enjoyment  of  them.  And  as  its  Prin-- 
cipie  is,  fuch  is  its  E^d  alfo.  For  it 
prociireth  Qtiiet  and  Eafe  to  the  Mind, 
by  doing  fomewhat  towards  fatisfying 
that  Debt  which  it  labours  mider ;  by 
dehvering  it  of  thofe  Thoughts  ofPraile 
and  Gratitude  ,  th'ofe  Exultations  it  is 
fo  full  of;  and  which  would  grow  mi- 
eafie  and  troublefome  to  it,  if  they  were 
kept  in.  If  the  Thankful  refrain'*d^  it 
would  be  Pdin  and.  Grief  to  the??i  :  but 
then,  then  is  their  Soul  fat  iff  d  as  with  pf  kiii ;, 
Marrow  and  Fatnefs  ,  when  their  Mouth 
fraifeth  God  with  fojful  Lips. 

2.  It  is  another  dilfinguiflijng  Pro- 
perty of  Divine  Praife,  that  it  enlargeth 
the  Powers  and  Capacities  of  our  Souls ; 
turning  them  from  little  and  low  things, 
Upon  their  GreateR  and  Nobleit  Ob- 
ject, the  Divine  Nature ;  and  employ- 
ing them  in  the  Difcovery  and  Admi- 
ration of  thofe  feveral  Perfedions  that 
adorn  it.  We  fee,  whc^.t  dilferenct^  there' 
is  between  Man  and  Man ;  fucli'  ,^  as' 
there  is  hardly  greater  between  Man, 
I  C  2'  and 


The  Duty  of  fraife 

and  Bead::  And  this  proceeds  chiefly 
from  the  different  Sphere  of  thought 
v.-jiich  they  act  in ,  and  the  different 
Obiects  they  converfe  with.  The  Mind 
is  Kffentially  the  fame  in  the  Feafant 
and  the  Prince  ;  the  forces  of  it  natu- 
rally equal  in  the  untaught  man,  and 
the  Philofopher  :  only  the  One  of  thefe 
is  bufied  in  mean  Affairs ,  and  within 
narrower  Bounds,  the  Other  exercifes 
himfelf  in  things  of  weight  and  mo- 
ment ;  and  This  it  is  that  puts  the 
wide  diftance  bet\A'een  them.  Noble 
Objeds  are  to  the  Mind,  what  the  Sun- 
beams are  to  a  Bud,  or  Flower  :  They 
open  and  unfold,  as  it  were,  the  Leaves 
of  it ;  put  it  upon  exerting  and  fpread- 
ing  it  felf  every  way ;  and  call  forth 
all  thofe  Powers,  that  lie  hid  and  lock\i 
up  in'  it.'  The  Praife  and  Admiration 
of'  God,  therefore,  brings  this  A^dvan- 
rage  along  with  it,  that  it  fets  our  Fa- 
culties upon  their  full  Stretch,  and  im- 
pi-oves  them  to  all  the  Degrees  of  Per- 
ieciion,  of  M'hicli  they  are  capable. 

q.  It,  farther,  promotes  in  us  an  ex- 
quifite  Senfe  of  God's  Honour,  and  an 
high  Indignation  of  mind  at  every  thing 
that  openly  profmes  it.  For  what  we 
value  and  delight  in,   we  cannot  v/ith 

Pa- 


\ 


2  I 


ojid  Thank.sziVin<^. 

patience  hear  (lighted,  or  abus'd.  Our 
Own  Praifes,  \v:hich  we  are  coriihintlv 
putting  up ,  will  be  a  Spur  to  us  to- 
^\arcl  prccaring  and  pronioting  the  Di- 
vine Glory  in  every  Other  inilance ;  ajid 
will  make  us  let  our  Faces  againfl  all 
open  and  avow'd  Impieties.  V/Jiijh , 
methinks ,  iliould  be  confider'd  a  litilc 
by  fucli  as  would  be  tliought  not  to 
be  wanting  in  this  Duty,  and  yet  are 
often  filent  under  the  Ibulcil  difhoiioiu^ 
done  to  Religion,  and  its  great  Author. 
For,  ttimely  to  hear  God's  Name  arid 
Worlliip  vility'd  by  Others,  is  no  very 
good  Argument,  that  M'e  have  been  li^d 
to  Honour  and  Reverence  him  in  good 
earneft.  Our  felves. 

^,.  It  Will,  beyond  all  this,  work  u\ 
us  a  deep  Humility,  and  Coniciouhiefs 
of  our  own  ImperfeQions.  Upon  a  fre- 
quent Attention  to  God  and  his  Attri- 
butes, we  fliall  ealily  difcover  our  owu 
Weaknefs  and  Emptinefs ;  Our  fu  el- 
ling  thoughts  of  our  felves  will  abate, 
and  we  Ihall  fee  and  teel,  that  we  are 
altogether  lighter ,  to  be  laid  in  the  bal-  Pf,  \ 
Urice^  than  Vanity.  And  This  is  a  Lef- 
fon,  which,  to  the  greateil:  part  of  Man- 
kind, is,  I  think,  very  well  worth  learn- 
ing. We  arc  naturally  Prefumptuous  ar.d 
vJ  ^  Vain 


11  The  Duty  ofj^iaife 

Vain ;   full  of  Ourfelves,  and  regardlefs 
of  every  thing  belides :    Efpeclally,  when 
feme  little  Outward  Priviledges    diftin- 
guifh  Us    from   the  reft   of  Mankind ; 
then,  'tis  odds,  but  we  look  into  Our- 
felves with   great   degrees  of  Compla- 
prov.xxvi.  cency ;   and  are  ^vifer  (and  better  every 
^^.'       way)    //^    our  own    Conceipt    than  fe^uen 
Mcn^  that  cm  render  a,  Reafon,     Now  no- 
thing  will   contribute  fo  much  to  the 
Cure  of  this  Vanity  as    a  due  Atten- 
tion to  God's  Excellencies,    and  Perfe- 
6lions :   by  comparing  Thefe  withThofe 
which,  we  imagine,    belong  to  us,  we 
Rom.  xii.  jliall  learn ,    not  to   think   of  our  fehes 
3-         more  highly  than  we  ought  to  think  of  our 
fehes ,   hut  to   think  foberly ;     We    fhall 
find   more    fatisfadion   in  looking  up- 
wards ,  and  humbling  our  felves  before 
our  common  Creator,   than  in  cafting 
our  eyes  downwards  with   Scorn  upon 
our   Fellow-Creatures,   and   fetting   at 
nought  any   part   of  the  Work  of  his 
Hands,     The   vaft   diftance   we  are  at 
from  Real  and  Infinite  Worth  will   a- 
ftonifli  us  fo  mucli,    that  we  fhall  not 
be   tempted  to   value   Our  felves  upon 
thofe   leffer   Degrees  of  Pre-eminence, 
which  Cuftom,  or  Opinion,  or  fome  little 
accidental   Advantages   have  given  Us 
over  other  Men,  50  I 


and  71wil{spvin^,  ij 

5.  I  fhall  mention  but  one  Ufe  of  it 
more,  and  'tis  This ;  That  a  confcien- 
tious  Praife  of  God  will  keep  Us  back 
from  all  faife  and  mean  Praifes,  all  Ful- 
fom  and  Servile  Flatteries,  fuch  as  are 
in  life  among  Men.  Praifing ,  as  'tis 
commonly  manag'd,  is  nothing  elfe  but 
a  Tryal  of  Skill  upon  a  Man ,  how 
many  good  Things  we  can  pofTibly  fay 
of  him.  All  the  Treafuries  of  Oratory 
are  ranfack'd ,  all  the  fine  things  that 
ever  were  faid  are  heap'd  together,  for 
his  iiike;  and  No  matter,  whether  it 
belongs  to  him,  or  not ;  fo  there  be  but 
enough  on't.  Which  is  one  deplorable 
Inlfance,  among  a  thoufaml,  of  the  Bafe- 
nefs  of  humane  Nature,  it's  fmall  re- 
gard to  Truth  and  Juftice  ;  to  Right, 
or  Wrong ;  to  what  is,  or  is  not  to 
be  prais'd.  But  He,  who  hath  a  deep 
Senfe  of  the  Excellencies  of  God  upon 
his  Heart,  will  make  a  God  of  nothing 
befides.  He  will  give  every  One  his 
jull  Encomium,  Honour  where  Honour 
is  due,  and  as  much  as  is  due ;  bccaufe 
it  is  his  Duty  to  do  fo:  but  the  Ho- 
nour of  God  will  fuffer  him  to  go  no 
farther.  Which  Rule,  if  it  had  been 
obferv'd,  a  Neighbouring  Prince,  (who 
Jiow,  God  be  thanked,  needs  Flattery 
C  4  fouie* 


The  Duty  of  Tratje 

fomewhat  more  than  ever  he  did)  would 
have  wanted  a  great  deal  of  that  In- 
cenfe  v/hich  hath  been'  offered  up  to 
him  by  his  Adorers. 

Upon  thefe  Grounds  doth  the  Duty 
of  Praife  ftand,    and  theie  are  the  Ob- 
ligations  that'  bind  us   to   the  Perfor- 
mance of  it.     -Tis  the  End  of  our  Be- 
ing,   and    the   very  Rule   and  Law  of 
Our  ?Tature;    flowing  from    the  Two 
great  Fountains  of  humane  Acliion,  the 
■Underftanding  and  the  Will,  naturally, 
and  alm'ofi:    riecefllirily.     It  is  the  moft 
Excellent  part   of  our   Religious  Wor- 
ship ;  enduring  to  Eternity,  after  the  reft 
iliall  be  do^^e  away  ;    and  pay'd  even  Now 
in  the  frankeft  manner,  with  the  leaft  re- 
gard '  to  '  our  own  Intereft.  '  It  recom- 
mends it  felf  to  us  by  feveral  peculiar 
Properties,  and  Advantages ; '  as  it  car- 
ries rnore^Pleafure  in  it,  than  all  other 
Kinds  of  Devotion  ;   as  it  enlarges  and 
exalts  the  feveral  Powers  of  the  Mind  ; 
as  it  "breeds  in  us  an  exqiiifite  Senfe  of 
of  God's  Llonour,  and  a  Willingnefs  to 
proiriote*  it  in  the  World:   as  it  teaches 
us  to  be  Humble  and  Lowly  Our  felves  • 
and  'yet  prefcrves  us  from  bafe  and  for- 
tei:^i  ;  ^-  ;  -^ '■■'•■'-•''•'  ^      did 


and  Thanksgiving.  2  j 

did  FJattery,  from  beftowing  mean  and 
undue  Praifes  upon  Others. 

IV.  I  fliall  now  fliut  up  the  Arguing 
part  of  this  Difcourfc,  with  a  fhort  Ap- 
plication to  Two  forts  of  Perfons ;  the 
Carelefs,  and  th.e  Profane  ;  One  of  which 
NegleQs  the  Pra6lice  of  fo  Important  a 
Duty,  the  Otlier  Uves  in  an  open  Defi- 
ance of  it. 

A  Negleci  in  this  Cafe,  doth  certainly 
involve  in  it  a  very  high  Degree  of  Guilt 
and  Folly  :  for  'tis  ( we  fee  )  the  Neg- 
lect of  our  Duty,  and  Honour,  our  In- 
terefi:,-and  our  Pleafure,  all  at  once.  'Tis 
to  omit  doing  that,  which  we  were  pur- 
poieiy  fent  into  the  World  to  do;  and 
withoiit  doing  \\'hich,  all  the  other  Af- 
fairs of  Life  are  but  one  continued  Im- 
pertinence ;  That,  which  we  have  fo  ma- 
ny Obligations  to  do^  and  no  Excufe  for 
leaving  irndpne ;  fince  Praife  is  within 
every  Man's  Reach ;  there  is  no  one  but 
hath  it  in  his  Power,  to  be  Thankful. 

God  commianded  the  "Jews  to  acknow- 
ledge his  Sovereignty  and  Beneficence,  by 
Sacrifices ;  a  Coilly  and  a  Troublefome 
way  ofWorllnp.  Of  Us  he  requires  on- 
ly the  Cheap  and  Eafie  Offering  of  Our 

Thanks 


i6  The  Duty  of  fraife 

Thanks  and  Praifes  — -*  and  fhall  we  not 
pay  it  ?  Alas !  \we  do  not !  Every  thing 
proves  an  hindrance  to  us  in  the  way 
to  this  our  Bounden  Duty  and  Service : 
AVe  are  too  idle,  or  too  bufie  to  attend 
upon  it.  And  even  vi^hen  we  find  Leifure 
enough ;  yet  how  cold  and  how  infenlible 

MattK  XV.  are  we,  whilft  'tis  going  forward  !  We 
*  draw  nigh  unto  him  with  our  Mouths ^  and 
Honour  him  with  our  Lips  ( perhaps ) ; 
hut  our  Hearts  are  far  from  him.  And 
do  we  then  knov7,  what  it  is  to  praile 
God  becomingly?  Do  we  remember, 
how  the  great  Teacher  of  Thankfgi- 
ving  fummons  up  every  One  of  his  Fa- 
culties to  aflift  him  in  it  ?  Blefs  the  Lord 

pf.ciii  I.  Q  jfiy  Soul  I  and  all  that  is  within  me^ 
blefs  his  holy  Name  !  'Tis  a  Work  that 
will  employ  all  that  is  within  us  ^  will 
call  for  all  the  Application,  and  Vigor, 
and  Warmth  that  we  can  poflibly  be- 
<ftow  upon  it.  Cold,  and  languid  Praife, 
is  no  Praife ;  this  Sacrifice  can  be  no  lon- 
ger acceptable  than  'tis  burning. 

To  thofeMen,  who  live  in  the  Qon^ 
temp  of  this  Duty,  we  have  alfo  fome- 
what  to  fay,  if  they  would  but  hear  us. 
They  are  generally  fuch,  as  pretend  a 
high  {'^vSq  of  the  Dignity  of  humane  Na- 
ture, 


and  Tl^ank^sgiVnig.  ty 

ture,  and  bear  no  fmall  refpeO:  to  their 
own  Underftandings.  Now,  though  O- 
ther  Parts  of  ReHgious  Worfhip  mould 
happen  to  be  too  mean  and  low  for  fuch 
great  Minds  to  take  up  with;  yet  This, 
methinks,  might  deferve  to  be  thought 
Equal  to  them.  Let  ConfediOn  and 
Prayer  go  only  for  the  Arts  of  Whi- 
ning and  Begging,  and  be  as  much  be- 
neath them  as  they  imagine,  yet  fure- 
ly  Praiie  hath  fomewhat  in  it  fo  great 
and  fo  noble  as  may  invite  them  to 
pra£lile  it.  'Tis  a  Subjed  fit  for  the 
moft  cnlargM  Capacities  to  dwell  on  ; 
and  fuch  an  one,  as  even  Thofe  would 
certainly  find  themfelves  rais'd  and  im- 
prov'd  by. 

If  it  were  pofTible  for  Thefe  Men  to 
have  a  Relifli  of  any  thing  in  this  Kind, 
we  would  defire  them  to  make  the  Trial; 
to  take  the  Hymn,  call'd  Te  Deum^  into 
their  Hands,  and  to  read  it  attentively ; 
and  then  tell  us  truly,  whether  they  did 
not  find  their  Minds  fill'd,  and  their  Af- 
feftions  ftrangely  rais'd  by  the  Images 
which  there  occurred  to  them  ;  Whether 
they  did  not  perceive  themfelves  to  be 
fomewhat  above  themfelves,  whilft  they 
were  perufing  it.  And  thefe  Efiects,  of 
which  every'  Man,  who  joins  in   tliat 

Hymn, 


V^e  Duty  of  fraifc 

Hymn,  muft  be  fenfible,  are  owing  tij 
that  Majeflick  Plainnefs  and  Simplici- 
ty of  Thought  which  goes  through  it, 
Unadorn'd  by  Words,  Unenliven'd  by 
Figures  1  'Tis  the  Matter  alone  which 
fupports  the  Expreflion :  And  becaufe 
the  Matter  therein  contain'd,  is,  the  Ex- 
cellencies of  the  Divine  Nature,  the  pure 
and  genuine  Objefts  of  Praife,  therefore 
is  the  Hymn  itfelf  fo  lofty  and  mo- 
ving. 

But  alas !  we  fpeak  in  vain  !  The 
Men,  who  are  bold  enough  to  flight  a 
Duty  of  this  Rank  and  Charader,  will 
eafily  flight  every  thing  that  can  be 
offered  to  bring  them  to  it.  All  we 
can  fay  to  them  is,  that,  a^  God  made 
them  for  his  Glory,  fo  he  will  certain- 
ly ferve  the  Ends  of  that  Glory  upon 
them ;  one  way,  or  another.  And,  there- 
fore, if  they  will  not  freely  Praiie  him 
for  his  Goodnefs  in  this  \Voi-ld ,  they 
fliall  furely,'  whether  they  \yill  or  no, 
contribute  to  the  Praife  of  his  Juftice 
in  the  Next. 

V.  Thus  have  I  attempted  to  De- 
fcribe  this  Duty ,  to  fet  out  the  great 
Reafonableriefs  ^  and  to  ftir  You  up  to 
the  Practice  of  it.     And ,   certainly ,  it 


was  never  more  reafonable,  than  on  This 
Occafion,  when  we  commemorate  fuch 
Pall,  and  feel  fuch  Prefent  Mercies.  The 
Rello ration  of  tlie  Monarchy ,  and  off 
ail  thofe  BleiTings  in  Church  and  State, 
tliat  came  back  with  it;  tlie  Re-efta- 
blifhment  of  the  Bc.tutj  of  Pr.tife  in  our 
Sanftuary;  the  Return  of  Peace  and 
Plenty,  of  Learning,  and  all  the  Arts 
of  Civil  Life ;  the  Reducing  us  from 
C^onfufion  and  Rage  into  Order  and 
Friendlinefs,  and  making  Us  a  Nation 
at  Unity  in  it  felf ;  Lovely  at  home, 
and  Terrible  abroad  :  Thefe  were  fuch 
found  and  fublfantial  Bleffings  ,  as  will 
wear  well  ;  and,  though  done  a  great 
while  ago,  will  yet  deferve  a  great  while 
hence  a  Place  in  our  Calendars.  Nei- 
ther Love  to  our  Country,  nor  the  Ho- 
nour we  bear  to  Thofe  who  Rule  over 
Us ;  neither  Our  Gratitude  to  God,  nor 
our  Good-\\'ill  towards  Men  will  fufler 
fuch  Wonders  of  Providence  to  Hip  out 
of  our  Minds :  or  the  Day,  in  which  they 
were  brought  about,  eafily  to  grow  Old 
upon  Us. 

The  Benefits,  we  then  receiv'd,  were 
indeed  exceeding  great,  and  would  juil:- 
ly  claim  a  larger  fliare  in  our  Prefent 
Reflexions;    iiad   not  the  Goodnefs  o't 

God 


k. 


3©  The  Duty  of  Trai/e 

God  taken  off  our  Thoughts  a  little 
from  tliat  Subjeft,  by  calling  us  to  the 
Acknowledgment  of  New  Loving  Kind- 
neffes.  For,  behold,  what  Glorious  Things 
the  Lord  hath  again  wrought  for  Us! 
BlefTing  Their  Majeliies  Forces  with  a 
great  and  fignal  ViQory  over  the  moft 
haughty  and  infblent  of  Enemies:  A 
ViQory,  fo  Early,  fo  Compleat,  and  fo 
Cheaply  purchas'd,  that  we  have  fome 
Reafon  to  hope,  it  may  fix  the  Fortune 
of  the  War,  and  put  an  End  to  the  De- 
flrudions  of  the  Deftroyer ;  to  whom, 
we  truft,  God  hath  now  faid,  as  to  the 
Job'  .,  Sea  it  felf,  —  Hitherto  Jha/t  Thou  comty  but 
xxxviii.  no  fAYther  \  ancLHere  (hall  thy  froud  Waves 
be  ftay^d, 

Bleffed  be  God;  who  did  not  utterly 
caft  out  our  Prayers,  and  our  Supplica- 
tions ;  but  delay'd  only  to  anfwer  them,- 
till  a  Day  of  Salvatioriy  till  an  acceptable 
Titne^  when  the  Mercy  would  be  dearef 
to  Us,  and  his  Goodnefs  more  remar- 
kably ^ttn  in  beftowing  it !  WJien  we 
were  alarm'd  with  Invalioni  from  abroady 
and  Confpiracies  at  home;  when  men 
threatned  to  fallow  m  uf  quick  \  when' 
Succefs  was  now  fo  requifite  to  prcferve 
the  Honour  of  the  Nation,  to  fupport 
Their  Majcftics  Throne,and  to  ftrengt  hen 

rhe 


II. 


and  Thanksgiving.  ^  I 

the  Hands  of  Their  Allies :  Then  did 
He  appear,  and  own  Our  Caufe  ;  Then 
was  the  God  of  Hofts  our  Strength, 
and  our  Shield.  Surely,  There  is  no  End, 
of  that  Good/iefsy  which  continues  rhus  to 
purfue  us;  which  vouchfafes  to  efta- 
blifli  to  Us,  and  to  our  Pofterity  thofe 
BIe(!ings,  under  which  we  have  been  fo 
unthankful,  and  fo  ingrateful  already! 
and  to  give  us  frefli  Opportunities  of 
Praife,  which  I  hope  we  lliall  make  bet- 
ter ufe  of  1 

Let  us,  therefore,  Offer  unto  God  Thankf- 
giving ;  and  not  That  only,  but  Ourfeives 
alfo,  our  Souls  and  Bodies j  to  be  a.  Reafond'-^ 
ble^  Holy  J  and  Lively  Sacrifice :  Let  us  ren- 
der him  the  Fruit  of  our  Lips ,  and  the 
Obeditnce  of  our  Lives,  that  thefe  Blef- 
fmgs  may  not  prove  a  Curfe  to  us ;  but 
that  He  may  llill  be  Our  God,  and  we 
may  be  His  People. 

To  him  J  with  the  Son^  and  the  Holy  Ghofi^ 
be  all  Honour^  Praife  and  Glory ^  hence-^ 
forth  and  for  Evermore.    Amen. 


The 


n 


Tlie  fotver  of  Charity  to  CoVer  Sin, 

S  E  RM  ON 

Preach'd  before  the 

Prefident  and  Governours 

Of  the  HOSPITALS  of 

bridewell  and  ^ethtehem^ 

I  N 

S(IlIDEfVELL'CBJTEL, 
JVGVST16.   1694. 

I  St.  PETER  iv.  8. 
Charity  Jhall  Cover  the  multitude  of  Sins. 

SO  D  be  thanked,  the  frequent  Re- 
turns of  fuch  Pious  Meetings  as 
,  in  this  Rich  andCharitable  CITY, 
have  made  the  General  Argument  of 
D  eHA« 


J  4  The  Tower  of  Charity 

CHARITY,  the  Nature  and  Chief  Pro- 
perties, the  feveral  Grounds  and  Reafons 
of  this  Duty  fo  well  underftood,  that, 
to  Entertain  You  with  a  Difcourfe  at 
large  on  that  Subject,  would  be  a  very 
needlefs  and  ufelefs  Attempt.  So  many 
Eminent  Pens  have  gone  before,  in  This 
Way,  as  have  left  it  very  difficult  for 
tliofe  who  come  after  either  to  fay  any 
thing  which  I'hey  have  not  faid,  or  not 
to  fay  That  much  worfe,  which  They 
hxve. 

Upon  This  Account ;  and  becaufe,  in- 
deed, I  take  General  Difcourfes,  for  the 
moft  part ,  to  be  like  Large  ProfpeQs , 
where  the  Eye  is  loft  by  the  wide  Com- 
pafs  It  takes,  and  fees  fo  many  things 
at  once ,  that  it  fees  nothing  diftindly  ; 
I  have  chofen  at  prefent  to  point  Your 
Thoughts  only  on  One  Particular  Pro- 
perty of  this  Great  Vertue,  which  hath 
been  not  often  handled,  I  think  ;  and 
even  Then,  not  always  well  underftood : 
It  is  That  which  the  Apoftle  St.  Peter 
propofeth  to  Us   in  thofe  few  words  I 

have  read  to  You QhArity  Jhall  Cover 

the  multitude  of  Sins, 

Few  as  they  are,  they  will  fufficiently 
employ  our  Thoughts  at  this  time,  if 
we  confider,  in  the  tirfi 


to  CoVer  Shu 


35 


Firfi-  place,    the  feveral    Explications      L 
that  have  been  given  of  them,  and  fa- 
tisfie  our  felves,  which  of  Thefe  ouglit 
to  take  place.     If, 

Secondly ,    We  fi-ec    That   One  True      H^ 
Genuine  Meaning    of  the  Words  from 
the  Exceptions  which  lye  againfl:  it.     If, 

Thirdly^  We  eftabliHi  the  Truth  laid     IIL 
down  upon  its  Proper  Grounds  and  Rea- 
fons.     And  if. 

Fourthly^  We  make  fome  few  ufeful  De-     IV. 
duftions  from  it. 

After  this   is   done,   the  little  Time      y^ 
that   is   left    will   properly  be  fpent  in 
Applying  what    hath    been    faid   more 
immediately   to    the   Occafion  o'i   This 
Prefent  AfTembly. 

Charity  fjjall  Cover  the  multitude  of  Sins,  J,- 
There  is  fcarce  any  man,  I  believe, 
who  hears  thefe  Words,  that  is  not  rea- 
dy to  frame  to  himfelf  This  Senfe  of 
them  ;  "  That  the  Vertue  of  Charity 
"  is  of  fo  great  price  in  tlie  Sight  of 
^*  God,  that  Thofe  Perfons,  who  poiTefs 
"  and  exercife  it  in  any  Eminent  man- 
"  ner,  are  peculiarly  Entituled  to  the 
^*  Divine  Favour  and  Pardon,  with  re- 
*^  gard  to  numberlefs  Slips  and  Fail- 
"  ings  in  their  Duty,  which  they 
D  'I  ^^  moy 


3  6  The  (power  of  Charity 

'^  may  be  Otherwife  guilty  of:  this 
^^  Great  Chriftian  Perfedion,  of  which 
"  they  are  Ma  Iters ,  fliall  make  many 
"  Little  Imperfections  to  be  over-look'd 
"  and  unobferv'd  ;  it  fhall  Coz'er  the  mul- 
"  tituAe  of  Sins. 

This,  I  fay ,  is  the  account,  which 
every  man  naturally  gives  himfelf  of 
thefe  Words,  at  his  firft  hearing  them  ; 
and  it  is  for  That  very  Reafon  proba- 
bable,  that  This  is  the  True  and  Ge- 
nuine account  of  them.  For,  fuppofmg 
the  Original  Text  to  be  w^ell  and  clear- 
ly render'd  in  our  Verfion  ,  it  will,  I 
am  of  opinion,  be  found,  that  That  Senfe 
of  any  PalTage,  which,  after  attending 
to  the  Force  of  the  Words,  and  to  their 
Coherence  with  what  goes  before,  and 
what  follows,  Firff  occurs  to  the  Mind, 
is  generally  the  Juftell:  and  Trueft. 

This  hath  not  however  been  always 
thought  a  Good  Rule  in  the  prefent 
Cafe.  For  leveral  Pious,  and  fome  Ju- 
dicious men,  finding  the  Words,  in  their 
plain  and  familiar  meaning ,  to  carry 
ibmewhat  of  a  fufpicious  found  with 
them,  and  to  border  a  little  (as  They 
Thought)  on  the  Papal  Dodrine  o{  Works 
Meriiorwus^  have,  therefore,  taken  fome 
Pains  to  give  a  Different  Interpetation 

of 


to  Cover  Sin.  j7 

of  them.  I  fliall  offer,  firft,  to  your  view 
fome  of  thefe  miftaken  Senfes ,  e'er  I 
come  to  confider  That  which,  I  think, 
was  intended  by  St.  Peter  ;  becaufe  Each 
of  thefe  doth  certainly  propofe  a  Clear 
and  Appofice  Truth  to  us,  tho'  perhaps 
not  truly  drawn  from  the  Pailage  now 
before  us. 

F/V/?,  then,  the  Words  have  been  un- 
derftood  to  contain  an  account  of  that 
particular  Inll:ance  of  Charity,  which 
we  call  Good-Nnture :  by  which  we  pals 
by  little  Slights  and  Injuries,  interpret 
things  in  the  Beft  lenfe,  are  not  apt  to 
take,  or  return  an  Aflront,  not  forwaid 
to  publifli,  or  believe  an  ill  Report  of 
any  One:  by  which  we  turn  our  eyes 
always  toward  the  Bell:  fide  of  a  man, 
and  chufe  rather  to  look  on  his  Ver- 
tues,  than  his  Failures;  and  by  which 
we  conllantly  inter pofe  our  Good  Offi- 
ces, where-ever,  we  think,  they  ma)'  be 
Serviceable,  either  to  the  compofing  Old 
Differences,  or  preventing  New  ones. 

And  This  Senfe  is  grounded  upon  a 
fuppos'd  Relation  there  is  between  Thefe 
Words  in  St.  Peter,   and  Thofe   in  the 
Proverbs  ;    Hate  fitrretb  up  Strifes ,    but  proy.  x. 
Love   covereth   nil  Sms.     Now,   tho'  in-     li.* 
D  3  dQQd^ 


o 


The  Tower  of  Charity 

dctdy  in  Our  Trar/flatio^^    there  is  fome 

Similitude    between   the   words  of  the 

Text,  and  this  PalTage  in  the  Proverbs  ; 

yet,  as  it    lyes  in    the  Septua^jnt-Verfion 

(which  the  ApolHes  made  ufe   of),    it 

bears  no  fuch  Refemblance  to  the  Text 

as  may  make  it  probable  that  the  One 

ought  to  be  Expounded  by  the  Other, 

On  the  contrary  it  deferves  obfcrvation, 

!^  KctKvTr-   that ,    where  ever  the  Greek  Phrafe  *, 

^eiv  ciy.cip-  ^yhich  is  here  tranflated  by  Cover r/7gSw^ 

-tseepf.    occurs  in  Scripture,  it  confbantly  f  fig- 

Ixxxiv.i.  nifies  that  Pardon  of  Sin  which  proceeds 

r.'and^Ne-  ^^^"^  God  ^  not  any   Inftances  of  Good 

hem.  iy,  5.  Nature  and    Forgiyenefs   exercifeid    by 

Men] 

We  may  farther  obferve,  that  This 
Senfe  of  the  V/ords  is  by  no  means  full 
enough  to  bear  the  Weight  of  that 
emphatic  and  folemn  Preface  with  which 
the  Apoftle  introduces  them :  but  above 
all  things  (fays  He,  in  the  Words  imme- 
diately before  the  Text)  have  fervent 
Charity  among  your  fclves :  for  Charity  jh all 
Cover  th?  multitude  of  Sins,  "Eh,7zv»  dfctTrlwy 
intenfe,  or  fervent  Charity  muft  fignifie 
fomewhat  more  than  the  bare  A6ls  and 
QiEces  of  Good-Nature,  If  they,  to 
whom  the  Apoif le  wrote,  w^ere  above  4II 
things  to   have    fervent  Charity  among 

them- 


I 


I 


to  Cover  Sin.  59 

themfelves,  it  could  not  be  for  This 
Reafon,  becaufe  Charity  would  render 
them  inolTenfive  towards  Others,  and 
not  eafie  to  be  oBended  Themfelves. 
For  tho'  This  be  a  commendable  De- 
gree of  Vertue,  and  very  fit  to  be  en- 
joyn'd,  becaufe  not  frequently  praftis'd  ; 
yet  can  it  not  deferve  that  peculiar  Em- 
phafis  and  Strefs  which  is  here  laid  up- 
on it.  Efpecially,  if  we  confider  it  as  fuc- 
ceeding  the  mention  of  thofe  more  im- 
portant and  necetfary  Duties,  to  w^hich 
the  Apoftle  exhorts  them  in  the  pre- 
ceeding  Verfe,  the  being  fober^  and  natclj- 
ing  unto  Prayer  :  Above  all  w^hich  ,  it 
cannot  be  fuppos'd ,  that  the  Duty  of 
converfmg  with  one  another  according 
to  the  Rules  of  Good-Nature  and  Gentle- 
ness fliould  be  enjoyn'd. 

The  Words,  therefore,  have,  in  the 
Second  place,  been  thus  alfo  interpreted. 
Charity  jhall  Cover  the  multitude  of  SinSj 
that  is,  fays  the  excellent  Grotim-^  it  will 
have  a  mighty  Influence  towards  re- 
claiming Sinners  from  the  Errour  of 
their  Ways  ;  the  Confequence  of  which 
is,  That  the  Sins  of  Men  thus  reclaim'd, 
are  pardon'd,  or  cover'd.  Charity,  which 
is  an  exalted  Love  of  God  and  our 
D  4  Neigh- 


4©  Tl:^e  Tower  of  Chanty 

Neighbour,  will  make  us  induftrious  in 
procuring  Glory  to  the  One ,  by  the 
Salvation  of  the  Other.  It  will  create 
a  mighty  Zeal  for  the  Intereils  of  Ver- 
tue,  and  the  Honour  of  the  Gufpel,  and 
the  Good  of  Souls ;  and  it  will  run 
through  all  the  DiiBculties  that  lie  in 
the  way  towards  fo  good  an  End,  with 
Readinefs  and  Pleafure.  It  will  not  be 
frighten'd  from  making  Attempts  even 
on  Thofe  of  the  firft  Rank  in  Wicked- 
nefsj  the  Worft  and  moft  Hardned  of 
Men ;  becaufe  it  knows,  that  Their  Re- 
volt from  Sin  to  Vertue  ( if  it  can  be 
con;pafs'd )  will  be  of  mighty  Confe- 
quence  to  Religion,  and  will  probably 
(draw  whole  Troops  of  Common  Sin- 
ners along  with  it  :  The  Senfe  they 
have  of  their  Own  Sins  being  cover'd, 
will  make  Them  alfo  eager,  in  their  turn, 
to  cover  thofe  of  Other  Men. 

This  is  a  very  Good  and  Pious  Senfe 
of  the  Words,  but  ( I  believe,  it  will 
be  allow'd  me)  no  very  Eafie  and  Na- 
tural One :  they  muft  be  rack'd  e'er 
they  can  be  brought  to  conf^fs  This 
Meaning.  Hov/ever  it  was  what  that 
Learned  Perfon  was  led  into  by  a  for- 
mer E)jpiication  lie  had  made  of  a  Pa- 
rallel place  in  SuJ^meSj  which  I  fliall 
i«v;f,  ^..,-^\        ,.        ;  crave 


to  Cover  5m.'  4 1 

crave  leave  to  produce  at  length,  and 
to  eomment  upon,  becaufe  I  take  it  to 
be  the  Kfy  o(  the  Text,  which  eafily 
and  readily  lets  us  into  the  True  fenfe  of 
it.  Breth? eri  (fiysSt.J ames^  at  the  Con-jamcsv, 
ckifion  of  his  F.pifl:Ie)  //  a^/y  One  of  Tou  ^9y^o, 
do  Err  from  the  Truth^  and  One  Conojert 
himj  Ut  him  knoiv^  that  he  which  con'vert- 
eth  a.  Sinner  from  the  Errour  of  his  ways^ 
fba/I  ftve  a  Soul  from  Death,  and  (ha/i  hide 
A  Mult  nude  of  Sms,  He  intended  to  fliut 
up  his  Epilfle  with  recommending  to 
them  One  of  the  moll  important  and 
ufeful  Vertues ,  That  of  endeavouring 
the  Converfion  and  Reformation  of  Men. 
And  he  intended  alfo  to  ftir  them  up 
to  tlie  Exercife  of  this  Vertue  by  tlie 
mofl:  powerRil  Motives  he  could  pro- 
pofe  :  What  are  they  ?  Why ,  firft, 
That  He  who  convert eth  a  Sinner  from 
the  Errour  of  his  ways ,  fliOuld  confider , 
that  he  fvveth  a  Soul  from  Death ;  and 
then,  fecondly,  and  chiefly,  That  he 
fja/i  £  alfo  3  cover  a  multitude  of  Stns, 
Whofe  Sins  ?  Thofe  of  the  Converted 
Perfon  ?  Nay ,  but  That  was  already 
faid,  and  mucli  rnore  than  that  in  the 
foregoing  Motive  ,  He  jhall  fave  a  Soul 
fro?n  Death  :  for  furely  tlie  faving  a  Soul 
from  Death,  neceifarily  includes  and  pre- 

fuppofes 


4^  77;^  fpower  of  Chanty 

fuppofes  the  RemifHon  of  it's  Sins.  It 
muft  then  be  meant  of  His  Sins  who 
makes,  and  not  of  His  who  becomes , 
the  Convert:  And  Thus  indeed  this 
Lafl:  Claufe  carries  a  New  Motive  in 
it,  diftinft  from  That  in  the  Former; 
and  fuch  an  One  as  rifeth  beyond  it, 
and  more  fenfibly  toucheth  thofe  to  whom 
it  is  addrefs'd ;  and  was  therefore  fit  to 
be  propos'd  in  the  Lafl:  place,  and  to  be 
left ,  as  a  Sting ,  in  their  Minds.  'Tis 
as  if  St.  James  had  faid  more  at  length, 
"  Let  fuch  an  one  know,  that  He  fhall, 
"  by  This  Means,  not  orily  fave  a  Soul 
"  from  Death,  (though  This  it  felf  be 
*'  a  very  Great  and  Defirable  Thing)  but 
"  fhall  a/fo  (which  more  nearly  concerns 
"  him)  fecure  to  himfelf  on  this  account 
"  the  Pardon  of  many  Sins. 

Now  the  Words  of  St.  James  here  ex- 
plain'd,  are  exadly  the  fame  with  thofe 
of  St.  Peter,  in  my  Text ;  and  the  Occa- 
fion  upon  which  they  are  introduc'd, 
and  their  dependence  on  the  Context 
is  much  the  fame  in  both  Places  ;  ex- 
cept only  that  they  are  ufed  in  my 
Text  as  a  Motive  to  Charity  in  gene- 
ral, but  in  St.  James ,  with  regard  only 
to  One  main  and  eminent  Branch  of  it, 
the  Converfion  of  Souls :  What  there- 
fore 


to  Cover  Sin.  4j 

fore  St.  James  means  by  them,  is  meant 
alfo  by  St.  Peter  :  and  ,  confequently  , 
that  moft  Obvious  and  Eafie  Senie, 
which  I  mention'd  at  the  Entrance  of 
this  Difcoiirfe,  is,  in  all  probability,  the 
Trueft:  And,  as  fuch,  I  fhall  take  the 
liberty  here  once  again  to  repeat  it.  It 
is  This,  "  That  the  Vertue  of  Charity 
"  is  of  fo  great  price  in  the  fight  of 
"  God,  that  They,  who  polTefs  and  ex- 
"  ercife  it  in  any  Eminent  Manner , 
"  are  peculiarly  entitPd  to  the  Divine 
^*  Favour  and  Pardon,  with  regard  to 
"  numberlefs  Slips  and  Failings  in  their 
"  Duty,  wiiich  they  may  be  Otherwife 
^^  guilty  of.  This  great  Chriftian  Per- 
**  fe£lion,  of  which  they  are  Mafters , 
"  fliall  make  many  little  Imperfedions 
"  to  be  over-look'd  and  unobferv'd ;  It 
"  Jhail  Cover  the  multitude  of  Sms, 

Nor  are  there  wanting  Parallel  Places 
in  other  parts  of  Holy  Writ,  which  con- 
firm this  Interpretation  of  the  Words, 
and  the  Dodrine  contain'd  in  it.     For, 
befides  thofe  PalTages  in  the  Apocr}^hal 
Writers,  which  direclly  affirm  that  ^/;??j  Tobxii.?. 
jhdi  purge  away  6»,   and  that  Js  Wuter  ^^^j  ^  ... 
quencheth  'Flaming  tire^  fo  Alms  maketh  an    30. 
Atonement  for  Sins  ;  there  are  in  the  Books 
of  Proverbs  and  Daniel^  two  Texts,  very 

exprefs 


44  *^^  Tower  of  Chanty 

exprefs  to  this  purpofe  :     In  the  firll:  of 
prov.  xvi.  thefe  the  Wife  Man  declares,  that  by  Mer- 
^'  cy  and    Truth  Iniquity  is  purged ;    and  in 

the  Latter  the  Prophet  counfels  Nebu- 
Dan.  iv.  chadnezzar^  to  break  ojf  his  Sins  by  Righ- 
17'  teoufnefs^  (or  rather,  as  it  is  in  all  the  An- 

cient Vei'fions,  to  redeem  his  Sins  by 
Alms-deeds)  and  his  Iniquities  by  jhewing 
Mercy  to  the  Poor,  And  were  it  proper 
in  this  place  to  vouch  the  Tejftimony  of 
the  Eariyeft  Writers  of  the  Church ,  it 
were  eafie  to  produce,  from  their  Works, 
Palfages  without  Number,  wherein  they 
fpeak  the  fame  Language. 

I  fear  I  have  been  tedious  in  fetling 
the  Senfe  of  the  Words:  but  it  is  no 
more  than  was  requifite,  in  fo  important 
a  Point,  fo  little  inflfted  on  from  the 
Pulpit;  and  which  may  be  thought  liable 
to  fome  Juft  Exceptions. 

jj^  Thefe  I  am  now,  in  the  Second  Piace^ 

to  propofe,  and  fhall  endeavour  to  re- 
move. The  doing  of  which  will  give 
me  an  Occafion  of  clearing  the  Senfe, 
and  limiting  the  Bounds  of  this  Truth 
more  exadly  and  fully. 

The  Firfi^  and  Great  Exception  againll 
This  way  of  Expounding  the  Text  is , 

that 


to  Cover  Si?T,  4J 

that  it  gives  too  great  a  Colour  to  the 
Popifli  Doftrines  of  Merit  and  Super ero- 
gation\  and  feems  to  leflen  the  Worth 
of  that  only  True  and  Proper  Satisfa- 
ftion  for  Sin,  made  by  our  Saviour  on 
the  Crofs.  For ,  at  This  Rate ,  what 
need  of  Remiflion  of  Sin  in  Every  Cafe 
by  the  Blood  of  Chrift ,  fince  We  our 
felves  are  in  Good  Meafure  capable  of 
making  the  Atonement?  We,  v^ho 
have  it,  it  feems,  in  our  powder,  by  the 
Exercife  of  one  Particular  Vertue  to  fe- 
cure  a  Pardon  to  our  felves  for  Neg- 
lecting all  the  Reft ;  and  can  blot  out 
the  Remembrance  of  an  Ill-fpent  Life, 
by  a  few  A£ls  of  Charity  at  the  Clofe 
of  it  ?  As  if  God  were  fo  much  behol- 
den to  us  for  our  Good  Deeds,  as  to  be 
bound  for  Their  fakes  to  forgive  us  our 
III  Ones !  Or,  as  if  the  Performance  of 
Our  Duty  in  One  Cafe,  could  make  any 
manner  of  Amends  to  Him  for  our  Non- 
performance of  it  in  Another  1  This,  fay 
They,  is  very  Eafie  and  Comfortable 
Divinity ! 

To  take  off  the  Force  of  This  Ob- 
ie£lion,  it  will  be  requifite  to  reflect  a 
little  on  thefe  followmg  Confiderations* 
And, 

i/^,   We  muft  Explain  our  felves  a 

little 


Tlje  Corner  of  Charity 

little  more  particularly ,  what  is  to  be 
underftood  by  that  Charity^  to  which 
the  Promife  of  the  Text  is  made  ;  What 
it  is  in  the  Nature  and  Extent ^  and  what 
in  the  Intention  and  Degree  of  it. 

As  to  it's  Nature  and  Extent^  it  muft 
be  imderftood  to  fignifie  not  barely  Acis 
of  Relief  to  the  Poor  and  Needy,  as  the 
Vulgar  and  Coniin'd  Ufe  of  the  Word 
imports  ;  but,  more  largely,  all  the  fe- 
veral  ways  of  Vniverfd  Beneficence  and 
Kjndefs^  by  which  one  Man  can  be  fer- 
viceable  to  another.  Farther,  it  expref- 
fes  not  the  Outward  Material  A6i  only, 
but  muft  be  fuppos'd  to  take  in  alfo 
the  Vital  Form  of  it,  that  Inward  Prin- 
ciple of  a  Sincere  Love  towards  God  and 
Man^  from  whence  it  regularly  flows  5 
and  feparated  from  which,  the  meer 
external  Ad  is  a  Lifelefs  and  Ufelefs 
Performance.  And  Then,  even  of  Cha- 
rity thus  Largely  underftood,  it  is  not 
a  Common  Degree  that  is  meant  here  ;• 
'Tis  to  an  Intenfe  or  Fervent  Charity, 
to  a  mighty  and  extraordinary  meafure 
of  it,  that  this  mighty  and  extraordina- 
ry Blefling  is  exprefly  faid  to  belong. 

2dly^  Even  of  this  Exalted  Degree  of 
Charity  it  is  not  faid,  that  tt  jhall  cover 
all  manner  of  Tranfgrefjions ,    how  Grols 

and 


to  Coyer  Sin. 

and  Heinous  foever ;  The  Words  of  the 
Text  do  by  no  means  carry  us  to  af- 
fert  thus  much  concerning  it :  but  on- 
ly (as  You  have  heard  them  Explain'd 
to  You)  feem  to  fay,  that  it  fhall  be 
our  Excufe  for  many  LeflTer  Negle6ls 
and  Failings  in  our  Duty,  many  Sins 
of  Infirmity,  Surprize,  and  Daily  Incur- 
fion ;  which  are  properly  enough  flyl'd 
the  multitude  of  Sins  :  It  flja/l  Cover  fuch 
Offences  only,  as  are  confident  with  a 
a  flate  of  True  Charity  ;  and  furely  Thofe 
cannot  be  very  Grofs  and  Prefumptuous. 
For  He,  who  lives  in  the  Perfect  Exer- 
cife  of  that  Fervent  Charity^  wliich  the 
Text  recommends,  abounding  Inwardly 
and  Outwardly  in  all  the  various  In- 
ftances  and  ExprelTions  of  it,  and  in 
thofe  feveral  Vertues  and  Graces  which 
do  naturally  attend  it :  I  fay,  who  ever 
he  is,  that  is  throughly  poffell:  and  adl- 
ed  by  this  Divine  Principle  of  Love  ^ 
cannot  be  fuppos'd  capable  of  commit- 
ting any  Heinous  Sins,  whilH  he  is  un- 
der the  Guidance  of  it :  And  as  for 
Thofe,  which  he  had  fallen  into  before 
the  attainment  of  this  Gift,  I'hey  were 
certainly  remitted  alfo  and  cover'd,  be- 
fore the  attainment  of  it ;  elfe,  doubt- 
lefs,  he  had  never  attained  it.     So  that 

no 


AT 


48  ne  Tower  of  Charity 

Great  Guilt  of  any  kind  can  well  be 
thought  to  harbour  in  that  Breaft,  where- 
true  Charity  dwells. 

Indeed,  it  is  not  univerfally  certain, 
that,  when-e'^/er  God  remits  the  Gutlt 
of  Sin ,  he  remits  the  Punifhment  too 
(the  Temporal  Pumfhment^  I  mean)  :  for 
Wicked  Men,  upon  their  Return  to  Ver- 
tue,  do  not  feldom  find,  to  their  Coft, 
that  a  Sin  may  be  pardon'd,  and  yet  all 
the  111  Conieqiiences  of  it  not  prevent 
ed ;  and  they  can,  therefore,  often  trace 
the  Steps  of  their  Former  Mifdoings,  in 
the  feveral  Evils  of  Life  that  afterward 
befall  them.  And  in  This  Senfe,  there- 
fore, it  may  be,  and  is  probably  true, 
that  Charity  fhall  cover  many  Sins,  even 
of  the  firft  Magnitude ;  /.  e,  it  fhall  pre- 
vent the  Temporal  Inflidions  due  to 
them,  and  often,  even  after  Pardon  ob- 
tained, purfuing  the  Committers  of  them : 
But  it  contributes  to  a  removal  of  the 
Guilt  only  of  fuch  Frailties  and  Infir- 
mities of  a  leffer  lize,  as  may  be  thought 
confiftent  with  a  ftate  of  Charity.  And 
therefore,  to  except  againfl:  the  Doctrine 
laid  down,  as  encouraging  the  Charita- 
ble Man  to  expect  Remiffion  of  all  man*- 
fier  of  Sins,  how  great  and  how  nume- 
rous foever,  is  to  load  it  with  a  Diffi- 
culty 


to  CoVer  Shu 

culty  which  doth  no  ways  belong  to  it. 
But 

^dlj^  Eveh  as  to  thefe  {lighter  Omif- 
/lons  and  FaiHngs  ,  it    is   not    pretend- 
ed ,    that  they  are  cover'd  by  Afts  of 
iVlercy  and  Charity  in  any  fenfe  ,   but 
Vv'hat  inchides  the  AppUcation  of  the  Me- 
rits of  our  Saviour's  Blood,  the  only  Foun- 
tain of  Satisfatlion  for  all  Kind  ot  Sins, 
for  the  Leaft  as  well  as  the  Greateil.     It 
is  true  indeed ,    and  granted,  that  the 
Blood   of  Chrift  alone  can  expiate  Sin : 
1  However,  tliis  hinders  not  but  that  God 
I  may  make  fuch  and  fuch  Afts  of  Ours 
;  the  Cofjdttions  and  Grounds  (as  it  were) 
of  applying  the  Virtue  of  that  Blood  to 
us.     And  thus  Our  Good  Woi'ks ,   tho' 
they  are  not  the  Meritorious^   yet  may 
become ,   if  I  may  \o  fpeak ,  the  Occa- 
fwml  Caufe  of  Pardon  and  Grace  to  us. 
And  if  This  be  eilablifliing  the  Popifli 
Doclrine  of  Salvation  by  Works ,  then 
hath  our  SavioUr  Himfelf,   T  fear,  efta- 
I  bliOi'd  it,  in  that  Divine  Form  of  Prayer, 
i  in  which  he  hath  taught  us  to  fa}',  L'or- 
;  give  Vs  Our  Trefpaffes^  as  We  forgive  Tho/e 
.  that  Trefpafs  again ji  Vs,     As  We  forgive 
i  Thofti  1    i.  e.  Inaj'much  .//,  on  That  very 
!  account  (among  Others)  becaufe^  we  for- 
give  Thofe   that    trefpafs   againil    Us* 
E  Where, 


4? 


J  o  The  Tower  of  Charity 

Where,  we  fee,  the  Exercife  of  one  great 
Inftance  of  Charity,  Forgivenefs  of  Ene- 
mies, is  made  the  Ground  of  our  ask- 
ing and  expeQing  Forgivenefs  from 
God. 

^thiy  and  Lafily,  It  follows  not,  that 
becaufe  fo  Vaft  a  Recompence  is  pro- 
mis'd  to  a  Fervent  Charity,  therefore 
the  Exercife  of  it  is  in  the  way  of  Su- 
fererogation^  fo  that  we  might  have  let 
it  alone  without  Fault  or  Blame.  We 
may  be  ftriftly,  and  by  the  very  Letter 
of  the  Law,  oblig'd  to  it ;  and  yet  it  may 
include  fo  high  a  pitch  of  perfection,  and 
one  fo  feldom  attain'd ,  that  God  may 
think  lit,  where-ever  it  is  attain'd,  mighti- 
ly to  revv^ard  it ;  and  to  encourage  us  to- 
wards doing  our  Duty  in  fome  One  Great 
Point ,  by  an  affurance  ,  that  in  many 
fmaller  Inifances  he  will  not  be  Extream 
to  rrmrk  ivhat  is  dons  amijs  by  us.  Our  Gra- 
cious Mafter  deals  with  Us  in  This  Cafe, 
as  a  Man  oftentimes  doth  with  his  Ser- 
vant ;  If  he  be  Trufty  and  Faithful  to 
him  in  a  Bufmefs  of  Great  Concern  and 
Moment,  tho'  his  Duty  bound  him  to  be 
fo,  yet  Ihall  That  piece  of  Eminent  Ser- 
vice excufe  aThoufand  Neglects  and.Fail- 
ii'jgs  upon  Other  Occafions. 


There 

I 


to  Cover  Sin.  jl 

There  Is  yet  a  Second,  Objeciion^  tho'  in- 
deed {6  flight  an  One,  as,  after  the  For- 
mer hath  been  remov'd,  is  fcarce  worth 
mentioning.  It  is  taken  from  that  Say- 
ing of  our  Lord  ,  That  They  will  Love 
much,  to  whom  much  hath  been  forgiven. 
Contrary  to  which  the  Text,  as  here  ex- 
pounded ,  feems  to  affirm ,  that  They 
who  do  love  much,  Ihiill  have  much  Jbor- 
givehthem.  But  thefe  two  Truths  are 
eafily  reconcil'd.  For  it  is  not  hard  to 
iinderftand,  how  That,  which  is  the  Cmfe 
of  a  thing  in  One  Refpeft,  may  be  the 
Effect  of  it  in  another.  And,  according- 
ly, it  may  be  very  true,  that  He,  who  is 
Forgiven  much,  will,  for  that  very  rea- 
fon ,  Love  much :  And  it  may  be  as 
True,  that  He,  who  thus  Lovetli  much, 
becaufe  much  hath  been  Forgiven  him, 
fhall,  on  that  very  account,  have  much 
Itiore  Forgiven  him.  'Tis  juft  the  fame 
Cafe  as  between  Me  and  my  Friend.  I 
may  pafTionately  love  him,  becaufe  he 
hath  pardon'd  me  the  Great  and  many 
Injuries  I  formerly  did  him^  while  we 
were  at  Variance  :  And  again,  the  Know- 
ledge he  hath  of  my  Love  may  incline 
Jiiin  to  pafb  over  any  Future  Millakes 
.and  Mifcarriages,  whereby  I  may  hap- 
|x;ai  to  offend  him, 

E  2  The 


5  2  The  Tower  of  Charity 

III.  The  DoQrine  being  thus  fix'd,  and 
freed  from  Exception  ;  I  go  on,  as  I  pro- 
-^  posM,  in  the  Third  place,  to  enquire  in- 
to the  Grounds  and  Reajons  of  this  Won- 
drous Efficacy,  fo  particularly  attributed 
to  the  Exercife  of  Charity  :  for  we  read 
not  that  God  hath  annex'd  this  Promife 
to  any  Other  Grace,or  Vertue  of  the  Chri- 
ftian  Life  whatfoever,  but  to  This  only, 
that  It  jh all  cover  Sin  ;  of  which  thefe  fe- 
veral  Accounts  may, with  fome  Probabili- 
ty, be  given. 

i/,  That  it  was  really  more  fit  and 
proper  that  fach  a  Return  as  this  fhould 
be  made  to  Charity,  than  to  any  Other 
Vertue ;    becaufe  it  adjufts  and  propor- 
tions the  Reward  of  Afting  tothe  A6lit 
felf ;    and  makes  the  Duty  of  Man  to- 
wards God,  and  theBlefhng  of  God  up- 
on the  Performance  of  That  Duty ,   to 
have  a  near  Relation  and  Refemblance  to 
Each  other.  I  explain  my  felf  in  this  man- 
ner :    The  Chief  Employment,  the  high- 
eft  Point  and  Perfe8:ion  of  Charity  is,  to 
pafs  by  the  OiTences  and  Injuries  of  Men  ; 
to  pardon  the  Malice  of  our  Enemies,  and 
the  Ingratitude  of  our  Friends.    To  Him 
therefore  who  advances  to  tliis  Height  of 
Vertue,  God  hath  very  aplj  and  juttably 

pro- 


to  Cover  Sin.  5  j 

promls'd,  that  His  Faults  nnd  OrFences 
too  fhall  be  pardon'd  :  as  he  deals  witli 
his  Neighbour ,  To  will  God  deal  with 
Him  :  Mercy  fliall  be  fliewM  upon  Him, 
wh.o  fhews  Mercy  :  if  we  forgive  Other 
Men  Their  Treipalfes,  then  will  our 
Heavenly  Father  forgive  Us  Our  'Fref- 
paifes  alio.  There  is,  You  fee,  a  i\v\B: 
Analogy  betwixt  the  Rew^ard  annex'd, 
and  one  Great  Inftance  of  the  Vertue  en- 
joyn'd :  which  is  God's  Method  of  put- 
ting us  in  Mind  of  what  we  are  to  Do, 
by  his  Fromifes,as  well  as  his  Commands ; 
and  of  exciting  Us  to  endeavour  after  a 
Perfedion,  not  eafily  attained,  by  alTu- 
ring  Us,  that  the  Exercife  of  it  fliall ,  in 
the  very  fame  kind,  return  doubly  and 
trebly  into  our  Own  Bofom.     But, 

2^/y,  The  Good  and  Charitable  Man 
is  peculiarly  entit'led  to  the  Pardon  of 
many  Sins,  becaufe  he  is  in  a  peculiar 
manner  liable  to  incur  the  Guilt  of  ma- 
ny ;  either  from  the  Nxturd  frawe  and 
Make  of  liis  Mrnd,  which  difpofes  liim  to 
this  Vertue,  or  from  the  very  E.\crcije  of 
the  Vertue  it  felf. 

Charity  is  grafted  always  on  Good- 
Nature,  and  a  Sweetnefs  of  Difpolition : 
which  though  it  be  a  Temper  of  Mind 
very  lovely  and  defirable ;  yet  is  it  fucii 
E  ^  as, 


5  4  The  Tower  of  Charity 

as,  in  the  Circumftances  of  our  prefent 
Imperfc<^  State,  hath  its  Inconvenien- 
cies ;  and  is  what  mal^s  Converfation 
dangerous  in  a  World ,  where  we  are 
furrounded  with  Temptations.  It  hin- 
ders us  from  arming  our  felves  with  that 
obftinate  Refolution  of  Mind,  that  ftub- 
born  incomplying  Vertue ,  which  is 
requifite  to  preferve  a  Man  undefil'd  and 
blamelefs.  It  makes  us  eafie  and  yielding 
to  Common  Cuftomes ,  and  Receiv'd 
Opinions ;  Ready  to  comply  with  a 
Thoufand  things  (  of  which  we  are  not 
exaQ:ly  well  fatisfied)  upon  the  pure  fcore 
of  good  Nature,  and  becaufe  we  cannot 
allow  our  felves  to  be  troublefome.  And 
being  found  and  known  to  be  of  this 
Eafieand  Complying  Temper;  this  very 
thing  will  invite  111  Spirits,  and  111  Men, 
to  make  their  Attempts  upon  us. 

And  then  the  Exerctfe  of  the  Vertue  it 
fclf,  cfpecially  where  the  Principle  of  it  is 
ftrong,  lays  us  open  to  feveral  Failings. 
It  makes  us  omit  oftentimes  the  Duties 
incumbent  on  us  from  our  ProfefHons 
and  Callings ;  and  perhaps  neglecl:  to 
take  care  of  Thofe ,  whom  it  is  the  Firft 
Point  of  Charity  to  take  care  of,  our 
Children  and  Families.  It  warms  us  with 
fuch  a  Zeal  for  doing  Good ,   as  breaks 

out 


to  Coyer  Shu  yj 

out  fometimes  into  A6ls,  not  reconcileable 
to  the  Rules  of  Difcretion,  Decency,  and 
RightReafon;and  which  do  real  dif-fervice 
to  the  CaufeofGod  and  Religion,  inftead 
of  promoting  it.  St.  Francis'^s  Charity 
went  a  little  too  far,  when  it  was  taken 
up  in  providing  for  Birds,and  Beafts,  after 
a  molt  Extraordinary  and  Singular  man- 
ner: the  Vertue  was  not  at  all  be- 
holden to  him  for  being  fliewM  in  fuch 
a  Drefs,  as,  inftead  of  rend  ring  it  de- 
fireable  in  the  Eyes  of  Men,  made  it  look 
ridiculous. 

Indeed  Love  (  the  Spring-Head  of 
Charity)  as  it  is  the  fweeteft  of  All  Paf- 
fions ,  fo  is  one  of  the  ftrongefl:  too ;  and, 
if  it  have  the  Reins  but  once  given  to  it, 
will  go  near  to  run  away  with  its  Rider  : 
that  is,  if  a  due  Care  be  not  taken  of  it, 
it  will  exalt  our  Fancy  fo  high,  and  dif- 
order  it  fo  much,  as  to  put  it  out  of  the 
Reach  and  Rule  of  the  Governing  Towers 
of  the  Mind.  And  then,  what  wild  Worl^ 
doth  there  follow  !  Inftead  of  Wi4e 
and  Rational  Ways  of  Beneiicence, 
foolifli  Undertakings  and  impracticable 
Defigns !  Inftead  of  a  manly  and  fober 
Form  of  Devotion ,  all  the  extravagant 
Rants  and  filly  Freaks  of  F.nthufiafm  ! 
For  the  Proof  of  which  I  appeal  to  the 

B  4  Lives 


5  6  The  Tower  of  Charity 

Lives  of  many  of  thofe  Saints  to  whom 
the  Church  of  Rome  hath  allqw'd  a 
a  place  in  her  Calendar  ! 

Finally,  the  Charitable  Man,  who 
Loves  every  thing ,  doth  not  fail  fome- 
times  to  Love  his  Own  Vertue  too;  I 
mean,  that  he  is  apt  to  over-rate  the  juft 
Price  of  it,  and  too  much  to  undervalue 
every  thing  elfe  in  comparifon  of  it.  A 
Man  may  be  fo  much  ftruck  with  the 
Beauty  and  Excellence  of  Charity,  as  to 
be  lefs  concern'd  than  he  ought  to  be  for 
a  found  Faith,  and  make  Shipwrack  of 
the  One,  whilft  he  is  too  hallily  and 
zealoufly  purfuing  the  Other. 

Thus  ,  I  fiiy ,  the  Good  and  Merciful 
Man,  being  particularly  liable  to  fome 
Iniirmities,  is  as  particularlv  comforted 
with  a  Gracious  A llurance  of  their  Par- 
don. 

^dly,  God  feems  on  purpofe  to  have 
plac'd  this  Mark  of  Diftindion  upon 
Charity ,  to  fhew  its ,  how  tender  and 
gireful  He  is  of  Our  "Welfare  ;  what 
Bowels  of  Love  and  Compailion  he  hath 
for  Us  ;  Since  That  is  His  Favourite 
Vertue,  the  Vertue  he  chiefly  delights  in, 
and  delights  to  reward  ;  the  Exercife 
of  which  is  moil  fweet  and  comfortable, 

moil 


to  Cover  Sm.  57 

moil  ufeful  and  advantageous  to  the  Sons 
of  Men.  Hedefign'd,  by  This  Convin- 
cirg  Inftance  of  his  Gc?diieis,  to  prove 
to  lis,  that  he  WIS  nOii  an  h.ard  and  rigo- 
rous Mafter,  win-  enjoin'd  us  Commands, 
for  his  0<vf2  fake,  and  purehy  for  the  plea- 
fure  of  being  Obey'd  ;  but  that  his  great 
Intention  was,  to  twifr  our  Duty  and 
our  Happinefs  together  :  And  therefore, 
the  more  our  Eafe  and  Advantage  was 
concerned  in  the  Praftice  of  any  Vertue, 
the  ftronger  Typs  and  Engagements  to 
it  was  he  refolv'd  to  lay  upon  us. 

4f/;/)',  Charity  is  particularly  available 
to  procure  a  RemiflTion  of  the  Guilt  of 
Sin,  and  a  Relaxation  of  the  Punifliment 
due  to  it ;  becaufe  it  particularly  engages 
in  our  behalf  the  Prayers  of  all  Good  Men, 
and  of  all  Thofe  Perfons  to  whom  the  In- 
ftances  of  our  Goodnefs  extend.  A  Kind 
and  Beneficent  Man,  as  He  is  a  Commcji 
Bleffing  to  the  World,  fo  is  He  blefs'd  by 
all  Mankind  that  know  him  :  All  are 
ready  to  Implore  the  Mercies  of  God, 
Spiritual  and  Temporal,  upon  the  Mcr- 
cifal-minded ;  efpecially  the  Poor  and 
Miferable,  (whofe  Prayers  God  hath  in 
a  particular  manner  promised  to  hear  ) 
are  conftant  and  earneft  Interceflbrs  at 
the  Throne  of  Grace  for  him.     So  that, 

where^ 


5?  Tl^e  Tower  of  Charity 

whereas  the  PolTefTors  of  Other  Vertues 
ftand  chiefly  upon  their  Own  Bottom  for 
the  obtaining  Pardon  and  Grace,  Every 
man  almoft  becomes  a  Supplicant  for  the 
Merciful  and  Liberal :  and  no  wonder, 
therefore,  if  fuch  United  Requefts  pre- 
vail.    But 

'^thly^  and  principally,  God  hath  made 
This  Promife  to  Charity^  and  to  no  Other 
Vertue ,  becaufe  it  is  really  the  chief  and 
moft  Excellent  of  Vertues ;  and  the  mod 
Excellent  Thing  ought  to  have  the  mofl: 
Excellent  Reward.  It  is  the  great  Perfe- 
ftion,  the  diftinguifhing  Grace  of  a  Chri- 
ftian,  preferable  to  Faith  and  Hope,  in 
Dignity,  in  Ufe,  and  in  the  Length  of  its 
Duration,  as  St.  Fatd  hath  taught  us  to 
reafon  concerning  it.  It  is  calPd  the  Great 
t  Matth.    Comrna.ndment  \\  the  ^nd  of  the  Command- 

vyt]      J  Q  '7  J 

*iTim'.i.  ment^  ^  and  the  Fulfilling  of  the  Law-]-: 
5-         and  it  ^  really  what  it  ^4- ^^//V.    For  where 
^xifi'^io.    ^^^^  Divine  Grace  dwells ,  and  reigns, 
there  no  Moral  Attainment  of  any  kind 
can  be  totally  wanting.     Charity  is  the 
*^Am;V   Queen  of  Vertues  ^ ;   the  Reft  are  of  Her 
S^chr'f.  ^^^^"^^?   2.nd  Train,   as  it  were;   con- 
x.''vi.     "  ftantly  attending  on  Her,  appearing,  and 
p.  191'      difappearing  with  Her :  and  well,  there- 
fore, as  a  Queen,  is  flie  invefted  by  God 
with  that   Sovereign  Prerogative,   the 

Power 


I 


to  Co^er  Sin,  jp 

Power  of  Covering  S-n.  It  Is  Her  Na- 
ture to  be  comprehenfive  of,  9nc\  abound- 
ing in  many  Duties .  a^d,  thereio.v,  it 
is  Her  Reward  alfo,  to  be  a  Skreen  for 
many  Failings.  Charity  is  faid  in  Scrip- 
ture to  eftablifh  a  True  Friendfliip,  and 
to  create  a  Real  Likenefs  between  God 
and  Man  :  God  paileth  by  the  Faults, 
therefore,  of  the  Charitable,  as  a  Friend 
doth  thofe  of  his  Friend  ;  the  Great  Re- 
femblance  of  the  Divine  Nature,  which 
fhines  out  in  him ,  hides  every  LelTer 
'  Sort  and  Degree  of  Unlikenefs,  and 
makes  it  not  to  be  difcern'd. 

'Tis  difficult  to  ftop  on  fo  Fruitful  a 

I  Subject ;  and  yet  more  difficult  to  exprefs 

I  one's  felf  becomingly   and   well.     The 

I  Tongues  of  Men  and  Angels,  as  they  are 

faid  to  be  a  worthlefs  Gift,  in  compari- 

fon  of  Charity,  fo  are  they  not  All  able 

to  fet  out  Half  the  Worth  and  Excel- 

j  lence  of  it.     St.  Paul  hath  done  fome- 

what  towards  it,  in  the  Xlllth  Chapter 

I  of  the  Fir  ft  Epiftle  to  the  Corinthians  • 

and  to  Him  I  refer  You. 

It  remains,  that  I  fhould  make  thofe     IV. 
few  Inferences  I  intended  from  the  Whole, 
and   then  point  all  that  hath  been  faid 
particularly  upon  the   Occafion   o'^  this 
Prefent  Alfembly,     And  i/, 


^O  TIpe  Tower  cf  Charity 

i/,  The  Truth,  which  hath  been  ex- 
plair'd,  fuggeils  to  us  One  Argument 
againft  Their  Opinion,  who  hold  J^^fti- 
fcaiiorj ,  and  all  the  Graces  of  the  Go- 
"fpel  'O  be  conveyed  to  us  by  Faith  a- 
lone -^  in  fu^h  a  fenfe  as  excludes  any 
manner  of  Regard  to  our  Works,  For 
if  J  unification  be  The  putting  a  Man 
into  a  ftate  of  Favour  with  God  by  Re- 
miflion  of  Sin,  then  Works  of  Charity 
which  contribute  to  the  Remiflion  of 
our  Sins,  muft  contribute  alfo  to  our 
Juftification.  This  Point  goes  generally 
for  a  Speculative  Nicety,  not  worth  in- 
flfting  upon:  But  furely  They, who  think 
it  fo,  have  not  well  confider'd ,  what 
Influence  it  hath  experimentally  had  up- 
on PraBice  and  a  Good  Life,  in  many 
of  it's  Aflertors,  Some  Spiritual  Liber- 
tines, of  the  Antinomian  Way,  have  by 
it  undermined  the  very  Defign  of  the 
Gofpel ;  and  fet  us  free  fi'om  the  Ne- 
ceffity  of  being  Pious,  ^  Jufl,  or  Good, 
upon  any  other  Principle ,  but  that  or 
pure  Gr^^i^W^  only.  And  in  Thc)fe  who 
do  not  rife  to  thefe  mad  Heightlis,  yet 
the  Perfwafions  They  have  entertain'd 
about  Juflifying  Faith ,  are  obferv'd 
mightily  to  ieflen  their  Efl:eem  of  Goo4 
Works :   and  from  elleeming  them  lefsj, 

to 


to  Cover  Shf.  6{ 

to  come  to  praftife  them  lefs,  is,  God 
knows ,  a  very  Eafie  ftep ,  and  almoft 
an  unavoidable  One!  Witnefs  the  ce- 
lebrated In  [lit  ut  ions  of  a  great  Divine, 
in  which  of  Faith  much  every  where,  of 
Charity  little  any  where  is  fpoken ;  and 
we  are  not,  therefore,  to  wonder,  if  the 
Rules  of  Charity  fhould  in  that  Book  be 
as  little  obferv'd.  Indeed  thefe  very 
Rules  of  Charity  (which  I  would  not 
willingly,  while  I  am  mentioning,  tranf- 
grefs)  induce  me  to  think,  That  many 
Learned  and  Pious  Men  hold  this  Do- 
ftrine  of  Juftification  by  Faith  alone,  in 
it's  moft  Rigid  Senfe,  without  holding, 
or  even  difcerning  the  111  Confequences 
that  attend  it.  However,  fmce  the  111 
Confequences  of  this  Dcftrine  are  fuffi- 
ciently  plain,  both  from  Rcafon,  and  Ex- 
perience, (tlio'  fuch  Men  happen  not  to 
perceive  them)  the  fame  Rules  of  Cha- 
rity forbid  us,  when  the  Subjecl  falls  in 
our  way,  to  be  filent  concerning  them, 
or  fuiTcr  Men  to  think,  that  thole,  who 
exclude  good  Works  from  being  any 
ways  Inftrumental  towards  JulHfying  a 
Sinner ,  are  guilty  only  of  an  Innocent 
Miilake,  which  reacheth  no  farther  than 
bare  Speculation.    A 

2d,  In- 


6i  Tlye  Towey  of  Chanty 

2d,  Inference  is,  1  hat,  if  a  Spirit  of 
Charity  fhall  cover  a  multitude  of  Sins ; 
then  may  we  aifure  our  feU'es,  that  the 
contrary  Temper,  a  Spirit  of  Hatred,  Ma- 
hgnity,  and  111  Will,  fhall  cover  a  multi- 
tude of  Vertues ;  /.  e.  They  fliall  not  be 
reckon'd  as  Vertues  to  Him  who  poffef- 
ieth  them  •  Neither  God  nor  Man  fliall 
regard  them  as  fuch,  if  Charity  doth  not 
Crown  them.  Charity  covers  many  Sins, 
becaufe  it  is  fo  noble  and  fo  excellent  a 
Vertue :  what  Vertue  then,  beyond  this, 
can  there  be  found,  of  value  fufficient  to 
cover  the  Sin  of  Uncharitablenefs  ? 

3^/y,  From  the  Promife  made  in  the 
Text,  We  may  take  an  occafion  to  re- 
f[e6i:  on  the  wondrous  Goodnefs  and  Con- 
defcenfion  of  God.  He  liath  a  right  to 
all  the  higheft  Inftances  and  Degrees  of 
Vertue  that  it  is  poiTible  for  us  to  abound 
in  ;  and  when  we  have  praQ:is'd  them 
to  the  utmoft,  we  have  done  but  what 
we  were  ftriQly  oblig'd  to  do  :  And  yet 
fo  far  he  is  pleas'd  to  abate  of  this  Right, 
as  to  accept  the  Performance  of  One  Great 
Duty  in  lieu  of  the  OmifTion  of  many 
Others.  An  Aft  of  Grace  and  Kindnefs, 
which  is  enliaiis'd  to  Us,  by  confidering, 
that  Reafon  never  did ,  or  could  make 
this  known  to  the  Heathen  Yv^orld ;  al- 
though 


to  Cover  S't?j.  6j 

though  the  Gofpel  hath  now  ReveaPd  it 
to  Us.  Nay,  remarkable  it  is,  (as  I  ob- 
lervM  to  you  before)  that  this  Great  Du- 
ty, which  is  to  compenfate  as  it  were, 
for  all  our  Failings,  is  the  moll:  pleafant 
and  delightful  Employment  that  belongs 
to  us  ;  the  moft  agreeable  to  our  Nature, 
and  the  moil:  ufeful  to  our  Fellow-Crea- 
tures. Let  us  not  complain,  therefore, 
of  the  fl:ri£lnefs  of  the  Rule  we  are  to 
walk  by,  and  of  the  Hardfliips,  which  in 
our  Chriftian  Warfare  we  are  to  under- 
go. The  Rule  is  Ifri^l  indeed  :  but  then, 
as  there  are  Great  Helps  and  Afliftances, 
enabling  us  to  live  up  to  it ;  fo  great  A- 
batements  and  Allowances  (we  fee)  are 
made  to  us  at  kill,  if  we  do  not.  There 
are  indeed  Difficulties  to  be  undergone: 
But,  furely,  the  Labour  of  Love  is  none 
of  them.  That,  as  it  makes  a  kind  of 
Atonement  to  God  for  all  the  Faults  we 
commit,  fo  doth  it  make  an  Amends  to 
Us  for  all  the  Troubles  we  are  at,  in  eve- 
ry other  part  of  our  Duty;  It  gives  an 
Eafmefs  to  that  Yoke,  and  a  Lightnefs  to 
.^that  Burthen  which  is  laid  upon  us. 
I  Afthlj  and  LdjHy^  If  tJie  Do^lrine  laid 
'*  down  be  good,  then  have  we  in  it  the 
plaineif  and  moll  quickning  Motive  in  the 
World  to  the  Kxercife  of  this  great  Duty 

of 


iv 


XXIX»  II, 
12,13 


64.  The  fewer  of  Charity 

of  Charity  ;  fuch  a  Motive,  as  exceeds 
the  United  Force  of  all  the  Arguments 
-  \vhich  ever  were  offer'd  in  this  Cafe  ;  and 
of  whofe  Power  if  a  Man  can  be  infenfi- 
ble,  all  Other  Motives  will  doubtlefs  be 
loft  upon  him.  The  wife  Son  of  Syrach 
thought  he  had  made  a  reafonable  Plea 
Ecclus.  for  Charity,  when  he  faid,  Lay  tip  Thy 
Treafure  According  to  the  Co'mmcLndments  of 
the  ?noJi  High^  and  it  fbdll  bring  Thee  more 
Profit  than  Gold,  Shut  up  Alms  in  thy 
Storehoufes^  and  it  jhall  deliver  Thee  from 
All  Affltctto^  ;  It  jhall  fight  for  Thee  a^ 
gainf  Thine  Knemies  better  than  a  miqlity 
Shield^  or  a  firo'ng  Spear,  But  how  Flat, 
and  Cold ,  and  Unmoving  is  all  this , 
wlicn  compar'd  with  the  Life  and  Ener- 
gy that  is  in  thofe  Few  Words ;  —  It  jhall 
Coz'er  the  multitude  of  Sins  I 

This  Motive  indeed  hath  been  carry'd 
too  far,  and  abusM  to  ill  Purpofes  by 
Men  of  another  Communion,  who,  by 
the  help  of  it,  have  made  the  moft  Im- 
pure and  Profligate  Wretches  hope  for 
a  General  Forgivenefs  of  all  their  Sins,  fo 
They  were  but  Liberal  enough  to  the 
Church  in  their  Wills ;  and  fetled  fuch 
a  Revenue  upon  it ,  as  lliould  make  a 
Good  Number  of  Fathers  thmk  it  worth 
their  while  to  fay  Daily  Majjes  for  the 

Soiil 


to  Co'l'er  Sin.  6^ 

Soul  of  the  Departed.  And  how  grofs  a. 
way  ibever  This  is  of  Expounding  the 
Text,  it  hath  provM  a  very  gainful  one 
to  thofe  who  made  ufe  of  it;  por  per- 
haps half  the  Wealth  of  the  Church  of 
Rome  may  julHy  be  attributed  to  it*  ,A 
ftrong  Perfwafion  of  the  Truth  of  this' 
Expofition  feems  to  have  been  one  of  the 
diief  Foundation-ftones  ,  upon  which  a 
Great  Part  of  Her  Charitable  Buildings 
have  been  E reeled. 

TheMinilters  of  the  Reform'd  Churchy 
indeed,  dare  not  go  fo  far  in  inviting  you 
to  Works  of  Charity  and  Mercy;  But 
This  they  dare,  and  do  affirm  ;  Thatii 
true  Principle  of  Charity,  is  that  Quali-. 
fication  of  Mind,  which  of  all  others  is 
moft  grateful  and  acceptable  to  God. ; 
and  fuch  asyat  the  Day  of  final  R,etribuT  , 

tion,  He  will  have  a  particular  Regard  tOji' 
fo  as  to  make  no  fevere  Scrutiny  into  that 
Man's  Faults  and  Failings ,  who  hath. 
Eminently  guided  his  Life  and  Pra<^ice 
by  it.  And  this. they  think  lufliciently 
intimated  in  our  Saviour's  Account  of  the? 
Frocefs  of  that  Day  ;  where  the  Onely 
Head  of  Enquiry  he^  mentions,  is,'  what^ 
Good  and  Charitable  Deeds  we  havedone^ 
CO  any  of  our  Poor  Brethren  ?  WhicIV 
implies  thus  much"  at  Icaft ;  That  This; 

F  wllf 


66  Tl:e  Tower  of  Charity 

will  be  the  Chief  Point  upon  which  we 
fhall  be  examin'd  ;  and  that  Our  Acquit- 
tal, as  to  Neglefts  in  Other  Parts  of  Our 
Duty,  will  depend  very  much  upon  Our 
being  able  to  give  a  good  Anfwer  to  it. 
And,  I  hope,  this  AfTurance  itfelf  isa 
fufficient  Encouragement  to  the  Practice 
of  Chanty,  without  Our  needing  to  ftrain 
the  Words  of  the  Text  to  fo  Extravagant 
^  Senfe,  as  no  Wife  Man  can  believe  that 
we  o^ght,  and  no  Good  Man  would  wifh 
that  we  mighty  take  them  in. 

V,  There  is  indeed  one  farther  Senfe  of 

the  W  ords,  than  hath  yet  been  mention'd ; 
to  which  they  may,  however,  be  inno- 
cently and  truly  extended.  They  have 
been  hitherto  confider'd  only  as  contain- 
ing a  Particular  Promife  to  Particular 
Perfons  :  They  may  be  underftood  alfo 
with  regard  to  thofeBleffings  which  Pub- 
lick  Charities  procure  on  Publick  States 
and  Communities.  For  it  is  true  alfo, 
that  A£Is  of  Charity  ihall  Cover  the  Sins 
of  Cities  and  Kingdoms,  as  well  as  thofe 
of  Private  Men,  if  Cities  and  Kingdoms 
do  generally  agree  to  perform  them. 

Our  Fore-fathers,   we  may  prefume , 
were  of  This  Opinion ;  and  were  power- 
fully influenced  by  it,  towards  fetting  for- 
ward 


to  Cover  Sin,  6/ 

ward  thofe  Charitable  Defigns,  which  are 
a  Lafting  Honour  and  Advantage  to  this 
City  and  Kingdom.  They  could  not  but 
fee,  that  the  Weakh  of  the  Church,  tho' 
it  was  really  grown  too  Great,  and  was 
by  fome  Rich  Lazy  Orders  in  it  fcanda- 
lou/ly  employed  ;  yet  had  been  retrencli'dj 
on  this  Account,  beyond  what  needed,  and 
iiad  not  been  apply'd  afterwards  to  any 
Religious,  or  Publick  Ufe :  but  was  fquan- 
der'd  away  for  the  moll:  part  upon  Favo- 
rites, and  upon  fuch  as  fell  in  with  the 
Honeil  Zeal  of  our  firft  Reformers,  not 
out  of  any  Principle  of  Confcience,  but  the 
mere  Delign  of  enriching  Themfelves  out 
of  the  Plunder  of  Abbies  and  Monafteries. 
The  Senfe  of  tliis ,  doubtlefs ,  afleded 
deeply  the  Good  and  Pious  Men  of  thofe 
Times ;  and  made  tliem  very  Earneffc 
and  Active  to  procure  fome  part  of  thefe 
CImrch'Spoi/s  to  be  fet  afide  for  Charita- 
ble Ufes:  that  Retributiun,  as  it  were, 
might,  by  This  Aleans,  be  made  to  God, 
of  what  had  been  torn  away  in  too  Large 
Proportions  from  Iiis  Woriliip  and  Ser- 
vice :     To  fpeak  plainly that  by  a 

true  Spirit  of  Charity  thofe  Sins  might 
be  Cover'^dy  which  a  Spirit  of  Luft  and 
Avarice,  under  the  pretence  of  Reform- 
ing the  Abufes  of  Charity,  had  caiu''d  .! 

F  2  And 


6  8  Tloe  Tower  of  Charity 

And  thefe  Endeavours  of  theirs  God 
blefs'd  fo  wonderfully,  that  fome  Milli- 
ons of  Money  were,  in  a  few  Years,  con- 
tributed towards  ere<EI:ing  and  endowing 
Here,  and  in  other  Parrs^  of  our  Country, 
Hofpitals  and  Houfes  of  Charity,  This 
fufficiently  baffled  the  Calumnies ,  and 
ftopp'd  the  Mouths  of  Our  Adverfaries  of 
the  Church  o^Rome ;  who  cry'd  us  down^ 
as  Men  that  were  Reforming  away  Good 
Works,  and  turning  all  Religion  into  a 
Notional  Faith.  How  Other  Proteftant 
Countries  have  freed  Themfelves  from 
that  Imputation,  I  am  not  able  to  fay : 
fure  I  am,  Ours  clear'd  it  felf  fo  well  front 
it,  as  to  turn  the  Edge  of  the  Objedion 
back  upon  the  Church  of  Rome  it  felf.  For, 
upon  a  Fair  and  Impartial  Computation, 
it  appears ,  that  there  were  Greater  Ex- 
pences  upon  Publick  Works  of  Charity 
(fuch,  I  mean,  as  we  are  at  prefent  dif- 
courfmg  of)  in  Sixty  Years  after  the  Re- 
formation, than  had  been  in  Five  times 
that  Number  of  Years,    while  Popery 

ftood  :    fome  have  added, than  there 

were  from  the  Conquefi  dow^n  to  King  Ed- 
ward the  Sixth  y  that  Good  and  Excellent 
prince,  the  Great  Promoter  and'  Encou- 
rager  of  thefe  Works ;  and  Who  is  not 
to  be  mention'd,  without  particular  Ho- 
nour^ 


to  Cover  Sht.  69 

pour,  in  This  Houfe.which  acknowledges 
him  for  Her  Pious  and  Munificent  Foun- 
ider. 

I  cannot  but  obferve  to  You,  liere, 
that  it  was  the  RuUng  Part  of  This  Great 
City,  with  a  Good  Bifliop  0'^ Loy/don.,  and 
Martyr  for  the  Proteftant  ReHgion,  at  the 
Head  of  them,  that  by  their  United  Ap- 
plication ifirr'd  up  that  Young  Prince  to 
undertake  fo  publick-fpirited  a  Delign. 
And  it  is  natural  for  me  alfo  at  the  fame 
Time  to  wifli ,  that  That  Honourable 
Body  may  thus  heartily  always  continue 
to  join  Their  Endeavours  and  Intereils 
with  Thofe  of  Their  Right  Reverend  Dig- 
cefm  ,  in  prompting  Publick  Charities  , 
and  Publick  BleflTmgs  of  any  kind,  either 
in  Church,  or  State. 

Indeed,  it  mulf  always  be  remembered, 
to  the  Honour  of  This  Great  Body,  That, 
as  Her  Foundations  of  Charity  are  lar- 
ger, for  ought  I  can  find,  than  thofe  of 
any  Other  City  in  the  Chriftian  World ; 
To  they  were  All  rais'd  and  endow'd,  ei- 
ther diredly  by  Her  Own  Members ;  or, 
if  by  Other  Hands,  yet  at  Her  earneif  and 
importunate  Suit :  So  that  the  Fa  bricks, 
and  Revenues  of  tliis  Kind,  that  belong 
to  Her,  are  not  only  (as  in  Other  Parts) 
the  Ufeful  Ornaments  of  the  Place,  but  fo 
F  J  many 


70  TJ^e  ^ower  of  Charity 

many  iftanding  Monuments  alfo  of  the 
Great  Piety,    and  Unparallell'd  Bounty 
ofHer  Anceftors  ;  who  foUcited  theCaufe 
of  the  Poor  and  the  Infirm,  the  Lame  and 
Wounded ,   the  Vagrant  and  Lunatick, 
with  fuch  a  particular  Induftry  and  Zeal, 
as  had  thofe  Great  and  Blefled  EfFeds, 
which  we  at  This  Day  fee  and  feel.     A  . 
Zeal,   never  to  be  forgotten  by  Men! 
and  which,  we  hope,  God  alfo  will  ne- 
ver forget  I    but,  when  he  comes  down 
to  Vifit  this  City  for  the  many  111  Effects 
of  Wealth  mifapply'd,  will,  for  the  fake 
of  it,  Vifit  in  Mercy ;   and  confider  the 
Multitude  of  Her  Charities  as  well  as  That 
of  Her  Sins  •  Gracioufly  allowing  the  One 
to  be  in  fome  Meafure  a  Cover  to  the 
Other  ! 

But  I  have  not  Roomi  to  fpeak  feveral- 
ly  of  All  the  Great  Benefadions  with 
which  She  abounds ;  and  am  calFd  up- 
on, by  the  Occafion  of  this  Prefent  Af- 
^embly,  to  fay  fome  what  more  particu- 
larly of  thofe  of  This  Place, 

I  think  it,  by  no  means,  a  fit  and  de- 
cent thing  to  vye  Charities ,  and  to  ere£t 
the  Reputation  of  One  upon  the  Ruines 
of  another  :  This  is,  fur  the  fake  of  Cha- 
rity to  forget  the  True  CharaQer,  and 
Eliential  Properties  of  it  \  wliich  are,  aS 

St, 


4)  )" 


to  Cover  Sin.  71 

St.  Paul  tells  us,  to  he  kind^  and  f?ot  to  -en-  ^  Cor.xiii. 
vy^  not  to  vaunt  it  felf^  or  be  Pfiffed  iipy  not 
to  behave  itfelfunfeemlj.  However,  This, 
I  think,  I  may  fay,  with  Modefty  and 
Truth,  to  the  Advantage  of  That  Chari- 
ty to  which  we  belong ;  Tliat,  though 
the  Bottom  of  Wealth,  it  ftands  upon,  be 
not  fo  Large  as  that  of  fome  Others,  yet 
is  it  in  the  Defignof  it  fo  Comprehenfive 
and  Full,  as  not  any  where,  I  think,  to 
be  paralleird. 

Here  are  Supphes  to  Outard  Want  and 
Neceflity  liberally  imparted  ;  The  Poor 
and  Fatherlfcfs,  not  only  taken  Care  of, 
but  fo  bred  up,  as  to  be  ufeful  to  the 
Common- wealth,  and  perhaps  to  take 
care  of  many  Otiiers.  Here  Idle,  and 
Ufelefs,  (and  therefore  Neceflitous)  Per- 
fons  are  taught  the  Bed  of  Lelfons,  La- 
bour ;  inur'd  to  it,  and  made  acquaint- 
ed with  it ;  and  then  fent  out  with  Rich 
a  Stock  of  Induftry,  as  will  do  them  more 
real  Service  than  any  Other  Kind  of  Bene -r 
fa£lion,  if  They  will  but  make  ufe  of  it, 
and  improve  it. 

Here,  Loofe  Men  and  Women  are  re- 
duced by  wholfome  Difcipline,  and  Va- 
grants by  Confinement  :  PuniOiment  it 
ielf  is  made  an  Inllrument  of  Mercy 
and  Goodnefs  j  and,  as  Meat  is  provided 

V  4  ^ox 


^i  The  ^ower  of  Chanty 

for  the  Belly,  fo  is  there  a  Rod  for  the 
'Back  of  Fools.  Thefe  Particular  Infta ri- 
ces of  Charity  deferve  to  be  enlargM  on  : 
It  is  "an  Argument  that  hatji  not  yet- 
been  handled  in  it's  utmofi  Extent,  and 
may  perhaps  ask  Your  Patience,  on  fome 
Other  Occafion  :  but  the  Tune  to  which 
I  am  confin'd ,  is  now  almoft  run  out ; 
and  there  are  yet  Other  Inftances  behincj, 
to  be  infifted  on.  For 
-  Here,  not  only  External  Neceflities 
are  relieved,  but  Inward  Wants  alfo  are 
fupply'd  ;  not  111  Manners  only  are  out- 
wardly correfted ,  but  111  Difpofitions 
alfo  are  better'd  ,  111  Minds  reform'd. 
And  Every  fmgle  Inftance  in  this  kind  is 
not  confined  to  the  Perfon  who  receives 
the  Benefit ,  but  is  a  real  Service  to  an 
whole  Community.  It  puts  a  ftog  to  a 
fpreading  Plague ;  nay, ,  it  gets  Ground 
upon  it,  by  making  Thofe,  who  have  had 
the  Infeftion,  turn  Phyficians  to  Others, 
by  their  Example,  and  Future  Good  Man^ 
ners^  ■  ■  ■ 

i'  Nay,  Here,  Men  recover  their  Un- 
derftandings  as  \vell  as  their  Vertues ; 
that  js,' they  recover  their  Very  Selves- 
aitid  are  made  once  again  Members  of  the 
Rational  Creation,  able  tq  See  arid  Know 
iheir  Duty,  and  to  Guide  themfelyes  J>y 
trii. .   .    '..     ■  iU'--  X  -\'  -.■  '.''-'■         that 


fo  Coyer  Shi.  7? 

that  Knowledge  of  it ;  to  pay  their  Ri^ji* 
finable  Service  to  God,  and  to  maintain 
a  Civil  Intercourfe  w^itli  Men. 

And  on  this  Occafion,  that  Worth)  and 
Learw/ed  Perfin  dcicrves  a  particular,  and 
Grateful  mention,  who  hath,  by  his  Emi- 
nent Skill,  aifiiled  the  Hofpital  to  be 
Charitable  in  This  Way,  to  much  great- 
er Numbers  of  Lunaticks  ,  than  have 
been  known  to  be  Cur'd  in  Former 
Times. 

So  that  this  Great  Receptacle  0^  Mife- 
rable  Obje£ls  of  every  kind,  (eems  to  be 
like  that  Medicinal  Pool  at  Bcthejda^  u^herc 
there  were  Vertues  proper  for  every  Ma- 
lady ;  all  Infirmities  were  equally  heaPd, 
inTliofe,  who  had  the  Happinefs  to  get 
into  it.  I  can  carry  the  Parallel  no  far- 
ther, I  thank  God, For  the  Prudence 

and  Vigilance  of  it's  Governours ,  as  it 
hitherto  hath^  {o^  I  quelfion  not,  always 
n'/7/ take  Care,  that  (Contrary  to  what 
I]appenM  to  the  Impotent  Man  in  That 
Story)  They  who  have  moll  need  of  the 
Pool,  fliall  ever  have  the  Happinefs  to 
get  Hrft  into  it.  Impartiality  is  the  Soul 
of  Mercy,  as  well  as  Juftice ;  and  adds 
Farther  Degrees  of  Ufe  and  Beauty  to  the 
moft  Ufeful  and  Beautiful  Tiling'  in  the 
World. 

To 


74  T*k^  Vower  of  Chanty 

To  give  You,  tlierefore,  in  little  the 
true  Chara8:er  of  This  Great  Benefafti- 
on;  As  Charity  comprizeth  almoft  all 
Kinds  of  Vertues ;  fo  doth  This  Foun- 
dation take  in  almoft  all  Sorts  of  Cha- 1 


nties 


Buttho'  all  the  Chief  kinds  of  Benefi- 
cence are  here  purfu'd,  yet  many  Mife- 
rable  Objects  in  Each  Kind  are  not  pofli- 
ble  to  be  reach'd,  with  the  prefent  Stock 
of  Charity,  which  belongs  either  to  This 
Hofpital,  or  to  all  Her  Other  Rivals  in 
This  Labour  of  Love,  God  open  the 
Hands  of  the  Rich,  and  direct  the  Hearts 
of  the  Merciful,  to  build  upon  the  Foun- 
dation Their  Forefathers  have  laid  ;  and 
to  fupply  what  is  wanting,  to  compleat 
Their  Defigns !  Approving  Themfelves 
thus,  the  true  Heirs  of  Their  Piety  and 
Bounty,  as  well  as  of  their  Wealth  !  Fife, 
thefe  Great  Buildings  and  Endowments 
of  a  former  Age,  like  the  Vertuous  A6ls 
and  Atchievements  of  the  Firft  Founders 
of  Noble  Families ,  will  become  a  Re- 
proach, rLther  than  be  an  Honour,  to  a 
Degenerate  o  nd  Worthlefs  Pofterity. 

Confider  with  Your  felves,  how  God 
hath  bleft  tliis  City  for  the  fake  of  the 
mighty  Works  that  have  been  done  in 
Her ;  I  fliy,  for  tlitfake  of  them.-—-— For 

let 


<>'  to  Cover  Sin.  ^j 

'  let  a  Man  carry  his  Thoughts  back  to  that 

1 1  Time,    .vhen  the^e  Good  Deflgns  were 

'   firft  let  on  foot,  and   He  fiiall  Kad,  that 

from  Thence  the  Rife  and  G  ro  wth  of  this 

City  in  Trade,  Weakhjlniereftjand  Great- 

iiefs,  is  precifely  to  be  dated. 

May  it  grow  on,  in  the  fime  Propor- 
tion !  and  by  the  lame  Means  alfo!  That 
is,  may  there  Hill  be  found  fuch  a  Num- 
ber of  Charitable  Perfons  in  it,  as  will 
continue  the  Chara(3:er  which  hath  hi- 
therto belong'd  to  it ;  and,  by  That  means, 
fecure  the  Continuation  of  God's  Blef- 
fmgs  upon  it.  May  Charity  go  on  to  have 
tt'^s  Perfect-  Work  ;  not  Living  meerly  up- 
on the  Old  Stock ,  not  continuing  at  a 
ftay ;  but  Growing  and  Increafing  Hill, 
as  the  Neceflities  of  Some  Men  increafe, 
and  the  Abilities  of  Others  to  Relieve 
them  !  And  thus  fpreading  it  felf  to  a 
wider  Compafs,  it  fiiall  affuredly  procure 
a  Greater  Share  of  God's  Mercies,  and[ 
Cover  a  greater  Multitude  of  our  Sws, 

That  This  may  he  the  Cafe^  the  Good  and  Mer- 
ciful Godgrant^  through  the  Great  Steward 
and  Difpenfer  of  his  AJercj^.%  Clirift  the 
Righteous  !  To  whom^  n/ththe  Fatherland 
the  Holy  Gho/l^  be  afcriPd^  as  is  n:o^  due^ 
all  Honour^  Adoration^  and  Praffe  •  A^oiv^ 
find  Ever !  Amen !  The 


!^ 


77 


^he  Miracuhm  propagation  of  the  Go/pel 

SERMON 

Preach'd  before  the 

O  U  E  E  N 

WHITE-HAtt. 

OEloher  21.   i  <5  9  4. 


ISAIAH  lx\  22. 

A  Little  one  p?all  become  a  'n)Oufand^  and 
a  Small  one^  a  ftrong  Nation  :  /,  the 
Lordj  will  hajien  it,  in  His  'time, 

TH  E  Evangelic  Prophet  is  very  par- 
ticular, throughout  this  Chapter, 
iri  defcribing  th&  fudden  and  mighty  increaje 
of  Chri[liAmtjy  it's  triumphant  progrefs 

thro' 


7  8  The  Miraculous  propagation 

tliro^  all  Nations,  and  it's  prevalence  over 
all  the  other  Religions  of  the  World.  And 
this  wondrous  Enlargement  of  it  he  takes 
occafion  (at  the  clok  of  the  Chapter)  to 
reprefent  as  fo  much  the  more  Admira- 
ble, on  the  account  of  that  Small  Ap- 
pearance it  fhould  make  at  firft,  thofe 
Slender  and  Unpromifmg  Beginnings , 
with  which  it  fhould  fet  out.  J  Little 
one^  fays  h^,  in  the  Words  I  have  read 
to  you,  ^}dl  become  a  Thouj'a.nd  ■  And.  a. 
Small  one^  a  firong  Nation  :  7,  the  Lord^ 
ivill  hajlen  it^  in  His  (i.e.  in  the  MQ(ridih'*s) 
time.  From  which  words,  therefore,  I 
ihall,  without  farther  Preface,  take  occa- 
fion to  raife  thefe  feveral  Heads  of  Dif~ 
courici 

I.  Firjly  I  fliall  triefiy  reprefent  to  You 

the  marrer  of^  Fact  it  Mfy  to  \vtnch  this 
Prophe^^y  referrs  ;  how  faift  and  firange 
a  Frogrefs  the  Gojpel  m^ade,  at,  and  after 
it's  firft  fetting  out  from  Jerf^J'alem, 

jj^  Secondly y  I  fhall  prove  to  you,  that  this 

Succefs  ot  it  mfifl  have  been  Aliracidom^ 
and  owing  chiefly  to  the  mighty  Operati- 
ons, and  effe£lual  A  (Tiiiances  of  the  Holy 
Spirit  of  Gdid.  After  eftablifliing  which 
great  Truth  upon  firm  and  proper  Argu- 
ments, I  fliall,  in  the 

Third 


r 

of  the  Go/pel,  79 

Third  place ,  fairly  lay  together  what     IIL 
can  be  olfer'd  to  evade  the  force  of  tliem ; 
and  give  the  feveral  Objeciions^  their  An- 
fivers. 

Fourthly^  I  fhall  confider,  how  Great     IV". 
and  how   Diftinguifhing   an  Advantage 
this  was  to  the  Lhrifitan  htfiitution  ;  and 
to  what   'l^feful  Ends  and   Purpofes  the 
Confideration  of  it  may  be  apply'd. 

Fifthly^  and  Lafily  I  fliall  enquire  in-  v . 
to  the  time  when,  and  the  manner  how^ 
tliis  Miracle  ceas'^d ;  and  make  fome  fuit- 
able  Refledions  upon  it,with  regard,  both 
to  Thofe  who  hv'd  Then ,  when  this 
Stop  was  put  to  the  Gofpel ;  and  to  Us, 
who  Hve  Now ,  in  the  Latter  Ages  of 
the  World. 

Fir  ft,  I  am  to  reprefent  to  You  the  I. 
Matter  of  Faci  itfelf ,  to  which  the  Pro- 
phecy of  the  Text  referrs  ;  how  fwift  and 
ftrangc  a  Progfefs  the  Gojpel  really  made, 
at,  and  after  it's  firH:  fetting  out  from 
^ertifalem.  And  the  account  of  this  is  as 
much  above  Imagination,  as  it  is  beyond 
Difpute. 

From  S.  Luke  we  learn,  that,  upon  the 
Afcent  of  Our  Saviour ,  the  Itttle  Flacky 
He  had  gather'd,  confifted  of  but  One  hun- 
dred and  twenty  Difciples :     Thefe  receiv'd 

a  mighty 


eo^  T7;e  Miraculous  propagation 

a  mighty  addition  to  their  number,  on 
the  very  day  of  Pentecoft,  (the  day,  on 
which  the  Gofpel^  as  well  as  the  'Law  ^' 
was  firfl:  prGmuIg'^dJ ;    even  on  That  day 
Three  Thufa^d  Souls  were  brought  over 
to  the  Faith,  by  a  Sermon  o^S.Peter''s: 
fo  well  did  that  Spiritual  Fiilier  begin  to* 
make  good  the  Chara6ler,  which  Chrill: 
had  given  of  him,  that  hejhou/d  catch  Men  /' 
A(^ivi.  7.  After  thisy  the  number  of  the  Difciples  mul- 
tiplied in  Jerufalem^rf^/'/y,  faith  the  fame' 
holy  Pen,  (greatly,  eVen  in  proportion  to 
their  firfl:  increafe) :   and  from  thence  the 
DoQ:rine  was  foon  carried  into  all  the  Re- 
moter Regions  of  the  Earth;   infomuch 
t  ha  t  the  Book  of  the  Apofiles  Acis  (which, 
being  written  by  S.  Luke^  the  Companion' 
of  S.  Paul^  is  cliiefly  taken  up  in  giving 
ail  account  of  that  particular  Apoftle's 
Labours,  and  Travels';    and  of  thofe  of 
them  only,  which  he  undervi^ent  in  the 
Firfl  years  of  his  Miniftry:   I  fay,' even  j 
this  Book  it  felf )  doth  contain  an  accounr 
of  tlle^  fpreslding  of  the  Gofpel,  forwards, 
thro'  many  Eaftern  Countries ;  and,  back- 
wards, thro'  a  great  part  of  the  Weft: 
of  it's  piercing,  on  the  one  fide,  into  all 
the  Civiliz'd,   and  fbrrie  of  the  Barba- 
rous Provinces  of  Aft  a ;    and,  on  the  6- 
ther,  as  far  as  the  great  Metropolis  of 

Europe^' 


ao. 


oftheCofpel  Si 

Europe,  Rome  ic  M? ;  fo  mightily  grew  the  Afts  xix. 
Work  of  God ^  arid  prev/iifd! 

Indeed,  The  Writers  of  the  Story  of 
the  Church  do  with  one  confent  agree, 
that  Scythia,  hdia^  du/,  and  Egyp^^  all 
the  moft  diftant  parts  of  the  World  Then 
known,  had  the  Doctrine  of  Chrift  con- 
veyed to  them  in  lefs  than  forty  years, 
/.  e,  before  the  deflrudion  of  the  Jcn^ifi 
State  by  Tttus, 

And  what  degree  of  Succefs  the  Voice 
of  thefe  Preachers  had  in  the  feveral 
Countries,  thro'  which  it  founded,  we 
may  learn  from  the  Antient  Apologifts, 
w^ho,  e'er  Two  Centuries  were  as  yet 
run  out,  pleaded  for  Chriftianity,  on  the 
account  of  it's  vail  and  incredible  num- 
bers ;  reprefented  to  the  Heathen  Em- 
perors, that  their  Courts,  their  CampSj 
their  Cities,  their  Provinces j  were  all 
full  of  them;  and  that  it  was  impofTible 
to  extirpate  them,  without  deftroying  the 
far  Greater  part  of  their  Subjecls. 

The  Gofpel  is  frequently  in  the  New 
Tcftament  compar'd  to  Light:  and  it 
did  in  nothing  more  refemble  Light  than 
in  This ,  that,  as  foon  as  the  Heavenly 
Do8:rine,  therein  contain'd,  arofe  upon 
the  World,  it  darted  it's  Bright  Rays, 
and  ditius'd  it's  quickcing  Influence  from 
G  Eaft 


8 1  The  Miraculous  Tropa^ation 

Eaft  to  Weft  ,  with   an   unconceivable 

Luke  xvii.  Swiftncfs.  Tliis  KJngdom  of  God  came  not 
zo,  zi.  rvithObfervation^  neither  could  Men  fay ^  Lo 
Here^  md  Lo  There  I  That  is  (as  we 
may  interpret:  the  Words)  it  did  not 
eftablifh  it  felfMike  other  Kingdoms,  in 
a  flow  and  leifarely  manner,  fo  as  that 
Lookers-on  might  trace  it  eafily  from 
it's  Rife  through  the  feveral  Steps  of  it's 
Progrefs ;  but  Hx'd  it  felf  at  once  ahnoft 
ev  ery  where,  with  fo  rapid  and  amazing 
a  Courfe,  as  did,  as  it  were,  leave  the 
Eyes  and  Obfervation  of  Men  behind  it. 
And  ftill ,  as  it  w^ent  along  ,  it  gain'd 
mighty  fpoils  from  all  Religions,  and 
gathered  vaft  multitudes  of  every  Coun- 
try under  it's  Banners.  And,  therefore, 
w^cll  did  the  Founder  of  this  Kingdom 

thus  prophefie  concerning  it : Vnto 

Luke  xiii.  what  is  the  KJngdom  of  God  like  ?  And  where ^ 
^^>-°'  unto  fj all  I  rejemble  itf  It  is  like  a  Grain 
ofMufiard-feed^  which  a  Man  took y  and  threw 
into  ins. gar  den  ;  and  it  grew^  and  %vaxed  a 
great  Tree :  (ind  the  Fowls  of  the  Air  lodged 
itt  the  branches  of  it.  And,  again  he  faid, 
Whereunto  jhafl  I  liken  the  KJngdom  of 
God  f  It  is  like  heaven ,  which  a  woman 
took^  and  hid  in  three  me af  tires  of  meal ^  until 
the.  Whols  was  leavened. 


But 


21. 


oftk  Go/pel     •  83 

But  becaufe  the  matter  of  V3.8:  it  i^elf, 
[That  there  was  fuch  a  {uuddcn  and  pro- 
digious increafe  of  Converts  to  Chriftia- 
nity]  is  on  all  hands  fo  well  agreed  up- 
on, as  to  need  no  folemn  Proof;  it  may 
fuffice  to  have  given  this  fliort  Account 
of  it. 

I  go  on  now,in  the  Second  place,to  prove,  IL 
that  this  Succefs  of  the  Gofpel\vd.s  certainly 
miraculom^  and  owin£^  chiefy  to  the  mighty 
Operations  ,  and  efteftual  Alliftances  of 
the  Holy  Spirit  of  God  :  and  that,  for 
this  plain  Reafon;  becaufe  the  Nuturd 
and  Vifible  Caufes,  which  concurred  to 
the  produQion  of  this  great  Effe8:,  were 
not  any  ways  Equal  to  the  Effect  pro- 
duc'd  ;  and,  therefore,  fome  Supernntu-'^ 
ral  and  Invifible  Caufe  muft  needs  have 
given  birth  to  it. 

The  Appearing  Caufes  and  Inllruments 
of  this  Wondrous  Revolution  were,  chief- 
ly. Twelve  Men,  of  obfcure  Birth  and 
Parentage,  of  the  meaneil  Education,  of 
the  plainell:  and  fimplefl:  Underftandings, 
unpoliili'd  by  Learning  and  Eloquence^ 
unimprovM  by  Experience  and  Converfe ; 
Men  of  no  Subtilty,  no  Art,  no  Addrefs ; 
who  had  no  manner  of  Authority,  Inte- 
reft,  or  Repute  in  the  World.  Thefe  Men 
G  2  wider- 


84  The  Miraculot^  propagation 

undertake  to  convince  the  World  ,  that 
One  J^'fa^y  a  Man,  who  had  juft  before 
expir'd  pubUckly  on  a  Ci-ofs ,   was  the 
true  God,  blelTed  for  ever ;  and,  in  con- 
fequence  of  this,  to  preach  up  a  Doftrine, 
the  mofi  unwelcome  to  Flefh  and  Blood 
that  could  be ,   the  moft  repugnant  to 
Men's  natural  Defires  and  Inclinations, 
to  their  fettled  Habits,    and  inveterate 
Prejudices ;  contrary  to  the  EftabUfli'd 
Rites  and  Religions  of  all  Countries,  and 
in  all  Ages  of  the  World.     They  fet  out 
from  Jerufdem^  with  this  Deiign }   tliey 
difperle  themfelves  through  all  tlie  quar- 
ters of  the  Earth,   they  fucceed  every 
where;  and,  in  a  very  fhort  time,  pre- 
vail with  great  Multitudes,  in  every  Na- 
tion,  and  Kingdom,   to  fubmit  to  the 
Law^s,  and  to  own  the  Religion  of  Jefus. 
Now,   I  fay,  here  was  no  manner  of 
Proportion  between  the  Caufe,  and  it's 
EfTed ;    between  the  Work  which  was 
wrought,    and   the    Inilrum.ents  which 
wrought  it  :   and  therefore  we  may,  and 
mufl:  trom  hence  conclude,  that  a  Divine 
Invifible  Power  went  along  with  them 
in  evei-y  Step ,    and  miruuloufy  blefs'd 
tlieir    Endeavours.     Which  Truth  that 
it  may  appear  to  you  in  it's  full  Strength 
and  Evidence,  I  fhall  confider  more  par- 
ticularly. 


of  the  G  of  pel  85 

ticularly,  Which  (naturally  fpeaking) 
are  the  beft  Advantages  for  a  New  Opi- 
Rion  to  fet  up  with ,  and  under  what 
Circumftances  it  is  moft  likely  to  pre- 
vail ;  and  I  ihall  fliew,  that  the  Cliri- 
flian  Religion  was  utterly  deftitute  of 
Every  One  of  thefe  Advantages,  and  yet, 
neverthelefs,  did  prevail. 

Now  there  are  Four  Things ,  that 
chiefly  conduce  towards  the  fpreading  of 
any  New  Do£lrine,  and  moft  remark- 
ably make  way  for  it's  reception  in  the 
World. 

As,  i/,  If  the  Pri/uipies  of  It  be  fuit- 
ed  to  the  Lufts,  the  I^terefts,  and  Wijhes 
of  Thofe,  among  whom  is  to  be  propa- 
gated. 

2^'//,  If  it  be  fuppoyted  and  countenanced 
by  Perfons  in  Power  and  Authority^  of 
great  NAme  and  Note ;  if  it  be  either 
forcibly  obtruded  upon  men  by  Sangui- 
nary Laws  and  Edicts,  or  more  indired- 
ly  advanc"d  by  Art ,  and  Management, 
and  the  Methods  of  worldly  Prudence. 

3^/v,  If  it  be  firft  brought  into  the 
World  in  d^rk  and  hnrhnroiis  Ages^  when 
Men  are  either  too  Rude  and  Illiterate^.. 
to  be  Able  to  weigh  ,  and  difpute  flle 
Tri^th  of  it,  or  too  much  funk  in  Sloth 
G  5  anc5 


8  (J  The  Mtraculous  ^Propagation 

and  Vice,  to  be  "Willing  to  do  it.    Or, 
^thiy^  If  it  be  not  propofed  to  men,  all 
At  once ^   but  be  infinuated  into  them  by 
Degrees  J  Secretly,  and  Infenfibly. 

I.  As  to  the  F/V/ofthefe,  it  is  certain^ 
that  nothing  recommends  a  new  Doctrine 
fo  much,  or  goes  fo  far  towards  promo- 
ting an  Univerfal  Reception  of  it,  as  it's 
falling  in  with  the  corrupt  Defires  and 
Inclinations,  the  Pallions  and  Prejudices 
of  Men.  For  Men  are,  without  diiB- 
culty,  brought  to  believe  an  Opinion 
true,  which  they  wifh  true  beforehand. 
And  This  was  the  way  in  which  that 
cunning  Impoftor,  Mahomet^  fet  up  for 
a  new  Prophet.  He  made  his  Doftrine 
as  reliOiing  and  palatable  as  he  could  ; 
contriv'd  it,  on  purpofe,  fo  as  that  it 
might  gratifie  Men's  Lufts  and  Appe- 
tites ;  and,  efpecially,  that  it  might  com- 
ply with  the  loofe  and  wanton  Manners 
of  the  Eafij  where  he  ereded  his  Stan^ 
dard. 

And  thus  alfo,  ever  fmce,  hath  Liber- 
tinifm  of  all  kinds  promoted  it's  Intereft, 
and  increas'd  it's  Party,  Falfe  and  foolifh 
Qpinions  have  gotten  footing,and  thriven, 
in  prejudice  to  true  Religion,  and  found 
Morality  •  becaufe  there  was  fomething 


of  the   Go  [pel.  8/ 

in  them,  which  flatter'd  either  our  Va- 
nity, our  lAifl",  or  our  Pride,  and  fell  in 
with  a  darling  Inclination.  And  to  this 
fingle  Art  Mr.  Hobhs  ow'd  all  his  Repu- 
tation, and  his  Followers :  it  was  not  his 
Philofophy,  and  his  boafted  Rcafon,  that 
drew  men  in  ;  but  the  ski-ll  he  had  in  fit- 
ting his  Principles  to  men's  Conftitutions, 
and  Tempers :  He  knew  what  would 
take,  and  be  lik'd  ;  and  he  knew  how  to 
exprefs  it  after  a  taking  manner  ;  and  no 
wonder,  then,  if  it  were  greedily  enter- 
tained. To  talk  againft  receiv^M  Opini- 
ons, and  in  behalf  of  fome  belovM  Vi- 
ces, and  Frailties ;  to  drefs  up  his  D^f- 
courfe  in  all  the  natural  Beauties  of  Lan- 
guage, and  to  give  it  befide  the  Air  (and 
he  gave  it  nothing  but  the  Air)  of  De- 
monlf  ration ;  This,  he  lav/,  would  be  a 
fure  way  of  engaging  the  Men  of  Wit 
and  Pleafure  on  his  fide  ;  and  This,  there- 
fore, he  follow'd,  with  application  and 
fuccefs  \  like  one  of  tlie  Children  of  This  Luke  xvi. 
World^  who  are^  in  their  Generation^  ivijer  ^• 
thdn  the  Children  of  Light. 

But  Chrillianity,  when  it  fet  out,  took 
none  of  thefe  methods  of  recommend- 
ing it  felf ,  and  enlarging  it's  Inte- 
relh:  on  the  contrary,  it  propos'd  plain, 
naked  Truths,  without  Colours,  and  Dif-^ 

G  4  guifes, 


8  8  T*he  Miraculous  propagation 

guifes,  or  any  regard  to  what  was  Agfee- 
able  and  Pleafmg.  It  held  forth  high 
and  unconceivable  Myfteries,  which  the 
Pride  af  man  would  make  hirn  apt  to 
fufpecl,  becaufe  he  could  not  perfectly 
comprehend  ;  and  it  preach'd  up  harfh 
and  ungrateful  Dodrines,  which  did  vio- 
lence to  mens  Natures,  and  which  it  was 
death  to  them  to  think  of  entertaining. 
And  yet,  I  fay,  under  this  great  Difad- 
vantage  it  made  it's  way,  and  profper'd. 
But 

2^/y,  It  is  another  great  Advantage  to 
a  rifmg  Opinion,  if  it  be  efpous'd  by  men 
ofAuthoiity,  Repute,  and  Parts  ;  who 
may  either  force  it's  way  into  the  World 
by  dint  of  Power,  or  bring  it  about  by 
p.rts  of  Management,  and  Contrivance. 
In  this  manner  the  Prophet  of  the  Eaft 
Iiew'd  out  his  way  by  the  power  of  the 
Sword ;  took  advantage  from  the  divi- 
fions  and  weaknefs  of  Chriftendom,  to 
arm  a  Savage  Multitude,  and  make  large 
inroads  upon  it ;  and  ,  having  ,  firft , 
brought  into  fubje6:ion  the  Bodies  of 
men,  had  no  hard  task,  afterwards,  tQ 
infiave  their  Souls. 

In  like  manner  the  Papal  Ufurpat;io,n5 
often  prevaiPd  ;  the  Bifliops  o^Rome  got 

Zealous 


i 


of  the  Go/pel  89 

Zealous  Princes  into  their  Intereft,  and 
made  them  blindly  obedient  to  the  Holy 
3ee ;  and  then,  by  Their  help,  imposed 
their  own  Decrees  upon  whole  unwilling 
Provinces  and  Kingdoms.  And,  as  fume 
of  their  Encroachments  thus  got  footing, 
fo  many  others,  we  know,  were  brought 
in ,  at  firft ,  and  have  been  fupported  , 
^ver  fmce,  by  the  higheft  and  mofl:  re- 
fin'd  Arts  of  Policy,  That  See  hath  ne- 
ver wanted,  from  the  very  moment  fmce 
it  firft  fet  up  it's  pretences,  a  number  of 
skilful  Managers,  who  have  continually 
pleaded  it's  Caufe ,  and  carried  on  it's 
Interefts,  with  all  the  Dexterity  and  Ad- 
drefs,  with  all  the  Induftry  and  Zeal,  of 
which  Human  Wit  is  capable :  It  hath 
ever  had  the  warmeft,  and  ableft,  (I  had 
almoft  faid  the  wifeft)  lieads  em  ploy 'd 
in  it's  defence  ;  and  hath  taken  care  to 
make  fure  of  them,  by  Bountiful  Re- 
wards, dealt  out  in  proportion  to  their 
Services ;  and  by  making  a  Zeal  for  the 
Papal  Chair ,  a  fure  and  never-failing 
ftep  towards  all  manner  of  Honours  and 
Advantages  :  and  no  wonder,  therefore, 
if  it's  Delufions  have  fpread  fo  far,  and 
wide,  and  infecled  fuch  Numbers. 

It  was  much  the  fame  cafe,  with  regard 
^0  the  broachcrsofHer^fieinthe  antient 

Church : 


he 


90  The  Miraculom  propagation 

Church ;  they  were  generally  leading 
men,  of  fome  Figure  and  Repute  in  the 
world,  of  great  Wit  and  Subtlety  ;  and, 
by  the  help  of  thefe,  they  were  able  to 
raife  a  duft,  and  make  a  noife ;  to  form 
a  Party,  and  fet  themfelves  at  the  Head 
of  it. 

But  now,  when  Chriftianity  firft  ap- 
)ear'd,  how  weak  and  defencelefs  was  it, 
low  artlefs  and  undefigning !  How  ut- 
terly unfupported  either  by  the  Secular 
Matth.  X.  Arm  ,  or  Secular  Wifdom  !  /  fe^d  you 
16,  forth^  faid  our  Saviour  to  his  Apoftlcs, 
as  Sheep  in  the  rtndfi  of  Wolves  :  And,  ac- 
cordingly, they  went  forth,  in  the  fpirit 
of  Simplicity,  of  Humility,  and  Meek- 
nefs ;  arm'd  only  with  Truth,  and  In- 
nocence ;  a  good  Caufe,  and  an  equal 
iCor.x.4.  Refolution  :  The  Weapons  of  their  War- 
fare  were  not  Carnal^  but  Spiritual  t  The 
MefTengers  of  thefe  glad  Tidings  were  fo 
far  from  having  a  Name  in  the  World, 
that  they  were  contemptible  :  were 
fcorn'd,  as  "Jews^  by  the  reft  of  Mankind  ; 
and  as  the  meaneif  and  loweft  of  jf^«^-f, 
by  the  'Jews  themfelves ;  and  were  not 
likely,  therefore,  to  credit  the  high  Em- 
balTy,  on  which  they  came.  They  left 
their  Nets,  and  their  Hooks,  (the  Only 
flings,  probably,  that  they  underftood) 


of  the  Go/pel  ^f 

to  come  into  a  New  World ,  wherein 
they  were  perfect  Strangers,  and  to  preach 
a  New  Gofpel,  with  which  all  men  were 
unacquainted  :  and  they  preach'd  it,  not 
to  the  iVifcy  the  Mighty^  or  the  Noble^ 
wlio,  when  converted,  might  have  for- 
warded it's  Reception  by  their  Influence ; 
but  to  the  Fooltjh^  JVeak^  and  Bafe^  who 
were  able  to  do  nothing  for  it's  Advan- 
tage, but  by  Living  according  to  the 
Rules,  and  Dying  for  the  Truth  of  it. 
As  they  had  no  Help  from  the  Powers  of 
this  World,  Civil,  or  Military,  fo  had 
they  all  the  Oppofition  that  was  poiTible ; 
which  they  wirhfl:ood,  and  baffled  :  they 
fow'd  the  good  Seed  of  the  Word  under 
the  very  Feet  of  the  Roman  Magiilrates, 
and  Soldiers;  wiio,  tho'  they  trod  it 
down,  and  rooted  it  up,  yet  could  not 
deftroy  it  fo  far,  but  that  Hill  it  fprang 
out  again,  and  yielded  a  fruitful  and  glo- 
rious Harveflf   A 

^d  Thing,  that  promotes  theProgrefs 
of  a  New  Pveligion,  is,  if  it  be  brought 
into  the  World,  in  Dark  and  Barbarous 
Times;  when  men  are  either  too  Rude 
and  Illiterate,  to  be  Able  to  weigh,  and 
to  difpute  the  Truth  of  it,  or  too  much 
funk  in  Sloth  and  Vice ,  to  be  Willing 

to 


^  %  Tl)e  Mtraculoui  propagation 

to  do  it.  And  This,  again,  cannot  but 
put  us  in  mind  of  the  Romiflj  Superftiti- 
ons  :  for  it  is  plain,  that  they  took  That 
time  of  fettUng  and  fpreading  their  Em- 
pire, which,  of  all  times  fmce  the  coming 
of  Chrift,  was  the  moft  Ignorant,  and 
the  leaft  Inquifitive ;  when  Men  were 
Vicious,  Lazy,  Difpirited,  Fearful,  and 
Credulous  ;  when  grofs  Darknefs  fat  up- 
on the  Face  of  the  Weft  ;  when  the  Ir- 
ruptions of  the  Goths  and  Vandals  had 
deftroy'd  all  the  Old  Learning ,  as  well 
as  the  Old  Buildings ,  and  left  nothing 
but  Ignorance  and  Barbarity  behind 
them.  Then,  in  t\\2X  Nighty  as  the  Pa- 
rable fpeaks,  did  the  cunning  Enemy  come, 
and  fow  his  Tares ^  when  there  was  no  bo- 
dy at  work,  or  awake  to  obferve  him. 
And,  when  he  had  thus  covertly  fown 
them,  what  Wonder  was  it,  that  they 
fhould  grow  up  together  with  the  Corn, 
and  Flourifh  ?  • 

But  did  the  Gofpel  make  fuch  advan- 
tages as  thefe  of  Mens  Credulity ,  and 
Supinenefs  ?  No ,  it  took  all  ways  of 
being  Try'd  and  Examin'd  to  the  utter- 
mofl:.  It  alarm'd  the  World  a  good  while 
before-hand,  and  gave  fair  Warning  of' 
it's  approach,  by  plain  Signs,  and  Predi- 
dions  :  and  if  the  Prophecies,  of  the  Old 

Tefta. 


of  the  Go/peL  (pj 

Teftament  will  not  be  admitted,  as  Proofs 
in  this  cafe,  fure  Tacitm^  and  Virgtl  may- 
be heard ;  tlie  Firft  of  which  lays  it  down, 
as  a  known  truth,  that  there  was  (about 
the  time  of  our  Saviour)  a  ftrong  Tradi- 
tion, thro'  all  the  Eaft^  of  a  certain  migh- 
ty Prince  that  was  then,  and  there  ex- 
pelled to  arife,  and  to  govern  the  World ; 
and  the  Latter,  out  of  the  Stbjlline  Ver- 
fes,  tranfcrib'd  fuch  an  Account  of  things, 
as  did  evidently,  and  could  only  belong 
to  the  Days  of  the  Gofpel,  and  the  Reign 
of  the  Meffiah. 

But  the  mod:  Obfervable  thing  on  this 
Head,  is,  that  God  pitch'd  upon  that 
particular  Point  of  Time,  for  the  mani- 
feftation  of  his  Gofpel,  when  Good  Senfe, 
and  Learning ,  and  Wit ,  were  at  the 
higheli  ;  when  the  Roma»  Empire  was  in 
it's  full  Glory,  and,  together  with  it,  all 
the  Arts  and  Sciences  flourilhM :  when 
the  World  enjoy'd  a  profound  Peace,  and 
was  at  Liberty  to  examine  the  Truth  of 
an  Opinion,  which  fet  up  with  fuch  pre- 
tences. Tlien  did  the  Glorious  Light  of 
the  Gofpel  fhine  forth ,  and  dazle  the 
Eyes  even  of  Thofe,  who  were  thought 
to  fee  beft,  and  farthelf.  And  foon  af- 
terwards the  Apoitles  open'd  their  Hea- 
venly CommifTion,  and  executed  it  pub- 

lickly ; 


p4  37;^  Miraculous  Tropagatim 

lickly  ;  challenging  thofe  who  look'd  oil^'  ! 
with  all  their  Curiofity,  Subtlety,  and 
Spite,  to  difprove,  or  blemifh  it.  The 
Doctrine  of  the  Crofs  fhew'd  it  felf  bare- 
fac'd  to  all  the  Wits  and  Sages  of  both 
Rome  and  Athens ;  and  defy'd  their  Doubts, 
and  their  Reafonings.  And  yet,  under 
Thefe  difcouraging  Circumftances  alfo, 
it  took  root  doivmvards  ,  and  brought  forth 
fruit  uprvardsy  fpeedily,  and  abundant- 
ly.    A 

^th  Help  towards  eftablifhing-any  New- 
Opinions  in  Religion  is,  if  they  be  not 
propos'd  to  Men  all  at  Once,  but  infi- 
nuated  into  them  only  by  infenfible  Steps 
and  Degrees  :  and  this  method  hath  of- 
ten made  way  for  the  belief  of  the  moft 
monftrous  Do6lrines,  and  the  entertain- 
ment of  the  wildeft  Abfurdities.  Wit- 
nefs  [once  more]  fevcral  Articles  in  the 
Roman  Catholic  Faith ;  which,  had  they 
been  oHer'd  to  the  minds  of  Men,  at  firft, 
in  their  full  Latitude,  had  been  reje6:ed 
with  indignation  and  horror  ;  but  being 
proposed  at  half  Views,  and  advanc'd  by 
little  and  little,  were  alfo  gradually  ad- 
mitted by  Men,  not  well  aware  of  their 
Utmoft  Import  and  Tendency  :  every 
firft  frep  into  Error  fmoothing  the  way 

to- 


of  the  Go/peL  nr 

towards  a  fecond,  and  fo  on,  till  the  paf- 
fage  was  widen'd  enough  for  the  Grof- 
{e^  Contradidions  to  enter  in  at  it. 

Far  from  this  Artificial  Method  of 
winning  belief,  was  the  Religion  of  J^- 
fu^s :  Upon  it's  firfl:  appearance,  after  the 
Defcent  of  the  Holy  Ghoft,  it  offer'd  it 
felfto  the  View  of  Men,  at  full  length, 
and  in  all  it's  proportions.  No  Moral 
Precept  was  referv'd  for  a  more  Conve- 
nient Time,  no  Do6lrine  (no  Great,  Fun- 
damental Doctrine)  was  difguis'd  ,  or 
conceard.  The  MefTage  it  brought,  it 
deliver'd,  plainly  and  openly,  at  once; 
the  moft  unwelcome  Pradical  Truths, 
as  well  as  Thofe ,  which  were  better 
Known ,  and  ReceivM  ;  the  Sublimeft 
Points  of  Faith,  together  with  fuch  as 
were  more  Eafie  and  Credible. 

The  Primitive  Apollles  did  not,  like 
thofe  of  a  Later  date,  the  Fathers  of  the 
Miffion  of  China^  preach  up  firll  a  Gloria 
ffd,^  and  then  a  Cruciffii  Savioui* ;  but 
bore  the  Scandal  of  the  Crofs  wherefo- 
ever,  and  to  whomfoever  they  open'd 
the  Doftrines  of  it :  The  fl^ji^g  of  J^- 
^,  and  his  being  iMnged  on  n  Tree^  is  Ailsv.-'^ 
mention'd  in  one  of  the  firft  Sermons  of 
S.  Peter,  This  (humanely  fpeaking)  was 
an  Unlikely  way  of  gaining  Profelytes ; 

and 


96  Tl^e  Miraculous  ^npagation 

and  yet,   as  Unlikely  a  Way  as  it  was, 
Thus  were  innumerable  Profelytes  gain'd. 

Let  us  lay  together  what  hath  been 

faid : The  Gofpel  of  Chrift,  at  it^s 

Earlieft  appearance,  had  all  the  Probabi- 
lities in  the  World  againft  it's  Succefs : 
for  it  was  polTefsM  fcarce  of  any  One  cf 
thofe  adv^antages,  which  do  moft  fignaK 
ly  recommend  a  new  Doftrine,  and  make 
it  thrive.  It  had  no  Complying  Tenets, 
to  footh  Mens  Appetites  and  Paflions  ; 
but  was  all  Harfh  and  Auftere.  It  had 
no  encouragement,  no  proteclion  from 
the  Civil  Power  ;  no  Force,  or  Gunning 
to  uphold  it ;  no  Men  of  Eminence,  and 
Efteem,  to  engage  on  it's  fide.  The  Age. 
which  was  pitcli'd  upon  for  the  difcove- 
ry  of  it,  was  more  difcerning  and  en- 
hghtned,  more  curious  and  inquifitive, 
than,  perhaps,  any  that  either  preceded^ 
or  followed  it :  and  therefore  the  Succefs 
of  this  DoO:rine  could  not  be  owing 
to  Men's  Ignorance  or  Supinenefs.  Fi- 
nally, it's  Promuigers  dehver'd  it  not  out 
by  Parcels,  as  is  the  way  of  Cunning  and 
Defigning  Men  ;  but  offer'd  the  Whole 
of  it  to  be  all  together  examin'd,  and 
compar'd.  Neverthelefs ,  tho'  prefs'd 
with  All  Thefe  Clogs  and  Incumbrances^ 

it? 


of  the  GofpcL  nyt 

it  fprang  forth,  and  made  it's  way  into 
the  World,  by  a  fwift  and  incredible 
Progrefs. 

The  Inference  from  hence  is  plain  and 
indubitable ;  That  a  Divine  Power  and 
Vertue  certainly  went  along  with  it,  to 
fupply  what  was  Wanting  to  it ,  upon 
Other  accounts ;    and  that    it's  Increafe 
muft  needs  have  been  Supernatural^  and 
Miraculous  :    fo  that,  were  we  acquainted 
with  nothing  more,  concerning  the  A- 
poftles,  than  what  the  Four  Evangelills 
have  left  us  ;    were  the  Book  of  their 
A^s  loll,   and,  together  with  it,  an  ac- 
count of  the  wondrous  Etfufion  of  the 
Holy  Spirit  upon  them,   at  the  Day  of 
Pentecoif  ;  and  of  the  mighty  Signs  and 
Wonders,   wliich   they  afterwards  per- 
form'd,  in  Vertue  of  that  Undion :     I 
fay,   were  we  in  the  Dark  to  all  thefe 
Tranfadlions ,  which  declare  the  Chri- 
ftian   Religion  to  have  been  propagated 
by  Miracle  ;   yet  ftill  every  Confidering 
Man  muft  think  that  there  was  fome- 
what  Miracf-lo:is    in  it.     Such  an   In- 
creafe,  from    fuch    beginnings ;   fuch  a 
wonderful  Revolution  ,  brought  about 
by  fuch  weak  and  difproportion'd   In- 
ftruments  ;    is  itfelf  a  Miracle  ,    and  the 
greateft  of  iVliracies^  and  doth  as  evident- 
H  ly 


^ 


98  The  Miraculous  Tropagation 

ly  aiTure  us,  that  the  Preaching  of  the  A- 
I  Cor.  ii.  poftles  was  in  the  Demor?firation  of  the  Spi- 
rit, arid  of  Power ^  as  if  we  had  heard  them 
fpeaking  Strange  Tongues ,  feen  them 
heahng  the  Bhnd  and  Lame,  and  re- 
viving, the  Dead. 

III.  In  which  Truth  that  we  may  be  yet 
farther  confirm'd,  let  us  confider  (as  I 
propos'd),  in  the  Third  Place,  what  Shifts 
the  Enemies  of  the  Gofpel  make  ufe  of,  to 
evade  the  force  of  this  preffing  Argu- 
ment. And  the  utmoft  that  any  of  them 
pretend  to  fay,  is,  as  follows.  'Tis  true, 
they  will  own,  Chriftians  multiply'd  ve- 
ry faft,  and  the  Increafe  of  them  was,  in 
fome  fenfe,  Miruulom  :  That  is,  it  was 
wonderful  ;  as  every  Unufual  Thing  is 
to  Thofe,  who  do  not  know,  or  confider 
the  Caufes  of  it.  But  to  a  man,  they 
fay,  who  dares  to  go  out  of  the  Common 
road,  and  to  think  for  himfelfy  it  will  ap- 
pear, that  there  was  at  that  time  a  Set 
of  NAtitrd  Caufes  on  foot,  fuiEcient  to 
account  for  this  Effect,  without  any  re- 
Gourfe  to  a  Divine  and  Supernatural  A- 
gent.  The  Apoftles  indeed  were  twelve 
plain  Illiterate  Men  ,  who  had  not ,  of 
Themfelves,  force,  or  skill  enough,  to 
brmg  about  fuch  an  Event:   but  their 

Natural 


of  the  GofpeL  pp 

Natural  Inability  was  fupply'd  by  a  fa- 
vorable Juncture ,  by  an  happy  Coinci- 
dence of  fuch  Confpiring  Caufes,  and  Ac- 
cidental Advantages ,  as  mightily  help'd 
on  the  Work.     For  Example, 

The  Sufferings  of  thofe  poor  bigotted 
Creatures  ,  the  Martyrs  ,  made  mighty 
impreflions  upon  Men ;  efpecially  upon 
thofe  of  the  fame  Rank  with  the  Suffer- 
ers, the  Common  people ;  who  never 
fail  to  take  the  fide  of  the  Opprefs'd,  and 
to  think  That  Caufe  good  (let  it  be  what 
it  will),  for  the  Profeffion  of  which  A4en 
are  usM  ill.  Then,  the  Furitj  of  the  Chri- 
ftian  Morals  was. a  mighty  Argument  to 
bring  the  Men  of  Probity  and  Vertue 
into  the  Interelfs  of  the  Gofpel.  And  fo 
likewife  was  the  Analogy  of  fome  of  it's 
MyfiicAl  Trnthsy  to  the  Do^rmes  of  PUto^ 
(then  in  great  elfeem  and  vogue),  a  very 
good  Bait  to  the  Men  of  Philofophy,  and 
Learning,  The  Difiribution  of  Goods , 
which  the  firitChriftians  made,  and  their 
living  together  in  Common,  was  a  good 
Reafon  for  Many  men's  embracing  that 
Faith,  which,  they  were  fure,  would 
maintain  them.  The  Cafual  Cejfatmi 
of  Oracles  was  immediately  turn'd  to  the 
advantage  of  the  Religion  of  ChriH^  as  if 
That  had  procur'd  it.     And  the  dejln/^i^ 

H  2  on 


1 OO  The  Miracuhws  Tropagation 

on  of  the  ^jemjJj  State^  contributed  great- 
ly to  the  Increafe  of  the  Chriftian  Num- 
bers ;  becaufe  it  feem'd  to  have  been  fore- 
told by  the  Founder  of  their  Faith :    and 
therefore,  luckily  coming  to  pafs  about 
that  time,    rais'd   an   high  Opinion  in 
Men  of  his  Perfon,  and  Dodrine ;  and 
inclin'd  them  to  think,  that  His  Inftitu- 
tion,  then  newly  fet  up,    was  defign'd 
by  God  to  fucceed  in  the  Room  of  the 
"^ewijh  Eftablifliment,  which,  about  the 
fame  time,  hapned  to  pulFd  down.     In 
the  meanwhile,  the  Rulers  of  the  World 
cver-iook'^d^  and  neglected  to  crujh^  a  Do- 
ctrine, which  w^as  fo  harmlefs  in  it  felf, 
and  fo  unlikely  to  fucceed,  on  the  account 
of  it's  Abettors ;  till,  through  Their  Con- 
nivance,  it  was  at  lait  Univerfally  re- 
ceiv'd  among  the  Vulgar  fort,  and  the 
Number  of  it's  Votaries  w^as  grow^n  fo 
formidable,  that  even  Princes  themfelves 
were  forc'd,  tor  their  Own  Eafe  and  In- 
tereft,  to  come  into  it,  and  profefs  it. 

And  thus,  fay  they ,  feveral  extraor- 
dinary and  unheeded  Advantages  con- 
curi"ing  to  favour  the  Growth  of  Chri- 
flianity,  it  grew  indeed  mightily^  and  pre- 
'vaiPd ;  as  a  little  River  will  fwell  high, 
and  fpread  itfelf  wide,  and  run  far,  when 
fwoln  by  Cafual  Rains ,  and  by  many 

other 


of  the  Go/pel  1 01 

other  Streams,  which  have  emptied  them- 
felves  at  once  into  it.  Such  is  the  Ac- 
count they  pretend  to  give  of  the  R-ife 
and  Progrefs  of  our  Faith ,  from  fecor^d 
CauJeSy  without  calUng  in  ^/r/?,  to  folve 
the  appearance. 

In  oppofition  to  thefe  Pretences,  I  will 
fliew,  that  the  Caufes  here  afTign'd  were 
utterly  infufficient  to  produce  the  Event, 
for  which  they  are  aflign'd  :  a  fiiort  Re- 
view of  them,  I  think,  (and  the  time 
will  allow  of  but  a  fliort  one)  will  eafily 
fatisfie  us  concerning  it. 

The  Blood  of  the  Martyrs  \\^as,  indeed, 
w^hat  it  hath  been  often  ftyl^,  the 
Seed  of  the  Church :  but  hov\^  ?  Not,  cer- 
tainly, by  allux^ing  Men  to  the  Frofeflion 
of  Chriftianity,  at  tlie  Time  rvhaj  thofe 
Martyrs  fuifer'd :  for  nothing  could  have 
a  greater  tendency  to  frighten  and  dif- 
courage  men  from  profefling  the  Gofpel, 
than  to  tind,  that  they  fliould  be  perfe- 
cuted,  and  muft  die  for  it.  This  only  is 
meant  by  that  Saying ,  and  thus  far  it 
holds  good  ;  That  the  Sufferings  and 
Torments,  v/hicli  the  firft  Chrilfians  un- 
derwent fo  willingly  and  bravely,  v/ere 
a  ftrong  Evidence  of  the  I'ruth  of  that 
Doctrine ,  whicli  could  infpire  it's  Fol- 
H  i;  lowers 


102  The  Miraculous  Vroj^agatkn 

lowers  with  fo  much  Courage,  Conftan- 
cy,  and  Patience;  and  difpos'd  men 
mightily  to  embrace  the  Religion  of 
Chrift  afterrr^rds,  in  better  and  more 
quiet  Times.  But  before  that  this  Mo- 
tive could  have  any  confiderable  Force 
and  Influence,  the  Gofpel  had  already 
fpread  and  fettled  itfelf  every  where  : 
and  therefore  nothing  can  well  be  ac- 
counted for  by  it ,  but  the  AccefTion 
which  was  made  to  Chrillianity,  after  it 
was  fuiBciently  eftablifli'd ;  and  This,  we 
are  ready  to  confefs,  had  nothing  Extra- 
ordinary in  it,  nor  are  we  at  prefent  ma- 
king any  Enquiries  concerning  it. 

Theiatne  Anfwer  ferves  to  difprove 
that  Qther  pretended  account  of  this  In- 
creafe,  drawn  from  the  Defiruclion  of  the 
Jennjh  State,  We  allow  it  to  have  ad- 
ded to  the  Number^  of  Chriftian  Con- 
verts, ivhen  it  hapned  :  but  it  hapned  not 
till  near  forty  Years  after  the  Death  of 
Chrift  ;  and  by  that  time,  Chriftianity 
was  ft-rong  enough  of  itfelf,  and  needed 
no  Aids.  And,  even  when  this  Event 
hapned,  tho  Several  Jervs  promoted  the 
Interefirs  of  the  Gofpel,  by  embracing 
the  Faith;  yet  the  Obftinate  Part  Ot 
them,  which  Itood  out,  did  it  much  more 
harm  than  the  Profelytes  did  it  good. 

For 


of  the   C  of  pel.  I  o  j 

For  die  uncomplying  Jcn^s  were  not  fatif- 
fy'd  with  rejecting  Clu-ifl:;anitv,  thcm- 
felves;  but  made  it  their  bufinefs  to  ren- 
der it  odious,  fufpectcd,  and  contempti- 
ble to  the  Heathens  alfo,  in  all  the  Cor- 
Tiers  of  the  E.vih,  to  which  the}'  were 
driven* 

Thz  Purity  of  the  Chrifti an  Morals^  and 
the  anfwerable  Lives  of  Chriftian  Con- 
verts, did  indeed  very  naturally  lead 
men  to  admire  and  vajue  the  Dotlrine 
of  Chrift ;  but,  by  no  means,  to  come 
under  the  Yoke  of  it  .•  for  tho  Moft  Men 
have  an  Efteem  for  ftricl  Rules ,  and 
llriQ;  Livers ;  yet  Few  care  to  praftife 
the  one,  or  to  imitate  tlie  other.  And 
nothing,  I  think,  could  be  contriv'd  fo 
effedual,  (next  to  tlie  fornier  wife  Mo- 
tive from  the  Sufferings  of  the  Martyrs) 
to  dctcrr  men  Irom  Chiillianity ,  as  to 
tell  them,  that,  when  they  took  it  upon 
them,  they  muft  renounce  their  deareit 
Appetites,  and  FafTions,  and  deny  their 
very  Selves.  And  I  defire  the  Men,  who 
raife  thefe  Obiedions  againfr  the  Divine 
Original  of  the  Gofpel ,  to  tell  us  tairly, 
whether,  if  they  had  liv'd  at  that  time, 
they  would  have  come  in  upon  This  Frin- 
ciple.  I  am  fure,  they  would  not ;  becaufe 
it  is  This  Principle  alone,  [that  they  mult 

H  4  part; 


1 04  'The  Miraculous  propagation 

part  with  their  Satisfa6lions,  and  Plea- 
fures,  if  they  do]  which  keeps  them  out 
of  it  now.  Therefore,  neither  can  This 
be  any  Sufficient  Reafon  for  the  fudden 
and  wide  Growth  of  Chriftianity. 

The  Andogj  of  fome  my  flic  d  Truths  iru 
the  G  of  pel  to  the  Doctrine  of  Plato ,  is 
yet  a  weaker  Plea.  For  this  Motive  is 
calculated  to  touch  but  very  few,  onely 
the  Philofophers  of  the  Academic  School. 
And  with  fuch,  it  could  have  no  Great 
weight,  furely ;  or,  at  leaft,  not  enough 
to  over-balance  that  Scorn  and  Con- 
tempt ,  with  v/hich,  on  other  accounts, 
they  treated  the  Chriftian  ReHgion,  and 
its  Promulgers  ;  That,  for  its  fhort,  Un- 
philofophical  way  of  propofing  Truths, 
without  Demonftration,  or  Reafoning; 
and  Thofe,  for  their  Ignorance,  and  the 
Meannefs  of  their  Education.  Accord- 
ingly, we  find  not  that  the  Sublime  My- 
fteries  of  our  Faith  made  any  Impreflion 
on  thefe  haughty  Reafoners:  St.  Faul 
was  derided  at  Athens^  when  he  proposed 
them  ;  nor  can  we  certainly  learn  that 
any  one  Philofopher,  of  Note,  embrac'd 
our  Religion,  till  it  had  been  for  many 
Years  preacli'd,  and  dilTeminated,  and 
had  taken  deep  root  in  the  World. 
The  Cafuai  Ceffation  of  Oracles  (as  'tis 

cajrd), 


oftheGofpel  105 

caird),   about  the  Time  of  Promulging 
I  the  Gofpel,  was  not  Cafual,  but  the  di- 
reft  and  genuine  Effe£l  of  it :  and,  we 
own,    had  men  underftood  it  to  be  fo 
Then,  and  imputed  the  Total  Silence  of 
thofe  Oracles  to  its  True  Caufe,  fuch  a 
Perfwafion  would  have  been  very  ufeful 
1  towards  bringing  in  the  Heathen  World 
;  to  the  acknowledgment  of  Chrift.     But 
1  we  deny  that  tliey  did  at  all  underftand  , 
or  allow  it  to  be  h.     And  for  a  plain 
Proof  of  this,  we  referr  our  felves  to  that 
I  Celebrated  Difcourfe  in  P/raarch,   about 
the  Reafons  of  this  CelTation ;  where,  a- 
mong  Many,  wliich  that  Learned  Man 
1  afhgns  for  it,  (vain  Reafons  indeed,  and 
I  fuch  as  fhew  him  to  have  been  at  a  Lofs 
1  for  the  True  One ! )  This,  of  the  Com- 
I  ing  of  Chrift,  is  not  mention'd,  or  hint- 
j  ted  at :    tho  he  gives  there  fuch  an  ac- 
count of  things,  that  a  Chr^ilian  might 
1  eafily  prove,  from  what  He  relates,  that 
!  it  was  really  the  Coming  of  Chrift  which 
effeded  it.     But  this  is  a  Point  of  too 
important  and  nice  a  Nature  to  be  fetled 
incidentally,  aiid  mi.2;ht  well  deferve  to 
be  confider'd  in  an  entire  Difcourfe. 

Again ,  neither  can  any  probable  ac- 
count be  given  of  jthls  matter,  from  the 
Charitable  Dijlnbutioii  of  their  Goods ^  rvhicb 

the 


io6  The  Miraculous  propagation 

the  frft  Chridians  made.  For,  fuppofing 
that  fome  of  the  poorer  fort  might  be 
tempted  by  this  Motive ;  yet ,  furely, 
thofe  who  had  wherewithal  to  fuftain 
themfelves,  and  were  eafie  in  their  Cir- 
cumftances,  did  not  come  in  upon  it. 
It  will  not  be  faid,  I  hope,  that  fuch  as 
made  this  Diftribution  of  their  Goods 
(which  will  be  found  to  have  been  no 
inconfiderable  number  )  came  in  them- 
felves to  partake  of  it.  Nor  could  thefe 
Hopes  have  any  Great  Influence,  even, 
on  the  Meaner  fort;  fince  there  was 
fomething  in  the  Chriftian  Religion,  of 
far  more  force  to  frighten  them,  than 
This  was  to  allure  them;  the  ftrift 
Rules  of  Honefty  and  Temperance,  ac- 
cording to  which  they  were  bound  tr 
live,  and  the  great  Calamities  and  Per- 
fecutions,  which  they  were  fure  to  un- 
dergo. 

Lajlljy  no  weight  can  be  laid,  in  this 
cafe,  on  that  Contempt^  which  Heathen 
Primes  are  faid  to  have  had  of  the  Chn- 
flian  Religion^  and  the  little  Care  they, 
therefore,  took  to  reftrain  it :  for  it  is 
not  true,  tliat  they  Hood  by,  unconcern'd 
at  its  Growth ;  on  the  contrary,  it  iscer-» 
tain,  that  they  look'd  upon  it  v/ith  a  jea- 
lous 


of  the  Go/pel  i  a^ 

bus  Eye,    from   its  firfl  Rife ;   Sind  the 

Harly  Fcrfecutions  of  A'ero  (not  to  men- 

t  tion  thofe of  Domt't/ifi^  which  were  after 

'  the  Deftm£lion  of  Jerufalem)  flicw  that 

•  he  took  great  notice  of  it ,    and  endea- 

•  voiir'd  to  Extirpate  it.  However,  let: 
',  the  B^oma-fj  Emperours  have  been  never 
'To  regardlefs  of  its  Increafe ;  yet  it  is 
'  certain  that  they  did  no  ways  Counte- 
nance it ;  and  that  every  one,  wlio  turn''d 

'  Chrifbian ,  was  fare  by  that  means  to 
forfeit  the  Favour  of  his  Prince,  and  to 
be  look'd  upon  as  an  Apolfate  from  the 
ReUgion  of  his  Country.  And  how, 
evTn  under  fuch  a  PrelTure  as  this,  could 
Chrilfianity  have  made  fo  Rapid  and  A- 
ftonifliing  a  Progrefs ,  if  He ,  who  is 
mightier  than  tlie  mightieft ,  had  not 
hid  it  go  fort  if  and  pofper  againll  all  Hu-  Ads  v, 
mane  Difcouragements  ?  Had  this  Coan-  ^^'  '^' 
yr/,  or  this  Work  been  of  iV/r;/,  it  would, 
even  without  any  direO:  Oppofition  from 
the  Temporal  Power ,  have  certainly 
cfr,ne  to  nou^ljt^  as  Gamaliel  argu'd  ;  but 
bein^  of  God,  rothinz  could  overthrow  it, 
I  do  not  deny ,  after  all ,  but  that 
Every  One  of  thefc  Particulars  might, 
in  a  natural  way,  contribute  fomewhat, 
cither  to  the  Planting,  or  Spreading  of 
the  Gofpel.     But  I  think  it  is  evident, 

from 


I  o  8  The  Miraculous  propagation 

from  the  iliort  Hints  I  have  fuggefted  to 
you,  that  All  of  them  together  were  not 
able  to  do  the  thoufandth  part  of  that 
Work,  which  is  allotted  to  them.  And, 
therefore,  to  refolve  this  Great  Event 
into  a  Co^fpiracji  o^ fecond  Caufes,  as. 'tis 
call'd,  without  any  regard  to  the  firfi,  is 
an  abfurd  and  fenfelefs  Attempt ;  and 
onely  fliews  us,  how  very  ftrong  an  In- 
clination and  Biafs  there  is  in  Some 
Minds  towards  Infidelity ,  which  they 
can  be  brought  to  efpoufe  upon  fo  very 
flight  Grounds. 

A  man,  who  fliould  fee  an  Acorn  put 
into  the  Earth,  and  perceive,  in  a  few- 
weeks,  or  months,  an  Oak  fhooting  up 
from  it ,  to  a  prodigious  height ,  and 
fpreading  its  Branches  to  an  amazing 
extent,  fo  as  to  over-top  the  loftiefl 
Mountains,  and  even  to  cover  the  whole 
Field  where  it  grew  ;  might  as  well  fay, 
that  there  was  a  ftrange  Confptrncy  of 
Ndtural  Cmfes^  an  extraordinary  degree 
of  warmth ,  moifture ,  and  fo  forth , 
which  concurr'd  to  produce  this  effeft  ; 
as  afHrm,  that  the  vaft  Succefs  of  the 
Gofpel  v/as  owing  to  thofe  petty  Prmci' 
fles^  from  whence  Some  men  pretend  to 
derive  it. 

But  it  muft  be  granted  to  them,  that 

their 


I 


of  the  Go/pel  1 09 

their  Thoughts  are  of  a  piece,  and  that 
this  Opinion  of  theirs  falls  in  with  the 
rell  of  their  Syftem.  For  their  Account 
of  the  A'^erv  Creation  by  Jefus  Chrift,  is 
much  like  that  which  they  give  of  the 
Old  one.  It  was  a  Lucky  Hit  of  concur- 
riilg  Caufes  which  propagated  Chriftia- 
[lity.  And  it  was  a  Lucky  Hit  alfo  of 
dancing  Atoms,  which  firft  made  the 
World:  and  'tis  the  fame  Lucky  Hit, 
which  flili  preferves  and  governs  it  too. 
I'hey,  who  can  bring  themfeives  to  be- 
lieve the  Latter  of  thefe  Opinions,  may, 
conliftently  enough,  be  fuppos'd  to  en- 
tertain the  Former.  But,  certainly,  no 
other  Creature,  but  an  Atheift  by  Com- 
!exion,  could  ever  take  up  with  fuch  pi- 
:li1  Accounts  of  things. 
Well  then,  The  Chriftian  Religion, 
from  Anall  and  weak  Beginnings,  fpred 
it  felf  far,  and  wide,  after  a  fudden  and 
ftrange  manner  ;  and  this  it  did,  againft 
all  Probability,  and  contrary  to  all  the 
Rules  of  Succefs,  which  all  other  Rifing 
Opinions  have  ever  fet  up  with :  It  had 
no  One  of  thole  great  Advantages, 
fome  of  which  recommend  every  new 
Seft,  that  Hands,  and  prevails  :  and,  as 
for  all  other  LelTer  Helps  ,  and  AfTi- 
:  llances  toward  it's  Increafe^  which  the 
i  Gofpel 


[T )  o  Tl^e  Miraculous  propagation 

Wit  of  Man  can  aflign  ;  they  are  appa- 
rently too  weak  to  fuftain  the  Weight, 
that  is  laid  on  them.  It  remains, 
therefore,  that  this  wondrous  Effect 
fprang  undoubtedly  from  the  immediate 
Influence  of  the  Firft  Caufe,  aQuating 
after  an  Extraordinary  manner  the  Jn- 
duftry,  and  blefling  the  Endeavours  of 
the  Apoftles  ;  ftirring  up  the  Minds  of 
Men  to  attend  to ,  and  difpofing  their 
Hearts  to  embrace  the  Truths  of  the 
Gofpel ;  in  a  word,  accompanying  all 
they  faid,  and  did ,  with  mighty  Signs 
and  Wonders,  with  the  DemonfirAtion  of 
the  Spirit^  and  of  Power  ! 

I  have  fully  confider'd  Three  of  the 
Five  Points,  on  which  I  intended  to  dif- 
courfe :     Having  reprefented  to  You, 

First^  The  Matter  of  Fad  it  felf ,  to 
which  the  Prophecy  of  the  Text  referrs  ; 
how  fwift  and  ftrange  a  Progrefs  the 
Gofpel  really  made,  at,  and  after  its  firffc 
fetting  out  from  Jerufalem :  Having 
prov'd  to  You, 

Secondly^  That  this  Succefs  of  it  mull 
have  been  Mtruulous,  After  which  I  did, 
in  the 

Third  place,  fairly  lay  together  what  I 
thought  might  be  offer'd  to  evade  the 

Force 


of  the  Go/peh 

Force  of  this  Argument ;  and  gave  the 
feveral  Objections  their  Anfwers.  It  re* 
mains  that  I  fhould  confider, 

Fourthly^  how  great  and  how  diftin- 
guifliing  an  Advantage  this  brings  to 
the  Chriftian  Inftitution ;  and  to  what 
Ufeful  Ends  and  Purpofes  the  Confidera- 
tionofit  may  be  apply'd:    And  then, 

Lafilj^  Enquire  into  the  Time  when^ 
and  the  Manner  how  this  Miracle 
ceas'd,  and  make  fome  fuitable  Reflexi- 
ons upon  it,  with  regard  both  to  Thofe 
Mho  liv'd  Then,  when  this  flop  was  put 
to  the  Gofpel,  and  to  Us  who  Uve  Now 
in  the  Latter  Ages  of  the  World. 

But  the  handling  of  thefe  Two  Points 
i null:  be  the  Work  of  a  Second  Difcourfe. 


Ill 


! 


"3 


PART  II. 


IsAlAH  Ix.  2l« 

A  little  one  fhdll  become  a  Tlooufand  5  dnd 
a  fmali  oney  a  jirong  Nation :  J,  the 
Lordy  ufitt  hajlen  it  in  His  Time. 

OF  the  Five  f bints  which  I  pfo- 
pos'd,  from  thefe  Words,  to  han- 
dle, Three  have  been  confider'd  :  I  come 
now^  in  the 

Fourth  place,  to  fhe^V",  How  great,  IY» 
&nd  how  dtflinguijhing  an  Advantage  it  is 
to  the  Chriftian  Inftitution,  to  have  been 
propagated  after  fo  fwift  and  unaccount- 
able a  manner ;  and  to  what  ufeful  Endi 
and  Purpofes  the  Confideration  of  it  may 
be  apply^d.     And 

I  I.  This 


1  1 4  Tht  Miraculous  ^Yo^Agaiion 

ift.  This  is,  I  fay,  an  Advantage  pecu- 
I'ur  to  the  Chriftian  InlHtution :  For  no 
other  Rehgion  ever  had  lb  large  an  In- 
creafe,  with  fo  Httle  of  Humane  Aid  and 
AfTiftance ;  or  prevail  d  in  fiich  a  manner, 
as  to  make  a  Recourfe  to  Supernatural 
Influences  necelTary,  in  order  to  explain 
the  Succefs  of  it.  This  may  be  colle8:ed, 
in  great  meafure,  from  what  hath  been 
already  hinted,  in  the  preceeding  Dif- 
courfe.  However,  I  flaall  liere  refume 
the  Reflection,  and  more  particularly  and 
fully  evince  the  Truth  of  it. 

Of  all  falfe  Religions,  the  Mahometan 
cam.e  nearefl  to  the  Chriftian,  in  the  fwift 
manner  of  its  Propagation  ;  for  in  a  fmail 
time  it  over-ran  a  great  part  of  the  Eaf^  } 
ern  World.  But  this  Succefs,  how  exr 
traordinary  foever,  had  nothing  miracu- 
lous in  it )  nothing,  but  what  may  eafily 
be  accounted  for,  by  reflecting  on  the 
Circumfl:ances  (already  intimated}  with 
which  the  Propagation  of  that  Impofl:ure 
was  attended.  Such,  as  the  loofe  Man- 
ners ,  and  lamentable  Divifions  of  the 
Chriflians  of  that  time  ;  the  Suitablenefs 
of  Mahomet'' s  Doclrine  to  the  fenfual  In- 
clinations of  Men,efpecially  oftliofeEaft- 

ern 


of  the  Gofpcl  1 1  5 

ern  People,  to  whom    it  was  firft  ad- 
drefs'd;  and  the  Method  he  us'd  of  pro- 
curing Submiffion  to  it,  by  the  Dint  of 
the  Sword,  not  by  the  Power  of  Perfua- 
fion  and  Argument.     A  Religion,  that 
gave  a  full  Indulgence  to  the  Ambition, 
the  Luffs ,    and   Cruelty  of  Mankind , 
could  not  fail  of  gaining  Profelytes;  and, 
when  a  Warlike  and  Savage  Race  of  Men, 
united  by  the  hopes  of  Rapine  and  Spoil, 
fet   upon   a    diitolute ,     divided  ,     and 
weakned    Enemy    (as    the    Chriftians 
then  were)  the  Succefs  of  fuch  an  Enter- 
prize  was  fure  and  eafie :  and  on  the  Suc- 
cefs  of  Maljomet''s  Arms  the  Succefs  of 
]ik>  Religion  depended,     \V.hen,    by  an 
uninterrupted   Courfe  of  Victories,    he 
Iiad  laid  the  Foundation  of  the  SaraccM 
Empire ,   it  was  no  wonder  that  a  new 
Empire  fliould  be  able  to  introduce    a 
new  Religion  ;    the  Increafe  of  the  One, 
was  naturally  follow'd  by  a  proportion- 
able Enlargement  of  the  Other:  which, 
therefore,  I  fay,  had  nothing  miruulous 
in  it ;  nothing,  that  rivall'd,  or  any-ways 

refcmbied  the  Succefs  of  the  Gojpcl- 

that  Stom^  which  ivas  cut  out  of.  the  Moun^ 
tMri^  mthout  Hxnds  Q,e.  without  vifible 
Ciufes  and  Tnlfruments,  proportion  d  to 
fuch  a  Work)  and  brake  in  peces  all  other  , 

I  2  Kj^'^gr.. 


I  i6  The  Miraculous  ^rofdgatm 

Kingdoms^   and  at  laft  became  it  felf  a 
■  C>3n.  ii-  nreat  Mortmain,  and  filled  the  whole  Earth, 

As  t6  the  ^ewifh  Religion,  it  will  not 
admit  of  any  Comparifon  with  the  Chrt- 
fitan^  either  as  to  the  Manner  of  its  firft 
Reception,  or  the  Addition  of  Converts 
afterwards  made  to  it.     It  was  given  to 
the  Jfraelttesj  by  Mofes^  in  the  Wildernefsj 
whithef  he  had  led  them  out  of  the  Houfe 
0^  Bondage,  in  their  way  to  a  Land  floiv-^ 
ing  wtth  Milk  and  Hon),     Now  (fetting 
afide  the  Confideration  of  Miracles^   by 
which  the  Jewifli  and  Chriftian  Difpen- 
fations  were  alike  confirm'd)   the  Re- 
ception of  the  Law  by  the  Ifraelites  from 
fuch  a  Deliverer,  under  whofe  Condu£^ 
and  Command  they  then  entirely  were^ 
and  in  a  place,  where  they  had  no  Com- 
niuaication  with  the  reft  of  the  World  ^ 
had  nothing  in  it  near  fo  wonderful  as 
the    firft   Plantation   of   the   Chriftian 
Church  ,    by    means   of    the   Apoftles 
Preaching.     And,  as  to  the  Acceffion  of 
o       Gentile-Converts,    after  the  Tabernacle 
was  fet  up  in  Shiloh  ;  it  was  too  fmall 
and  inconfiderable,  to  give  the  ReUgion 
of  the  Jews  any  Title,  or  Pretenfion  to  a 
Divine  Original,  on  that  Account. 

Th€ 


of  the  Gof^el  I  1 7 

Tlie  narrow    Limits   of    the  Jewifi 
Church  are  thus,  under  the  Emblem  of 
a  tranfplanted  Vine,   aptly  reprefented 
by  the  Pfahnift.    Thou  hafi  brought  (fays 
he)  a  Vine  ont  of  iEgypt,    Thou  h.ifi  cajl 
out  the  Heathen^  and  planted  it ;    Thou  pre- 
pay edfi  Room  for  tt^and  didjl  caufe  it  to  take 
deep  Rapt,  and  it  filed  the  Land,  viz»  the 
Land  of  Jewry,   wherein  it  was  fet.     Th^ 
Hids   (/.  e,    the  Hill-Country  of  Judah, 
the  fartheft  Point  of  Palejiine^   South- 
ward) rvere  covered  with  the  Shadow  of  it^ 
and  the  Boughs  thereof  were  like  the  Cedars 
of  God,  on  Mount  Lebanon,  in  the  Extre- 
mity of  its  Northern  Borders.     She  fcnt 
out  her  Boughs  into  the  Sea  (the  Mediter- 
ranean  Sea  ,    her  utmpf]:  Limit  to  the 
Weft, )    and   her  Branches  to  the  River , 
even  as  far  Eaftward,  as  the  River  Eu-  pj-^  j^.^^^ 
phrates.     Thus  was  the  Jewijb  Church,  8,i?,io,n. 
even  in  its  moft  ample  and  flouriOiing 
Condition,   fhut  up  within  the  Bounds 
of  Canaan,  and  the  Countries  adjacent : 
Whereas  that  Mufiard-Seed,  the  Kingdom 
of  Chrijl,    though  it  were  lefs  than  all  the 
Seeds  that  be  in  the  Earth,   yet,   when  it 
was  [own,    it  grew  up  y   and  becan^e  greater 
than  all  Herbs,  and  jhot  out  great  Branches,  Luke  xiii. 
and   the    Fowls  of  the   Air   lodged  in  the  ^'^^ 
Branches  of  it :    Men  of  all   Countries,  ^''l",;;- 

I  5  and 


'i  1 8  The  Miraculous  propagation  ■ 

and  all  Religions  under  Heaven  flock'd 
to  it  for  Shade  and  Shelter. 

Indeed,  the  Mofaic  Law  was  intend- 
ed  for  a  fingle  People  only,   who  were 
to  be  fliut  in,  as  it  were,  from  the  reft 
of  the  World,  by  a  Fence  of  Legal  Rites, 
and  Typical    Ceremonies ;    and   to   be 
kept  by  that  means    feparate   and  un- 
mix'd,  till  the  great  Antitype,   the  Mef- 
fiah^  fliould  appear,  and  break  down  this 
Fence ,   and   lay    open    this    Inclofure ; 
publifhing  a  Religion,  of  a  more  exten- 
five  Nature  and  UCcy    which  all  Man- 
kind fhould  be  invited  to  profefs,  and  in 
which  all  fiiould  have  an  equal  Intereft. 
To  thefe  different  Ends  the  Law^  and  the 
Gofpely  were  feverally   defign'd;   and  to 
thefe,  therefore,   the  Different  Circum. 
fiances  of  their  Promulgation  ,   and  the 
chief  Parts  of  their  Worfhip,  were  feve- 
rally   accommodated.     The   Law    was 
(as  I  faid)  given  in  the  Defert,  to  a  par- 
ticular People  j  the  Gofpel  was  publiHi'd 
in  Jerufaiem^    before  a  mixt  Multitude 
of  various  Nations  and  Languages.     The 
Miracles,  by  which  the  Law  was  con- 
firmed, Vv^ere  done  before  the  Jews  only, 
who  alone  were  concern'd  in  them  [for. 
as  to  thofe,  perform'd  by  Mofes  in  the 
fight  of  Phanoh ,    and    the  jEgy^tians  ; 

they 


' 


of  the  Go/pel  I  I J 

W-ire  not  intended  to  authorize  the  L/tr, 
irhich  was  not  as.  yet   given,  but  only 
to  prove  liis  Divine  MifTion  for  the  Tern, 
foral  Re/cue  of  that   People]:     Whereas 
the  Gofpel-Miracles  were  wrought  before 
the  Enemies  of  the  Gofpel,  in  all  Coun- 
tries ;  becaufe  in  all  Countries  the  Go- 
fpel  was  to  be  propagated,  believ  d,  and 
jpra£lis'd.     The  chief  Parts  of  the  Jcvvifli 
Worfhip   (which  confifted  in  Sacrifices) 
were   confin'd   to   a  certain    Place ,    at 
which  all  the    Males  of  that  ReHgion 
were  bound,  thrice  every  Year,  to  ap- 
pear ;    and    that    Religion ,    therefore , 
could  be  intended  for  fuch  only  as  liv'd 
at  no  great  Diftance  from  the  Jcwiili 
Temple:     Whereas,  when  the  Ends  of 
the  Earth  were  to  be  converted  to  Chriif, 
the    Chriifian    Sacrifice    of  Praife    and 
I'hankfgiving,  and  even  the  great  Obla- 
tion of  the  Eucliariil:,    was  to  be  per- 
formed every  where  with  equal  Degrees 
of  Acceptance,  according  to  the  Predi- 
ction of  Malachi,  the  la  If  Prophet  of  the 
Jewilli  Difpenfation.     For  from  the  nfing 
of  the  Sun  to  the  going  down  of  the  fame  ^  my 
Ndme  jh all  he  great  among  the  Ge*?ttles  ;    and 
in  every  place  Incenfe  fljall  be  offered  unto  my 
Namey  and  a  pure  Offering :  for  ?ny  Name 
ffjall  be  great  among  the  Heathen^  faith  the  j^.  j  • 
Lord  ofHofis,  I  4  The  * 


120  The  Miraculous  propagation 

The  ^ervififj   then,   and  Chrifiian  In* 
ftitutions,  as  they  are  widely  different 
in  many    Refpefts,   fo  particularly  in 
This ;  that  the  one  was,  by  its  original 
Frame  and  Intention,  limited  as' to  Place, 
Perfons,  and  Time:  whereas <he  other 
was  to  be  diffus'd  throughout  the  World, 
and  to  endure  together  with  it,  that  is, 
to  be,  indeed,  what  we  find  it  not  long 
^fter  its  firft  Ere^lion  ftiPd,  the  ditholi^ 
Church,    Whereunto^   therefore,  fball   rve 
liken  this  Kingdom  of  God,  and  its  marvel- 
.    lous  Increafe  ?   or   with  what  Comparifofp 
^^     '^'  fhall  rve  compare  it?     There  is,    indeed, 
fome  faint  Refemblance  of  it  in  the  pro- 
digious Fecundity  of  6Vf^i;  which,  accor^ 
dingly,  our  Saviour  makes  ufeof  more 
than  once,  to  illuftrate  it :   but  there  is 
nothing  parallel  to  it  in  the  Hiftory  of 
all  the  Religions  which  have  fprung  up, 
and  obtain'd  amongft  Men,  from  the  ber 
ginning  of  the  World  to  this  Day. 

And  this  peculiar  Advantage  of  Chrir 
ftianity  is  fp  much  the  more  remarkable, 
becaufe  ' 

zdlj.  It  was  prefignify'd  by  Types,  anj 
foretold  by  various  Prophecies^  An(J 
when,  therefore,  the  Event  came  tp  pafs, 
if  did,  as  it  \yej!:e,  point  out  its  Author, 

mi 


\ 


of  the  Gofjjeh  \t% 

and  declare  itfelf  to  fpring  from  Him, 
who  alone  knoweth  ,  and  ordereth  the 
Times  and  the  Seafons^  and  calleth  the  things 
fhat  are  not^  as  if  they  were. 

Of  Tjps,   the  moft  illuftrious,    and 
rnoft  worthy  of  our  prefent  Confidera- 
tion,  is  That,  which  relates  to  the  won- 
derful Increafe  of  the  Jfraelites  in  Ji-gj/pt ; 
concerning  which  the  Sacred  Story  fpeaks 
in  very  expreflive  and  emphatical  Lan- 
guage :    They  were  fruitful   (fays   Mofes^ 
and  increafed  ahundantly^    and  multiplied^ 
and  waxed  exceeding  mighty  y  and  the  Land  was       .    , 
j'?Wir/>/;r/;a/? ;  and  this(it  feems)notwith' 
ftanding  the  Arts  that  were  us'd  to  leflen 
their    Numbers ,    notwithftandjng   the 
great  Hardfhips  and  Severities  that  v/ere 
laid  upon  them  :    for  again  it  is  faid,  The 
more  the  ^Egyptians  affiled  fhem^  the  more 
they    multiply  d ,    and  grew,      A    livelier  ^^*  ^*  '** 
Image   than  which  there  cannot  be  qf 
the  thriving   Eftate    of   the   Chriftian 
Church,  under  all  the  Cunning  and  Ma- 
lice  of  its  Heathen  Perfecutors.    Were 
t:heSeed  o^  Abrahm  few,  when  they  firfl 
came  to  fojourn  in  ^gjpt  ?  no  more  than 
feventy  Souls?   The  Nvimber  of  the  firfl 
Difciples  ofChrill,  on  the  Day  of  Pen* 
^ecpflj    when  his  Gofpel  began  to  be 
■  ■  i  ■  pr6= 


122 


The  Miraculous  Propagation 

propagated,  was  not  much  greater.  Did 
the  feveral  Kings  of  JEgyp  keep  a  jealous 
Eye'over  the  Children  ot  Jfrael^  and  take 
all  manner  of  unjuft  and  cruel  Methods 
to  prevent  their  Tncreafe  ?  Juft  fo  far'd  it 
with  the  earlieft  Profeflbrs  of  the  Gofpel 
the  Rulers  of  the  World  harafs'd  and  op- 
prefs'd  them,  and  did  what  they  could 
to  cruHi  Chriftianity,  in  its  firft  Seeds , 
by  fevere  EdiQ:s,    and   Penalties,   and 
fubtle  Contrivances.     Did   the   I/raelites 
thrive  neverthelefs ,    and   multiply  ex- 
ceedingly;    fo   as  in  the  Space   of  430 
Years,  from  the  time  of  the  Covenant 
made    with  Abraham^   to  come  out  of 
jE^yft  above   600000  flrongy    that  were 
Men  from  twenty  years  old  and.  upvards^  be- 
fides  Women  and  Children,   and  a  mixt 
multitude  not  rank'd  into  diftin^l:  Tribes 
nnd  Families,  that  were  without  Num- 
ber? Thelncreafe  ofChriftian  Converts 
was  yet  more  wonderful ;  and  attended 
with  this  remarkable   Circumftance  of 
Refemblance,  That  it  came  to  its  utmoft 
Pitch,  near  the  fame  Period  of  Time,  to 
wit,  about  450  Years  after  our  Saviour 
had  begun  to  preach  and  to  fay,  Repent^ 
for  the   K^m^dom  of  Heaz/en    is  at   hand. 
Such  a  ftriO:  Correfpondence  there  was 
between  thefe  Events,  that  we  may  juftly 

reckon 


I  ■■ 

of  the  Co/pel  1 1 J 

reckon  the  one  of'them,  as  defign'd  to 
:  prefigure  and  typifie  the  -'other.     Efpe- 
daily,  fince  the  Promife  made  to  yJhra- 
jum^  about  tjie   Fertility  of  his  Ddcen- 
dants  was  (6  worded  by  God,  as  at  once 
to  include   the   Increafe  of  his   A'atnral 
and  Spirftua/ Seed,  and  plainly  to   point 
out  that  Accefs  of  Converts  from  All  Na- 
tions to  the  Church,  which  fhould  hap- 
pen in  the  Days  of  the  Mf/fiah.     In  bleffing  q^^  ^xiu 
I  ivill  hlefs  thee^  faid  God,  and  in  multiplj-  17, 1 8. 
7}jg  I  Will  multiply  thy  Sced^  as  the  Stars  of 
the  Heaven^  and  as  the  Sand  which  ts  upon 
the  Sea-jhore,     And  in  thy  Seed    (J,  e,    in 
Chrifi,  the  promis'd  Seed)  fhall  all  the  Na^ 
tions  of  the  Earth  be  bleffed.     God  begins, 
we  fee,  with  the  AlTurance  of  a  Tempo- 
ral Blefling,  a  numerous  Off-fpring,  ac- 
cording to  the  Flefii,  and  ends  with  the 
future  Enlargement  of  the  Spiritual  King- 
dom of  Chrtjt ;  the  former  of  thefe  being 
indeed  a  Figure  only,   or  Myftical  Em- 
blem of  the  latter,  to  which  this  Divine 
Promife  chiefly  referr'd,  and  in  which  it 
was  finally  and  fully  accomplifli'd.     For 
the  Scripture  ,  forcJeei?7g  that  God   would 
jujlifie  the  Heathen  through  Faith,  preached 
before  the  Gofpel  unto  Abraham,  faying.  In 
Thee  f) all  all  Nations  be  blejfed.  The  fame  Pro  -  Gal.  iii.  8. 
mife  was  afterwards  cxprefly  renew'd  to 

Jjaacy 


T24  •  The  Miraculous  propagation 

Gen.xxvi,  jf^dc^  and  "Jacob  J  but  to  none  other  of  the 

^en.      fucceeding  Patriarchs:   and  from    thefe 

xxviii.  18.  alone,  therefore,  God  took  his  Title ^  and 

vouchfafed  to  be  call'd  the  God  of  Abrx^ 

ham^  Ifaacy  and  Jacob;    becaufe  to  thefi 

alone  he  had  made  the  Promife  of  that 

Seed,  in  rvhom  all  the  I^attofts  of  the  Earth 

(houU  be  bleffedy  by  being  ingrafted  into 

his  Church,  and  becoming  the  Subjeds 

of  his  Spiritual  Kingdom. 

Many  Predidions  of  the  fame  kind  are 
to  be  met  witH,  in  the  Pfalms^  and  the 
Prophets  j  particularly  in  Ifaiah,  His  LXth 
Chapter,  is  nothing  elfe  but  a  Defcription 
pf  the  glorious  State  of  the  Chriftian 
Church ,  upon  the  abundant  Accefs  of 
the  Gentiles :  and  he  clofes  that  Prophecy, 
as  we  have  hear^,  with  the  Text,  which 
^n  few  Words  cgmprizes  the  fmall 
Appearance  the  Gofpel  fliould  make  at 
firft ,  thp  vaft  Increafe  if  fliould  after- 
wards receive,  and  the  fpeedy  manner 
Jn  which  it  fbould  take  place.  J  little 
one  Jh all  become  a  Thoufand,  and  a  fmall  one 
A  great  Nation  ;  /  the  Lord  will  haflen  u 
in  Hi6  time  :  In  the  Mejfiah*^  time  this 
great  Event  fhall  come  to  pafs;  and^ 
when  it  begins,  it  fhall  be  ha^ned;  it 
fhall  proceed  \vithan  aftonilhing  and  irrc- 
fiftible  Swiftnefs,  until  it  be  fulftU'd. 

I; 


of  the  Gofpet.  Ilj 

If*  then  the  vi(2:orious  Progrefs  of  the 
iGhriftian  Faith  be  in  itfelf  a  fufficient 
Evidence  of  its  Divine  Original;  that  At* 
gument  muft  needs  be  fomewhat  height- 
ned  and  improved,  by  confidering,  that 
the  Spirit  of  Prophecy  had  long  before 
fignify'd  and  promis'd  this  Succefs  :  for 
from  the  fame  Spirit,  from  which  the 
Prophecy  cartic,  the  Completion  of  it  af- 
terwards proceeded.    I  add, 

3^/y,  That  the  Advantage,  peculiar 
in  this  refpe£l  to  Chriftianity,  doth  from 
hence  alfo  appear ;  in  that  the  wondrous 
Succefs  of  the  Gofpel  confirms  the  Truth 
of  thofe  Miracle fy  by  which  it  is  faid  to 
have  been  planted,  and  frees  the  Account 
of  them  from  all  poITible  Sufpicion  of  Mi- 
ftake,  or  Impoflure. 

The  only  way  that  Infidelity  hath  left, 
to  efcape  the  Force  of  the  Argument 
drawn  from  Miracles,  is,  by  denying  the 
Truth  of  the  Fa6ls.  How  unreafonable 
and  abfurd  a  Plea  tliis  is,  may  be  fhewn 
many  ways  ,  particularly  from  hence: 
That  they,  who  deny  the  Credibility  of 
the  Gofpel-Miracles,  muft  allow  fome- 
what elfe,  altogether  as  incredible;  to 
Wit,  that  the  Gofpel  was  propagated  in- 
to all  the  Regions,  and  fubdu'd  all  the 

Re- 


12^  TIpe  Miraculous  propagation 

ligions  ofthe  World,  without  Miracles : 
which,  confidering  the  Meannefs  and 
Incompetency  of  the  Inftruments^  that 
wrought  this  Effe»3:,  is  itfelf  a  Miracle, 
and  the  greateft  of  Miracles*. 

In  vain,  therefore,  do  fome  Men  re- 
ject the  Account  oi  the  Miracles  done  by 
the  Apoftles,  if  they  admit  (and  they 
cannot  but  admit)  the  Account  of  the 
extenfive  and  fwift  Propagation  of  the 
Gofpel  by  the"  Apoftles  means ;  for  the 
one  of  thefe  Accounts  evidently  confirms 
and  eftablifhes  the  other.  The  very  Ex- 
Lftenc^  of  the  World  is  a  Proof,  that  it 
was  at  firft  miraculoufly  created^;  and 
ioy  even  the  Exiftence  of  the  Chrillian 
Religion  (as  at  prefent  fpread  and  pro- 
fefs'd  in  the  World)  is  a  Proof,  that  it 
was  at  firfi  miraculoufly  planted.  For 
the  fecond  Creation  by  Chrift  Jefi-s,  can 
no  more  be  accounted  for  by  Natural 
Caufes,  than  the  firft ;  and  carries  in  it 
as-evident  Marks  and  ImprefTions  of  an 
Omnipotent  Power. 

*  n^i'-,  «  yji  (DDiJ.elct  iTToUy^  i-rei^ov  ;  «  fj^  kTro'iomi^ 
<9-e8  S'ui'jAui;  i)'/^  «  0  //./)  k'Tro'iowjy  K)  c^c^.rowj,  t^-oKv 
^(tnu-aslr^P^v  h  ro  <rdy.Sdv  Chryf.  in  i  Cor.  cap.  i. 
"Oray  Kiyuffi  uti  yzv'fhi^  o;tiix^.cCj  //ti^si'fjj  kcuj]ii  'z^zet- 
-TTh'pacrr  tbto  yt)  ^jXyig-ov  a-»fj.,^oi',  ro,  /;,«"£<?  CDUeiati  •!* 

tiy^y,{/.ciTuy  dv^jOoTTui/  di'jii^ciffctv.  Id.  ill  A<^. cap.  i. 

<i  Now 


of  the  Goffel  117 

Now  this  Is  fuch  a  Proof  of  the  Reality 
of  the  Apoftles  Miracles,  as  is  wanting. 
t  to  thofe  wrought  for  the  Enabliflimeni:] 
of  the  Law  of  Mofes ;    the  Authority  of 
which  Ibncis  fdlely  on  the,Authority  of 
External  Teflimony,  and  the  Trad itiprml 
BeUef  of  the  Jewifh  Nation  :"E)ut  we  have 
no  Internal  Evidence  of  thejr  ^Vuth  from 
:  the  Nature   and  Reafon  of  t];ie  Event., 
'  This  way   of  Proof  is  partijCular  to  .thp.,  - 
Gofpel-Miraeles ;  the  Accoimt  of  whicli, 
comes  to  us,,  not  merely  as  Matter  of  Hi- 
florical  Truth,  '  but  as  in  itfelf  dempn- 
ilratively  certain  ;  becaufe  Miracles  weife 
necelTary  towards  diffufing  .the  Gofpel  in 
tliat  fpcedy  and  effe£lual  manner,  where- 
in it  is  confefs'd  to  have  been  propagated. 
And,  where  an  End  cannot  be  obtain'd, 
without  particular  Means, '  the  vifible 
Accomplill-iment  of  the  End  is  a   fure 
Proof  that  thofe  Means, mufl: have  beea 
employ'd,  which  were  neceffary  towards 
attainuig    it.  .    The     Jewifli    Worfliip 
might  pofpblj  have  been  erected  by  Mo^ 
fes  in  Cananriy    though  he  had  WTOUght 
no  one  Miracle  to  conHrm  it.     The  Cluri- 
ftian  Faith  could  not  foffihly  have  takea 
place  in  all  the  World,  unlefs  Miracles 
had  made  way  for  it :    And  the  Truth, 
therefore,  of  the  Gofpel-Miracles,  is  dou- 
bly 


1 2  8  Tl:>e  Miraculous  propagation 

biy  certain  to  us,  both  from  the  Author!-^ 
ty  of  Teftimony,  and  from  the  Reafon  of* 
the  Thing ;  which  gives  a  mighty  Ad- 
vantage to  them  over  thofe  of  Mofes,  and 
cuts  off  ill  poflible  Occafions  and  Prenl 
tences  of  Diftruft  from  the  Infidel,  and 
the  Gainfayer. 

Thus  much  to  fbew,  **  How  great^ 
**  and  how  diftinguifhing  an  Advantage 
**  itistotheChriftianInftitution,tohave 
•*  been  propagated  ifter  fo  fwift  and  un* 
"  accountable  a  manner,  as  we  find  it 
**  Was*''  It  remains,  that  I  ihould  fhew 
likcwife,  *^  To  what  ufeful  Ends  and 
*'  Purpofes,  this  Confideration  may  be 
"  apply 'd, 

three  things  there  are,  which  we  may 
plainly  learn  from  it.  For  it  enables  us 
to  give  a  clear  Account, 

1 .  Why  the  DeftruQion  of  Jerufatem^ 
and  the  utter  Extermination  of  the  Jews 
was  delay'd  till  40  Years  after  the  Death 
of  our  Saviour. 

2.  Why  Miracles  ceas'd  fo  Toon  in  the 
Chriftian  Church,  when  they  were  con- 
tinu'd  fo  long  in  that  of  the  Jews ;  eveil 
as  long  at  leait  as  their  firft  Temple  laftedi 

3.  Why  God  did  not  fuffer  Human 
Learning,  or  the  Civil  Power  to  come  ift 

to 


of  tie  Go/pel  lip 

to  the  Support  of  Chrillrianity  ;  the  one, 
till  above  a  loo;  the  other,  till  300  Years 
after  our  Saviour.     A nd 

I,  "We  may  farisfy  our  felves,  Why 
tlie  Deflru£lion  of  ^erufalem  ,  and  the 
.itter  Extermination  of  thcjewif/j  State, 
was  delayed  till  40  Years  after  the  Death 
GiChrift, 

One  would  think,  tliat  the  'Jews  had 
compleatly  fill'd  up  the  Meafure  of  their 
Iniquities,  when  they  fpilt  the  Blood  of 
Cbnft^  and  made  themfelves  in  the  moll 
folemn  manner  anfwerablc  for  the  Guile 
of  it  ;  and  that  they  were  even  Then 
jj:rown  ripe  for  Divine  Vengeance.  But 
our  Saviour  having  Pray"d  on  the  Crofs 
(or  his  Murtherers ,  the  Merit  of  that 
Blood  which  they  fpilt ,  prev^ild  with 
God  to  refpite  their  runiHiment  for  fomc 
time,  and  to  leave  them  Hill  farther  room 
for  Repentance.  The  Apoilles,  therefore, 
by  an  Exprefs  Order  of  our  Lord  ,  as  an 
Antient  Tradition  informs  us,  tarried  in 
"^ideA  and  the  neighbouring  Countries, 
'Vivelve  Years  after  his  Afcent  ;  Preach- 
ing the  Go/pel  of  KeconciU^tion  to  the 
jf^n'^,  and  exhorting  them  to  Repent^  and 
he  B'tpttjJdy  every  one  of  tbem^  in  the  Nume 
of  Jefus  ,    for  the  Remiffion  of  their  Sins :  .  ^ 


1 1  o  The  Miraculous  propagation 

particularly  of  that  Great  Sin  tliey  had 
committed  in  Crucifying  f he  Lord  of  Life  ^ 
which  is  mention'd,  not  only  in  the  Firsi; 
but  in  all  the  feveral  Sermons  Preachd 
to  them  by  St.  Peter ,  St.  Stephen,  and 
St.  Paul  ^  whereof  any  Account  is  pre- 
ferv'd  to  us  in  the  yUJs  of  'the  Jpop/es^ 
'J'licfe  Applications  proving  fruitlefs,  and 
the  Twelve  Years  expiring,  God  com: 
manded  the  Difciples  to  execute  their 
Commiffioninitsutmofl:  extent,  and  to  go 
Te  itch  and  Baptiz.e  all  Nations^  that  the  Faith 
of  the  Geniiles  might  be  a  Reproach  to 
the  y^Jt-Z/Z;  Infidelity.  And  fo  indeed  it 
was.  For  nothing  could  better  illuftrate 
the  Tnlinite  Goodnefs  of  God ,  and  the 
incorrigible  Ferverfenefs  of  that  People  ^ 
than  to  obferve,  that  the  reft  of  the 
World  fiock'd  in  to  the  Obedience  of 
Chrift,  as  foon  as  the  Apoftles  ere6led 
the  Standard  of  the  Crofs,  while  the  "^ews. 

.  frill  ftood  out  Oh'linate  and  Impenitent: 
The  Reft  of  the  World,.  I  fay ;  who  had 
neithei-  fo  immediate  an  Intereft  in  the 

•  JSIeffiah^  as  They ;  nor  were  fo  capable  of 
dilcerning  his  CharaQer,  and  the  Time 
of  his  Coming  ;  nor  had  any  Share  in 
the  Guilt  of  fpilling  his  Blood ,  which 
might  excite  them  the  more  eagerly  to 
« .^!;l  r-,r  the  Gofpel-Pardon.     v-''  Jijn 

.:efs 


of  the  Gofpel  4  j  1 

lefs  than  Thirty  Years,  after  the  Apoflles 
fet  out  from  jf^'^'^',  they  made  Profelytes 
every  where;  Their  Sound  went  into  all  the 
Earth ,  and  their  Words  unto    the  Ends  of 
the  World,^     And  now,  therefore,  God's  "  ^<>^-^' 
Mercy  to  the  Seed  of  ^^r/j/?^«?  being  ma-  ^ 
nifefted  in  the  moft  confpicuoiis  manner, 
and  their  Infidehty  being  heightned  by 
all  poffible  CircUmftances  o'i  Aggrava- 
tion, Heinflifted  the  Sentence  of  Excifion, 
which  he  had  before   pronounc'd ;    but 
which  could   not  be  executed,    till    the 
Church  of  the  Gentiles ,    which  was  to 
fucceed  that  of  the  ^ews^  had  taken  fuf- 
iicient  Root  in  the  World.     Hafle  thee, 
(  faid  the  deftroying  Angel  to  Lot  J*  efcape 
to  Zoar ,  for  I  cannot  do  any  thing  [ /.  f. 
cannot  execute  rny  CommifTion  againfl: 
Sodom']  till  thou  be  come  thither, \  And,  in  fGen.xijfc 
like  manner,  may  the  Spirit  feem  to  have  ^^* 
quickned  the  Induftry  of  the  Jpoftles,  by 
laying ,   "  Hafte  Ye,  fpread  the  Do£lrine 
"  oiChriH  every  where  ;  for,  till  that  be 
'•  done,  I  cannot  pour  out  my  Fury  on 
""  Jerufalem,  "     Thus  had  our  Lord  him- 
felf,  a  little  before  hisPaflion,  declard; 
'J  his  Gofpel  of  the  K^ingdom  fhall  be  F reached 
j>i  all  the  World  ,   for  a  Witnefs  unto  all  • 
/Xations  ;    and   then  jball  the   End  come  ;  ||  ll  Ma.xxii 
tliat  is,    the  E.nd  of  the  "Jemfh  Polity,  ^'^' 

K  2  and 


132  The  Miraculous  ^ropagdtion 

and    of    the    whole    Mofak    Difpenfa-  ; 
tion.    A 

2«'.  Thing,  we  may  learn  from  the 
fwift  manner  in  which  the  Gofpel  was 
propagated ,  is ,  to  give  our  felves  from 
thence  an  Account,  why  Miracles  ceasd 
fo  foon  in  the  Chriftian  Church,  when 
they  were  continu'd  fo  long  in  that  of 
the  Jews ,  even  as  long  at  leaft  as  their 
firft  Temple  flood. 

The  great  Ufe  of  Miracles  was ,  to 
confirm  the  Truth ,  and  promote  the 
Reception  of  the  Gofpel,  at  its  firft  fetting 
out.  That  Ufe  ceafmg  ,  Miracles  like- 
wife  eeas'd  ;  being  gradually  ,  and  ,  in 
about  an  Age  after  the  Afcent  of  Chrift, 
almoft  totally  withdrawn.  For  what 
St.  F^ul  fays  exprefly  of  Tongues ,  holds 
equally  true  of  all  other  Supernatural 
Gifts  and  Powers  ,  indulg'd  to  the  firft 
Promulgers  of  Chriftianity ;  they  were 
Signs  to  thofe  who  believ'd,  not ,  not  to  thofe 
who  believ'd. 

Indeed ,  fincc  the  Jewijh  Difpenfation 
had  receiv'd  its  Authority  entirely  from 
Miracles,  it  could  not,  without  more  and 
greater  Miracles,  be  aboliHi'd.  Since  the 
Kingdom  of  Satan  ,  and  the  Idolatrous 
\Vorfhip  of  the  Heathen  Gods,  had  been 

ereded 


of  the  Go/pel  I  j  ? 

cre£led  upon  falfe  and  iji»g  Wonders,  tr/^e 
ones  were  necelTary  to  overthrow  it. 
But,  as  foon  as  the  Crofs  of  Chrift  had 
every  where  triumph'd  in  fome  meafure 
over  Judaijm  and  P/iga/ufm;  there  was 
no  need  of  a  continu'd  Series  of  Mira- 
cles, to  compleat  the  Conqueft,  or  to 
confirm  the  Faith  of  thofe  whoembrac'd 
Chriftianity.  The  manifeft  Reafonable- 
nefsand  Excellence  of  its  Precepts,  were 
of  themfelves  fufficient  to  make  it  flou- 
rifh  ftill  more  and  more,  and  baffle  all 
remaining  Oppofition.  Efpecially,  fmce 
thofe,  who  were  to  live  at  the  greateft 
diftance  from  the  Miracles  done  in  the 
Infancy  of  the  Gofpel,  might  be  as  clear- 
ly fatisfy'd  of  the  Truth  of  them,  as  if 
they  themfelves  had  actually  feen them; 
partly  ,  from  the  Evangelic  ^¥ritings, 
receiv'd  early  in  all  Chriltian  Churches; 
and,  partly,  from  the  Reafon  and  Nature 
of  the  Thing  itfelf ;  \it  being  (  as  I  have 
already  fliewn  )  altogether  impoflible, 
that,  without  Miracles,  fuch  a  Degree  of 
Succefs  fliould  have  attended  the  firll 
Preachers  of  the  Gofpel. 

But  now,  as  to  the  Law  of  Mofes^  the 
Cafe  was  quite  otherwife  :  For,  though 
it  was  ufliefd  in  by  Miracles,  yet  thofe 
^Miracles  being  pertorm'd  in  the  Defert, 

K  3  with- 

/ 


134  Th^  Miraculous  propagation 

without  any  WitnefTes,  but  what  were  o^ 
that  Nation ;  and  before  a  Race  of  Men> 
that  were  extinct  e'er  the  Jewijb  "Worfhip 
was  ereOied  in  Canaan  ;  and  the  Account 
of  thofe  Miracles  being  contain'd  in  a 
Bookjwhichwas  all  along  kept  fecret  from 
the  reft  of  the  World ;  Infidelity  foundfome 
Room ,  or  Colour  to  fufpect  the  Truth 
of  them  ;  Nor  could  it  necelTarily  be 
inferr'd  from  that  Degree  of  Succefs 
which  the  "Jewijh  Religion  met  with, 
that  it  mufi  have  fprang  originally  from 
Miracles.  The  Whole  of  chat  Rehgion  j 
confifted  in  Ceremonious  Rttes  and  Ob- 
feyvances^  which  had  no  Intrinfic  Good- 
nefs  in  them ,  nor  any  clear  Marks  or 
'  Characters  upon   them   of  that  Diving 

Authority  by  which  they  were  com- 
manded. Their  Typical  Ufe  and  Refe- 
rence, was  little  known  to  the  Jervs  them- 
felves,  and  could  be  lefs  difcern'd  by  thole 
who  were  Strangers  to  the  Covenant  of 
Promifes.  In  a  word,  the  La w  of  il/(?/^j:, 
as  diftinguilh'd  from  all  other  Religious 
Inftitutions,  had  nothing  in  the  Frame 
and  Defign  of  it,  apt  either  to  recommend 
it  to  its  PrcfefTors,  or  to  invite  Profelytes. 
During  fuch  a  Ceremonious  State,  it 
might  be  requifite  for  God,  by  frequent 
Manifeft^tions  of  his  Divine  Fewer  ^ncl 

Pre- 


'^  of  the  Go/pel,  135 

iPrefence,  to  keep  diat  backflidlng  Peo- 
ple within  the  Bounds  of  their  Duty,  and 
procure  Pvcverence  to  the  Worfliip  which 
he  had  fet  up  from  the  Idolatrous  Na- 
jtions  around  them  :    It  might  be  requi- 
ifite,  Ifay,  that  he  fliould  at,  fit  Intervals, 
lown  himfelf  to  be  the  Author  of  their 
Religion ,     and   do  New  Miracles,   to 
keep  up  the  Credit  and  Influence  of  the 
Old  ones.    Miracles,  therefore,  continued 
jin   that  Church  for  many    Ages  after 
its  firft    Erc6fion  :     For,  befides  thofe 
which   their    feveral   Prophets   occafio- 
1  nally  wrought ,  the  immediate  Appear- 
jance  of  God  in  the  Shecbmah^   or  Cloud 
of  Glory,  and  his  Anfwers  by  Vrim  and 
Thummim^  were  familiar,  while  the  Ta- 
bernacle ,  and  firft  Temple  lafted  ;  and 
even  many  of  their  Laivs^  (  for  Inftance, 
the  Law  of  JealouJ)  ^  thofe  for  the  At- 
tendance of  the  Jews  at  their  Three  Great 
Feftivals ,    and    for  their  Refl:ing  in  the 
Sabbatic-Tear  J    were  fo    contriv'd,   as  to 
be  Demonftrative  Proofs  of  the  Imme- 
diate Interpofition  of  God  in  the  Aifairs 
of   that    People.     With    good   Reafon, 
therefore,  was  a  long  Succeilion  of  Mi- 
racles indulged  under  that  Difpenfation  : 
Not  fo,  under  the  Gofpel ;  which,  after  it 
was  fufficiently  cflablifli'd  ,   needed  not 

K  4  \'ew 


zz6  ne  Miyaculous  propagation 

New  Signs  and  Wonders,  to  preferve,  or 
promote  the  Belief  of  it;  its  Original 
Succefs  being  ,  as  it  were ,  a  perpetual 
Standing  Miracle,  of  fuiEcient  Force  to  ,i 
e\^ince  its  Divine  Extraftion,  from  the^ 
Beginning  of  Chriftianity  to  4;he  End 
of  it.     A 

^d.  Ufe,  which,  I  thought,  might  be 
made  of  the  Miraculous  Manner  of  Pro- 
pagating the  Gofpel ,  was ,  to  give  our 
felves  from  thence  an  Account  ,  Why 
God  did  not  fuHer  Human  Le/trning ,  or. 
the  Civil  Poivev  to  come  in  to  the  Support 
of  it ;  the  One,  till  at  leaft  an  Hundred  ; 
the  other,  till  three  Hundred  Years  after 
our  Saviour.  The  Defign  of  this  Part  of 
the  Divine  Conduct  feems  to  have  been, 
that  the  Eftablifliment  of  our  Faith  might 
appear  manifeitly  to  be  the  Immediate 
Work  of  Fleaven,  and  not  owing  to 
Fluman  Means,  or  any  Set  of  Natural 
Caufes.  The  Apoftles  themfelves  con- 
fefs  (and  glory  in  confefFing )  that,  as 
they  Preach'd  the  Dodrine  of  ChriH  in 
the  mod:  fimple  ,  artlefs  manner  ;  not 
with  Excelkr^cy  of  Speech  ,  or  the  Enticing 
Words  of  Mans  Wijdom ;  fo  the  firfl:  Con-  , 
verts ,  whom  their  Labours  brought 
over  to  the  Faith,  were  generally  Mean 

Per«= 


I  ■ 

of  the  Go/pel       '  137 

-  Perfons,  of  no  acquir'd  Knowledge,  no 
Rank,  no  Education.  For,  A^or  many  Wife 
Me-a  after  the  Flefh^  not  many  Mighty^  not  ma- 
ny Nohl^  were  call d\hut  God.  chofethe  Fooliflj 
things  of  the  World^  to  confound  the  Wife  • 
and  the  Weak  things  of  the  World^  to  con- 
found the  things  which  were  Mighty  ;  and 
:he  Bafe  things  of  the  World^  and  the  things 
which  were  defpls'd  did  he  chufe-^  yea  and 
the  things  which  were  not ,  (  fuch  is  the 
Lefs'ning-Phrafe  of  St.  Paul )  to  bring  to 
nought  the  things  which  were.  *  The  *  i  Cor.  u 
Reafon  o^\v\\ichChoice  is  plainly  fet  down  -^'^7'**' 
in  the  following  Words ;  That  no  Flejh 

\  ^^^ght  glory  in  his  Prefence  :  He  would 
have  no  Rivals,  no  Sharers  in  the  Glory 
of  this  Event ;  and,  therefore,  produc'd 
it  in  fuch  a  Manner  ,  and  by  fuch  unpro- 
portion'd  Means,  as  to  make  it  impoffible 
for  confidering  Men  to  miflake  the  true 
Author  ;  fo,  as  that  all,  who  look'd  on, 
fnould  be  ready  to  cry  out ,  This  is  thy 
Hand,  and  thou^  Lord,  haH  done  it  A-  "''^^^^*  ^^^ 

Indeed  it  was,  on  more  Accounts  than 
one,  requifite,that  HumanLearning  fhould 
not  be  admitted  into  the  Chrift ian  Church, 
till  it  was  fufficiently  fpread  and  fetled. 
For,  tho'  the  Ufe  of  Learning  might  from 
the  beginning,  have  been  great,  in  order  to 
confound  the  vain  Sophiftry,  and  wild  Su- 

per- 


»7. 


J  J  8  The  Miraculous  propagation 

flkion  of  the  Greeks,  and  to  vindicate  the 
Doftrine  of  ChrisJ  againft  all  their  Ob- 
jections ;  yet  great  Inconveniences  might 
alfo  have  redounded  to  the  Faith  by  the 
means  of  it.     For  it  muft  be  confefs'd, 
that ,  when  Philofophers  in  after-times 
embraced  our  Religion  ,  they  blended  it 
often  with  the  peculiar  Notions  of  thofe 
Seds  in  which  they  had  been  educated, 
and  by  that  means ,  corrupted  the  Pu- 
rity  and    Simplicity    of  the   Chriftian 
Dodrine.     Had  this   hapned   from  the 
Beginning  ,   fuch  an  Early  Mixture  of/ 
Philofophy  with  Chriftianity  would  have 
bid  fair  for  an  Univerfal  Reception  in 
fucceeding  Ages.    But  the  Gofpel  being 
firft ,  for  an  Age  and  more  ,  purely  and 
fimply  profefs'd,  there  was  no  great  dan- 
,  ger  of  its  fuffering  from   the  Subtilties 
and   Refinements   of  Philofophy   after- 
wards ;  becaufe  every  Chriftian  was  then 
able  to  compare  them  with,  and  try  them 
by  the  plain  Primitive  Rule  of  Faith, 
received  till  that  time  in  all  Churches ;  and 
might  fecurely  rejeft,    or   admit  them, 
upon  fuch  a  Comparifon. 

For  thefe  Reafons ,  the  Learned  and 
Wife  of  this  World  feem  to  have  been 
overiook'd  by  God  in  the  firft  Plantation 
of  the  Gofpel ;    that  neither  its  Succefs 

might 


of  the  Co/pel  135^ 

^mlght    be   imputed   to   their  Skill  and 

.  iAfliftance ,    nor    its   Doftrine   run  the 

^'Rifque  of  being  blended  early  with  their 

.  particular  Opinions.     However,  ftill  we 

may   obferve ,    that  the   Admiflion  of 

'  LccLrning  was  long  before  the  Admiflion 

of  the  Civil  Power ;  becaufe  the  former, 

\  having  lefs  Force  and  Influence  than  the 

latter  towards  procuring  the  Eflablifli- 

ment  of  the  Gofpel,  was,  confequently, 

lefs  liable  to  be  fufpe£led  as  the  Caufe  of 

it.    Let  me  add  alfo,  that,  as  the  Powers 

of  this  World  would  have  been  mightier 

Inftruments    of  advancing  Chriifianity, 

than  Human  Learning  could  be,  fo  would 

they  have  been  more  able,  and  m.ore  jike- 

ly  to  corrupt  it,  and  enervate  the  Force 

of  it;  as  we  find,  that,  not  long  after 

tlieir  coming  into  the  Chnilian  Church, 

they  actually  did  :  And  therefore,  on  this 

Account  likewife   was   their  Admifliou 

longer  poflrpon'd.      For  near  500  Years 

dtter  Chrift,  j\o   Roman   Emperor  em* 

brac'd  the  Faith  ;  tho'  they  were  (feveral 

of  them  )  Men  of  great  Moral  Venues, 

and  not  j)ir  jrom  the  Kjngdom  of  God  ^  as 

to  their  Perfonal  Qualifications  and  Cha- 

,a6lers.  Such,  particularly,  wevel^efpaftan^ 

I   Titus^  Trajan  J  Adrian^  and  the  two  Anto- 

\  vines.  Yet  it  pleased  the  Divine  Providence, 

that 


140  The  Miraculous  propagation 

that  even  thefe  good  Emperors,  inftead 
of  embracing  ,  and  protecting  the  Chri- 
ftian  Faith ,   fhould  difoourage  and  per- 
fevcute  it;    that  fo  the  Kjr?gdom  of  Chrisi^ 
which  was  not  of  this  WorU  ,  might  not 
be  beholden  to  any  of  the  Kingdoms  of 
this  World  for  its    Eftablifliment ;    but 
fpread  and  fix  it  felf  every  where,  not  only 
without  the  Aid  of  Princes ,  but  againit 
their  Will ;  in  fpite  of  their  fierceft  Oppofiti- 
on,  nay  even  by  the  mea>ns  of  it.  The  KJngs  of 
the  Earthy  md  the  Rulers  took  Counfel  toge- 
iher^  againFt  the  Lord^  and  against  his  Ari^ 
ointed.     He  jhat  fat  in  the  Heavens  laughed 
them  to  fcorn ,  the  Lord  had  them  in  derifwn. 
He  fet  his  Kjng  ufon  his  holy  Hill  of  Sion^ 
firft ;  and  then ,  gave  htm  the  Heathen  for 
his  Inheritance  ,  and  the  uttermoH  Farts  of 
*VhUliahe  Earth  for  his  Pojfeffion.'^     Herod,  and 
4»  ^>  8.     fontitus  Ptlate  began  this  Oppofition,  (for 
thus  hath  St.  Peter  exprefly  apply 'd  thQ  ' 
t  Aft.  iv.   Prophecy  f  )  and  the  Roman  Emperors, 
'^'^-         till  Conftantine,  continued  it.     Neverthe- 
lefs  the  Word  of  God  went  on,  conque- 
ring ,     to  conquer ;      till   it    had    fuhj-. 
du'd  even  thefe  Subduers  of  the  World 
to  the  Obedience  of  theFaith,and  brought 
*  Rev.  iv.  them  to  casl  their  Crowns  before  the  Throne"^ 
-'^'         of  the  Lamb,  and  to  acknowledge,  that 
the  Fool/Jbnejs  of  God  is  rvijer  than  Men,  and 

the 


of  the  Go/pel.  j  ^  | 

^he  Weaknefs  of  God  is  ftronger  than  Men^  i  Cor, 
^ven  than  the  ftrongeft,  and  the  higheft  a-  " 
cnong  the  Sons  of  Men.  There  was  then  a 
Chriilian  Church,  long  before  there  were 
my  Chriftian  Princes  ;  She  did  not  giow 
ap  under  Their  Shadow,but  receiv'd  them 
into  Her  Bofom  :  And,  as fhe fubfilkd  for 
feveral  Centuries ,  e'er  the  Civil  Power 
came  in  to  her,  fo  will  She  endure  for  end- 
lefs  Ages,  when  the  Civil  Power  fhall  be 
no  more ;  and  even  now,  w  hen  flie  receives 

IProteftion  and  Encouragement  from  it, 
yet  is  She  in  all  the  chief  Funftions  and  O- 
perations  of  the  Minifters  of  her  Spiritual 
Kingdom,  independent  upon  it.  Thus  did 
God  order  things,  on  purpofe ,  that  the 
DilfinQion  of  thefe  feveral  Societies, 
Offices,  and  Powers  might  be  evident; 
and  perpetually,  without  Encroachment, 
or  Confufion,  preferv'd  :  And,  let  no  Man 
\oin  together  what  God  hath  thus  put  afunder  \ 
It  remains  that  I  fliould  under  mj 


Fifth  and  laft  General  Head,  briefly  in- 
quire into  the  Time  when,  and  the  Man- 
ner how  this  Miracle  ceas'd,and  make'fuit- 
able  Reflexions  upon  it,with  regard  both 
to  thofe  who  liv'd  then,  v/hen  this  Check 
was  given  to  the  Gofpel,  and  to  Us,  who 
live  now  in  the  Latter  Ages  of  the  World. 

The 


V, 


14^  Tlje  Miraculous  Propagation 

The  plain  Anfwer  to  the  Enquiry  pro- 
pips'd,  is,That  the  Miracle  ceasM,  when  the 
Civil  Power  began  to  declare  openly  in  Be- 
half of  Chriftianity  ;  that  is,  foon  after  C(?i??- 
siantine  came  to  the  Throne.  For  it  was 
no  longer  a  Wonder,  that  our  Religion 
fhould  thrive  and  flourifli ;  when,  inftead 
of  bitter  Perfecutions ,  in  met  with  all 
tBaflner  of  Encouragements.  For  a  Cen- 
tury after  Confiantine^  and  upwards,  the 
Number  of  Chriftians  multiplied  exceed- 
ingly inall  the  Parts  of  the  World  in  which 
it  had  already  been  planted,  and  to  which 
theEmpire  o^th^Romanspv  their  Influence, 
did  extend.  For  above  a  Century  after 
that,  Chriftianity  feems  to  have  been  at 
a  ftand  ,  neither  gaining  much  ground^ 
nor  loling  much,  unlefs  only  in  the  Lives 
of  its  lukewarm  ProfelTors.  But  then  it 
declin'd  apace  every  day ;  Diflentions 
among  Chriftians  grew  hot ,  and  their 
Zeal  for  Religion  waxed  cold.  The  great 
Honours  and  Endowments,  which  Reli- 
gious Princes  had  bellowM  on  the  Church, 
did  too  often  occafion  Ambition  and 
Luxury  in  thofe  who  contended  for  them^ 
or  pofTefs'd  them.  In  a  \\'ord,  all  the  Vices 
of  Profperity  abounded,  together  with 
the  Advantages  of  it :  So  that  the  Name 
of  Chriftianity  was  no  longer  Venerable 

in 


of  the  GofpeL  145 

in  the  Eyes  of  Men ;  and  its  holy  Dodrine 
not  producing  an  anfwerable  SanQity  of 
Life,  made  no  farther  Impreilions  upon 
them.    This  unhappy  Opportunity  Maho- 
met laid  hold  of,  to  fet  up  his  Religion; 
which  being  (as  I  have  feid  )  fuited  to 
the  Voluptuous  Manners  of  the  Eaft,  and 
feconded    by   the  Power  of  the  Sword, 
made  large    Inroads   into  Chriftendom, 
and  tore  away  entire  Provinces  at  once 
from  the  ProfefTion  of  the  Gofpel.     Since 
that  time,   Chriftianity  feems  to   have 
been  almoft  in  a  continual  Decay  :    The 
Hedges  of  this  Vineyard  of  God  being  broken- 
doivny  all  they  that  rvent  by  plucked  off  her 
Grapes ;  thiWild-Boar  of  the  Wood  did  root 
it  upy  and  the  wild  BeaH  out  of  the  Field  did 
devour  It '^-^  till  a  Difcovery  of  fome  un-^Pf-lxxx 
known  Parts  of  the  World  open'd  a  new 
Way  for  enlarging  the  Bounds  of  ChriiVs 
Kingdofli.     The   Zeal  of  fome   Devout 
Men ,  ^  tho'  mix'd  often  with  Private 
Interefts  and  Defigns  )  ftir'd  them  up  to 
make  ufe  of  this  Advantage,  and  to  Pub- 
Hfli  the  Gofpel  of  Chriil:  in  the  remoteft 
Corners  of  the  Eaft,  whither,  it  is  proba- 
ble ,  none  of  the  Apoftles    ever  came. 
There  alfo  Chriftianity  (a  corrupt' and 
fuperftitious  Chrillianity )  hath    gotten 
footing.   How  long  it  may.continue,  and 

how 


11, 13, 


144  "^^'^  Miraculous  Propagation 

how  far  it  may  advance,  is  known  to  Hinj 
alone,  ic^ho  hath  determinil  the  Times  before- 
df pointed  ,  (  to  Religions,  as  well  as  Na- 
t  Afl.xvii.  tions)  and  the  Bounds  of  thetr  Habitation,-]" 
*^'  I  fhall  not  prefume  to  inquire  into  it ;  but 

fliall  raife  an  Ufeful  Refledion  or  two^ 
from  what  hath  been  obferv'd  on  this 
Head ,  and  with  a  fliort  Application  of 
it  to  our  Selves,  fhall  conclude  this  Dili- 
courfe. 

The  ImperfeO:  Propagation  of  the  Go» 
fpel ,  and  the  Prevalence  of  Mahometifm 
over  it,  are  fome  of  the  darkeft  Secrets  of 
Divine  Providence.  But  the  Caufes,  that 
contributed  to  produce  this  great  Revo- 
lution ,  are  manifeft  :  they  were  plainly 
the  Vices  and  Difcords  of  the  Chriftians 
of  thofe  Times,  that  gave  the  Enemies  of 
our  Faith  Courage  to  attack  it,  put  Wea- 
pons into  their  Hands  ,  and  furnifh'd 
them  with  all  manner  of  Ac^antages 
againft  it.  Chrift  came  into  the  World 
on  purpofe  to  fubdue  the  Power ,  and 
deftroy  the  Kingdom  of  Satat:^,  He 
difplay'd  the  Banner  of  his  Crofs ,  and 
fummon'd  all  Nations  to  repair  to  it; 
who  accordingly  obeyed  the  Signal*  But, 
while  the  Extremeft  Parts  of  the  Earth 
were  meditating  a  Submiiuon,  while  his 
greateft  Enemies  were  halfening  to  put 

their 


of  the  G  of  pel  ^^4J 

their  Necks  under  his  Feet,  a  Hop  \vas 
put  to  their  Intentions ,  and  his  Tri- 
umphs, by  the  Mutinies  and  Defertions 
of  his  own  Soldiers.  Who  can  fuiUcicnt- 
\y  deplore  the  Guilt,  and  deteft  the  111 
Influence  of  thofe  Vices  which  cut  off 
fo  many  Kingdoms  at  once  from  the 
Empire  of  Chrift  ?  not  only  arrefted  his 
DoArine  in  its  full  Courfe,  and  faid  to 
it,  Hitherto  flj alt  thoii  come ^o-rid  no  further  - 
but  made  the  Sun  of  Righteoufnefs  go 
backrvard^  as  it  were,  ten  Degrees^  and 
leave  many  Countries  under  grofs  Dark- 
nefs ,  which  had  once  been  enlightened 
with  the  faving  Truths  of  the  Gofpel  ? 
Certainly,  Spiritual  Faftion  and^Pride , 
and  Uncharitable  Breaches  of  Chrilf  lan 
Unity  and  Peace,  are  not  fuch  flight 
Offences  as  fome  Men  are  willing  to 
think  them;  fmceit  was  owing  in  great 
meafure  to  Tliefe,  that  the  Univerfal 
Reign  of  Chrift  upon  Earth  was  then 
hinder'd,  and  the  Accomplifliment  of 
the  f  rophecies  in  that  refpedl  deferr'd  to 
diftant  Ages. 

Many  Princes  fmce,  indifcreetly  Pi- 
ous, have  made  Attempts  to  regain  the 
Ground  Chriftianity  loll,  by  the  Force 
of  their  Arms,  and  to  plant  the  Faith 
anew  in  thofe  Places,  where  it  once  had 

^  L  Pof- 


^i^6  The  Miraculous  <Pr op a^ation 

PolTefTion,  by  the  Points  of  their  Swords^ 
But  ( alas ! )  that  great  Work  is  to 
be  accomplifli'd,  not  by  fuch  Holy 
Wars  as  thefe ;  but  by  Confli8:s  of  another 
kind,  which  we  mull:  maintain  with  our 
own  Corrupt  Habits,  and  Vicious  Inclina- 
tions ;  not  by  Foreign  Acquifitions,but  Do- 
meftick  Vi8:ories  over  thofe  Impieties 
of  Chriftians,  which  gave  the  great  Ene- 
my of  our  Faith  his  firft  Advantages 
againft  it :     For  tho'  the  Kjngdom  of  He  a- 

Matth.xi.  <ifgf2juffer'viole'/7ce,  and  the  I'iolent  take  it  by 
force ;  yet  the  Weapons  of  our  Warfare  are 

i  Cor.x.4.  fiot  Carnal^  but  Spiritual.  When  the  Con- 
verfations  of  thofe  that  name  the  Name 
of  Chrifl  become  agreeable  to  the  Puri- 
ty of  his  Do£lrine;  when  the  Divifions 
of  Chriftendom  are  healed ,  and  the  Pro- 
feifors  of  our  Holy  Faith  live  together 
every  where  like  Men  of  one  Mind,  in 
one  Houfe ;  then  fhall  the  Sceptre  of 
Chrift's  Kingdom  extend  itfelf  to  all  the 
unconverted  parts  of  the  Earth,  and  not 
fooner. 

That  God,  e'er  the  Day  of  Final  Doom, 
will  bring  this  about ,  the  Scripture 
feems  to  fay  :  but  of  the  particular  I'ime, 
at  which  he  will  etfeQ:  it,  we  know  no 
more,  than  of  That,  in  which  he  will 
come  to  Judgment.    However,   let  us 

All, 


of  the  Go/pel  ^\\7 

All,  as  far  as  lies  in  our  Power,  con- 
tribute to  this  Great  Event,  and  pre- 
pare the  way  for  it.  None  of  Us,  T 
think,  are  now  oblig'd  to  enter  upon  the 
Mijfion^  and  facrifice  our  Lives,  in  order 
to  fpread  the  Gofpel  among  the  Mxho- 
met.xns^  and  Heathens :  I  fay,  None  of 
us,  I  think,  are  now  ohli^'^d  to  it,  as  not 
being  arm'd  with  the  Power  of  Miracles^ 
requifite  for  fuch  an  Attempt.  How- 
ever, without  hazarding  our  Lives, 
much  may  be  done  by  us,  both  at  Home 
and  Abroad,  towards  encouraging  and 
promoting  fo  good  a  Work.  And  let  us 
not  blame,  much  lefs  deride  thofe  Good 
Men  (though  of  another  Communion) 
whofe  honeil  Zeal  hath  carried  them  yet 
farther.  Let  us  rather  mention  with  Ho- 
nour the  Names  of  as  many  of  them,  as 
we  can  reafonably  fuppofe  to  have  been 
led  into  this  Dclign  by  fmcere  Motives 
of  advancing  the  Glory  of  God,  and  the 
Salvation  of  Souls,  without  aiming  at 
By-Ends,  or  any  Temporal  Advantages; 
and  let  us  wifh,  that  the  Reformation 
had  not  undergone  juil  Reproaches  for 
its  Backwardnefs  to  promote  fo  glorious 
an  Enterprize  :  an  OmifTion,  not  eafily 
to  be  excus'd  in  fuch  Proteilant  Nations, 
as  have  greatly  enlargd  their  Traiiick 
^  L  2  and 


Rom.  x:i. 
14. 


^148  The  Miraculous  propagation 

and  Wealth,  by  the  Productions  of  thofe 
Countries  ,    wherein  many  poor   Igno- 
rant Savages  dwell,  who  want  only  to  be 
inftrudled  in  the  faving  Knowledge  of 
Chrifi,  in  order  to  embrace  it.     But,   how 
fball  they  hdkve  in  Htm^  of  whom  they  have 
not  hedrd  ?  and  how  fjali  they  hear  without  a 
Preacher?     It  might  juftly  be  expected, 
that  Thofe,  who  had  been  -partakers  of  the  1 
Carnal  tBngs  of  tht^Q  Gentiles^  fbouldhave 
rainifired  walo  them  in   Spiritual    things ;  \ 
that,  after  enriching  themfelves  by  the 
Spoils  of  thofe  Provinces  (which  I  know  { 
not  what  Right  they  had  to  invade,  and  1 
conquer}  they  fhquld  at  leaft  have  made  i 
them  that  charitable  Return  of  planting 
the  Gofpel  among  them  ;    a    Work,    of 
greater  Importance,   and  Service  to  the 
the  Publick,  than  all  their  other  Plant a^  \ 
ttons. 

But  this  is  a  Refle£lion,  in  which,  per-?' 
haps  few,  if  any,  that  hear  me,  are  con-i 
cern'd.  To  conclude,  therefore,  Let  e- 
very  One  of  us,  in  our  feveral  Places  an^ 
Stations,  do  our  beft  to  promote  the 
Kingdom  of  Ciirill:  within  us,  by  pro-. 
motifig  the  Love  and  Pradice  of  FA'an-? 
gehcal  Purity,  and  Holinefs ;  and  let  us 
hkewife  frequently  put  up  our  moft  ar- 
dent Requeih  tor  the  Enlargement  of  his 

VlfH 


cf  the  Goffel  ?H? 

Vifible  Adminiftration  without  us ;   be~ 

feeching  God,  in  the  Words  of  our  Church, 

'•  that  he  would  pleafe^of  his  Gracious  Good^ 

\  nefsy  jhortly  to  accompUJh  the  Number  of  his 

Elect ,   a^d  to  hafien  the  Kjngdom  oj  his 

Dear  Son  i 

To  Him^  with  the  Father^  And  the  Holy 
Ghofi^  be  afcrib'd  all  Honour^  Domi- 
nion  and  Mighty  norv  and  for  ever ! 
Amen, 


i 


\ 


1l 


•45 


A  Scorner  Incapable  of  True  Wifdom. 


SERMON 

Preach'd  before  the 

O  u  E  E  N 

A    T 

WHITE    HALL. 

OBoher  28.    169  4. 


PROVERBS  xiv.  6. 

A  Scorner  Jcek^th  Wifdom^  and  findeth 
ft  not, 

IT  is  the  Wifelt  among  the  Children 
of  Men,  who  fpeaks ;  and  about  That, 
which  moflL  nearly  concerns  Us,  and  He 
bed  iinderftood,  even  the  Method  of  at- 
tnining  True  Wifdom;     It  becomes  u?, 
Tl,  thera- 


i4<5  A  Scorner  Incapable 

therefore,  to  give  the  moft  fixt  and  feri- 
ous  Attention,  we  can,  to  what  he  is 
faying. 

A  Scorner^  faith  he,  feeketh  Wifdom,  and 
jifjdeth  it  not.  Where  we  are,  firft,  to 
enquire,  Who  it  is,  that  i*^  reprefented 
to  us,  under  the  Chara£l:er  of  .t  Scorner ; 
and,  then,  in  what  Senfe  he  is  fald  to 
feek  iViJdom^  but  not  to  find  it. 

The  Scorner  is  One,  who  is  frequentl} 
mention'd  in  this  Book  of  Proverbs ;  and 
againft  whom  the  Author  of  it  hath  le- 
veird  no  fmall  Number  of  his  Apoph- 
thegms, and  wife  Sayings.  We  find  L 
the  Pfahns^  and  Prophetick  Writings  alfO; 
jnany  Glances  at  him,  many  Complaints 
of  him  :  fo  that  the  Nation  of  the  5'^« 
did,  it  feems,  abound  mightily  with  tl: 
Sort  of  Men ;  and  they  were  a  Grea' 
and  Particular  Grievance  to  the  Follower! 
of  Tyuq  Piety  and  Wifdom. 

Their  Character  feems,  in  fliort,  t 
have  been  This.  They  were  Men,  that, 
with  much  ado,  had  made  a  fhift  to  get 
rid  of  Good  Principles ,  and  fuch  Itiif 
Opinions,  as  they  found  inconfiltent  with 
a  Loofe  Practice.  As  they  had  not  any 
Religion  themfelves,  fo  their  Way  was 
to  defpife  Thofe  wlio  had  ;  to  look  down 

with 


of  True  Wijdom.  147 

with  Pity  and  Contempt  upon  a  poor  de- 
luded Under-World  ;  Beafls  of  Burthen 
that  followM ,  in  a  Track ,  after  their 
Leaders ;  Slaves  to  receiv'd  Rules,  and 
Precarious  Opinions,  to  Foolifli  Empty 
Forms  and  Obfervances ;  but  who  ne- 
ver once  reafon'd  freely,  or  thought  for 
Themfelves.  They  were  unfortunate- 
ly fallen  into  a  Time ,  when  frequent 
Commotions  hapned  in  the  Jemfi  State 
(as  the  Cafe  remarkably  was,  in  the  Age 
before  Solomon  came  to  the  Throne)  and 
had  feen  feveral  Sorts  of  Men  uppermoft, 
and ,  confequently ,  feveral  Notions  olf 
things  prevailing  by  Turns.  This  contri- 
buted  mightily  to  unfettle  theirThoughts^ 
or  (as  They  calPd  it  doubt lefs)  to  enlarge 
them  ;  to  create  in  them  a  flight  Opinion 
of  the  Eternal  Differences  of  Right  and 
Wrong,  Good  and  Evil ;  and  to  make 
them  laugh  at  Thofe,  who  were  Eager 
on  any  Side,  or  for  any  Caufe  whatfo« 
ever,  which  they  did  not  get  by. 

They  evidently  fiw  that  Some,  who 
fiit  up  for  greater  Purity,  and  a  Demurer 
Shew  and  Face  of  Religion  than  their 
Neighbours  ,  were  really  Counterfeits  , 
and  meant  nothing,  at  the  bottom,  but 
Their  own  Interelf,  And  they  wifely 
refolA^'d  ,  upon  this ,  that  All  Religion 
L  2  ^vaVif 


148  A  Sconter  Incdpahle 

was,  Hke  Theirs,  a  Coiwenlent  Trick 
and  Pretence  only  ;  invented  by  Cun- 
ning men  to  keep  fillv  People  in  awe,  to 
make  Princes  Reign  fafely,  and  the  Prieft- 
hood  Live  Eafily.  But  as  for  Them,- 
they  knew  better  things  than  to  fall  in 
with  the  Herd  ,  and  to  give  themfelves 
up  to  be  ridden  by  the  Tribe  of  Levi ; 
the  Poorell  and  moft  Contemptible  Tribe 
of  the  Twelve,  which  had  no  Lot,  no 
Lnheritance  among  their  Brethren;  but 
liv'd  upon  the  Cheat  of  SacriHces  and 
Oflerings ,  and  upon  driving  a  Gainful 
Traffick  for  the  Good  Things  of  This 
World,  here  paid  down  to  them,  by  pro- 
mifing,  and  preaching  up  to  Thole  they 
dealt  with,  a  Recompence  in  a  World 
to  come. 

Nor  were  tliefe  men  content' to  enjoy 
this'  Secret,   which  the)'  had  thus  found 
out,  quietly  among  themfelves  ;  but  fet 
up  openly  for  Profelytes,  and  a  Party; 
for  running  down  all  Religion,   and  tor  ' 
laughing  Piety  and  Virtue  out  of  Coun- 
tenance :     fo  that  a  Good   and  Honeft 
Man  was  fure  to  be  their  Mark,  where-  j 
foever  they  found  him  ;   and  they  were  > 
Pial.lxiv.  ever  jhootmg  their  Arrows  againll  him, 
3'  even  Bitter  i^-^ords.     And  this  was  come  ; 

to  that  pafs,  that  the  True  Servants  of 

God 


of  True  Wljdom,  14. 9 

God  did  alinoft  fink  under  the  Affllftion  ; 
and  ^lid  make  it  matter  of  PublicL  K. 
quell  to  God  in  the  Solemn  Service  or 
the  Cliurch,  to  be  freed  from  it : — ■  Hat's. 
mercy  upo?i  us^  0  Lord^  laid  They,  haz'e  Pf.  cxxiii. 
wercj  upon  us^  jor  we  are  exceedi.tgly  fiU.rd  3'  ^' 
^vith  Contempt.  Our  Soul  is  exceed!, . 'g!y  nl-- 
led  ivith  the  Scorning  of  Thofe  that  are  at 
l.afe,  and  with  the  Contempt  of  the  Proud, 
TJiis  is,  in  fome  meafure,  the  Chara- 
Tter  of  That  man,  who,  in  the  Language 
of  the  Text,  is  callM  J  S corner ;  and  You 
fee  now,  in  wliat  Senfe  he  is  fa  id  to  feek 
Wtfdoniy  but  not  to  find  it.  For  the  mean- 
ing of  thefe  Kxpreifions  is  plainly  this  ; 
That  He  pretends  to  know^  more,  and  to 
fee  farther,  than  the  reil  of  mankind  \ 
to  have  made  freer  Enquiries  aftei-Tru.tli, 
and  to  have  iliakeji  off  the  Prejudices  of 
Education  more  throughly  :  He  fets  up 
for  examining  things  to  the  bottom  , 
without  taking  them  upon  Tiadl:,  or  re- 
lying on  tlie  Autliority  ofany  Man.  What 
God  is  pretended  to  have  faid  in  the  Ho- 
ly ^Yritings,  what  Wife  and  Good  Men 
have  faid  in  all  Ages,  and  Countries  oi'the 
Woi-ld ,  he  is  not  much  conc^rn'd  to 
know.  'Yox.\\c  Oracles  of  Right  Reafon  he 
goes^  (by  Right  Reafon  always,  meaning 
jiisOwn),  iuui  from  thence  he  enquires, 

L  ?  wivat 


I  5  o  A  Scomer  htcapahk 

what  he  is  to  think ,  and  to  do ;    raifes 
ibme  Fanciful  Scheme  of  things  to  him- 
felf,  frames  fome  Particular  Set  of  Opi- 
nions ;   and  then  rejoices  in  the  mighty 
Difcovery  he  hath  made,    and  wonders 
at  the  Reft  of  the  World,  that  they  do 
not  fall  in  with  it,  and  adore  it.     Now 
thefe  Pretences,  the  Wife-man  tells  us, 
are  vain ,  and  thefe  Searches  are  vain ; 
lie  hath  taken  a  great  deal  of  pains,  only 
to  be  out  of  the  way,  and  to  mifs  the 
mark  which  he  aims  at :    A  S corner  Jeek- 
etk  iVifdom,  and  jindeth  it  not. 

Having  thus  largely  open'd  the  Senfe 
of  the  Text,  I  fliall  endeavour,  in  what 
follows,  to  juflifie  the  Truth  of  the  Ob- 
fervation  contained  in  it ,  by  fhewing 
you,  how  it  comes  to  pafs,  that  the  Men, 
who  thus  fet  up  for  a  more  than  ordi- 
nary pitch  of  Wifdom  and  Senfe,  by 
Contemning  ReUgion,  and  Deriding  the 
ProfefTors  o^  it,  do  always,  and  mull  al- 
ways, fail  of  the  End  which  they  pro- 
pofe  to  themfelves  ;  fmce,  whatever  A- 
bilities  they  may  have  in  Other  matters, 
yet  they  are  the  moft  unqualified  and  in- 
capable, of  all  men,  to  make  impartial 
Enquiries  after  Divine  Truth,  and  to 
difcern  between  That  and  Error, 

^^     There 


of  True  Wifdom,  j  y  r 

There  are  Four  things,  which  particu- 
larly unfit  a  iMan  for  fuch  a  Task,  a  ve- 
ry Proud  ^oi:  a  very  Sufpic/ous  Temper; 
Eilfe  Wit^  or  Senfuality,  And  Thefe  are 
the  Chief  and  Prevailing  Ingredients  in 
the  Compofition  of  that  man,  whom  we 
call  a,  Scor/ier,  The  Two  Lafl:  do  gene- 
rally, and  in  moll  inllances,  belong  to 
him  ;  but  the  Two  Firfl:  are  ElTenticd 
to  him,  and  infeparable  from  liim. 

Pride  is  that   Ruling  Quality  which,        j 
of  all   others ,    feems  to  take  the  taftell: 
Hold  of  him  ;    Proud  txnd  Hdughty  Scor-  p^.^^  ^^• 
ner  is  his  iV^w/e,  fays  Solomon ^  elfewhere.    24. 
i\nd  again,    'There  is  a  Gener.ttion^  0  how  prov.xxx 
lofly  are  their  Eyes  !    a  fid  Their  Eylids  lift-    13- 
ed  up !     The  truth  is,  there  never  was, 
nor  ever  can  be  a  fettled  Contempt  of 
Religious  Principles,  that  is  not  built  up- 
on Pride  ^  /'.  e.    upon  ^n  undue  Value, 
which    a  Man  liath  for  himfelf ,    and 
for  his  own  Opinion ,   and  a  Difregard 
for  every  thing  befides.     And,  therefore, 
the  Author  of  (that  FantalHcal  Book) 
x\\Q  Levidihar?,  doth,  at  the  very  Entrance 
of  it,  very  honeilly,  and  in  Terms  con- 
fefs,  that  he  is  a  Man  who  Loves  his  own 
OpiHio/is,     And  foj  doLibtlefs,  doth  every 
L  4  Man 


iy2  A  Scorner  Incapable 

Man  too,  who  treads  in  His  Steps,  tho'  \ 
he  doth  not  own  it  fo  frankly,  or  pei-- 
hap^;  know  it  fo  throughly.  Indeed,  d 
Modeft  Humble  man  can  hardlv  bring 
himfelf  once  to  think  of  fliaking  oiTcom- 
mon  receivM  Principles,  and  going  a- 
gainfl:  the  United  Wifdom  of  mankind  : 
or,  if  lie  flioulc]  entertain,  yet  will  lie 
never  venture  to  publifli  that  Thought  ^ 
but  will  conceal  it,  as  carefully  as  he 
would  his  own  Bofom  Infirmity,  or  the 
Secret  of  his  Friend.  'Tis  the  Prefump- 
tuous  and  Proud  man  alone,  who  dares 
to  trample  on  thofe  Truths,  wliich  tlje 
reft  of  the  World  reverence,  and  can  fit 
(iown  quietly  in  the  aifurance,  tliat  He 
alone  is  in  the  Right,  and  all  Mankinc' 
befide  in  the  Wrong. 

Now,  I  fiiy,  as  there  is  no  Otie  Qua- 
litv,  that  fticks  more  clofelv  to  a  Scorner 
than  that  of  Pricj^,  fo  is  there  none  that 
doth  more  e\idently  oblh-u<ff  right  Rea- 
foning,  -  and  an  impartial  Searcli  after 
Truths  of  ail  kinds,  efpecially  tliofc  whicli 
relate  to  Vertue  and  Piety.  And  no! 
wonder,  therefore,  if^  on  This  Account^  1 
the  Scorner,  tlio'  he  fpek  Wrfdom^  yet  ffid-^  " 
eth  it  not^  Pride  makes  a  man  feem  fyf- 
ficient  in  his  own  I^yes  for  all  manner  of 
Speculations  and  Inquiries ;'  and^'  there- 
'"':'"  ■  ■-"    '  ■  lore, 


of  True  Wtfdom,  i  j  j 

fore,  puts  him  indifferently  upon  the  pur- 
fuit  of  all  Knowledge,  and  the  determi- 
nation of  all  Doubts,  without  giving  him 
Leave  to  diftruft  liimfelf  in  the  leafl:,  or 
once  to  confider,  which  way  his  Genius 
and  Abilities  lie.  Hence  it  happens,  that 
the  Man,  not  being  duly  Qtialified  for 
Every  Search,  or,  if  he  were,  yet  not 
having  leifure  and  opportunity  enough 
to  go  tlirough  with  it,  is  fain  to  take  up 
with  Ihght  and  fu per ficial  accounts  of 
things ;  and  tlicn  ,  what  he  wants  in 
true  Knowledge,  to  make  up  in  down- 
right AlTurance.  y\s  foon  as  lie  hath 
t.ouch'd  on  any  Science,  or  Study,  he  im- 
mediately feems  to  himfelf  to  have  ma- 
ller'd  it ;  is  as  Pofitive  in  his  Opinions, 
and  as  hardy  in  his  Aifertions,  as  if  the 
']1ioughtsofIiis  whole  Lite  had  been  di- 
re6led  That  way  only  :  which  is,  as  if 
a  Coafler,  who  hath  gone  from  Port  to 
Port  only,  Hiould  pretend  to  give  a  bet- 
ter defcription  of  the  Inland  Parts  of  a 
Country,  than 'Ihofc  who  have  travelPd 
it  all  over.  Rut  this,  f  fav,  is  the  mif- 
chievous  Kature  o\  Pride;  it  makes  a 
Man  Gral'p  at  every  thing,  and,  by  Con> 
fequence,  comprehend  nothing  effedual- 
lyand  througlih  :  ami  \  et  (which  is  worft 
of  all)  inclines  l>im  to  defpife  and  con- 
''■    ■  ^  tradidl 


I  j4  -^  Scorner  Incapable 

tradicl  thofe  that  do.  It  gives  him  juil: 
enough  Underftanding,  to  raife  an  Objc- 
Q:ion,  or  a  Doubt  ;  but  not  enough  to 
lay  it :  which,  as  it  is  the  meaneli  and 
moil  defpicable ,  fo  it  is  alio  the  mofl: 
dangerous  State  of  mind,  a  man  can  be 
in ;  and  by  fo  much  the  more  dangerous, 
as  the  Subjeft,  upon  which  his  Enquiries 
turn,  is  more  important,  and  the  Errors 
more  fatal  which  he  runs  into,  for  want 
of  a  due  knowledge  of  it.  He  that  is 
but  Half  a  Philofopher,  is  in  danger  of 
being  an  Atheilf;  an  Half-Phyfician  is 
apt  to  turn  Empiric  ;  an  Half-Bred  man 
is  conceited  in  his  yVddrefs,  and  trouble- 
fome  in  his  Converfation.  Thus  it  is  in 
all  matters  of  Speculation,  or  Praclcie  ; 
He  that  knows  but  a  little  of  them,  and 
is  very  coniident  of  his  own  ftrength , 
is  more  out  of  the  way  of  True  Know- 
ledge, than  if  he  knew  nothing  at  all. 
Now  there  is,  I  fay,  a  Natural  Tenden- 
cy in  Pride ,  towards  putting  a  Man's 
mind  into  fucli  a  Situation  as  this  ;  and, 
therefore,  it  muft  muft  needs  be  a  Qiia- 
lity  very  oppoiite  to  the  Search  and  At- 
tainment of  'I'rue  Wifdom. 

And  then,  fuppoiing  a  Proud  man  to 
be  once  in  the  Wrong,  it  is  fcarce  pofiible 
that  he  fliould  ever  be  fet  right  again ;  he  is 

plac'd 


of  True  Wifdom.  I  5  5 

plac'd  above  the  reach  of  that  great  means 
of  amendment,  Reproof ;  J  Scorner  hear-  i-rov,  xiif. 
eth  not  rebuke^  fays  Solomon  :  and,  there-  ^* 
fore,  as  his  Pride  led  him  into  a  miftake 
at  firll: ,  fo  will  it  be  fare  to  keep  him^ 
there ;  and  to  harden  him  in  his  way, 
iLi;ainif  whatever  wife  men  can  think,  or 
iay  of  him. 

Thus,  I  fay,  is  Pride  an  Enemy  to  the 
Knowledge  of  Truth  in  general ;  but 
moil  of  all  doth  it  hinder  men  from  dif- 
cerning  Sacred  Truth,  and  the  DoO:rines 
of  ReveaPd  Religion.  A  Proud  man  is 
very  hardly  brought  to  digell  the  Hum- 
ble Duties  of  the  Crofs,  or  to  admit  a  be- 
lief of  the  Mylferies  of  ChriiHanity  :  the 
One  are  too  low  for  him,  and  he  cannot 
ftoop  to  the  Practice  of  them  ;  the  other 
are  too  high  for  his  Underlfanding,  and* 
he  deli  res  to  be  excus'd  from  entertain- 
ing any  Propofition  as  true,  which  he 
doth  not  perfe^fly  comprehend.  If  he 
cannot  give  liimfelf  a  certain  plain  ac- 
count ,  in  what  Manner ,  and  to  what 
End  God  did  a  thing;  he  wifely  relblves, 
that  therefore  he  did  it  not  at  all.  If  he  hath 
not  as  clear  an  Idea  of  every  Term  in  an 
Article  of  Faith,  as  he  hath  of  thofein  a 
Mathematical  Propofition ;  'tis  prefently 
unphilofophical,  abfurd,  and  foolifli ;  in- 
vented 


c6  A  Scomer  Incapable 

vented  by  Thofe,  whofe  Intereft  it  is,  to 
puzzle  mens  Underftandings,  that  they 
may  have  their  Wills  and  Ai^eclions  at 
their  Service. 

II.  And  This  puts  Us  in  mind  alfo  of  I 
that  Second  Great  Ingredient  in  the  Cha- 
rade r  of  a  Scorner,  which  we  proposed 
to  confider ;  a  flrange  and  unreafonable 
degree  of  Sufpcion^  by  which  he  doubts 
of  every  thing  lit  hears ,  and  diftrufts 
every  man  he  conyerfes  with ;  imagines 
the  World  to  be  all  Cheat  and  Impofture ; 
that  there  is  no  Sincerity ,  no  Honefty 
any  v/here  ;  but  that  every  man  is  con- 
tinually ftudying  how  to  put  a  Trick  up- 
on his  Neighbour.  Without  this  Tem- 
per (it  might  be  eafily  provM  that)  a  man 
•cannot  bring  himfelf  to  run  down  Reli- 
gion, and  the  ProfelTors  of  it ;  and,  witli 
it,  it  is  impoiTible,  I  think,  to  arrive  at 
True  Wifdom.  Indeed,  to  be  Cautious, 
and  upon  our  Guard,  in  receiving  Do- 
driiies,  and  not  eafily  to  give  up  our  af- 
fent  to  every  Tale  that  is  told  us,  is  a 
Point  of  great  Prudence,  and  very  re- 
quifite,  in  fuch  a  multiplicity  of  Opini- 
ons as  there  is  in  the  world,  to  preferve 
us  from  Error.  But  then,  we  may  car- 
ry this  point  too  far  •  we  may  be  fo  fcru- 

pulous 


of  True  W'lfdojn.  i  ^ 

puloiis  and  circumfpeQ  in  admitting  tl:re 
Teftimonies  of  men ,  as  to  rejeO:  fome 
Good  WitnelTes  among  feveral  Bad  ones  j 
and  to  deceive  our  Selves  often  times, 
for  very  fear  of  being  deceiv'd  by  Others. 
A  General  undiftingiiifliing  Sufpicion  is 
altogetlier  as  apt  to  millead  a  man,  as  a 
too  Eafie  and  Unwary  Credulity.  And 
to  this  Excefs  a  Scorner  is  naturally  in- 
chnM :  He  is  fo  poffefs'd  with  the  Notion 
0^ Prieft-'CraJ}^  and  Pw/fs  Frauds^  as  to  ap- 
ply it  indifferently  to  all  Religions,  and 
to  Every  thing  in  Religion;  He  is  foa- 
fraid  ot  having  his  Undcrftanding  im- 
pos'd  upon,  in  iVlatters  of  Faith,  that  he 
rtands  equally  aloof  from  all  Propofitions 
of  that  kind,  whether  True,  or  Ealfe  : 
which  is,  as  if  a  Man  fliould  refufe  to 
receive  any  Money  at  all,  becaufe  there 
is  a  great  deal  goes  about  that  is  Falfe 
and  Counterfeit  ;  or  refolve  not  to  make 
a  Friendfliip  or  Acquaintance  with  any 
man,  becaufe  many  men  are  not  to  be 
trulled.  Certainly  this  is  a  very  great 
Inlfance  of  Folly  ;  and,  in  what  Breaft 
foever  it  harbours,  cannot  butindifpofe  a 
man  extremely  for  the  Study  and  Attain- 
ment of  Religious  Wifdom.  An  extre- 
mity of  Sufpicion,  in  an  Inquirer  after 
'Iruth,  is  like  a  Raging  Jealoufie  in  an 

Huf- 


1 5  8  A  Scorner  Incapahle 

Husband,  or  a  Friend ;  it  leads  a  man 
to  turn  all  his  thoughts  toward  the  ill- 
natur'd  fide,  and  to  put  the  worfi:  con- 
ftrudion  upon  every  thing ;  and  (in  con- 
fequence  ot  that)  for  once  that  lie  is  real- 
ly in  the  Right,  in  his  GuefTes  and  Cen- 
fures,  to  be  very  often,  and  very  much 
in  the  Wrong.  * 

III.        A  Third  part  of  the  Cliarader  of  that 
Man,  whom  we  are  defcribing,  is,  Falfe 
Wit ;   or  a  Way  of  expofing  things  Sa- 
cred and  Serious,  by  pa  fling  a  bold  Jeft 
upon  them,  and  Ridiculing  arguments, 
inftead  of  Confiiting  them.     The  very 
name  of  a  Scorner  will  tell  us,  that  This 
is  One  of  his  mofi:  belov'd  Accomplifh- 
ments  :     And,  I  am  fure,  it  is  Such  an 
one,  as  can  never  help  a  man  to  pro- 
cure right  Impreflions  of  things,  and  will 
fcarce  ever  allow  him  to  Improve,   or 
Preferve  them.     Wit  indeed,  as  it  im- 
plies a  certain  uncommon  Reach  and  Vi- 
vacity of  Thought,  is  an  Excellent  Ta- 
lent;   very  fit  to  be  employ'd  in   the 
Search  of  Truth,    and  very  capable  of 
afiifting  us  to  difcern  and  embrace  it :  but 
in  the  Way,  in  which  the  Scorner  exerts 
it,  the  Way  of  Satyr  and  PropJiane  Drol- 
lery, it  betrays  a  man  into  a  Thoufand 

Errors, 


of  True  Wijdom.  i  c  p 

r.nors,  for  One  that  it  difcovers  to  him. 
Vfen  of  (Jijick  and  Lively  Parts  are  apt 
to  give  themfelves  a  loofe  beyond  plain 
Reafon  and  Common  Senfe  ;  and  to  fay 
many  things  not  exaQly  Riglit  and  True, 
in  order  to  fay  fomewhat  New  and  Sur- 
prizing. Their  Great  Aim  is,  in  gene- 
ral, 'to  pieafe ;  and,  in  order  to  it,  they 
mufl:  bend  all  their  Wit  that  way ,  to 
which  the  Corrupt  Nature  of  man  is  in- 
chn'd,  and  be  fure  always  to  fpeak  agatnfi 
that  which  is  uppermoil ;  I  mean,  the 
Opinions  that  are  moft  General,  and  Pre- 
vailing. This  gives  them  a  Light  and 
Trifling,  inftead  of  a  Serious  and  Man- 
ly Frame  of  Spirit  ;  and  makes  them 
think,  they  have  anfwer'd  all  the  Wifefl 
Reafons  that  can  be  brought  for  any 
thing,  if  they  have  but  clap'd  a  Nick- 
name  upon  it,  and  drefs'd  up  a  Grave  and 
Venerable  TruLli  in  fo  Odd  a  difguife,  as 
to  raife  Mirth  and  Laughter  from  it. 
Thus  a  late  Perfon,  Eminent  for  Wit  and 
Wickednefs,  till  a  Death-bed  made  him 
more  Serious,  and  gave  him  truer  apprc- 
henhons  of  things,  us'd  to  pieafe  himfelf 
mightily  with  this  Thought,  that  the  do- 
ing of  a  Miracle  was  only  another  Phrafe 
for  the  jbewing  of  a  Trick  :  and  having 
once  reprefented  the  thing  to  himfelf  un- 
der 


6o  A  S corner  Incapuhle 

der  fuch  a  light  Image,  he  could  hardly 
be  brought  to  think  reverently  of  it  ever 
afterwards;  or  to  allow  the  ftrongeft 
Arguments  which  could  be  brought  for 
the  Truth  of  Miracles,  a  due  and  impar- 
tial Confideration.  And  thus  alfo  the 
great  Leader  of  the  Libertines  of  this  Age 
(whom  we  have  already  had  occafion  to 
mention),  made  fport  with  the  Do- 
Qrine  of  the  Di'vtnity  of  Chrifl,  by  Tran- 
flating ,  after  an  Abfurd  Manner  j  the 
Greek  Word  Ao^^©-,  (wliich  S»  '^ohn  ap- 
plies to  Him)  and  aifuring  us,'  that  That 
Appellation  given  to  our  Saviour,  was,  in 
Our  Tongue,  as  much  as  to  fay,  the  Verb 
of  God,  And  this  vain  and  blafphemous 
Criticifni  he  thought  fufficient  to  over- 
throw a  prime  Article  of  the  Chriftian 
Faith.  In  the  fame  manner  he  pretend- 
ed to  Ridicule  the  Doftrine  of  Grace,  by 
enquiring  into  the  meaning  of  Two 
WordSjgenerallv  us'd  by  Divines  concern- 
ing it,  to  wit,  lnfufio?/y  and  InfprcLtion^ 
and  by  informing  us,  that  they  fignified, 
in  plain  EngUflj^  In^wring^  and  Mlowing, 
I  bring  Thefe  Inlfances  to  fliew,  how 
tar  a  Scorncr  may  be  led  out  of  the  Way 
of  Truth,  by  a  little  Knack  of  playing 
upon  Things  and  Words,  which  he  mif- 
cals  Wtt ;  and  upon  which  he  fliall  va- 
lue 


of  True  Wtfdonu  i6i 

luehimfelf  more,  and  be  wifer  in  his  own 
Conceipt  than  Seven  Men  th^t  can  render 
a  Reafon, 

The   Fourth  and   Laft  Thing ,   from     IV^ 
whence  we  propos'd  to  give  an  account 
of  his  Deceptions,  was  Senfuality :    and 
whether  This  too  doth  not,  for  the  moft 
part,  accompany  a  Contempt  of  Reh- 
gion,   I  appeal  to  the  Obfervation  and 
Experience  of  every  One  that  Hears  me. 
Look  round  the  World ,   and  you  fliall 
feldom  find  a  man  Loofe  in  his  Princi- 
ples, who  is  not  fo  likewife  in  Manners^ 
There  may  podibly  be,   now  and  then 
in  an  Age,  an  Inltance  of  fome  Cold 
Phlegmatic  man,  that  fliall  fet  up  for 
overturning    Religion    and    MoraUty , 
merely  for  the  fake  of  Contradiction,  or 
to  get  himfelf  a  Name  by  it,  without  the 
defign  of  Indulging  his  Own  Appetites, 
in  fo  doing :     But  this  is  a  very  Rare 
Cafe ;  generally  the  S corners  are,  as  S. 
feter  and  S.  Jude  have  in  their  feveral 
Epiftles,  agreed  to  defcribe  them,  Me^^  2  Pet.  ii'*; 
who  walk  aj'tcr  their  own  Lyfis,     Accord-  j^^^  ^j||, 
ingly,  we  may  obferve,  that  this  Scorn- 
ing Humor  liath  been  moil  prevalent  in 
Thofe  Ages  of  the  World,  in  which  the 
Love  oF  Pleafure,   and  the  Arts  of  Eaie 
M  and 


i6i  A  Scomer  %icapahle 

and  Luxury  did  moft  abound ;  and  \9\ 
commonly  Incident  to  Men,  at  that' 
Time  of  their  Lives,  when  their  Lufe 
are  moft  ungovern'd,  and  their  Blood 
boils  hotteft.  'Tis  chiefly  the  Young  Ro- 
buft  Sinner  that  indulges  himfelf  in  it, 
-ivhilft  he  is  in  the  midft  ofhis Enjoyments  ;■ 
for  tho'  a  Man  may  continue  in  thePra- 
^ice  of  this  Impious  Folly  to  the  very 
end  of  his  Life,  yet  the  Habit  it  felf  is 
generally  form'd  much  Earlier. 

Now  the  Senfiial  Man  is,  of  all  men 
living,  the  moft  Improper  for  enquiries 
after  Truth,  and  the  leaft  at  Leifure  for 
it.  He  is  never  Sedate  and  Cool  j  and, 
therefore,  not  able  to  ftx  his  attention  to 
a  Point,  and  go  through  with  it.  He  is 
never  DifmtereiTed  and  Impartial ;  and, 
therefore ,  not  capable  of  deliberating 
Freely.  He  is  already  under  the  Domi- 
nion and  Power  of  his  own  Lufts ;  and 
perhaps  likes  to  be  fo,  and  is  very  un- 
willing to  fhake  off  his  Chains.  Now 
fuch  a  Man,  fo  qualified,  isy  no  doubt, 
a  very  incompetent  Judge  of  Divine 
Truth,  and  very  unfit  to  confider  the 
Pleas  that  are  brought  for  it.  His  Search 
into  Thefe  things  is  like  to  be  with  no 
great  Evennefs  and  Fairnefs  \  How  can 
it ,   when  he  comes  with  ftrong  Wifhes 

that 


of  True  IVifdom.  1 6 1 

that  he  may  find  it  all  a  miftake  ?     In- 
deed, when  a  Man  allows  himfelf  in  all 
forts  of  Impurities,  and  is  determined  to 
go  on  in  them  ;  and  yet  finds  himfelf  un- 
der the  Troublefome  Reftraint  of  Prin- 
ciples, and  the  Dread  of  Religion,  which 
hangs  continually  over   him;    the  only 
way  for  him  to  purfue  his  Enjoyments, 
and  yet  be  eafie,  is^  to  fet  his  Face  di- 
re£l!y  againfl:  the  DoQrines  of  Rehgion, 
that  give  him  any  check  or  dift urbance, 
and  refolve  to  get  rid  of  them  as  foon  as 
he  can.     And  he  may  put  the  Thoughts, 
which  arife  in  him  upon  This  occafion, 
together,  and  make  a  Book  of  them,  if 
He  pleafes  ;  and  then  tell  us,  that  This 
is  a  fober  Enquiry  after  Truth,  and  a  tree 
difcuflion  of  the  Point  in  debate  )    but 
there  is  nothing  of  That  in  it  •    He  thinks' 
of  Truth,  juft  as  a  man  doth  of  hi^  Ene- 
my, with  Spite  and  Anger,  afid  a  Defign 
only  of  finding  out  whatever  may  blall 
and  expofe  it<     This  is  a  If  range  contu- 
melious way  of  treating  Divine  thingSjf 
and  would  tempt  even  a  Good  man  to 
return  the  affronts  done  to  Yertue  and 
Piety,  by  opening  the  Charaders  of  Fhofe 
who  do  thern ;  m  which  we  fhould  com- 
monly find,   that  Senfuality  and  Loof- 
nefs  of  Life  had  a  very  great  and  parti- 
M  z  eular 


I  ^4  A  Scorncr  tncdpahle 

cular  fhare.  But  Sorrte  Men,  who  Write 
Pretended  Hifiories  of  Religion^  are  be- 
holding to  tlie  Real  Religion  of  Others, 
that  llieir  Hiftories  are  not  written. 

Thus  have  I  ruh  through  thofe  four 
feverai  Properties  which  remarkably  be- 
long to  the  Charafter  of  a  Scorner  ;  and 
fhewh  You,  how  Each  of  them  contri- 
butes to  miiinform  and  millead  Him  in 
his  purfuit  of  Wifdom  ;  fo  that,  fuppo- 
fing  him  rfcally  and  in  good  Earneft  to 
ftek  it,  yet,  thus  fetting  out,  and  thus 
Qualified,  it  is  not  at  all  probable  that 
he  iliould  find  it. 

And  no\i^  the  Plain  and  Obvious  Ule 
we  are  to  make  of  this  Difcourfe,  is,  to 
fatisfie  our  felves  from  hence,  how  it  hath 
come  to  pa fs,  that  the  True  Religion,  all 
along,  in  the  feverai  Ages  of  the  Worlds 
hath  not  been  entertain'd  by  many  of  the 
feemingly  Wittieft  and  Wifeft  among 
the  children  of  Men^  To  This  fl:artling 
(Jiieftion  we  can  now  give  a  Short  and 
Eafie  Anfwer,  from  the  Obfervation  of 
the  I'ext ;  They  rvere  ^corners.  They  were 
either  Proud  and  Opinionative  Men,  that 
could  not  endure  to  learn  plain  hum- 
ble Lejlbns  of  Piety  and  Goodnefs,  efpe-" 

dally 


of  True  Wifdom,  1 6^ 

daily  from  Such  as  they  had  no  efteem 
of,  no  value  for.  Or  their  Minds  were 
tainted  with  an  ill-natur'd,  and  unrea- 
fonable  Sufpicion^  which,  from  finding 
out  Some  Cheats  in  Religion,  led  them 
to  pronounce  AH  Religion  a  Clieat.  They 
had  a  Talent,  perhaps,  at  Ridiculij?^  ho- 
jiell  Rules  and  Maxims,  and  making 
Sport  with  things  Sacred  and  Serious ; 
and,  therefore,  to  have  ownM  any  fix'd 
Scheme  of  Religious  Principles,  would 
jiave  been  a  mighty  Damp  to  their  Ima- 
ginations, and  have  taken  away  from 
them  the  Subjed  of  above  half  their  Wit 
and  Pleafantnefs.  Or,  Laftly,  They  were 
Men  of  Sffifud  and  Impure  Lives y  who 
were  refolv'd  to  make  their  Opinions  and 
their  Pleafur^s  as  confident  as  they  could; 
and  who  therefore  were  obhg'd,  in  point 
of  interefl:,  to  disbelieve  every  thing  that 
made  againft  them. 

This  is  the  Short  and  True  Account  of 
the  Matter  j  and  will  appear  to  be  fo,  if 
we  caft  our  Eyes  backward  on  the  Story 
of  the  World,  and  confider.  Who  they 
have  been,  that  have  rejected  the  True 
Religion ,  all  along  from  the  Creation 
down  to  this  Time. 

In  the  Old  World,  Noah^  Who  was  the 

pply  n^an  J;hat  preferv'd  the  Worfliip  of 

■        M  3  %hf; 


1 66  A  S corner  Incapahle 

the  True  God  in  his  Family,   fecms  to 
have  been  an  honeft  plain-hearted  man , 
pen.  vi.  $.  juft  and  per-fe^  in  his  Generation^  (as  he  is 
fiefcribM  in  Scripture)  and,  xvalkina  mth 
God,     The  Reft  of  the  World  are  laid  to 
have  Eaten  and  Drunken,  to  have  Mar- 
ried and  been  given  in  Marriage,   /.  e. 
They  were  men,  who  liv'd  in  all  the  En- 
joyments of  Senfe,  who  revell'd,  and  took 
their  fill  of  all  the  Good  things  of  this 
World  ;  and,  to  be  fiire,  were  very  Mer- 
ry, and  very  Bitter  upon  thofe  who  did 
not.     How  did  they  deride  that  Grave 
iPreacher  of  Righteoufnefs,  and  hi§  Pre- 
cife  Family,  when  He  and  his  Sons  talk'd 
to  them  of  Righteoufnefs,   Temperance 
andjudgment  1  efpecially,  when  he  tol4 
them  that  there  was  Such  a  Flood  coming, 
and  that  he  was  building  That  Ark  to 
preferve  himfelf  and  his  Houfhold,  wh^t 
a  Jeft  was  he  to  the  Men  of  Parts  and 
Pleafure !     How  many  Scornful  and  Gay 
things  werefaid  upon  this  Occafion,while 
the  Work  went  forward,  by  Thofe,  who 
thought  themfelves  very  Wife,  and  Him 
very  Foolifli  [     But  the  Fountains  of  the 
great  Deep  were  broken  up,  and  the  Win- 
Hows  of  Heaven  open'd;  and  Then  they 
began  to  change  their  Opinions,  when 
(alas ! )  it  was  too  late  to  learn. 
*•'    ••  '^  '      •  In 


of  True  Wtfdom.  I  67 

In  the  next  great  Period  after  the 
Flood,  the  true  Religion  was  confin'd  to 
the  fingle  Nation  of  the  jTw/  ;  and  one 
may  think  it  ftrange,  at  iirft  fight,  that, 
if  it  were  the  True  Rehgion,  it  (liould  be 
fo  confinM ;  that  the  w^ife  and  knowing 
part  of  iVTankind  fhould  not  difcern  the 
if  rength  of  the  Evidence  that  was  brought 
for  the  Divine  Original  of  the  Law  of 
Mofes,  nor  receive  the  God  of  Ifrael  for 
Their  God.  But,  if  We  confidera  little 
farther,  we  fhall  be  fatisfied,  that  the  true 
reafon  of  Mens  Infidelity ,  throughout 
this  long  Period  of  time,  \vas,  a  Mean 
and  Contemptuous  Notion  they  had  en- 
tertainM  of  the  Jeiv/JJj  People,  and  of  their 
Rites  and  Ceremonies.  The  Wife  Men 
of  the  Ealf,  in  the  Earliefl:  Ages,  and  the 
Philofophers  of  the  Weil:,  in  Later  Times, 
had  too  high  an  Opinion  of  themfclves, 
and  too  low  4n  one  of  that  Little,  Nar- 
row-foul'd,  Superftitious  Nation,  to  fub- 
mit  themfelves  to  be  taught  by  them. 
The  Jews  were  a  Proverb  and  a  By- word 
to  the  refi:  of  the  World,  the  jxirpetual 
Subjed  of  their  Scorn  and  Reproach  : 
And  who  can  think  (may  we  fuppofe 
oneof  thofc  Wife  Heathens  to  have  laid) 
that  Truth  fhould  lie  hid  among  fuchan 
Odd  fort  of  People,  in  fuch  a  little  Spot  oi 
the  World?  M  4  Ami 


I  68  A  Scorner  Incapahle 

And  thus,  again,  wheii  Chriftianity 
firft  appear'd,  it  made  no  great  Progrefs 
among  the  Difputers  of  this  World,  a- 
mong  the  Men  of  Wit  and  Subclety,  for 
this  V ery  Reafon ;  becaufe  they  w  ere  Scor- 
ners.  I'he  Gofpel  was  to  the  '^ews  (to 
the  moft  Learned  and  Proud  Se<3:  among 
r  Cor.  :.  the  'Jews^  the  Fharifees)  a  Stumbling-block ; 
^3-  and  to  thofe  of  higheft  Repute  among 
the  Greeks^  foolijhnefs.  The  Great  pre- 
tenders to  knowledge  every  where  unani- 
moufly  contemn'd  and  derided  it,  as  a 
poor  and  low  Syfteme  of  Principles;  and 
could  never  once  think  of  humbUng  theft' 
minds,  to  entertain  the  Simplicity  of  tlie 
GofpeL 

How  fhould  the  Great  Lords  of  the 
Earth,  who  fwarm  in  all  the  Delights  olf 
Senfe,  and  thought  themfelves  born  to 
enjoy  them,  fubmit  to  be  talk'd  out  bf 
their  Pleafures  and  their  Privileges  by  a 
few  Ignorant  Fifhermen ,  and  Tent- 
makers  ?  The  Story  of  the  Propagation 
of  the  Gofpel  in  Jewry ,  might  perhaps 
make  a  part  of  the  Converfation  in  th'e 
Court  of  Tiber iu6 ;  it  was,  probably,  fuch 
a  Subject  of  Drfcourfe  to  Them,  as  the 
Quiet ifis  in  Itdy  were  to  Us,  at  their  fii^fl 
appearing^  The  Novelty  of  the  thing 
might  occafion  fome  Reflexions,  ancf 

En^ 


of  True  Wifdom.  7(52 

Enquiries  :  but  it  was  not  to  be  expe<9:- 
ed,  that  Men  of  Plea fu re  and  Parts  fliould 
give  themfelves  the  Trouble  of  Exami- 
ning nicely  into  the  Pretenfions  with 
which  this  New  Religion  fet  up,  or  of 
confidering,  in  good  Earned,  whether 
they  ought  to  become  Profelytes  to  it. 

We  are  not  to  wonder,  therefore,  if, 
in  fome  Ages  after  Chrijftianity,  we  find 
not  much  (aid  to  the  advantage  of  it,  in 
the  Writings  of  thofe  Eminent  Greeks  and 
Roman Sy  who  are  allow'd  to  have  been 
the  beft  Mafters  of  Polite  Thought  and 
ExpreiTion.  Alas!  Porphyry  mulf  have 
been  contented  to  confefs  the  Vanity  of 
Philofophy ,  and  LncUn  mufb  in  great 
meafure  have  foregone  his  Skill  in  Satyr  ; 
The  Witty  Libertines  of  thofe  Times 
Hiuft  have  parted  with  mucJi  of  the 
Efteemthey  had,  and  with  moll  of  their 
Pleafures,  if  they  had  once  admitted  the 
Truth  of  Chriftianity  :  and,  therefor^, 
they  agreed  in  running  down  the  Repu- 
tation of  That,  left  they  fhould  lofe  their 
Own. 

And,  as  it  was  immediately  after  our 
Saviour's  coming,  fo  hath  it  been  ever 
fince,  to  this  very  day.  The  Doftrines 
of  the  Crofs  have  never  in  any  Age  met, 
Mor  will  they  ever  in  any  future  Age 

meet 


;l  70  A  Scormr  Incapable 

meet  with  a  kind  and  hearty  Receptiori^ 
among  Thofe,  who  fit  in  the  Seat  of  tht 
Scorners. 

But  let  us  not  Therefore  be  dejefted, 
becaufe  there  are  Many,  whom  the  World 
cfteems,  who  yet  efteem  not  Us,  and 
Our  Holy  and  Undefiled  Religion  !  Nei- 
ther let  us  fufpeQ:  our  felves,  as  being 
out  of  the  way  and  impos'd  upon,  becauie 
Men  of  a  greater  Reach,  perhaps,  and  of 
a  more  improv'd  Underftanding  than  We, 
are  not  of  Our  Mind.  Solomon^  who  was 
certainly  a  Man  of  Underftanding,  and 
who  was  of  our  Mind,  doth,  in  a  very 
few  Words  (which  I  cannot  repeat  too 
often)  afford  us  a  full  and  comfortable 
Solution  of  the  Cafe ;  A  Scorner  (faith  he) 
feeketh  Wifdom^  and  fndeth  it  not. 

From  the  Account  of  Former  Times  it 
appears  to  us,  that  thus  it  always  hath 
been  ;  and  from  reflexions  on  the  Nature 
of -Man,  that  thus  it  ncceflarily  mufibe: 
and,  therefore,  let  us  polfefs  our  Souls  iii 
Patience  and  Peace ;  and  go  on  in  the 
plain  Paths  of  Godlmefs  and  Honefty, 
without  Turning  to  the  Right,  or  to  the 
Left,  for  whatever  Men  fcornfully- Witty 
can  fay  of  us,  or  to  us. 
^fov.iif.  Let  us  beg  of  Him,  who  j corn;? th  the 
24'  Scorner Sy  but  givetb  Grace  unto  the  Loxvly^ 

let 


J 


of  True  Wijdom.  1 7 1 

Jet  us  beg  of  him  to  Beflow  on  us,  t6 
jPreferve ,  and  Increafe  in  us  that  feri- 
0146  And  humble  Frame  of  Spirit,  which 
alone  can  qiialifie  us  for  a  Right  Appre- 
henfion  of  the  Truths  and  Myfteries  of 
the  Gofpel ;  and  which  is ,  therefore , 
certainly  Preferable  to  all  Other  En- 
dowments of  Mind,  however  the  World 
may  have  mifplac'd  the  greateft  part 
of  it's  Eflecm  upon  them. 

And  let  us,  in  order  to  this  end, 
frequently  take  to  our  felves  the  hum- 
ble Words  of  the  Son  of  Sjrach  ,  and 
fay;  0  Lord^  Father  And  God  of  my  ^ct\\x%. 
Ltfe^  giz'e  me  not  a  frond  Look ;  hut  turn  ^'^'j'*  ^' 
dWAy  from  Thy  ServAnt  alivAys  an  hAughty 
Mind !  Turn  Away  from-  me  vAtn  Hopes 
and  Concuptjcence^  and  thou  jh^lt  hold  htm 
.  up  that  is  defiroU'S  Always  to  ferve  thee ! 
J^et  not  the  Greedtnefs  of  the  Belly ,  nor 
Luji  of  the  Flejh  take  hold  of  me  ;  And 
give  not  over  Me  thy  ServAnt  to  An  Im- 
pudent Mind! 

<  And  as  for  Thofe,  ^^'ho  contemn  Us, 
and  Our  Narrow  Principles,  and  who 
makes  us  tlieir  Dcrifion  daily,  let  us 
(in  the  Words  of  the  Apoftle)  not  ceafe  Eph.  i.  ler, 
to  make  mention  of  them  in  our  PrAyers,  ^7,  i8. 
that  the  God  of  our  Lord  Jefus  Chrifi  , 
the  Father  of  Glory ,   7nAy  give  unto  them 

the 


i^z    '  A  Soomer  Incapable 

the  Spirit  of  IVifdom  and.  ReveUtiott  ta 
the  Acknowledgment  of  him  :  The  Eyes  of 
their  Vnderftanding  being  en/ightned,  that 
they  may  know ,  what  is  the  Hope  of  his 
Callings  and  what  the  Riches  of  the  Glory 
of  his  Inheritance  in  the  Saints. 


I 


»7J 


A 

DISCOURSE 

OcGafion'd  by  th^ 

DEATH 

Of  the  Right  Honourable 

The  Lady  Cf/rr^. 

A.  v.  MDCXCVni. 


E  c  c  L  E  S.  Vii.  2. 

It  is  better  to  go  to  the  Houfe  ofMourn'^ 
ing^  than  to  go  to  the  Houfe  ofFeaJl^ 
ing  :  for  that  is  the  End  of  All  men  j 
and  the  LiVmg  mU  lay  it  to  heart. 

TH  E  firft  Step  towards  Happine{s 
is,  to  corred  our  falfe  Opinions 
concerning  it,  by  learning  to  efteem  every 

things 


1 74  A  D'lfcourfe  on  the  Death 

thing,  not  according  to  that  Rate  and 
Value,  which  the  World,  or  our  own 
mlftaken  Imaginations  may  have  plac'd 
upon  it,  but  according  to  that  which  in 
it  felf,  and  in  the  accounts  of  right  Rea^ 
Ton  and  Rehgion,  it  really  bears. 

The  Preacher  therefore  hath,  in  this 
Chapter,  lay'd  together  a  Set  of  Religi- 
ous Paradoxes ;  which,  however  they 
may  ftartle  and  Hiock  us  a  httle,  upon 
the  firlt  hearing,  yet,  when  clofely  ex- 
amin'd,  will  appear  to  be  clear  unque- 
ftionable  Truths,  by  which  the  whole 
courfe  of  our  Lives  ought  to  be  fteer  d 
andgovefn'd. 

In  the  firfl:  Verfe  of  this  Chapter  (the 
Verfe  before  the  Text)  he  tells  us,  tliat 
a  Goad  Name  is  better  tlmn  preciou^s  Oint- 
ment ^  and  the  Day  ofone'*s  Death  than  thf 
Day  of  one's  Birth,  A  Good  Name  ts  bet- 
ter than  precious  Ointment  j  /.  e,  rich  Oils, 
and  fweet  Odors,  (in  the  ufe  of  which 
the  People  of  the  Eaft  much  delighted) 
are  not  naif  fo  grateful,  or  Valuable^-  as  a 
good  Reputation,  well  founded :  This 
is  more  truly  fragrant ,  more  diflufive 
of  its  influence,  more  durable ;  it  gives 
a  man  greater  comfort  and  refrefhmenCj 
while  he  is  Living ;  and  prefer ves  him, 
when  Dead,  better  than  the  moft  preci- 
ous Embalmings.  Ai\d 


of  the  Lady  CUTTS.  17  j 

And  a  gen,  The  day  of  ones  Death  is  bet- 
ter  than  the  day  of  one* s  Birth -^  i,  e,  the 
day  of  the  Death  of  fiich  an  one,  as  pof- 
fejles  and  delerves  a  Good  Name ;  of  fuch 
an  one ,  as  hath  Hv'd  well ,  and  dy'd 
well';  is  preferable  by  far  to  the  day  of 
hi6  Birth:  for  it  gives  him  admittance 
into  a  State  of  perfect  reft  and  tranquil- 
lity, ol'  undifturb'd  joy  and  happinefs ; 
whereas  the  Day  of  his  Birth  was  only 
an  Inlet  into  a  troublefome  World,  and 
the  beginning  of  forrows. 

And  then  it  follows,  very  naturally, 
in  the  words  of  the  Text,  that  It  is  bet- 
ter alfo  to  go  to  the  Houfe  of  Mourn in^^ 
than  to  go  to  the  Houfe  of  Feajltng.  As 
Death  to  a  Good  man  is  more  advan- 
tageous than  Life  ;  fo  to  a  Wife  man 
the  Contemplation  of  the  Firfl:  is  more 
defirable  than  all  the  Enjoyments  of  the 
Latter:  He  had  much  rather  be  pre- 
fent  at  the  fad  Solemnities  of  a  Funeral, 
than  partake  of  thofe  FelfivalRejoycings, 
which  are  ufual  in  all  Nations,  butefpe- 
cially  among  the  Jews,  at  the  Birth  of  a 
Child. 

Hard  Dodrine  this,  to  the  Men  of 
Liberty  and  Pleafure  !  who  have  fa  id  to 
themfelves.  Come  on^  let  us  enjoy  the  things 
that  are  prefent^  let  us  fill  ottr  felves  with 

coflly^ 


j^6  A  Di/courfe  on  the  Death 

coflij  Wine  and  Ointments^  and  let  no  Florver 
of  the  Spring  pafs  bj  m ;   let  us  crown  our 
felves  with  Roje-buds  before  they  be  wither"* d : 
Hard  Doftrine,  I  fay,  it  is  to  fuch  men 
as  Thefe ;  and  which  will  run  the  hazard 
of  not  being  entertain'd  by  theiti.     The 
Wife  man  therefore  hath  condefcended 
to  prove,  as  well  as  affert  it,  and  to  back 
the  fevere  Rule,    he  hath   lay'd  down^ 
with  very  convincing  Reafons  :  for  that^ 
fays  he,  is  the  End  of  all  men^  and  the  hi- 
i-ing  Will  lay  it  to  heart.     As   if  he  had 
faid,  This  Dark  and  Melancholy  State 
it  will  one  day  certainly  come  to  Our 
fhare  to  try ;  and  what  muft  fome  time 
or  other  be  undergone,  ought  to  be  con- 
iider'd  beforehand  :  tliis  is  the  End  of  all 
men^  and  all  men  therefore  flioiild  have 
their  Eye  and  their  Thoughts  upon  it* 
And  then  farther  —  We  are  moil  of  us 
ib  immers'd  in  the  Pleafures ,    and  fo 
taken  up  with  the  Follies  of  Life,  that  we 
need  all  methods  of  reducing  our  ftrag- 
ling  Thoughts  and  Defires,  and  of  giving 
our  felves  a  ferious  Frame  and  Compo- 
fure  of  Mind  :    and  of  all  Methods,  this 
of  repairing  to  the  Houfe  of  Mourning 
is  beft  adapted  to  that  Good  End,  and 
will  fooneft  and  moil  effeclually  bring  it 
about  j  The  hiving  will  lay  it  to  heart, 

I  have 


of  the  Lady  CUTTS.  T77; 

^  I  imve  largely  explain'd  the  Connexi- 
on and  Meaning  of  the  Words,  whiclx 
have  been  pitch'd  upon  to  employ  Your 
Thoughts  on  this  mournful  Occafion. 
The  next  thing  fliould  be,  to  excite  Yo\i. 
to  a  compliance  with  the  .Dire£lion  there 
given,  by  the  particular  Arguments  fug- 
gefted  in  the  Text,  and  by  feyeral  other 
powerful  and  moving  Confiderations : 
to  prove  to  You  the  Folly  and  Emptinefs 
of  a  Life  led  all  in  Mirth,  and  Jollity,  and 
Pleafurc;  the  Wifdom  and  Reafonable- 
nefs  of  fliifting  the  Scene  fometimes,  of 
turning  the  CHoomy  fide  of  things  to- 
wards our  felvcs^  of  exchanging  the 
Houfe  of  Feaftrfjg  for  the  Houfe  of  Mourn^ 
ing^  and  of  making  a  difcreet  and  decent 
ufe  of  thofe  fid  Opportunities  of  Reflecti- 
on ,  which  God  ,  mercifully  fevere ,  is 
pleas'd  to  put  into  our  hands^ 

But  I  am  prevented  in  this  part  of  my 
Difcourfe  by  the  Pious  Defign  of  this 
prefent  Affembly  :  Yoii  are  already  do- 
ing that  which  I  fliould  recommend  to 
You  from  the  Text ;  paying  the  Tribute 
of  Your  Tears  to  the  Memory  of  One, 
whofe  Worth  You  knew,  and  whofe  Lois 
You  fenfibly  feel ;  and  bewailing  Her.j 
under  tlie  different  Characl:ers  She  bore  of 
a  Wife,  a  Daughter,  a  Relation,  a  Mi- 
ftrefsj'a  Friend.  N  Alt; 


178  A  VifcoHrfe  on  the  Death 

All ,  therefore,  I  have  to  do,  on  this 
occafion,  is,  to  tall  in  with  Your  Pious 
Grief,  already  rais'd,  and  to  bear  a  part 
in  it,  by  dwelling  together  with  You  a 
while  on  the  Charafler  of  that  Incompa- 
rable Ladj^  whofe  Death  we  lament ;  by 
uniting,  as  well  as  I  am  able,  the  feat- 
ter\l  parts  of  it,   and  recalling  to  Your 
Thoughts  at  once  the  feveral  Excellen- 
cies and  Perfections  of  which  it  was  com- 
posed :  which  made  her  belovM  and  re- 
verenced by  You  while  Living,  and  will 
make  her  Memory  ever  Dear  and  Deli- 
rable  to  You,   now  fhe  is  Dead ;    and 
w^hich  rais'd  her  above  the  greatefl:  part 
of  her  Sex,   much  more  than  any  Out- 
ward Marks  of  Rank  and  Diftindion. 

It  is  now,  after  her  Deceafe,  a  fit  time 
to  fpeak  of  her  in  thofe  Terms  of  RefpeO: 
which  llie  deferv'd :  for  in  her  Life-time 
fhe  w^ould  not  fuiTcr  it,  and  took  fome 
pains  to  avoid  it ;  hiding  as  many  of  her 
Vertues  as  file  could  from  Publick  Obfer- 
vation,  and  fo  behaving  her  felf  in  the 
praclice  of  thofe  flie  could  not  Iiide ,  as 
ihew'd,  file  had  no  mind  to  be  told  of 
them  :  difcountenancing ,  as  far  as  lay 
in  her  power,  that  odious  and  defigning 
Flattery,  which,  through  the  wicked 
I'iiiiiion  of  an  Inlinccre  World,  is  now 

thought 


of  the  Lady  C\mS»  I7p 

thought  to  be  a  kind  of  Cuftomary  Debt 
due  to  her  Sex,  and  almoft  a  neceflaiy 
part  of  good  Breeding. 

But,  tho'  the  Living  can  feldom  be 
prais'd  with  Decency,  yet  the  Dead  cer- 
tainly often  may  ;  efpecially  fuch  of  the 
Dead,  as  had  a  very  unufual  Degree  of 
indifference  and  unconcernednefs  for  what 
was  faid  to  their  advantage,  while  they 
were  Living. 

There  is  a  Publick  Homage  due  to 
Defert,  if  we  take  a  proper  Seafon  of 
paying  it ;  and  the  Minillers  of  the  Go- 
ipel,  who  are  entrufted  with  fo  many 
Methods  of  promoting  Piety  in  the  World, 
are,  among  the  reft,  entrufted  with  This, 
o{ nivim  Honour  where  Honour  is  due-,  and 
of  truly  reprefenting  to  the  Minds  of  men 
fuch  fhining  Patterns  of  Vertue ,  as  are 
moft  likely  to  engage  their  Attention , 
and  provoke  their  Imitation :  It  is  Our 
immediate  and  particular  Employment 
to  Praife  God  ;  and  it  doth,  no  doubt,  in 
fome  meafurealfo  belong  to  us,  to  pi*aife 
thofe  that  are  Like  him. 

And  now  how  fiiall  I  enter  upon  this 

fruitful  Argument?     What  Particular  of 

her  comprehenfive  Character  fhall  I  firft 

chufe  to  mfift  on  ?     Let  us  determine  our 

N  2  felvcs 


1  8  o  A  Vifcourfe  on  the  Death 

felves  to  begin  there,  \vhere  flie  always 
began,  at  her  Devotions.  In  Thefe  fbe 
was  very  Panftiial  and  Regular :  Morn- 
ing and  Evening  came  not  up  more  con- 
ftantly  in  their  Courfe,  than  her  ftated 
Hours  of  Private  Prayer ;  which  llie  ob- 
ferv'd  not  formally,  as  a  Task,  but  re- 
turn'd  to  them  always  with  defire,  de- 
light, and  eagernefs.  She  would  on  no 
occafion  difpenfe  with  her  felf  from  pay- 
ing this  Duty  ;  no  Bufinefs,  no  common 
Accident  of  Life  could  divert  her  froni 
it :  She  elleem.'d  it  her  great  Honour 
and  Happinefs,  to  attend  upon  God  ;  and 
Hie  refolvVl  tolindLeifure  for  That,  for 
whatever  elfe  flie  might  want  it. 

How  fhe  behav'd  her  felf  in  thefe  Se- 
cret Tranfactions  between  God  and  her 
own  Soul,  is  known  to  Him  alone  whom 
She  worflup'd:    but,  if  we   may  guels 
at  her  Privacies  by  what  wasfeenof  her 
in  Publick,  we  may  be  fure,  that  flie  was 
full  of  Humility,  Devotion,  and  Ferven- 
cy ;    for  fo  Hie  remarkably  w^as  always, 
during  t(ie  time  of  Divine  Service.     Her 
Behaviour  was  then  verv  devout  and  fo- 
lemn,  and  yet  the  moft  decent,  eafie,  and 
unaifefted,  that  could  be ;  there  was  no- 
thing in  it  either  negligent  and  loofe,  or 
extravagant  and  ifrain'd:  it  was  through- 
out 


'oftheLady  CimS.  181 

out  fuch,  as  declar'd  it  felfnot  to  be  the 
work  of  the  PafHons,  but  to  flow  from  the 
Underftanding,  and  from  a  clear  know- 
ledge of  the  true  Grounds  and  Principles 
of  that  her  Reafonable  Service. 

This  Knowlcd2;e  Iheattain'd  by  early 
InftrudioHb,  by  much  Reading,  and  Me- 
ditation, (to  which  fhe  appeared  from 
her  Childhood  to  be  addicted)  and,  give 
me  leave  to  add,  by  a  very  diligent  and 
exa61:  attendance  on  theLelfons  of  Piety 
which  were  utter'd  from  the  Pulpit ; 
which  no  one  pradis'd  better,  becaufe 
no  one  delighted  in,  liftend  to,  or  confi- 
der'd  more.  For,  at  thefe  Performances, 
file  was  all  Attention,  all  F.ar  ;  She  kept 
her  Heart  fixM  and  intent  on  its  holy 
Work,  by  keeping  her  Eye  from  Wan- 
dring. 

It  was  her  misfortune  indeed,  that  the 
Exemplarinefs  of  her  Behaviour  calPd  oif 
the  Eyes  of  feveral  to  obfervc  it ;  but 
more  Her  and  Their  misfortune,  that, 
when  they  had  feen  it,  and  fatished  their 
Curiofity ,  they  did  not  go  on  alfo  to 
imitate  it.  She  ofren  expi'etVd  her  dil- 
fatistaftion  at  that  Indecency  of  Car- 
riage which  univerfally  prevails  in  our 
Churches  ;  and  wonder'd  that  They 
ftould  be  moll  carelefs  of  their  Beha- 
N  3  viour 


1 8  2     •  A  Difcourfe  on  the  Death  ^ 

viour  towards  God,  who  are  mofl  fcrupu- 

loufly  nice  in  exafting  and  paying  all  the 

little  Decencies  that  are  in  ufe  among  Men. 

When  the  Bread  of  Life  was  diftributed, 

file  was  fure  to  be  there,  a  devout  and  ne-  | 

ver-failing  Communicant ;  and  the  ftrift- 

nefs  of  her  Attention,  and  the  reverence  of 

her  Behaviour  were,  if  it  were  poflible , 

rais'd  and  improved  on  thofe  occafions : 

The  lively  Image  of  a  Crucify'd  Saviour, 

then  exhibited,  could  not  but  make  very 

moving  imprellions  on  a  Mind  that  a- 

bounded  with  ^o  much  pious  warmth 

and  tendernefs. 

Books  file  took  pleafure  in,  and  made 
good  ufe  of  ;  chiefly  Books  of  Divinity, 
and  Devotion ;  which  flie  ftudied,  and  re- 
hfliM  above  all  others.  Hiftory  too  had 
very  often  a  fhare  in  her  reflexions  ;  and 
fomecimes  flie  Icok'd  into  pieces  of  pure 
Diverfion  and  Amufement ;  whenever 
fhe  found  them  written  in  fuch  a  way, 
;is  to  be  Innocently  Entertaining.  I  need 
not  tell  Yon,  to  how  narrow  a  choice 
fhe  was,  by  this  means,  confin'd. 

But  of  all  Books ,  the  Book  of  God 
was  That,  in  which  fhe  was  moft  de- 
lighted and  employ'd;  and  which  was 
never,  for  any  conliderable  time,  out  of 
her  hands.  No  doubt,  flie  knew,  and  felt 

the 


I 


ef  the  Lady  CUTTS.  185 

the  great  ufe  and  fwect  influence  of  it,  ia 
calming  her  mind,  and  regulating  her  de- 
fires,  and  htting  up  her  thoughts  to- 
wards Heaven  ;  in  feeding  and  fpreading 
that  holy  Flame,  which  the  Love  of  God 
had  kindled  in  her  Heart,  and  which 
file  took  care,  by  this  means,  to  keep  per- 
petually burning. 

When  fhc  met  with  anything  there, 
or  in  any  other  pious  Book,  which  would 
be  of  remarkable  ufe  to  her  in  the  con- 
du£l  of  her  Life  and  Affairs,  flie  trulled 
not  her  Memory  with  it ;  not  even  that 
excellent  Memory,  which  fhe  fafely  trull- 
ed  with  things  of  lefTer  moment ;  but 
immediately  committed  it  to  Writing. 
Many  Obfervations  of  this  kind  ihehath 
left ,  drawn  from  good  Authors  ,  but 
chiefly  from  thofe  sScred  Pages ;  in  col- 
lecting which,  whether  her  Judgment, 
or  her  Piety  had  the  largell  Hiarc,  it  is  not 
cafie  to  fay. 

The  PalTages  of  Holy  Writ  which  flic 
took  notice  of,  were  indeed  commonly 
fuch,  as  related  either  to  the  Concerns  oi 
her  Spiritual  Elfate,  or  to  Matters  of 
Prudence :  but  it  appears  alfo  that  Hie 
ipent  fome  time  in  meditating  on  thofe 
places  where  the  fublimell  Points  of  Chri- 
llian  DoQrine  are  contain'd,  and  in  pof- 
N  4  f-J'hig 


1 84  -A  Di/courje  on  the  Death 

''  fefliing  her  felf  with  a  deep  fenfe  of  the 
wonderful  Love  of  God  towards  us,  ma- 
nifefted  in  the  myfterious  V/ork  of  our 
Redemption;  for  flie  had  fomething  more 
than  what,  in  the  Language  of  this  loofe 
age,  is  call'd,  a  Ladfs  Re/igwr/,  She  en- 
deavoured to  underftand  the  great  Ar- 
ticles of  Faith,  as  well  as  to  pra^life  the 
good  Rules  of  Life,  contain'd  in  the  Go- 
spel ;  and  fhe  fenfibly  found,  that  the  beft 
way  to  excite  her  felf  to  the  practice  of 
the  one,"  was  to  endeavour  to  underftand 
the  other. 

•  And  in  this  Book  of  God  fhe  was  more 
particularly  converfant  on  God's  day  ;  a 
Day  ever  held  facred  by  her,  and  which, 
therefore,  always  in  her  Family  wore  a 
Face  of  Devotion  fuitable  to  the  Dignity 
of  it.  It  was  truly  a  Day  of  Reft  to  all 
under  her  Roof:  her  Servants  were  then 
difmifs'd  from  a  good  part  of  their  atten- 
dance upon  her,  that  they  might  be  at 
liberty  to  attend  on  their  great  Lord  and 
Mafter,  whom  both  She,  and  They,  were 
equally  bound  to  obey.  There  was  fuch 
a  Silence  and  Solemnity  at  that  time  ob- 
ferv'd  by  all  about  her,  as  might  Iiave  be- 
come the  Houfe  of  Moutning  ;•  and  yet  fo 
much  Eafe  and  Serenity  vifible  in  their 
Looks  (at  leaft  in  Her  Looks  there  was) 
-    ■  as 


I- 

!  of  the  Lculy  CUrrS,  185 

I  as  fhew'd,  tliat  They,  wlio  were  m  the 
HoufeofFeAJltng^  were  not  better  fatisfied. 
Thus  did  fhe  prepare  and  difpofe  her  felf 
for  the  enjoyment  of  that  perfeft  Reil:, 
the  celebration  of  that  endlefs  Sabbath, 
which  flie  is  now  enter'd  upon  ;  thus  did 
fhe  pra^life  beforehand  upon  Earth  the 
Duties,  the  Devotions,  the  Cuffoms,  and 
Manners  of  Heaven. 

To  fecure  her  proficiency  in  Vcrtue, 
jhekept  an  exacl:  Journal  of  her  Life;  in 
which  was  contain'd  the  Hiftory  of  all 
her  Spiritual  Affairs,  and  of  the  feveral 
Turns  that  happened  in  her  Soul :  a  true, 
naked,  impartial  Hiifory  !  and  yet,(whicli 
feldom  happens  in  True  ones)  fuch  an 
one,  where  the  Perfon  defcrib'd  is  not 
diarg'd  with  many  Blemifhes  and  Fail- 
ings. Alas  for  Us,  that  the  Thread  of  it 
was  no  longer  continu'd ! 
■  In  this  Glafs  flie  every  day  drefs'd  her 
Mind ,  to  this  faithful  Monitor  Ihe  re- 
pair'd  for  advice  and  direction ;  com- 
par'd  the  palt  with  the  prefent,  ludg'd  of 
what  would  be  by  what  had  been,  ob- 
ferv'd  nicely  the  feveral  fucceirne  De- 
grees of  Holinefs  flie  got,  and  of  Hu- 
mane Intirmity  fhelhook  otf;  and  trac'd 
every  fmgle  Ifep  flie  took  onward  in  her 
way  towards  Heaven. 

One 


li6  ^  D'lfcourfe  on  the  Death 

One  would  have  imagin'd  ,  that  fo 
much  Exadnefs  and  Severity  in  private 
fhould  have  affeded  a  Httle  her  publick 
Adlions  and  Difcourfes,  and  have  Aid  in- 
fenfibly  into  her  Carriage ;  and  yet  no- 
thing could  be  more  free,  fimple,  and  na- 
tural. She  had  the  Reality,  without  the 
Out-fide  and  Shew  of  ftriAnefs :  all  her 
Rules,  all  her  Performances  fate  fo  well 
and  gracefully  upon  her,  that  they  ap- 
peared to  be  as  much  her  Pleafure  as  her 
Duty  ;  She  was,  in  the  midft  of  them, 
perfectly  eafie  to  her  felf,  and  a  delight 
to  all  that  were  about  her :  ever  Chear- 
ful  in  her  Behaviour,  but  withal  ever 
Calm  and  Even  ;  her  fatisfaftion,  like 
a  deep  untroubled  Stream,  ran  on,  with- 
out any  of  that  Violence,  or  Noife,  which 
fometimes  the  fhalloweft  Pleafures  do 
moft  abound  in. 

However,  Chearful  and  Agreeable  as 
file  was,  yet  fhe  never  carried  her  good 
Humour  fo  far,  as  to  frrjile  at  a  Prophane, 
an  Ill-natur'*d,  or  an  Unmannerly  Jeft; 
on  the  contrary,  in  her  higheft  Mirth,  it 
made  her  remarkably  Grave  and  Serious. 
She  had  an  extraordinary  nicety  of  tem- 
per as  to  all  the  leafl:  approaches  to  faults 
of  that  kind,  and  Aiew'd  a  very  quick  and 
fenfibjc  concern  at  any  thing,  which  flie 

thought 


of  the  Lady  CUTTS.  1 87 

thought  it  did  not  become  either  Her  to 
hear,  or  Others  to  fay. 

True  Piety,  which  confifts  chiefly  in 
an  HumiUty  and  Submiflion  of  mind  to- 
wards God,  is  attended  always  with  Hu- 
mihty  and  Goodnefs  towards  his  Crea- 
tures ;  and  fo  it  was  in  this  Excellent 
Lady,  Never  was  there  a  more  deep, 
and  unfeign'd,  and  artlefs  LowHnefs  of 
Mind  feen  in  her  Rank  and  Station  :  as 
far  as  fhe  was  plac'd  above  the  moft  of 
the  World,  yet  fhe  conversed  as  it  were 
upon  the  level  with  all  of  them ;  and  yet, 
when  fhe  ftoop'd  the  loweft  towards 
them,  fhe  took  care,  even  at  that  time, 
to  preferve  the  refpeO:  that  was  due  to 
her  from  them.  She  had  fo  much  true 
Merit,  that  fhe  was  not  afraid  of  being 
look'd  into,  and  therefore  durlf  be  fami- 
liar :  and  the  effect  of  that  familiarity 
was,  that,  by  being  better  known,  flie 
was  more  lov'd  and  valu'd.  Not  onlv 
No  one  of  her  Inferiors  ever  came  uneafi'e 
from  her,  (as  hath  been  faid  of  feme 
Great  ones);  but  no  one  ever  went  un- 
eafie  to  her :  fo  alTur'd  were  all  before- 
hand of  her  fweetnefs  of  Temper ,  and 
obliging  Reception  !  When  flie  open'd 
her  Lips,  Gracious  Words  always  pro- 
ceeded from  thence,  and  in  her  To}?gue 

rvas 


1 88  A  Dtfcourfe  on  the  Veath 

was  the  Law  of  Kjndnefs,  Her  Referved- 
nefs,  and  Love  of  Privacy,  might  pofTibly 
be  mifinterpreted  fometimes  for  an  Over- 
value of  her  felf,  by  thofe  who  did  not 
know  her ;  but  the  leaft  degree  of  ac- 
quaintance made  all  thofe  Sufpicions  va- 
nifh.  For,  tho'  her  Perfedions  both  of 
Body  and  Mind  were  very  extraordina- 
ry, yet  fhe  was  the  only  Perfon  that 
feem*d,  without  any  endeavour  to  feem, 
infenfible  of  them.  She  was,  'tis  true, 
in  as  much  danger  of  being  Vain ,  as 
great  Beauty,  and  a  good  Natural  Wit 
could  make  her :  but  fhe  had  fuch  an 
over- balance  of  Difcretion,  that  fhe  was 
never  in  pain  to  have  the  one  feen,  or  the 
other  heard.  Indeed,  This  was  particu- 
lar to  her,  and  a  very  diftinguifliing  part 
of  her  Chara£ler,  that  flie  never  fludied 
appearances,  nor  made  any  advances  to- 
wards the  Opinion  of  the  World ;  being 
contented  to  be  whatever  was  Good  or 
Deferving,  without  endeavouring  in  the 
leaft  to  be  thought  fo :  and  this,  not  out  of 
any  affeQed  difregard  to  Publick  Efteem, 
but  meerly  from  a  Modefty  and  Eafinefs 
of  Nature,  which  made  her  give  way  to 
others,  wiio  were  more  willing  to  be 
obferv'd.  And  yet  flie  had  alfo  her  Hours 
of  Opennefs  and  Freedom,  when  her  Soul 

eas'd 


of  the  Lady  cur  TS.  189 

eas'd  it  felf  to  Familiars  and  Friends ; 
and  then  out  of  the  good  Treafure  of  her 
Heart  what  good  thwgs  did  file  bring  forth? 
and  with  what  deHght  was  flie  hftned  to 
by  thofe  who  had  the  Happinefs  to  con- 
verfe  with  her  ?  So  that  a  doubt  it  is, 
whether  fhe  were  moft  to  be  adinir'd 
tor  what  fhe  did,  or  for  what  flie  did 
not  fay.  It  was  wonderful  that  One, 
who,  when  flie  pleas'd,  could  difcourfe 
fo  fitly  and  fo  freely,  fliould  yet  chufe 
to  be  filent  on  fo  many  occafions ;  and 
it  was  furprizing  that  flie  ,  who  was 
fuch  a  Lover  of  Silence,  fliould,  when- 
ever fhe  fpake ,  charm  all  that  heard 
her. 

We  may  be  fure,  that,  while  flie  thus 
commanded  her  Tongue,  flie  kept  as 
ftrid  and  watchful  a  Guard  upon  her 
Paffions  ;  thofe  efpecially  of  the  Rough 
and  Troublefome  kind,  with  which  llic 
was  fcarce  ever  (ttn  to  be  difquieted. 
She  knew  not  whatttie  Difordcrs  of  An- 
ger were,  even  on  occafions  that  might 
feem  to  iulfifie,  if- not  to  require  it:  as 
much  as  flie  hated  Vice,  flie  chofe  rather 
to  look  it  out  of  countenance,  than  to  be 
fevere  againft  it  ;  and  to  win  the  bad 
over  to  the  fide  of  Virtue  by  her  Exam- 
ple, than  by  her  Rebukes. 

Hei' 


190  A  "D'lfcourfe  on  the  Death 

Her  fweet  Deportment  toward  Thofe 
who  were  with  her,  could  be  outdone  by 
nothing  but  her  tendernefs  in  relation  to 
the  Abfent ;  whom  (he  was  fure  to  think, 
and  fpeak  as  well  of  as  was  poflible: 
and  when  their  Chara8;er  was  plainly 
fuch,  as  could  have  no  good  Colours  put 
upon  it,  yet  flie  would  fliew  her  diflike 
of  it  no  otherwife  than  by  faying  no- 
thing of  them.  Neither  her  Good -nature, 
nor  her  Religion,  neither  her  Civility, 
nor  her  Prudence,  would  fuffer  her  to 
cenfure  any  one  :  She  thought  (he  had 
enough  to  do  at  home,  in  that  way,  with- 
out looking  much  abroad  ;  and  therefore 
turn'd  the  edge  of  all  her  reflexions  upon 
her  felf.  Indeed  ihe  fparM  others  as  much 
as  if  fhe  had  been  afraid  of  them,  and  her 
felf  as  little,  as  if  fhe  had  had  many  Faults 
that  wanted  mending  :  and  yet,  'twas  be- 
caufe  fhe  could,  after  the  feverefl:  fcruti- 
ny,  find  no  great  harm  in  her  felf,  that 
flic  could  fcarce  be  brought  to  fufped  any 
in  others. 

Her  Converfation  might,  for  this  rea- 
fon,  feem  to  want  fomewhat  of  that  Salt 
and  Smartnefs,  which  the  ill-natur'd  part 
of  the  World  are  fo  fond  of;  a  Want, 
that  fhe  could  eafily  have  fupply'd,  would 
her  Principles  have  given  her  leave ;  but 

her 


of  the  Lady  CUTTS.  191 

her  fetled  opinion  was,  that  the  Good 
Name  of  any  one  was  too  nice  and  feri- 
OLis  a  thing  to  be  play'd  with  ;  and  that 
it  was  a  foolifli  kind  of  mirth,  which,  in 
order  to  divert  Tome,  hurt  others.  She 
could  never  bring  her  felf  to  think,  that 
the  only  thing  which  gave  Life  and  Spi- 
rit to  difcourfe,  was,  to  have  fome-body's 
faults  the  fubjeft  of  it ;  or,  that  the  plea- 
ilire  of  a  vifit  lay,  in  giving  up  the  Com- 
pany to  one-another's  Sport  and  Malice, 
by  turns.  And  if  Thefe  are  the  chief 
marks  of  Wit  and  Good-breeding,  it  mud 
be  confefs'd  that  flie  had  neither. 

With  all  this  Goodnefs,  Gentlenefs,  and 
Meeknefs  of  nature,  flie  had  at  the  fame 
time  a  degree  of  Spirit  and  Firmnefs,  un- 
uliial  in  her  Sex  ;  and  was  particularly  ob- 
ferv'd  to  have  a  wonderful  prefence  of 
mind  in  any  accident  of  danger  :  for 
Innocence  and  Courage  are  nearly  al- 
ly'd ,  and  even  in  the  fofteft  Tem- 
pers, where  the  one  of  thefe  is  in  perfe- 
ftion,  there  will  and  muft  be  a  good  de- 
gree of  the  other. 

Shall  I  fay  any  thing  of  that  innate 
Modefty  of  Temper,  and  fpotlefs  Purity 
of  Heart,  which  llione  throughout  her 
whole  Life  and  Converfation  ?  a  Quality, 
fo  llriclly  rcquir'd  of  her  Sex,  that  it  may 

be 


l^i  A  Difcoiifje  on  f he  Death 

be  thought  not  fo  properly  commenda- 
ble in  any  of  them  to  have  it,  as  infa- 
mous to  want  it.  However,  intlie  moft 
common  and  ordinary  Graces  there  are 
uhcomm,on  Heights  and  Degrees ;  and  it 
was  the  partirular  happinefs  of  this  Ladj/^ 
Remarkably  to  excel  in  every  Vertue  that 
belong'd  to  her ;  even  iji  tliofe,  in  which 
Chriitians  of  the  loweft  Attainments  do 
in  fome  degree  Excel. 

Shall  I  add  ,  that  this  love  of  Punty 
was  tlie  Caufe,  why  flie  baniflfd  her  felf 
from  tliofe  Publick  Diverfions  of  the 
Town,  at  which  it  was  fcarce  poffible 
to  be  prefcnt,  without  hearing  fomewhat 
that  w^ouiidcd  chafte  Ears ;  and  for  which, 
fbe  thought,  no  amends  could  be  made  to 
Vertue  by  any  Degree  of  Wit,  or  Hu- 
mour, with  which,  perhaps,  they  might 
otherwife  abound.  Thefe  Good  Quali- 
ties, ftie  knew,  ferv'd  only  to  recom- 
mend the  Poilbn.  and  make  it  palatable; 
and,  therefore,  flie  thought  it  a  piece  of 
fervice  to  other  people,  (who  might  per- 
haps be  influencM  by  her  Example)  to 
ftand  otf,  tho'  Hie  her  felf  Vv  ere  lecur'd 
from  the  Infediqn.  This,  queftionlefs, 
was  One  reafon  of  her  allowmg  her  felf 
in  thofe  dangerous  Entertainments  io 
fparingly  ;  but  it  was  but  One  of  Many : 

She 


h-> 


of  the  Lady  CUf  TS.  \^i 


She  had  really  neither  Relift,  nor  Ltj- 
fure  for  them  \  nor  for  a  thou  fan d  other 
thmgs,  which  the  World  mifcals  Plea- 
fures.  Not  that  flie  wanted  naturally  a 
Tafte  for  any  thing  of  this  kind  ;  for  her 
Apprehenfion  was  fine,  and  her  Wit  ve- 
ry good,  and  very  ready  at  Command, 
"whenever  fliepleasM  to  exercife  it :  'but 
fhehad  turn'd  her  Thoughts  fo  much  to- 
wards things  of  Ufe  and  Importance, 
that  matters  of  meei'  Pleafure  grew  flat 
dnd  indifferent  to  her  ;  She  was  fo  taken 
up  with  the  car^  of  improving  her  Un- 
derftantiing,  and  bettering  her  Life,  in 
the  difcharge  of  the  Offices  necetfary  to 
her  Rank,  in  the  Duties  of  her  Clofet, 
and  the  Concerns  of  her  Family,  that 
fhe  found,  at  the  foot  of  the  account,  but 
little  time  (and  had  lefs  mind)  to  give  in 
tothofevain  Amufements. 

She  did  not  think  it  (as,  I  fcaf,  it  fs 
too  often  thouglit)  the  pecuHar  Happi- 
nefs  and  Prmlegc  of  the  Great,  to  have 
nothing  to  do ;.  but  took  care  to  fill  every 
Vacant  Minute  of  her  Life  with  fome 
ufeful  or  innocent  Employment/  The 
Several  Hours  of  the  Day  had  their  pecu- 
liar bufinefs  allotted  to  them,  (whether 
it  were  Converfation,  or  Work,  Read- 
ing, or  Domeftick  Aflaii's)  each  of  which 
0  came 


1 94  -^  Difcour/e  on  the  Death 

came  up  orderly  in  its  turn ;  and  was, 
as  the  the  Wife-man  fpeaks,  (to  be  fure, 
under  Her  management  it  was)  hemtiful 
in  it^s  Seafof?, 

And  this  Regularity  of  Hers,  was  free 
and  natural,  without  FormaUty  or  Con- 
ftraint ;  it  was  neither  troublefom  to  Her, 
nor  to  thofe  that  were  near  her  :  when, 
therefore,  any  accident  inter ven'd,  it  was 
interrupted  at  that  time  with  as  much 
eafe  as  it  was  at  other  times  pra£lis'd : 
for  among  all  her  difcretionary  Rules,, 
the  chief  was,  to  feem  to  have  none; 
and  to  make  thofe  fhe  had  laid  down  tp 
her  felf,  give  way  always  to  Circumftan- 
ces  and  Occafions.  .1 

She  wrought  with  her  own  hands  of- 
ten, when  fhe  could  more  profitably,  and 
pleafmgly  have  employ 'd  her  time  in  Me- 
ditation, or  Books  :  but  flie  Vv^as  willing 
to  fet  an  Example  to  thofe,  who  could 
not;  and  fhe  took  care,  therefore,  that 
her  Example  fhould  be  well  follow'd  by 
all  that  were  under  her  immediate  influ- 
ence :  for  fhe  knew  well,  that  the  de- 
fcription  of  a  Good  Wife  and  a  Perfect 
Woman  in  the  Froverhs^  (a  Defcription 
which  fhe  much  delighted  in,  and  often 
read)  was  fpent  chiefly  in  commending 
that  Diligence  by  which  She  looketh  mil  to 

thf- 


of  the  Lady  CUTTS*  ip  j 

the  ways  of  her  Houjhold ,  nnd  eateth  not 
the  bread  ofldlenefs  :  and  fhe  knew  like- 
"Wifealfo,  that  the  Perfon,  whofe  words 
thefe  are  faid  to  be,  was  no  lefs  a  Wo- 
man than  the  Mother  of  King  Lemuel, 

Diligence,  and  FrugaHty  are  Sifters  t 
and  She,  therefore,  who  was  fo  well  ac- 
quainted with  the  one,  was  not  likely  to 
be  a  ftranger  to  the  other.  She  was  ftrift- 
ly  carefdl  of  her  cxpences  ;  and  vet  knew 
how  to  be  Generoas  and  to  abound,  when 
the  occafion  requu*'d  it.  But  of  all  ways 
of  good  management.  Hie  lik'd  That  the 
worft  which  fhuts  our  hands  to  the  Poor; 
towards  whom  fhe  always  fliew'd  her 
felf  very  CompafTionate  and  Charitable* 
Of  the  other  delip;hts,  with  which  an 
high  Fortune  furnifli'd  her,  fhe  was  al- 
moft  infenfible ;  but  on  This  account 
fhe  valu'd  it,  that  it  gave  her  an  oppor- 
tunity of  purfuing  the  feveral  pleafures 
of  Beneficence,  and  of  tailing  all  the 
fweets  of  Well-doing,  She  deliver'^d  the 
Poor  that  cry''d^  and  the  Father  lefs  ^  and  Him 
that  l)-ad  none  to  help  him  :  the  Bleffing  of 
him  that  ivas  ready  to  perijb  came  upon  her^ 
and  She  caufed  the  Widows  heart  to  fing^ 
Very  eafie,  fure,  will  this  make  her  Au- 
dit at  the  great  day  of  account ;  That 
Charity  will,  doubtlefs,  be  allow'd  to 
O  2  fcreen 


19^  A  'bifcourfe  on  the  Death 

fcreen  her  few  Infirmities  and  Faults^ 
which  is  of  Efficacy  fufficient  to  cover  the 
multitude  of  !Sins, 

In  the  exercife  of  this,  and  of  all  othef 
Vertues,  She  was  wonderfully  Secret ; 
endeavouring  to  come  up,  as  near  as  Ihe 
could,  to  the  Rule  of  not  letting  her  right 
hand  know  ivhat  her  left  hand  did.-  And 
this  Secrecy  of  hers  (lie  manag'd  fo  well, 
that  fome  of  the  moll:  remarkable  Inftan- 
ces  of  her  Goodnefs  were  not  known,  till 
after  her  death ;  no,  not  by  Him,  who 
was  partaker  of  all  her  Joys  and  Sor- 
rows. 

Retirement  and  Privacy  fhe  always 
lov'd,  and  therefore  chofe  it,  when,  af- 
ter the  Death  of  a  near  Relation,  who' 
had  the  Care  of  Educating  Her,  fhe  wa^ 
at  Liberty  to  have  liv'd  otherwife.  From 
that  Time  to  her  Marriage,  which  was 
more  than  Three  Years,  llie  hid  her  felf 
in  tl>e  Country ;  having  an  early  and  fet- 
led  averfion  to  the  Noife  and  Inconve- 
niences of  a  Town-lite ;  and  too  little  an 
opinion  of  her  felf,  to  think,  that  it  was 
lb  much  the  interell:  of  Vertue  and  Reli- 
gion, as  it  really  was,  that  flie  fhouldbe 
known  and  diftinguifli'd. 

When,  afterwards,  flae  went  to  Court^ 
(as  it  was  necelTary  tor  Her  fometimes  to 


of  the  Lady  CUTTS.  II 97 

,  do)  flie  did  it  with  an  Air,  which  plain- 
ly (liewM,  that  Hie  went  to  pay  her  Duty 
there,  and  not  to  delight  her  felf  in  the 
Pomp  and  Ghtter  of  tliat  place.  Had 
/lie  gone  thither  foon  enough,  to  fee  that 
Good  a?id  Glorious  Queen^  who  was  the 
Ornament  of  It,  and  of  her  Sex,  fhe  had 
been  taken,  we  may  prefume,  into  her  In- 
timacy :  for  their  Mmds  were  nearly  al- 
ly'd,  and  tlieir  Charaders,  and  Manners, 
and  ways  of  Life  not  unhke ;    allowing 

J    for  th^  difference  of  Stations. 

I  need  not,  I  cannot  well  fay  more  of 
her :  and  if,  therefore,  I  liave  fallen  fhort 
of  her  Chara£ler,  (as  I  am  fenfible  I  have, 
in  many  parts  of  it,  which  are  here  men- 
tion'd,  and  in  others,  which  are  ftill  left 
liatouch'd)  Idefire,  thofe  particular  De- 
feds  may  be  fupply'd  from  this  General 
Account ;  that  Hie  did  not  a  little  re- 
femble  //<?r,  who  was  the  Pattern  of  all 
that  is  Good  and  Amiable  in  Woman- 
kind. 

Whether  She  had  this  excellent  Pat- 
tern in  her  Eye,  I  am  not  able  to  fay, 
when,  foon  after  her  Marriage,  She  de- 
clar'd  to  feveral  Friends  her  thoughts, 
that  Every  Woman  of  Quality  was  as 
a^uch  moieOblig'd,  as  flie  was  more  Eit- 
O  I  abkA 


1 9  8  A  Difcourfe  on  the  Death 

abled  than  other  Women,  to  do  Good  in 
the  World  ;  and  that  the  fhorteft,  and 
fureft  way  of  doing  this  was,  to  endea- 
vour, by  all  means,  to  be  as  good  a  Chri- 
ftian,  and  as  good  a  Wife,  and  as  good  a 
Friend,  as  was  poffjble. 

She  endeavour'd  to  be  all  this,  and  fhe 
fell  not  far  fliort  of  it :  for  fhe  excell'd  in 
all  the  Charafters  that  belong'd  to  her, 
and  was  well  nigh  Equal  to  all  the  Obli- 
gations that  fhe  lay  under  :  She  was  de- 
vout, without  Superftition  ;  ftrift,  with- 
out Ill-humour ;  good-natur'd,  without 
"Weaknefs  ;  chearful ,  without  Levity  ; 
regular,  without  AfIe8:ation.  She  was, 
to  her  Husband,  the  beft  of  Wives,  the 
moft  agreeable  of  Companions,  and  mofk 
faithful  of  Friends;  to  her  Servants,  the 
befl:  of  Miiirefles ;  to  her  Relations,  ex- 
tremely refpeclful ;  to  her  Inferiors,  equal- 
ly obliging  :  and  by  all,  that  knew  her 
either  nearly,  or  at  a  diftance,  She  was 
reckon'd,  and  confefs'd  to  be  one  of  the 
heft  of  Women. 

And  yet  all  this  Goodnefs,  and  all  this 
Excellence,  was  bounded  within  the  Com- 
pafs  of  Eighteen  Years,  and  as  many 
Days :  for  no  longer  was  fhe  allow'd  to 
live  among  us.  She  was  fnatch'd  out  of 
the  World,  as  foon  almoft  as  fhe   had 

made 


of  the  Lady  CUTTS.  ip9 

made  her  appearance  in  it ;  Like  a  Jewel 
of  high  price,  juft  ihewn  a  little,  and  then 
put  up  again  ;  and  We  were  depriv'd  of 
her  by  that  time  AVe  had  learnt  to  value 
her.  But  Circles  may  becompleat,  tho' 
fmall ;  the  PerfeQion  of  Life  doth  not 
confifl:  in  the  Length  of  it :  if  it  did,  Our 
Saviour,  to  be  fure,  would  not  have  dy'd 
fo  foon  after  Thirty. 

Short  as  her  Life  was,  Hie  had  time 
enough  to  adorn  the  feveral  States  of  Vir- 
ginity and  Marriage  ;  and  to  experience 
the  Sadnefs  of  a  kind  of  Widowliood  too  ; 
for  fuch  fhe  accounted  it,  when  her  Lord 
was  long  abfent  from  her ;  mourn'd  a^ 
much,  and  refus'd  as  much  to  be  comfort- 
ed, till  his  Return. 

As  her  Life  was  fhort,  fo  her  Death 
was  fudden ;  She  was  call'd  away  in  haftcy 
and  without  any  warning.  One  da}'  flje 
droop'd,  and  the  next  fhe  dy'd  ;  nor  wa^* 
there  many  hours  diftancc  betw^een  her 
being  very  eafie  in  this  World,  and  ve- 
ry happy  in  another. 

However,  tho'  She  was  feiz'd  thus  {^ikU 
denly  by  Death,  yet  was  She  not  fur- 
priz'd  ;  for  She  was  ever  in  preparation 
for  it  J  her  Loins  girt,  (as  the  Scripture 
fpeaks)  and  her  Lamp  ready  trinrm'd^  and 
burning :     The  moment  almoft  that  Sh? 

O  4  v.'as 


:iOO  A  'Di/cuurjc  on  the  Deat}) 

was  taken  ill,  fhe  was  julT:  rifen  from  her 
Knees,  and  had  made  an  end  of  her  Morn- 
ing Devotions.  And  to  fuch  an  One  a 
fuclden  Death  could  be  no  misfortune.  We 
pray,  indeed,  againfl  it,  becaufe  few,  ve- 
ry few,  are  fit  for  it";  and  the  Church  is 
to  proportion  her  Forms  to  tlie  GeneraH- 
ty  of  Chriflians:  But  where  a  Good 
Soul  is  in  perfeft  Readinefs,  there  the 
fooner  the  fatal  Stroke  is  ftruck,  the  bet- 
ter ;  all  Delays  in  this  cafe,  are  uncom- 
fortable to  the  Dying,  as  well  as  to  thofe 
Friends  who  furvive  'em. 

In  truth,  file  could  not  be  call'd  away 
more  haftily,  than  flie  was  willing  to  go. 
She  had  been  us'd  fo  much  to  have  her 
'ConverfAtion  in  HeA^ven^  and  her  Soul  had 
been  fo  often  upon  the  wing  thither,  that 
it  readily  left  it's  Earthly  Station  upon 
the  leaft  Notice  from  above  \  and  took 
the  very  firfl:  opportunity  of  quitting  her 
Body,  without  lingring,  or  expefting  a 
fecond  fummOns.  She  ffay'd  no  longer, 
after  flie'waj^  call'd,  than  to  alTure  her 
J^ord  of  her  entire  refignation  to  the  Di- 
vine Will-  and  of  her  having  no  mannqr 
of  uneafmefs  upon  her  Mind  ;  and  to  take 
her  Leave  of  Him,  with  all  theexprefli^ 
onsof  tendernefs.  When  this  was  over, 
fhe  had  nothing  more  to  dp  v/ith  her  Sen- 
^  .    .  ^:    V-  •-•   •    -        ••    les'j 


of  the  Udy  CUrrS.  ipi 

Ics ;  (he  funk  immediately  under  her  Ill- 
ness, and,  after  a  fliort  ujiqiilet  llumbcrj 
fjept  in  peace. 

Thus  liv'd,  and  thus  dy'd  this  Excel- 
lent Lady,  whofe  Chara£^cr  I  have  Co  far 
reprefented,  as  my  Time,  and  the  Mea- 
fure  of  fuch  Difcourfes  as  thefc  would 
fuffer  me ;  and  endcavour'd  to  renew  a 
a  faint  Image  of  her  fcveral  Vtitucs  and 
Perfe£lions  upon  your  Minds.  J  have 
(done  it  in  a  confiis'd  manner,  and  with- 
out the  nice  Divifions  of  Art  ;  for  Grief 
is  not  Methodical :  it  is  enough,  if  I  have 
been  able  to  fet  before  you  lome  Refem- 
bla^ce  of  her,  tho'  I  fliould  not  have  done 
it  after  the  befl  and  liveliefl:  manner: 
When  the  Life  is  gone,  a  Picture  drawn 
even  by  an  unskilful  hand  hath  it's  Ufe 
And  Value ;  and  thofe  who  Lov'd  what 
it  doth  (however  unequall}')  reprefent, 
will  be  touch'd  at  the  fight  of  it. 

You  all  are  fo,  I  queilion  not ;  touch'd, 
by  what  hath  been  faid,  in  various  Man- 
ners, and  in  diii'erent  Degrees,  as  Your 
Relation  to  her  was  nearer,  or  remoter ; 
as  You  knew  more,or  lefs  of  her.  But  You 
do  not  mourn  alone ;  many  Lt'ving  there 
are,  that  do  now,  and  many  more  there 
Cite,  who  Ihall  hereafter,  when  her  Cha- 
^  rader 


202  A  Di/cour/e  on  the  Death 

ra^er  hath  fpread  it  felf,  iay  it  to  heart. 
The  World  hath  had  a  Lofs  as  well  as 
You ;  True  Vertue  and  Piety  have  fuf- 
fer'd  in  her  fall :  and  All,  therefore,  that 
have  any  Regard  for  Thefe,  fhall  bear  a 
part  with  You  in  Your  Sorrows. 

The  True  Servants  of  God  fhall  lay  it  to 
hearty  who,  from  their  Souls,  defire  the 
Increafe  of  Religion  and  Goodnefs,  and 
know  the  Power  and  Influence  of  fo 
fweet,  fo  winning,  fo  perfeft  a  Pattern 
as  was  fet  by  Her ;  who  promis'd  Them- 
felves  a  mighty  Countenance,  and  the 
"World  ftrange  Advantages,  from  her  Ex- 
emplary Sandity  and  Goodnefs. 

They  that  Minifter  in  holy  things  will 
lay  it  to  hearty  to  whom  fhe  repair'd,  with 
fo  much  conftancy  and  ferioufnefs ,  to 
hear  the  Divine  Oracles  explained  by 
them,  and  to  enquire  the  Law  at  their 
mouths.  They  will  confider,  what  an 
Helper  and  Furtherer  of  their  pious  La- 
bours they  have  loft;  and  how  much 
more  lifelefs  and  ineffeciual  their  Dif- 
courfes  are  now  likely  to  be,  than  they 
were  heretofore,  when  fhe  encourag'd 
thofe  Exercifes  by  her  prefence,  and 
taught  others  to  attend,  by  the  ftricl  at- 
tention iiii-  her  felf  paid  to  what  was 
faid  in  them.  In  whatever  Congrega- 
tion 


'(/  the  Lady  CUTTS.  103^ 

tion  fhe  appearM ;  She  fecretly  rais'd  and 
improvM  the  Devotions  of  the  Place; 
Every  Day  of  her  Life  preach'd  up  Good- 
nefs  as  effedually,  as  the  moft  rational 
and  moving  Sermon. 

The  Enquirers  into  the  Methods^  and  My- 
Aeries  of  Divine  Providence^  \vill  Uy  it  to 
heart.  Why,  will  they  fay,  when  God 
hath  moft  Work  to  do  in  the  world,  is 
one  of  the  beft  and  mod  faithful  Inftru- 
ments  of  his  Glory  call'd  out  of  it  ?  Why 
is  fhe  fnatch'd  away  from  us,  at  a  Time 
when  we  could  leaft  have  fpar'd  her? 
when  Iniquity  and  Irreligion  run  high, 
and  Piety  is  in  danger  of  growing  out  of 
Fafliion,  and  out  of  Countenance  ?  Why, 
in  fuch  a  Jun8:ure,  is  this  Good  Lady 
taken  ?  and,  why  are  fo  many  of  her 
Sex,  ^o  unlike  her,  left  ?  Is  it  in  Mercy 
to  Her,  or  in  Judgment  to  Us  ?  Is  it 
becaufe  She  was  too  good  to  live  here,  or 
becaufe  We  were  too  wicked  to  deferve 
her  company  ?  Righteous  art  Thou  ,  0 
JLord^  when  we  plead  with  Thee :  yet  let 
Vs  talk  with  Thee  of  thy  Judgments ! 

Her  Do?nefiics  will  lay  it  to  hearty  whom 
She  fhone  upon  always  with  a  lingular 
Goodnefs ;  who  were  near  WitnefTes  of 
her  moft  retir'd  Graces  and  Vertues ;  and 
had  the   beft  opportunities  of  forming 

them- 


204  ^  Vifcourfe  on  the  Death 

themfelves  upon  her  admirable  Model: 
and  who  will  now  (alas !  )  be  deftitute 
of  her  Example ,  and  Encouragement ; 
pf  her  fweet  Advice,  and  gentle  Reproofs ; 
and  will  be  left  to  live  upon  that  Stock  of 
Vertue,  which  hath  been  happily  laid  in 
by  them,  that  Meafure  of Goo^nefs  which 
They  have  already  deriv'd,  from  attend- 
ing and  obferving  Her. 

Finally ,  the  Poor  will  lay  it  to  hearty 
whofe  Bowels  flie  refrefh'd,  and  whofe 
Ayants  (he  relieved ;  and  was  ever  their 
fure  Refuge,  and  Support,  their  Kind  and 
Merciful  Patronefs  and  Friend. 

But,  above  all,  her  Relations  will  lay  it 
to  heart ;  Thofe,  to  whom  fhe  was  moft 
nearly  join'd  by  Blood ,  or  Love ;  and 
who  had  a  more  particular  Intereft  in  all 
her  Vertues :  They  will  lay  their  hands 
on  their  Breafts,  in  the  Day  of  Adverftty^ 
and  confider ;  how  have  we  oiiended,  that 
we  are  thus  grievoufly  punifh'd  ?  and 
which  of  Our  mifcarriages  is  it,  that  thla 
heavy  inflidion  is  intended  to  reform  ? 

This  is  the  wifeft  and  bell  Ufe  that  can 
be  made  of  fuch  Solemnities  as  thefe; 
not,  by  the  means  of  them,  to  excite  our 
truly  pious  and  Chriftian  Grief  to  an  im- 
moderate and  uHchriftian  Degree,  nor  to 
forroiv  ai  Men  without  hope ;   but  to  take 

Occa- 


iiftU  Lady  CUTTS.  lb  J 

Occafion  from  thence,  to  fearch  andeh- 
quire  into  our  felves ;  to  learn  the  meari- 
ing  of  thefe  Divine  Admonitions ;  and, 
after  we  have  interpreted  them  tfuly^,  to 
refolve  upon  obeying  them. 

The  DeceasM  Perfon,  whofe  Lofs  we 
deplore,  is  Happy  without  Queftion: 
Happy  M>ill  the  Living  be  alfo,  if  they 
thus  wifely,  thus  efleftually  I  ay  it  to  he  Art  f 
It  is  bettiry  doubtlefs,  to  go  into  the  Houfe 
df  Mourningy  than  into  the  Houfe  of  Feajt- 
ing\  but  upon  this  condition,  that  we 
Come  better  out  of  the  one,  than  out  of 
the  other :  that  We  leave  our  Vanities 
and  our  Vices  behind  us ;  that  we  lay 
afide  our  Affections  towards  this  World, 
and  our  Indifference  towards  another; 
that  we  put  on  holy  and  hearty  Refolu- 
tions  of  being  even  Now,  whatwefhall 
Wifli  we  had  been,  Hereafter,  when  the 
Fatal  Hour  approaches  ;  and  o1  living  the 
Life  of  this  RighteoU'S  Perfon,  that  we 
may  die  her  Death  too ;  and  be  remem- 
ber'd  and  lamented,  as  (lie  is,  by  thofe 
who  furvive  us. 

Let  us  affure  our  felves,  that  the  befl: 
way  of  doing  honour  to  her  Memory  will 
be,  by  making  her  Character  flill  lit^e  in 
Our  Lives  and  Adions,  that  the  trueft  in- 
ftance  of  our  Love  and  Eileem  of  Her  is^ 

to 


'2o6  A  D'lfcourfe  on  the  Death 

to  endeavour  to  be  Like  Her :  for  Thus, 
we  fhall  even  add  fome  farther  Degrees 
of  Happinefs  and  Honour  to  the  Vaft 
Reward  which  flie  is  already  entitled 
to ;  and  (hall  make  the  Crown  of  Glory, 
fhe  is  to  wear,  bright  as  it  will  be,  yet 
brighter,  in  the  Day  of  General  Retri- 
bution :  Till  when,  (it  may  be  piouflv 
'  fuppos'd)  the  Saints  departed  are  not  ad- 

mitted to  the  Fulnefs  of  Joj^  that,  in  the 
mean  time,  the  Influence  of  their  good 
Examples  and  good  Deeds  fpreading  far 
and  wide,  That  too,  when  their  Accounts 
are  made  up,  may  be  taken  into  them  ; 
and  the  Fitnefs  and  Proportionablenefs  of 
their  exceeding  great  Recompence,  then 
beftow'd,  may  be  manifefted  in  the  Sight 
of  Angels  and  Men. 

Wherefore,  ////■  up  the  H^mds  that  hang 
dorvn,  and  the  feeble  Kjiees  !  Think  not 
fo  much  and  lb  long  on  the  incompara- 
ble Character  of  the  Deceased,  as  to  for- 
get the  true  Ufe  You  are  to  make  of  this 
aiflifting  Accident ;  and  to  negled  thofe 
good  Improvements  under  it,  which  the 
Wife  and  Kind  Inflicler  expecls  at  Your 
Hands.  You  have  paid  Your  laft  Re- 
fpeQ:s  to  Her ,  be  not  now  wanting  to 
Your  felves ;  but  Gtrd  up  the  Loins  of 
Tour  Mind,  and  be  Ye  comforted  ! 

Thar 


of  the  Lady  CUTTS.'  2  0/ 

The  Confideration  of  what  She  was, 
which  Afflids  You,  fhould  much  ra- 
ther Chear  and  Revive  You :  had  She 
not  been  fo  good  a  Woman,  You  would 
with  more  reafon  have  bewail'd  her. 
But,  why  fhould  Y  ou  continue  to  mourn 
for  One,  who  is  enter'd  upon  a  flare  of 
unfpeakable  Joy  ?  Why  fhould  You  be 
dejeded  at  Her  Advancement  ? 

She  is  gone  to  the  place,  where  all  Tears 
are  wipM  from  her  Eyes ;  where  there  is 
no  more  Death,  nor  Sorrow,  nor  Crymg : 
She  is  gone,  and  her  Works  have  fol- 
low'd,  and  will  ibllow  her,  to  her  Great 
and  Endlefs  Advantage.  God  grant  that, 
when  We  alfo  follow  her,  we  may  do 
it  with  as  little  Surprize,  and  as  much 
Chearfulnefs ! 

To  Him^  Father^  Son^  and  Holy  Gholt^ 
be  afcrih^dy  as  is  moft  due^  all  Honour ^ 
Adoration^  and  Thanks ^  noiVy  and  for 
ever !    Amen. 


2  op 


.  The  Wtfdoyn  of  ^roVtdence  ?7iamfeJ}ed  in 
the  [Revolutions  of  Government, 

SERMON 

Preach'd  before  the  Honourable 

Houfe  of  Commons, 

AT 

St.  Margaret's  lFe/l?nm/ler^ 

May  the  29th.   1701. 

BEING 

The  Aniverfary  for  the  Reftoration  of* 
King  C  HJ  RLES  the  Second. 

E  Z  E  K.  xxxvii.  3. 

J^nd  he  [aid  unto  ine^  Son  of  Man,  can 
thefe  %ones  live  5  Jnd  I  anfwered^ 
0  Lord  Cody  thou  kjiowe/l. 

THESE  words  are  part  of  that  Vi- 
fion  of  the  Fallej  of  Bones y  where- 
in the  Prophet  Ezekiel  doth,  in  a  very 

P  loftr 


2 1  o       T/;^  Wijdom  of  TroVidence  rnamfefled 

lofty  and  lively  mannei-,  fet  out  the  Loft 
and  Hopelefs  ftate  o^  IJrael,  then  under 
Captivity ;  and  their  future  Recovery  out 
of  it,  by  the  immediate  Interpolition  of 
a  Divine  Power,  contrary  to  all  Human 
Probability  and  Appearance. 

The  hmd  of  the  Lord  was  upon  me^  (fays 
lie,  at  the  Entrance  of  this  Chapter)  md 
Citrried  me  out  in  the  Spirit  of  the  Lord^  An<k 
fet  me  down  in  the  midfi  of  a.  Vallej  which  rvas 
full  of  Bones  y  i.e.   the  Spirit  of  God  repre-  . 
fented  to  my  Imagination  fuch  a  fight : 
j4nd  (as  he  goes  on)  caufed  me  to  pafs  by 
them  round  about ;    and^  behold^  there  were  ' 
Mtiny  in  the  open  Valley^  and^  lo  !  they  were 
'very  Dry :  i.  e.  they  were  as  Numerous 
as  the  Difpers'd  of  IJrael  in  the  Plains  of 
Mefopotamta  ^  and  as  deftitute  of  lively 
Juice  and  Moifture,  as  that  Exil'd  People 
were  of  all  hopes  of  Returning.     Jnd  he 
faid  unto  me^  Son  of  Man^  can  thefe  Bones 
live  ?     And  I  anjwered^  0  Lord  God,  thou 
knowefi  :  i.e.  Thou,  that  art  the  Author 
and  Bellower  of  Life,  canft  doubtlefs  re- 
ftore  it  alfo,  if  thou  wilPif ,  and  when  thou 
will'ft  ;  but  whether  thou  wilPft  pleafe 
to  reftore  it,   or  not.  That  Thou  alone 
knowefto     After  which,  the  Spirit  com- 
mands  him  to  Prophejy  upon  thofe  Bones^ 
and  to  fay,  0  ye  Dry  Bones^  hear  the  IVori 

4 


in  the  ^yolntions  of  GoVernmcnL         2  i  i 

i:f  the  Lord,  together  with  what  fol- 
lows, in  the  two  next  Verfes.  And  as  I 
prophejied  (continues  he)  there  was  x  mtfe^ 
and  behold  afhAking  ;  nnd  the  hones  came  to- 
o  ether ^  bone  to  his  hone  :  And  — .  lo  !  the 
finervs  and  the  jlejb  cnrne  nf07i  them  ,  and 
the  skin  covered  them  above  :  And  ,  at 
Lift,  the  breath  cxW'o  came  into  them  ^  and 
they  lived,  and  Jlood  up  upon  their  feet,  an 
exceeding  z^eat  Army.  Where  we  have, 
in  the  Prophetick  way,  an  A ilurance  gi- 
ven to  the  jews,  that^  though  their  Po- 
hty  was  nov/  dilToly'd,  and  their  Tribes 
difpers'd,  yet  the  time  was  coming,  when 
the  Providence  of  God  would,  in  a  won- 
derful manner,  v/ork  out  their  Delive- 
rance and  Return;  re-unite  the  feveral 
parts  of  their  lliatterM  Frame,  and  make 
that  People  live  together  once  again  un- 
der their  own  Laws,  and  in  their  own 
Country.  'Tis  true,  this  Vifion  hath  ^^ 
by  fome  of  the  Ancients,  been  underitood 
of  the  General  Refurreclion  \  and  by  otherSj>' 
of  the  General  Rf/Joration  of  the  Jews,  be-, 
tore  the  Second  Coming  ofChrift;  and 
perhaps  Both  thcfe  Great  TranfaQions 
might  be  glanc'd  at  in  it,  and  remotely 
intended  by  it :  For  the  Predidions  of 
Scripture  are  generally  focontiiv'd,  as  to 
■xtend  to  more  than  One  Event :   lly  as 

P  «?:  '       to' 


21  2 


1 


Tloe  Wifdom  of  Tro'\^idence  manlfejlci 

to  be  fulfiird  at  feveral  Times,  by  feve- 
ral  Steps  and  Degrees  of  Accomplifhment. 
However,  That,  wliich  the  Prophet  had 
chiefly  and  moil  nearly  in  his  View,  was, 
the  Recovery  of  the  Jcwifh  State  from 
the  Captivity  which  it  then  groan'd  un- 
der ;  and  to  That  therefore  the  Vifion  is, 
at  the  clofe  of  it,  exprefly  appUed  ;  Sori^ 
of  ?nan ,  thefe  Bones  are  the  whole  houje 
of  Ifrael :  behold ,  thty  fay  y  our  bones  are 
driedy  and  our  hope  is  loft ;  rve  are  cut  off 
for  our  farts  :  therefore^  Prophejj  and  Jay 
unto  them  ,  thm  faith  the  Lord  God  ;  Be- 
holdy  0  my  people^  J  rvill  open  your  graves^ 
And  caufe  you  to  come  up  out  of  yourgraves^ 
and  bring  you  into  the  land  of  Ifrael^  and 
ye  fhali  know  that  I  am  the  Lo7'd, 

The  words  of  the  Text,  therefore,  when 
taken  together  with  the  other  parts  of 
the  Prophecy,  to  which  they  belong,  car- 
ry in  them  this  Confideration ,  "  That 
"  God  doth  lometimes  interpofe  in  be- 
"  half  of  loft  States  and  Kingdoms,  ancf 
"  delights  to  manifeft  his  Powder  and 
"  Providence,  in  retrieving  them  from 
*'  Ruin,  when  they  are  as  incapable  of 
^'  ReiHtution  by  all  Human  means,,  as 
^'  dead  and  dry  Bones  are  of  recovering 
^'  their  Vital  Juice,  and  being  compacl- 
^*  ed  again  into  a  living  Body.    A  Sub- 

jea,. 


in  tlyc  ^Volutions  of  GoVernvicnt.  1 1  j 

)tS: ,  fit  every  way  to  employ  our 
Thoughts,  at  a  Time,  in  which  we  are 
call'd  upon  to  commemorate  a  Revolu- 
tion^ as  furprizing  in  it's  Manner,  as  hap- 
py in  it's  Confequences,  as  full  every  way 
of  Wonder,  and  of  all  the  Marks  of  a  Di- 
vine Contrivance,  as  any  Age,  or  Coun- 
try, (even  This  Country  it  lelf,  which 
hatli  experienc'd  fo  many  and  great  Vi- 
cifTitudes)  can  Hiew;  and  which,  tho' 
plac'd  in  our  /Vnnals  at  fome  Diftance 
from  us,  cannot  yet  be  forgotten  by  us, 
as  long  as  we  feel  the  Inlluence,  and  reap 
the  Benefits  of  it ;  that  is,  as  long  as  Re- 
gal Government,  and  the  free  ulc  of  Par- 
liaments, the  profeflRon  of  God's  pure  Re- 
ligion, and  the  Enjoyment  of  our  Antient 
Laws  and  Liberties  Shall  continue  among 
us :  And,  if  it  can  be  forgotten  with  the 
Lofs  of  Thefe  only,  there  is  no  good  E/ig- 
////;  Man  but  will  fay,  may  the  Memory 
of  it  always  flourifli ! 

Give  me  leave,  therefore,  to  lay  before 
you  fome  Thoughts  concerning  the  Wif- 
dom  of  Divine  Providence,  in  intcpofing 
fo  particularly  to  bring  about  thefe  migh- 
ty unexpecled  Turns  of  State;  which  it 
doth,  doubtlefs,  for  many  Wife  Reafons, 
known  only  to  that  Lifinite  Mind  which 
Steers  the  Courfeof  fuch  great  Adions  : 
P  5  how* 


2  1 4       The  fVtfdom  of  Troytdence  manifefied 

however,  fome  there  are,  that  lie  open 
even  to  our  narrow  Apprehenfions.   And 

I.  The  Providence  of  God  concerns  it 
felf  in  producing  fuch  furprizing  Events, 
in  order  to  have  it's  Influence  on  things 
below  obferv'd  and  acknowledged ;  which 
would  go  near  to  be  forgotten,  did  he; 
not,  by  fome  remarkable  Inftances  of  his 
interpofition  in  Human  Aflfairs,  raife  Men 
up,  at  lit  tunes,  into  a  lively  and  vigorous 
Senfe  of  it.  Though  we  know,  that  we 
Live,  Move,  and  have  our  Being  in  God 
that  we  are  fupported  every  moment  by 
his  Power,  and  conduced  in  all  our  Ani- 
ons by  his  Unerring  Wifdom  and  Good- 
inefs;  yet  the  Imprcffion  which  this 
Knowledge  makes  upon  our  Minds,  is  but 
faint,  and  is  quickly  eftac'd.  His  Con- 
curring Influences  in  this  cafe  ai'e  fo  fe- 
cret,  and  fo  difficult  to  be  diftinguifli'd 
from  the  working  of  Natural  and  Moral 
Caufes,  that  we  are  too  apt  to  refl:  in  the 
Contemplation  of  thefe,  without  any  re- 
courfe  to  thofe ;  and  to  refolve  all  that; 
happens  to  us,  in  our  Own  Concerns,  in- 
to the  Power  of  fuch  Principles  as  lie 
neareli  to  us.  And,  even  in  the  greater 
and  more  Publick  Tranfaftions  of  the 
Worldj  when  they  go  on  in  fuch  a  man- 
ner. 


in  the  ^Volutions  of  Government.  1 1  J 

ner,  as  to  look  like  the  effefts  of  Human 
^  Forefight  and  Contrivance,  we  are  apt  to 
ftop  fliort  in  our  Reflections  upon  them, 
without  carrying  our  Thoughts  up  to 
that  invifible  Hand  ,  which  wields  the 
vail:  Machine,  and  directs  all  it's  Springs 
and  Motions.  Siuce  the  fathers  fell  afleep,  ^  Pet.  iii. 
laid  the  Scoffers  in  St.  Peter^  all  thwgs  con-  '^' 
tinue  as  they  were ;  and  they  were  ready 
to  infer,  therefore,  that  all  tilings  went 
on  of  themfelvcs ,  w  ithout  a  Superior 
Power  to  Influence,  or  Controul  them. 
But,  when  the  great  Scene  of  Govern- 
ment is  fliifted  all  at  once,  and  theCaufes, 
that  Vifibly  contribute  to  the  production 
of  this  Effeft,  bear  no  proportion  to  it ; 
then  we  look  out  for  others  of  a  more  ex- 
tended Force  ;  we  perceive  a  Divine  Pro- 
vidence interefting  it  felf  in  our  Affairs  , 
and  adore  the  footlfeps  of  it.  When  thefe 
National  Judgments,  or  Mercies  of  God, 
are  abroad  tn  the  earthy  the  /Khah/ta/its  of  tt 
mil  learn  righteoufnejs.  And  that  Leflbn 
of  Divine  Wifdom  then  learnt ,  will  be 
apply'il  by  them  to  other  Circumftances, 
and  on  far  diflbrent  Occafions.  For,  when 
once  a  true  Principle  of  Piety,  and  of  a 
Religious  Dependence  on  God ,  is  duly 
excited  in  us,  it  will  operate  beyond  the 
particular  Caufe  from  wlience  it  fprang, 
P  4  and 


2 1 6        The  Wi/dom  of^roVtder.ce  manlfefled 

and  give  a  general  Turn  and  Tendency 
•  to  all  our  Thoughts  and  Reflections  ;  as 
One  wife  Rule  of  Behaviour,  deeply  im- 
bib'd,  will  be  ufefiil  to  us  in  hundreds 
of  Inftances ,  and  fpread  it's  Influence 
throughout  the  whole  Courfe  and  Con- 
duct of  our  Lives  and  Aftions. 
'  Since,  therefore,  we  are  fo  apt  to  for- 
get God's  Adminiftration  of  the  great  Af- 
fairs below,  when  they  go  on  evenly  and 
regularly,  he  is  pleasM,  I  fay,  byAwak- 
ning  Notices,  now  and  then  to  put  us  in 
mind  of  it;  to  prefenttoour  view  fome 
aflonifhing  Rev^olution  of  State,  like  a 
Glaring  Comet,  hung  up  in  the  Air, 
whofe  Extraordinary  Appearance,  and 
Irregular  Motion,  fhall  fooner  lead  our 
thoughts  tip'to  the  Author  of  Nature, 
and  imprint  a  deeper  Am'C  of  him  upon 
our  minds,  than  the  fight  of  the  whole 
Hofl:  of  Heaven,  in  Orderly  Array  con- 
tinually moving  round  us. 

Indeed ,  fince  the  Age  of  Miracles 
ceas'd,  as  it  did,  when  the  Teftimony  of 
the  Gofpel  was  fully  SeaPd ,  the  chief 
way,  in  which  God  hath  been  pleas'd  to 
give  Extraordinary  Indications  of'  his 
Powder  and  Providence,  hath  been  by  fuch 
Signs  of  the  times y  fuch  Wonders  of  Go- 
vernment as  thefe ;  which  were  not  cal- 
•»  «t  -;  .  -  culated. 


in  the  (I(eVolutions  of  Government*  ;(,  1/ 

ciliated ,  like  other  Miracles ,  for  any 
particular  Purpofe,  or  Period ;  but  have 
been  in  the  World  as  long  as  King- 
doms and  Nations  have  been,  and  are  to 
JafI:  together  with  them.  And  this  fug* 
gefts  to  us  alfo,  a 

2d,   Reafon   of  God's  interpoilng  fo 
■remarkably,  in  the  fudden  Depreffing  or 
Advancing  of  Kingdoms  and  States,  be- 
caufe  this  conduces  to  the  Manifeftation 
of  his  Politicnl  Juftice  ,  or  of  that  Rule 
bf  Afting   which  he  obferves ,    as   tlie 
Great  Governour  and  Lord  of  the  World, 
towards  Publiek  Bodies  and  Communi- 
ties of  Men ;  and  which  is  very  different 
From  that  by  which  he  Punifhes  the  Sins, 
-or  Rewards  the  Virtues  of  Private  Per- 
fons.     Tlie   Juftice  of  his  deaHng  with 
Particular  iVIen  may  be  manifelled  here, 
or  hereafter  ,  as  he  thinks  Ht ;  for  their 
Duration  is  Eternal  :   and  fliould  their 
Succefsful  Crimes ,  or  Unmerited  Affti- 
£lions  be  wink'd  at  in  this  World  ,  it 
fuffices,    if  fuch  Irregularities   are    fet 
right  in  another.  But,  as  to  Societies,  and 
Combinations  of  Men  ,  which  are  of  a 
fhorter  date,    another  Rule  muli  take    ' 
place;  they  will  at  length  be  loft  and 
fwallo\v'd   up  in  the  Kmgdoni  of  the 

Lamb, 


2 1 8        The  Wifdom  of  ^roVtdence  manifefied 

Lamb,  and  be  made  one  Fold  under  one 
Shepherd,  one  People  under  one  Lord, 
and  Head,  Chrift  JeTus :  and,  therefore, 
the  Juftice  of  God's  Adminiftration ,  in 
regard  to  fuch  Communities,  muft  be 
manifefted  either  here  ,  or  not  at  all. 
For  which  Reafon ,  I  fay,  and  that  the 
Manifeftation  of  it  may  be  the  more 
Glorious  and  Worthy  of  him,  lie  fome- 
times  turns  about  the  Affairs  and  For- 
tunes of  States  in  a  very  wonderful 
manner,  and  makes  himfelf  to  be  known 

Dan.  hf.    to  be  the  moH  High ,   tha.t  ruleth  in  the 

'^*  Kjngdoms  of  Men, 

And  from  this  Notion  of  God's  Go- 
verning, or  Political  juftice  we  may 
give  our  felves  fome  account  why  Tem- 
poral Felicities  and  Calamities  are  fo 
often  fpoken  of,  and  make  fuch  a  Figure 
in  the  Writings  of  Mafes  ,  and  the  Pro- 
phets :  For,  under  that  Difpenfation, 
God's  Meffengers  addrefs'd  themfelves 
to  the  Jews  generally,  as  to  a  Nation,  or 
Civil  Body  of  Men ;  and  llirr'd  them  up 
to  Vertue,  therefore,  or  dehortcd  them 
from  Vice,  by  fuch  Motives  as  were  pro- 
perly applicable  to  States  and  Commu- 
nities. Whereas,  in  the  Gofpel,  we  meet 
but  few  Paffages,  or  Inlf  rudions  of  this 
kind  j    the  Precepts  of  it  being  chiefly 

de- 


in  the  ^'\>olutlons  of  Government.        %  \  9 

defignM  to  improve  the  Morals ,  and 
regulate  the  Behaviour  of  Private  Per- 
fons,  and  to  advance  their  Vertue  to  a 
degree  of  Perfeftion,  anfwerable  in  fome 
meafure  to  the  Gracious  Difcoveries  then 
firft  imparted  to  them.  But,  as  to  the 
Conduit  of  Societies  ,  or  of  particular 
Members  in  relation  to  them,  little  is 
faid  ;  becaufe  the  DoQ:rine  of  the  Law, 
and  the  Prophets ,  was  fo  full  in  that 
Point ,  that  there  was  no  need  of  re- 
peating LeiTons,  there  fo  often  inculca- 
ted ,  and  no  room  for  improving  upon 
them. 

For  thisReafon,  among  others,  may 
we  fuppofe ,  that  the  j^/w  were  fo  re- 
markably feparated  from  other  Nations, 
and  kept  fo  entire  within  themfelves,  by 
tlie  exprefs  Commands  of  God,  and  by 
a  Fence  of  many  Peculiar  Rites  and  Cere- 
monies; and  that  the  Hiflory  of  the 
various  and  flrange  VicifTitudes  they 
underwent,  from  their  fnfl:  Eredion  into 
a  People,  down  to  their  final  Excifion,  is 
lb  punftually  regillred  and  tranfmitted  tQ 
us ;  that  we  might  in  Them ,  as  in  the 
Glafs  of  Providence,  ( if  I  may  fo  fpeak) 
diftinftly  fee  all  the  ieveral  Ways  and 
Methods  of  God's  deahng  with  great 
States  and  Kingdoms,  and  be  fully  in- 

llruded 


a  lo      T^e  Wifdom  of  TroViJence  mantfefted 

ftiTfcled  in  the  Rules  of  his  raifing ,  or 
depreffing  ,  profpering  ,  or  punifhing 
them  ,  by  tlie  Interpofition  of  a  Di- 
vine Power,  as  Vifible  almofi:  as  tlie 
Vertues,or  Vices,  that  ocacdon'd  it.  But, 


3^/y,  It  may  afford  us  a  farther  Ac- 
count of  thofe  UnexpeOred  Turns  of 
State,  and  Deliverances,  which  the  Arm 
of  God  brings  to  pafs ,  if  we  confider  of 
what  Ufe  they  are,  to  balHIe  ^^  mii^ 
taken  Policy  of  Men.  and  todiicover  the 
Vanity  and  Emptinels  of  all  tliofe  Pre- 
tences to  a  doQ^  and  confummate  Wif. 
dom,  which  the  falfly-wiie  of  tliis  world 
pleafe  themfelves  inland  value  themielves 
upon. 

Men  of  Ability  and  Experience  in 
great  Aifairs^  who  have  been  long  at  the 
Helm,  have  hit  ofi:,  m  their  Canieclures 
upon  things ,  and  have  been  ^'ery  Pro- 
fperous  m  many  of  their  Projects,  are 
iipt  at  kit  to  give  diemfelves  the  Ho- 
nour of  ail  their  Good  Luck  ^  and  to 
grow  vain  upon  it;  faying  proudly  in 
their  Heart ,  according  to  die  Elegant 
j|-g^^  Espreflions  of  Ifntah^  By  thefirength  of 
13,54,  myhaHtUk^uedoire  it^  md  by  my  wifdom^ 
for  I  an  frudent ;  itnd  I  have  re»tov*d  the 

Bounde; 


in  the  (Resolutions  of  Government.  i  z  t 

Bounds  of  the  People^  and  have  robbed  their 
treafaresy  and  Ihaue  put  don>»  their  Inha^ 
kit  ants  like  a  Valiant  Man,  And  tnj  hand 
hath  found  ^  as  a  Nest ,  tlje  Riches  of  thi 
People ;  and  as  one  gathereth  Eggs  that  are 
lefty  have  I  gathered  all  the  Earth -^  and 
there  was  none  that  moved  the  Wing  ,  or 
opened  the  Mouthy  or  peeped.  Thus  they 
adore  the  goodly  Scheme,  by  which 
they  brought  all  thefe  things  to  pafs, 
and  reckon  upon  it  as  fure  and  infal- 
lible, for  the  future;  when,  neverthe- 
lefs  ,  it  hath  this  one  Terrible  Defe£l, 
that  God  is  left  out  of  it :  and,  therefore, 
he  gives  them  often  a  Convincing  Proof 
of  the  Folly  of  it,  by  unravelling  all  their 
Meafures  at  once,  and  blading  all  their 
Undertakings,  and  bringing  about  a 
New  Scene  of  things,  through  unheeded, 
unfufpe6led  Methods,  which  they  coula 
not  forefee  with  all  their  Skill ,  nor  pre- 
vent by  all  their  Prudence;  that  fo  the 
Wtfe  Man  may  learn,  not  to  glory  in  his  Wif-  J^^*"-  ^^« 
dom^  and  the  Mighty  Man  not  to  glory  in 
his  Might ;  hut  he  that  glorieth  may  glory  in 
this  ,  that  he  under fiandeth ,  and  knoweth 
Me ;  that  I  am  the  Lord ,  which  exercife 
loving  IQndnefs ^.'Judgment y  and  Righteouf- 
nefs  in  the  Earth  ;  for  in  thefe  things  I 
delight ;  faith  the  Lord,     Were  it  not  for 

fuch 


221        The  Wifdoni  of  providence  manifejied 

fuch  furprlzing  Revolutions  of  AflPairsy 
which  difappoint  the  Devices  of  thefe 
Crafty  ones ,  and  nriake  the  Heads  of 
the  Ableft  and  moft  Bxperienc'd  Lookers 
on,  giddy  at  the  figh'ty  God  would  ,  in 
(he  opinion  of  many  of  his  Creatures, 
be  fhut  out  from  the  Government  of  the 
"World,  and  the  Honour  of  his  Conduct 
would  be  devolved  upon  fome  of  the 
Mean  and  Subordinate  Initruments  of 
it ;  thofe  poor  Infe6ls,  that  fit  upon  the 
Wheels  of  State,  and  imagine  thernfeives 
to  be  the  Authors  of  all  its  Motions,  and 
able  to  check,  or  to  quicken  them,  at 
their  Pleafure. 

There  is  yet  a  {^th^  good  Ufe,  to 
^hich  thefe  great  National  Changes  are 
fubfervient ,  ( thofe  of  them,  efpecially, 
\\^hich  carry  a  People  at  once  from  the 
extremity  of  Bad,  to  the  Height  of  Good 
Fortune;  fuch  as  That  we  are  now  Met 
to  Commemorate)  and  it  is  this ;  That' 
the  Belief  of  them  tends  to  create  and 
encourage  a  National  Piety ^  and  a  Pub- 
lick  Avow'd  Dependence  upon  God,  in 
the  greatefl:  Extremities.  For,  when 
once  men  are  firmly  perfuaded ,  either 
from  the  Experience  of  what  They  thern- 
feives have  felt,  or  from  the  AlTurance 

of 


in  the  <I(e'Volutions  of  Government.  1 2  J 

()f  what  hath  happen'd  to  Others,  that  no 
People  can  be  reduced  to  fuch  a  wretch- 
ed and  forlorn  Condition,    but  that  the 
good  Providence  of  God  may,  and  will, 
if  it  fees  fit,  come  in  to  their  Refcue,  and 
Deliver  them  ;  even  without  Hope,  and 
againft  Hope :     I  fay,  when  tliis  Opini- 
on is  once  fix'd  in  mens  Minds,  it  intro- 
duces prefently  a  Publick  Face  of  Reli- 
gion amonglt  them,  and  common  Endea- 
vours of  expreffing  their  common  Truft 
and  Dependence  upon  God ;  and  it  ties 
them  together  by  the  llrideft  Bands  of 
Fraternal  Love,  Amity,  and  Union.    Of 
this  the  Jervs  are  a  very  Signal  and  Inllru* 
£live  Inlknce,  under  their  feveral  Cap- 
tivities ,  and  Dilperfions ;     where,  tlio' 
they  were  loft  to  all  human  hopes  of  re- 
covery, yet,  having  an  Alfurance  of  the 
known  Favour  and  Proteclion  of  God  to- 
wards their  State,  they  perfifted,  in  the 
Strength  of  it,  to  wait  for,  and  to  expert 
their  Deliverance;    and   had,  at  thofe 
times,  fuch  a  true  Sincere  Spirit  of  Piety 
ftirringamongft  them,  fuch  Zeal  towards 
God ,    fuch  Unanimity  amongft  them- 
felves,  as  they  were  utterly  ftrangers  to, 
upon  Other  Occafions :    Infomuch  that 
They,  who,  when  at  home,  under  the 
free  eryoyment  of  their  Temple- Worfliip, 

were 


124        ^^  W'lfdom  of  ^roVtdence  manifejted 

Xvere  prone  to  all  manner  of  Idolatry;'' 
when  fcattered  into  the  Lands  of  Idols, 
where  they   had  the  Temptation  ever 
near  them,  and  before  thdr  Eyes,  are  ob^ 
ierv'd  never  once  to  have  comply'd  with 
it.     And  this  very  Principle  it  is,   that 
ftill  fupports  and  animates  them,  under 
this  their  Lafl:  and  Greate|l:  Difperfion, 
keeps  them  ftill  rigidly  addi6led  to  their 
Rites,  and  clofely  combined  among  them- 
felves,  without  mixing  with  any  of  the 
Nations  among  whom  they  dwell ;  un- 
der the  hopes,  that  God  will,  yet  once 
more,  as  he  hath  often  already  done, 
make  bare  his  Holy  Arm  in  their  Behalf, 
and  reftore  the  loft  State  of  IfraeL    Nay, 
even  We  our  felves,  who  are  now  met 
to  "Worlhip  God,  were  very  lately  an  In- 
ftance  of  the  Efficacy  of  fuch  perfua'fions 
as  thefe,  towards  raifing  up  a  diflblute 
People  into  all  the  Heights  of  an  Uni- 
verfai   and    Undiflembled    Piety.     For 
when,  in  the  Late  Hour  of  Diftrefs  and 
Danger,  our  Cohftitution  in  Church  and 
State  was  juft  Sinking  under  us,  and  the 
two  greateft  Evils  that  belong  to  Human 
Nature,  the  Oppreftion  of  our  Liberties, 
and  of  our  Confciences,  were  ready  to 
overtake  us,  and  no  Human  help,  that 
y^^  could  Then  fee,  was  near ;  how  yet.' 

did' 


in  the  ^'Vdutlons  of  Government.  ii^ 

did  our  Belief  of  the  Over-ruling  Power 
of  God  fuftain  us  with  the  Hopes,  that 
he  would,  in  fome  way,  or  other,  own 
our  Caufe,  fupport  our  finking  State,  and 
■    work  out  Salvation  for  us  ?     And  how 
were  we  wrought  upon  by  this  Confi- 
dence to  turn  to  him  with  the  Utmoll 
Unanimity  and  Earneftnefs  ?   What  Zeal 
did  we  then  exprefs  for  the  Pure  Religi- 
on of  Chrill:  ?     What  Reverence  towards 
his  Priefts  ?     What  Love  towards  one  a- 
nother  ?     What  good  Refolutions  did  we 
take  up?     What  Sol(^iin  Vows  did  we 
make  of  living  anfwerably  to  Our  Holy 
Profellion  ?  and,  I  believe,  fincerely  meant 
(tho'  by  our  Beliaviour  fmce,  one  would 
fcarce  think,  we  meant)  to  perform  them  ? 
How  were  our  Churches  then  filPd  with 
Crowds  of  Worfliippers  ?     Our  Altars 
furrounded  by  unufual  Numbers  of  De- 
vout Communicants?     How  were   all 
Ranks  and  Conditions  of  Men  Then  re- 
markable for  their  Piety  and  Serioufnefs ; 
as  remarkable  as  they  are  Now  for  their 
Inditference  and  Prophanencfs  ?    Doubt- 
lefs,  the  AddrelTes  we  then  made  to  God 
for  Relief,  wereacluated  and  enUven'd  by 
a  refleclion  on  the  Surprizing  Bleflings 
of  this  Day ;  and  we  were  encourag'd  to 
hope  that  God^   who  had  once  before 

Q.  won* 


ti6       The  Wijdom  of  fproVidence  rnanifejled 

wonderfully   reftor'd   our  Conftitutioii, 
even  when  it  was  loft,  would  be  prevaird 
with  alfo,   by  a  timely  Application,   to 
preferve  it  from  Ruine.     And  methinks, 
therefore,  our  Latter  Deliverance  fhould 
not  make  the  Former  forgot ;  when  the 
One  of  thefe  was  the  Foundation  of  our 
asking,  and  obtaining  the  Other.    How 
know  we,  what  Need  we  may  Yet  have, 
of  retreating  to  fuch  Confiderations,  and 
fortifying  our  felves  with  a  RefleQ:ion  on 
fuch  Encouraging  Precedents  as  thefe? 
And  we  do  well,ytherefore,  to  Cherifh 
the  Memory  of  them. 

That  we  may  do  fo,  give  me  leave,  in' 
compliance  with  the  Delign  of  this  Day, 
and  this  Aflembly,  briefly  to  fet  before' 
you,  Firft,  tlie  Greatnefs  and  Extent  of 
that  Publick  Blefling  for  which  we  think 
our  felves  oblig'd  fo  long  afterwards  to^ 
pay  our  Publick  Thanks ;  and  then  (what 
my  Text  more  particularly  direds  me  to) 
the  Extraordinary  and  Surprizing  mau-l 
ner  in  which  it  was  Convey'd  to  us. 

.  ^  The  Blefling  was  of  it  felf  Vaft  and 
Comprehenfive ;  for  it  took  in  all  that 
was  valuable  and  dear  to  us,  either  on  a 
Religious,  or  Civil  Account ;  and  refet- 
led  a  ruin'd  Church,  and  Kingdom  on 


in  the  Revolutions  of  GoVenimenL  ^1^ 

that  Firm  BafiSj  on  which  they  ftood,  till 
Violent  and  Wicked  Hands  remov'd 
them  ;  and  on  which  may  they  fland 
for  Ever  !  'Tis  natural  for  Men  to  think 
that  Government  the  Belt,  under  which 
they  drew  their  firfl:  Breath,  and  to  pro-^ 
pofeit  as  a  Model  and  a  Standard  for  all 
Others.  But,  if  any  People  upon  Earth 
have  a  juft  Title  thus  to  boaft,  'tis  We 
of  this  Iliand  ;  who  enjoy  a  Conltitution, 
wifely  moulded,  out  of  all  the  different 
Forms  and  Kinds  of  Civil  Governmentp 
into  fuch  an  Excellent  and  Happy  Frame, 
as  contains  in  it  all  the  Advantages  of 
thofe  feveral  Forms  ,  without  fliaring 
deeply  in  any  of  their  Great  Inconveni- 
ences. A  Conftitution,  nicely  poiz'd  be- 
tween the  Extremes  of  too  much  Liber- 
ty, and  too  much  Power ;  the  feveral 
Parts  of  it  having  a  Proper  Check  upon 
each  other,  by  the  means  of  which  they 
are  all  reft rain'd,  or  foon  reduc'd,  with- 
in  their  due  Bounds  :   and  yet  the  pecu-  ?^ 

liar  Powers,  with  which  Each  is  feparate-  j 

ly  inverted,  are  fure  always,  m  Dange- 
rous Conjundures,   to  give  way  to  the 
Common  Good  of  the  Whole.  ,  A  Con-; 
ftitution,  wliere  the  Prince  is  cloth'd  with 
a  Prerogative,  that  enables  him  to  do  all. 
the  good  he  hath  a  mind  to  ;  and  wants. 


228         T7;e  Wi/Jom  of  TroViJaice  mmfejled 

no  degree  of  Authority^  but  what  a  Good 
Prince  would  not,  and  an  111  one  ought 
not  to  have :  Where  lie  governs,  tho'  not 
Abfolutely,  yet  Glorioufly,  becaufe  he  go- 
verns Men,  and  not  Slaves ;  and  is  obey'd 
by  them  chearfuUy,  becaufe  they  know 
that,  in  obeying  Him,  they  obey  thofe 
Laws  only  which  They  themfelves  had  a 
fliare  in  contriving.  A  Conftitution^  where 
the  External  Government  of  the  Church 
is  fo  clofely  interwoven  with  that  of  the 
State,  and  fo  exadly  adapted  to  it,  in  all 
its  parts,  as  that  it  can  flourifh  only,  when 
That  flouriflies  ;  and  muft,  as  it  hath  al- 
ways hitherto  done,  decline,  die,  and  re- 
vive with  it.  In  a  word,  where  the  In- 
tereft  of  Prince  and  Subjed,  Prieft  and 
People,  are  perpetually  the^  fame ;  and 
the  only  fatal  Miftake,  that  ever  happens 
in  our  Politicks,  is,  when  they  are  thought 
to  be  divided* 

It  is  objefted  indeed  to  this  Admira- 
ble Model,  that  it  is  liable  to  frequent 
Struggles  and  Concuflions  within,  from 
the  feveral  Interfering  Parts  of  it  :  But 
this,  which  is  reckon'd  the  Difeafe  of  our 
Conilitution,  may  rather  be  thought  a 
markof  it's  Soundnefs,  and  the  chief  fe- 
curity  of  it's  Continuance.  For  'tis  with 
Governments  exadly  contriv'd,  as  with 

Bodies 


/;/  the  ^Volutions  of  GoVenwient.  1 2p 

Bodies  of  a  nice  Frame  and  Texture; 
wliei'e,  the  Humours  being  evenly  mix'd, 
every  little  change  of  the  Proportion  in- 
troduces a  Diforder,  and  raifes  that  Fer- 
ment which  is  necelfary  to  bring  ali  riglit 
again ;    and    which  thus  preferves  the 
Health  of  the  Whole,  by  giving  early  nor 
tice  of  whatever  is  noxious  to  any  oi  the 
Parts :   Whereas  in  Governments,  as  well 
as  Bodies,  of  acourfer  Make,  theDifeafe 
doth  often  not  begin  to  fliew  it  fclf,  till 
it  hath  infe6led  the  whole  Mafs,  and  is 
pail  a  Cure ;    and  lb,   though  they  are 
diforder'd  later,    yet  they  are  delfroy'd 
much  fooner.      Accordingly  we  know 
that,  under  this  Difad  vantage,  if  it  be  one, 
our  Conftitution  hath  now  lalled  pretty 
Entire  through  many  Ages :  for,  except- 
ing the  fliort  Interruptions  which  Co/f-^ 
queji  gave,    (which,  however,  have  not 
been  either  fo  Alan}:,  or  fo  Great,  as  Some 
would  make  them  )    it  hath  continued 
much  the  Same,  in  the  main  Parts  and 
Branches  of  it,  from  the  Earlieft  Times 
of  our  S,ixo/2  Anceiiors,   down  to  thefe 
Days.    A  clear  Proof,  that  it  is  a  Go- 
vernment fuited  every  way  to  our  Tem- 
per, and  to  our  Chme;   that  it  is  per- 
fedly  made  for  Us,  and  We  for  It :   and 
that  God,  therefore,  never  punifhes  us 


J o       The  Wifdojn  of  TroVtdence  mm'ifefled 

more  forely,  than  when  he  deprives  us  of 
it  for  a  time  ;  nor  ever  corfers  a  greater 
BlefTing  upon  us,  than  when  he  reftores 
it  — 

As  he  did  on  this  happy  Day  ;  when, 
after  the  Co'iiifions  of  a  Long  Civil 
War,  attenderl  with  the  Deiiruction  of 
an  Excellent  Church,  the  Murther  of  a 
Gracious  Prince,  and  the  Grievous  Ty- 
ranny of  our  fellow  Subjects,  he  was 
pleas'd  at  length  to  give  us  back  again, 
what  we  had  fo  lightly  departed  from, 
bur  Old  Englijh  Government  arjd  Laws  ; 
and,  together  with  them,  what  we  be- 
fore boafted  of  in  Name  only,  the  True 
Liberty  of  the  Subjed,  and  the  Real  Freer 
dom  and  Honour  of  Parliaments.  And 
to  This  Day,  therefore,  we  owe  all  thd 
Benefits  we  have  fmce  reap'd  from  the 
Regal  Adminiftration ,  all  the  Peace, 
Plenty,  and  Happinefs,  we  have  enjoyM^ 
or  our  Pofterity  after  us  fhall  enjoy,  un- 
der it. 

:  To  the  Influence  of  this  Day  it  is  ow- 
ing, that  we  have  now  at  the  Head  of 
our  Troops,  and  our  Councils,  a  Prince, 
who  hath  happily  join'd  together  the  Ex- 
tremes of  Martial  and  Pohtical  Vertues ; 
and  knows  as  well  how  to  Govern  a  Free 
People  by  their  Own  Laws  and  Cuftoms, 


in  the  (^Volutions  of  Government.  i  ]  ' 

as  to  Command  Legions :  who,  whether 
in  the  Cabinet,  or  in  the  Field,  is  i\\\\ 
equally  in  his  Sphere  ;  and  is  always  in- 
different, therefore,  either  to  War,  or 
Peace,  any  farther  than  the  One,  or  the 
Other,  fliall  conduce  to  the  Good  of  his 
People,  and  the  General  Intereft  of  Man- 
kind. 

Nay,  to  this  Day  it  is  owing,  That  that 
Great  Affembly  before  which  I  ftand,  are, 
under  the  Aufpicious  Conduft  of  our 
Prince,  Arbiters  of  the  Fate,  and  Gover- 
nours  of  the  Balance  of  Europe :  I'hat 
their  Refolves  have  as  wide  an  Influence, 
as  the  Firmefl:  Leagues  and  Confedera- 
cies ;  and  their  very  Counfels  are  more 
Formidable  than  the  HolHle  Preparations 
of  Others :  So  that  They,  who  lately  felt 
the  weight  o\W\tEngltjh  Arms,  will  be 
afraid  of  entring  upon  fuch  Meafures  as 
may  awaken  Your  Refolution  of  once  a- 
gain  taking  them  up;  faying  within  them- 
felves ,  according  to  the  Expi'dfions  of 
the  Enlightned  Patriarch  ;  "judah  is  a  Lt-  Gen.  xlix. 
0»'*s  Whtlp^  he  h^xthgone  up  from  the  Prey  :  ^• 
He  Stooped  donv/^  he  Couched  as  a  Lio'/^^  and 
as  An  Old  Lion  ;    Who  fhall  rouze  him  up  ? 

The  Blefling,  therefore,  we  Comme- 
morate, was  Great ;  and  it  was  made  yet 
greater  by  the  Way  in  which  God  was. 
Q,  4  pleas'd 


232        The  W'ljdom  of  providence  nwiifejled 

pleas'd  to  convey  it  to  us :   for  lie  did  it 
in  fuch  a  Manner,  as  to  fliew,  that  He 
was  the  Sole  Author  of  it,  and  that  it 
fprang  not  from  Human  Wit,  or  Contri- 
vance.    He  did  it,  after  our  Forefathers 
were  reduc'd  to  Extremities ,  and  liad 
,     tir'd  themfelves  by  Various  Attempts  to 
bring  this  Great  End  about,   and  had 
been  baffled  in  all  of  them,  and  fat  down 
at  lafl:  in  defpair  of  effeQing  it.     Then 
was  it  time  for  him  to  appear  for  our  Re- 
demption, and  to  give  Himfelf  the  Glory 
of  it.     All  was  Darknefs  about  them , 
without  Form,  and  void ;   when  the  Spi- 
rit of  God  mov'd  upon  the  Face  of  this 
Abyfs,  and  faid.  Let  there  be  Light ^  and 
there  was  Light:     And  both  God,   and 
Man  jhv  th^t  this  Light  was  Good ;   the 
One,  rejoicing  in  his  Own  Gift ;  and  the 
Other,  blefTing  and  magnifying  the  Be- 
ftower  of  it.     Tis  true,   the  Reafoners 
of  this  World,  who  love  to  folve  every 
Event,  without  any  Recourfe  to  a  Divine 
Power,  will  be  ready  to  point  out  feve- 
ral  Caufes,   which  help'd  forward  this 
End,  and  iiiiootli'd  the  way  towards  it. 
But  tho'  there  v.  ere  many  fuch,  yet  muft 
it  be  own'd,  that  All  of  them  put  toge- 
ther were  not  of  Force  enough  to  pro- 
duce theEffed  ;  nor,  particularly,  to  ac- 
count 


in  the  ^Volutions  of  Gd\>ernment,  2  j  j 

count  for  that  Univerfal  Bent  and  Incli- 
nation of  the  People  of  all  Ranks  ,  In- 
terells,  and  Opinions ,  which  ,  upon  the 
firfl:  Opening  of  this  wonderful  Scene, 
at  once  difcover'd  it  fclf;  and  which 
could  proceed  from  Him  alone ,  who 
hath  the  Hearts  of  all  Men  in  his  Hand, 
and  turneth  them  wJiitherfoever  he 
Jifteth. 

Alas !  when  Man  is  to  influence  Man, 
in  order  to  bring  about  fuch  Mighty 
Changes  as  thefe,  the  Work  goes  on  but 
flowly.  'Tis  hard  to  Unite  in  any  Com- 
mon Meafures  all  the  feveral  little  Seds 
and  Parties ,  into  which  a  Nation  is 
crumbled ;  their  interfering  Interefts, 
PafTions,  and  Prejudices  will  obftrud  the 
beft-laid  Defign  :  what  it  gains  in  one 
Place,  it  will  lofe  in  another;  and  never, 
but  by  the  Intei-vention  of  a  Superior 
Power,  fucceed  Univerfally.  But  when 
God  once  comes  into  fucli  a  Work ,  it 
ripens  apace;  all  Obllruclions  prefently 
ceafe,  all  Difficulties  vanifh.  As  the  Tops 
of  Corn  bend  this  way,  or  that,  before 
the  Wind  ;  fo  are  tlie  Various  Minds  of 
of  the  Multitude  fway'd  and  inchn'd 
by  the  Inward  Breathings  of  his  Spirit. 

It  is  worth  obferving,  therefore,  in 
the  Yifion  of  Ezekiel ,  from  whence  my 

Uext 


^  J  4        ^^^  W'tfdom  of  ^roVidence  manlfefled 

Text  is  drawn  ,  how ,  even  after  the 
Sinervs  and  the  Flejh  were  come  up  upon  th. 
Dry  Bones ,  and  the  Skin  had  covered  the?- 
above ,  yet  ftill  it  is  fa  id  ,  that  thert- 
rvas  no  Breath  tn  them ;  and  ftill  therefore 
the  Prophet  is  commanded  to  P  raphe  fie 
to  the  four  Winds^  and  to  bid  them  breathe 
upon  thofe  /lain ,  that  they  might  live  :  and 
then ,  and  not  till  then,  it  was,  that  the 
Breath  came  into  them^  and  they  lived ,  and 
siood  up  upon  their  Feet ,  an  exceeding  great 
Army.  The  meaning  of  which  is,  that 
in  every  fudden  Revolution  of  State, 
the'  there  be  many  Vifible  Difpofitions 
and  Caufes  ,  that  concur  to  favour  it, 
yet  ftill  the  laft  Finifhing  Turn  is  always 
from  God ;  who  animates  and  invigo- 
rates the  whole  Defign  ,  puts  all  its  Parts 
at  once  into  Motion ,  and  removes  all 
Impediments. 

Thus  he  eflfefted  the  Deliverance  of 
this  Day ;  by  opening  at  once  the  Eyes 
of  a  Deluded  People,  (hewing  them  their 
True  Intereft,  and  infpiring  them  with 
Unanimity  and  Zeal  to  purfue  it;  and, 
in  order  to  it ,  allaying  their  Mutual 
Heats  ,  lelfcning  their  Prejudices ,  and 
ifa.xi.^r.  foftning  their  Averfions.  The  Wolf  he 
made  to  dwell  with  the  Lamh^  and  the  Leo- 
fard  to  lye  down  with  the  Kjd ;  that  is,  the 

moll 


in  the  (I(eVolutions  of  Government,        235 

moft  Oppofite  Tempers  were  brought  to 
confpire  peaceably  in  this  Great  Event, 
the  mofl:  Divided  Interefts  were  recon- 
ciPd  in  it :  and  even  They  ,  who  were 
prepafd  to  Propheiic  againil:  it,  were  yet, 
by  an  Over-ruHng  Influence,  determin'd 
to  pronounce  a  BlelTing;  and  forc'd,  as 
they  look'd  on ,  to  take  up  tlieir  Parable, 
and  fay ;  God  hath  not  beheld  Iniquity  tn  xu  xxiii. 
Jacob,  neither  hath  he  fee  n  Perverfnejs  in  21,11,13. 
Ifrael,  the  Lord  his  God  u  with  him.,  and 
the  jhout  of  a  KJng  i4  among  the?n.  God 
hath  brought  them  out  of  Egypt ;  he  hath,  as 
it  were,  the  jlrength  of  anUntcorn,  Surely.^ 
there  is  no  Inchantment  againH  Jacob,  nei- 
ther is  there  any  Divtnation  againH  Ilrael : 
according  to  This  time  it  (ball  be  faid  of 
Jacob ,  and  of  Ifrael ,  What  hath  God 
wrought  ? 

Since  the  Work ,  therefore  ,  was  His, 
Jet  us  give  Him  the  Praife  of  it !  even  as 

i  we  do  ,  by  this  Solemn  Appearance : 
falling  low  on  our  Knees  before  his  Foot- 
ftool,  and  faying,  Not  unto  Vs,  0  Lord,  pfa.  cxv.t. 

^not  unto  Vs ,  nor  unto  our  Forefathers, 
but  unto  Thy  Name  give  Glory -^  for  thy 
Mercy,  and  for  thy  Truth's  fake  !  For  thy 
Mercy  s  fake  ,  which  induc'd  thee  to  give 
fo  liappy  a  Turn  to  the  Affairs  of  fo 
Undeferving    a    People  ;    and    for    thy 

Truth's 


aj  6      The  Wifdom  of  TroVidence  manlfejied 

Truth's  fake  y  which  thou  intendeft  to 
fecure  and  to  reeftablifh  by  the  Means 
of  it. 

Let  us  pioufly  afcribe  this,  and  all  other 
our  Deliverances  to  God,  if.nd  all  our 
Calamities  to  our  Selves ;  acknowledging 
the  One  to  be  as  properly  the  Confe- 
quence  of  our  Sins,  as  the  Other  is  the 
Refult  of  his  Unmerited  Favour  and 
Goodnefs,  And  let  us  from  fuch  fur- 
prizing  Events  as  thefe,  which  have  con^ 
feffedly  fomething  Divine  in  them,  learn 
to  lift  up  our  Thoughts  above  Material 
Caufes,  and  to  inftru£i;our  felves  in  all 
the  Amazing  LelTons  of  God's  Go- 
verning Providence ;  by  which  he  holds 
the  Balance  of  Nations  ,  and  inchnes  it 
which  way  he  pleafes ;  fo  that  a/l  the 
Ban.iv.35'  Inhabit ctnts  of  the  Earth  are  reputed  ai  no- 
thing to  him,  and  he  doth  according  to  his 
Will  in  the  Arrny  of  Heaven ,  and  among 
the  Inhabitants  of  the  Earth  ,  and  none  can 
ft  ay  his  Hand^  or  fay  unto  him^  What  doest 
thou  ? 

And  this  he  now  performs  by  the  Ad- 
miniftration  of  the  Man  Chrift  J^T^; 
to  whom  ,  immediately  upon  his  Refur- 
reftion,  he  gaye  all  Power,  in  Heaven, 
and  in  Earth  :  and  whom ,  upon  his 
Jfcent  into  Heaven ,  ( th^  Holy  Subje£l 

alfq 


in  the  ^Volutions  of  Government.  tj^ 

alfo  of  this  Day's  Solemnity)  he  inflated 

in  the  full  Pofleflion  and  Exercife  of  that 

Power ;    declaring  him  King  of  Kings, 

and  Lord  of  Lords.     And,  indeed,  PVor- 

thy  is  the  Lamb  that  was  (lainy   to  receive  Rev.v.n^ 

Power  ^    arid  Riches^    and    Wifdom ^   and  '5' 

Strength  ,    and  Honour ,    and  Glory ^  and 

Blejjing,     Therefore,  BleJJing  and  Honour 

and  Glory  ^    and  Power  be  unto  him  that 

fitteth  upon  the  Throne^  and  unto  the  Lamb^ 

for  ever  and  ever  ! 


239 


The  Duty  of  Tublick^  Interceffion  and 
ThankJgiVing  for  princes. 

SERMON 

Preach'd  before  the  Honourable 

Houfe  of  Commons, 

A  T 

St.  Margaret^  Wejlmm[le}\ 

On  Wedy^fday^  March  S,  170.}. 
BEING 

The  Day  of  Her  Majestv's  Happy  Ac- 
cefTion  to  the  Throne. 

I  TI  M.  ii.  1,2,^. 

7  Exhort,  That  J  firfl  of  all,  Subfile  ations^ 
Prayers,  Inter  cejjioris,  and  giving  of  Thanks 
be  made  for  all  Men ;  for  Kjngs,  and  all 
that  are  in  Authority  ;  that  v:e  may  lead  it 
Quiet  and  Peaceable  Life,  in  all  Godlinefs^ 
and  Honefiy :  For  this  is  Good  and  Accep- 
table m  the  fight  of  God,  our  Saviour, 

THERE  was  nothing  by  which  the 
Enemies   of  Chrilfianity   endea- 
rour'd,  and  hopM  fo  much  to  retard  the 

Pro- 


240        The  Duty  of  ^uhlick,  Intercejfflon  and 

Progrefs  of  it,  as  by  reprefenting  to  Prin- 
ces, and  Rulers,  that  the  Propagation  of 
this  Doctrine  tended  to  fubvert  their  Go- 
vernment ;  that  the  Spreaders  of  it,  where* 
ever  they  came,  exceedingly  troubled,  Cities^ 
and  turned  the  World  upfide  down.     It  be- 
Iiov'd  the  Apofi:les,  therefore,  to  guard  a- 
gainft  this  Objeftion,  with  all  imaginable 
Care.     As  they  knew,   that  the  great 
Work,  in  which  they  were  employ'd, 
was  not,  as  yet,  to  be  promoted,  or  coun- 
tenanc'd  by  the  Powers  of  this  World ; 
fo  they  refolv'd  to  give  them  no  juft 
Ground,  or  Colour  to  obftruQ  it :   and 
wifely,  therefore,  took  all  Occafions  to 
dec^Iare  their  Abhorrence  of  Such  as  de^ 
Jude  viii.  fpis'^d  Dorynnion^  and  [pake  et'il  of  Dignitiei  ; 
frequently  prelVd  upon  their  new  Con- 
verts the  Duties  of  paying  Honour^  and 
Fear^  and  Tribute  to  the  Higher  Powers^ 
fas   being  the  Ordinance  of  God']    and  of 
jubmitting  themfelves  to  them,  not  only  for 
Wrath ^  but  alfo  for  Confcience  fake.     And, 
for  this  Reafon,  it  riiay  be  prefum'd  that 
St.  Paul  introduceth  his  Inftrutlions  to 
Timothy^  the  nev/  Bifhop  of  Ephefus,  by 
Exhorting  him,    that,  in  order   to  a  due 
Difcharge  of  his  high  Trulf,    he  fhould 
firfi  of  all ^  or,  above  all  things,  take  care, 
that  Supplications^  Prayers ^  Intercejfwns,  and 

giving 


Thanksgiving  for  Trinces,  241 

giving  of  Thanks  be  made  for  all  Men  ;  eipe- 
CidAXy  for  KjngSy  and,  all  that  are  in  Autho- 
rity ;  that  we  may  lead  a  Quiet  and  Peace- 
able Life ^  in  all  Godlinejs'^  and  Honejly  : 
for  thts^  fayJi  he?  i^  Good^  and  Acceptable 
in  the  fight  of  God^  our  Saviour, 
,  The  Exhortation  Iiath  a  double  Afpe61:^ 
on  Mankind  in  general,  and  on  Princes 
and  Rulers  in  particular.  I  fliall  confi- 
d^r  it,  with  regard  to  the  Latter  of  thefe 
only,  for  whofe  fake  the  Apollle  feems 
chiefly  to  have  made  it  \  and,  under  this 
View,  it  fuggells  to  us  Three  Heads  of 
Difcourfe,  very  proper  to  be  handled  on 
.this  Day,  and  in  this  AlTembly, 

■   I.  It  recommends  a  great  Duty  to  us,       L 
-the  Duty  of  making  Supplications^  Prayers^ 
and  Intercejfions^  and  of  gi'i^'i^g  Thanks,  for 
Kjngs,  and  all  that  are  in  Authority, 

II.  It  exprelTes  the  general  Reafon,  and      II„ 
Ground  of  that  Duty  :   Tor  this  is  Good,  and 
Acceptable  in  the  light  of  God,  our  Saviour, 

III.  It  quickens  us  to  the  Exercife  of  it     i\\ 
by  a  fpecial  Motive,  drawn  from  the  Can- 
fideration  of  our  own  Eafe,  Advantage, 

and  Happinefs :  That  rve  may  lead  a  Quiet 
And  Peaceable  Life,  in  all  Godlinefs  and 
Honefy.  R  Thefe 


24 i  The  Duty  of  ^nblick^  Interceffwn  and 

Thefe  Points  I  Hiall  firft  confider,  and 
explain,  in  that  L>atitude,  with  which' 
the  Apollle  hath  propos'd  them;  and 
tlien  adapt  the  general  Argument  to  the 
particular  Occafion  of  this  Day's  joyful 
Solemnity. 

I.  The  Writers  on  this  Place  have  diftin- 

guifli'd   with  fome   Exaftnefs  between 
Sup^ltcAtions  ,    Frajers  ,   and   Interceffiom , 
and  endeavour'd  to  give  us  the  llricil  and 
proper  Senfe  of  each  of  thefe  Words ; 
wliich,  I  think,  it  is  neither  neceflary, 
nor  eafie  to  determine.     Sure  we  are,- 
that  bv  All  thefe  together  the  Apoftle  in- 
tended to  exprefs  the  Petitionary  Part  of 
our  Devotions  ;    and  hy  giving  of  Thmks^^ 
the  other  Part,  which  confifts  of  Hymns^ 
and  Praifes.     'Iliefe  Two  comprife  the- 
whole  of  our  Religious  Service;    and  in- 
both  thefe  ways  we  are  exhorted  to  ad-' 
drefs  our  felves  to  God,  for  Kjngs^  and,  all 
that  are  in  Authority^  i.  e.  for  the  Supreme- 
Magtllrate,  and  all  Inferiour  and  Subor-' 
dinate  Governors. 

Ancient  and  Modern  Interpreters  a*' 
gree  to  underftand  this  Paflage  of  the 
Publick  Offices ,  or  Devotions  of  the 
Church :  and,  indeed,  the  Epifcopal  Cha- 

mcler 


T%ank^sgiVing  for  ^Princes.  247 

rafter  o{  Timothy^  to  whom  the  Exhor- 
tation isaddrefs'd  ;  the  Inflrudions  which 
immediately  follow,  and  manifeftly  re- 
late to  the  fame  Head  of  Publick  Wor- 
fhip  ;  and  tlie  profcfs'd  Defign  ofSt.P/?/// 
in  \\n-iting  this  Epiflle,  which  was,  to  in- 
ftrudl  Timothy^  How  he  ought  to  beh/ive  him-  i  Tim.  iii, 
felfin  the  Houfe  of  God  ;  do,  I  think,  na-  ^^ 
turally,  and  necelTarily  determine  us  fo 
to  underftand  it :  efpecially,  if  we  confi- 
der,  that  the  Exhortation,  thus  under- 
ftood ,  was  agreeable  to  the  Praftice  of 
the  Jewijh  Church  ;  the  Pattern,  which, 
in  Matters  of  WorHiip,  Difcipline,  and 
Government ,  the  ApolHes  chiefly  fol- 
low'd  :  and,  accordingly,  we  find  the  Ear- 
lieft  Apologifts  for  Chriflianity  reprefent- 
ing  it  as  the  Conftant  and  Known  Ufage- 
oftheFirif  Chriftians,  in  all  their  Sacred 
AlTcmblies,  to  Pray  for  the  Lives  of  their 
Emperors,  and  for  the  Profperity  of  theu- 
State  and  Government. 
.  Our  Church  is  in  This,  as  in  Other  Re- 
Ipefts,  truly  Primitive ;  for  thus  wx  pray 
daily  in  her  Liturgy.  And  what  we  do 
Every  day,  we  may,  at  Some  times,  be 
allow'd  to  perform  more  devoutly  and 
folemnly  ;  even  as  often  as  the  Gourfe  of 
the  Year  iTiall  bring  on  that  Happy  Day, 
when  Her  Alajefty  firfl:  began  to  Reign, ^' 

R  2  9a' 


244       '^^^  ®^0'  ^f  ^Mck.  Inter celjton  and 

on  the  Throne  of  her  Anceftors,  and  in 
the  Hearts  of  her  Subjecls,  and  to  re- 
frefli  this  Church,  and  State,  with  the 
Fiind  Influences  of  her  Mild  and  Graci- 
ous Adminiftration.  Whenever  this  An- 
nual Seafon  of  Joy  returns,  a  Uvely  and 
affedling  Senfe  of  the  Mercies,  it  con- 
vey'd  to  us,  cannot  but  return  with  it ; 
which  we  have  no  better  way  of  expref- 
fing,  than  by  Offering  up  to  God  (as  now 
we  do,  and  are  by  St.  Paul  Exhorted  to 
do)  our  Devouteft  Thanks  for  the  Blef- 
fings  we  already  feel,  and  our  moft  ear- 
neft  Prayers  for  the  Continuance,  and  In- 
creafe  of  them. 

The  Reafon  and  Ground  of  which  Du- 
ty is  thus,  in  the 

II.  Second  place,  exprefs'd ;    For   this  is 

Goody  and  Acceptable  m  the  Jight  of  God^ 
fmr  Safiour.  It  is  Goody  i.  e.  highly  De- 
cent ,  Expedient ,  and  Reafonable  in  it 
lelf ;  and,  therefore.  Acceptable  in  the  fight 
of  GcdyCur  Saviour y  a  Performance  par- 
ticularly Well-pleafing  to  Him,  by  whom 
Kings  Reign,  of  v/hofe  Power  they  par^ 
take,  and  whofe  Image  and  Superfcription 
they  bear.-  Let  us  take  a  diftind  View 
of  the  feveral  Springs,  from  whence  our 
Obligation  to  this  Duty  may  be  fuppos'd 
to  arife.    And  ift/ 


Thanl{sgiv't?jg  for  Trmces,  24.5 

I  ft.  Our  Applications  to  God  in  behalf 
of  the  Princes  and  Rulers  of  tliis  World 
are  highly  reafonable,  as  they  are  Proper 
ExprelTions  of  our  Good-will  to  Mao- 
kind,  whofe  Fate  is  in  their  hands,  and 
whole  Welfare  in  great  meafure  depends 
upon  their  Anions  and  Condud.  Sove- 
reign Princes,  and  States,  are  the  Chief 
Inftruments ,  which  the  Providence  of 
God  employs ,  in  his  Adminiftrations 
here  below,  and  by  which  he  brings  a- 
bout  all  thofc  Mighty  F, vents,  that  fix,  or 
unfettle  the  Peace  of  the  World.  When 
thefe  great  Wheels  move  irregularly,  the 
whole  Machine  of  State  is  prefently  ren- 
dered unferviceable,  and  numberlefs  de- 
pending Motions  are  either  jlopp'd,  or 
diforder'd. 

The  Execution  of  all  Laws  is  entruii- 
ed  with  Them  ;  and  Laws  are  the  Source 
of  every  Advantage  that  redounds  to 
Mankind  from  Society,  which,  without 
them,  would  not  be  preferable  to  Sofi- 
tude.  To  the  Influence  of  Thefe  it  is 
owing,  that  we  can  call  any  thing  our 
Own,  even  Life  it  felf;  and  arefhelter'd 
from  the  Attacks,  which  the  Lulls  and 
PalTions  of  Men ,  not  reftrain'd  by  the 
Principles  of  Reafon  and  Religion,  would 
be  every  Day  making  upon  us :  That  we 
R  5  arc 


246        The  Vuty  of  ^nhllch,  Intercejfion  and 

are  polifli'd  in  our  Manners,  and  bred  up 
in  all  the  Arts  of  Civil  Life,  which  can 
render  us  Ufeful,  or  Agreeable  to  each  o- 
ther  :    and,  chiefljr,  that  we  have  Oppor- 
tunities  of  thus  appearing  before  God, 
and  praifing  him  in  the  Great  Congrega- 
tion ;  of  hearing  his  Everlafting  Gofpel 
expounded  to  us,  and  being  dire8:ed  in 
all  thofe  Paths  of  Piety  and  Vertue,  which 
iead  to  Peace  in  this  World,  and  to  Ever- 
lafting  Life  in  the  next. 
•    "  Of  Law  (faid  the  excellent  My. Hooker 
longfince,  with  aCompafs  ofThoughtj 
and  a  Force  of  Words  peculiar  to  him ; 
Of  Law  )   "  no  lefs  can  be  acknowledged, 
^'  than  that  her  Seat  is  in  the  Bofom  of 
''  God  ;   her  Voice,  the  Harmony  of  the 
^^  World  ;  that  all  things  in  Heaven,  and 
*'  Earth,  do  her  Homage ;  the  very  Leaft, 
"  as  feeling  her  Care,  and  the  Greateft, 
*='  as  not  exempt  from  her  Power ;    both 
•^^  Angels,  and  Men,  and  Creatures,  of 
'*  what  kind  foever ,  though  Each ,  in 
"  different  Sort  and  Manner ,    yet  All, 
"  v/ith  one  Uniform  Confent,  admiring 
"  her  as  the  Mother  of  their  Peace  and 
^^  Joy.     He,  therefore,  upon  whofe  Au- 
thority, and  Will,  the  Obfervation  of  Hu- 
man Laws  depends,  hath  the  Happinefs, 
or  Mifery  of  Mankind  in  his   Power  j 
•  the 


T^hanksgtVw^  for  princes.  i  *|  7 

the  Earth  ,  and  all  the  Inhabit iints  thereof  ^^^'^^^•'^^'^'^ 
would  be  dijfoh'd^  did  not  fuch  Perfons    ^* 
hear  up  the  Fillars  of  tt. 

Nay,  even  the  Examples  of  Princes  is, 
it  felf,  a  Living  Law  to  their  Subjecls, 
which  fafhions  them  by  degrees  into  a 
Likenefs  of  Manners,  and  fpreads  it's  In- 
fluence infenfibly  ,but  powerfully,  througli 
Cities,  and  Kingdoms. 

So  that,  to  make  Supplications  for 
Kings,  that  their  Government  may  be 
Wife,  Jul!:,  and  Profperous,  is,  to  pray 
at  once  for  all  the  Temporal  Felicities 
which  can  accrue  to  us;  a  good  Reign 
being  the  moll  Univerfal  and  Comprc- 
henfive  Bleffmg,  which  either  Man  can 
ask,  or  God  befl:ov>' ;  and  for  which  we 
have  as  much  Realbn  to  be  Thankful  as 
for  the  Light  of  the  Sun,  for 'Icmperate 
Weather,  and  iM'uitful  Seafons. 

F.ven  an  111  Prince  cannot  help  doing 
a  great  deal  of  Good,  by  preferving  fome 
degree  of  Order  and  Government  in  the 
World;  and,  therefore,  even  Such  an 
One  hath  a  Title  to  our  Prayers ,  and 
Thankfgivings.  But,  when  Vertue  ai- 
cends  the  Throne,  it  difpenfes  BlefTings 
w  ithout  Number,  and  without  Meafure; 
and  fpreads  it's  Influence  on  all  around, 
and  beneath  it-:  Ws  going  forth  is  from  ^^*1-  x)>^- 
R  4  the    ^' 


24S         Tl^e  Vuty  of  TuMick^lnterceJJion  and 

the  End  of  a,  KjHgdom^  and  it's  Circuit  to 
the  Ends  of  it^  and  there  U  nothing  hid  from 
thehext  thereof,  Happy  are  the  People  that 
are  in  fuch  a  Cafe  ;  They  have  great  rea- 
Ibn  to  Blefs,  who  are  thus  BieiTed  of, 
the  Lord.     But, 

2dly,  As  the  Vertues  and  Vices  of  thofe 
who  Govern,operate  on  all  Inferior  Ranks 
of  Men,  in  the  way  of  Natural  Caufes^ 
fo  have  they  another,  and  a  more  Extra- 
ordinary Effetl ;  inafrnuch  as  God  doth 
often  take  Occafion  to  Reward,  or  Punifh 
a  People,  not  only  by  the  Means  of  Good^ 
or  111  Princes,  but  even  for  the  Sake  of 
them.     Plain  Inftances  of  this  kind  we 
have,  recorded  in  Scripture;  particular- 
ly, where  Subjects  have  fuffer'd  for  the 
Iniquities  of  thofe  who  ^^ere  fet  ovei 
them ,  and  the  Vengeance ,  Merited  by 
the  One,  hath  been  Inflided,  and,  as  it 
were,  Transferr'd  on  the  Other.     Whe- 
ther it  be,  that  the  gpod,  or  ill  Conduct 
of  Rulers  is  fometimes  Owing  to  their 
People,  and  may  therefore  juftly  be  Im- 
puted to  them  ;    or  whether  (as  in  the 
cafe  of  Vifituig  the  Sins  of  Parents  on 
their  Children),  by  making  them  mutu- 
,  ally  liable  to  tlic  Confequenccs  of  each 
Others  Anions,  God  intends  to  imprint 
a  Mutual  Concern  and  •  Endeavour  for 

eaci; 


Thanksgiving  for  Trine es.  249 

each  Other's  Welfare,  and  to  Unite  them 
together  in  the  ftrifteft  Bands  of  Interefl:, 
and  Affeftion  :  Whatever  the  Reafon  of 
God's  dealing  in  this  manner  with  Prin- 
ces and  States  may  be,  fure  we  are,  that 
Ire  doth  thus  deal  with  them,  and  that 
this  is  one  Chief  Article  in  that  Scheme 
of  Political  Julfice,  by  which  he  governs 
the  World.  And  can  there  be  a  better 
Argument  for  our  Interceding  with  God 
in  the  behalf  of /C//(^^,  a^^d  ail  ilj.tt  are  in 
Authority^  tlian  This,  That  we  are  really 
at  fuch  times  interceding  for  our  felves  ? 
fmce  We  may  be  chaftisM  for  Iheir 
Tranfgrelfions,  and  reap  the  Rewards  of 
Their  Piety  and  Goodnefs  ?     Further, 

^dly.  The  Cares  of  Empire  are  great, 
and  the  Burthen,  which  lies  upon  the 
Shoulders  of  Princes  very  weiglit)  ;  and, 
on  This  account,  therefore,  they  Chal- 
lenge, becaufe  they  particularly  want  our 
Prayers  ;  that  they  may  have  an  Vnder- 
fta/idino  Heart,  to  dtlcern  betwee?;  Good  and 
Bad^  And  to  go  out  and  in  before  a  great  Peo- 
ple. With  what  Difficulties  is  their  Ad- 
miniifration  often  clogg'd  by  the  Per- 
verfenefs,  Folly,  or  Wickednefs  of  thofe 
they  govern  ?  How  hard  a  tiling  do  they 
find  It,  to  inform  themfelves  truly  of  the 
§^ate  of  Aflairs ;  where  Fraud  and  Flatte- 
ry 


250        The  Duty  of^uhlkk^  InterceJJlon  and 

ry  furround,  and  take  fuch  pains  tomiff. 
lead  them  ?  How  nice  a  Task  is  it,  to 
diftinguifh  between  the  Extremes  of  al- 
lowing too  much  Liberty,  and  affeQ:ing 
too  much  Power  ?  To  what  Daily  Dan- 
gers are  their  Perfons  expos'd,  from  the 
Attempts  of  Treachery,  and  Violence  ? 
How  particular  and  pre  fling  are  the 
Temptations ,  to  which  the  Height  of 
Power,  they  have  attained,  makes  them 
liable  ?  They  are  above  the  reach  of 
Fear,  Reproof,  and  moft  of  thofe  Out- 
ward Checks,  which  God  hath  plac'd,  as 
Guards  upon  Private  Mens  Vertue ;  and 
are,  on  that  account,  in  great  danger  of 
letting  loofe  their  Appetites  and  Paflions 
into  all  manner  of  Excefles,  without  an 
Extraordinary  degree  of  God's  Reftrain- 
ing  Grace ;  which,  therefore,  it  becomes, 
I  and  concerns  us  to  beg  of  Him,  and  for 

Them. 

Chriflian  Charity  and  Beneficence,  is 
a  Debt,  which  we  owe  to  Kings,  as  well 
as  to  the  Meanell  of  their  Subjeds.  But 
how  fhall  we  extend  our  Good  O  tlices  to 
Thofe,  who  move  in  fo  High  a  Spiiere  ? 
how,  but  by  applying  our  felves  to  One, 
that  is  yet  Higher  than  They,  even  our  • 
Common  Lord  and  Mailer;  and  humbly 
imploring  the  Aids  of  his  good  Spirit,  to 

Cone  - 


ThiinksgiVmg  for  princes,  25  i 

Comfort,  Support,  and  Guide  them  ? 
This  is  the  Only  Compenfation,  or  Re- 
turn, which  moft  of  us  are  capable  of 
making  to  them,  for  their  Vigilance,  and 
Concern  for  the  PubUck  Safety,  the  Pains 
which  they  take,  and  the  Hazards  wliich 
they  run,  to  fecure  it. 

And,  to  encourage  our   Requeils  in 
their  behah',  we  may  confider,  in  the 

4th  place.  That  the  Providence  of  God 
doth,  in  a  very  Particular  manner,  inter- 
pofe  towards  fwaying  the  Wills  and  Aife- 
Qions,  directing,  or  over-ruling  the  In- 
tentions of  thole  who  fit  at  the  Helm  : 
for  the  Kjr?g^s  Heart  is  tn  the  H^nd  of.God^  Prov.  xxK 
as  the  Rivers  of  Waters  ;  He  turneth  it^  wht-  ^' 
therfoever  he  Itfieth  :  he  gives  a  Bent  to  it, 
this  way,  or  that;  which  it  takes  as  cer- 
tainly, and  eafily  as  a  Stream  is  derivM 
into  the  Channels,  which  the  Hand  of 
the  Workman  prepares  for  it.  On  This 
Foundation  Our  Church  profeifes  to  build 
the  Duty,  and  the  Expedience  of  praying 
for  Princes  :  We  are  taught  (fays  She) 
by  thy  holj  Word^  that  the  Hearts  of  Kj^gs 
are  m  thy  Rule  and  Governance^  and  that 
thou  dofi  difpofe  and  turr-  thern^  as  it  feemeth 
befi  to  thy  godly  Wtfdom,  Indeed,  the  Spi- 
rit of  God  operates  on  the  Spirits  of  All 
Alen  -J  but  not  in  fo  Copious,  fo  Power- 
ful, 


252        The  Duty  of  Tuhlicli  InterceJJlon  and 

ful,  and  Extraordinary  a  manner,  as  it 
doth  on  the  Spirits  of  Pri?ices,  which  God 
delighteth  to  refrAiN^  and,  by  that  means, 
to  fliew  Inm^iA'i  Wonder j'n I  among  the  Kjngs 
of  the  Earth,  It  is  the  chief  Care,  the  pe- 
cuHar  Province,  the  great  Prerogative  of 
the  King  of  Kings,  to  rule  the  Thoughts 
ofThofe,  who  rule  the  AQions  of  Others; 
and  thereby  to  bring  about  the  Ends,  the 
myfterious  and  infcrutable  Ends  of  his 
Providence.  And,  'tis  well  for  mankind 
that  there  is  a  Being,  who  hath,  and  ex- 
ercifeiji  fuch  a  Power  ;  for,  unlefs  there 
were,  Human  Power,  left  to  it  felf,  would 
make  w^ld  work  in  the  World  ;  the  Cha- 
riot of  Government  would  be  often,  and 
dangeroufly  mifguided  by  Rafli  Unskil- 
ful Drivers,  did  not  an  Invifible  Hand 
hold  the  Reins,  and  gently  dire6l  the 
Courfe  of  it. 

The  Scripture  feems  to  intimate,  that 
God  hath  appointed  Tutelar  Angels ,  to 
ad  under  him,  for  this  purpofe  ;  at  leaft, 
that  fuch  Minjflring  Spirits  there  were, 
before  the  Ere£lion  of  the  Mediatorial 
Kingdom  of  our  Saviour :-  fm',  in  Darnel^ 
we  read  of  Particular  Princes,  or  Patrons, 
alTign'd,  from  the  Angelic  Hoft,  to  the 
Grecians  ,  and  Ferjians  ;  in  order ,  as  is 
pioufly  belicvM,  to  Encourage,  Enlighten, 

and 


Tlpanl{Sgiving  for  Trinccs,  2  5  j 

and  Protecl  the  Governoitrs  of  tliofe 
Eftates  and  Empires.  We  are  interefted 
more  nearly  in  the  Welfare  and  good 
Condu£l  of  Princes  than  thofe  Miniftring 
Spirits  are  ;  fliall  we  not  have  fome  (hare 
in  procuring  it  ?  Ought  we  not  with 
our  utmofl:  Zeal  to  a  11111: 1'hofe,  whom 
God,  for  our  fakes,  vouchfafes  in  fo  Emi- 
nent a  Manner  to  dire£l,  and  afTifl:  ?  and, 
what  better  \\'ay  of  affifting  them  have 
we,  than  by  our  S/tppi/catw/Js^  a»d  Tha^kJ- 
gtvings  ?     Which,  let  me  add,  in  the 

Lall:  Place,  are  never,  on  this  Occafi- 
on,  fo  becomingly  and  forcibly  addrefs'd 
to  God,  as  in  the  Great  Congregation. 
BlelTmgs  of  a  Publick  Nature  and  Influ- 
ence require  as  Publick  and  Solemn  Ac- 
knowledgments ;  and  the  Proper  way  of 
obtaining  Mercies,  which  afleft  Many, 
is,  by  pouring  out  the  Joint-Requefts  of 
Many  in  behalf  of  them  :  for  in  the  Spiri- 
tual, as  well  as  the  Carnal  Warfare,  Num- 
bers are  moll  likely  to  prevail.  The  Anci- 
ents,  therefore,  reprefent  the  Strength  of 
fuch  United  Devotions  by  that  of  an  Ar- 
my, Encompairing,  BefiegingGod ;  not 
to  be  defeated,  or  refilled  by  him.  Colmus 
ad  Deum  (faith  Ono.  of  them)  ///■,  quaji  TertuUUn, 
Manu  f^ct^i^  Precatio?itbHi  eum  amhiAnms  ; 
hxc  Vu  Deo  grata  ejl :  "We  come  toge- 
ther 


254         '^^^  2)mO/  of  ^ublicl^lntercejfion  and 

"  ther  in  Troops ,  as  it  were,  and  fur- 
"  round  God  with  our  Prayers;  this 
'•  Violence  of  ours  is  well-plcafing  to 
"  him.  We  Then  Ask,  and  we  Then 
give  Thanks,  with  the  greateft  Alacri- 
ty and  Earnertnefs  ,  and  ,  coniequently^ 
with  the  fureft  Hope  of  Acceptance,  and 
Succefs,  when  we  excite  and  warm 
each  other  into  this  Holy  Performance ;' 
and,  with  One  Heart,  and  One  Mouth,', 
utter  the  Awakning  Words  which  the 
Devout  Pfalmift  us'd ,  at  a  Solemnity 
like  This,  which  we  are  now  met  to  ce- 
pr.  cxviii.  lebrate :  Thi^  is  the  Day  which  the  Lord 
2'4525,z7.  ^^^Ij  made  ;  kt  m  beglad^  and  rejoice  in  itl 
Help  now^  0  Lord  ;  0  Lor  defend  m  now  Pro- 
fperitj,  God  is  the  Lord^  who  hath  flfewed 
v^s  Light ;  hind  the  Sacrifice  with  Cords ^  yea 
even  to  the  Horns  of  the  Altar^ 

III;  I  have  explain'd  the  Grounds  and  Rea- 
fons  of  the  Duty,  intimated  to  us  in  thofe 
Words  of  the  Text :  For  this  is  Good,  and 
Acceptable  in  the  fight  of  God,  our  Saviour^ 
I  proceed  to  confider  the  fpecial  Motive 
there  propos'd ,  to  quicken  us  into  the 
Exercile  of  it :  That  fo  we  may  lead  a  Quiet 
and  Peaceable  Life,  in  all  Godlinefs ,  and 
Honefty,  I  fliall  briefly  fhev/,  in  wliat  re- . 
fpectsthe  Devotions  recommended  by  the' 

Apoftle 


Tl^anksgivin^  for  Trhires,  2  « 

Apoftle  contribute  to  this  End ;  and  how 
far,  therefore,  our  Own  Eafe,  Advantage, 
and  Happinefs  is  concern'd  in  paying 
them.     And 

I  ft,  They  have  a  Plain  Tendency  this 
way,  as  they  are  a  Prevailing  Argument 
with  God,  fo  to  difpolc  and  incHne  the 
Minds  of  Princes,  that  they  may  ftudy 
to  promote  the  Qiiiet,  Good,  and  Pro- 
fperity  of  their  Kingdoms.  If  we  believe 
our  Prayers  to  have  any  elfe(^,  we  can- 
not doubt  their  Ufeiblnefs  in  This  Par- 
ticular ;  which  is  too  evident,  to  need 
a  farther  Enlargement. 

2dly,  Such  Prayers  facilitate  our  lead^ 
ing  A  Quiet  and  Peaceable  Life,  in  all  God- 
linefs^  and  Honejly  ;  inafmuch  as  they  ex- 
prefs,  in  the  moft  fignificant  manner, 
our  Love,  and  Zeal,  and  Reverence  to- 
wards the  Perfons  of  Princes :  and  by 
fuch  Inftances  of  Duty  invite  them  to 
make  us  fuitable  Returns.  They  et^'edu- 
ally  prevent  thofe  Jealoufies,  which  Mei>' 
cloth'd  with  Sovereign  Power  are  too 
apt  to  entertain  of  their  Inferiors  ;  and 
promote  that  good  Underiianding  be- 
tween them,  which  is  the  Common  Inte- 
reft,  and  fliould  be  the  Common  Aim  of 
Both;  and  wherein  the  Security,  and 
Happinefs  of  all  well-orderM  States  chief- 
ly 


1^6         The  Duty  of  Tublick^  Inter cejjt on  and 

ly  confifts.  The  Holy  Wiilies  ?Cncf  Vo\i^s 
we  make  for  Tlieir  Welfare,  will  engage 
their  unweary'd  Endeavours  for  Oiirs  ; 
and  the  Tliankfgivings  put  up  by  us  far 
the  Tranquillity ,  we  enjoy  under  their 
Reign,  will  move  them  to  afford  us  frefh 
and  frequent  Occafions  for  New  ones. 

ParticQlarly ,  the  Church  is  in  This 
way  beft  capable  of  giving  Aid  and  Afli- 
ftance  to  the  State ;  and,  by  that  means, 
of  deferving,  and  fecuring  it's  Protecti- 
on, and  Favour.  This  is  the  Spiritual 
Tribute^  and  Ctiftom^  which  fhe  pays  to 
the  Supreme  Magiftrate  ;  and  for  which 
file  receives,  in  Exchange,  all  the  Tem- 
poral Bleilingsand  Encouragements,  that 
flow  from  the  Munificence  of  Princes, 
and  make  her  not  only  to  Subfift,  but 
Flourifli. 

jdly,  A  Q^iiet  and  Peaceable  Ltfe  is  the 
Fruit  of  thefe  Publick  Devotions,  as  We 
our  felves  derive  from  thence  a  Spirit  of' 
Meeknefs ,  Submiilion  ,  and  Refpecl  to 
our  Superiors,  and  are  led  into  an  Habi- 
tual Love  and  Pradice  of  thofe  Mild  Gra- 
ces and  Vertues,  which  we,  at  fuch  times, 
folemnly  exercife,  and  pray  God  to  infpire 
us  with ;  and  which,  ulien  generally 
praftis'd,  make  Crowns  fit  eafie  on  the 
Heads  of  Princes,  and  render 'Diem,  and 

their 


Thanhghnng  for  If^nnces.  257 

their  Subjeciis,  equally  a  BielTing  to  Each 
Other.  Such  as  fincerely  pray  for  the 
Profperity  of  a  State^  are  not  likely  10 
difturb  it  themfelves,  or  to  pufii  on  Others 
into  Attempts  againft  the  Peace  of  it : 
They  come  out  of  the  Church,  ftill  mor« 
Devoted  to  their  Prince,  and  Country, 
than  they  went  in ;  more  Zealous,  and 
better  Qualify'd  to  difcharge  their  Duty 
to  the  Publick,  in  their  feveral  Places, 
and  Stations^ 

I  have  fufficiently  explain'd  the  Exhor-  jy^ 
tation  of  St.  P.?///,  and  the  General  Ar- 
guments, and  Motives,  by  which  he  en- 
fbrceth  it.  The  bell  way  of  clofmg,  and 
applying  thefe  Refle<^ions  will  be,  to  take 
a  View  of  the  Cliara6:er  of  thofe  Princes, 
on  whofe  behalf  the  Apolfle  prelTcth  on 
the  Chriftians  of  his  time  the  Practice  of 
this  Duty,  and  from  thence  to  fliew,  how 
much  Wronger  Obligations  We  are  under 
of  complying  with  it.     And 

ift,  The  Princes,  for  whom  the  Apo- 
ftle  pleads,  were  Infidels,  )v/>/?^«/-C/;m7,  Eph.ii.isi 
Aliens  from  his  Commomvealtb^  and,  Str An- 
gers from  the  Covenatits  of  his  Promife ;  and 
fuch  alfo  they  were,  by  the  PermilTion  of 
God,  to  continue  for  Three  Hundred 
Years  after  the  Coming  of  our  Saviour  j 

S  that 


258         T7;e  Duty  of  TiMck  Inter cefflon  and, 

that  fo  his  Gofpel  might  not  owe  it's  firft 
Eftablifliment,  in  any  degree,  to  the  Se- 
cular Powers  ;  but  might  fpread  and  fix 
it  felf  every  where,  without  their  Help, 
and  againll  their  Will ;  and  manifeft  to 
all  the  World  it's  Divine  Original,  by  the 
Miraculous  manner  in  which  it  fhould  be 
propagated.  The  Kings  of  the  Earth 
were  not ,  during  this  Period,  to  pro- 
mote the  belief  of  the  Gofpel,  any  other- 
wife  than  by  Oppofmg  it.  When  the  reft 
of  the  World  Ind  come  in,  and  own'd 
our  Saviour,  Then,  and  not  'till  Then, 
were  the  Rulers  of  it  to  fubmit  their 
Scepters  to  the  Scepter  of  Chrift ;  to  Em- 
brace, Proted,  and  Encourage  his  Do- 
ctrine, but  not  to  Plant  it :  that,  in  This 
Senfe  alfo,  the  Prediction  of  our  Lord  con- 
cerning the  Progrefs  of  his  Kingdom,  and 
the  Call  of  Believers,  might  be  verify'd, 
Matth.  XX.  that  the  Lafi  of  Men  fhould  be  Firft ;  anii 
the  Firfl,  L/ift, 

If,  then,  the  Tribute  of  Supplications 
and  Thankf^ivmgs  was  due  to  tliofe  Hea- 
then Princes,  is  it  not  much  more  due  to 
thole  who  are  Chriftians  ?  who  are  in- 
grafted, as  Principal  Members,  into  that 
Mylfical  Body,  of  which  Chrift  Jefus  is 
the  Head  ?  who,  under  Him,  are  the 
Chief  Go  vernours  of  his  Church  here  be- 
low. 


i^. 


T))anksglVuig  for  Princes,  2jp 

low,  and  Guardians  of  all  her  Sacred 
Rights  and  Privileges?  They  befeech, 
and  they  praile  God  together  with  Us, 
in  the  fame  Common  Aifemblies ;  and 
We  are,  therefore,  doubly  oblig'd  to  be- 
feech, and  to  praife  God  for  them.  It 
may  be  obferv'd,  in  the 

2d  place,  That  the  RotnAn  Emperors, 
for  whom  the  Apoftle  here  direfts,  that 
Prayers  fliould  be  made,  were  Ufurpers, 
and  Tyrants ;  who  acquired  Dominion 
by  invading  the  Liberties  of  a  Free  Peo- 
ple, and  were  Arbitrary  and  Lawlefs  in 
the  Exercife  of  it.  Their  Will  and  Plea- 
fure  was  the  folc  Standard  of  Jultice; 
Fear  was  the  Foundation  of  their  Go- 
vernment, and  their  Throne  was  upheld 
only  by  the  Legions  which  furround- 
ed  it. 

Even  for  fuch  Rulers  the  firfl:  Chrifti- 
ans  were  exhorted  to  Supplicate,  and  give 
Thanks.  How  much  more  reafonably 
and  chearfully  do  We,  who  are  met  here 
this  Day,  now  offer  up  that  Sacrifice  for 
a  Queen^  who  wears  the  Crown  of  her 
Forefathers,  to  which  She  is  Entitled  by 
Blood,  and  which  was  plac'd  on  her 
Royal  Head,  not  only  with  the  Free 
Confent,  but  with  the  Jniverfal  Joy  and 
Acclamations  of  her  Subjeds?  Who 
S  2  rules 


t6o       Tl^e  Duty  ofTuMick,  Inter cejjlon  and 

rules  a  Willing  People^  not  by  the  Ter- 
ror of  Rods  and  Axes,  but  with  the  In- 
(  diligent  Tcndernefs  of  a  Common  Pa- 
rent ?  wlio  dell  res  rather  to  be  Belov'd, 
than  Fear'd  by  them,  and  takes  the  tru- 
eft  way  toward  fecuring  their  Utmoft 
Love,  by  fliewing,  in  every  Step  of  her 
Gracious  Conduft,  that  She  entirely  loves 
them  ?  Wlio  hath  no  Intereft,  can  have 
no  Intereil,  feparate  from  Theirs ;  and 
upon  wliom  Malice  it  felf  could  never 
fallen  a  Sufpicion  of  Her  purfuing  any 
Meafures ,  which  aim'd  rather  at  her 
Own  Glory ,  or  Advantage ,  than  the 
Common  Good  of  England, 

The  Law  is  as  much  a  Rule  to  Her, 
as  to  the  leaft  of  Thofe  who  Obey  her; 
the  fixt  Meafure,  not  only  of  Her  go- 
verning Power,  but  even  of  Her  Will  to 
govern  ;  and  She  makes  no  other  Ufe  of 
that  Po\^^er,  with  which  the  Laws  have 
inverted  Her,  than  to  give  Life  and  Force 
to  them. 

The  Bieflings  of  Her  Mild  and  Merci- 
ful Government  defcend  from  the  Throne 
rr.  Ixxii.  upon  Her  People,  as  the  Small  Rain  cometh 
doivn  into  a  ilcece  of  Wool,  without  Ve- 
hemence ,  or  Noife ;  like  the  Drops  of 
Rain,  that  rvater  the  Earth,  gently,  and 
infenllbly.  She  draws  up  the  Free  Of- 
ferings 


6 


Tlmnksglving  for  Trinces.  26  i 

ferlngs  of  our  Love,  and  Duty,  only  to 
return  them  back  again  in  Showers  of 
Royal  Bounty ;  which  make  glad  the 
Land,  and  produce  a  mighty  Increase. 

Surely,  our  Lips  cannot  better  be  em- 
ploy'd,  than  in  Praifmg  God  for  iuch 
mighty  Benefits,  as  thefe,  and  for  the 
Blelfed  Hand ,  through  which  lie  con- 
veys them ! 

^dly,  7  hofe  who  governM  the  World, 
at,  or  near  the  Time  of  St.  PauPs  wri- 
ting this  Epiftle,  had  no  Perfonal  Merits, 
or  Vertues,  to  recommend  them  to  the 
Prayers  of  the  Faithful.  Ttbertm^  Cali- 
guU^  CUuditu^  and  Nero^  under  wiiom 
the  Chriftian  Faith  was  dilleminated  ^ 
and  for  all  whom,  we  may  prefume,  the 
Faithful  equally  made  their  Supplicati- 
ons, were  not  only  Bad  Princes,  but  Bad 
Men  •  infamous  for  their  Lufi:,  Cruelty, 
^nd  other  Vices :  but  they  were  in  Au- 
thority^  and  that  gave  them  a  Right  to 
be  mention'd  in  the  Stated  Officer  of  the 
Church. 

How  different  from  Their  Cafe  is  Ours, 
whofe  Eyes  behold  on  the  Throne  a 
Queen,  who  deferves  to  lit  there,  as  well 
by  Her  Vertue,  as  by  Her  Birth  ;  Who, 
in  that  Publick  and  Exalted  Station,  pre- 
ferves  all  the  Innocence  and  SanQity  of 
S  3  a  Pri- 


262       7 he  Duty  of  fiMck  Interceffion  and 

a  Private  Life ;  Who  is  Superior  to  all 
the  Te-mp  rations,  which  a  great  Power 
fuggefts,  and  which  nothing  but  as  great 
Goodnefs  ever  overcomes  ;  and  to  whom, 
therefore,  Her  Subjedls  feem  to  be  almoft 
as  much  obUg'd  for  the  Shining  Pattern 
of  unaflfefted  Piety,  which  She  fets  them, 
as  for  all  the  Other  Bleflings  of  Her  Pro- 
fperous  Reign.  The  Accellion  of  fuch  a 
Queen  to  a  Crown  is  indeed  a  Felicity, 
which  we  may  commemorate  Annually, 
with  a  Devout  and  Sincere  Joy  :  God 
grant,  that  we  may  Commemorate  it 
Often !  and  that  we  may  ftill  find  more 
and  more  reafon  thankfully  to  acknow- 
ledge it  1 

Finally,  the  Emperors  of  Rome ^  for 
whom  the  Primitive  Chriftians  were  ob- 
liged to  Pray,  and  to  give  Thanks,  were 
their  avowM  Enemies,  and  Perfecutors ; 
who  did,  what  they  could,  to  hinder  the 
Eftablifhment  of  the  Church  of  Chrifi^ 
and  to  fupprefs  thofe  Very  Aflemblies , 
wherein  thefe  Devotions  were  ofFerM  up 
to  God  in  their  behalf. 

Whereas  She,  for  whom  we  now  Adore 

and  Blefs  the  good  Providence  of  God,  is, 

by  Her  O.ffice,   and  by  Her  Inclination, 

the  Defender,  and  Friend,  the  Patronefs, 

^  and  ISiurrmg-Mother  of  his  Church  efta- 

bliOi'd 


Thduksgiviug  for  Princes*  262 

blifli'd  amongft  us.     In  this  Church  She 
was  Baptiz'd,  and  Bred,  and,  therefore, 
naturally  loves  it;  She  was  made  early, 
and  throughly  acquainted  with  its  Do- 
ctrine, and  Government,  and,conrequent- 
ly  values  it;   She  hath  been  a  Religious 
Frequenter  of  its  Worfliip,  and  a  fteady 
Adherer  to  its  Intereil ;    and  was  pre- 
pared ,  in  the  late  times  of  Diftrefs  and 
Danger ,   to  Suffer  with  it ,   and  for  it. 
From  Her ,  therefore  ,  now  Slie  is  ad- 
vancM  to  a  Throne  ,  all  the  Members, 
and  Minifters  of  this  Church  may  juilly 
promife  themfelves,  not  only  the  Oppor- 
tunity of  lead/K7    a  Qntet  and    Peaceable 
Life  ,    ( the   utmofi:    which    the    Firil 
ChrilHans  could    hope    for  from  Their 
Emperours  )    but  Farther  Advantages ; 
not  meerly  Protedion ,  but  all  Suitable 
Inftances  of  Royal  Favour  and  Encou- 
ragement. 

Witnefs  Her  late  Ad:  of  Princely 
Bounty  and  CompafTiou  to  the  Poor 
Clergy  of  this  Church :  an  A6V,  une- 
quaird  by  any  Prince  ,  nay  by  all  our 
Princes,  fmce  the  Reformation;  and 
which  (I  was  going  to  fay  )  may  atone 
ibr  A£ls  of  a  very  ditlerent  kind,  done  in 
fome  of  their  Reigns,  It  griev'd  Hci 
Religious  Heart  to  fee,  that  Thofe,  who 

S  4  r^'^.it 


2  6j\.        Tioe  Duty  of  Tuhlick^  Inter cejjlon  and 

tvait  At  the  Altar^  fhould  not  Partake  with 
the  Altar ^  in  fuch  a  Meafure,  as  is  requi- 
fie  to  preferve  the  RefpeQ:  due  to  their 
Characters,  ai)d  to  give  Encouragement, 
and  Succefs  to  their  Labours.  Slie  feera'd 
to  hear  them  complaining ,  in  the  Pa- 
Pfa.cxxiii,  thetick  Words  of  the  Pfalmift  ;    Have 
33  4-         7nercy  upon  us^  0  Lord^  have  mercy  upon  us  ; 
for  we  are  exceedingly  jilled  with  Contempt  : 
Our    Soul  is    exceedingly    jilled    with    the 
Scorning  of  thofe  tha,t  are  at  Eafe  ,     and 
with  the  Contempt  of  the  Proud.  Tp  refcue 
Them ,   and   the  Rehgion  which  they 
taught ,  from  thefe  Difadvantages ,  She 
extended  Her  Beneficence   in   the  moft 
Arnple  manner ;  and  took  care  to  have 
the  good  EffeCls   of  it   perpetuated  to 
Future    Ages  ;    through    the    Chearful 
Afliftance  of  thofe ,  who  Compofe  this 
Illuftrious  AfTembly  ,    and  whofe  Af- 
fiflance,  we  are  fure,  will  never  be  want- 
ing, to  perfeft  any  Work,  that  is  begun 
for  the  Honour,  Advantage,  and  Security 
of  th€  Church  of  England.  Scarce  any  but 
a  Royal  Heart,  was  capable  of  Entertain- 
ing fo  large  a  Defign ;  as  none  but  Royal 
Hands  were,  in  any  degree,  equal  to  the 
Execution  of  it.  , 

Tlie  Benefadion  is,  indeed,  worthy  of 
Her,  from  whom  it  fprungj  and  carries 

in 


Thanksgiving  for  princes,  i6J 

in  it  Marks  of  a  Wifdom  ,  as  Extenfivc 
as  Her  Goodnefs.  For  it  is  not  Con- 
fin'd,  tho'  Given,  to  Thofe  who  Minilkr 
in  Holy  Things  ;  the  Happy  Fruits,  and 
Effeds  of  it  will ,  through  this  Cliannel, 
be  convey'd  to  all  Ranks  and  Orders  of 
Men  among  us.  All  will  fliare  in  that 
Munificence ,  which  redounds  to  the 
Service  of  Religion,  the  Common  Inhe- 
ritance, and  BleiTing  of  All ;  and  w^hich 
gives  Life  and  Weight  to  the  Instructions 
of  Thofe,  who  ,  as  meanly  as  they  may 
be  thought  of ,  on  other  Accounts,  are 
yet  the  Ambajfadors  of  ChriH^  and  Stewards 
of  the  Myftertes  of  God, 

An  Unenvy'd  Bounty,  therefore,  it 
needs  muft  be;  a  Good ^  which  cannot 
decently  be  eiil  fjjoken  of  even  by  Such 
(if  there  be  any  Such)  who  wifli  not 
well  either  to  the  Objects ,  or  the  Be- 
ftower  of  it. 

Great  and  groundlefs  Reproaches 
have ,  in  other  Refpefts ,  been  calf  on 
Oiu'  Church,  as  if  there  were  ftill  fome 
Remains  of  Popery  in  it.  Poor  Vicarages 
are  really  fuch ;  which  took  their  Rife 
from  the  pretended  Vicar  of  Clu'iil:,  wlio 
endow'd  Abbies,and  Monafteries,  often- 
times ,  with  the  Spoils  of  Churcli- 
Livings ,  for  the  Support  and  Mainte- 
nance 


66        Tl?e  Duty  offuhltck^  InterceJJlon  and 

nance  of  his  Spiritual  Tyranny.  'Twas 
the  great  Blemifh  of  our  Reformation, 
that,  when  Religious  Houfes  were  fup- 
prefs'd  ,  fome  Part  /  at  leafl: ,  of  their 
Revenue  was  not  reftor'd  to  its  Original 
Ufe.  But  the  Defeats  of  that  Time  were, 
we  truft,  referv'd  to  be  fupply'd  by  Her 
Majefty  ;  and  the  goodiyFrame  of  our 
Conftitution  is  to  be  perfeded,  as  it  was 
modell'd,  by  the  Hand  of  a  Woman. 

A  Prince,  lefs  foHcitous  for  the  Good 
of  Religion,  tho'  intent  on  fuch  a  Work, 
would  yet  have  deferr'd  it,  'till  the  Ex- 
penfive  War,  wherein  we  are  engag'd, 
^  was  brought  to  a  Clofe.  But  the  Com- 
paUion,  and  Godly  Zeal  of  our  Gracious 
Sovereign  would  not  be  check'd  by  this 
Confideration  :  The  Love  of  doing 
Good  overcame  all  the  Diffiulties,  v/hich 
lay  in  the  Way  towards  doing  it.  She 
thought ,  That,  to  Confecrate  One  Part 
of  Her  Revenue  to  fo  Pious  an  Ufe, 
would  draw  a  Blefling  on  the  Manage- 
ment of  all  the  other  Branches  of  it ; 
That  the  Crutfe  of  Oil  would  not  fail  ever 
the  fooner,  for  bellowing  a  Portion  of  it 
n  a  Prophet,  or  any  of  the  Sons  of  the 
rophets  ;  That  the  Earned:  Prayers  of 
Thofe,  whom  She  thus  reliev'd,  would 
be  as  Serviceable  to  Her  in  this  War, 

as 


Thanksgiving  for  Amices.  267 

as   the  Income  it   felf ;   and  that  Her 
Charity  would,  in  the  Expreflions  of  the 
Son   or  Syrach ,  Fight  for  her  againli  her  Ecclu$; 
Enemies  better  th^n  a  Mighty  Spear,  and  a  ^^^*  '^' 
Strong  Shield. 

And ,  furely  ,  the  Unanimous  and 
Early  Difpatch  of  the  Supplies,  the  Pre- 
fent  Height  of  Publick  Credit,  and  the 
Eagernefs  with  which  all  her  Subjects 
prefs  to  fill  Her  Coffers  with  their 
Loans,  are  not  Signs,  that  She  hath  by 
any  Ad  of  mifapply'd  Bounty  hitherto 
loft  Ground ,  either  in  the  Favour  of 
Heaven,  or  in  the  Affedion,  and  Efteem 
of  Her  People. 

May  that  God,  whom  She  thus  ferves, 
and  imitates,  extend  Her  Life  and  Reign 
beyond  the  Ordinary  Term  of  either ; 
and  crown  every  Year  of  them  with  new 
Inftances  of  his  Goodnefs  to  Her,  and 
to  tliefe  Kingdoms ! 

Non\  unto  the  Kjng  Eternal^  Immortal^ 
Inviftble ,  the  only  Wife  God ,  be  Ho- 
nour ,  a^d  Glory ,  for  ever  ever ! 
Amen. 


266 


The  RULE  of 

Doing  as  we  would  be  Done  untOy 
Explain'd  in  a 

SERMON, 

Preach'd  before  Her 

MAJESTY, 

A  T 

St.  James's  Chapel, 

On  Sunday ,    N  o  v  e  m  b.  5.     1704. 

St.  Matth.  vii.  iz. 

All  things  ,  whatfoeVer  ye  would  that 
Men  JJ?ould  do  unto  you  ,  do  ye  eVen 
fo  to  them  5  for  this  is  the  Law  and 
the  prophets. 

TH  E  Sentence ,   I  have  read  unto 
you ,   is  very  fitly  plac'd  towards 
the  Clofe  of  our  Saviour's  admirable 

Ser- 


2^Q  The  ^le  of  Doing  ds  we  would 

Sermon  on  the  Mount ;  as  being,  in  great 
meafure,  the  Epitome  and  Sum  of  what 
the  Divine  Preacher  had  there  exprefs'd 
more  at  large.  Nor  is  it  lefs  fitly  or- 
der'd  to  be  recited  at  the  Holy  Table, 
in  the  moft  Solemn  part  of  the  Service 
of  this  Day ;  on  which  we  meet  annually 
to  Commemorate  our  Deliverance  from 
the  Attempts  of  thofe  bloody  and  mer- 
cilefs Men,  who  fcem  to  have  out-done 
all  their  PredeceiTors  and  Succeflbrs  in 
Wickednefs ,  by  a  Notorious  Contempt 
of  this  great  Evangelical  Rule,  and  of  all 
the  Principles  of  common  Humanity.  The 
Practice  of  thofe  Confpirators  was  the  per- 
fe«3:Re  verfe  of  this  Precept;  and  we  cannot, 
therefore,  better  be  taught,  or  incited  to 
deteft  the  one  ,  than  by  a  due  Illuftra- 
tion  and  Enforcement  of  the  othei-.  This 
I  fhall  attempt,  by  offering  to  your 
Thoughts  fome  Confiderations ,  Firft, 
on  the  Rule  here  laid  down ;  Ail  things^ 
ivhatfoever  ye  would  that  Menjhould  do  unto 
you^  do  ye  even  Jo  to  them-^  and,  then,  on 
the  fliort ,  but  full  Encomium  ,  beftow'd 
upon  it ,  that  it  i^  the  Law  and  the  Pro- 
phets :  Which  fliall  be  followed  by  fome 
Inferences  ,  naturally  arifing  from  the 
whole ;  and  the  General  Reliedions  ad^ 
vanc'd ,  ( tlio'  they  may  all  along  eafily 

be 


he  Done  untOy  Explain  d,  17 1; 

be  underllood  to  refer ,  yet)  fhall  after- 
wards be  particularly  apply'd,  to  the 
Subjed  of  this  Day's  Solemnity. 

As  to  the  Rule  it  feif,  we  may  di^ 
ftinftly  confider  the  juft  Extent  and 
Bounds  of  it ,  the  Reafon  of  its  Prefe- 
rablenefs  to  all  other  Rules,  in  point  of 
Evidence  and  Convidion ,  the  manifeft 
Equity  and  Exaftnefs,  the  peculiar  Pro- 
perties and  Advantages  of  it. 

All  things^  irhatfoevey  ye  would  that  Me/i 
fljould  do  unto  pu  ,  do  ye  even  fo  to  them  I 
Words  of  great  force  and  energy;  and 
yet,  the  molf  fimple,  plain,  and  perfpi- 
cuous  that  can  be  !  And  which  therefore 
Commentators  do  (as  they  too  often  do) 
obfcure  and  perplex,  by  a  pretenfe  of 
Explaining.  The  only  pofTible  Doubt  is, 
concerning  the  Extent  of  the  Matter  con- 
contain'd  in  them  :  For  it  muft  be  al- 
low'd,  that  there  are  many  Cafes,  where- 
in we  are  by  no  means  oblig'd  to  grant 
that  to  others,  which  we  our  felves  per- 
haps (were  we  in  their  Circumftances, 
and  they  in  ours)  might  be  willing 
enough,  unrcafonably  willing,  to  obtain 
from  them.  A  Benetador  is  not  bound 
to  comply  with  the  Demands  of  fuch  as 

ask 


^^t  The  ^le  of  Doing  as  we  would 

ask  unmerited  Favours ,  tho'  confcious, 
that  He  himfelf  might  be  apt  to  make 
as  Extravagant  Requefts,were  it  his  turn 
to  be  the  ObjeQ:  of  another  Man's  Bene- 
ficence. A  Magiftrate  is  not  at  Liberty, 
much  lefs  under  any  ObUgation,  to  turn 
the  Edge  of  Tuftice  From  an  Importunate 
Offender ;  becaufe,  if  He  himfelf  were  the 
Criminal,  he  fliould  certainly,  and  equally 
defire  to  efcape  unpunifh'd.  The  Rule, 
therefore,  which  makes,  what  we  defire 
of  other  Men,  the  Meafure  of  our  deal- 
ing toward  them,  is  to  be  underftood, 
not  of  vicious  and  exceflive  Defires, 
but  of  fuch  only  as  are  fit  and  reafonable; 
fuch  Requefts  as  we  can,  in  ourcalmelt 
Thoughts,  jullify  to  ourfelves;  fuch  as, 
we  are  fure,  may  be  made  without  Inde* 
cency,  and  cannot  be  refus'd  without 
Inhumanity.  And,  under  this  necelfary 
Limitation  ,  the  Precept  of  the  Text 
may  be  thus  underftood  :  "  Put  thy  felf 
'•  into  fuch  a  Man's  Condition,  and  con- 
"  fider,  what  Treatment,  what  Favours, 
"  in  That  Cafe,  thou  might 'ff  fairly  and 
"  juftly  expe£l /ro;?^  Him  ;  and  be  Thou 
"  fure  to  deal  mth  Him ,  according  to 
"  thofe  thy  juftand  regular  Expeftations* 
And  this  I  take  to  be  the  true  Explica- 
tion of  that  other  equivalent  Precept, 

given 


he  Done  unto ,  Explain  d.  27  } 

given  in  the  Gofpe/ ,  to  Love  our  Neighs 
hour  Si,  asour  fehes\  which  we  may  then, 
in  the  moft  proper  and  ^xiQ:  Senfe  of  the 
Words,  be  faid  to  do ,  when  we ,  firfl:, 
place  our  Selves  in  pur  .  Neighbour's 
fl:ead,.and,  then,  learn  to  love  him;  by, 
confidering ,  what  degree  of  Love  and 
Good-Will,  of  Forbearance  and  Forgive^ 
yefs  we  might ,  under  that  Change  of 
Circumftances,  challenge  from  him. 

It  may  be  thought ,  that  the  Rule, 
thus  temper  d  and  qualify 'd,  will  not  bc: 
of  any  fpecial  Ufe,  or  Moment  to  us,  in 
the  Dire8:ion  of  our  Pradice  ;  inafrauch 
as  the  Lines  of  Duty  do  not  feem  to  be 
more  clearly  mark'd  out,  by  this  Method 
pf  Comparifon  ,  than  they  would  have 
been,  by  a  direcl:  Injunction  to  us ,  fo  to 
deal  with  others ,   as  right  Reafon  and 
our   Confciences   inform   us ,    that  we 
ought  to  deal  with  them.     For,  after  all, 
when  we  have  made  another  Man's  Cafe 
ours,  we  are  liill  left  to   judge ,  vvhatj 
under  fuch  a  Charge  of  Circumilanccs^ 
Aye  might,  in  Equity  and  Reafon ,  .exped: 
from  him ;  before  we  can  determin  ^  af- 
ter what  manner  we  are  to  behave  our 
felves   towards  him  '.     And,    tiiereforey 
which  way  foever  we  taketheMeafure, 

t  of 


of  our  Duty  ;  to  the  Bar  of  Equity  and 
Reafon  we  mull,  it  feems,  in  order  to  the 
fixing  it,  always  finally  appeal. 

'Tis  true,  we  muft  —  But  the  Maxini 
of  the  Text  is  That,  which,  of  all  others,- 
doth  moil:  elTeQually  aififl:  us   towards 
making  a  free  ufe  of  our  Reafon ,  and 
forming  right  Judgment  of  things,on  fuch 
Occafions  :  For,  by  the  Means  of  it,  we 
are  able  to  confider  our  Duty  without 
prejudice,  and  to  ftate  the  Bounds  of  it 
impartially  and  fairly.     When  we  deter- 
min  amifs  concerning  the  Obligations 
incumbent  upon  us,  in  refpe6l  of  other 
Men ;  'tis  by  reafon  of  that  ftrong  weight 
of  Self-love ,   which  ,  lilve  a  Byafs ,  in- 
clines ,    and  fecretly  fways  our  Minds' 
towards  That  Side ,   on  which  our  Own 
Interefl:  lies.     To  fet  this*  Error  right, 
we  fuppofe  our  Selves  to  be  the  Men, 
who  are  to  receive  this  Treatment  from 
Others,  which  we  are  about  to  praQ:ife 
toward  Them  ;    and  ,    then ,  the  fame 
Selfifli-Principle  makes  that  appear  ve- 
ry hard  and  unreafonable  ,  which  be-" 
fere  it    inclin'd   us  to   approve  ;    and 
thus   our  warp'd  and  perverted  Judg- 
ment ,    by    being  bent    as  much   to- 
wards the  Oppofite  fide  ,   recovers  its 
ftraitnefs.    The  Rule  of  the  Text,  there- 
fore- 


le  'Done  nnto^  Explain  d.  275 

fore,  is,  at  the  bottom ,  a  wife  Art  of 
rebating  one  degree  of  our  Partiality  by 
another  ;  it  enables  us  to  take  two  feve- 
fal  Views  of  our  Duty,  to  eye  it  in  dif-. 
ferent  Situations,  and  under  different 
Lights ;  and  ,  by  tliat  means  ,  more  di- 
ftinctly  and  thoroughly  to  difcern  it. 
And  ,  in  this  Senfc ,  MeAfurwg  our  felves 
by  our  felves^  and  co?npari/i^  our  feives  rvith  ^  '  ^* 
our  [elves,  we  take  the  fureft  way  to  be 
both  Juft  and  Wtfe, 

There's  nothing,  we  know,  that  gives 
a  Man  fo  true  and  hvely  a  Senfe  ot  the 
Sufferings  of  Others,  or  retrains  him 
fo  powerfully  from  doing  Unrighteous 
and  Oppredive  things ;  as  his  having 
fmarted  ,  formerly,  himfelf,  under  the 
Experience  of  tTiem,  Now,  the  fuppofing 
another  Man's  ill  ufage  to  be  Ours,  is,' 
the  giving  our  felves  a  prefent  Senfe,  as? 
it  were ,  a  kind  of  FeignM  Experience 
of  it;  which  doth,  for  the  time,  ferve  all 
the  Purpofes  of  a  True  one. 

Upon  thefe  Accounts  it  is ,  that  the 
Precept  of  the  Text  carries  greater  Evi- 
dence, and  a  fuller  degree  of  Conviftion 
in  it,  than  any  other  Rule  of  Morality  \ 
its  apparent  Equity  and  Reaibnablenefs, 
is  what  we  are  next  to  conGder,  And  this 

12  IS 


Deut.xxv. 


276  The  ^ule  of  Doing  as  we  would 

IS  fo  plain  a  Point,  as  not  to  want,  or 
indeed  be  capable  of. ,  a  Solemn  Proof : 
For  the  Precept  manifeftly  aims  at  That, 
which  is  the  known  Foundation  of 
Equity  and  Juftice,  in  all  Matters  of  In- 
tercourfe  between  Man  and  Man ;  the 
reducing  things  to  oneCommon  Standard, 
by  the  Application  of  which  they  are  all 
to  beexamin'd,  and  try'd.  Thou  J  half  not^ 
have  in  thy  Bag^  or  m  thine  Houje  (faid 
the  Levitical  Law  )  divers  Weights^  and, 
divers  Meafures ;  a  Great  and  a.  Small  [  i.  e. 
one,  wherewith  to  Buy;  and  another, 
wherewith  to  Sell :]  hut  thou  {halt  have  a, 
perfe^  and  juH  Weighty  a  perfect  and  juH 
Meajure  jhalt  thou  have.  What  is"  faid 
here  of  ordinary  Traffick  and  Dealing, 
holds  as  true  of  the  General  Commerce  of 
Human  Life,  and  that  Exchange  of  Good 
Offices  by  which  Society  is  upheld: 
There  mull  be  a  perfefl  VWight^  and  a  juli 
M^afure^  by  which  al4  Men  are  mutually 
oblig'd  to  regulate  their  Condu£l ,  in 
afting  and  lunering,  in  commanding  and 
obeying ,  in  giving  and  receiving ;  and 
this  can  be  no  other  than  the  Equal"  and 
Righteous  R  ule  of  the  Text ,  the  Doing 
in  all  Cafes,  and  to  all  Perfons,  even  as  rve 
jvould  be  done  unto.  There  is  no  one  ia 
abfurd  and  unreafonable ,  as  not  to  fee 

and' 


he  T>oue  unto^  Explain  d.  lyj 

and  acknowledge  the  Abfolute  Equity 
of  this  Command,  in  the  Theory,  how- 
ever he  may  fwerve  and  dechne  from  it 
in  his  Practice  ;  and  to  agree  upon  it,  as 
that  Golden  Mean  ,  which ,  if  univer- 
fally  obferv'd  ,  would  make  the  World 
univerfaUy  Happy  ;  every  Man  a  Bene- 
factor, a  good  Angel,  a  Deity,  as  it  were, 
to  his  Fellow-Creatures  ;  and  Earth,  tlie 
very  Image  of  Heaven  !  I  need  ,  I  can 
fay  no  more,  concerning  the  Reafonable- 
nefs  of  this  Precept :  However,  it  may 
help  to  excite  and  quicken  your  Defires, 
and  Hopes  of  obeying  it,  if  I  procec^l,  as 
I  propos'd  ,  to  point  out  fome  Dillin- 
guifliing  Properties  and  Advantages 
of  it. 

The  Firft  of  which  is ,  that  it  is 
alike  eafie  and  obvious  to  all  Underftand- 
ings,  to  the  meaneii,  and  moft  ignorant 
Men,  as  well  as  to  thofe  of  the  greateil: 
Parts  and  Improvements.  God  is ,  on 
this ,  as  well  as  on  other  Accounts ,  no 
Refpedcrof  Perfons  ;  having  made  tiiat, 
which  is  molf  neccllaiv,  molf  common, 
and,  confequently,  fuited  tJiis  Principle, 
which  all  Men  have  equal  occafion  to 
ufe,  equally  to  the  Aparehenfions  of  all 
Men.  They,  thereforej  who  are  incapable 
T  I  of 


278  The  ^ile  of  Doing  a^  wc  would 

of  long  Trains  and  Dedudions  of  Rea- 
fon ,  and  of  adapting  the  feveral  Rules 
of  Morality  to  the  various  Circumftances 
of  Action,  are  yet  able  (as  able  as  the 
acuteft  Philofophers,  or  Cafuiils)  to  look 
into  their  own  Hearts,  to  ask  themfelves 
this  plain  Qiieftion,  and  to  return  a  clear 
Anfwer  to  it  :  "  Would  I  my  felf  be 
"  content,  that  others  fhould  thus  deal 
<'  with  me  ?  Why  then  fliould  I  fo 
"  deal  with  any  Man  ? 

Human  Laws  are  often  fo  numerous, 
as  to  efcape  our  Memories ;  fo  darkly 
fometimes  and  inconfiftently  worded,  as 
to  puzzle  our  Underftandings  ;  and  their 
original  Obfcurity  is  not  feldom  improv'd 
by  the  nice  Diftinftions  and  fubtle  Rea- 
fonings  of  thofe  who  profefs  to  clear 
them :  fo  that,  under  thefe  feveral  Dif- 
advantages ,  they  lofe  much  of  their 
Force  and  Influence  ;  and,  in  feme  Cafes, 
raife  moreDifputes  than,  perhaps,  they 
determin.  But  here  is  a  Law,  attended 
with  none  of  thefe  Inconveniences ;  the 
grofTefl:  Minds  can  fcarce  mifapprehend 
it ;  the  weakell  Memories  are  capable  of 
retaining  it;  no  perplexing  Comment 
can  eafily  cloud  it ,  the  Authority  of  no 
Mans  Glofs  upon  Earth  can  (if  \ve  are 
but  fmcere)  fwdyu.s  to  make  a  wrong 
1  .-M  .  -r  v^c  ;  Con- 


he  'Done  unto,  Explain  d,  279 

Conftruftion  of  it.     What  is  faid  of  all 
the  Gofpel-Precepts  by  the  Ev.angelical 
Prophet,  is  more  eminently  true  of  This ; 
It  is  An  High-Way  ;  and  the  Wajfxring-Many  I^a-xxxv. 
tho*  A  Fool  J  jhall  -not  err  therein, 

'Tis  not  enough,  that  a  Rule ,  which 
is  to  be  of  General  Ufe,  is  fuited  to  all 
Capacities;  fo  that,  where-ever  it  is 
reprefented  to  the  Mind  ,  it  is  prefently 
agreed  to:  it  mull:  alfo  be  apt  to  offer 
itfelf  to  our  Thoughts,  and  lye  ready  for 
prefent  Ufe ,  upon  all  Exigences ,  and 
Occafions.  And  fuch,  remarkably  fuch, 
is  that  which  our  Lord  here  recommends 
to  us.  We  can  fcarce  be  fo  far  furpriz'd 
by  an  immediate  neceflTity  of  Acting,  as 
not  to  have  time  for  a  fliort  Recourfe  to 
it,  room  for  a  Hidden  Glance,  as  it  were, 
upon  it,  in  our  iMinds ;  where  it  refts, 
and  fparkles  always ,  hke  the  Vrir^i  and 
Thummim  on  the  Breaft  of  Aaron,  There 
is  no  occafion  foi'  us  to  go  in  fearch  of 
it  to  the  Oracles  of  Law,  dead,  or  living ; 
to  the  Code,  or  Pandc6ts ;  to  the  Volumes 
of  Divines,  or  iMoralifts:  Quod  pet  is  ^  h/c 
eH ;  we  need  look  no  farther  than  our 
Selves  for  it :  for  ( to  ufe  the  appofite 
li\[irc(Wons  o\;  A] ofes  J  This  Con/mandment,  Deut.xxx. 
D'hich  I   Comrn.%?id    thee   this  Day,    is  not  11,12,13, 

T  4  hid.  ^^'  ' 


iSo  TIpe  ^^ile  of  f)oi}ig  as  tve  would 

hiciden  from  thee^  neither  is  it  fxr  off.  It  is 
not  in  Heaven^  that  thou  jhouldH  fay^  Who 
fjall  go  up  for  us  to  Heaven^  and  bring  it 
unto  as ,  that  ive  may  hear  it^  and  do  it  ? 
Neither  is  '  it  beyond  the  Sea ,  that  thou 
fhouldH  fay^  Who  fljall  go  over  the  Sea  for 
,us^  and  bring  it  unto  us \!^  that  we  may  hear 
tt^  and  do  tt  ?  But  the  Word  is  very  nigh 
unto  thee^  in  thy  Mouth ,  and  in  thy  Hearty 
that  thou  niafsi  do  it. 

It  is,  moreover,  a  Precept,  particular- 
ly fitted  for  Pra£lice;  as  it  involves  in 
the  very  Notion  of  it  a  Motive,  ftirring 
lis  up  to  Do  what   it  Enjoins.     Other 
Moral  Maxims  propofe   naked  Truths 
to  the  Vnderftandtng^  which  operate  ofteii 
but  faintly  and  flowly  on  the  Will  and 
Tajfions  ,  the  "  two  "A  &ive  Principles  of 
the  Mind  of  Man  :   but  it  is  the  peculiar 
Charafter  of  This,  that  it  addrelTeth  it 
felf  equallv  to  all  thefe  Powers ;  imparts 
both  Light  and  Heat  to  us ;  and,  at  the 
fame  time  that  it  informs  us  certainly 
and  clearly,  what  we  are  to  do;  excites 
us  alfo  ,'  in  the  moft  tender  and  moving 
inanr-cr,  to  the  performance  of  it,     We 
Can  •  fee    our  Neighbour's    Misfortune , 
without  a  fenfible  degree  of  Concern; 
^/hich  yet  we  cannot  forbea:r  exprefling, 
'^ ;     .      '    "•  I  wliea 


he  Done  unto  ,  Explain  d.  ^  8  i 

when  we  have  once  made  His  Condition 
<3Lir  Own ,  and  determin  d  the  Meafure 
of  our  Obligation  towards  him ,  by  what 
We  our  felves  fliould ,  in  fuch  a  Cafe, 
Expeft  from  Him  :  Our  Duty  grows 
immediately  our  Interell,  and  Pleafure, 
by  the  means  of  this  powerful  Principle; 
tlie  Seat  of  which  is,  in  truth,  not  more 
in  the  Brain,  than  in  the  Heart  of  Man  : 
it  appeals  to  our  very  Senfes ;  and  ex- 
erts its  fecret  Force  in  fo  prevailing 
a  way,  that  it  is  even  Felt ,  as  well  as 
Underftood  by  us. 

The  Laft  Recommendation  of  this 
Rule  I  fhall  mention,is  its  Vail  and  Com- 
prehenfive  Influence :  for  it  extends  to 
all  Ranks  and  Conditions  of  M:ai,  and 
to  all  kinds  of  Aftion  and  Intercourfe 
between  them  ;  to  matters  of  Charity, 
Generofity,  and  Civility  ,  as  well  as 
Juftice ;  to  Negative,  no  lefs  than  Fofi- 
tive  Duties.  The  Ruler  and  the  Ruled, 
are  alike  fubieQ:  to  it ;  Publick  Commu- 
nities can  no  more  exempt  themfelves 
from  its  Obligation,  than  Private  Per- 
fons  ;  ylli  Perjons  must  fall  down  before  tt^ 
^11  Nat  ions  must  do  it  Service,  And,  with 
refpe6l  to  this  Extent  of  it,  it  is,  that  our 
BlefTed  Lord  pronounces  it,  m  the  Text, 

to 


Pfa.  lx\ii. 


2bl 


The  (I{ttle  of  7)oing  as  we  would 


to  be  the  Law  and  the  Prophets,  His  mean- 
ing is ,  that ,  whatever  Rules  of  the 
Second  Table  are  deliver'd  in  the  Law  of 
Mofesy  or  in  the  Larger  Comments  and 
Explanations  of  that  Law,  made  by  the 
Other  Writers  of  the  Old  Teftament, 
[here,  and  elfewhere,  ftil'd  the  Prophet s2 
they  are  all  virtually  compris'd  in  this 
one  fliort  fignificant  Saying,  n}jatfoever 
ye  would  that  men  jhould  do  unto  you^  do 
ye  even  fo  unto  them  :  From  this,  as 
from  their  Common  Source,  they  w^ere 
all  originally  deriv'd  ;  and  into  this  they 
may  be  all  ultimately  refolv'd.  For  all 
Gal. V.I 4.  the  Law  is  ful filed  m  One  Word  ,  (  faith 
St.  Paul)  even  in  This ,  Thou  fljalt  Love 
thy  Neighbour  as  thy  Self:  and  I  have 
fliew'd  You,  that  this  Word  is  the  fame 
in  Senfe  with  the  Word,  or  Precept  of 
Text ;  tho'  it  be  not  deliver'd  in  fo  clear, 
fo  expreflive,  and  fo  convincing  a  Man- 
ner. And  this  Word  therefore  the  fame 
Apoftle  calls  elfewhere ,  The  End  of  the 
iTim.  i.y.  Commandment  -y  and  St^James^  The  Royal 
Tam.ii  8  Law:  That^  (they  both  mean)  in  which 
all  the  Lines  of  Duty ,  relating  to  our 
Neighbour,  center,  and  under  which,  as 
under  one  common  Head  and  Principle, 
they  may  be  reduc'd  and  rang'd. 

Va. 


he  Done  untOj  Explain d,  282 

Vai-lous  are  the  Ufes,  into  which  this 
Important  Truth  thus  handled,  is  capa- 
ble of  being  improv'd. 

For  from  hence  I  might,  in  the  firft 
place,  take  Occafion  to  confider,  Whe- 
ther, and  how  far,  the  Precept  here  given 
be  the  Whole^  not  only  of  the  Law^  and  the 
Prophet  s^hut  ofthe  Gr^t^/alfo;  and  what 
Evangelical  Duties  *  there  are ,  which 
feem,  as  the  Schools  fpeak,  to  tranfcend  it ; 
to  be  (as  Myfteries  are,  in  refpe^l  of  Rea- 
fon)  not  indeed  agctinfi  this  great  Prin- 
ciple, but  ahovpy  and  beyond  it;  and  fuch, 
as  we  cannot  throughly  account  for, 
without  taking  the  Confideration  of  ano- 
ther World  into  our  Schemes  and  Rea- 
fonings. 

I  might,  in  the  next  place,  proceed  to 
fhew,  how  large  a  fhare  Moral  Truths 
have,  even  in  the  Body  of  Reveal'd  Do- 
£lrines ;  fmce  the  Precept  of  the  Text, 
which  comprehends  only  the  Duty  we 

owe 


*  Grotius  in  Act,  xv.  zo.  Si  quu  dicere  velit  ,  hie 
'vc  riorum  Jumml  comfrebendi  omnia  Evangel i i  prxce^ 
fta,  fallitur.  Cum  prjeccptum  dc  Uno  Deo  colendo 
per  Chriltiim  ,  de  abncgatione  Sui ,  de  fubeundS 
Grace,  non  lint  intra  hunc  ambitum  :  alia  etiam  non 
iiifi  obfciire  ndmodum  hue  referripoffunt. 


owe  to  our  Neighbour,  is  faid  to  be  the 
J^4rv  and  the  Prophets,  An  Expreflion , 
not  indeed  to  be  taken  rigoroufly,  and 
and  in  the  Letter !  but  which  may  how- 
ever be  underftood  to  imply,  that,  as  a 
great  part  of  Holy  Writ  is  employ'd  in 
diredly  prefling  the  Duties  abridg'd  in 
this  Precept  ,  fo  the  Reft  of  it  plainly 
points  and  refers  to  them :  Even  the  high- 
eft  Myfteries  of  Faith  were  not  made 
known  to  us,  without  fome  regard  to 
our  Improvement  in  Praftical  Vertues  ; 
and  the  Knowledge  of  thofe,  unlefs  it 
tends  to  quicken  our  Obedience  to  thefe, 
will  be  of  no  manner  of  fervice  to  us,  will 
neither  better  us  in  this  \yorld,  nor  fave 
us  in  the  next. 

From  the  AfTertion,  in  the  Clofe  of  the 
Text,  it  may  be  yet  farther,  and  more 
clearly  inferr'd,  That  there  is  a  Chain 
of  Moral  Reafoning,  by  which  the  feve- 
ral  Duties  of  the  Second  Table  arc  con- 
nefted  together,  and  have  an  orderly  de- 
pendance  on  One  Common  Principle,  out 
of  which  they  were  drawn.  That  Vir- 
tue, therefore,  is  not  the  blind  Homage 
of  our  Nature,  arbitrarily  exa£led  from 
us ;  but  a  Duty  fitted  and  proportion'd  to 
the  Light  of  our  Faculties,  and  every  way 

our 


he  Done  unto ,  Explain  d,  2  8  j 

bur  Reafomble  Service  :    in  a  word,  that  ^^^*  ^^^* 
Morality  is  a  true  and  proper  Science , 
and  all  the  Parts  of  it  capable  of  ftrid  De- 
monftration. 

An  Obfervation,  of  manifold  and  ex- 
cellent ufe !  for  it  teaches  us  to  rejed  the 
Pretences  of  thofc  vain  and  fanciful  En- 
thufiafts,  who  have  fram'd  a  Rule  of  Du- 
ty to  themfelves,  as  contrary  to  the  Com- 
mon Senfe  and  Reafon ,  as  it  is  to  the 
Current  Language  of  Mankind  ;  fo  Re- 
fin'd  and  Sublime,  as  to  be  utterly  un- 
intelligible and  impra£licable :  It  is  not 
to  be  learn'd,  or  confuted,  in  the  Me- 
thod of  other  Doftrines ;  It  is  to  be  made 
out  only  by  the  force  of  fome  Unaccoun- 
table ImprelTions  ;  by  a  Light,  thatfhines 
inward,  and  which  cannot  be  commu- 
nicated, or  difcover'd.  But  We  have  not  Eph-i^- 
fo  learn* d  Chrifi  :  On  the  contrary,  we 
are  aifurM,  that  we  do  our  Lord  and 
Mafter  good  Service,  fuch  as  he  will  own, 
and  reward,  when  we  apply  our  felves  to 
eftablifli  the  Truths  of  our  Religion  up- 
on Principles  of  Reafon,  and  to  argue 
Men  into  their  Duty  by  appealing  to  Na- 
tural Light,  to  the  Certainty  of  liril  Prin- 
ciples, and  to  the  Evident  Dedudions 
which  may  from  thence  be  made  by  the 
fure  Rules  of  Difcourfc ;  and  that  we  are 

not 


to. 


ii6  The(I{iile  ofVoing  ds  u?e  muld 

not  to  regard  theCenfures  ofthofe,  who, 
on  this  account,  ihall  ftile  us  mere  Mo- 
ral Teachers ,  and  Carnal  Reafohers ; 
but  will  not  allow  us  to  fpeak  by  the  Spi- 
rit,  or  to  be  at  all  acquainted  with  the 
Life  and  Power  of  Godlinefs.  As  if  Re- 
ligion were  a  thing  defign'd  not  to  be  un- 
derftood,  or  made  out !  but  loll:  fome- 
what  of  it's,  native  Majefty  and  Force,* 
when  once  we  came  to  reafon  upon  it ! 

Nor  would  it  be  an  Unprofitable  Re- 
fleclion,  to  obferve  from  hence  the  great 
Benignity  and  Goodnefs  of  God  ,  who 
hath  made  even  our  Own  Will^  and  our 
Self-love^  a  cpmpleat  Law  of  A8;ion,  and 
Meafure  of  Duty  to  us.  All  things  what- 
foever  Te  would  [i.  e.  whatfoever  Ye  are 
willing]  that  Men  jhould  do  untoTou^  doTe 
ei'en  jo  to  Them !  Surely,  a  very  Eafie 
Yoak,  and  Light  Burthen !  We  may  be 
averfe,  perhaps,  from  fubmitting  to  the 
Divine  Will,  or  to  the  Will  of  any  of  our 
Fellow  Creatures,  exercifing  Authority 
over  us :  but  can  we  be  otherwife  than 
contented,  and  pleas'd,  in  fubmitting  to 
our  Own  Will,  whatever  it  is  ?  and  yet  a 
fiibmiirion  to  That^  (when  regulated  by 
Proper  Circumftances,  and  Views)  is  ail 
tiiat  is  recjuir'd  of  uso    Merciful  Savioiir, 


beDom  unto,  Explain  d.  287 

thou  faidft  once  indeed  to  thy  Father,  as 
thou  Wer't  Man,  Nof  my  Will^  hut  thine  Lukexxii. 
he  done  !  but  who  could  expe£l,  that  thou  *^* 
fhouldft  have  faid  the  fame  thing  to  Us 
alfo,  as  thou  art  God !  However,  thus, 
in  effed,  thou  haft  faid,  in  the  Precept 
now  before  us.  Teach  us,  O  Lord,  by 
the  means  of  this  Precept,  fo  duly  to  re- 
gulate our  Wills,  that  we  may  fately  fol- 
low them !  make  Thy  Will,  Ours  ;  that 
fo,  in  doing  our  Own  Will,  we  may  be 
fure  to  fulfil  Thine  alfo ! 

We  fee  from  hence,  how  far  the  Go 
fpel  is  from  fupprelTmg,  or  checking  the 
principle  o^Self-love  in  us,  which  it  makes 
the  Ground  and  Rule  of  all  that  Love  we 
owe  to  Others ;  and  which,  therefore,  we 
may  Innocently,  nay  Ufefully  carry  to 
what  Degree,  what  Height  we  pleafe,  if 
we  do  but  take  care  that  the  Love  of  our 
Neighbour  keeps  pace  with  that  of  our 
Self,  and  is  govern'd  by  it.  Away  then 
with  thofe  Extravagant  Flights  of  Devo- 
tion, which  fome  pretended  Saints  (but 
real  Enthufiafts)  of  die  Church  of  Rome 
have  indulged  themfelves  in  ;  who  make 
it  neceffary  for  every  Chriftian,  in  order 
to  perfection,  to  diveft  himfelf  of  all  man- 
ner of  regard  for  himfelf;  nay  to  defpife, 
to  hate,  and  to  abhor  himfelf,  in  the  ut- 

moft 


2 88  The  ^le  of  Doing  cvs  we  would 

fnoft  Propriety  of  the  Expreflion.  Cef* 
tainly,  if  what  thefe  Myftical  Divines  fay 
be  true,  irripoflible  it  is  for  a  perfeQ:  man 
to  Love  his  Neighbour  at  all :  fince  he 
is  not  allow'd,  by  their  Scheme,  to  love 
himfelf ;  and  yet  is  bound  to  love  his 
Neighbour,  as  he  loves  himfelf,  (or, 
which  is  all  one,  to  do  as  he  would  be 
done  unto)  by  our  Lord's  exprefs  Deter^ 
mination,  '  .♦  ^  . : 

•      •  ^'^    '  i  ■ 

Several  other  weighty  Truths  there' ^^ 

are,  which  this  fruitful  Them^  would' 

fuggefl: ;   and  moft  of  thofe,  I  have  mea- 

tion'd,  might  defer ve  to  be  handled  more 

largely.  But  I  muft  contpaft  my  thoughts 

on  this  head,  that  I  may  have  room  to 

infift  on  one  Plain^  Ufeful- Inference,' 

wherein  I  am  to  appl^^ie  Dg6:rinehi* 

therto  dehver'd.     It  is  this  ^^f  the  Pre>  , 

cept  of  the  Text  be  fo  Funda-peSlal  an(J  / 

Necefiary,  fo  Obvious  and  Eafie,  faSiff'e, 

and  Safe,  fo  Full  and  Comprehenfive  a. 

Rule  of  Life  and  Manners  ;    how  inex- 

cufable,   upon  all  thefe  accounts,  muft 

tliofe  Perfoiis  be,  who,  throughout  tlid 

whole  Courfe  of  their  Alliens,  iTiew,' 

that  they  do  not  regard  it  ?    1  Inall,^  firft,' 

expoftulate  the  Cafe  with  fuch. as  offend 

againft  this  Precept  at  large  j  and,  then, 

cou- 


he  Done  unto  ^  Explain  do  289 

confider  that  particular  and  flagrant  In- 
'ftance  of  the  Breach  of  it,  which  This 
Day  affords  us. 

Are  we  then,  any  of  us,  profefs'd  Con- 
temners of  ReveaPd  ReHgion?  we  would 
yet  be  thought  to  have  a  mighty  reve- 
rence for  Reafon   (fmce  by  the  help  of 
Reafon  it  is,  that  we  endeavour  to  throw 
off  Revelation)  ;  and  while  we  have,  this 
its  Eldeft  and  moft  Unqueftion'd  Law 
fhould,  methinks,  be  very  Sacred  10  us. 
Wiiat !   fliall  the  great  Mafters  of  Exa6l 
Thinking,  and  Idolizers  of  Reafon  live 
in  a  perpetual  Qontradidion  to  the  firft 
Principle  of  it !     Will  They,   who  have 
fo  Little  Light  to  guide  themfelves  by 
(that  of  Nature  alone),  negled  to  make 
ufe  even  of  that  Little  which  they  have? 
And  yet,  perhaps,  there  is  no  fort  of  Men 
whatever,  that  ofl'ends  fo  remarkably  a« 
gainft  the  Evident  Righteoufnefs  of  tliis 
Rule,  as  Thofe,   who  pretend  moll:  to 
magnify  the  Principle  from  whence  it 
flows  :     There  are  none  who  perfue  their 
Pleafures  fo  keenly,  and  footh  all  their 
Paflions  fo  carefully ;   are  every  way  fo 
Selfifh^  and  {o  directly  fet  in  Oppolition 
to  this  Generous  and  Equal  Maxim ;   as 
the  Men,  who  will  tell  you,  They  adore 
plain  Comm.on  Senfe,  but  cannot  digell 

U  a  My- 


2po  The  (J^ttfe  of  Doing  as  we  would 

a  Myftery;    From  whence  it  is  manifefl:, 
that  their  Difefteem  of  Faith  proceeds, 
not  from  any  jufl  Efteem  they  have  of 
Reafon,  or  any  Regard  they  bear  to  its 
Laws  ;   but  merely  from  a  Spirit  of  Li- 
bertinifm,  and  a  defire  of  coming  under 
as  few  Obligations  as  polTible.    Tis  not 
a  freedom  of  Thinking,  which  they  aim 
at ;  but  a  freedom  of  Living,  and  of  Do- 
ing what  they  pleafe,  witliout  the  Con- 
trol 6f  LaWjOr  Fear  of  Punifhment.  And, 
in  order  to  this,  One  good  Step  is,  to  (hake 
off  Reveal'd  Religion ;   and  fuclr  ah  One 
as  is  ufually  follow'd  by  another,  the 
parting  with  All  Religion  ,    even  That 
which  Nature  it  felf  prefcribes.   To  thefe 
Reafoners  therefore  we  fay,  that  the  Rule 
o{  doing  05  they  would  be  done  by  is  not  (what 
they  are  fo  jealous  of)  any  Impolltion  up- 
on their  Underftandings ,  any  puzzling 
myfteiious  Dodrine  ;  It  is  all  Pure  Light, 
/johni,   and  Evidence,  and  in  it  is  no  darknefs  at 
J-  aIL     Why  then  do  They  not  Submit  to 

it  ?  Why  do  They,  of  all  Men  Living, 
do  as  they  would  not  be  done  by  ?  Op- 
prefs  and  trample  upon  their  Inferiors, 
Revile  their  Betters,  and  Supplant  their 
Equals  ?  Carry  on  their  Unlawful  De- 
fires,  without  Stint,  or  Bounds,  to  the 
Injuring  the  Property  of  thofe  who  are 

too 


h  Done  imto^  Explain  J»  ip  f 

too  w6ak  to  contend  with  them,  to  the 
defaming  their  Neighbour's  Reputation, 
Or  defiling  his  Bed  ?  Why^  in  a  word, 
do  they  make  Themfelves  the  only  Centre 
of  all  their  Aftions,  Wiflies,  and  Defigns? 
and  regard  nothing,  that  is  without  them, 
any  farther  than  it  may  be  ufefiil  to  their 
purpofes  and  enjoyments  ?  Let  us  fee  this 
Lofty  Race  of  Men  in  good  earneft  floop 
to  this  plain  DiQ:ate  of  Reafon,  and  thea 
we  fhall  be  inclin'd  to  think  them  fmcere, 
when  they  pretend  to  hearken  to  the 
Voice  of  Reafon,  and  to  that  onjy  ;  and 
may  have  room  to  hope,  tliat  the  good 
God,  who  fees  them  honeffly  practifmg 
all  thofe  Vertues  wJiich  flow  from  this 
Rule,  will  add  what  is  behind,  and,  in 
his  own  time,  graft  Grace  upon  NaturCc 
Bvt  do  we  (as  every  one,  I  truft,  doth, 
who  hears  me  this  day)  profefs  our  felves 
to  be  the  Difciplcs  of  Chriil  ?  and,  can 
we  think  our  felves  really  to  Be,  what  we 
profefs,  while  we  openly  and  avowedly 
break  this  great  Precept  of  Chrifl:.;  the 
main  Hinge,  upon  which  the. Morality 
of  his  Gofpel  turns  ? .  We  may  boaft ,  if 
we  plea fe,  of  our  having  all  Knowledge, 
and  all  Faith,  and  of  our  underlfanding 
all  Myflerics:  but  if  we  do  not  govern 
our  Lives  by  this  Truth,  which  is  evi- 
U  2  dent 


ipi  The^ile  of  Doing  as  we  would 

dent  by  Nature,  'twill  be  to  no  purpofe, 
that  we  firmly  a  (Tent  to  thofe  Truths 
which  are  reveal'd  to  us  by  Grace.    We 
deny  Chriftianity,   indeed,  if  we  reje£l: 
Thefe :    but  if  we  live  in  contradiction  to 
That,  we  renounce  the  Principles  of  Hu- 
man Nature  it  felf ;   w^ithout  fuppofing 
which,  there  can  be  no  Chriftianity.    Let 
us  Profefs ,  and  Believe  what  we  will ; 
unlefs  We  Do  alfo  as  We  would  be  done 
unto,  all  Our  Faith,  and  Our  Religion 
is  vain.     Nor  is  it  Vain  only,   and  Un- 
profitable, in  refpeft  of  our  Selves ;  it  is 
alfo  of  pernicious  Confequence  to  Others, 
who,  from  fueh  Inftances  as  thefe,  will 
take  occafion  to  difparage  the  Efficacy 
and  Influence  of  Reveal'd  Religion,  and 
to  harden  themfelves  in  their  Infidelity. 
The  Ridiculers  of  Divine  Faith,  the  De- 
fpifers  of  Myfteries,  never  exercife  their 
Scornful  Talent  with  greater  Pleafure,  or 
Succefs,  than  when  they  attack  the  Prin- 
ciples of  Chriftianity,  by  comparing  them 
with  the  Praftice  of  Chriftians  ;  especial- 
ly in  this  Capital  Article  of  all  Schemes 
of  Religion,  the  doing  to  Men  as  we  would 
be  done  unto  ;    and  can  point  out  our  ma* 
nifeft  and  fcandalous  Violations  of  this 
plain  Rule  of  Reafon,  while  we  pretend 
to  embrace  all  the  Sublime  Dodrines, 

and 


he  Done  unto,  Explain d,  2pj 

and  to  inherit  all  the  Glorious  Advantages 
of  a  Divine  Revelation.  The  Heathen 
Emperor,  Sever u^,  fhall  rife  up  in  the  judg-  Matth,xii. 
ment  with  fuch  a  Generation  of  Chriftians,  ^^' 
and  condemn  them  :  for  He,  by  the  Light 
of  Nature,  was  taught  highly  to  reve- 
rence this  Precept ;  it  was  written  on  the 
Walls  of  his  Palace,  and  in  the  Banners 
of  his  Army  ;  it  was  engrav'd  in  his  very 
Heart,  and  tranfcrib'd  from  thence  into 
his  Praftice.  Would  to  God,  that  many 
of  thofe  pretended  Vicars  of  Chrift,  who 
have  fince  ereQed  their  Thrones  in  the 
Cliief  Seat  of  this  Prince's  Empire,  had 
alike  fucceeded  him  in  an  Awful  and 
Confcientious  Regard  for  this  Excellent 
Maxim,  and  had  been,  in  that  Rcfped, 
as  good  Chriftians,  (or  ratlier,  as  good 
Heathens)  as  He  was!  They  would 
not,  then,  have  become  the  Authors  and 
Fomenters  of  all  that  Difcord  and  Con- 
fufion,  all  thofe  Wars  and  Mallacres, 
thofe  Confpiracies  and  Rebellions,  with 
which  they  have ,  for  many  Centuries 
pall,  fhook  the  Thrones  of  Princes,  and 
difturb'd,  the  Quiet  of  this  Weftern 
World.  Nor  would  they,  in  order  to 
cover  and  palliate  thefe  Wicked  Attempts, 
have  openly  encourag'd  the  Cafuifts  of 
tlipir  Communion  to  publifli  fuch  loofe 
U  J  and 


J p4  The  ^ik  of  Doing  as  we  mould 

and  fcandalousSyftems  of  Morals,  as,  in- 
ftead  of  being  Comments  on  this  Rule, 
are  a  perfect  Contradiftion  to  it,  and  are 
calculated,  not  to  bring  up  Mens  Obedi- 
ence to  the  Terms  of  the  Gofpel,  but  to 
bring  down  the  Gofpel-Terms,  as  near 
as  can  be,  to  the  Infirmities  and  Failings, 
nay  to  the  Corruptions  and  Vices  of  Hu- 
man Nature.  >  ^  . 
•  The  Time  would  fail  me,  fliould  I  at- 
tempt to  mention  the  moft  remarkable 
Inftances ,  which  would  readily  offer 
themfelves,  in  either  kind:  That  One 
Inftance,  which  the  Treafon  of  This  Day 
affords  us,  doth,  in  effed,  comprehend 
the  Wickednefs  of  all  the  Reft ;  and  is, 
when  briefly  infifted  on,  fufficiient  to  raife 
in  us  a  due  Abhorrence  of  thoffe  Ungodly 
Principles  and  Pradices ,  by  wliich  the 
Papacy  hath  enlarg'd  its  Interefts,  and 
eftablifh'd  its  Spiritual  Tyranny  over  tlie 
Underftandings  and  Confciences  of  Men. 

The  Treafon  of  This  Day  was  a  Con- 
trivance, Wicked  and  Cruel  beyond  Ex- 
ample, and  beyond  Expreflion ;  Such,  as 
the  Ears  ofanyHoneft  Heathen  would, 
when  they  heard  it  related,  tingle  at; 
Such  as,  if  perpetrated  in  the  Infancy  of 
Chriftianity ,  would  have  gone  near,  to 
'^'''  \    ■'  havQ 


le  Done  unto^  Explain  d,  ipj 

have  arrefted  the  Courfe  of  it,  in  Coun- 
tries as  yet  unconverted,  and  to  have 
rendered  even  the  Miracles,  done  for  its 
Confirmation,  infignificant  and  vain  :  In 
a  word,  Such,  as  nothing  but  the  Ma- 
lice of  One  of  that  Order,  which  hath 
been,  ever  fince  its  firft  Erection,  the 
Scourge  and  Peft  of  Mankind,  could  have 
Projeaed  ;  nor  Any,  but  foine  of  its  Bi- 
gotted  and  Furious  Votaries,  durll  to 
have  Executed.  BlelTed  Jefu  !  that  ever 
Men  more  particularly  calling  themfelves 
by  Thy  Name,  and  pretending  more  im- 
mediately to  devote  themfelves  to  Thy 
Service,  fliould  fo  far  forget  die  Law  of 
Humanity  and  Kindnefs,  which  was  vi- 
fible  in  every  part  of  thy  Behaviour, 
while  thou  waft  on  Earth ,  and  is  ftill 
legible  in  every  Page  of  thy  Gofpel  I  That 
they  fliouId  be  milled,  by  the  perverfe 
Comments  of  their  Own  Cafuifts  upon 
this  Law,  fo  far,  as  to  believe  that  a 
Maflacring  Spirit  was  reconcilable  to  the 
Spirit  of  Chriftianity,  and  that  the  Ge- 
nuin  Principles  of  it  could  lead,  or  per- 
mit Men  to  overturn  States  and  King- 
doms I  Such  III  Effcds  may  fpring  from 
the  beft  of  Caufes,  Religion,  when  per- 
verted and  abus'd !  fuch  Horrid  Impie- 
ties may  Men  arrive  at,  when  they  have 
U  4  onc^ 


tp6  The  (l(ule  of  Doing  as  we  would 

once  fixM  this  Perfuafion  firmly  in  them- 
felves,  That,  how  Vile  foever  the  At- 
tempts are,  in  which  they  engage,  yet,  if 
'  the  End  be  good,  it  juftifies  and  fanQifies 
the  Means ;  and  that  the  plaineft  Rules 
and  Duties  of  the  Gofpel  do  not  bind 
Thofe,  who  are,  as  they  imagin,  propa- 
gating the  Interefts  of  it. 

Blefled  be  thy  Name ,  O  Lord ,  who 
did'fl: ,  as  on  this  Day,  after  a  marvellous 
manner  ,  difappoint  their  Bloody  De- 
figns,  when  they  were  even  ready  to 
take  place,  and  did'fl  fufFer  our  Princes, 
our  Prelates,  our  Nobles ,  all  the  Chief 
Ornaments  and  Supports  of  thy  pure 
.  ^  ur^defil'd  Religion  Eftablifh'd  among  us, 
pia.cxxiv.  ^^  ^y^^^^  ^^^  ^£-  ^j^^.^  Hands,  even  as  a  Bird 

.  jrom  the  frare  of  the  Fowler  /     Surely  the 
\^'  ^^^^'  Wrath  of  Mm  hath  prais'd  ,    and  fhdl 
fraife  thee :  — -  The  Remainder  of  Wrath 
jhdt  thou  rejlrain, 

I  need  not  endeavour  to  raife  your 
Thankfulnefs  for  the  Mercies  of  this  Day^ 
by  (hewing,  ,  that ,  as  diftant  as  they 
are,  they  ftill  belong  to  us.  Some  Blef- 
iings  wax  not  old,  or  decay ;  but ,  like 
the  Rod  of  the  Tribe  of  Levi^  laid  up 
in  the  Tabernacle,  tho'  feemingly  faplels 
and  dead,  do  yet  fhoot,  and  fend  forth 
fuch  their  Bloffoms.  And  fuch  is  That, 
>  "  we 


he  Done  unto ,  Explain  d,  257 

we  now  Commemorate ,  even  Now  we 
tafte  the  Cweet  Fruits  and  Eifecis  of  it : 
for  to  this  Day's  Deliverance  (this  Day's 
Double  Deliverance)  it  is  owing ,  that 
we  are  freed  from  the  Fears  of  Papal 
Superftition  and  Bondage  ;  tliat  we  enjoy 
all  our  Religious  ,  and  Civil  Liberties, 
all  that  is  dear  and  valuable  to  us,  in 
refpeft  of  This  World,  or  Another ;  and 
even  that  we  fee  HER  on  the  Throne 
(the  Throne  of  her  Royal  Anceftors,  de- 
fign'd  this  Day  for  Slaughter)  Who,  by 
fitting  there ,  protects  and  fecures  us  in 
thcfe  Enjoyments. 

Great  and  manifold  have  the  Inftances 
been  of  God's  Interpofition  to  refcue  this 
Church  and  Nation ,  when  they  moil 
needed  it;  nor  is  his  Hmd yet [fjortned^  ifa.Ux.  i, 
that  it  cannot  five  :  for ,  behold ,  what 
mighty  things  he  hath  lately  wrought 
for  us !  in  how  feafonable  and  furprizing 
Manner  he  hath  blefs'd  the  Arms,  wiiicti 
have  been  taken  up  in  defence  of  his 
True  Religion ,  the  Liberties  of  Er^rope, 
and  the  Rights  of  Mankind,  againll  the 
Common  Invader  and  Deilroyer  of  all 
of  them  !  whofe  haughty  Heart  he  hath 
at  laft  humbled,  and  llain'd  his  boalfed 
Glory;  the  Vain  Idol,  which  that  proud 
Monarch  fct  up,    and   eommanded  all 

Na» 


298  The  (^ule  of  7)o'mg  as  we  would 

Nations  to  fall  down  and  worfhip  !    The 
Succefs ,  which  God  hath  given  us,  is 
great  in  it  felf ;  but  much  greater  in  the 
Confequences  which  it  feems  to  promife. 
For  who  knows  but  that ,  by  this  fmgle 
Blow,  the  Fate  of  that  Kingdom  may  at 
length  be  decided  ?  of  that  Infolent  King- 
dom, which  thought  fhe  had  put  her  Neli 
^u.xxiv.  ifj,  fjjg  j{ock,  whither  none  could  approach 
to  hurt  her  ?  and  feem'd  ( in  the  Expref- 
fions  of  the  Prophet )  to  fay  m  her  hearty 
Ifa.  xlvli.   J  fljall  be  a  Lady  for  ever  \  I  am^  and  none 
■ '  ■         dfe  hefide  me  ?  Who  knows,  but  that  the 
mighty  Hunter  of  Men  may,  from  this 
moment,  be  oblig'd  to  forego  his  Chace  ? 
may  find  it  come  to  his  turn,  to  fly,  and 
be  perfu'd  every  where?   and  have  the 
Preys ,  which  he   hath  violently  feiz'd, 
ravifh'd  again  out  of  his  Hands!    Who 
knows,   but  that  the  feveral  Victories 
which  he  hath  meanly  Stollen ,  or  Pur- 
chas'd,  may  now,  after  a  more  fair  and 
generous  manner,  be  regain'd  ?   and  all 
the  Laurels,  he  unjuftly  wears,  be  torn 
from   his  Temples,  and  plac'd  on  the 
Head  of  Another  ,   who  better  deferves 
them?    Certain  it  is,  that  God  hath  al- 
ready begun  to  do  thefe  great  things  for 
us ;  which,  unlefs  we  are  wanting  to  our 
felves,  he  will  as  certainly  finifh.  Already, 

finoc 


he  Done  unto,  Explain  d,  ipp 

fince  this  Blow  was  given ,  we  have  feen 
the  Happy  Effedls  of  it ,  in  the  Publick 
Confeflion  of  an  Exhaufted  Exchequer, 
and  a  Languifliing  Credit :  Evils,  which, 
God  be  thanked  ,  are  neither  felt ,  nor 
fear'd  by  Us  at  home ,  under  the  prefent 
Vigilant  and  Wife  Adminillration. 

i3o  Thou,  0  God ,  we  befeech  Thee, 
go  on  to  jlrengthen  the  thing  which  thou 
haH  wrought  for  m  !   Shew  thy  Servants  thy 
Work  J  and  their  Children  thj  Glory  !     And  pfai.ixvil. 
the  Glorious  Majejiy  of  the  Lord  our  God  i8. 
be  upon  us  I    Profper  thou  the  Work  of  our  p^^j^  ^^ 
Hands  upon   us  I     0 ,  profper   thou   our  i5, 17.  * 
handy-work^ 


30ij 


Of  <l(eligious  ^tirement. 


SERMON 

Preachy  before  the 

O  U  E  E  N, 

^■^^  AT 

St.  James's  Chapel, 

On  Friday y  March  2g.     17 of. 

MaTTH.     XIV.    2J. 

When  he  had  fent  the  Multitude  awaj/y 
he  went  up  into  a  Mountain  ,  aparty 
to  Tray, 

IT  hath  been  difputed,  which  is  a 
State  of  greater  Perfedlion  ,  the 
Social,  or  the  Solitary ;  whereas,  in 
truth ,  neither  of  thefe  Eftates  is  com- 
pleat  without  the  Other  j  as  the  Example 

of 


J  6  3'  Of^^Iigious  ^tlrement. 

of  .our31ejred  Lord  ( the  Unerring  TefJ. 
and  Meafiire  of  Perfection)  informs  us. 
His  Life,  (  which  ought  to  be  the  Pat- 
tern of  Ours  )  was  a  Mixture  of  Con- 
templation and  A8:ion,  of  Aufterity  and 
Freedom  :  We  find  him  often,  where  the 
greateft  Concourfe  was  ,  in  the  Market- 
Places,  in  the  Synagogues,  and  at  Feflival 
Entertainments ;  and  we  find  him  alfo 
retiring  from  the  Croud  into  a  Dcfart, 
or  a  Garden,  and  there  employing  him- 
felf  in  all  kinds  of  Religious  ExercifCj^ 
and  Intercourfe  with  God,  in  Faffing, 
Meditation,  and  Prayer.  In  Imitation 
of  His  Spotlefs  Example,  we  ma,y^  doubt- 
lefs,  lead  Publick  Lives,  Innocently,  and 
Ufefully ;  Converfing  with  Mem ,  .and 
doing  good  to  them  ;  mutually  fowing, 
and  reaping  the  feveral  Comforts  and 
Advantages  of  Human  Society.  But 
becaufe  the  Pleafures  of  Converfation^ 
wlien  too  freely  tafted,  are  Intoxicating, 
and  Dangerous;  becaufe  the  Temptations 
we  there  meet  with  are  many '  and 
mighty ;  and  even  where  the  Sfirit  is 
Pl^iiimg  to  refiiir ,  yet  the  F/eJh  is  often 
PVeak  t,  we  ought,  therefore,  to  leiTen  the 
too  great  Complacence  we  are  apt  to 
have  in  fuch  Satisfadions,  by  fit  Inter- 
rbiiTions   of  them;    to  fl:rengthen  our 

felves 


of  ^liglous  ^tiremnt.  3  o  j 

felves  for  fuch  Publick  Encounters,  by  our 
Religious  Privacys;  to  retire  from  the 
World  fometimes,  and  Converfe  with 
God ,  and  our  own  Confciences  ;  exa- 
mining the  State  ,  and  fortifying  the 
Powers  of  our  Souls  ^  in  Secrecy  and  Si- 
lence :  We  muft  do,  as  our  Lord  did, 
Se»d  the  Multitudes  awaji,  a»d  go  up  int§ 
the  Mountain^  dparty  to  Praj, 

I  fhall,  from  thefe  Words,  take  Occa- 
fion  to  difcourfe  to  you  concerning  the 
Great  (  but  much  Neglected  )  Duty  of 
Religiom  Retre/it  and  Recoiled iorK  I  fhall, 
firft,  briefly  fhew  you,  under  what  Limi- 
tations I  would  be  underftood  to  recom- 
mend the  Duty ;  and,  then  ,  What  the 
Advantages  are,  which  arife  from  a 
devout  and  difcreet  Performance  of  it. 

I  mean  not  to  prefs  upon  you  that 
fort  of  Retirement ,  which  is  fo  much 
efteem'd  and  praftis'd  in  the  Church  of 
Rome-y  where  all  Perfedion  is  reckon'd 
to  confift  in  Solitude,  and  no  Man  is 
allow'd  capable  of  arriving  at  the  height 
of  Virtue,  who  doth  not  flrip  himfelf 
of  all  the  Conveniences  of  Life ,  and 
renounce  all  manner  of  Acquaintance 
With  the  Worldj  and  the  Tilings  of  it : 

lifee 


jo4  Of  ^llgious  ^etimnenf. 

I  fee  not,  wherein  this  State  of  Life 
claims  the  Praeeminence  over  all  others ; 
how  it  is  founded  in  Nature,  and  Reafon ; 
what  particular  Example  ,  Precept ,  or 
Direction  there  is  in  the  Gofpel ,  inviting 
us  to  it.  Johf7  the  Baptifl:  is,  indeed,  there 
reprefented,  as  fequeftring  himfelf  from 
luk.i.  17.  Human    Converfe  ,    and    fpending  his 
Time  /a7  the  Wtldernefs  :  but  as  he  is  faid 
''^^'55-  ^Q  \Y^^JQ  come  in  the  Spirit  and  Power  of 
FJioi^   (a  Spirit  far  diiferent   from  the 
Spirit  of  the  Gofpel )  and  did,  therefore, 
profeffedly  imitate  that  Prophet,  in  his 
fevere  manner  of  Life,  and  Look,  and 
Diet ,   and  Garb ,   and  Behaviour,  and 
Do£l:rine;  fo  his  Example  belong'd   ra- 
ther to  the  Mofatc  State^  under  which  he 
liv'd  and  taught ,   than  to  the  Chriflian 
Difpenfation ,    which    began,    v/here  his 
Preaching    ended.     Nor   did    even  the 
Baptill:  himfelf  propole  his  Own  Pra<[^ice, 
as  a  Pattern  to  his  Followers  :   on  the 
contrary,  when  the  People,  the  Publicans^ 
and  the  Soldiers  enquir'd  of  liim ,   what 
they  (honld  do,  to  flee  from  the  Wrath  to  come^ 
he  did  not  exhort  them  to  g;o  out  of  the 
World  into  the  Wildcrnefs ;    bat  gave 
them  fuch  Diieclions  only  as  related  to 
a  faithful  Difcharge  of  tlieir  Duty  in  their 
feveral   Stations    and    Callings  :     And 

whei* 


of  (^ligioHS  ^tirement.  305 

and  when  afterwards  our  Saviour  began 
to  enter  on  his  Miniftry,  and  to  appear 
as  our  Saviour,  by  publifliing  the  Gofpel 
of  his  Kingdom,  we  find  nothing  either 
in  his  A(flions,  or  his  Doctrine,  to  coun- 
tenance that  Reclufe  and  Solitary  State, 
w^hich  fome  fince,  who  would  be  thought 
beft  to  hav^e  imitated  his  Example,  and 
obey'^d  his  Precepts,  have  fo  zealoufly 
efpous'd  and  pratAis'd.  His  Divine  Dif- 
courfes  were  chiefly  fpent  in  prefhng 
Men  to  exercife  thofe  Graces  which  a- 
dorn  the  Sociable  State:  even  his  firft 
Sermon  on  the  Mount  to  the  Multitude 
did,  in  the  Entrance  of  it,  recommend 
and  enjoin  a  Publick,  Confpicuous,  and 
Exemplary  Vertue ;  and  (with  fome  allu» 
fion,  perhaps,  to  that  Eminence  on  which 
he  fat,  and  the  Company  which  furround- 
ed  him)  he  then  likenM  his  Difciples  to 
a  City  jet  on  ah  Hillj  that  ccinnot  he  hid.  ;  Matth.  v, 
he  commanded  them  to  pit  their  Light  ^^' 
in  a  Candkjhcky  not  under  a  Bujhel^  and  ih.v.t'^.l 
fo  to  make  tt  jhine  before  Men^  that  Thej^  ih.v.\6. 
feeing  their  Pood  IVorkSy  r,nght  g/orife  their 
father  whicJj  is  in  Heaz-en, 

Far  be  it  from  me,  however,  to  con- 
dernn  all  thofe  Good  and  Holy  Perfons, 
who  have  betaken  themfelves  to  this  So- 
litary  ^nd   Auftere   Courfe  of  Living. 

^  poubt^ 


306  of  ^I'tpom  (Retirement, 

Doubtlefs,  many  of  them  were  a6led  by 
a  fincere ,   but  mifguided  ,  Principle  of 
Piety ;   the  Fruits  of  which,  tho'  mix'd 
with  a  great  Allay  of  SuperlHtion,   did 
yet,  in  divers  refpe8:s,  redound  to  the 
Credit  of  Religion,  and  the  Good  of  Man- 
kind.    But  fuppofing  thefe  to  be  Real, 
yet  they  were,  I  fay,  Uncommanded  In- 
ftances  of  Vertue  ;    not  pofTible,   or,  if 
pofTible,   not  fit  to  be  pradisM  by  the 
far  greater  part  of  Chriftians.     The  Re- 
treat therefore,  which  I  am  fpeaking  of,  is 
not  that  of  Monks  and  Hermits^   but  of 
Men  living  in  the  World,  and  going  out 
of  it  for  a  time,  in  order  to  return  intQ 
it  *,   it  is  a  Temporary,  not  a  Total  Re- 
treat ;  fuch  as  we  may  leave  off,  or  re- 
fume,  at  pleafure,  according  as  we  have 
Need  of  it,    or  ah  Opportunity  for  it  ; 
fuch,  as  is  confiftent  with  all  the  Bufi- 
nefs,  and  even  with  the  Innocent  Plea- 
fures  of  Life ;   and  is  {o  far  from  inter- 
fering with  the  Duties  of  our  Publick  Of- 
fices and  Stations,    that  it  dilpofes  and 
enables  us  for  the  better  Difcharge  of 
them.     'Tis  this  fort  of  Retreat  which 
may  properly  be  made  the  matter  of  ge- 
neral Exhortation  from  the  Pulpit,    ber 
cauie  it  is  really  matter  of  general  Obliga- 
tion to  every  good  and  fincere  Chrifl:ian. 

No 


Of  <^l'iglom   <^t'trcnient,  3  07 

No  Man  is,  or  ought  to  be  fo  deeply 
immers'd  in  the  Affairs  of  This  World, 
as  not  to  be  able  to  retire  from  tliem  now 
and  then  into  his  Clofet,  there  to  mind 
the  Concerns  of  Another.  Every  day  of 
his  Life,  Early,  or  Late,  fonie  Moments 
he  may  and  mud  find  to  bellow  this 
way  ;  the  Lord's  Day  particularly  is  a 
great  Opportunity  of  this  kind  ,  which 
can  never  wholly  be  neglected  witliout 
Indevotion ,  or  even  without  Scandal. 
And  fucli  alfo  is  the  Annual  Seafon  of 
Recolle6lion  in  which  we  are  now^  fir 
advanc'd  ;  not,  I  truft ,  without  having 
employ'd  it,  in  fome  meafure,  to  thofe 
good  Purpofes  for  which  it  was  intended. 
At  fuch  Times  as  thefe,  either  when  the 
Labours  and  Ordinary  Occupations  of 
Life  ceafe,  or  when  Publick  Diverfions 
and  Entertainments  are  foi'biddca  ;  Then 
every  One,  the  Noble  and  the  Mean,  the 
Wealthy  and  the  Poor,  hath  it  certainly 
in  his  Power,  if  it  be  but  in  his  Heart, 
to  retire  ;  to  ifep  afide  from  the  Hurry 
and  Vanities  of  Life,  and  all  the  Allure- 
ments of  Senfe,  and  to  Examine,  and  Im- 
prove, and  Enjoy  himfelf  m  private. 

That  we  may  be  all  excited  (o  to  do,  I 

fhall  proceed,  in  the  next  place,  to  repre- 

X  2  fent 


3o8  Of  ^Itgious  (^ttrement, 

ient  to  You  the  feveral  Advantages  at- 
tending this  Religious  Pradice  ;  whe- 
ther we  confider  it,  as  a  Means  of  effa- 
cing the  111  Impreflions  made  on  our 
Minds  in  Daily  Converfation,  or  as  an 
Opportunity  of  perfuing  farther  Degrees 
of  Perfe8:ion,  and  abounding  in  all  the 
Methods  of  Spiritual  Improvement. 

The  Advantages  of  the  firft  kind, 
which  it  affords  us,  are  plainly  fuch  as 
Thefe ;  That  it  unites  and  fixes  our  fcat- 
ter'd  Thoughts ;  places  us  out  of  the 
Reach  of  the  moll  Dangerous  Tempta- 
tions ;  frees  us  from  the  Infmuating  Con- 
tagion of  111  Examples,  and  hufhes  and 
lays  afltep  thofe  troublefom  Pallions , 
which  are  the  great  Difturbers  of  our 
Repofe  and  Happinefs. 

A  DifTipation  of  Thought  is  the  Na- 
tural and  Unavoidable  Effed  of  our  Con- 
yerfing  much  in  the  World;  where  we 
cannot  help  fquandring  away  a  great  deal 
of  our  Time  upon  Ufelefs  Objects,  of  no 
true  Worth  in  themfelves,  and  of  no  real 
Concern  to  us.  We  roul  on  in  a  Circle 
of  vain  empty  Pleafures,  and  are  delivered 
over  contmually  from  one  flight  Amufe- 
ment  to  another ;    ever  feemixigly  veiy 

Bufie, 


of  ^liglous  ^tirement.  jop 

Bufie,  and  ever  really  very  Idle ;  apply- 
ing, our  felves  without  refpite  to  That, 
which  it  becomes  us  mofi:  to  neglecl,  and 
utterly  negle6lful  of  that  One  thixig  Ne- 
cefTary  ,which  it  becomes  and  behoves  us 
moft  to  perfue.  This  gives  us  hy  de- 
grees fuch  a  Levity  and  Wantonnefs  of 
Spirit, ,  as  refufes  Admittance  to  al!  fe- 
rious  Thoughts,  and  renders  us  incapa- 
ble of  Reflection ;  makes  our  Clofe:  a 
Terrible  place  to  us,  and  Solitude  a  Bur- 
then. To  retrieve  our  felves  from  this 
vain,  uncertain,  roving,  difl:ra£l:ed  way 
of  thinking  and  living,  it  is  requifite  to 
retire  frequently,  and  to  Converfe  much 
with  (what  We  above  all  things  Love, 
and  yet  above  all  things  hate  to  converfe 
with)  Our  Selves  •,  to  inure  our  Mmds 
to  Recolle6lion,  to  fix  them  on  the  great- 
efb  and  moft  concerning  Objects,  thofe 
which  ReUgion  fuggefts,  and  which  will  j 
by  their  Importance,  deferve,  and  en- 
gage, and  command  our  Attention  ;  'till 
the  bufie  Swarm  of  vain  Images,  that 
befets  us,  be  thoroughly  difpersM,  and 
the  feveral  fcatterM  Rays  of  Thought^ 
by  being  thus  colleQ:ed  together,  do  by 
little  and  little  warm  our  1^'rozen  Hearts, 
and  at  laft  produce  an  Holy  Flame. 

X  ^  The 


^10  of  ^Itgious  ^tirement. 

The  Expedience  of  Retirement  is  yet 
greater,  as  it  removes  us  out  of  the  way 
of  the  moft  prefling  and  powerful  Temp- 
tations that  are  incident  to  Human  Na- 
ture. Ye  all  know  by  Experience,  that 
Thefe  meet  us  moft  frequently,  and  af- 
fed  us  mofl:  ftrongly  in  Society ;  where 
our  Senfes,  the  great  Inlets  or  Tempta- 
tion, are  moft  awaken'd,  and  tempting 
Objefts,  by  their  Number  and  Nearnefs, 
make  the  moft  Vivid  and  Lafting  Impref- 
fions  upon  us.  Indeed,  there  is  no  Place^ 
no  State,  or  Scene  of  Life,  that  hath  not 
its  proper  and  peculiar  Temptations; 
even  Solitude  it  felf  is  not  without  themr 
but  they  are  few,  and  faint,  incompari- 
fon  with  thofe  to  which  our  Appearance 
on  the  great  Stage  of  the  World  expofes 
Hs ;  and  whenever  they  attack  us  in  our 
RecelTes,  they  do,  or  may  find  us  pre- 
pared, and  upon  our  guard ;  we  are  tlien 
at  leifure  to  encounter  them,  and  have 
Helps  near  at  hand,  which,  if  made  ufe 
of,  will  enable  us  to  decline,  or  baffle 
them.  Whereas ,  in  Publick ,  we  are 
merely  Pallive  to  fuch  Impredions; 
which  ftrike  our  Minds  fo  violently,  and 
fucceed  each  other  fo  faft,  that  we  have 
no  Opportunity,  no  Strength,  no  Inclina- 
f  tion  almoft  to  withftand  them. 

Th^ 


of  ^llgious  ^tirement,  3  i  I 

The  great  Rifque  which  Vertue  runs 
in  Company,  is,  from  the  Neighbour- 
hood of  111  Examples,  which  are  of  fo 
Contagious  a  Nature,  that,  if  we  live 
much  amongfl:  them,  we  fhall  as  furely 
be  corrupted  by  them,  as  he,  that  often 
breaths  an  ill  Air,  will  at  laff  partake  of 
the  Infection.  'Tis  dangerous  for  the 
mofl:  Innocent  Perfon  in  the  World  to  be 
too  frequently  and  nearly  a  Witnefs  to 
the  CommifTion  of  Vice  and  Folly.  Such 
Views  leifen  the  Natural  Horror  we  have 
for  fuch  A6lions ;  and  render  theThoughts 
of  them  more  Familiar,  and  lefs  Difplea- 
fing  to  us.  Efpecially,  when  we  are  us'd 
to  fee  111  Things  praAis'd  by  Perfons , 
whom  wc  regard  ;  the  favourable  Opi- 
nion we  have  of  the  Doer  extends  it  felf 
tothe  Adion  done;  and  leads  us  infen- 
fibly  from  feeing  to  approving,  and  from 
approving  to  Imitating.  And  thus  be- 
ing (the  very  beft  of  us)  prone  to  da 
Evil,  and  Living  in  the  ivAdik  of  Evil ; 
being  attack'd  thus  from  w^ithout,  and. 
betrayM  from  within,  we  are  not  capa- 
ble of  makincT  an  Effe61:ual  Rcfillance : 
The  only  Refuge,  we  have,  is  in  Retreat, 
where  we  may  at  leifure  correal  the  III 
fmprefTions  that  have  been  made  upon 

X  4  us  J 


311  Of  (p^Wgioii^  Retirement 

tis  ;  and,  by  Difufe,  and  Difl:ance,weakeii 
the  Force  of  thofe  III  Influences  which 
we  could  not  wholly  avoid. 

Another  Advantage  which  ReCiremerit 
affords  us,  is,  that  it  calms  and  compo- 
fes  all  the  PaHions  ;    thofe  efpecially  of 
the  tumultuous  kind  ;  wliich,  while  the 
Bufmefs  and  Pleaftires  of  Life  poiTefs  our 
Hearts,  are  under  a  Reftlefs  and  Violent 
Agitation.     We  feldom  mix  long  in  Con- 
verfation,  without  meeting  with  fome 
Accident  that   rufBes  and  difturbs  us ; 
fomewhat  that    plays  either  upon   our 
Hopes,  or  our  Fears ;  our  Averfions,  or 
Defires.    AnIn)Urious,or  Slighting  Word 
is  thrown  out,  which  we  think  oUr  felves 
obhg'd  to  refent ;   or  fome  Innocent  Ex- 
prelTion  of  ours  is  mifinterpreted  and  re- 
lented by  Others,  and  That  provokes  a 
Return,     Our  Enemy  comes  in  our  way,- 
and  kindles   Thoughts  of  Averfion  and 
Hatred  in  us ;  we  look  upon  thofe,.  who 
are  above   us  in  all  the  Advantages  of 
Life,  with  Envious  Eyes,  and  with  Con- 
temp:  on  thofe  wJio  are  beneath  us.  Thus 
are  we  delivered   over  from  PaiTion  to 
PafTiOn  ,    tofs'd   and   difquieted  in  our 
Miiids,  during  the  Intercourfe  we  main- 
tain with  the  World,     But  when  \ve  quis 

it. 


it,  and  retire,  all  thefe  Winds  are  pre- 
fently  laid,  and  there  is  a  Perfect  Calm. 
TheObjecls,  which  excite  us,  being  re- 
mo  v'd,  our  Appetites  alfo  Languifh  and 
Die  away  ;  we  pofTefs  our  Souls  in  Pa- 
tience and  Peace,  and  enjoy  a  profound 
Tranquillity  and  Reft ,  the  Pleafure  of 
which  is  great  to  thofe  who  are  fo  happy 
as  to  have  a  Relifli  for  it,  and  is  enhans'd 
by  being  always  tafted  with  Innocence. 

Wouldft  thou  then  be  free  from  En- 
vy and  Scorn,    from  Anger  and  Strife  ? 
fly  from  the  Occafions  of  them  ;    fteal 
away  from  the  great  Scene  of  PafTion 
and  Bufmefs  into  thy  Privacy,  fliut  the 
Doors  about  thee.  Commune  with  thy  Own  pral.ir.4^ 
Heart  in  thy  Chamber^  and  bejlill.     There 
all  Animofities  are  forgotten,  all  Perfuits, 
all  Competitions  ceafe ;  there  all  Marks 
of  Diftin£lion  are  laid  afide ;    the  Great 
and  the  Lowly,  the  Prince  and  the  Sub- 
jeft  are  upon  the  Level ;  equally  under 
the  Eye  of  one  Comrnon  Mafter,  equally 
defirous  of  pleafing  Him,   and  mindlefs 
of  lelTer  Interefts  and  Concerns.    There 
the  Vanities  and  Vexations  of  this  World 
are  fl-iut  oat,   and  tlie  Confiderations  of 
another  are  let  in  ;  and  our  Soul  enjoys 
that  fweet    Contentment  and   Repofe, 
which  it  enjoys  no  where  qX^q^   on  this 
fede  Heaven.  I 


3  H  ^/  ^lig'toin  ^tirement] 

I  have  hitherto  confider'd  the  Ufeful- 
nefs  of  Religious  Retreat,  with  refpe^l 
to  fome  111  ImpreOions  made  upon  us  in 
Converfation,  wliich  it  removes :  I  iliall 
nowconlider  it,  as  productive  of  the  Chief 
Chriftian Graces  and  Vertues ;  in  as  much 
as  it  affords  us  the  beft  Opportunity  of 
knowing  God^  and  our  Sehes^  and  of 
taking  all  the  proper  Methods  to  recon- 
cile and  approve  our  felves  to  God,  which 
are  Confequent  upon  fuch  a  Knowledge. 
For,  tho'  it  be  expedient  for  Every  Rank 
and  Order  of  Men,  yet  is  it  more  particu- 
larly advantagious  to  Penitents,  to  go  up 
with  our  Saviour  into  the  Mount  am^  up  art  ^ 
to  Praj, 

'Tis  our  Duty,  and  our  Privilege,  our 
Chief  Honour  and  Happinefs,  to  be  ac- 
Job  xxii.  quainted  with  God ;  and  this  Acquaintance 
ii*  can  never  be  made,  but,  where  we  di- 
vefl:  our  felves  of  all  Other  Acquaintance,, 
in  our  Clofets.  When  we  have  call'd  off 
our  Thoughts  from  Worldly  Perfuits  and 
Engagements,  then  (and  not  'till  then) 
are  we  at  Liberty  to  fix  them  on  the  beft, 
the  moft  deferving,  and  defirable  of  Ob- 
je6ls,  God ;  to  ftudy  his  Bleiled  Nature 
and  Perfedions,  to  imprint  a  filial  Awe 

of 


of  ^ligious  ^tlrement,  3  1 5 

of  him  on  our  Hearts,  a  lively  Senfe  of 
his  perpetual  InfpeQiion  and  Prefence ;  to 
abound  in  all  the  Methods  of  Devout  Ap- 
plication to  him,  in  A£ts  of  Petition  and 
Praife,  of  Joy  and  Wonder,  ofSubmifli- 
on  and  Hope,  of  Love  and  Affiance ;  to 
open  all  our  Wants,  and  impart  all  our 
Griefs  to  him,  and  to  exprefs  in  the  moft 
fignifjcant  manner,  we  are  able,  our  En- 
tire and  Unlimited  Dependance  upon 
him;  'till,  by  often  dwelling  on  fuch 
Thoughts  and  RefleQ:ions  as  thefe,  we 
have  made  them  Familiar,  Habitual,  and 
Natural  to  us  ;  and  can  have  as  Eafie  and 
DeHghtful  a  Recourfe  to  God,  in  all  Ac- 
cidents, and  upon  all  Occafions,  as  a  Son 
hath  to  a  Belov'd  and  Loving  Parent, 
who,  he  knows,  is  at  all  times  able  to  af- 
fifl: ,  and  ready  to  receive  him :  In  a 
Word,  'till  we  can  look  up  to  God  in 
Each  Step  of  our  Conduct ,  as  the  Su- 
pream  End  and  Guide  of  all  our  A6lions, 
the  fix'd  Centre  of  all  our  Wiflies,  De- 
fires,  and  Defigns ;  'till  we  bring  our 
felves  to  Love  Nothing  in  Competition 
with  him,  nothing  but  in  order  to  the 
Enjoyment  of  him ;  and  refolve  to  Do 
nothing,  and  Be  nothing,  but  what  we 
sirefure  will  pleafe  him. 

Gait 


^\6  Of  <I(eligwus  ^tinm^nf. 

Can  any  thing  refine,  raife,  or  enno-^ 
ble  our  Natures  more  than  fuch  a  Con- 
verfation  as  This,  which  is  thus  begun, 
improved ,  and  perfected  in  Solitude  ? 
Shall  we  not  think  it  worth  our  while, 
to  ceafe  for  a  time  from  cultivating  Ufe- 
iefs  and  Perifhing  Friend fliips  with  Men^ 
that  we  may  be  the  more  at  LeifurCj  and 
the  better  qualify'd,  to  enter  into  this  Di- 
vine Correfpondence ,  which  is  of  the 
vafteft  Concern  to  us,  and  upfpn  which 
our  Everlafting  Welfare  depends  ?  . 

While  indeed  our  Hearts  are  deeply 
engag'd  in  the  Concerns  of  this  Worlds 
we  cannot  well  relifh  the  Pleafures  of 
fuch  a  Spiritual  Commerce:  but,  after 
we  have  once  accuftom'd  and  inur'd  our 
felves  to  it,  we  fhall  find  it  the  moft  de- 
lightful Entertainment  of  the  Mind  of 
Man ,  pleafing  as  Light  to  the  Eyes  ^ 
fiveeter  than  Honey  and  the  Honey-comb^ 
Senfual  Men  may  make  fport  with  fuch 
a  Pretence,  and  call  it  Enthufiafm,-  and 
the  Produd  of  an  Heated  Imagination  ; 
but  They,  that  tafte  the  Satisfadion , 
know  it  to  be  real,  and  would  not  part 
with  it  for  all  the  Delights  this  World 
can  afford;  and  which  (in  the  difpa- 
raging  Phrafe  of  the  Apoflle)  they  count 

|>hilni.8'^*^  ^  ^^'-^Zy  ^^  comparifon  of  the  Excel- 

lency 


of  ^llgwrn  ^tlremenU  j  17 

iency  of  this  Kj2 orv I e dge  o(  God y  and  Chrift 
Jeft^s, 

As  Religious   Retirement  is   a  great 
Means  of  advancing  us  in  the  Knowledge 
of  God,  fo  doth  it  affiil:  us  towards  at- 
taining a  True  Knowledge  of  Our  felves ; 
towards  fearching   and  trying   all   our 
ways,  and  getting  a  right  Information 
concerning  the  ftate  of  our  Confciences. 
He  that  will  thrive  in  his  Temporal  Af- 
foirs,  muft  often  ballancc  his  Accounts, 
examin  his  Gains,   and  his  Loifes,  and 
fee  what  proportion  they  bear  to  each 
other ;  confider,  where  his  Conduct  may 
have  been  faulty  in  any  refpe8:,  and  how 
for  the  future  to  redifie  it.     The  fan;e 
Vigilance  and  Care  is  requifite  in  relati- 
on to  our  Spiritual  Concerns  alfo ;    and 
we  can  never  exert  it  effeclually  but  in 
the  Clofet ,   where  Privacy  and  Silence 
befriend  our  Enquiries.     When  the  Im- 
portunity of  Outward   Objefts  chafes  , 
when   the  Noife   and  Avocations  of  a 
troublefome  World  are  at  a  diftance,  we 
may  enter  upon  thefe  Searches  without 
difficulty,  and  Hnifl:  them  without  Inter- 
ruption.    We  may  then  look  inwards, 
and  take  a  Diftindl  View   of  what  at 
Other  times  pafTes  there  unobferv'd ;  of 

our 


3  I  8  Of  ^ligious  ^tirement 

our  hidden  Inclinations  and  Averfions , 
of  the  Springs  which  fecretly  move  us 
in  all  ©ur  Perfuits,  of  the  Temptations 
that  befet  us  hardeft,  and  moft  frequent- 
ly foil  us,  of  the  Ground  tb.L  we  have 
loft,  or  get,  in  our  feveral  Encounters, 
And  when  we  are  advanc'd  thus  far 
in  the  Knowledge  of  our  felves ,  and 
of  our  Ruling  Sins  and  Infirmities,  we 
have  taken  the  moft  ufeful  and  necef. 
fary  Step  towards  abounding  in  the 
Three  great  Duties  of  the  Penitent,  Cofi^ 
trition^  Refclution^  and  Prayer, 

Contrition'  is  an  holy  Grief  excited  by 
a  lively  Senfe ,  not  only  of  the  Punifti- 
ment  due  to  our  Guilt,  (That  the  Schools 
call  Attrition)^  but  likewife  of  the  Infi- 
nite Goodnefsof  God,  againft  which  we 
have  offended  ;  accompany'd  with  a  De- 
teftation  of  our  Sin,  and  of  our  felves, 
for  the  fake  of  it.  At  this  A£l  of  the 
Mind  Repentance  (properly  fpeaking) 
begins ;  and  this  Godly  Concern  of  Heart 
is  rarely  attained,  to  be  fure,  it  can  ne- 
ver be  duly  exerted,  and  improved,  but 
in  private.  And,  therefore,  in  the  Sto- 
ry of  St.  Veter  we  may  obferve  that, 
-as  foon  as  a  Convitlion  of  his  Guilt 

had 


of  (^llgious  (^tinment.  ?  i  ^ 

had  feiz'd  him,  it  is  faid,  that  he  went  Mat.  xxvi, 
out^  and  wept  bitterly ;  he  withdrew  into  ^^' 
a  Seci'et  Place,  where  he  might  mourn 
his  own  Fall  with  freedom ;  where  he 
might  feed,  and  raife  up  to  a  due  height 
the  Inward  Anguifli  he  felt,  and  indulg'd 
himfelf  in  all  the  Expreflions  of  fincere 
Sorrow.  The  Wounds  of  Confcience, 
like  other  Wounds,  tho'  generally  re- 
ceiv'd  in  Publick,  muft  always  be  heal'd 
in  Private  :  There  they  may  be  laid  open 
and  fearcli'd  to  the  bottom ,  there  the 
raging  Smart  of  them  is  bell  endur'd, 
and  there  fuitable  Remedies  are  moft 
eafily ,  and  moft  ufefully  apply'd  ;  where 
Leifure,  and  Reft,  Silence,  and  a  Pro- 
per DifciplineafTift  the  Patient,  and  pro- 
mote the  Cure. 

The  next  Step  to  Contrition  is,  Refo- 
lution^  or  a  firm  immutable  Pnrpofe  of 
Heart,  never  more  to  allow  our  fclves  in 
that  TranfgrefTion,  which  we  now  abo- 
minate, and  deplore.  And,  in  order  to 
the  forming  fuch  a  well-weigh'd  and 
ftable  Refolution,  there  muft  be  a  calm 
and  clear  forefight  of  the  DiiBculties 
which  may  attend  the  Execution  of  it, 
and  a  juft  Computation  of  our  Own 

Strength 


3ZO  Of  ^ligiot4^  ^tiremmt. 

Strength  to  bear  up  againft  them ;  we 
muft  deliberately  confider,  under  what 
Circumftances  the  Temptation,  aealnft 
which  we  are  now  arming  our  felves, 
hath  befet  us  hardeft,  and  how,  for  the 
future,  we  may  beft  decline  them ;  what 
Helps  and  Supports  we  have  by  Experi- 
ence found  moll  ufeful,  and  how,  in  th^ 
Day  of  Tryal,  we  may  be  fecure  of  them ; 
to  what  a  broken  difpirited  State  of  Mind 
we  have  already  reduc'd  our  felves,  by  fo 
often  and  lightly  departing  from  what 
we  had  purpos'd  \  and,  with  how  much 
greater  difficulty,  every  time  that  we 
give  way,  we  recover  our  ground.  I 
need  not  prove  to  you,that  thefe,  and  the 
like  Reflections,  which  are  necelfary  to- 
wards our  r  r^^lving  well  and  wifely, 
can  never  be  dwelt  on,  in  all  their  due 
Compafs  and  Force,  but  at  Leifure,  and 
in  Sacred  Retirement.  Doubtlefs,  the 
good  Pfalmiir  had  been  fome  time  in 
^?il^*^^'  ^^  Clofet,  and  on  his  Knees,  when  he 
utter'd  thofe  Emphatical  Words ;  /  have 
jworny  ami  am  ftedfafily  purpofed  to  keep  thy 
Right eoHS  'Judgments, 

But  of  all  the  Duties  of  the  Penitent, 
that  which  Privacy  beft  Qiialifies  us  fox, 

is 


100. 


of  ^Itgious  ^ttrentent.  -9%  I 

is  '^Vrayer-,  which  it  enables  us  to  per- 
form in  fuch  a  Manner,  as  is  likely  to  be 
moft  prevalent  and  eflfeclual.     Great  in- 
deed is  the  Excellence  and   Advantage 
of  Publick  Devotions,   as   they  teftify 
our  Common  Reverence  of  the  Divine 
Being,    as  they  are   beft  fitted  to  im- 
plore ,    or    to    acknowledge    Publick 
Bledings  ,   and  as  they  excite  a  Pub- 
lick Emulation  in  the  Breafts  of  Sin- 
cere Worfliippers.  However,  in  fome  Re- 
fpe£ls,  they  muft  yield  the  Preheminence 
to  Clofet-Prayer ;  particularly  in  This, 
That  they  are  not  fo  well  calculated ,  as 
That ,   to  procure  Eafe  and  Repofe  of 
Confcience  to  the  Sinner,  and  to  adjufl: 
particular  Accounts  between   God  and 
our  Souls.     For  it  is  of  fpecial  ufe  to  this 
Purpofe,  in  thefe  Three  Refpeds ;  as  it 
affords  us  the  beft  Opportunity  of  being 
Fix*d^  Fervent^  and  drcumflantid  in  our 
Addrelfes  to  God. 

*  Tiv©-   IviKiV  ^f  TO  op©-  dyttSaheiy  'WojiS'iijuv  tifxSf 
oTi  xaAoM  n  ip»fxia.  xj  [A.'ovuai{,  ora.v  cijuy/^oivtay  S'i-A  ru 

Koutfi  Kj^  'ini'Tis  ToTu  ■d-MgjtoS-ct/  cv  TcU(  <^'X!^^  ana-^.^\a.v\ 
ray  arrAKKh1<i7«.  'S-oov'C*'*'  >5jW5tf,    Chrylbft.  adMatth, 

xiv.  %h 

Y  In 


3 22  Of  ^ligtons  (B^ttrement. 

In  the  Solemn  Service  of  the  San£lua.- 
ry,  let  us  endeavour  never  fo  much  to  pre- 
vent Diftractwns^  we  fliall  nov^  and  then 
be  fenfible  of  them  :  Outward  Obje8:s 
will  break  in  upon  our  Senfes,  and  di- 
vert the  Application  of  our  Minds ;  even 
the  Length  of  the  Office,  and  the  Daily- 
Return  of  the  fame  Forms,  will,  toPer- 
fons  not  rightly  Qualify'd  and  Difpos'd, 
occafion  Spiritual  Languors  and  Wan- 
drings.  And  this  is  not  the  Cafe  only 
of  Stated  Forms ;  the  fame  Inconve- 
nience doth,  in  a  much  higher  degree, 
belong  to  Unpremeditated  Prayer  ;  the 
Hearers  of  which  muft  firft  judge  of  the 
Fitnefs,  both  of  the  Matter  and  the  Ex- 
preflion,  before  they  can  reafonably  join 
in  what  they  hear.  And  thus  the  No- 
velty of  the  Phrafe ,  inftead  of  fixing, 
breaks  and  divides  the  Attention  of  a 
fmcere  Worfliippei ;  his  Curiofity  indeed 
may  be  awaken'd  by  this  means  ,  but 
his  Devotion  is  certainly  check'd  and 
fufpended.  Now  thefe  Obftacles  are  all 
remov'd  ,  thefe  Inconveniences  are  pre- 
vented ,  when  we  pray  in  Private.  We 
are  then  plac'd  immediately  under  the 
Eye  of  God,  which  awes  us ;  but  under 
no  Other  Eyes ,  and  in  the  neighbour* 
hoodof  no  other  Objeds,  which  might 

dive  ti 


of  Religious  (^tiremoit,  jlj 

divert  or  difcompofe  us :   we  are  at  Li- 
berty to  employ  that  Part  of  our  Time 
in  the  Performance  of  this  Service,  w^hen 
we  find  our  felves  beft  difpos'd  for  it  5 
to  make  Choice  of  our  own  Thoughts, 
and  our  own  "Words  j  fuch ,  as  are  beft 
fuited   to  our  prefent   Neceffities ,  and 
Defires:   and  what  is  thus  paffing  with- 
in our  lelves ,  we  cannot  but  perceive, 
and  attend  to.     We  may  break  off  from 
■the  Duty,  when-ever,  we  find,  our  At- 
tention flags ;  and  return  to  it,  at  a  more 
tfeafonable  Opportunity. 

Nor  are  we  capable ,  at  fuch  times, 
of  being  more  Fix'd  only ,  but  likewife 
more  Fervent  and  Inflam'd.  True  ReU- 
gion  is  ever  Modeft  and  Rcferv'd  in  its 
Demeanor,  when  it  appears  in  Publick; 
jealous  of  doing  any  thing  that  may 
favour  of  Vanity  and  Ollentation;  un- 
willing to  allow  it  felf  in  any  fuch  Ear- 
nellnefs  of  Speech  ,  or  Singularity  of 
Behaviour,  as  may  call  off  the  Eyes  and 
Ears  of  Others  to  obferve  them  :  It 
contents  it  felf,  for  the  moft  part,  with 
a  Compos'd  and  Serious  Look,  with  a 
Simple  and  Unaffected  Carriage.  But 
when  Publick  Regards  and  Reftraints 
are  taken  off,  the  Pious  Soul  may  then 
let  it  felf  loofe  into  the  higheft  Fervors 

Y  2  of 


of  Zeal  ,  into  the  freeft  Raptures  of 
Thought,  and  into  a  fuitable  Vehemence,, 
and  Warmth  of  Expredion :  there  is  no 
fort  of  Holy  Addrefs,  which  it  is  not 
then  allow'd  to  make  ufe  of;  no  outward 
Signs  of  Devotion  and  Reverence,  which 
it  may  not  decently  abound  in. 

There  is  yet  another  great  Advantage 
that    attends    our    Private   Devotions; 
They  give  us  leave  to  be  as  Exprefs  and 
TarticuUr  as  we  pleafe  in  our  Reprefen- 
tations.   In  the  Church,  the  Sinner  and 
the  Saint,  Men  of  all  Ranks,  Diftinclions, 
and  Attainments  in  Vertue  muft  join  in 
the  fame  Common  Forms :  and  tho'  each ' 
of  them  may,   by  a  fudden  Glance  of 
Mind,  adapt  the  General  Words  to  his 
own  Circumftances ;  yet  one  Branch  of 
the  Service  prelTes  too  fall  upon  another, 
to  admit  of  any  Paufe  between  them. 
And  They ,  therefore ,  who  lye  under 
the  Load  of  any  Particular  Guilt,   rife 
not  from  their  Knees  with  fo  much  Com- 
fort, as  they  w^ould  liave  done,  had  they 
been  at  Liberty  to  dwell  upon  it,  and 
confefs  it  in  all  its  Aggravations.     This 
Liberty  their  Clofet,  and  that  alone,  can 
afford  them.    There  they  may  Expatiate 
as  much  as  they  pleafe  upon  their  Wants 
and  Unworthinefs ;    There  they  may 

pour 


of  ^Itgtotis  ^tiremenL  gij 

pour  out  all  their  Complaints  to  God, 
and  lay  open  all  tlieir  Griefs,  and  Fears, 
and  fend  up  all  their  Thanks  and  Ac- 
knowledgments :  There  Importunities 
are  not  forbidden,  Repetitions  are  not 
unbecoming  ;  but  they  may  perfift 
Knocking  'till  it  is  OpenM  to  them,  and 
Asking  'till  they  have  Obtaind. 

Thefe  are  fome  of  the  many  Spiritual 
Advantages,  which  the  prefent  Hours 
of  holy  Recollcftion  ,  when  well  em- 
ploy'd,  will  be  fure  to  afford  us.  And 
God  grant ,  that  All  of  us  may,  as  we 
have  Opportunity  and  Leifure,  fo  cm- 
ploy  them! 

Indeed ,  the  greater  our  Sphere  of 
Publick  Adion  is,  the  lefs  Time  we  can 
allow  our  felves  to  fpend  in  thefe  Reli- 
gious Exercifes ;  but  ftill  fome  of  it  is 
due  to  them,  nor  can  any  Secular  Cares, 
or  Avocations  whatfoever  wholly  excufe 
us  from  paying  it.  Our  Blefled  Lord, 
we  are  fure,  had  very  great  Bulinefs  to 
tranfad:  with  Mankind,  and  a  very  fhort 
Time  in  which  to  finifli  it;  and  yet, 
during  liis  Three  Years  Converfation  on 
Earth,  we  find  him  often  exchanging 
|;he  Duties  of  the  A  dive  and  Publick 
State,  for  thofe  of  the  Solitary  and  Pri- 

y  J        \^r, 


jid  Of  ^liglous  ^tlrement. 

vate;  fending  the  Multitudes  aw0  ^  an  A 
going  uf  into  the  Mountain^  apart^  to  Pray, 
And  we  are  fure,  that  in  This,  as  well 
as  Other  Refpefts,  he  left  Vs  m  Examfle^ 
>Pet.  ii.    ^jj^f  ^g  Jhould  follow  his  Steps, 


%u 


To  Him ,  together  with  the  Father  and 
the  Blejfed  Spirit^  Three  FerfonSy  and 
One  Gody  be  afcrib'^d  all  Majejly^  Do^ 
minion  and  Power ^  now  and  for  ever" 
more.    Amen. 


P7 


'A  Standing  <l^Velatioii  ^  the  beji  Means 
of  ConViBion. 

A 

SERMON 

Preach'd  before 

Her  MAJESTY, 

A  T 

St.  James's  Chapel, 

On  Sundxyy  October  28.  1705,  being  the 
Feftival  of  St.  Simon  and  St.  Jude, 

Luke  xvi,  ^i. 

If  they  hear  not  Mofes  and  the  Tro* 
phets ,  neither  will  they  be  per/uaded, 
though  one  roje  from  the  dead* 

THE  Happiefl:   of  Mankind   are 
often  fubiecl:  to  this  great  Infir- 
mity ,  That ,  overlooldng  thofe 
folid  BlelTings  which  they  aheady  have, 

Y  4  they 


328  A  Standing  (HeVeJation] 

they  fet  their  Hearts  upon  fomewhat 
which  they  want ;  fome  untry'd  Plea- 
fure,  or  Advantage ,  which  if  they  could 
but  tafte,  if  they  could  but  obtain,  they 
fhould  then  be  certainly  and  compleatly 
bleft.  And  yet ,  no  fooner  have  they 
climb'd  that  Hill,  which  thus  determines 
their  View  at  a  diftance,  but  a  new  Pro- 
fped  is  open'd  to  them ,  and  they  find 
themfelves  as  far  removM  from  the  ima- 
ginary Point  of  Happinefs,  as  ever. 

In  like  manner,  the  Standing  Eviden- 
ces of  the  Truth  of  the  Gofpel ,  tho*  in 
themfelves  moft  firm,  folid,  and  fatisfy- 
ing ,  yet  make  but  faint  Impreflions  on 
the  Minds  of  many  Chriftians ;    who, 
after  all  the  old  Miracles  done  by  our 
Saviour  and  his  Apoftles,  are  ftill  ready 
to  demand  new  ones;   to  defire,   that 
fome  Special   Proof  fhould  be    given, 
fome  Extraordinary  Application  made, 
to  Them  in  particular :  and  then,  they 
would  refign  all  their  Scruples,  believe 
without  Doubt,  and  obey  without  Re- 
ferve.     Thus  do  the  V?igodly  reafon  rvtth 
themfelves^  but  not  aright^  as  the  Lips  of 
Truth  have  affur'd  us :  For,  If  they  hear, 
not  Mofes  and  the  Froj.>hets ,    neither  rviH 
thej  be  ferfuAded^  tho'  one  rojefrom  the  dead» 

The 


the  T?e/i  Means  of  ConViElion.  j  2  9 

The  Aflertion  is  our  Saviour's ,  tho' 
utter'd  by  him  in  the  Perfon  ofJhaham^ 
the  Father  of  the  Faithful  ^  who,  on  the 
account  of  that  Chara£ler,  is  very  fitly 
introduc'd,  in  the  Parable  concerning  the 
Rich  Man  3.nd',Lazarus  ^  declaring,  what 
Arguments  and  Motives  are  n)oft  likely 
to  produce  in  Men  that  firm,  unfliakea 
Faith  in  God,  of  which  He  himfelf  was 
fo  illufi:rious  a  Pattern* 

The  Parable  was  intended  againfl  the 
Voluptuaries  of  that  Time  (fuch  as,  One 
of  the  Apoftles  of  this  Day  ,    St.  J»de^ 
defcribes  throughout  his  Epiftle ; )  Men, 
who ,    notwithftanding    they   profefs'd 
themfelves  Jews,  liv'd  fike  Heathens,  dilTo- 
lutely ,   w^ithout  regarding  any   of  the 
Rules  ,  or  Reftraints  of  Religion ;  made 
the  beft  of  this  World,  and  had  no  Hopes, 
no  Thoughts  of  Another.     Senfual  Wits 
they  were,  who,  'tis  probable,  took  plea- 
fure  in  ridiculing  the  Notion  of  a  Life 
to  come ,   and   laying  fcornfully  of  it, 
That  it  was  a  Dark  Invifible  State ,  of 
which  they  knew  nothing ,  and  could  not 
eafily  believe  much,  till  they  had  fome 
more  Authentick  Accounts  of  it,  than  as 
yet  had  been  given  them.     Might  they 
indeed  receive  News  from  thence,  by 


3  J  o  ^A  Standing  ^Velatkn, 

an  Hand  that  was  to  be  rely'd  on; 
would  any  of  their  old  Companions  in 
Vice,  who  had  made  the  fad  Experiment, 
be  fo  kind  as  to  return,  and  certiiie  them 
of  what  he  had  learnt;  they  fhould 
readily  give  up  their  AfTent  to  fo  Com- 
manding an  Evidence,  and  fuit  their  Pra- 
ftices  to  that  Perfuafion :  but ,  till  they 
faw  fomewhat  of  this  nature  done,  they 
defir'd  to  be  excus'd. 

To  confute  thefe  vain  Reafonings  and 
Pretences,  our  Saviour  made  ufe  of  that 
inftruQive  and  affecting  Parable,  which 
concludes  with  the  Words  I  have  read 
to  you.  I  need  not  lay  before  you  the 
feveral  Circumftances  of  that  Parable: 
it  is  fufficient,  if  I  put  you  in  mind,  how, 
towards  the  Clofe  of  it,  the  Rich  Man  is 
reprefented ,  lifting  up  his  Eyes  from  the 
Place  of  Punifhment  allotted  to  him  in 
the  other  World,  difcerning  Abraham  afar 
oft',  and  Lazan^  together  with  him  in 
Glory  ;  and  making  this  Requeft,  among 
others ,  to  the  bleffed  Patriarch ,  That 
he  would  pleafe  to  fend  Lazarus  to  his 
five  Brethren,  now  alive,  in  order  to 
tejhfy  unto  them  ^  leH  they  alfo  (fays  he) 
come  into  this  Place  of  Torment,  A  Re- 
qneft,  very  fitly  addrefs'd  to  Abraham^ 
the  Father  of  the  'Jemjh  >s^ation ,  on  the 

Ac- 


the  befl  Means  of  CmViclion,  3  j  i 

Account  both  of  his  great  Familiarity 
and  Friendfhip*  with  God,  which  might  *  1  chron. 
enable  him ,  and  his  known  CharaQer  ^^'7- 
of  CompafTion  and  Tendernefs,  f  which  jj}  nJ*^^" 
would  incUne  him,  to  perform  it.  Never-  Gen.xviii. 
thelefs,  Abraham^  inftead  of  indulging  the  ^3.<^f- 
Supplicant,  in  his  Defire  of  new  Evidence, 
refers  him  to  That,  which  his  Brethren 
already  had  ;  They  have  Mofes  and  the 
Prophets  J  let  them  hear  them  :  They  have 
Mojfes  and  the  Prophets^  whom  God,  for 
My  fake,  and  in  Virtue  of  the  Covenant 
made  with  Me,  and  my  Seed,  fent  to 
their  Forefathers ,  and  by  whom  he  re- 
veal'd  his  Own  Will,  and  their  Duty,  in 
a  more  ample  Manner,  than  it  had  been 
declar'd  to  any  of  my  Defcendants  be- 
before  them.  This  Standing  Revelation, 
which  They  (  and  which  none  but  they, 
and  the  reft  of  My  Seed)  enjoy,  was 
attcfted  in  the  moft  Solemn,  Authentic, 
and  Credible  Manner ;  and  is  fufficient 
to  influence  their  Faith  and  Practice,  if 
they  do  but  attend  to  it :  They  have  Mo- 
fes a.nd  the  Prophets  ,  let  them  hear  Them, 
Not  fatisfied  with  this  Anfwer ,  the 
tormented  Perfon  renews  his  Intercef- 
fion,  with  the  fame  Freedom  that  the 
Patriarch  himfelf  had  once  us'd  in  behalf 
of  the  Sodomites ;  reprefcnting  farther  to 

Jbra^ 


3  J 1  A  Standing  ^Velationy 

Jhaham ,  That ,  the  Means  of  Convi- 
i^lion,  which  his  Brethren  enjoy'd ,  tho* 
fufficient,  yet  not  having  prevail'd ,  it 
would  be  great  Charity  to  try  Others ; 
and  that  the  Expedient ,  now  propos'd, 
could  not  fail  of  Succefs  :  Naj^  Father 
Abraham  ,  b/a  if  one  went  unto  them  from 
the  Dead^  they  will  repent.  He  thought  fo, 
but  Abraham  knew  otherwife ;  and  there- 
fore  fhuts  up  the  Difcourfe  with  this  full 
and  final  Refolution  of  the  Cafe,  That 
If  they  heard  not  Mofes  and  the  Prophets^ 
neither  would  they  he  perfuaded^  thd*  one  lofe 
from  the  Dead,  The  Meaning  of  which 
Words,  when  caft  into  a  General  Propo- 
fition ,  is,  That  "  They,  who  are  not 
^^  induc'd  to  Believe  and  Live  as  they 
*'  ought  to  do ,  by  thofe  Difcoveries 
"  which  God  ihath  made,  and  thofe 
*'  Commands  which  he  hath  given  to 
"  them  in  Scripture ;  would  ftand  out 
'^  againft  any  Evidence,  ^ny  Applica- 
*  ■  tion  whatfoever ;  even  that  of  a  Mef- 
*'  fenger ,  fent  Exprefs  from  the  other 
^^  World,  to  inform,  and  reclaim  them. 

This  is ,  I  confefs ,  a  very  furprifing 
Truth,  and  not  likely  to  be  entertaiifi'd 
readily,  upon  thefirft  Propofal,  That  I 
may,  therefore,  fet  it  in  as  clear  a  Light 


the  left  means  of  ConViElion.  J  J  j 

as  is  polTible,  I  fhall  endeavour,  in  what 
follows, 

I.  To  State  and  Limit  the  due  Extent 

of  it. 

II.  To  Confirm  the  Truth,  fo  ftated, 
by  various  Arguments  and  Re- 
fiedions. 

III.  To  Deduce  fome  Inferences 
from  it. 

As  to  the  Extent  of  this  AITertion,  we 
may  obferve ; 

¥irH^  That  it  is  evidently  to  be  under-  I. 
flood  of  fuch  Perfons  only,  as  are  plac'd 
in  the  fame  Circumftances  with  the  five 
Brethren  in  the  Parable;  fuch,  confe- 
quently,  as  have  been  born,  where  the 
True  Religion  is  profefs'd,  and  bred  up 
in  the  Belief  of  it ;  have  had  all  the  early 
Prejudices  of  Education  on  the  fide  of 
Truth,  and  all  manner  of  Opportunities 
and  Advantages  towards  acquainting 
themfelves  with  the  Grounds  of  it ;  and 
.  yet,  notwithftanding  all  thefe  Advanta- 
ges, have  fhut  their  Eyes  againft  it,  and 
withftood  it's  Force.  For,  as  to  Others, 
yho  have  liv'd  under  the  guidance  of 

Rea« 


354  -^  Standing  ^Velattonj 

Reafon  alone,  without  the  afliftance  of 
Supernatural  Light,  it  is  highly  proba- 
bable,  that  tho'  Mops  and  the  Prophets, 
[the  Tenor  of  a  Divine  Revelation] 
when  firfl:  propos'd  to  them,  fhould 
not,  yet  Miracles,  or  a  MefTage  from  the 
Dead,  would  perfuade  them ;  according 
to  what  is  elfewhere  laid  down  by  our 
Mat.xi.2r.  Saviour ;  That,  If  the  Mighty  Works^ 
which  were  done  in  Chorazin  a.nd  Beth- 
laida,  hid  been  done  in  Tyre  and  Sidon, 
they  would  have  relented  in  Sack^Cloth  and 
jjhes. 

Secondly,  Neither  is  the  AfTertion  to  be 
rigoroufly  extended  to  All  thofe ,  who 
have  been  educated  under  the  Influence 
of  a  Divine  Revelation,  and  yet  liv'd  in 
Oppofition  to  the  Rules  of  it :  for  there 
is  great  Reafon  to  believe,  that  there  are 
many  Perfons ,  who ,  through  the  Heat 
of  their  Lufts  and  Paflions,  through  the 
Contagion  of  111  Example,  or  too  deep  an 
Immerfion  in  the  A  flairs  of  Life,  fwerve 
exceedingly  from  the  Rules  of  their 
Holy  Faith  ;  and  yet  would,  upon  fuch 
an  extraordinary  Warning  as  is  men- 
tion'd  in  the  Text,  be  brought  to  com- 
ply with  them.  But  this  Truth  is 
pointed  chiefly  ,    if  not  folely  ,  up^ 

Sin- 


the  hejl  Means  of  ConViElion,  335 

Sinners  of  the  Firfl:  Rate ,  who  have  caft 
off  all  Regard  for  Piety  and  Goodnefs; 
have  fct  up  for  a  Life  of  Senfe,  and  are 
Wicked  by  Principle :  for  fuch  likewife 
thofe  Fh'e  Brethren  were ;  they  liv'd  in 
the  fame  Degree  of  Luxury  and  Un- 
charitablenefs,  as  their  dead  Brother  had 
done;  they  heard  not  Mofes  And  the  Pro- 
phefSy  believ'd  nothing  of  Religion,  of  it's 
Threatnings,  or  it's  Promifes  ;  look'd 
upon  all  Revelation  as  a  Cheat,  and  all 
Pretenders  to  it,  as  Impoftors.  Of  fuch 
as  thefe  we  muft  fuppofe  the  Text  to 
affirm ,  that  even  a  Meffage  from  the 
Dead  would  not  be  fufficient  to  reclaim 
them.     We  may  obferve, 

Thirdly^  That  even  of  thefe  profligate 
Creatures  themfelves  it  is  not  faid,  I'hat 
fo  aftonifhing  a  Scene  would  make  no 
manner  of  Impreflion ,  would  have  no 
prefent  Influence  upon  them ;  but  only, 
That  it  would  not  produce  a  lafting 
EffeQ ,  nor  work  an  entire  Converfion. 
It  is  certain ,  tjiat  they  would  be  very 
much  rouz'd  and  awaken'd  by  fuch  a 
Sight ;  but  they  would  not,  however,  be 
convinc'd ,  and  reformed :  «  i^ii  '7^ih^i)(tov- 
reu  ,  fays  the  Original;  an  Expreflion  of 
fome force,which  our  Engltflj Iranflation 

doth 


J  3  6  A  ^tmiing  ^eVelatiotf, 

doth  not  fully  reach,  and  which  plainly 
%nifies ,  that  they  would  not  fo  far  be 
wrought  upon,  as  to  change  their  whole 
Mind,  and  Courfe  of  Life,  and  become 
New  Creatures. 

Regard    being  had  to   thefe  feveral 
Reftridlions ,  the  Doftrine  of  the  Text 
may,  I  think ,  be  more  fully  reprefented 
to  you   after  this   manner  :    "    That, 
"  where  Men  have  been  brought  up  in 
"  the  firm  Behef  of  a  Divine  Revelation, 
''  and  have  afterwards  fhaken   it   off, 
^'  have  reafon'd  them felves  not  only  into 
"  a  Disbelief,  but  a  Contempt  of  it,and 
^*  given  themfelves  up  to  commit  Inic^uity 
"  with  greedmefs ;    in  fuch  a   cafe ,    the 
"  flanding  Ordinary  Means  of  Convi- 
"  £lion  failing  to  influence  them,  it  is 
"  not  to  be  expelled,  that  any  Extraor- 
"  dinary  Means ,  of  what  kind  foever, 
"  fhould  be  able  to  do  it ;   no,  not  tho' 
*^  One  fliould  come  from  the  Dead,  on 
*^  purpofe  to  warn  them  of  their  Dan- 
*'  ger.     For,  however  fuch  a  MefTage 
*'  might  ftartle  and  amaze  them  at  the 
*'  firfl,  might   for   a  while   put   new 
*'  Thoughts,  new  Refolutions  into  them ; 
*^  yet  it  would  work  no  Total  Change : 
*'  They,   who  were  abfolute  Infidels 
'^  "be- 


the  hejl  Means  of  ConVtSllon.  337 

"  before  fuch  a  MefTage,  would ,  in  all 
"  probability,  continue  Infidels  ftill. 

Which  Truth ,  thus  largely  explain'd 
and  ftated  ,  I  proceed  now  ,  under 
my 

Second  General   Head ,    to  Confirm,     \\ 
hy  various  Arguments  and  Reflexions. 
And, 

FirH^  We  will  fuppofe ,  that  fnch  a 
MelTage  from  the  Dead,  as  That,  for 
which  the  Rich  Man  here  intercedes,  is 
really  in  it  felf  an  Argument  of  greater 
flrength  and  force  to  perfuade  a  Sinner 
out  of  the  Error  of  his  Ways,  than  any 
Standing  Revelation ,  how  well  foever 
attefled  and  confirmed  :  I  will  fhew, 
neverthelefs,  that  it  would  not  be  com- 
ply'd  with.    Becaufe, 

iH^  It  is  not  for  want  of  Strength, 
that  the  Standing  Ordinary  Ways  of 
Proof  are  reje8:ed,  but  for  want  of  Sin- 
cerity and  a  difintereikd  Mind  in  thofc 
to  whom  they  are  propos'd;  and  the 
fame  want  of  Sincerity,  the  fame  adhefion 
to  Vice,  and  averfion  from  Goodnefs,  will 
be  equally  a  Reafon  for  their  rejeding 
any  Proof  whaiifoever.  The  Evidence^. 
they  had  before  ,  was  enough ,  amply 
enough   to  convince  them  -,    but  they 

Z  were 


3  J  8  A  Standing  Revelation, 

were  refolvM  not  to  be  convinced :  and 
to  Thofe ,  who  are  refolv'd  not  to  be 
convinc'd,  all  Motives,  all  Arguments  are 
equal.  He  that  fluits  his  Eyes  againft 
a  fmall  glimmering  Light,  on  purpofe  to 
avoid  the  Sight  of  fomewhat  that  dif- 
pleafes  him,  would  (for  the  fame  reafon) 
fliut  them  alfo  againft  the  Sun  it  felf ; 
and  not  be  brought  to  fee  that,  which  he 
had  no  mind  to  fee,  let  it  be  plac  d  in 
never  fo  clear  a  Light,  and  never  fo  near 
him.  Tlie  Truth  is,  fuch  a  Man  under- 
ftands  by  his  Will  •  and  believes  a  thing 
True,  or  Falfe,  meerly  as  it  agrees,  or 
difagrees  with  a  violent  Liclination : 
and,  therefore,  whilll  that  LicHnation 
lalls  in  its  Ifrength,  he  difcerns  nothing  of 
the  different  degrees  of  Evidence ,  nor 
diftingLiiflieth  at  all  between  a  Weak 
Motive^  and  a  Strong  one.     But, 

2^/y,  A  Motive,  liowever  Wronger 
in  it  felf  than  Another,  may  yet  make  a 
weaker  Imprcdion ,  when  employ'd, 
after  that  the  Motive  of  lefs ,  tho'  fuffi- 
cient,  lli'ength  hath  been  already  refifted. 
For  the  Mind  doth,  by  every  degree  of 
affected  Unbelief,  contrad  more  and 
more  of  a  general  Indifpofition  towards 
Believing :  fo  that  fuch  a  Froof,  as  would 

have 


the  hejl  Means  of  ConViElton,  j  J  p 

have  been  clos'd  with  certainly  at  the 
firft,  fliall  be  fet  afide  eafily  afterwards, 
when  a  Man  hath  been  iis'd  to  difpute 
himfelf  out  of  plain  Truths,  and  to  go 
againft  the  Light  of  liis  own  Under- 
ftanding.  'Tis  in  Infidelity ,  as  in  a 
vicious  Courfe  of  Life  \  a  fturdy,  hardned 
Sinner  fliall  advance  to  the  utnioll:  pitch 
of  Impiety  with  lefs  difficulty ,  lefs  re- 
luctance of  Mind,  than  perhaps  he  took 
the  firft  fteps  in  Wickednefs,  whilft  his 
Confcience  was  yet  Vigilant  and  Tender. 
Should,  therefore ,  the  Evidence  of  one 
ariling  from  the  Dead,  be  in  it  felf  more 
powerful  than  that  of  the  Standing 
Gofpel-Proofs,  yet,  we  fee,  it  would  ope- 
rate as  little,  or  lefs  than  they,  upon  a 
Perfon  who  had  beforehand  rejected  thofe 
Proofs.     Nay, 

^dly^  The  peculiar  Strength  of  the 
Motive  will  itfelf  contribute  to  fruifrate 
the  Efficacy  of  it ;  as  it  makes  it  liable 
to  be  fufpected  by  him  to  whom  it  is 
addrefs'd.  He  is  confcious,  how  little  he 
hath  defer v'd  fo  Extraordinar)'  a  Privi- 
lege •  how  much  rather  he  hath  deferv'd 
to  have  the  Ordinary  Means  of  Grace 
Withdrawn ,  wliich  he  hath  fo  long 
baffled  and  defy'd :  and  he  will,  therefore, 

Z  2  as 


540  A  Stathling  ^TleVelation, 

ns  foon  as  his  firll:  Surprize  is  over,  juftly 
begin  to  wonder ,  how  fuch  a  Favour 
came  to  be  beftow'd  on  him  ;  why  God 
fliould,  for  His  fiike,  do  what  was  never 
before  done ,  fmce  the  Foundations  of 
the  World  were  laid  ;  fliould  reverfe  the 
Laws  of  Nature,  meerly  to  produce  an 
Eifed,  which  tends  rather  to  fpread  the 
Interefts  of  Irreligion ,  than  to  ftop  the 
Growth  of  it;  which  encourages  Men  to 
be  as  vicious  as  they  can ,  in  order  to 
qualify  themfelves  for  God's  greateli 
Indulgencies  and  Mercies :  for  that  (  he 
well  knows)  is  His  only  Qiialification. 
He  wiM  conclude,  therefore,  That  there 
mufi:  have  been  feme  Miliake,  or  DeUi- 
fion  in  the  Matter.  It  might  he  a  meer 
Dream  ,  which  he  law ,  the  Imagery  of 
a  Melancholick  Fancy  ;  fuch  as  now  and 
then  prefents  itfelf  to  iMufing,  Thought- 
ful Men,  when  their  Spirits  are  low,  and 
the  Spleen  hath  gotten  PoflefTion  of 
them  ;  and  fuch,  as  tliey  miftake  at  that 
Time  for  a  Reality,  tho'  they  are  after- 
wards fatisfy'd,  that  it  had  no  Exiftence 
any  where,  but  in  their  Own  diforder'd 
Imagination. 

Or,  if  he  cannot  help  Believing,  that 
fuch  things  he  faw  and  heard ,  he  may 
ilill  have  room  to  believe ,   That  what 

this 


the  heft  Means  of  ConViB'ion,  541 

this  Airy  Phantome  faid,  is  not  abfolutely 
to  be  rely'd  on  :  for  it  might  be  one  of 
thofe  Ill-Natur'd  Beings  ,  who  are  at 
Enmity  with  Mankind  ,  and  do  tliere- 
fore  take  Pleafure  in  diftiirbing  and  per- 
plexing tlieir  Minds ,  and  filling  them 
with  Vain,  and  Groundlefs  1  errors.  Or 
it  might,  after  ail ,  be  one  of  his  jocund 
Unbelieving  Acquaintance  [now  alive,] 
drefs'd  up  in  fuch  a  Form  ,  and  ading 
fuch  a  Part  ,  on  Purpofe  to  get  the 
Advantage  of  his  Creduhty,  and  to  ex- 
pofe  him. 

But  whoever,  or  whatever  it  was,  'tis 
not  conceivable  that  it  fliould  be  indeed 
that  very  Perfon,  whofe  Shape  and  Voice 
it  alTum'd  :  for  if  there  be  any  fuch 
thing  as  Hell,  he  is  certainly  tormented 
in  the  Flames  of  it.  And  while  he  is  fo, 
can  it  be  imagined  that  he  fliould  either 
be  enough  at  eafe,  or  have  Concern  and 
Companion  enough  for  his  furviving 
Friends,  to  contrive  fuch  Expedients  for 
their  Recovery  ?  and  by  that  means  de- 
feat himfelf  of  the  Pleafure  he  may  one 
day  hope  for  in  then-  Company  ?  Damn'd 
Spirits  do  not ,  furely ,  ufe  to  entertain 
fuch  Charitable  Defigns  :  They  muil 
needs  be  all  Envy,  Defpair,  and  Rage; 
and  h*ave  fo  much  of  a  Diabolical  Nature 

Z  j  ill 


34^  ^^  Standing  ^yelation^ 

in  them,  as  to  wifh  rather,  that  all  Men 
fhould  fliare,  than  endeavour  that  any 
lliould  efcape  their  Torments. 

For  thefe  and  many  other  Reafons, 
which  the  Evil  Spirit,  who  is  ever  ready 
to  afTift  Men's  Doubts  on  thefe  Occafions, 
will  be  fure  to  infufe ,  he'll  fufpend  his 
Judgment  of  this  ftrange  Event  a  while, 
till  he  haih  confider'd  farther  of  it.  In 
the  mean  time,  during  this  Sufpence, 
the  Heat  of  the  ImprefTion  abates,  and 
that  of  his  Luffs  and  Paflions  returns ; 
and  then  'tis  odds  but  the  Scale  turns  at 
laft  on  Nature's  fide,  and  the  Evidence 
of  One  or  Two  Senfes  gives  way  to  the 
United  Bent  and  Tendency  of  all  the 
Five.    Efpecially,  if  it  be  confider'd, 

4f^^yy  How  far  thefe  Sufpicions  of  his 
will  be  improv'd  and  heighten'd  by  the 
Raillery  and  Laughter,  he  will  be  fure 
to  meet  with,  on  this  Head,  from  his  old 
Friends  and  Companions.  We  may  ima- 
gin,  what  Reception  they  would  give  to 
fuch  a  Story,  and  the  Teller  of  it ;  how 
many  pleafant  and  gay  Things  they 
would  fay  on  this  Occafion :  which  will 
have  fo  much  the  keener  Edge,  in  the 
prefent  cafe  ,  becaufe  they  are  turn'd 
upon  One,  who,  'tis  probable,  hath  taken 

the 


tk  be  ft  Means  of  ConViFlion,  345 

the  like  Liberties  before;  hath  himfelf 
Jaiigh\l  with  them  on  tliis  very  Suppo- 
iitioa  as  loudly,  and  ridicul'd  fuch  Idle 
Tales  as  heartily  as  any  Man.  They 
will  be  fure ,  therefore  ,  to  put  him  in 
mind  of  his  own  waking  Thoughts,  e'er 
thefe  Dreams  had  as  yet  made  tlieir  Im- 
predion  on  his  Fancy,  and  to  encounter 
him  with  thofe  Reafonings,  and  that 
Scorn,  \\^ith  which  he  usVl  to  encounter 
others,  on  the  like  Occafions;  till  they 
have  made  him  afliam'd  Hrll  to  Vouch 
theTruth  of  the  Relation,  and  afterwards 
even  to  Credit  it.  For,  when  a  Man  is  fur- 
rounded  on  all  fides  with  Oppofition  and 
.Contempt  for  believing,  what  he  him- 
felf would  not  Iiave  believ'd,  upon  the 
Relation  of  another  ;  and  what ,  for  his 
Vices  fake,  he  pafTionately  wiflies  he  may 
not  have  reafon  to  believe  ;  'tis  not  hard 
to  imagin,  how  he  may  be  brought  to 
give  up  the  cleared  E\  idence,  and  futfer 
himfelf  to  be  difputed  out  of  his  Senfes. 
But,  if  all  thefe  Engines  fail  of  doing  the 
Work;  yet, 

L^fily  ,  Time  ,  and  a  SucceiTion  of 
other  Obje£ls  will  bring  it  about.  Every 
day  the  ImprelTion  loles  fomewhat  of  it's 
J^orce,  4nd  grows  weaker,  till  at  length 

Z  4  it 


544  -^  Standing  (^eyehtiony 

it  comes  to  ly  under  the  fame  Difadvan- 
tage  with  the  Standing  Proofs  of  the 
Gofpel,  that  is,  to  be  diftant ;  and ,  ac- 
cordingly, to  operate  alfo  (as  thofe,  and 
all  other  diftant  things  do  )  but  faintly 
upon  carelefs  unwaken'd  Minds.  They 
who  attend  fick  Beds  will  tell  you,  how 
often  they  have  met  with  Cafes  not  un- 
like this ;  wherein  Men ,  upon  the  near 
approach  of  Death,  have  been  rouzM  up 
into  fuch  a  lively  Senfe  of  their  Guilt, 
fuch  a  pafTionate  degree  of  Concern  and 
Remorfe ,  that,  if  ten  thoufand  Ghofts 
had  appear'd  to  them ,  and  Hell  it  felf 
had  been  laid  open  flaming  to  their 
View ,  they  fcarce  could  have  had  a 
fuller  Conviction ,  or  a  greater  Dread  of 
their  Danger :  and  yet,  no  fooner  had 
their  Diftemper  left  them ,  but  their 
good  Thoughts  and  Refolutions  began 
to  leave  them  too;  till  they  had  at 
laft,  perhaps,  forgotten  their  firft  Fears 
and  Agonies  as  much  as  if  they  had 
never  felt  them ;  their  folemn  Vows  and 
Promifes  as  thoroughly,  as  if  they  had 
never  made  them.  Thus,  in  all  likely- 
hood,  would  it  be  with  a  Libertine,  who 
iliould  have  a  Vifit  made  to  him  from 
the  other  World  :  the  firft  Horror  and 
Aftonifhment  it  rais'd,  would  go  off  by 

de- 


the  hejl  Means  of  ConViEilon,  34.J 

degrees,  as  new  Thoughts,  new  Diver- 
fions  came  on ;  it  would  be  driven  out  by 
Bufinefs ,  or  Pleafure ,  or  the  various 
Accidents  of  Life  that  might  afterwards 
befal  him ;  till  at  laft  he  came  perhaps  to 
refleQ  upon  it  with  as  much  Indifference, 
as  if  it  were  a  Story  only,  which  he  had 
heard ,  or  read  ,  and  which  he  himfelf 
was  no  ways  concern'd  in. 

Hitherto  I  have  fupposM,  That  the 
Evidence  of  One  rifen  from  the  Dead 
hath  really  the  Advantage,  in  point  of 
Force  and  Efficacy ,  of  any  Standing 
Revelation,  how  well  foever  attefted  and 
confirm'd  ;  and,  proceeding  on  that  Sup- 
pofition ,  I  have  endeavour'd  to  fhew, 
That  fuch  Evidence,  however  in  it  felf 
forcible,  would  certainly  not  be  com- 
ply'd  with.  But  the  Truth  is,  and,  upon 
a  fair  Balance  of  the  Advantages  on 
either  fide,  it  will  appear.  That  the  com- 
mon Standing  Rules  of  the  Gofpel  are  a 
more  probable  and  powerful  Means  of 
Convidion  than  any  fuch  MelTage,  or 
Miracle ;  And  that, 

FirH^  For  this  plain  Reafon ,  Becaule 
they  include  in  them  that  very  kind  of 
Evidence,  which  is  fiippos'd   to  be  fo 

pow- 


34^  -^  Standing  ^Velation^ 

powerful ;  and  do  ,  withal ,  afford  us 
ieveral  other  Additional  Proofs,  of  great 
Force  and  Clearnefs. 

Among  many  Arguments,  by  which 
the  Truth  of  our  Religion  is  made  out 
to  us,  This  is  but  One ,  That  the  Pro- 
mulgers  of  it,  Jefus  Chnsi,  and  his  A- 
poftles,  did  that  very  thing  wliich  is 
requir'd  to  be  done;  raifed  Men  and 
Women  from  the  Dead,  not  once  only, 
but  often ,  in  an  indifputable  manner, 
and  before  many  WitnefTes.  St.  Peter 
rais'd  Dorcas:  Our  Saviour  rais'd  the 
Ruler's  Daughter,  the  Widow's  Son,  and 
Lazarus :  the  firll:  of  thefe,  when  fhe  had 
juft  expir'd ;  the  fecond ,  as  he  was  car- 
ried to  the  Grave  on  his  Bier ;  and  the 
third,  after  he  had  been  fome  time  bu- 
ried. And  having,  by  thefe  gradual 
Advances,  manifefted  his  Divine  Power, 
he  at  laft  exerted  the  higheft,  and  moft 
glorious  Degree  of  it,  and  raifed  Himfelf 
alfo,  by  his  Own  All-quickening  Virtue, 
and  according  to  his  Own  exprefs  Pre- 
diftion.  We  did  not  indeed  fee  thefe 
things  done ;  but  we  have  fuch  Authen- 
tick  Accounts  of  them ,  that  we  can  no 
more  doubt  of  their  having  been  done, 
than  if  we  had  actually  feen  them.  For 
tho^  no  Evidence  affects  the  Fancy  fo 

iVrong- 


the  hefl  Means  of  ConVl&ion,  24; 

flrongly  as  that  of  Senfe ;  yet  there  is 
Other  Evidence,  which  gives  as  full  Sa- 
tisfaQion ,  and  as  clear  a  ConviQion  to 
Our  Reafon:  fo  that  there  are  fome 
diftant  Matters  of  Fa([l ,  of  the  Trudi 
of  which  we  are  as  certain,  as  we  are  of 
what  happens  before  our  Eyes ;  the  con- 
curring Accounts  of  many  fuchWitnefles, 
as  were  every  way  qualified  to  inform  us, 
and  could  have  no  Intereil:  in  deceiving 
us,  and  feal'd  the  Truth  of  their  Tefli- 
mony  with  their  Blood ,  rendring  it 
(Morally ,  as  we  fpeak,  or ,  as  we  might 
fpeak)  Abjolutely  impofUble ,  that  thefe 
things  fhould  be  falfc.  And  what  can  wc 
fay  more  for  the  Evidence  that  comes 
by  the  Senfes  ?  for  can  any  thing  be 
more  certain  than  That,  which  'tis  im- 
poffible  fliould  not  be  true  ?  And  of 
this  nature  are  many  of  thofe  miraculous 
Fa£ls  ,  upon  which  the  Truth  of  our 
Religion  is  founded ;  particularly,  that 
moft  important  Miracle  of  all,  the  Re- 
furredlionof  our  Lord  :  It  is  fo  convin 
cingly  attefted  ,  by  fuch  Perfons ,  with 
fuch  'Circumllances  ,  that  They  ,  who 
give  themfelves  leifure  to  confider  and 
weigh  the  Teftimony,  at  what  diiiance 
foever  they  are  plac'd  from  the  Fact  it 
felf,  cannot  help  ciofing  witli  it ;  nor  can 

thev 


34^  ^  Standing  ^Velatiotty 

they  entertain  any  more  Doubt  of  the 
Refurrecffopi,  than  they  do  of  the  Cmci- 
fixion  of  Jefm,  And  therefore,  I  fay,  if 
this  Miracle  of  Chrift's  Rifing  from  the 
Dead  heretofore  be  not  fufficient  to  con- 
vince a  refolv'd  Libertine ;  neither  would 
the  raifing  of  one  now  from  the  Dead  be 
fufficient  for  that  Purpofe ;  fnice  it  would 
only  be  ,  the  doing  that  over  again 
which  hath  been  done  already,  and  of 
the  Truth  of  which  ( all  things  confi- 
der'd)  we  have  as  much  reafon  to  be 
fatisfied,  as  if  we  our  felves  had  flood  by 
and  feen  it. 

Thus  far  the  Old  Standing  Proofs  of 
the  Gofpel,  and  the  New  Miracle  de- 
manded are  (in  reality  and  right  Reafon) 
Equal;  and  fhould  therefore  (reafonably) 
have  Equal  Influence  and  Effe£l.  But 
there  are  alfo  feveral  other  AccelTory 
Proofs,  by  which  the  Truth  of  the  Gofpel 
was  farther  demonftrated.  It  was  at- 
tefted  by  Miracles  of  all  forts,  done  in 
great  Variety  and  Number;  by  the  vifi- 
ble  centring' of  all  the  Old  Prophecies  in 
the  Perfon  of  Chrift,  and  by  the  Com- 
pletion of  thofe  Prophecies  fince,  which 
He  himfelf  utter'd ;  by  the  Holy  and  Un- 
blemifh'd  Lives ,  the  Exemplary  Suf- 
ferings and  Deaths  of  the  Publifliers  of 

this 


the  hejl  Means  of  ConViSiion.  3  49 

this  Religion,  and  by  the  furpaflfing  Ex- 
cellence of  that  Heavenly  Do&rine 
which  they  publifh'd;  finally,  by  the 
miraculous  Increafe  of  the  Profeflbrs  of 
Chriftianity,  without  any  vifible  Grounds 
and  Caufes,  and  contrary  to  all  Human 
Probability  and  Appearance.  Now,  if 
the  Proof  of  a  Future  State ,  by  an  im- 
mediate Appearance  of  one  from  the 
Dead  be  ( in  truth,  and  at  the  bottom) 
but  Equal  to  that  fingle  Proof  of  Chri- 
ftianity ,  taken  from  our  Lord's  Refur- 
redion ;  how  much  inferior  muft  it  be 
to  thefe  feveral  Proofs  United  ?  And, 
therefore,  how  little  Probability  is  there 
that  He,  who  is  not  wrought  upon  by 
the  one ,  would  be  convinced  by  the 
other?  But  I  have  not  time  to  perfue 
this  fruitfiil  Head  of  Argument  as  tar  as 
it  deferves  ;  by  difplaying ,  firll ,  the 
General  Evidences  of  our  Religion,  in 
all  their  Force  and  Brightnefs,  and,  then, 
comparing  them  with  That  of  a  parti- 
cular Apparition ;  and  ,  by  this  means, 
Calculating,  as  it  were  ,  the  feveral 
Degrees  of  Credibility  and  Convi£lion, 
by  which  the  One  furpaifeth  the  Other, 
Such  an  Attempt  would  carry  me  be- 
yond the  Bounds  of  a  fmgle  Difcourfe. 
I  have  Room  only  at  prefent  to  fuggell  a 


General  Refle6lion  or  two ,  which  may 
contribute  to  illuftrate  this  Point ;  and 
proceed  therefore  to  obferve 

Secondly^  Another  great  Advantage, 
which  the  Standing  Proofs  of  the  Gofpel 
have  over  fuch  an  Extraordinary  Ap- 
pearance ;  that  This  hath  all  it's  Force  at 
once,  upon  the  firft  ImprefTion ,  and  is 
ever  afterwards  in  a  declining  State ;  fo 
that  the  longer  it  continues  upon  the 
Mind,  and  the  oftner  it  is  thought  of,  the 
moreitlofes;  whereas  thofe,  on  the  con- 
trary, gain  Strength  and  Ground  upon  us 
by  Degrees,  and  the  more  they  are  coa- 
fider  d  and  weigh'd ,  the  more  they  are 
approvM. 

There  is  a  like  Difference  between  the 
ways  in  which  thefe  feveral  Proofs  ope- 
rate ,  as  there  is  between  the  feve- 
ral Impreflions  made  upon  Thoughtful 
Minds  by  the  Works  of  Art  and  Na- 
ture. The  Works  of  Art,  which  are 
moft  nice  and  curious,  ftrike  and  furprize 
us  moft  upon  the  firft  View;  but  the 
better  we  are  acquainted  with  them,  the 
lefs  we  wonder  at  them  :  Whereas  the 
Works  of  Nature  will  bear  a  Thoufand 
Views,  and  Reviews,  and  will  ftill  ap- 
pear new  to  us ;  the  more  frequently  and 

nar- 


the  left  Means  of  ConViBion,  ^  j  l 

narrowly  we  look  into  them ,  the  more 
occafion  we  fhall  have  to  admire  their 
fine  and  fubtle  Texture,  their  Beauty,  and 
Ufe,  and  excellent  Contrivance.  The 
fame  we  may  fay  of  the  Standing  Evi- 
dences of  the  Gofpel ;  every  time  they 
are  confider'd  and  enquir'd  into ,  they 
gain  upon  fmcere  unbiafs'd  Minds ,  ap- 
pear ftill  more  Reafonable  and  Satisfa- 
ctory than  before,  and  more  worthy 
every  way  of  that  inimitable  Power  and 
Skill  which  wrought  them ;  and,  on  that 
Account,  they  are,  doubtlefs,  better  con- 
triv'd  to  work  a  rational ,  a  deep ,  and 
durable  Convidion  in  us ,  than  thofe 
AftoniHiing  Motives,  which  exert  all 
their  Force  at  once,  upon  the  firft  Propo- 
fal.  An  Argument ,  that  is  fome  time 
working  it's  way  into  the  Underftanding, 
will  at  lalt  take  the  furer  hold  of  it ;  as 
thofe  Trees ,  which  have  the  floweft 
Growth  ,  are  ,  for  that  Reafon  ,  of  the 
longefb  Continuance.  To  all  which,  we 
may  add,  in  the 

Third  Place  ,  That ,  let  the  Evidence 
of  fuch  a  particular  Miracle  be  never  fo 
bright  and  clear,  yet  it  is  ftill  but  Parti- 
cular; and  muft,  therefore,  want  that 
kind  of  Force^  that  Degree  of  Influence, 

which 


^^1  A  Standing  ^Vektion, 

which  accrues  to  a  Standing  General 
Proof,  from  it's  having  been  try'd,  and 
approv'd ,  and  confented  to  by  Men  of 
all  Ranks  and  Capacities,  of  all  Tempers 
and  Interefts ,  of  all  Ages  and  Nations. 
A  Wife  Man  is  then  bell:  fatisfy'd  with 
his  own  Reafonings  and  Perfuafions, 
when  he  finds  that  Wife  and  Confide- 
ring  Men  have  in  the  like  manner 
Reafon'd,  and  been  in  like  manner  Per- 
fuaded  ;  that  the  fame  Argument,  which 
weighs  with  Him,  hath  weighed  with 
Thoufands,  and  Ten  thoufand  times  ten 
thoufands  before  him ;  and  is  fuch  as  hath 
born  down  all  Oppofition,  where-ever  it 
hath  been  fairly  proposed,  and  calmly 
confider  d.  Such  a  Reflection ,  tho'  it 
carries  nothing  perfectly  Decifive  in  it, 
yet  creates  a  mighty  Confidence  in  his 
Breaft,  and  ftrengthens  him  much  in  his 
Opinion.  Whereas  ,  he  who  is  to  be 
wrought  upon  by  a  fpecial  Miracle,  hath 
no  Helps ,  no  Advantages  of  this  kind 
toward  clearing  his  Doubts,  or  fuppor- 
ting  his  Affurance.  All  the  Force  of 
the  Motive  lies  entirely  within  it  felf ;  it 
receives  no  Collateral  Strength  from 
External  Confiderations,  it  wants  thofe 
degrees  of  Credibilty  that  fpring  from 
Authority,  and    cojicurring   Opinions : 

which 


the  heft  Means  of  ConViEilon.  3  5  j 

which  is  one  Reafon  why  (as  I  told  you) 
a  Man  is  capable  of  being  difputed  out 
of  the  Truth  and  Reality  of  fuch  a 
Matter  of  Fadl,  tho'  he  faw  it  with  his 
Eyes. 

This,  therefore,  is  a  farther  Advantage, 
which  the  Standing  Proofs  of  a  Revehi  tion 
have  over  any  Occafional  Miracle ;  That, 
in  the  admitting  fuch  Proofs,  we  do  but 
fall  in  with  the  General  Senfe  and  Per- 
fuafion  of  thofe  among  whom  vv^e  con- 
verfe :  whereas  we  cannot  aiBrm  the 
Truth  of  fuch  a  Miracle,  without  incur- 
ring the  Scorn  and  Derifion;  at  leaft, 
not  without  running  crofs  to  the  Belief 
and  Apprehenfion  of  the  reft  of  Man- 
kind ;  a  Difficulty,  which  (as  hath  been 
already  fhewn)  a  modeft  and  good  Man 
is  fcarce  Able,  but  a  Man  addided  to 
his  Vices,  is  neither  Able,  nor  Willing, 
for  the  meer  fake  of  Truth ,  to  encoun- 
ter. 

Let  us  lay  thefe  feveral  Refle^lions 
together ,  and  we  fhall  find  ,  "  That 
''  even  a  Meilage  from  the  other  World 
''  is  not  an  Argument  of  fuch  invincible 
^'  Strength,  but  it  would  be  refiited  by 
."  fuch  as  had  beforehand  refilled  the 
^^  General  Proofs  of  the  Gofpel ;   and 

A  a         *'that 


3  54  ^  Standing  ^VelatioUy 

*'  that  our  Saviour,  therefore,  utter'd  no 
^'  Paradox ,  but  a  great ,  a  clear  and 
"  certain  Truth ,  when  he  faid ,  That 
"  they,  who  hear  not  Mofes  and  the  Pro- 
phets ,  7Vi/l  not  he  ferfuaded ,  though  one 
rofefiom  the  Dead,  From  which  Truth 
it  is  now  Time,  as  my 

III.  Third  General  Head  dire£ls,  to  deduce 
the  feveral  Inferences^  which  I  intended. 
And, 

iirH^  We  learn  from  hence,  what  is 
the  true  Ufe  and  End  of  Miracles :  They 
are  not  Private,  but  Publick  Proofs ;  not 
Things  to  be  done  in  a  Corner ,  for  the 
fake  of  fmgle  Perfons,  but  before  Multi- 
tudes, and  in  the  Face  of  the  Sun.  Again, 
They  are  Signs  to  thofe  who  believe  not, 
not  to  thofe  who  believe :  I  mean,  that 
the  Great,  the  Chief  End  of  them  is,  to 
eftablifh  the  Truth  of  a  New  Revelation 
in  thofe  Countries  where  it  was  firffe 
promulg'd  and  propagated ;  not  to  Con- 
firm Men  in  the  Belief  of  it ,  after  it  is 
fufficiently  eftablifh'd.  Miracles  are  the 
immediate  Ad:  of  Omnipotence  ,  and, 
therefore,  not  to  be  employed,  but  where 
the  Importance  of  the  Occafion  requires 
them :  much  lefs  are  they  to  be  em- 
ploy'd,  where  they  are  neither  requfite, 

nor 


the  heft  Means  of  ConViSllon.  j  5  j 

nor  likely  to  fucceed  ;  as  the  cafe  is, 
where  thofe ,  who  are  not  convinc'd  by 
the  Old  Miracles,  demand  New  ones.  It 
follows  from  hence, 

Secondl) ,  That  we  have  great  reafon 
to  look  upon  the  high  Pretenfions  which 
the  Roman  Churcli  makes  to  Miracles,  as 
ground lefs ,  and  to  reje£l  her  Vain  and 
Fabulous  Accounts  of  them.  Half  the 
Saints,  which  have  place  in  her  peculiar 
Calendar,  were,  if  you  will  believe  Her, 
converted  by  Miracles ;  Apparitions,  Vi- 
fions,  and  Intercourfes  of  all  kind  be- 
tween the  Dead  and  the  Living ,  are  the 
frequent  and  familiar  Embellilhments  of 
thole  pious  Romances ,  her  Legends ; 
which  exceed  the  Scripture  it  felf  in 
Wonders,  and  do,  indeed,  by  that  means, 
contradi£l  the  Doctrine  and  Defign  of 
it :  for  where  Mofes  and  the  Prophets 
are  receiv'd,  there  a  continued  Succeflion 
of  Miracles  is  need  lefs  \  and,  confequent- 
ly,  not  to  be  expecled,  believ  d ,  or  pre- 
tended.    It  may  be  a 

Third  Ufe  of  what  hath  been  faid,  To 
take  an  occafion  from  thence  of  Confi- 
dering,  how  fare  the  foundation  of  God 
Handeth ,  [  that  Foundation  of  the  Apojlles 

A  a  2  and 


^  5  <$  A  Standing  ^Velatioriy 

and  Prophet Sy  upon  which  the  Church  u  built ^ 
Jefus  Chrift  himfe/f  being  the  Head  Corner- 
Stone^  as  the  Colleft  for  this  Day  fpeaks ;  ] 
Iiow  very  flrong  and  irrefragable  the 
firft  Evidences  of  Chriftianity  needs  muft 
be,  fince  thev  appear  (  both  from  Reafon 
and  Revelation)  to  be  fuch,  as  that  They, 
who  refifted  them  ,  would  refift  every 
thing  befides  them.  But  this  is  fuiii- 
ciently  underftood  from  the  whole  Tenor 
of  the  preceding  Argument :  Which  in- 
ftruds  us  alfo,  in  the 

Fourth  Place,  to  condemn  the  Folly 
and  Impiety  of  thofe  Perfons  (  for  fuch 
there  have  been)  who  have  oblig'd  them- 
felves  to  each  other,  to  appear  after 
Death ,  and  give  an  Account  of  their 
Condition  in  another  World  ;  and  the 
worfe  Ufe  that  hath  been  made  of  thefe 
111  Contra £ls,  when  thefurviving  Party 
hath  hardened  himfelf  in  his  Wicked- 
nefs ,  upon  the  Other's  Failure.  It  is 
ilupidly  foolifli,  thus  to  venture  our  Sal- 
vation upon  an  Experiment,  which  we 
know  not  whether  God  will  fuffer,  and 
whicli,  we  liave  all  the  Reafon  imagina- 
ble to  think ,  he  will  not  fuffer  to  take 
place.  It  is  highly  Impious,  to  refolve  to 
•  perfift  in  our  Unbelief,   till  fomething 

more 


2S. 


the  be  [I  Means  of  ConViElion,  J  57 

more  is  done  for  our  Convidion  ,  than 
God  hath  thought  fit  fliould  be  done  for 
the  ConviQion  of  any  Man  in  our  Cir- 
cumHances.  An  ApolHe,  indeed ,  once 
laid  ,  Except  I  jhall  fee  m  his  Hands  the  joh,  xx. 
Print  of  the  Nails ^  and  put  my  Finger  into 
the  Vrint  of  the  Nails ,  and  thruH  rny 
Hand  into  his  Side.  I  nnll  not  believe  -^  and 
God  was  pleas'd  to  (loop  to  his  Requell, 
and  to  plant  Faith  in  his  Heart  by 
fuch  an  Experiment.  But  it  was  on  the 
Account  of  the  Publick  Charafter  he 
was  to  bear,  as  an  Apoftle;  that  is,  a 
Witnefs  of  the  Refurreclion  of  Chriif  to 
the  reft  of  the  World ;  and  it  might, 
therefore,  be  fit  that  He  himfelf  fliould, 
in  a  very  Particular  and  Extraordinary 
Way,  be  fatisfy'd  of  it ;  not  meerly  for 
his  Own  fajve ,  but  for  the  fake  of  all 
Thofe  who  fhould  hereafter  believe  in 
liis  Teftimony.  The  manner  of  his  Con- 
viction was  deficn'd,  not  as  a  peculiar  Pri- 
vilege to  Him;  but  as  a  ftandmg  Miracle, 
a  lafting  Argument  for  the  Conviction 
of  Others,  to  the  very  End  of  the  World. 
Befides,  though  flow  of  Belief,  he  was  at 
the  bottom  Honeif  and  Sincere ;  not  led 
into  thofe  Doubts,  which  he  entertained, 
by  his  Lufts,and Vicesinot  a  Revolter  from 
phe  Truth  which  lit-  had  onccemhrac'd  : 

A  a  ?  A  nd 


358  A  Staniing  ^Velatioriy 

And  they,  therefore,  have  no  Reafon  to 
expect  to  be  favoured  as  He  was ,  who 
ftand  not  poflefsM  of  any  One  of  thofe 
Qualifications  that  belong'd  to  Him,  but 
are  (generally  fpeaking  )  the  very  Re- 
verfe  of  his  CharaQrer. 

Fifthly,  From  the  fame  Truth  we  may 
alfo  be  taught  to  correal  a  Vain  Thought, 
which  we  are  fometimes  apt  to  enter- 
tain ;   That,  if  it  had  been  Our  Lot  to 
converfe  with  Chrift  and  his  Apoftles,  and 
to  be  Eye-WitnelTes  of  their  Miracles ; 
wefhould,  byfnch  an  Advantage,  have 
been  fecur'd  from  any  Degree  of  Doubt 
or  Infidelity  :     Whereas  certain  it  is,  that 
They,    who  at  this  Diftance  from  the 
iirft  Rife  of  the  Gofpel ,   after  weighing 
the  feveral  Evidences  of  it ,  waver  in 
their  Faith,  would  have  waver'd,  though 
they  had  feen  the  firft  Promulgers  of  it 
work  Wonders.     Even  that  Sight  itfelf 
did  not  hinder  many,  to  whom  the  Go- 
fpel was  firft  preach'd ,   from  turning  it 
into  Lafcivioujnefs  ,  and  denying  the  Lord 
Verf.  4.     jffy^,  as  Sujiide  complains.    Deceived 
we  are,  if  we  think,  that  God  hath  not 
farnifh'd  every  Age  of  the  Church  with 
fufficient  Inducements   to  embrace  the 
Faith ;  and  the  iateft  Ages,  perhaps,  with 

the 


the  heft  Means  of  ConViElion,  3  j  p 

the  ftrongeft  Inducements  to  it.  Indeed, 
the  Luftre  of  the  Primitive  Miracles  is 
now  wanting  to  us  :  but  then  we  are 
freed  from  feveral  Inconveniences,  under 
which  the  firft  Chriftians  laboured  ,  and 
we  enjoy  hkewife  feveral  Advantages 
which  they  wanted.  We  have  no  Ori- 
ginal Prejudices  againfl:  the  Gofpel  to 
fubdue,  as  They  had ;  for  we  have  been 
educated  in  the  Belief  of  it :  We  are  not 
tempted,  as  They  were,  to  revolt  from 
it,  by  the  Dread  of  Dangers  and  Death  ; 
for  all  manner  of  Encouragements  at- 
tend Our  ProfcfTion  of  it.  The  miraculous 
Succefs  of  the  Apoftles  Preaching,  and 
the  Accompliflimcnt  of  many  of  their 
Predictions,  which  to  thofe  early  Chri- 
ftians  were  matters  of  Path  only ,  are 
to  Us  matters  of  Sight  and  Experience. 
And  we ,  that  live  at  the  greateft  Di- 
stance from  the  Age  of  the  Apolfles,  have 
in  this  the  Advantage  of  fuch  as  were 
much  nearer  to  them  ;  That  even  thefe 
laft  and  worfl:  of  times  have  produced  the 
heft  Apologies  for  our  Faith ,  the  moll 
Accurate,  and  Rational,  and  Unanfwera- 
ble  Accounts  of  the  Truth  of  Chriftiani- 
ty.  To  apply,  therefore,  the  Words  of 
Solomon  to  the  prefent  cafe  •  Sny  not  thou^  Eccl.  vi.-. 
What  ii  theCauje  ihat  the  Fanner  Dajs  were  ^°* 

A  a  4  bet- 


3^0  A  Standing  ^'Velatioriy 

better  than  Thefe  ?  for  thou  dost  not  enquire 
rvifely  of  this  thing. 

The  Last  Inference ,  which  the  Do- 
8:rine  deliver'd  fuggeftsto  us,  is,Thatwe 
{hould  be  invited  from  thence  to  magnify 
and  to  adore  the  Divine  Wifdom,  which 
hath  fo  order'd  the  firft  Proofs  and  Eviden- 
ces of  our  Faith,  that  they  will  be  equally 
fatisfaftory  and  convincing  to  the  End 
Eccl.  iii.  of  the  World.  /  know  (  faith  the  Wife 
J  4-  Man)  that  Tvhatfoever  God  doth,  it  jball  be 

for  ever :  nothing  ctin  be  fut  to  it,  nor  any 
thing  taken  f'om  it ;  and  God  doth  it  that 
Man  jhctdd  fear  before  him.  Accordingly, 
he  hath  propos'd  a  Standing  Revelation, 
fo  well  confirmed  by  Miracles,  once  for 
all,  that  it  fhould  be  needlefs  to  recur 
to  them  ever  afterwards  for  the  Con- 
viQion  of  any  Man  who  was  born  with- 
in the  Pale  of  Chriftianity.  This  was 
the  fhorteft,  the  fitteft,  and  wifeft  way 
that  could  have  been  taken;  the  belt 
fuited  to  the  Majefty  of  God  ,  and  to  the 
other  Methods  of  his  Providence ;  and 
the  beft  accommodated  alfo  to  the  Na* 
ture.  Capacities ,  and  Intereft  of  Men, 
It  had  been  below  him ,  by  an  Imme- 
diate Interpofition  of  his  Omnipotence, 
to  have   been  appealing  eveiy   day  to 

his 


the  heft  Means  of  ConViSllon,  j  (J  I 

his  Creatures  for  the  Truth  of  his  Reli- 
gion; an  Endlefs,  and  an  Unbecoming 
Task,  to  be  put  upon  offering  Superna- 
tural Proofs,  for  the  Convidion  of  Im- 
pious Men,  as  often  as  their  Infidelity 
fhould  be  pleas'd  to  demand  them  !  Not 
fo  doth  he  proceed  in  the  Government 
of  the  Natural  World  :  He  made  it, 
indeed,  at  the  firft ,  after  a  Miraculous 
and  Incomprehenfible  manner ;  but  he 
fteers  and  direfts  the  Affairs  of  it,  ever 
fmce,  by  ftanding  Rules  and  Laws,  and 
by  the  Ordinary  Miniftry  of  Second 
Caufes.  With  Equal  Wifdom  hath  he 
Temper'd  the  ConduQ:  of  the  Moral 
World  alfo  :  for,  tho'  he  ufher'd  in  the 
Mofaic  and  Chriftian  Inftitutions,  by  a 
great  Variety  of  amazing  Signs  and 
Wonders ;  yet,  as  foon  as  the  Truth  of 
thofe  Revelations  was  thus  illuftrioufly 
manifefted ,  and  the  Accounts  of  thefe 
things  were  committed  to  Writing ,  Mi- 
racles in  great  mcafure  ceas'd ;  and  the 
Appeal  afterwards  was  to  the  Written 
Word  \_to  the  Lxw^  and  tothe  Tejiimotiy,'] 
which  fiipply'd  the  Room  of  them. 

Indeed  ,  Motives  that  addrefs  them- 
felves  cooly  to  our  Reafon,  are  fitted  to 
be  employed  upon  Reafonable  Creatures  ; 
It  is  no  ways  congruous,  that  God  fhould 

be 


j^l  A  Standing  ^yelatm, 

be  always  frightning  and  aftonifhing 
Men  into  an  Acknowledgment  of  the 
Truth,  who  were  made  to  be  wrought 
upon  by  calm  Evidence,  and  gentle 
Methods  of  Perfuafion.  Should  fuch  a 
Miracle  as  that  which  is  mention'd  in 
the  Text ,  be  indulged  to  One ,  Others 
would  think  themfelves  equally  entitled 
to  it ;  and,  if  indulg'd  to  many,  it  would 
no  longer  have  the  Effect  of  a  Miracle, 
it's  Force  and  Influence  would  be  lofl 
by  the  Frequency  of  it.  Or ,  fuppofmg 
it  to  continue  ia  it's  full  Strength,  how 
o  ften  foever  repcted ;  yet  the  Faith  is 
produc'd  would  not  be  fo  free  and  volun- 
tary an  Ad ,  as  That  ought  to  be ,  to 
which  are  annex'd  all  the  Glorious  and 
Invaluable  Privileges  of  Believing.  In 
a  word ,  Good  Men  have  no  need  of  a 
Miracle;  for  they  are  convinc'd,  without 
it :  And  it  would  be  of  dangerous  Con- 
fequence  to  the  Bad  ;  for  They,  we  find, 
would  not ,  even  with  it ,  be  convinc'd. 
And,  therefore,  the  Allowance  of  fuch  a 
Favour  to  them ,  would  ferve  only  to 
render  them  more  Obdurate,  and  more 
Inexcufable;  it  would  enhanfe  their 
Guilt,  and  increafe  their  Condemnation. 

Let  us  then  from   thefe,    and    fuch 
Confiderations  as  thefe,   be  led  to  reve- 
rence 


the  hefl  Means  of  ConVtSlion,  ?  61 

rence  the  Infinite  Wifdom  and  Goodnefs 
of  God  in  all  his  Tranfa^lions  with  Men ! 
Let  us  learn,  not  to  difpute  the  Methods 
of  his  Providence ;  but  humbly  and  im- 
plicitly to  acquiefce  in  them,  and  to 
adore  them  1  Let  us  fatisfy  our  felves, 
That  every  thing  is  certainly  order'd  by 
Him  after  the  apteft,  and  beft,  and 
moft  becommg  manner,  tho'  our  Firft 
Apprehenfions  fliould  fuggeil:  otherwife 
to  us ;  and  that  no  Contrivance ,  no 
Policy,  no  Prudence  whatfoever,  can  in 
any  refped  deviate  from  his  Scheme, 
without  leaving  us  in  a  much  worfe 
Condition  than  it  found  us  1    For, 

Great  and  Marvellous  are  thy  IVorkSy 
Lord  God  Almighty !  JuH  and  True 
are  all  thy  Ways^  thou  KJng  of  Saints  ! 

To  Thee  (Father,  Son,  and  Holy 
Ghoft)  be  render'd,  as  is  moft  due, 
all  pofTiblc  Honour,  Adoration,  and 
Praife,  now,  and  for  Ever ! 


A 


.'Jl^ 


3<fj 


SERMON 

Prcach'd  in  the 

Cathedral  Church  of  St.  ^Paul, 

At  the 

FUNERAL 

O  F 

Mr.  Tho,  Ben  net. 

Jug.  ^o.    1705. 
I.  Co  R I  N't H.    XV.    19. 

If  in  this  Life  onely  we  haVe  Hope 
in  Chrijly  we  are  of  all  Men  mo  ft 
miferable. 

SUCH  Difcourfes,  on  fuch  Mourn- 
ful Occafions  as  thefe,  were  infti- 
tuted ,  not  fo  much  in  Honour  of 
the  Dead,  as  for  the  Ufe  of  the  Living ; 
that  Opportunity  may  be  taken  from 

Iffnce 


SlS  A  Sermon  preach* d  at  the 

hence  to  excite  in  Perfons ,  attending  on 
thefe  Solemnities  ,  a  due  Senfe  of  the 
Uncertainty  and  Vanity  of  all  Earthly 
Satisfactions ;  to  imprint  upon  their 
Minds ,  by  proper  Arguments  and  Re- 
fle8:ions,  a  lively  Perfuafion  of  the  Cer- 
tainty of  a  Future  State,  and  an  earneft 
Defire  of  fitting  and  preparing  them- 
felves  for  it. 

There  is  no  Seafon ,  to  which  fuch 
Thoughts  as  thefe  are  more  fuitable ;  nor 
any,  wherein  Men  are  likely  to  be  more 
affected  with  them :  And  therefore  I  have 
chofen  (not  unfitly,  I  hope)  to  explain  to 
you,  atprefent,  that  great  Argument  for 
a  Future  State, which  S.  P^/^/hathcouch'd, 
in  the  Words  I  have  read  to  you ;  If  in 
this  Life  onely  we  have  Hope  in  ChriH^  we 
are  of  all  Men  moH  miferable :  that  is ,  If 
all  the  Benefits,  we  exped  f^om  the 
'  Chriflian  Inftitution,  were  confin'd  with- 
in the  Bounds  of  this  prefent  Life,  and 
we  had  no  Hopes  of  a  better  State  after 
this ,  of  a  great  and  lafting  Reward  in 
a  Life  to  come;  We  ChnlHans  fliould 
be  the  mofi:  abandoned  and  wretched  of 
Creatures ;  All  other  Sorts  and  Seels  of 
Mtn  would  evidently  have  the  Advan- 
tage of  us,and  a  much  furer  Title  to  Hap- 
pinefs  than  We. 

This 


funeral  of  Mr,  Bennec.  j  67 

This  Conceifion  the  Apoftle  openly 
makes,  and  from  hence  he  would  be 
underftood  to  inferr  (tho'the  Inference 
be  not  exprefs'd,)  That,  therefore,  there 
muft  needs  be  another  State,  to  make 
up  tlie  Inequalities  of  this,  and  to  falve 
all  irregular  Appearances;  £nce  it  is 
impolTible  to  conceive  that  a  Juft  and 
Good  God  fliould  fuffer  the  jufteft  and 
bell  of  Men  (  fuch  as  the  bell:  Chriftians 
certainly  are)  to  be  oftentimes  the  mofl 
miferable. 

If  St.  Pau/  found  it  necelTary,  earneftly 
to  prefs  this  Argument  on  the  CorinthtanSy 
foon  after  he  had  planted  the  Gofpel 
among  them,  and  conlirm'd  it  by  Mira- 
cles ;  it  cannot  but  be  highly  requifite  for 
Us ,  who  live  at  fuch  a  diftance  from 
that  Age  of  Miracles  ,  to  fupport  and 
enliven  our  Faith  ,  by  dwelling  often  on 
the  fame  Confiderations  :  and  this  Argu- 
ment, therefore  ,  I  fliall  endeavour  to 
open,  and  apply  ,  in  the  following  Dif- 
courfe:  wherein, 

FirH  ^   I   fhall    fhew  the  undoubted       I. 
Truth  of  the  Apolfle's  Conceffion  ;   and 
from  thence  fhall  eilablifh  ,  in  the 

Seco?td  Place,  the  Truth  of  that  Conclu-      II. 
/<?t,  which  he  builds  upon  it. 

After 


368 


A  Sermon  Treacl?d  at  the 

III.  After  which,  I  ihall  fuggeft  to  you  fome 
Rules  and  Dire^ions^  which,  if  duly  per- 
fu'd,  will  enable  you  to  live  likethofe, 
who  have  their  Hope  in  mother  Life ;  like 
Men,  who  look  upon  themfelves,as  being 
only  on  their  Paffage  through  this  State, 
but  as  belonging  properly  to  that  which 
is  to  come ;  on  which ,  therefore ,  their 
Eye ,  their  Aim ,  and  their  Hopes  arc 
altogether  fix'd  and  employ'd. 

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

I,  As  to  the  ConceJJlon  of  the  Apoflle,  I 

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


Funeral  of  Mr\  Beanec.  3  5p 

FirH^  "Were  there  no  Life  after  this, 
Men  would  be  more  miferable  than 
Beafts :  for  in  this  Life ,  it  is  plain  that 
Beafts  have,  in  many  refpe6ls,  the  Advan- 
tage of  them ;  inafmuch  as  they  enjoy 
greater  Senfual  Pleafures,  and  feel  fewer 
Corporal  Pains,  and  are  utter  Strangers 
to  all  thofe  Anxious  and  Tormenting 
Thoughts  which  perpetually  haunt  and 
difquiet  Mankind. 

The  Pleafures  of  Senfe  are  probably 
relifli'd  by  Beafts  in  a  more  exquifitc 
degree,  than  they  are  by  Men  ;  for  they 
tafte  them  fmcere  and  pure  always,  with- 
out mixture,  or  alloy,"  without  bemg 
diftrafted  in  the  Perfuit,  or  difquieted 
in  the  Ufeofthem. 

They  follow  Nature,  in  their  Defires 
and  Fruitions,  carrying  them  no  farther 
than  flie  directs,  and  leaving  oif  at  the 
Point  ,  at  which  Excefs  would  grow 
Toublefome  and  Hazardous  ;  ^0  tliat 
their  Appetite  is  not  deftroy'd,  or  dulfd, 
by  being  gratified ,  but  returns  always 
frefli  and  vigorous  to  its  Objed.  Hence 
Their  Organs  are  generally  better  dif- 
pos'd  than  Ours ,  for  receiving  grateful 
Impreffions  from  fenfible  Objeds ;  being 
lefs  liable  to  be  vitiated  by  Difeafes,  and 

B  b  other 


J 70  J  Sermon  preach' d  at  the 

other  Bodily  Accidents ,  which  diforder 
oar  Frame, and  extreamly  lelTen  the  Com- 
placence we  have  in  all  the  good  things 
of  this  Life  that  farround  us.  Nor.  are 
the  Pleafures,  which  the  Brutal  part  of 
the  Creation  enjoy,  fubjeft  to  be  leflend 
any  way  by  the  iTneafmcrs  which  arifes 
from  Fancy  and  Opinion.  TJiey  have 
not  the  Art  of  growing  Miferable  upon 
the  View  of  the  Happinefs  of  others  ;  it 
being  the  peculiar  Privilege  of  Thinking 
Beings,  when  they  are  otherwife  fuffi- 
ciently  blefs  d,  to  create  Trouble  to  them- 
felves,  by  needlefs  Comparifons. 

They  are  under  no  Cliccks  from  Rea- 
fon  and  Refleftion ,  which  ,  by  repre- 
fenting  perpetually  to  the  Mind  of  Man 
the  Meannefs  of  all  Senfaal  Gratifica- 
tions ,  do ,  in  great  meafure,  blunt  the 
Edge  of  his  keeneft  Defires,  and  pall  all 
his  Enjoyments.  They  are  not  aware 
of  a  Superior  Good,  or  of  any  higher  End, 
to  which  they  might  be  ordain'd.  They 
feel  no  inward  Reproaches  for  tranfgrel- 
fing  the  Bounds  of  their  Duty  ,  and  the 
Laws  of  their  Nature.  They  have  no 
tineafy  Prefages  of  a  Future  Reckoning, 
wherein  the  Pleafures  they  now  tafte^ 
muft  be  accounted  for;  and  may,  per- 
haps, be  outweigh'd  by  the  Pains,  which 

ihall 


Funeral  of  Mr,  Ben  net.  ^71 

fhall  then  lay  hold  of  them.     None  of 
their  Satisfa&ions   are  impair'd   by  the 
Fear  of  lofing  them ,  by  that  Dread  of 
Death,  which  hangs  over  the  nieer  natu- 
ral iMan  ;  and  ,   hke  the  Hand-Writing 
on  the  Wall ,    damps  all  his  Mirth  and 
jollity ;  and  by  which  he  is,  as  tlie  Apo- 
llle  fpeaks,    all  hii  Life-time  fubject  unto^^^Mis-' 
Bondage ;  that  is,  is  in  a  mean,  dejefted, 
flavifli  ffate  of  Mind.     In  a  word,  they 
have  no  Concern  for  what  is  paft,  no 
uneafy  Expeftations  of  what  is  to  come ; 
but  are  ever  ty'd-down  to  the  prefent 
Moment,  and  to  the  prefent  Enjoyment, 
and  in  that  they  arc  vigoroufly^and  total- 
ly  employ *d. 

In  thefe  Refpe6ls,  it  may  be  truly 
affirm  d ;  That,  if  we  had  Hope  in  this 
Life  only  ,  Men  would  be  really  more 
miferable  than  Beaifs ;  and,  on  the  fame 
Account, 

Secondly y  The  beft  of  Men  would  be 
often  the  moR  miferable.  For  their  Prin- 
ciples give  them  not  leave  to  tafle  {6 
freely  of  the  Pleafures  of  Life,  as  other 
Mens  do ;  and  expofe  them  more  to  the 
Troubles  and  Dangers  of  it, 
U  ,The  Principles  ol  good  Men  give  them 
not  leave  to  talle  fo  treelv  of  the  Pleafures 

\B  b  2  cf 


27^  A  Sermon  preach' d  at  the 

of  Life ,  as  other  Mens  do :  for  their 
great  and  prevailing  Principle  is,  to  fit  as 
loofe  from  thofe  Pleafures ,  and  be  as 
moderate  in  the  ufe  of  them  as  they  can ; 
in  order  to  maintain  the  Empire  of  the 
Mind  over  the  Body,  and  keep  the  Appe- 
petites  of  the  One  in  due  SubjeQ:ion  to 
the  Reafoning  Powers  of  the  Other. 
No  fmall  part  of  Virtue  confifts  in  ab- 
ftaining  from  that,  wherein  Senfual  Men 
Rom.  xiii.  pl'ice  their  Felicity  ;  in  mortifymg  the 
14.  Deeds  of  the  Body ^  and  making  no  Provijion 

for  the  Flejh  to  fulfil  the  Lufis  thereof  A 
truly  good  Man  thinks  himfelf  oblig'd, 
not  only  to  forbear  thofe  Gratifications, 
which  are  forbidden  by  the  Rules  of 
Reafon  and  Religion,  but  even  to  re- 
ftrain  himfelf  in  unforbidden  Inftances, 
when ,  by  allowing  Himfelf  in  what  is 
Innocent  ,  ho  would  either  run-  the 
Rifque  of  being  farther  betray'd  into 
what  is  not  fo,  or  would  breed  matter  of 
Oifcnce  to  his  weak  and  misjudging 
Neighbour.  He  lives  not  for  Himfelf 
alone,  but  hath  a  regard  in  all  his  Anions 
to  the  great  Conmunity  wherein  he  is 
enclosed;  and  gives  the  Reins,  therefore, 
to  his  Appetites  no  farther,  than  the  in- 
dulging them  is  confiftent  with  the  gene-  , 
ral  Good  and  Happinefs  of  Societv. 

He 


Funeral  of  Mr.  Bennet.  37^ 

He  is   fo  far   from   grafping    at  all 

the  Advantages  and  SatisfaQions  of  this 

World,  which  are  pofTible  to  be  attain'd 

by  him  ,  that  he  thinks  the  bounding  of 

his  Defires,  and  Defigns  within  the  Line, 

which  his  Birth  and  Fortune  Iiave  mark'd 

out,   to  be  a  great   and   indifpenfable 

Duty  :  He  hath  learnt^  in  whatloever  State 

he  is.  therewith  to  be  Content ;  and  dotli  not,  ^    '  ^*** 

.II- 

therefore,  eagerly  afpire  after  an  higher 
Condition  of  Life ,  is  not  over-folicitous 
to  procure  to  himfelf  a  larger  Sphere  of 
Enjoyment. 

From  thefe,  and  many  other  Confide- 
rations  (which  I  need  not  mention)  it  is 
manifeft ,  that  the  beft  of  Men  do  gene- 
rally enjoy  leajft  of  the  Pleafures  and 
Satisfactions  of  Life  :  It  is  as  manifeft, 
that  they  are  molt  expos'd  to  the  Trou- 
bles and  Dangers  of  it. 

They  are  determin'd  to  hve  up  to  the 
Holy  Rule,  by  which  they  have  oblig'd 
themfelvesto  walk,  whatever  may  be  the 
Confequences  of  it ;  tho'  fore  Evils,  and 
great  Temporal  Inconveniences  fliould 
ibmetimes  attend  the  Difcharge  of  their 
Duty.  The  Hypocrite  hath  the  Art  of 
bending  his  Principles  ,  and  Practice 
always  to  wliatever  is  for  his  Conve- 
venience,  and    of  falling  in  with   the    ' 

Bb  ^  t^a- 


Wifd.  ii. 


^  74  A  SerniGH  prcacUd  at  the 

Fafliion  of  a  Corrupt  and  Wicked  World : 
but  the  truly  upright  Man ,  is  inflexible 
in  his  Uprightnefs,  and  unalterable  in 
his  Purpofes  ;  Nothing  can  make  him 
Remifs  in  the  Praftice  of  his  Duty  ,  no 
Profped  of  Intereft  can  allure  him ,  no 
Fear  of  Danger  can  difmay  him. 

It  will  be  his  Lot  often,  to  look  fmgu- 
lar,  in  Loofe  and  Licentious  Times,  and 
to  become  a  By- Word  and  a  Reproach 
on  that  account  among  the  Men  of  Wit 
and  Plea fu  re.  He  is  not  for  our  turn^  (will 
they  fay,  as  their  Words  are  reprefented 
in  the  Book  of  IViJdom  J  He  is  clean  con- 
trary to  our  Doings ;  he  was  made  to  rejjrove 
our  Thoughts  \  he  is  grievom  tint o  us ^  even 
to  behold,  \  for  his  Life  is  no^  like  other  Me'/Ps^ 
his  Ways  are  of  another  Falhion,  A  nd  thefe 
ill  Thoughts,  once  entertainM,will  (we 
may  be  Jure,)  as  Occafion  offers,  be  fol- 
lowed by  worfe  Ufage. 

Some  Chriftian  Virtues  (for  Inftance, 
Humility^  and  Meeknefs)  do,  as  it  were, 
invite  Injuries  :  For  it  is  an  Encourage- 
ment to  bafe  and  infolent  Minds  to 
outrage  Men,  when  they  have  Hopes  of 
doing  it,  without  a  Return.  If  it  be  a 
Man's  known  Principle,  to  depart  from 
his  Right  in  a  fmall  matter,  rather  than 
bre^Jk  Chriflian  Peace ;  111  Men  will  be 
>  <  tempt- 


Funeral  of  Mr.  Beiiner.  375 

tempted  to  make  illegal  and  iinjuft 
Encroachments  upon  him.  He  who  re- 
folves  to  walk  by  the  Gofpel-Rule  of 
forbearing  all  Attempts ,  all  Defire  of 
Revenge,  will  probably  have  Opportu- 
nities every  now  and  then  given  him  to 
exercife  his  forgiving  Temper.  / 

Thus  Good  and  Pious  Perfons  are,  by 
the  Nature  and  Tendency  of  their  Prin- 
ciples more  expos'd  to  the  Troubles  and 
i'R  Accidents  of  Life,  as  well  as  greater 
Strangers  to  the  Pleafures  and  Advan- 
tages of  if,  than  other  lefs  Confcientious 
Men  are  :  And,  on  both  tliefe /Accounts, 
what  the  Apolfle  Ln's  down  in  the  Text, 
is  evidently  and  experimentally  true; 
That,  tf  in  this  Life  onely  they  had  Hope^' 
they  were  of  all  Men  moH  Miferdblc. 

From  which  Concefnon,  which  he  thus  11. 
openlv  makes,  he  would  be  underftood 
(as  I  tc4d  you)  to  infer,  tho'the  Infe- 
rence be  not  exprefs'd,  that  there  muft, 
therefore,  necelfarily  be  another  State, 
to  make  up  the  Inequalities  of  this,  and 
to  falve  all  irregular  Appearances.  For 
if  God  be  infinitely  holy,  and  pure,  antl 
jufl:,  and  good ;  he  muif  needs  take  de- 
light in  thofe  of  his  Creatures  that 
reiemble  him  molt  in  thefe  Perfeftions  : 
He  cannot  but  love  Virtue,  where-ever 

Bb  4  u" 


37^  J  Sermon  preacl/d  at  the 

it  is,  and  reward  it,  and  annex  Happi- 
nefs  always  to  the  Exercife  of  it     And 
yet  this  is  fo  far  from  being  the  Cafe, 
that  the  contrary  often  happens  in  this 
Life ;  where  even  the  greateli:  Saints  are 
fometimes  made  the   moft   remarkable 
Inftances  of  Suffering,     We  may,  there- 
fore, furely  conclude,  that  there  muft  be 
a  Future  State,  wherein  thefe  Rewards 
fliall  be   beftowed  ,   and  this  Love  of 
God  to  good  Men  made  to  appear,  and 
the  eternal  and  infeparable  Connexion 
between  Virtue   and  Happinefs    mani- 
fefted,  in  the  fight  of  Angels  and  Men. 
It  cannot  confift  with  the  Divme  Attri- 
butes ,    that   the  impious  Man's   Joys 
fliould,  upon  the  whole,  exceed  thole  of 
the  Upright ;  or  that  the  Beafts  of  the 
Field,  which  ferve  him  not ,  and  know 
him  not ,  fliould  yet  enjoy  a  more  entire 
and  perfeft  Happinefs   than    the  Lord 
of  this  Lower   Creation ,  Man  himfelf, 
made  in  God's  own  Image,  to  acknow- 
ledgCj  and  adore  him  :  and,  therefore,  as 
certainly  as  God  is ,   a  time  there  will 
and  muil:  be,   when  all  thefe  unequal 
Difiributions  ofGood  and  Evil  fliail  befet 
right,  and  the  Wifdom  and  Reafonable- 
nefs  of  all  his  Tranfaclions  with  all  his 
Creatures  be  made  as  clear  as  the  Noon- 
Day.  An4 


Funeral  of  Mr,  Bennet  577 

And  this,  before  that  Revelation  had 
enlighten'd  the  World,  was  the  very  beft 
Argument  for  a  Future  State ,  which 
Mankind  had  to  reft  upon.  Their  Phi- 
lofophical  Reafonings ,  drawn  from  the 
nature  of  the  Soul,  and  from  the  inftinfts 
and  prefages  of Immortahty  implanted  in 
it,  were  not  fulBciently  clear  and  conclu- 
five.  The  only  fure  Foundation  of  Hope, 
which  the  wifeft  and  moft  thoughtful 
Men  amongft  the  Heathen  pretended  in 
in  this  Cafe  to  have,  was,  from  the  Con- 
fideration  fuggefted  in  the  Text :  and 
from  thence  fome  of  them  reafon'd  with- 
out Doubt,  or  Hefitancy ;  and  liv'd  and 
dy'd  in  fuch  a  manner,  as  to  fliew,  that  1 
they  believ'd  their  own  Reafonings.  ^ 

It  may  fuffice,  thus  far  to  have  en- 
larg'd  on  that  great  Argument  of  a 
Future  State,  which  is  urg'd  by  St.  Paul 
{n  the  Words  before  us:  "  If  in  this 
*'  Life  onely  we  had  Hope,  Men  would 
*^  really  be  more  miferable  than  Beafts ; 
"  and  the  beft  of  Men  oftentimes  the 
"  moft  miferable.  But  it  is  impoftiblc 
"  to  imagine,  that  a  God  of  infinite  Wif- 
"  dom  and  Goodnefs  fliould  diftribute 
"  Happinefs,  andMifery,  fo  unequally, 
**  and  abfurdly  :     It  remains,  therefore, 

"  that 


37^  -^  Sermon  preached  at  the 

^^  that  good  Men  have  a  well-grounded 
"  Hope  in  another  Life;  and  are  as 
^  certain  of  a  future  Recompence  ,  as 
"  they  are  of  the  Being ,  and  Attributes 
"  of  God. 

III.  The  befl:  ufe  I  can  make  of  this  Com- 
fortable Truth ,  thus  explain'd ,  is,  To 
exhort  you  from  thence  to  live  like  thofe 
who  have  their  Hope  in  another  Life; 
like  Men  who  look  upon  themfelves  as 
being  upon  their  Paflage  only  through 
this  prefent  World ,  but  as  belonging 
properly  to  that  which  is  to  come.  And 
thus  we  may  be  faid  to  live ,  if  we  ob- 
i^rve  the  following  plain  Rules  and 
Dire8;ions ;  which  are  not  the  lefs  ufeful, 
becaufe  they  are  plain  ones.  Several  of 
them  will  give  a  natural  Occafion  to 
thofe  J  who  knew  the  deceased  Perfon, 
of  anticipating  his  Character  in  their 
Thoughts  :  for  he  did  really  in  good 
meafure  (and  with  due  Allowances  made 
for  Human  Frailties)  govern  himfelf  by 
them ;  and  I  may ,  for  that  Reafon ,  I 
hope,  be  fuffer'd  to  infift  the  more  freely 
upon  them. 

Now,  to  live  like  thofe  that  have  their 
Hope  in  another  Lifcy  implies, 

"  Brst^ 


Funeral  of  Mr.  Bcnncr.  ^  ya 

firH^  That  we  indulge  our  felves  in 
the  Gratifications   of  tins   prefent  Life 
very  fparingly;  that  we  keep  under  our 
Appetites  ,   and  do   not  let  them  loofe 
into  the    Enjoyments  of  Scnfe  :  but  fo 
life  the  good  things  of  this  World,  as  not 
abufing  them ;  fo  take  delight  in  them, 
as  to  remember  that  we  are  to  part  with 
them,  and  to  exchange  them  lor  more  ex- 
cellent and  durable  Enjoy  m.ents,  Brethre/i  i  I^h.  ii. 
(fays  ^U  Peter)  I  befeech  jou^  as  Pilgrims.,  ^'" 
abfidtn  from  Fiejbij  Ltifts  :     They ,  who 
pafs,  through  a  foreign  Country, towards 
their  Native  Home,   do  not  ufually  give 
up  tliemfelves  to  an  eager    purfuit  of 
the  Pleafures  of  the  Place;  ought  not  to 
d\\'eii  long  upon  them,  and  with  Gree- 
dinefs ;    but  make  ufe  of  them  onh^  fov 
their  Refrefnmcnt  on  tlie  \Va\',and  fo, 
as  not  to  be  diverted  from  perfuing  their 
Journey. 

A  good  Chriifian    mud   partake  of 
thofe  grateful  Repafts  of  Senle  ,  which 
he  meets  with  here  below,  in  like  man- 
ner as  the  Jews  did  of  their  Paffover  ,  with 
their  Loi^s  girded  y  their  Jhocs  ou  the/r  feet^  ^    ,    .. 
and  their  Jiaff  in  their  har/d  ^  eating  it  tn  n.   ' 
ha  jit  ;  that  IS,   he  muft  alwavs  be  in  a 
IVa veiling  Pofture ,    and  fo  talfe  Sen- 
fiial  Pleafures,  as  one  that  is  about  to 

leave 


380  A  Sermon  preached  at  the 

leave  them ,  and  defires  to  be  flopp'd 
as  little  as  he  can  by  them,  in  his  Way 
towards  the  End  of  his  Hopes,  the  Sal- 
vation of  his  Soul.  And  to  this  Cuftom 
of  the  Jeivs  St.  Peter,  in  his  Exhortation 
to  Sobriety  and  Temperance,  may  be 
I  Pet.  i.  fuppos'd  to  allude ;  Wherefore  (lays  he) 
13.  gtrdup  the  Lohis  of  your  Mind,  uud  be  ye 

Sober, 

Indeed ,  it  is  impoflible  for  a  Man  to 
have  a  lively  Hope  in  ano.ii-ir  Life ,  and 
yet  be  deeply  immersd  in  the  U:;joy^ 
ments  of  this ;  inafmuch  as  1 1 ,  lappi- 
nefs  of  our  Future  State  fo  far  exceeds 
all  that  we  can  propofe  to  our  felves  at 
prefent,  both  in  Degree ,  and  Duration ; 
that  to  One  ,  firmly  perfuaded  of  the 
Reality  of  that  Happinefs,  andearneftly 
defirous  of  obtaining  it,  all  Earthly  Sa- 
tisfadions  muft  needs  look  little,  and 
grow  flat  and  unfavoury  :  efpecially, 
when  by  Experience  he  finds ,  that  too 
free  a  Participation  of  Thefe,  indifpofes 
Jiim  extreamly  for  Thofe;  for  all  the 
Duties  that  are  neceffary  to  be  perform'd, 
^nd  all  the  good  Qtialities  that  are  ne- 
celTary  to  be  attained,  in  order  to  arrive 
at  them.  He  perceives  plainly  that  his 
Appetite  to  Spiritual  Things  abates,  in 
proportion   as   his^  fenfual  Appetite  is 

in- 


3- 


Funeral  of  Mr.  Ben  nee.  3  8 1 

indulg'd  and  encouragM ;  and  that  Car- 
nal Defires  kill  not  only  the  Defire,  but 
even  the  Power  of  tailing  Purer  Delights ; 
and,  on  both  thefe  Accounts,  therefore, 
flies  too  deep  a  Draught  of  all  Earthly 
Enjoyments  :  Havi??g  this  Hope  in  him^  ijoh.  iii= 
he  furijieth  himjelf^  even  as  He  ( i,e,  even 
as  the  Author  and  Revealer  of  this  Hope) 
is  Pure,     A 

Second  Inftance,  wherein  we  may  be 
faid  to  live  like  thofe  who  have  their 
Hope  in  another  Life,  is,  if  we  bear  the 
Uneafmefles  that  befal  us  here  ,  witli 
Conllancy  and  Patience;  as  knowing, 
that,  tho'  our  Paffage  through  this  World 
fliould  be  rough  and  troublefome,  yet 
the  Trouble  will  be  but  lliort ,  and  the 
Reft  and  Contentment,  we  fliall  find  at 
the  End ,  will  be  an  ample  Recompence 
for  all  the  little  Inconveniences,  we  meet 
with,  in  our  way  towards  it.  We  mull 
notexpeft,  that  our  Journey  through 
the  feveral  Stages  of  this  Life  fliould  be 
all  fmooth  and  even ;  or,  that  wefhould 
perform  it  wholly  without  Difafters,  111 
Accidents,  and  Hindrances.  While  we 
live  in  this  World,  where  Good  and  Bud 
Men  are  blended  together ,  and  where 
there  is   alfo  a  Mixture  of  Good  and 

Evil 


5  8^  ^  Sermon  preacVd  at  the 

Evil  wifely  diftributed  by  God,  to  ferve 
the  Ends  of  his  Providence ;  we  are 
not  to  wonder  ,  if  we  are  molefted  by 
the  One,  as  well  as  benefited  by  the 
Other.'Tis  our  prefent  Lot  and  Condition, 
to  be  fiibje6l  to  fiicli  Cafualties  ;  which, 
therefore,  as  they  ought  not  to  furprize, 
fo  mucli  leis  illould  tiiey  deje<!:l  us  :  nor 
can  they,  if  we  look  forward,  and  enter- 
tain our  felves  with  the  ProfpeQ;  of 
that  Happinefs  to  which  we  are  haftning ; 
and  at  which  when  we  arrive,  even  the 
Remembrance  of  the  Difficulties ,  we 
now  undergo  ,  v/ill  contribute  to  en- 
haunfe  our  Pleafure. 

Indeed,  while  we  are  in  the  Flefli,  we 
cannot  be  utterly  infenfible  of  the  Af- 
flidions  that  befal  us :  what  is  in  it  felf 
liarfh  and  ungrateful ,  muft  needs  make 
harOi  and  ungi-ateful  Impreflions  upon 
us.  And  ,  therefore ,  to  pretend  to  be 
perfeftly  eafie  under  any  great  Calamity 
of  Life ,  muft  be  the  Etfed  either  of 
Hypocrify  ,  or  Stupidity.  However, 
tho'  it  be  not  in  our  power  to  make  an 
Affliftion  no  Afflidion ;  yet  it  is  certain- 
ly in  our  power  to  take  off  the  Edge,  and 
Iclfen  the  Weight  of  it ,   by  a  full  and 

fteady 


Funeral  of  Mr-  Ben  net.  j  83 

fleady  View  of  thofe  Divine  Joys  that 
are  prepar'd  for  us  in  another  State, 
which  fliall  fhortly  begin,  and  never  end : 
We  may  fay,  and  think  with  St.  Pauly 
J  reckon  that  the  Sujfemigi  of  this  prefeftt  Life  ^°"^'  ^'^'• 
are  not  ixorthy  to  be  comfafti  with  the  Glory 
that  jhall  be  revealed.  And  thus  faying, 
and  thinking  ,  we  may  bear  the  heaviefb 
Load,  that  can  be  laid  upon  us,  with 
Contcntednefs  ,  at  leaf!  ,  if  not  with 
Chearfuhiefs.     A 

Third  Inftance  of  our  Uving  like  thofe 
that  have  their  Hope  in  another  Life,  is, 
if  we  always  take  the  Account  of  a 
Future  State  into  our  Schemes  and  Rea- 
fonings  about  the  Concerns  of  this 
"World;  and  form  our  Judgments  about 
the  worth,  or  emptinefs  of  things  here, 
according  as  they  are,  or  are  not  of  ufe, 
in  Relation  to  what  is  to  come  aften 

He  who  fojourns  in  a  foreign  Country, 
refers  what  he  lees  and  hears  Abroad, 
to  the  State  of  things  at  Home ;  with 
that  view  he  makes  all  his  Reile8:ions, 
and  Enquiries  ;  and  by  that  meafure  he 
judges  of  every  thing  which  befals  him- 
felf,  or  others,  in  his  Travels.  This 
Pattern  fliould  be  our  Guide,  in  our  pre- 
fent  ftate  of  Pilgrimage;   wherein  we 

often 


3  84  A  Sermon  preached  at  the 

often  mifinterpret  the  Events  of  Provi- 
dence, and  make  a  wrong  ufe  of  them, 
by  attending  to  the  Maxims  of  this  Life 
only  ;  and  fo  thinking  of  the  World, 
which  we  are  now  in ,  and  of  the  Af- 
fairs of  it,  as  if  both  That ,  and  They, 
and  We  had  no  manner  of  Relation  to 
another  :  whereas ,  in  truth ,  what  we 
fee  is  in  order  only  to  what  we  do  not 
fee;  and  both  thefe  States,  therefore, 
muft  be  joyn'd,and  conlider'd  together, 
if  wei intend  to  refledl:  wifely  and  juftly 
on  prefent  Appearances  :  for  as  /?o  Mafi 
J,  ,  ,  knoweth  Love ,  or  Hatred ;  fo  neither  can 
1.  ■  he  difcern  Good  or  Evil,  purely  bj  what  is 
before  htm. 

We, perhaps,   when  we  fee  Vice  re- 
markably Profperous ,  or  Virtue  in  deep 
Diftrefs ;  when  a  Man,  who  is,  and  does 
good  to  Mankind,  happens  to  be  cut  off 
in  the  vigour  of  his  Strength ,   and  in 
the  midfr  of  his  innocent  Enjoyments; 
whilft  the  Wicked,  grow  Old^  yea.  are  mighty 
Job  XXI.  j,^  Power ,  ^  and  come  to  their  Grave  in  a 
t  Job  V.     full  Jge,  like  as  ajhock  of  Corn  cometh  in^  m 
*J'  his  Seafon :     We  ,  I  fay,  in  fuch  Cafes, 

are  ready  to  cry  out  of  an  unequal 
Management,  and  to  blame  the  Divine 
Adminiftration :  whereas ,  if  we  confi- 
der'd ,  that  there  is  another  State  after 

this. 


Funeral  of  Mr.  Bcnnet.  385: 

this,  wherein  allthefe  feeming  Irregula- 
rities rtiay  be  fet  right;  and  that,  in  the 
mean  time  they  are  of  ufe  to  diftinguifli 
the  Sound  from  the  Falfe  Believer,  to 
exercife  the  Faith  of  good  Men,  and,  by 
that  means ,  entitle  them  to  a  greater 
Reward;  This  one  Confideration  would 
make  all  oir  Murmurs  ceafe ,  all  thofe 
fancy'd  Difficulties  vmifh. 

Many  otiier  Inftances,  like  ^hefe,-  there 
are ,  w^lierein  ( I  fay  )  we  fliali  never  be 
able  to  give  our  felves  a  fatisfaQ:ory 
Account  of  the  Divine  ConduQ: ,  as  it 
appears  to  us  at  fjrefent,  without  drawing 
our  Arguments  and  Reflexions  from  a  fu- 
ture StatS,  and  forming  fuch  a  Scheme  of 
thing?',  as  flialT  at  once  take  in  both 
Time,  and  Eternity.  W.e  may,  in  the 

Fourth  Place  ^  be  faid  to  five  likefhofe 
that  place  their  Hope  in  another  World  * 
when  we  have  in  a  great  meafure  con- 
quered our  Dread  of  Death ,  and  our 
unreaforiable  I^ove  of  Lite,  <ind  are  eveii 
prepar'd,  and  willing  to  be  diffol^'d,  and 
to  be  with  Chrift,  as  foon  as  ever  he 
i^hinks  fit  ro  call  us.  Till  we  have 
wrought  our  felves  up  into  this  degre-^ 
of  Chriftian  IndiHerence ,  we  are  m 
Z>oW/<^f;wecarmotfowell  be  faid  to  have 
onr  Hop^s  ns  our  Fear  in  another  Life^ 


^  8  (5  A  Sermon  preacVd  at  the 

while  wc  are  mighty  loth  and  unwilling 
to  part  with  This,  for  the  fake  of  it. 

Not,  that  it  is  in  the  Powter  of  Human 
Nature,  without  extraordinary  Degrees 
of  Divine  Grace ,  to  look  Death  in  the 
Face ,  unconcern'd  ;    or  to    throw  off 
Life  with  the  fame  Eafe  as  one  doth  a 
Garment  ,  upon  going  to  reft  :     Thefe 
are  Heroick  heights  of  Virtue ;  attained 
but  by  few,  and  matter  of  ftrid  Duty  to 
none.     However ,   it  is  pollible  for  all 
of  us  to  lelfen  our  Natural  Fears  of  this 
kind,  by  Religious  Confiderations ;  by  a 
firm  Belief  of,  and  a  frequent  Medita- 
tion upon  thofe  Joys  that  fliall   be  re- 
veal'd ,  to  raife  our  felves  up   into  a 
Contempr  of  prefent  Satisfadions ,  and 
into   a   Refolution  of  fubmitting    our 
Selves,  if  not  joyfully,  yet  meekly,  and 
calmly,  to  the  Sentence  of  Death,  when- 
ever it  fhall  pleafe  God  to  infli6l  it  upon 
us.     This ,  I  fay,  is  a  very  praclicable 
Degree  of  Chriltian  Magnanimity  and 
Courage ;  and  it  is  both  the  Duty  and 
the  Intereft  of  every  good  Chriftian  to 
attain  it.  Which  we  fhall  be  the  better 
enabled  to  do,  if,  in  the 

Fifth  a^d  UH  PUce^  We  make  a  prop( 
Ufe  of  fuch  Opportunities  as  thefe,  and 

of 


Funeral  of  Mr,  Bennet.  3  87 

of  all  other  Seafons  of  Serious  Refleclion, 
which  are  afforded  us ,  in  order  to  fix 
in  our  Minds  a  lively  and  vigorous  Senfe 
of  the  things  of  another  World.  The}' 
are  under  the  Difad vantage  of  being 
Diftant ;  and  ,  therefore ,  operate  but 
faintly  upon  us.  To  remedy  this  Incon- 
veniency ,  we  muft  frequently  revolve 
within  our  felves  their  Certainty ,  and 
great  Importance;  fo  as  to  bring  them 
near ,  and  make  them  familiar  to  us  ;  till 
they  become  a  conftant  and  ready  Prin- 
ciple of  A£lion,  wliich  we  can  have  re- 
courfe  to  upon  all  Occafions. 

If  we  really  live  under  the  Hope  of 
future  Happinefs ,  we  fhall  be  apt  to 
tafte  it  by  way  of  Anticipation  and  Fore- 
Thought  ;  an  Image  of  it  will  meet  our 
Minds  often  ^  and  If  ay  for  fome  time 
there,  as  all  pleafing  Expectations  do,  and 
that ,  in  proportion  to  the  Pleafure  we 
take  in  them.  I  appeal  to  you,  if  it  be 
not  fo  in  your  Temporal  Affairs.  Hath 
any  of  you  a  great  In te reft  at  ftake  in  a 
far-diftant  part  of  the  World  ?  hath  he 
ventured  a  good  fliare  o'i  his  Fortune 
thither  ?  and  may  reafonably  hope  for  a 
vaft  and  exceeding  Return  ?  his  Thoughts 
will  be  often  employed  on  this  Subjeft; 
and^  the  nearer  the  time  of  hisexpe£lation 

Cc  2  ap- 


388  A  Sermon  preach' d  at  the 

approacheth ,  the  more  will  he  think  of 
Luk.  xii.  j^  .  foi-^  where  his  Treajure  is^  there  will  his 
3+'  Heart  alfo  moft  certainly  he.     Now,  our 

Spiritual  Interefts ,  and  the  great  Con- 
cernments of  a  Future  State  would, 
doubtlefs,  recurr  as  often  to  our  Minds, 
and  atfeft  them  as  deeply ,  if  we  were 
but  as  much  in  earneil  in  our  perfuit  of 
tliem  :  and  ,  therefore  ,  w^e  may  take  it 
for  granted,  that  we  are  not  fo  difpos'd 
as  we  ought  to  be  towards  them,  if  we 
can  forget  them  for  any  long  time^ 
or  refleft  on  them  with  Indifference  and 
Coldnefs. 

That  this  may  not  be  the  cafe,  it  will, 
I  fay ,  be  neceifary  for  us  to  take  Set 
times  of  meditating  on  what  is  future^ 
and  of  making  it  by  that  means,  as  it 
were,  prefent  to  us :  It  mull:  be  our 
folemn  Bufmefs  and  Endeavour ,  at  fit 
Seafons  ,  to  turn  the  ftream  of  our 
Thoughts  from  Earthly,  towards  Divine 
Objeds ;  to  retire  from  the  Hurry  and 
Noife  of  this  World ,  in  order  to  enter- 
tain our  felves  with  the  Profpeft  of  an- 
other. 

This  is  the  proper  Ufe  we  are  particu- 
larly to  make  of  the  prefent  fad  So- 
lemnity ;  and  thus,  therefore,  I  have 
endeavour'd  to  employ  it.    Nor  will  it 


^  .'-■ 


Funeral  of  Mr.  Benncr.  3  8p 

be  unfultable  to  that  Defign ,  If  I  clofe 
thefe  Reflexions  with  fome  Account  of 
the  Perfon  deceased,  who  really  liv'd  like 
one  that  had  his  Hope  in  another  Life  ;  a 
Life,  which  he  hath  now  entered  upon, 
having  exchanged  Hope  for  Sight,  DeHre 
for  Enjoyment. 

I  know,  fuch  Accounts  are  look'd  upon  IV. 
as  a  Tribute,  due  to  the  Memory  of  thofc 
only  who  have  mov'd  in  a  high  Sphere, 
and  Iiave  out-fhone  the  rell  of  the 
World  by  their  Rank,  as  well  as  their 
Virtues.  However  ,  the  Chara£fers  of 
Men  plac'd  in  lower  Stations  of  Life, 
tho*  lefs  ufually  inlifted  upon,  are  yet 
more  ufeful ;  as  being  imitable  by  greater 
Numbers ,  and  not  fo  liable  to  be  fu- 
fpe£fed  of  Flattery,  or  Defign,  Several 
of  this  Auditory  were  ,  perhaps  ,  entire 
Strangers  to  the  Perfon ,  whofe  Death 
we  uow  lament;  and  the  greateft  part 
of  you,  who  were  not ,  had  ,  for  that 
reafon,  fo  jufl:  an  Efteem  of  him,  that  it 
will  not  be  unwelcome  to  you,  I  prefume, 
to  be  put  ill  mind  of  thole  good  Qiialities 
which  you  obferv'd  in  him.,  And,  tliere- 
fore,  I  fhall ,  in  as  few  w^ords  as  I  can, 
comprize,what  twenty  years  Experienced 
feth  enabled  me  juilly  to  fay  of  him. 

Cc  5  He 


l^o  J  Sermon  f reach' a  at  the 

He  was  a  ferious  fincere  Chriilrian; 
of  an  Innocent,  Irreproachable,  nay  Ex- 
emplary Life ;  which  was  led,  not?  only 
at  a  great  diiiance  from  any  foul  Vice, 
but  alio  in  the  Even  and  Uniform  Pra- 
£lice  of  many  Virtues;  fuchaswere  fuit- 
ableto  a  Life  of  great  Application  and  Bu- 
finefs ,  fuch  as  became  and  adorn'd  the 
State  and  Profeilion  to  which  it  pleas'd 
God  to  call  him. 

He  highly  valu'd,  and  heartily  lovM  by 
that  Church  wherein  he  was  baptiz'd, 
and  educated  ;  of  which  he  gave  the  beft 
Proofs,  by  being  a  conftant  Frequenter 
of  it's  Worfhip,  and ,  in  the  latter  part 
of  his  Life ,  a  never-failing  Monthly 
Communicant ;  I  add  alfo,  and  by  ad- 
liering  fteadily  to  its  Interefr  ;  two 
things  ,  which  ought  never  to  be  fepa- 
rated  1 

Nor  was  his  Attendance  on  Divine 
Oiiices^  a  matter  of  Formality  and  Cu- 
ftom,  butof  Confcience;  as  appeared  by 
iiis  compos'd  and  ferious  Behaviour, 
during  the  Service.  It  was  fuch ,  as 
ihew3  him  to  be  in  earneft,  and  truly 
aifecLed  with  what  he  was  doing. 

His  Religion  did  not  fpend  it  felf  all 

in  Publick ,    the  Private  Duties  of  the 

'-'  Clo> 


Funeral  of  Mr.  Ben  net.  3P  i 

Clofet  were  equally  his  Care ;  with  tliefe 
he  began  each  Morning ,  and  to  thefe  he 
repair'd,  as  often  as  he  entred  upon  any 
Bufinefs  of  confequence,  (I  fpeak  know- 
ingly ;)  and  his  Family  were  every  Even- 
ing fummon'd  by  him  to  Common 
Devotions ;  and  in  thefe  too,  his  Regard 
for  the  Publick  Service  of  the  Church 
appear'd ;  for  they  were  exprefs'd  al- 
ways in  Her  Language. 

Indeed  ,  he  was  a  very  fingular  In- 
flance  of  all  thofe  Domcftick  Virtues, 
that  relate  to  the  good  and  difcreet  Go- 
vernment of  a  Family.  He  had  great 
natural  Prudence,  which  Experience  liad 
much  improv'd  ;  he  was  of  a  fweet 
Temper,  and  a  mighty  Lover  of  Regu- 
larity and  Order :  and ,  by  the  happy 
Mixture  of  thefe  good  Qiialities ,  ma^ 
nag'd  all  his  Aflliirs  (particularly  thofe 
within  doors)  with  the  utmoft  Exa£lnefs; 
and  yet  with  as  much  Qiiiet  and  Eafe  to 
himfelf,  and  others,  as  was  pofTible. 

Thofe  about  Jiim  grew  infenfibly 
Active  and  Induihious  by  his  Exam- 
ple ,  and  Encouragement ;  and  lie  had 
fuch  a  gentle  Method  of  reproving  their 
Faults,  that  they  were  not  fo  much 
afraid,  as  afham'd  to  repeat  them.  He 
took  the  fureft  way  to   be  obey'd ,   by 

Cc  4  be- 


J  p  2  A  Serman  preached  at  the 

being  lov'd ,  and  refpefted :  for  he  was 
free  from  any  of  thofe  rough,  ungovern- 
able PaiTi-ons,  which -hurry  Men  pn,  to 
fay,  and  do  very  hard,  or  oflenfive  tljings. 
He  had  indeed  a  certain  Quicknefs  pf 
Apprehenfion,  which  jnclin'd  hi rri  a  lit- 
tle to  kindle  into  the  firft  Motions  of 
4nger,  upon  fome  particular  Occafions  : 
but  tiiis  part  of  his  Difpofition  he  had 
io  far  conquer'd ,  that,  for  a  long  time 
before  hedyVl  ,  no  one,  who  had  occa- 
fion  to  receive  his  Orders,  did,  I  believe, 
ever  hear  an  intemperate,  or  harfh  Word 
proceed  from  hirn  ;  pr Tee  any  thing  in 
his  Behavigur,  that  betray'd  any  mif- 
becoming  degree  of  inward  GDncern. 

He  took  care  to  feafon  the  Min^s  of 
his  Servants  with  Religious  Inftruftions; 
and,  for  that  end,  did  himfelf  often  read 
ufeful  Difcourfes  to  them ,  on  the  Lord's 
pay,  of  which  he  was  always  a  very 
flricl:  and  folemn  Obferver.  And  what 
they  tJius  Icarn'd  from  him  in  Oneway, 
they  did  not  unlearn  again,  in  Another:, 
for  he  was  a  Man,  not  only  fmcercly 
tious,  but  of  the  nicefl:  Sobriety  and 
Temperance,  and  remarkably  puridual 
and  juil  in  all  his  Dealings  with  others. 
1  fee  many  Authentick  Witneiles  of  this 
particular  Branch  of  ms  CharaQer. 

■    •."    ,  ^     He 


i  v5f 


Funeral  of  Mr*  Bennet  gp  j 

He  abounded  in  all  the  trueft  Signs  of 
an  afte(3:ionate  Tendernefs  towards  his 
Wife  and  Children  ;  and  yet  did  fo  pru- 
jdently  moderate  and  temper  his  Paf- 
fions  of  this  kind,  as  that  none  of  them 
got  the  better  of  his  Reafon ,  or  made 
him  vvantinf^  in  any  of  the  other  Offices 
oF  Life ,  wliicli  it  behov'd  ,  or  became 
him  to  perform  :  and, therefore  ,  tho'  he 
appeared  to  reUHi  thefc  Bleffings  as  much 
as  any  man;  yet  lie  bore  the  lofs  of 
them,  when  it  hapned,  with  great  Com- 
pofiire  and  Evennefs  of  Mind. 

He  did  alfo,  in  a  very  juft  and  fitting 
manner ,  proportion  his  Refpe£ls  to  all 
Others  that  were  any  ways  related  to 
him,  either  by  Blood,  or  Affinity  ;  and 
was  very  obfervant  of  fome  of  them, 
even  where  he  could  not  be  determin'd 
by  any  Views  of  Intereft,  and  had  mani- 
feflly  no  other  Obligations,  but  thofe  of 
Duty  and  Decency,  to  fway  him. 

In  what  manner  he  liv'd  towards  thofe 
wlio  were  of  his  Neighbourhood  and 
Acquaintance,  how  obliging  his  Carriage 
was  to  them,  what  kind  Offices  he  did, 
and  was  always  ready  to  do  them ,  I 
forbear  particularly  to  fay ;  not  that  I 
judge  it  a  flight ,  but  becaufe  I  take  it 
10  be  a  confefs'd  part  of  his  Charader, 
■*"•'  *^'  wliich 


JP4  -^  Sermon  peacVd  at  the 

which  even  Iiis  Enemies  (if  there  were 
any  fuch)  cannot  but  allow :  for,  how- 
ever, in  matters  where  his  Judgment  led 
him  to  oppofe  Men,  on  a  Publick  Ac- 
count ,  he  would  do  it  vigoroufly  and 
heartily ;  yet  the  Oppofition  ended  there, 
without  fowring  his  private  Converfa- 
tion ;  which  was ,  ( to  ufe  the  Words  of 
a  great  Writer)  foft  and  eafie,  as  his  Prin- 
ciples were  ftubborn. 

In  a  word,  whether  we  confider  him 
as  an  Husband,  a  Parent,  a  Mafter,  Rela* 
tion,  or  Neighbour  ;  his  Charafter  was, 
in  all  thefe  refpeOis,  highly  fit  to  be  re- 
commended to  Men;  and,  I  verily  think, 
as  compleat  as  any  that  ever  fell  under 
my  Obfervation. 

And  all  this  Religion  and  Virtue  fat 
eafily ,  naturally  ,  and  gracefully  upon 
him ;  without  any  of  that  StifTnefs  and 
Conftraint,  any  of  thofe  forbidding  Ap- 
pearances, which  fomxCtim.es  difparage 
the  Actions  of  Men  fmcerely  Pious,  and 
hinder  realGoodnefs  from  spreading  its 
Intereft  far,  and  wide,  into  the  Hearts  of 
Beholders. 

There  was  not  the  leafl:  Tang  of  Reli- 
gious (  which  is  indeed  the  worft  fort 
of)  AffeQation  in  any  thing  he  faid,  or 
did  ',  nor  any  endeavour  to  recommend 

him- 


Funeral  of  Mr*  Bennet.  395 

himfelf  to  others  ,  by  appearing  to  be 
even  what  lie  really  was  :  He  was 
faulty  on  the  other  fide ,  being  led  ,  by 
an  Excefs  of  Modefiy ,  to  conceal  (  as 
much  as  might  be  )  fome  of  his  chief 
Virtues  ;  which,  therefore,  were  fcarce 
known  to  any  but  thofe  who  very  near- 
ly obferv'd  him ,  tho'  every  day  of  his 
Life  almoft  was  a  witnefs  to  the  PraQice 
of  them. 

I  need  not  fay,  how  perfect  a  Mafter 
he  was  of  all  the  Bufmefs  of  that  Ufeful 
ProfefTion,  wherein  he  had  engag'd  him- 
felf :  You  know  it  well ;  and  the  great 
Snccefs  his  Endeavours  met  with,  fuiB- 
ciently  proves  it.  Nor  could  the  Event 
well  be  otherwife  :  for  his  natural  Abili- 
ties were  very  good ,  and  his  Induftry 
exceeding  great,  and  the  Evennefs,  and 
Probity  of  his  Temper  not  inferior  to 
cither  of  them.  Befides,  he  had  one  pe- 
culiar Felicity,  (which  carried  in  it  fome 
Rcfemblance  of  a  great  Chriftian  Per- 
fection )  that  he  w^as  entirely  contented 
and  pleas'd  with  his  Lot ;  loving  his 
Employment  for  its  own  fake  (  as  he 
hath  often  faid,)  and  fo,  as  to  be  willing 
to  fpend  the  reft  of  his  Life  in  it ,  tho'  he 
were  not  to  reap  (if  that  could  befuppos'd) 
any  farther  Advantages  from  it. 

Not 


"1^6  A  Sermon  preached  at  the 

\  Not  but  that  the  Powers  of  his  Mind 

were  equal  to  much  greater  Tasks  ;  and 
therefore  when,  in  his  later  years,  he 
was  calPd  up  to  fome  Publick  Offices 
and  Stations,  he  diftinguifh'd  himfelf  in 
ail  of  them  by  his  Penetration,  and  Dex- 
terity in  the  Difpatch  of  that  Bufmefs 
which  belong'd  to  them,  by  a  winning 
Behaviour,  and  fome  degree  even  of  a 
fmooth  and  popular  Eloquence,  which 
Nature  gave  him.  But  his  own  Incli- 
nations were  rather  to  confine  himfelf  to 
his  own  Bufmefs,  and  be  ferviceable  to 
Religion  and  Learning  ,  in  the  way,  to 
which  God's  Providence  had  feem'^d  more 
particularly  to  dire£l  him,  and  in  which 
it  had  fo  remarkably  blefs'd  him. 

When  Riches  flow'd  in  upon  him, 
they  made  no  Change  in  his  Mind,  or 
manner  of  Living.  This  may  be  impu- 
ted to  an  eager  Defire  of  heaping  up 
Wealth  ;  but  it  was  really  owing  to  an- 
other Principle :  He  had  a  great  Indiffe- 
rence to  the  Pleafures  of  Life,  and  an 
Averfion  to  the  Pomps  of  it ;  and,  there- 
fore, his  Appetites  being  no  way  in- 
creas'd  by  his  Fortune,  he  had  no  occa- 
fion  to  enlarge  the  Scene  of  his  Enjoy- 
ments. 


Funeral  of  Mr,  Ben  net,  j^;?; 

He  was  fo  far  from  over-valuing  any 
oF  the  Appendages  of  Life ,  tliat  the 
thoughts  even  of  Life  it  felf  did  nor 
feem  to  aflTe^l  Iiim.  Of  its  Lofs  he 
fpake  often,  in  full  health,  with  great 
Unconcern  ;  and,  when  his  late  Diftenl- 
per  attack'd  him  (which  from  the  begin- 
ning he  judg'd  Fatal),  after  the  hrft  Sur- 
prize of  that  fiid  Stroke  was  over,  he 
fubmitted  to  it  with  great  Meeknefs, 
and  Refignation,  as  became  a  good  Man, 
and  a  good  Chriftian. 

Tho'  he  had  a  long  Illnefs  (confider- 
ing  the  great  Heat  with  which  it  J-ag'd) 
yet  his  Intervals  of  Senfe  being  few,  and 
fhort,  left  but  little  room  for  the  Offi- 
ces of  Devotion;,  at  which  he  was  the 
lefs  concern'd,  becaufe  (as  he  himfelf 
then  faid)  he  had  not  been  wanting  in 
thofe  Duties,  while  he  had  Strength  to 
perform  them.  Lideed,  on  the  Lord's 
day  which  immediately  preceded  this 
Illnefs,  be  had  receivM  the  Sacrament  ; 
and  was,  therefore  (  we  have  reafon  to 
believe)  when  the  MaHer  of  the  Houfe  foon 
afterwards  cdme^  prepar'd  and  ready  to 
receive  him.. 

As  the  Blellings  of  God  upon  his  ho- 
neft  Induftry  had  been  great,  fo  he  was 
not  without  Intentions  of  making  liiita- 

bk 


'^pg  A  Sermon  freacVdy   dec. 

able  Returns  to  him,  in  Ads  of  Mercy 
and  Charity.  Somethingof  this  kind  he 
hath  taken  care  of  in  his  Will,  drawn  up 
at  a  time,  while  his  Family  was  as  nu- 
merous as  it  is  now ,  and  his  Circum- 
ftances  not  fo  plentiful.  One  part  of  the 
Benefactions,  there  directed,  was  worthy 
of  him  ;  being  the  ExprefTion  of  a  gene- 
rous and  grateful  Mind  towards  the  Per- 
fons  who  had  moft  obliged  him  ,  and  of 
a  pious  regard  to  the  Place  of  his  Edu- 
cation. More  he  would  probably  have 
done,  had  not  the  Difeafe,  of  which  he 
dy'd,  feiz'd  him  with  that  Violence,  as 
to  render  him  incapable  of  Executing 
whatever  of  this  kind  his  Heart  migli^ 
have  intended. 

He  is  now  gone ,  and  his  Works  have 
followed  him :  let  Us  imitate  his  Exam- 
ple, that,  when  We  alfo  depart  this  Life, 
we  may  fliare  his  Heavenly  Reward, 
and  be  as  well  fpoken  of  by  thofe  who 
furvive  Us ! 

Notv  to  God  the  Father^  the  So??- ^  and 
the  Holy  Gholf^  be  afcribed  all  Majejfy^ 
Mighty  and  Glory y  now  y  and  for  ever. 
Amen* 


399 


SERMON 

Preach'd  in  the 

Guild-Hal  t-  Chapel, 

LONDON,   Sepr.2S,    1706. 
Being  the  Day  of  the 

ELECTION 

Of  the  Right  Honourable  the 

LORD    MAYOR. 


To  the  RIGHT  HONOURABIE 

Sir  THOMAS  (liAWLINSOKi 

Lord  Mayor 

O  F    T  H  E 

City  of   L  0  N  T>  0  U 

ik/y  L  o  R  D, 

Quiet  at  home,  and  Con^ue^  ahroad,  are  two 
of  the  greatefi  BleJJings  that  can  happen  to  a 
feopie  ;  and  thefe  have  remarkably  difiinguifl/d  the 
Tear  of  Tour  Lordfhifs  Maglfiracy  :  which ,  as  it 
hath  been  a  continud  Scene  of  ViBories  and  Suc- 
ceffesy  fo  it  began^  and  ended,  "without  any  of 
thofe  unnatural  Struggles  for  the  Chair,  "which 
have  fo  long  and  often  difturUd  the  Feace  of  this 
great  City.  That  thofe  VafJionSy  which  feem  now 
to  be  fomewhat  calmd,  may  be  entirely  laid  ajleep, 
and  never  more  awaken  d ,  that  the  City  may  flou- 
rijh  in  Trade,  and  Wealth,  and  all  manner  of  out' 
ward  Advantages  ;  particularly,  that  it  may  ne- 
ver want  fuch  Magifirates  to  guide  and  govern  it, 
as  Tour  Lerdjhip,  and  Tour  Worthy  Succejfor,  is  the 
fincere  Wijh,  and  hearty  Frayer  of. 

My   LORD, 

Your  moit  Obedient 
Humble  Servant, 

Fr,  Atterbury, 


4oi 


JOB  xxix.  14. 

/  put  on  ^ghteoufnefs  y  and  it  clothed 
?ne^  my  Judgment  was  as  a  ^be  and 
a  Diadem. 

JO B's  Refledtions  on  the  Flourifhing 
Eftate  he  had  once  enjoy'd ,  did  at 
the  fame  time  affli<5l,  and  encourage 
him.  Doubtlefs,  it  increas'd  the  Smart 
of  his  prefent  Sufferings,  to  compare 
them  with  his  former  Happinefs :  and 
yet  a  remembrance  of  the  good  Ufe  he 
had  made  of  Profperity,  contributed  to 
fupport  his  Mind  under  the  heavy 
-weight  of  Adverfity  which  then  lay 
upon  him.  He  had  been  a  Perfon,  not 
only  of  great  Opulence,  but  Authority; 
a  Chief  Magiftrate  in  the  Place  where 
he  dwelt ;  as  appears  from  feveral  Paf- 
fages  in  the  Book  which  bears  his  Name : 
and  he  had  (it  feems)  executed  that 
high  Office  jultly  and  honourably;  with 
great  Satisfaftion  to  himfelf,  and  with 
the  Univerfal  Applaufe  of  his  Country. 

Dd  To 


4^  I  A  Sermon  preached  at  the 

To  this  Confideration,  therefore,  he  re- 
treats ,  in  the  midft  of  all  His  PrefRires^ 
with  Comfort  and  Confidence ;  in  This 
Thought ,   not^:\ithftanding  the  fad  Af- 
fli£lions    with     which    lie   was   over- 
whelm'd ,    he  mightily  exults  and  tri- 
timphs.    For  hear,  how  he  exprelTes  him* 
felf  on  this  occafion,  in  the  V  erfes  next 
to  that  of  the  Text  I     7  delivered  the  Poor 
that  cr/dy  fays  he,  the  Fatherlefs^  a^d  him 
that  had  none  to  hel^  him.     The  Bleffing  of 
him  that  nhts  ready  to  perijh  c-dme  ufon  me^ 
and  I  cardfed  the  Widows  He'd'rt  to  fihg  for 
joy,     I  rvds  Eyes  to  the  Blind  ^  and  Feet 
tv^   I  to  the  Lame  ;    J  n^as    -a.   Father  to 
the  Foor^    and   the  Caufe ,    which  I  knew 
'not^  I  fearche-d  out :   and  I  brake  the  Jaws 
t)f  the  Wicked ,  and  fluck'd  the  Sfoil  out  of 
his  Teeth.    One  would  imagine  thefe  to^ 
be  the  ExprefTions  of  a  Man ,    blefs'd 
with  Eafe,  and  Affluence,  and  Power;, 
not  of  One,  who  had  been  juil:  ftripp'd  ot 
all  thofe  Advantages,  and  plungM  in  the 
deepeft  Miferies,   and  was  now  fitting- 
>Taked,  upon  aDunghil!    But  the  Spirit 
pf  A  Man  will  fuflai',7.  his  Infirmities ;    the'. 
Confcioufnefs  of  Integrity,  the  Senfe  of 
a  Life  fpent  in  doing  Good,  will  enable^ 
a  Man  to  bear  up   under  any  Change 
tf  Circiimftances;  and^   whatever  his' 

put-' 


EleElion  of  the  Lord  Mayori  403 

Gtitward  Condition  may  be,  is  fuch  an 
Inward  Spring  of  Contentment  and 
Pleafure,  as  cannot  fail.  This  was  that, 
which  not  onl)'  arm'd  the  Mmd  of  ''Job 
>vith  Firmnefs  and  Foititiide,  but  fill'd 
it.  alfa  with  thofe  pleafing  Refle^lions 
wliich  the  words ,  I  have  read  to  You, 
contain.  Therein  he  particularly  men- 
tions, and  values  himfelf  upon,  the  Com- 
panion, and  Readinefs,  and  Zeal,  with 
\vhich  he  had  apply'd  himfelf  to  relieve 
the  Injur'dand  AfHi£led;  the  Impartia-' 
litv  he  liad  obferv'd,  the  great  Diligence 
he  had  lis  d ,  .and  the  fearlefs  Courage 
lie  had  fliewn,  in  the  Adminillration  of 
Juftice  :  He  adds  alfo  ,  in  the  words  of 
the  Text ;  /  fut  on  Righteoufmfs^  and  tt 
clothed  me  J  my  'Judgment  was  as  a,  Robey 
and  a,  Diadem  \  that  is,  my  chief  Delight, 
my  greatelf  Honour,  and  Happinefs  lay 
in  thus  difcharging  the  Duties  of  my 
Station  -  fo  that,  in  Comparifon  of  it,  I 
undervaluM  all  the  Enfigns  of  Authority 
which  belong'd  to  me,  all  the  Pomp  and 
Splendor  of  Life  which  which  I  was  fur- 
rounded. 

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

D  d  2  fiysf^ 


4©4  ^  Sermon  preacVd  at  the 

I.  Firsi^  What  a  Publick  BlefTing  agood 

Maglflrate  is :  for  it  is  on  This  Suppo- 
fition  that  the  Reflexions  ^  which  Job 
here  makes  to  his  own  Comfort  and 
Advantage,  are  built. 

^^*  Secondly ,   The  Regard  that   is  juftly 

paid  the  Magiftrate,  on  this  account,  in 
thofe  Outward  Marks  of  DiftinQion  and 
Honour  with  which  he  is  attended. 
Thefe  have  their  Ufes,  with  refped  both 
to  Him ,  and  to  the  Community  over 
which  he  prefides.  However,  he  muft 
remember  always,  in  the 

TTT 

•^^^'         Third  P/ace ,  That  the  Cliief  Honour 

of  the  Magiftrate  confifts  in  maintaining 
the  Dignity  of  his  CharaQer  by  fuitable 
Actions ,  and  in  difcharging  the  high 
Truft  that  is  repos'd  in  him,  with  Inte- 
grity ,  V/ifdom,  and  Courage.  Then 
doth  he  appear  moft  Venerable,  and 
every  way  Valuable,  when,  with  upright 
Job,  he  can  truly  fay,  I  pa  o^  Righteouf- 
nefs,  and  it  clothed  me ;  my  Judgment  was 
a  Robe,  and  a  Diadem, 

We  may,  I  fay,  in  the 

VirU 


EkSllon  of  the  Lord  Mayor.  405 

Firfi-  Place,  Take  Occafion  from  hence  I. 
to  confider,  What  a  Publick  Blefling  a 
good  Magiftrare  is.  The  Virtues  of  pri- 
vate Perfons,  how  Bright  and  Exemplary 
foever,  operate  but  on  Few;  on  thofe  only 
who  are  near  enough  to  obferve,  and 
inclin'd  to  imitate  them  :  their  fphcre 
of  A6lion  is  narrow  ,  and  their  Influ- 
ence is  conhn'd  to  it.  But  a  juif  and  wife 
Magiftrate,  is  a  Blefling  as  extenfive 
as  the  Community  to  which  it  be- 
longs :  a  Bleffing,  which  includes  all 
other  Bleflings  whatfoever ,  that  relate 
to  this  Life  ;  fecures  to  us  the  Poifeffion, 
and  enhanfc^  the  Value  of  all  of  them  : 
which  renders  the  Conditio*  of  the  Hap- 
pieft  among  Men  ftill  more  happy,  and 
the  State  of  tlic  Meanell  lefs  miferabic, 
than  it  would  otherwifc  be  :  and  for  the 
enjoyment  of  which  no  one  Man  can 
well  envy  another;  bccaufe  all  Men,  in 
their  fcveral  Ranks,  and  according  to 
their  feveral  Proportions  and  Degrees,  do 
alike  fhare  in  it.  Js  the  frecioU'S  Ointme/?t  Pfil. 
ufo?i  tlie  Head  ,  which  r.tn  do)vn  unto  the 
Beard  of  Aaron ,  a??d  ]vent  do\v?>  from 
thence  even  to  the  Sktrts  of  his  Clothi^/g  ? 
Such,  and  fo  Univerfil  are  the  Benefits 
which  a  good    Ruler  bellovv  b, ;    in  like 

V)  d   ^  man- 


CXXXUl, 


40 6  A  Sermon  Treacled  at  the 

manner  are  they  deriv'd  from  Him,  the 
Head ,  and  gently  diffiisM  over  the 
whole  Body  which  he  governs,  refrefliing 
every  part  of  it ,  as  they  defcend  ,  froni 
L  the  Higheft  to  the  Lo\\'efl:.     I  fliall  not 

attempt  to  prove  a  Point,  in  it  felf  fo 
Evident ;  to  Us,  efpecially  of  this  happy 
Ifland ,  \\ho  have  the  moil  convincing 
argument  for  it ,  our  ovv'n  Experience  • 
and  are  blefs'd  with  a  Reign,  the  Advan- 
tages of  which  are  common  to  Prince 
and  People,  to  the  meanell  Subjects,  as 
well  as  tothofeofthe  higheft  Place  and 
Dignity :  All  fliare  in  them  ,  and  All, 
therefore,  have  reafon  to  blefs  God  for 
them,  and  for  the  great  Inftrument  of  his 
Goodnefs,  by  which  he  beftows  them. 

However,  as  manifeft  a  Truth  as  this 
is,  it  may  deferve  fometimes  to  be  incul- 
cated ;  becaufe  we  are  toorapt,  all  of  us, 
to  forget  it ,  and  fome  Men  have  ven- 
tured to  efpoufe  fuch  wild  Opinions,  as 
do,  in  effect,  fubvert  and  deny  it. 
.  The  Benefits  of  a  julf  and  good  Go- 
vernment to  thofe  wiio  are  fo  happy  as  to 
be  under  it ,  like  Health  to  V  igorous 
Bodies,  or  Fruitful  Seaforis  in  Temperate 
Climes,  are  fuch  Common  and  Familiar 
igleffings  5  that  they  are  feldom  either 
t  ■'■  '  "  va« 


EleBlon  of  the  Lord  Mayor!  407 

valued,  orrelifli'd,  as  they  ought  to  ha 
We  fleep  over  our  Happlnefs,  Great  as  it 
is ,  and  u'ant  to  he  rous'd  into  a  cjuick 
and  thankful  fenfe  of  it,  either  hy  an 
a£lual  Change  of  Circumftances,  or  by  a 
Comparifon  of  our  Own  cafe  with  that 
of  other  Men. 

Few  of  us  confidcr,  how  much  we  are 
indebted  to  Government  it  felf,  becaufe 
few  of  us  can ,  or  do  reprefent  to  our 
felves ,  in  hvxly  coloui's,  how  wretched 
tlie  Condition  of  Mankin:!  would,  and 
inull  be  without  it ;  how  to  TIjm  we  owe, 
not  only  the  Safety  of  our  Ferfons,  and 
the  Propriety  of  our  PolTclTions ,  but  our  ^ 
Improvement  in  the  feveral  Arts  ancj 
Advantages  of  Civil  Life ,  and  in  all 
Knowledge,  both  Human,  and  Divine; 
even  in  the  Knowledge  of  the  BlclTed 
Nature,  and  Will  of  God  himfelf,  and  of 
the  beft  ways  of  ferving,  honouring,  and 
adoring  him.  We,  who  are  us'd  to  fee 
Men  a6ling  under  the  awe  of  Civil 
Juftice ,  cannot  readily  conceive  ,  wliat 
Wild  and  Salvage  Creatures  they  would 
be ,  without  it ;  and  hpw^  much  be- 
holden, therefore,  we  are  to  that  wife 
Contrivance ,  which  makes  ufe  of  our 
Fear  to  quell  our  Other  Pa/fions  and. 
Lufts ,  as  Beai>s  4nd  Birds  of  prey  arc 

D  d  ^  cm- 


40  8  -^  Sermon  prectcVd  at  the 

employ'd  to  hunt  down  tbofe  of  their 
Kind.  The  Inconveniences  attending  all, 
even  the  befl  of  GovernmentSj  we  quickly 
fee,  and  feel,  and  are  nicely  fenfible  of 
the  fliare  that  we  bear  in  them ;  and, 
tho'  thefe  be  little  in  comparifon  of  thofe 
mighty  Advantages  that  redound  to  us 
from  thence,  yet  we  mufe  fo  much  on 
the  one ,  that  we  are  apt  altogether  tQ 
to  over-look,  and  forget  the  other. 

Our  Ingratitude,  in  this  refpeO:,  goes 
farther :  for  Some  there  have  been,  who 
have  difputed  even  againft  Magiftracy 
it  felf,  as  an  Unchriftian  Inftitution ;  or 
deny'd,  at  leaft,  that  the  Power  of  the 
Sword  could,  on  any  account,  be  lawfully 
exercisM  by  the  Followers  of  a  meek 
and  fufiering  Jefe^,  And  this  hath  been 
maintain'd,  not  'only  by  warm  Enthu- 
fiafisy  but  by  cooler  and  more  difcerning 
Heads,  even  by  fome  of  thofe  who  ftile 
themfelves  Vmtariam  ,  and  would 
be  thought  to  reafon  better,  and  fee 
farther  into  the  Senfe  of  Scripture  than 
any  Men.  I  think ,  they  have  given  no 
gcod  Proof  of  either ,  in  aflerting  this 
Extravagant  and  Pernicious  Principle; 
for  which,  after  all,  they  have  no 
ground  or  colour,  but  a  Paffage  or  two 

of 


EleBion  of  the  Lord  Mayor.  40^ 

of  Scripture,  miferably  perverted,  in  op- 
pofition  to  many  exprefs  Texts,  and 
indeed  to  the  whole  Tenor  of  Divine 
Writ.  Strange  it  is,  that  Hiey,  who,  in 
matters  of  Faith,  rejeO:  the  plaineft  Senfe 
of  Scripture,  becaufe  it  feems  todifagree 
with  what  they  call  Reafon  ;  fhould ,  in 
this  cafe,  reje£l  the  plainefl:  Reafon  in  the 
World,  becaufe  of  a  Text  or  two  in 
Scripture  that  may  be  thought  to  clafli 
with  it.  But  the  true  reaibn  of  their 
flying  to  this  ftrange  Do6lrine  was,  to  be 
Even  with  the  Magiftrate;  who,  they 
found,  was  againft  Them ;  and  they  re- 
folv'd  ,  therefore ,  at  any  rate  ,  to  be 
againft  Him,  However,  this  Opinion 
(like  fome  others,  that  have  been  fince 
taken  up  by  other  Se£laries)  was  to  laft 
no  longer  than  they  were  undermoll. 
For  fo  the  Event  a&ually  prov'd ,  in 
relation  to  the  German  Aftahaptifis :  who, 
no  fooner  got  the  Reins  into  their  own 
Hands,  than  they  alter'd  their  Minds  in 
this  Point ;  and ,  tho'  they  held  the 
Power  of  the  Civil  Sword  to  be  altoge- 
ther unlawful ,  whilft  They  were  to  be 
govern'd  by  it,  yet  they  efteem'd  it  very 
Lawful,  and  very  Convenient,  when  it 
came  to  Their  turn  to  govern:  the  Earthy 
now,  ^rtd  fhe  fuhefs  thereof  were  thd  Lord\t^ 

(if?d 


4 1  o  A  Sermon  preach' d  at  the 

And,  the  Meek  were  to  inherit  it.  The  V/2lt4-^. 
rims  indeed  never  had,  any  of  them,  fuclii 
an  Opportunity  of  explaining  tliemfelves  ; 
fiiould  tliey  have  found  one,  it  is  very 
probable  they  would  have  made  the  fame; 
pfe  of  it.  Let  us  leave  thefe  abfiird  Ten- 
ets, whenever  thev  revive,  to  be  confuted 
by  that  Power  which  tliey  thus  affront 
and  deny ;  and  let  us  proceed  to  the  Con- 
fideration  of  what  I  obferyM  from  tlie 
Text ,   in  the 

^I-  Second  Place  ^   Concerning  thofe  Out- 

Avard  Marks  of  Diifinclion  and  Splendor 
which  are  allotted  to  the  Magiftrate, 
and  which  the  Robe  and  Diadem^  ex- 
prefly  here  mention'd  by  ^job ,  may  be 
fuppos'd  to  comprehend  :   ' 

The  Practice  of  all  Ages ,  and  all 
Countries  (  whether  Chrilfian,  or  Hea- 
then ;  Polite,  or  Barbarous)  Iiath  been, 
in  this  manner  to  do  Honour  to  Thofe, 
who  are  invefted  wdth  PubUck  Autlio- 
rity.  The  Reafons  are  obvious ;  I  fliaU 
mention  fome  of  them.  It  was  intended, 
by  this  means, 

Jv>//,  To  excite  the  Magiffrate  to  a 
due  degree   of  Vigilance,  and  Concern 

for 


Ekfiion  of  the  Lord  Mayor.  4 1  { 

for  the  Publick  Good  :  That  He,  being 
confcioiis  of  the  true  End  for  wliich 
thefe  Encouragements  were  given,  might 
ftudy  by  all  polTible  ways  to  deferve 
them  ;  and  to  excel  tlie  rejl  of  Mankind 
as  much  in  Worthy  Deeds  and  At- 
chievents ,  as  he  out-Hiines  them  in  all 
other  Advantages.  The  Honors  ,  and 
the  Burthens ,  of  great  Polh  and  Em- 
ploys,  as  they  were  joinM  together  at 
the  firft,  fo  were  they  delign'd  never  to 
to  be  feparated.  J 'he  Magil^rate  was 
not  made  great,  in  order  to  ati'ord  Jiim 
Opportunities  of  indulging  himfeU'  in 
Sloth,  and  Vice;  but  in  order  to  infpire 
him  with  Rcfolutions  of  living  fuitably 
to  his  high  Profeffion  and  Calling  ;  that, 
)vhatfbever  thi?jgs  are  HoneH ,  wh.it foever  ,  •,  -  ^ 
rhr/ygF  are  Ju.<fy  irhnffoei'er  thii'fgs  nre  Love- 
ly ,  ivh/itfoever  things  are  of  good  Report^ 
if  there  be  any  Virtue^  and,  //  there  he  any 
Praife ,  he  might  be  induced  to  thir/k  on 
thefe  things^  and  to  abound  in  the  Praclice 
of  them.     A 

Second  Reafon  of  tlieie  Marks  of  State 
and  Dignity,  which  are  annex'd  to  Magi- 
ftracy,  is,  for  the  Security  of  the  Magi- 
ftrate's  Perfon  ,  in  which  the  Pub- 
lick  Tranquillity  and  Safety  are  always 

in- 


412  A  Sermon  preached  at  the 

involv'd.  He,  who  will  faithfully  per- 
form his  Duty,  in  a  Station  of  great  Truft 
and  Power,  muft  needs  incur  the  utter 
Enmity  of  many,  and  the  high  Difplea- 
fure  of  more ;  he  muft  fometimes  ftrug- 
gle  with  the  Pa  (lions  and  Interefts,  refift 
the  Applications,  and  even  punifh  the 
Vices  of  Men  potent  in  the  Common- 
wealth ,  who  will  employ  their  ill- 
gotten  Influence  towards  procuring  Im- 
punity, or  extorting  undue  Favours,  for 
themfelves  ,  or  their  Dependents.  He 
muft  conquer  all  thefe  Difficulties,  and 
remove  all  thefe  Hindrances  out  of  the 
way  that  leads  to  Juftice;  muft  dare 
-  .  even  to  break  the  'Jaws  of  the  Wicked  ,  and 

i-j,  to  pluck   the  fpoU  out  of  his  Teeth  ;  i.  e.  tQ 

ravifh  the  Prey  from  any  mighty  Op- 
preftbr,  when  he  hath  feiz'd,  and  is  juft 
ready  to  devour  it.  He  is  the  Guardian 
of  the  Publick  Quiet;  appointed  to  re- 
ftrain  Violence ,  to  quell  Seditions  and 
Tumults ,  and  to  preferve  that  Order 
and  Peace  which  prefcrves  the  World, 
It  is  apparent,  on  thefe,  and  many  other 
accounts,  what  Hazards  a  good  Magi- 
ftrate  runs ;  and,  therefore,  the  Retinuq 
of  State,  which  belongs  to  him,  is  fuch, 
as  may,  at  the  fame  time,  be  his  Orna- 
ment, and   Defence;    the  Publick  juftly 

fcreen- 


EleSlion  of  the  Lord  M^yor.  a  1 1 

fcreening  him  from  the  Dangers  which  he 
is  to  incur  for  the  fake  of  it.     A 

Third  plain  Reafon  of  the  Publick 
Honours  done  to  the  Magiftrate  is,  that 
that  lie  may  not  only  be  fecure,  but  had 
alfo  in  due  Eftimation  and  Reverence  by 
all  thofe  who  are  fubjeft  to  him.  'Tis 
by  Refped  and  Diflance  that  Authority 
is  upheld ;  and  "'tis  by  the  Outward 
Marks  and  Enfigns  of  Honour  that 
RefpeO:  is  fecur'd ;  efpecially  from  Vul- 
gar Minds ,  which  do  not  enter  into  the 
true  Reafons  of  Things,  but  are  governed 
by  Appearances.  'Tis  in  the  Civil  Go- 
vernment, as  in  the  Offices  of  ReH* 
gion  ;  which,  were  they  ftript  of  all  the 
External  Decencies  of  Worfliip,  wQuld 
not  make  n  due  Impreflion  on  the  Minds 
of  thofe  who  aflift  at  them.  But  a 
difcreet  Ufe  of  proper  and  becoming 
Ceremonies,  renders  the  Publick  Service 
of  the  Church  Solemn  and  Affeding; 
awes  the  Unbeliever,  infpirits  the  Slug- 
gifh,  and  inflames  even  the  Devout  Wor- 
fliipper.  In  like  manner,  the  Solemni- 
ties that  encompafs  the  Magilirate,  add 
Dignity  to  all  hisA^Hons,  and  Weight 
to  all  his  Words  and  Opinions ;  produ- 
cing fucli  Effects,  as  Jot^^  m  that  Chapter 

horn 


A  1 4  A  Sennoii  preach' d  at  the 

Tob  xxix  ^^*^^^  whence  my  Text  is  taken ,  hath 
7,Syi^i[zi,  thus  elegantly  defcrib'd  ;  M^hen-  I  went^ 
H'  oiit^  fays  he ,  to  the  Gate  though  the  City^ 

when  I  prepared  my  Seat  in  the  Street  j  the 
Toung  Men  faiv  me  and  hid  themfelfeSy  and 
the  Aged  arofe  andftood  up  :  Unto  me  Men 
gave  ear  and  waited^  and  kept  flence  at  my 
Counfel ;  after  my  words  they  [pake  not  again y 
and  my  jpeech  dropped  npon  them  :  And  they 
waited  for  me^  as  for  the  Rain^  and  opened 
their  Mouth  wide  as  for  the  Latter  Rain, 

.  finally y  Thefe  External  Marks  of  Ho- 
nour are  therefore  appropriated  to  the 
Magillrate,  that  he  might  be  invited 
from  thence  to  Reverence  Himfelf :  that 
he  may  be  led  to  remember,  Whofe  Image 
and  Superfcnption  he  carries;  not  only, 
tliat  of  the  Community,  over  which  he 
prefides,  and  for  which  hea8:s,,but  the 
Image  even  of  God  himfelf,  by  v/hom  the. 
Powers  that  be ,  are  ordain'*d ,  and  from 
whom  they  muft  ultimately  derive  their 
Authority.  The  Outward  Splendor  of 
his  Office ,  is  tlie  Badge  and  Token  of 
that  Glorious  and  Sacred  Character 
which  he  inwardly  bears :  and  the  One 
of  thefe,  therefore,  ought  conftantly  to 
put  him  in  mind  of  the  Other,  and  excite 
him  to  ad  up  to  it,    througliout  the 

whole 


Elecllon  of  the  Lord  Mayor.  4 1 5 

Vvhole  Coiirfe  of  his  Adminillratlon.  He 
SK^ho  thus  efleems  and  reverences  him- 
felf,  will  not  fail  to  take  the  trued 
Methods  towards  procuring  Elfeem  and 
Reverence  from  others;  he  will  exercife 
himfelf  with  Pleafure  ,  and  witliout 
Wearinefs,  in  that  God-like  Hmployment 
6f  doi'ng  Good,  which  is  afhgn'd  Jiini; 
and  by  reafon  of  which  even  the  Title 
'd^God  is  in  Scripture  bellow 'd  on  him  :  He 
wil!  do  nothing  that  is  beneath  his  high 
Station,  nor  omit  doing  any  thing  whicli. 
becomes  it  :  He  will  not  prolficute  his 
Power  to  mean  and  undue  Ends  ;  nor 
fioop  to  little  and  low  Arts  of  courting 
theFavourof  the  People,  without  doing 
them  real  Service  :  He  will  lland  iiis 
Ground  as-ainil  all  the  Attacks  that  can 
be  made  upon  his  Probity ;  no  Man's 
l^ower  fhall  fcare  him  from  doing  iiis 
Duty,'  no  Man's  Importunities  fliall 
weai'v  Ifim  ,  no  Miui's  Flattery  iliall 
bribe  him,  no  By-views  of  his  own  Ihall 
millead  him:  He  will  arm  himfelf  per- 
fe([llyin  his  Integrity;  Rtghteoujhefs jIjaU 
ire  the  Girdle  of  his  Loins  ^  and  Faithfuhiejs^  Ef.xi.f^ 
the  Girdle  df  his  Reins,  He  will  know 
how  to  prize  his  Advantages  ,  and  to 
relifli  the  Honours  which  he  enjoys ;  as 
tlHiy    are  the   Teftinionies   of  Publick 

Hileem^ 


j^i6  A  Ser?non  preached  at  the 

Efteem,  and  the  Rewards  of  Merit :  but 
lie  will  not  fo  far  pleafe  himfelf  with 
them,  as  to  forget,  what  I,  under  my 

III.  Thirds  and  Laft  General  Head^  pro- 
pos'd  to  confider ;  That  the  chief  Honour 
of  the  Magiftrate  confifts,  in  maintaining 
the  Dignity  of  his  Character  by  fuitable 
Actions  ,  and  in  difcharging  the  high 
Truft  that  is  repos'd  in  him,  with  Inte- 
grityj  Wifdom,  and  Courage. 

Some  Magiftrates  are  contented  that 
their  Places  fhould  adorn  Them:  and 
Some  alfo  there  are,  who  ftudy  to 
adorn  their  Places ,  and  to  l*efle£t  back 
again  the  Luftre  they  receive  from 
thence ;  fo  that  we  may  apply  to  them 
what  was  faid  o^  Simon  the  Son  of  Onias^ 
That ,  when  he  pit  on  the  Kobe  of  Honour^ 
^  .  .  and  was  clothe d  with  the  f  erf eEi ion  of  Glory ^ 
,  I .  '  '  he  made  the  Garment  of  HoUnefs  honour^ 
able. 

To  many  fuch  Worthy  Magiftrates  as 
thefe,  who  have  thus  reputably  filPd  the 
Chief  Sea;:s  of  Povv'cr  in  this  great  City, 
I  am  now  addrefiing  my  Difcourfe :  and 
whom,  therefore,  if  I  detain  with  a 
fhort  account  of  the  preffmg  Obligations 
of  this  fort  which  lie  qu  the  Magiif  rate, 

and- 


EleBion  of  the  Lord  Mayor.  417 

and  of  the  beft  Me.ws  of  difcharglng 
them  ;  I  fliall  not,  I  hope,  be  thought  fo 
much  to  prefcribe  Directions  for  the 
future,  as  to  praife  what  is  ah'eady  pafl:, 
and  to  gi've  Honour  to  Thofe  to  n^hoin 
Honour  u  juftly  d.ue  ^  for  then-  PubUck 
Services. 

To  be  very  defirous  of  a  good  Name, 
and  very  careful  to  do  every  thing  ,  that 
we  innocently  and  prudently  may,  to 
obtain  it ,  is  fo  far  from  being  a  Fault, 
even  in  Private  Perfons,  that  it  is  their 
great  and  indifpenfable  Duty;  but  Ma- 
gillrates  and  Minifters  of  Jullice  are  in 
a  peculiar  manner  oblig'd  to  it :  for 
they  have  more  Opportunities,than  other 
Men  have,  of  purchafmg  Publick  Efteem 
by  deferving  well  of  Mankind ;  and 
fuch  Opportunities  always  infer  Obliga- 
tions. 

Reputation  is  the  gr^at  Engine ,  by 
which  thofe  ,  who  are  polTefs'd  of 
Power,  muft  make  that  Power  ferviceable 
to  the  Ends  and  Ufes  of  Government. 
The  Rods  and  Axes  of  Princes,  and  their 
Deputies  ,  may  awe  many  into  Obe- 
dience ;  but  the  Fame  of  their  Goodnefs, 
and  Jullice, and  other  Virtues,  will  work 
on  more  ;  will  make  Men  not  only  obe- 
dient, but  willing  to  obey,  and  ready  to 

E  e  come 


4 1 8  A  Sermon  preached  at 

come  into  every  thing  that  is  done,  p^ 
defign'd,  for  the  Pubhck  Advantage,  by 
Thofe  who  (they  are  fatisfy'd)  fincerely 
mean  it. 

An  EftabliflVd  Characler  ipreads  the 
Influence  of  fuch  as  move  in  a  high 
Sphere,  on  all  around,  and  beneath  them  5 
it  readies  farther  than  their  Own  Care 
and  Providence,  or  that  of  their  Inferior 
Officers  can  polTibly  do  :  It  ads  for  them, 
when  they  themfelves  ceafe  to  aQ:,  and 
renders  their  Adminiftration  Both  Pro- 
fperous,  and  Eafy. 

Befides,  the  A«^ions  of  Men  in  higli 
Stations,  are  all  Confpiciious  ;  and  liable 
to  be  fcann'd,  and  lifted.  They  cannot 
hide  themfelves  from  the  Eyes  of  the 
World ,  as  Private  Men  can  :  Even 
thofe,  who  attend  on  their  State  and 
Dignity,  and  make  up  their  Honourable 
Train  J  are ,  as  it  were ,  fo  many  Spies, 
plac'd  upon  them  by  the  Pubhck,  to 
obferve  them  nearly,  and  report  their 
Charafter.  Praife,  therefore,  or  Blame,^ 
being  the  lieceifary ,  Confequence  of 
Every  thing  they  do ,  they  have  more 
i-eafon  to  a£t, always,  with  an  imme- 
diate Regard  to  the  Opinion  of  the 
'World  ,  than  other  Men  have  ;  and  to 
refbive  to  iTiake  all  thofe  iVcf ions  worthy 

of 


EleBion  of  the  Lord  Mayor.  ^tp 

of  Obfervatioh  ^   which  are  fure  to  be 
oblerv'd. 

Great  Places  are  never  well  fill'd,  but 
by  Great  Minds;  and  it  is  as  natural  to 
a  Great  Mind  to  feek  Honour  by  a  due 
difcharge  of  an  high  Truft ,  as  it  is  to 
Little  Men  to  make  lefs  Advantages 
of  it. 

On  all  thefe  accounts,  Reputation 
becomes  a  rignal,xa  very  peculiar  BlelTing 
to  .Magillrates ;  and  then-  perfuit  of  it 
is  not  only  allowable,  but  Laudable:  fo 
it  be  carried  on  by  Methods  which  are 
every  way  Innocent  and  Julliiiable,  and 
with  a  View  of  making  a  good  Ufe  of  a 
good  Charafter  when  eifabliilT'd  ;  fo 
That  be  not  reil:ed  in ,  as  an  End,  but 
only  employ'd  as  a  Means  of  doing  Hill 
farther  good  ,  and  as  an  Encouragement 
to  proceed  in  doing  it;  m  a  word,  fo 
Honour  be  not  fought  after  by  the  Vio- 
lation of  Confcience ,  or  the  Py^ife  of 
Men  preferred,  in  any  refpeO:,  to  the  Prai/e 
of  God, 

Now,  tiio'  all  the  fevcral  Branches  of 
the  Mngillrate's  Duty,  when  fiithfully 
perform'd,  and  all  thofe  good  QiialiHca- 
tions  of  Mind,  which  enable  him  to  per- 
form if,  do,  in  fome  degree,  or  other, 

E  w  2  tend 


4^0  A  Sermon  preach' d  at  the 

tend  to  create  a  Publick  Efteem  of  him  ^ 
yet  there  are  fome  points  of  Duty,  fome 
QuaUfications,  that  have  a  more  direO: 
and  immediate  Influence  to  this  purpofe : 
They  are  fuch  as  follow. 

A  Good  Migiftrate ,  who  would  en- 
dear himfelf  to  thofe  whom  he  governs, 
muft,  above  all  things,  be  endu'd  with  a 
Publick  Spirit,  that  is,  with  fuch  an  Excel- 
lent Temper  of  Mind,  as  fets  him  loofe 
from   all   narrow,    felfifh  Views  ,   and 
makes    him    bend    all    his    Thoughts 
and  Endeavours  towards  promoting  the 
Common  Good  of  the  Society  which  is 
committed  to  his  Care.     The  Welfare  of 
That  is  the  Chief  Point  which  he  is  to 
carry  always  in  his  Eye,  and  by  which 
he  is  to  govern  all  his  Counfels,  Defigns, 
and  Actions  ;  dire<^ing  his  Zeal  againft, 
or  for  Perfons  and  Things,  in  proportion  as 
they  do,  or  do  not  interfere  with  it.  To  this 
good  End  he  mu(f  facrifice  his  Time  ,  his 
Eafe,  and  his  Private  Advantages;  and 
think  all  of  them  well  fpent,    in  ob- 
taining it.     Nothing,  certainly,  can  bet- 
ter become  a  Perfon,  invefted  v/ith  a 
Publick  Character,  than  fuch  a  Publick 
Spirit ;   nor  is  there  any  thing  likely  to 
procure  him  larger  Returns  of  Efteem 

and 


EkB'ion  of  the  Lord  Mayor.  42  i 

and  Honour  :  The  Common  Acknow- 
ledgments of  the  Body  will  at  lengtli 
center  in  Him,  who  appears  fincerely  to 
aim  at  the  Common  Benefit  of  it.  Efpe- 
cially,  if  to  this  be  added 

An  Impartial  Diftribution  of  Juftice, 
without  refpeO:  of  Perfons,  Intereffs,  or 
Opinions.  When  Right  is  to  be  done, 
the  good  Magiftrate  will  make  no 
diftinQion  of  Small,  or  Great,  Friend,or 
Enemy,  Citizen,  or  Stranger ,  /(9r  r/;^  Deut.i.17; 
'\juJ.gment  is  Go(i''s  ;  and  he  will  look  upon 
himfelf  as  pronouncing  it  in  Im  ftead, 
and  as  accountable  at  his  Bar  for  the 
Equity  of  it.  The  Scripture  forbids  even 
the  Cou»tena}icifig  it  Poor  Mxn  in  his  Caufe-^  Exo.xxiil. 
which  is  a  Popular  Way  of  perverting  5- 
Juftice ,  that  fome  Men  have  dealt  in  ; 
tho',  without  that  Succefs,  which  they 
propos'd  to  themfelves  in  it.  But  the 
truly  upright  Judge  will  always  coun- 
tenance Right  ,  and  difcountenance 
Wrong,  w^hoever  be  thelnjurer,  or  the 
Sufferer.  And  he  whofreers  liis  Courfe 
invariably  by  this  Rule,  takes  the  fureif, 
as  well  as  the  honeftefl:,  way  to  make  all 
Men  praifc  him, 

E  e  ^        Courte-s 


4^2,  A  Sermon  preacUd  at  the 

Courtefy  and  Condefcenfion  is  an- 
other happy  Qtiality  ,  which  never  fails 
to  make  its  way  into  the  good  Opinion, 
and  into  the  very  Hearts  of  thofe  whq 
are  under  the  good  Magiftrate's  Infpe- 
Oiion  :  when  he  doth,  as  it  w^ere,  leflen 
the  Diftance  which  there  is  between 
Him  and  Other  Men ,  and  ,  by  that 
means ,  allay  the  Envy  which  always 
attends  an  high  Station  ;  when  he  is 
Eafy  of  Accefs,  Affable,  Patient  to  hear, 

Job  xxix.  and  to  fearch  out  the  Caufe  that  he  knew  not ; 

^^'  when,  as  a  Komm  Writer  fpeaks  ^,  not 

only  his  Door,  but  his  very  Counte- 
nance  is  open  to  all  that  have  any  Occa- 
fion  to  approach  him. 

Bounty  alfo,  and  a  generous  Contempt 
of  that  m  which  too  many  Men  placq 
their  Happinefs  ,  muft  come  in  to 
heighten  his  CharaQer.  There  is  fcarce 
any  Qtiality  more  truly  Popular  than 
this,  or  more  fuitable  to  the  Public 
Station,  in  which  he  fliines.    It  includes 

*  Ciirx  ut  Adit'M  ad  Te  Viuvni  atqiie  Hociurni  pateant, 
neque  i'oribt/4  (olnm  (^dium  tiiarum ,  fed  etiam  Vultu  ac 
Frome,  qux  eU  Animi  ^uriua  j  ([ua  fi  fgnificant  Voluntatem 
abditam  e(]'e  ac  reirufam,  purvi  refert  patere  Ofiium.  Quint, 
Cic.  de  Petit.  Coni;  ad  M,  lull.  Fratr, 

Hofpi-* 


EleB'ton  of  the  Lord  Mayor.  423 

Hofpitality  to  the  better  Sort,  and  Cha- 
rity to  the  Poor ;    two  Virtues,  that  are 
never  exercis'd    ib  gracefully  and  w^ll, 
as    when  they  accoi-nnany  Each  other. 
Hofpitality  fometimes  Degenerates  into 
Profufenefs,andendsinMadnefs  and  Folly 
When  it  doth  fo,  it  ill  defer ves  the  Name 
of  a  Vertue  :   even    Parfunony   it  felf, 
which    fits    but  ill    upon  Perfons    of  a 
Publick  Figure,  is  yet  the  more  pardona- 
ble Excefs  of  the  two.     It  is  as  little  the 
fign  of  a  Wife,   as  of  a  Good  Man,  to 
fulfer  the  Bounds  of  Temperance  to  be 
tranfgrefs'd  ,   in  order  to  purchafe  the 
falfe   (  tho'  fafliionable)   Repute    of  a 
Generous  Entertainer.  But,  in  the  Offices 
of  Charity  there  is  no  danger  of  Excefs; 
the  Exercife  of  them    is    always  well- 
pleafing  to  God ,  and  honourable  among 
Men.     He  hath  difpers'd,  faith  the  Pfal-  p|-^ 
mift,  he  hath  given  to  the  Poor ,  his  Horn  ^. 
fljail  be  exalted  with  Hoyiour. 

But  of  all  good  Qiialities,  That,  wdiich 
recommends  and  adorns  the  Ma  gillrate 
moft,  is  his  Care  of  Religion  ;  which, as  it 
is  the  moft  valuable  thing  in  the  World, 
fo  it  gives  the  trueft  Value  to  Them, 
who  promote  the  Efleem  and  Pra6:icG 
of  it,  by  their  Example,  Authority,  In- 
fluence ,  and  Encouiagemept :  for  tlye?r* 
■■  •  Ee  4.  ihitP 


ia].c. 


4^4  ^  Sermon  preacVd  at  the 

iSam.ii.  th At  honour  me^  hys  God^  mil  J  honour  \  as 
3°'  on  the  other  hand ,  they  that  defpife  me,(hall  be 

lightly  efiee?^''d.    This  is  the  Magiftrate's 
peculiar  Province  ,    his    moft   Glorious 
Employment;  to  give  Countenance  to 
Piety  and  Vertue ,  and  to  rebuke  Vice 
and  Prophanenefs ;  to  put  the  Laws  of 
Men  in  Execution  againft  fuch  as  tram- 
ple on  the  Laws  of  God  ;  and  to  protect 
Religion,   and  All  that  belongs  to  it, 
from  the  daring  Infults  of  thofe  who  fit 
in  the  Seat  of  the  S corner.     And  (give  me 
leave  to  fay ,  that )   there  never  was  a 
time,   w^ien    the   Interpofition  of  the 
Magiftrate  was  more  neceifary  to  fecure 
the  Honour  of  Religion,  and  uphold  the 
Authority  of  thofe  great  Principles  of  it, 
by  which  his  Own  Authority  isbeif  up- 
held.    For  v/e  Hve  in  Evil  Days,  when 
the  moft  important  and  confefs'd  Truths, 
fuch  as  by  the  Wifeft  and  Beft  Men  in 
allAges  have  been  rever'd,  are  by  Licen- 
tious Tongues  queftion^d, argued  againft, 
derided ;  and  thefe  things  not  only  whif- 
per'd  in  Corners  ,  but  proclaimed  upon  the 
Houfe   tops ;    own'd   and  publifliM  ,    in 
Defiance   of  the  Common  Perfuafion, 
the  Common  Reafon ,    and   the  Com- 
mon    Intereft    of    Mankind ,    and  of 
All  Authority,  both  Sacred,  and  Civil 

Liber- 


EleB'ton  of  the  Lord  Mayor,  '425 

Libertinifm  hath  erected  its  Standard, 
hath  declared  War  againft  Rehgion,  and 
openly  Hfted  Men  of  its  Side  and  Party  : 
a  general  Loofnefs  of  Principles  ,  and 
Manners,  hat!i  feiz,'d  on  us  Hke  a  Pefti- 
lence ;  a  FeftUence  that  walketh  not  in  pfal.  xd.^ 
Ddrknefs  ^  but  jvafleth  at  Noon-Daj;  The 
Contagion  of  which  hath  fpread  itfelf 
through  all  Ranks  and  Degrees  of  Men  ; 
hath  infecled  both  the  Camp,  and  the 
Congregation  :  Who  knows,  wliat  the 
Zeal  and  Courage  of  a  good  Magiftrate 
might  do  towards  flopping  it  ?  Let  Phi-  pr.  cvi.  39 
nth^s  Ji and  up  and  execute  Judgment^  that 
Co  this  Plague  ?r?ay  be  fiay'^d ! 

God  hath  ,  indeed  ,  blefs'd  the  Arms 
of  the  bell:  of  Qiieens ,  taken  up  in  De- 
fence of  the  belf  of  Caufes ,  with  unpa- 
rallePd  SuccelTes  abroad  :  may  She  be 
alike  Victorious  at  home,  over  Lewdnefs 
and  Infidelity  1  over  fuch  as  reverence 
not  the  Altars  of  God,  and  fcorn  thofe 
who  minifter  at  them  I  That  fo  the  Feli- 
cities of  her  Wonderful  Reign  may  be 
compleat,  and  we  may  have  nothing  left 
to  wifli  for  on  Earth  but  the  Continuance 
of  it;  nor  have  any  thing  more  to  fear 
from  the  ill  Influence  of  our  Vices,  than 


^^i6  A  Sermon  preach' d y  Sec. 

we  have  now  (  God  be  thanked  )  from 
the  Attempts  of  our  Enemies ! 

Norv  to  God  the  Father^  the  SoH^  and  the 
Holy  Spirit^  he  all  Praife  and  Glory 
afcrilPd^  from  henceforth  for  evermoreo 
Amen. 


4*/^. 


A 

SERMON 

Preach'd  at  St.  Paul's, 

Before  the  Right  Honourable 

The  Lord  Mayor  ^ 

AND 

The  Court  of  Aldermen, 

On  Wedncfday^  Jpril^,  i/O/. 
Being  a  Day  of 

Publick  Humiliation^ 

Appointed  by  Authority* 


429 


Psalm  xxx.  6^  7,  8. 

In  my  Tro/perity  1  fa'ul^  I  jlidl  liefer 
he  mo'Ved  :  Lord,  by  thy  favour  thou 
haft  made  my  Mountain  tojiandftrong. 
Thou  didft  hide  thy  Face^  and  I  was 
troubled,  I  cried  unto  Thee^  0  Lordy 
and  unto  the  Lord  I  made  my  Sup' 
plication. 

Or,  as  it  is  in  the  Tranflation,  now  ufcd 
in  our  Church  : 

In  7ny  Pro/perity  I /aid,  1  JJhtll  not  be 
removed  :  Thou,  Lord,  of  thy  Good- 
nefs  hafl  made  my  Hill  fo  ftrong. 
Thou  didjl  turn  thy  Face  from  jnCy 
and  I  IV as  troubled.  Then  cried  I 
unto  Thecy  0  Lord,  and  gat  me  to 
my  Lord  right  humbly, 

TH  E   ColleaionofP/^/w/,  which 
make  a  part  of  the  Daily  Service 
of  the  Church,  is,  on  no  account,  more 

valuable 


43  O  A  Fajl  Sermon  breach' d 

valuable  than  this,  that  therein  the 
Heart  of  Holy  David ,  ( the  Man  after 
God's  own  Heart )  is  laid  open  and 
naked  before  us :  The  feveral  Poftures 
of  his  Devout  Soul  in  all  Conditions 
and  Circumftances  of  Life  ;  his  Hopes 
and  Fears,  his  Defires  and  Averfions, 
his  Joys  and  Griefs  are  there  difplay'd 
with  great  Simplicity  and  Freedom: 
All  his  Infirmities  and  Defeds,  are 
diftinQly  regifter'd,  the  falfe  Judgments 
he  made  of  things  are  own'd,  and  the 
Methods  pointed  out  by  which  he  redi- 
fy'd  them.  And  thefe  Accounts  of  him- 
felf  are  very  Inflrudive  and  Ufeful  to 
all  fuch  as  fefioufly  periife  and  ftudy  them, 
and  are  defirous  of  improving  themfelves 
in  Piety  and  Vertue,  by  the  means  of  fo 
admirable  a  Pattern, 

One  great  Inifance  of  this  kind  wc 
have  in  the  Words  of  the  Text ;  where- 
in the  good  Pfalmifl:  acknowledges  and 
condemns  the  foolifh  Thoughts,  which  a 
Reflexion  on  the  profperous  State  of  his 
Affairs  had  fometimes  occafion'd  in  him  : 
In  myProfperitj  Ifaid,  (that  is,  vainly  faid) 
I  jhall  never  he  moved ;  Thou,  Lord,  in  thy 
Goodnefs,  haH  made  my  Hill  fo  firong  \ 
or ,  according  to  tlie  Reading  of  the 
Ixx,  which  feems  more  fignificailt ;  hasi 

added 


before  the  Lord  Mayor  ((s^c,  4j  i^ 

added  Strength  to  my  Dignity !  He  pro- 
ceeds to  fhew,  how  God  began  to  punifli 
this  vain  Elation  of  Mind,  by  withdraw- 
ing Iiis  Favours  ;  Thou  dtdH  turn  thy  Face 
from  me^  and  I  was  troubled :  And  then, 
how  he  entitled  himfelf  to  the  continu- 
ance of  the  Divine  Protedion  and  Good- 
nefs,  by  Humiliation  and  Prayer  :  /  cried 
unto  Thee^  0  Lord^  and  gat  me  to  my  Lordy 
right  hu^ihly* 

Ouv  Sue cejfes  luve  been  very  great  and 
and  furprizirig,  and  our  Harts,  I  fear, 
have  been  but  too  much  lifted  up  by  the 
means  of  them;  So  that  we  have  reafon 
to  humble  our  fejves  before  God  (as  we 
now  do)  by  FafH??g  and  Trayer ;  lell  he 
fhould  punilli  our  mifufe  of  his  Mercies, 
by  fiopping  the  Courfe  of  them. 

I  fliall  fpeak  therefore  not  unfuitably, 
either  to  the  Defign  of  thefe  Words,  or  to 
the  Occafionofthis  AiTembly ;  if  I  con- 
fider, 

I.  what  ///  Efeffs  great  Profperity  ufual-  j 
ly  hath  on  the  Minds  of  a  People ;  tempt- 
ing them  to  fay  within  themfelves,  as 
the  Pfalmilf  did,  in  the  like  Cafe;  IVe 
jhall  never  be  moved ;  Thou,  Lord,  of  thy 
Goodnefs  haji  made  our  Hi^l  (ojkron^, 

II.  How 


45^  ^  faft  Sennon  breach' d 

n*  ir.  YiowVain^  SLndSi^fui,  tliQ^elmdgl* 

tions  are  :  For  holy  David,  by  his  way 
of  mentioning,  plainly  condemns  them. 

in.  in.  What  the  Conjequence  of  them  of- 
ten is  :  They  provoke  God  to  ft  op  the 
Current  of  his  Goodnejs  towards  us  :  He 
hideth  hu  Face,  and  we  are  troubled,  '  1 

IV.  IV.  In  what  manner  we  are  to  be- 
have our  felves,  in  order  to  fectdre  the 
Continuance  of  the  Divine  Favour  ^nd  Pro- 
te^ion  :  Wq  mu^  cry  unto  the  Lordy  and 
get  our  felves  to  our  God  right  humbly, 

la  I.  Good  Men  know  very  well,  that 

we  are  here  in  a  State  of  Difcipline  and 
Tryal ;  that  we  are  to  pafs  thro'  things 
Temporal  to  things  Eternal,  and  that 
nothing  therefore  can  be  reckoned  Good 
or  Bad  to  us  in  this  Life,  any  farther  than 
it  prepares,  or  indifpofes  us  for  the  En- 
joyments of  another.  And  yet  they  over- 
look this  great  Truth  in  the  Judgments 
they  generally  pafs  on  the  feveral  States 
of  Adverfity  and  Profperity.  The  Temp- 
tations and  Dimcuities,  that  attend  the 
Former  of  thefe,  they  can  eafily  fee,  and 
dread  at  a  Diftance  ;  but  tliey]  have  no 
Apprehenfions,  no  Sufpicions  of  the  Dan- 
gerous Confequences  of  the  Latter.  And 
yet  it  is  certain,  that  the  Temptations  of 

Profperity 


hefoye  the  Lord  Mayor,  ^c.  433 

Frofperity  are  the  moft  mifchievoiis  and  fa- 
tal 01  the  two ;  infinuatlng  themfelves  after 
a  gentle,  but  very  powerful  manner;  fo 
that  we  are  but  little  aware  of  them,  and 
lefs  able  to  withftand  them.  Wife  Jgur^ 
therefore,  equally  diredls  his  Petition  a- 
gainftboth  thefeExtreams :  Give  tne  (fays 
he)  fieither  Poverty^  nor  Riches  ;  lefi  (on  the 
one  fide)  /  be  Poor  andfieal^  or  (on  the  0- 
ther)  /  he  Fu/Iy  and  deny  thee^  and  fay^  rvho 
is  the  Lord  ?  And  ,  according  to  this 
Pattern ,  hath  our  Chui'ch  taught  us 
to  pray,  that  God  would,  npt  only  in 
all  time  of  our  Tribulation^  but  in  all 
time  of  our  Wealth  alfo,  be  pleas'd  to 
deliver  us. 

Indeed,  a  State  of  great  Profperity  and 
Abundance,  as  it  expofes  us  to  various 
Temptations,  and  furniilies  us  with  all 
manner  of  Opportunities  and  Encourage- 
ments to  Sin,  fo  it  is  often  prejudicial  to 
us,  on  this  account  (particularly  men- 
tion'd  in  the  Text)  ;  that.it  fwells  the 
Mind  with  undue  Thoughts  and  Opini- 
ons, renders  us  Secure  and  Carelefs, 
Proud,  Vain,  Self  fufficient  ;  banifhes 
I  from  our  Thoughts  a  lively  Senfe  of  Re- 
ligion, and  of  our  dependence  on  God  ; 
and  puts  us  upon  fo  eager  a  perfuit  of  the 
advantages  of  Life  that  are  within  our 
V  f  reach 


4J4  -^   ^'^fl  Sermon  f  reached 

reach,  orvkw,  as  to  leave  us  neither 
room,  nor  inclination  to  refle£l  on  the 
great  Author  and  Beftower  of  them. 
\Ve  do  then,  more  than  at  any  other 
time,  He  open  to  the  ImprefTions  of  Flat- 
tery ;  which  we  admit,  without  Scruple, 
becaufe  we  think  we  deferve  it ;  and, 
thatwemay  befure  not  to  want  it,  we 
take  care  to  flatter  our  Rives  with  Ima- 
ginary Scenes  and  Profpeds  of  future 
Happinefs :  We  like  our  prefent  Cir- 
cumftances  well,  and  dream  of  no  Change 
y^-3  l^-l  but  for  the  better  ,  not  doubting  but  that 
1;.  to  Morro)v  jbdl  be  as  this  Daj^    and  much 

Job  XXIX.  ^^y.^  ahunda'at.  We  fay,  we  jhall  die  in 
our  Nefis  ^  and  multiply  our  Dajs  as  the 
Sand  ;  that  wefljall  neuer  be  renwved^  God 
in  his  Goodnejs  hdvi/7g  made  our  HiHfo  ftrong  ! 
And  this  enchanting  Power  which  Pro- 
fperity  hath  o^er  the  Minds  of  private 
Perfons,  is  more  remarkable  in  Relati- 
on to  great  States  and  Kingdoms  ;  where 
all  Ranks  and  Orders  of  Men  being  equal- 
ly concern  d  in  Publick  Bleflings,  equally 
join  in  fpreading  the  Infection  that  at- 
tends them;  and  they  mutually  teach, 
and  are  taught,  that  Lelfon  of  vain  Con- 
fidence and  Security,  which  our  Cor- 
rupt Nature,  unencourag'd  by  Example, 
is  of  it  felf  but  too  apt  to  learn.     A  very 

profperous 


before  the  Lord  Mayor,  c>r.  4^  c 

profperous  People,     flufh'd   with  great 
Victories    and    Succefles ,      are    rarely 
known  to  confine  their  Joys  within  the 
Bounds  of  Moderation  and  Innocence ; 
are  feldom  fo  Pious,  fo  Humble,   fo  Jufl, 
or  fo  Provident  as  they  ought  to  be,  in 
order  to  perpetuate  and    increafe  their 
Happinefs  :    Their   Manners  wax  gene- 
rally more  and  more  Corrupt,   in  pro- 
portion as  their  BlefTings  abound ;    till 
their  Vices  perhaps  give  back  all  thofe  Ad- 
vantages which  their  Victories  procur'd, 
and  Profperity  it  felf  becomes  their  Ruin. 
Of  this  the  People  of  7/r^c/ were  a  very 
fignal  and  Inftrudlive  Inilance.    As  never 
any  Nation  upon  Earth  was  blefs'd  with 
more  frequent  and  vifible  Interpofitions  of 
Divine  Providence  in  its  behalf;    fo  none 
ever  made  a  worfe  Ufe  of  them  :    For  no 
fooner  were  they  at  any  time  delivered  out 
of  the  Hand  of  their  Enemies,  and  elfab- 
lifh'd  in  Peace  and   Plenty ,     but  they 
grew  Carelefs,  Diifolute,  and  Prophane ; 
and,   by  mifemploying   the  Advantages, 
I  which  God  had  thrown  into  their  Lap, 
Ig^ovokM    him    (as   far  as  in  them  lay) 
K)rthwith  to  withdraw  them.     J^fi^J"^^^  x^ii'i^'s 
ivaxed  Fat^  and.  kicked :  Then  heforfook  God 
which  made    him^    and  lightly  ejieemed  the 
Rock  of  his  Salvation,      And    therefore 
F  f  2  MoJeSy 


Deut. 


43^  ^  P^(i  Sermon  f  reached 

Mofes^   who  had    obferv'd  the  Backfli- 
dings  of  this  wanton  People  for  Forty 
Years  together  in  the  Wildernefs,    when 
they  were  come  to  the  Borders  of  the 
promis'd  Land,  and  were  now  going  to 
pofTefs  it,  warns  them,  with  the  greateft 
Earneftnefs,  of  thofe  Dangerous  Tempta- 
tions  to  which   Profperity    (he  knew) 
would   expofe  them.     Beware  (fays  he) 
/f/if  whe^    thou  haU  Eaten^     anci  art  Full, 
and  haH  built  goodly  Houfes^  and  dwelt  there- 
in ;  and  when  thy  Herds  and.  thy  Flocks  mul- 
tiply^ aud  thy  Silver  and  thy  Gold  is  multi- 
plied  J  and  all  thou  hafl  is  multiplied :    Then 
thine  Heart  be  lifted  up^  and  thou  forget  the 
Lord  thy  God^  that  brought  thee  forth  out  of 
the    Land    of    ^^gypt ,    from    the  Houfe 
of  Bondage  ;    and  thou  fay   in   thine  Hearty 
my  Power  J   and  the  Might  of  my  Hand  hath 
.    gotten   me    this    Wealth,     This  was  one 
it>   13,'  perverfe  Etfe£l  of  their  fitting  Safe  and 
j4j  17.     at  Eafe  under  their  Vines  and  their  Fig- 
trees  ;   that  they  began  to  forget,  from 
whence  that  Eafe  and  Safety  came,  and 
to  transfer  all  the  Honour  of  it  uponthem- 
felves,    by  facrifcmg  unto  their  own  Nets, 
and  burning  Incenfe  unto  their  Drags',  a  fo 
of  Idolatry y  as  hateful  to  God  as  any  othe 
whatfoever. 
Or,  if  they  vouchfafed  to  give  Godthe 

praife 


Kab.I.  ly. 


erj 


I 


he/ore  the  Lord  M^yor]  <^c.  4?/ 

pralfe  of  his  GoodiicTs ;  yet  they  did  it  only 
in  order  to  boaft  the  Intereft  they  had  in 
him  :  They  were  the  peculiar  Care  of 
Heaven,  the  Nation  which  above  all  Na- 
tions he  delighted  to  honour;  iho^wMoim^ 
tain  was  Jlrong,  and  jhould  not  he  removed^ 
no  Harm  jbould  come  mgh  their  Dwellings, 

What  fecret  Imaginations  of  this 
kind  we  have  fondly  entertain'd,  upon 
our  SuccelTes,  is  beft  known  to  God  and 
our  own  Hearts  :  Only  this  is  apparent, 
that  we  have  not  fmce  fo  behav'd  our 
felves  towards  God,  as  if \\x  prefervM  up- 
on our  Minds  a  grateful  remembrance  of 
his  Mercies ;  that  we  have  fcarce  mani- 
fefted  our  Senfe  of  them  any  otherwife 
than  by  the  Formalities  of  a  Thankfgiv- 
ing  ;  that,  whatever  Ground  we  may  have 
gotten  upon  our  Enemies,  we  have  got^ 
ten  none  upon  our  Vices,  the  worft  Ene- 
mies of  the  two ;  but  are  even  fubdu'd  and 
led  Captive  by  the  one,  while  we  triumph 
fo  glorioufly  over  the  others.  The  Life 
and  Power  of  Religion  decays  apace  here 
at  home,  while  we  are  fprcading  the 
Honour  of  our  Arms  far  and  wide  through 
foreign  Nations  :  To  fecond  Caufes  we 
feem  to  trull:,  without  depending  (at 
lealt  without  exprefling  fo  devoutly  ai» 
F  f  3  wc 


43  8  A  Fa[i  Sermon  Treach'd 

we  ought  to  do  our  Dependence)  on  the 
Deut.  iv.  pirf^.  It  is  fufficient  that  this  great  Nation 
Ifa.  xxvi.  ^  ^  ^^fi  ^^^  underftandin^  People  ;  that  we 
J.  have  Counfel  and  Strength  for  the  War  ;  and 

where  Counfel  and  Strength  is,  how  can 
theychoofe  but  prevail?  In  a  word,  we 
fo  live,  and  fo  ad,   as  if  we  thought  our 
prefent   Profperity   founded    on   fuch    a 
Rock  as  could  no  ways  be  fhaken ;  as  if 
we  were  perfeclly   fecure    of  the  final 
IlTue  and  Event  of  things,  however   we 
may  behave  our  felves ;  and  had  no  longer 
any  occafion  for  the  fpecial  Providence  of 
God  to  watch  over  us  for  good,    to  direct 
all  our  Steps,  and  blefs  our  Endeavours. 
How  Vain  and  Sinful  fuch  Imaginations 
are,    is  what  I  propos'd,  in  the 

T J  II.  Place,  to  fhew.    Two  things  there 

are,  that  lie  at  the  Bottom  of  this  falfe 
Confidence  :  We  think,  that  our  Succef- 
fes  are  a  plain  Indication  of  the  Divine 
Favour  towards  us  ;  and  that,  becaufe 
we  have  fucceeded  hitherto,  we  fhall  fuc- 
ceed  always,  even  until  our  Eye  hath  {<^Qn 
its  Defire  upon  our  Enemies. 

May  the  Event  every  way  anfwer  our 
BxpeQation !  However,  we  fliall  not  be 
e're  the  Icfs  likely  to  meet  with  Succels, 
if  we  do  not  cxpcdi  it  too  Confidently;  and 

thereforq 


before  the  Lord  Mayor,  <^c,  4^5) 

therefore  it  may  be  of  fome  ufe  to 
us  to  confider,  whether,  and  how  far 
we  may  from  the  prefent  profperoiis 
State  of  our  Affairs  conclude  that  God 
is  with  us  of  a.  truth  ,  and  will  go  on 
ftill  to  heap  greater  BlefTings  upon  us, 
how  little  care  foever  we  have  taken,  or 
ihall  take  to  deferve  them. 

Military  SuccelTes  do  ,  above  all  o- 
thers,  elevate  the  Minds  of  a  People  that 
are  blefs'd  with  them ;  becaufe  the  Pi  0- 
vidence  of  God  is  thought  to  be  more 
immediately  concern  d  in  producing 
them.  Indeed,  there  are  no  Events, 
which  do  either  confefs  a  Divine  Inter- 
pofition  fo  evidently,  or  deferve  it  fo 
well,  as  thofe  of  Battel :  which,  as  they 
are  of  the  ntmoll  Confequence  ,  and 
have  fometimes  decided  ,  not  only  the 
Fate  of  particular  Provinces,  or  King- 
doms, but  the  Empire  of  the  whole 
World  ;  fo  do  they  depend  often  on  fuch 
remote  and  feemingly  difproportion'd 
Caufes,  turn  on  fuch  little  unheeded  Ac- 
cidents, as  it  is  not  in  the  power  of  the 
luofl:  fagacious  and  experienc'd  among 
the  Sons  of  Men  to  prevent,  or  forefee. 
War  is  a  direO:  Appeal  to  God,  for  the 
Decifion  of  fome  Difpute,  which  can  by 
no  other  means  be  pofTibly  determined  : 
F  f  ^  anc} 


440  A   Fafl  Sermon  Treach^d 

and,  therefore,  there  is  reafon  to  believe 
that  the  IfTues  of  it  may,  in  a  pecuHar 
manner,  be  directed,  and  over-rul'd  by 
Providence :  upon  which  account  God  is 
Styl'd  fo  often  in  Scripture  the  Lord  of. 
HoHs^  the  God  of  the  Armtes  of  Ifraely  the 
God  mighty  in  Battel;  and  he  is  faid  there 
to  have  lent  his  Angels,  on  fome  Extra- 
ordinary Occafions,  to  fight  for  his  Peo- 
ple ;  and  the  difcomfiture  and  flaughter  • 
of  great  Hofls  is  exprefsly  attributed  to 
their  unfeen  alTiftance. 

However,  tho'  Warlike  Succefles  carry 
in  them  often  the  Evidences  of  a  Divine 
Jnterfofttion^  yet  are  they  no  fure  marks 
of  the  Divine  Favor/r.     If  they  were,  the 
Goths,   and  Saracens,   and  other  Savage 
Nations,  which  over-ran  Europe,  and  Jfta^ 
would   have   entitled  themfelves  to  the 
Favour  of  God,  by  their  Bloody  and  Bar- 
barous Conquelfs ;   and  even  that   mof^ 
ChriHian  Enemy  with  whom  we  contend, 
muft,  on  the  account  of  thofe  Inhuman 
Ravages,  which  he  fo  long  committed, 
with  Equal  Injullice  and  Succefs,  have 
been  accounted  the  Darimg  of  Providence. 
No,  fuch  Conquerors  as  thefe   are  not 
the  Favourites,   but  Scourges  of  God,  as 
One  ofthemityrd  himfelf;   the  Inrfru- 
ments  of  that  Vengeance  which  Heaven 

hath 


lefore  the  Lord  Mayor,  c>r.  441 

hath  determin'd  to  pour  out  on  fuch  Na- 
tions, as  have  fill'd  up  the  Meafure  of 
their  Iniquities,  and  are  grown  ripe  tor 
Excifion :  and  as  loon,  therefore,  as  that 
Sentence  is  executed,  thefe  Rods,  thefe 
Inilruments  of  Divine  Difpleafurc,  are 
themfelves  thrown  into  the  Fire.  From 
mere  Succefs,  therefore,  nothing  can  be 
conckided,  in  favour  of  any  Nation,  upon 
whom  it  is  bellowed.  That  Point  can 
only  be  determined  by  conlidering.  Whe- 
ther the  Caufe^  for  which  they  are  en- 
gag'd,  be  juft ,  and  the  Means  alfo  juft, 
which  they  employ  towards  fupporting 
it;  but,  above  all,  whether  the  Mord 
Deferts  of  a  People  be  fuch,  that 
their  Succefles  may  be  look'd  upon 
as  the  jufl:  reward  of  their  Virtues.  I'o 
the  two  Hrfl  of  thefe  Advantages  we  may, 
I  think,  fairly  lay  claim  ;  I  wifli,  we 
had  as  good  a  Title  to  the  latter ,  and 
then  our  Confidence  would  not  be  ill 
grounded. 

Our  SuccefTes  have  indeed  been  the 
Confequences  of  a  Juft  and  Honourable, 
nay  NecelTary  War;  in  which  we  en- 
gaged, not  out  of  Ambition,  Revenge, 
or  any  other  uniuftifyable  Motive,  but 
for  the  Defence  of  all  that  was  dear  to  us, 

in 


i^^l  4  P^tfl  Sermon  freacUd 

in  refped  either  to  this  World,  or  ano- 
ther. The  Haughty  Monarch,  whofe 
Heart  God  at  laft  by  our  means  hath 
humbled,  was  grafping  at  Univerfal  Em- 
pire, preparing  Chains  for  the  Necks  of 
free  States  and  Princes,  and  laying 
Schemes  for  fupprelling  the  ancient  Li- 
berties, and  removing  the  Antient  Boun- 
daries of  Kingdoms.  Nor  was  he  fatis- 
fy'd  in  fubduing  Men's  Bodies,  unlefs 
he  enflav'd  their  Souls  alfo,  and  made 
the  pure  profellion  of  the  Gofpel  give  way 
to  Superitition  and  Idolatry,  wherever  he 
had  power  enough  to  expel  the  one,  and 
eftablifh  the  other.  Nay,  he  pretended 
to  give  Laws  even  to  our  Succeflion 
here  at  home,  and  to  impofe  a  Prince 
upon  us,  who  fhould  execute  the  defigns 
he  had  form'd  againft  our  Civil  and  Re- 
ligious Liberties.  It  was  high  time, 
therefore^  to  appeal  once  more  to  the 
Decifion  of  the  Sword  ^  which ,  as  it 
was  jjjftly  drawn  by  us,  fo  can  it  fcarce 
fafely  be  fheath  d,   till  the  Thumbs  and 

judg.  i.    ^^^^^  •^'^^^  ^f  Adonibezek  be  cut  off  \   I 

€,    '  '  \  mean,  till  the  Power  of  the  great  Trou- 

bler  of  our  Peace  be  fo  far  par'cj  arid 

reduc'd,  as  that  we  may  be  under  no 

Apprehenfions  of  it  for  the  future. 

Nor 


before  the  Lord  Mayor,  ^sr'c.  44J 

Nor  have  the  Means^  which  we  have 
made  ufe  of  to  attain  this  great  and  good 
End,  been  any  ways  unfuitable  to  it.  A 
Juft  and  Righteous  War  may  be  profe- 
cuted  after  a  very  unjuft  and  unrighte- 
ous manner;  by  perfidious  Breaches  of 
our  Word,  by  fuch  Treacherous  Praftices 
as  the  Law  of  Arms  it  felf  (loofe  as  it  is) 
condemns;  by  inhuman  Cruelties,  by  Af- 
failinations  ;  by  Tyrannical  Methods  of 
forcing  Money  into  our  Coffers,  and  Men 
into  our  Service.  Thefe  are  the  diflionour- 
able  ways,  which  He^  who  formerly  pro- 
fefs'd  to  fight  for  his  Glor^  hsith  not  of 
late  disdain'd  to  make  ufe  of.  Thanks  be 
to  God,  that,  as  we  have  had  no  need, 
fo  neither  doth  it  appear  that  we  had 
any  Inclination  to  try  them !  In  every  ftep 
of  this  long  and  Bloody  Difpute,  we  have 
fhew'd  our  felves  fair,  nay  good  natur'd 
and  generous  Adverfaries ;  and  have 
carried  on  even  our  Hoftilities  with  all 
the  Humanity  and  Mercy  of  which  they 
are  capable.  We  have  fpilt>no  Blood  but 
in  the  heat  of  the  Battel,  or  the  Chafe ; 
and  ha.e  aide  Captivity  it  felf  as  eafie 
to  the  unfortunate  as  was  poflible.  We 
have  been  firm  and  faithful  to  our  Al* 
lies,  without  decUning  any  Difficulties, 
or  Dangers,  any  Expence  of  Blood,  or 

Treafure 


4.4.4  -^  ^^ft  Sermon  Treach'd 

Treafure,  to  which  we  had  engagM 
our  felves ;  and  we  have  even  exceeded 
our  Engagements.  We  have  not  made 
life  of  Rapine  and  OpprefTion  at  home, 
to  fupport  the  Burthen  of  the  War  a- 
hroad ,  but  have  carried  it  on  by  the 
free  Gifts  of  a  Willing  People ;  nor  can 
it  be  faid,  that  the  Publick  Service  hath 
been  robb'd  of  any  part  of  thofe  Sup- 
plies which  were  intended  for  it.  We  have 
not  pillag'd  thofe  Rich  Neighbouring 
Provinces  which  we  refcu'd  :  Viftory  it 
felfhath  not  made  us  Infolent  Mafters,  or 
Friends;  nor  have  we  taken  advantage 
.  from  thence  to  enlarge  either  our  Territo- 
ries,or  our  Pretenfions,or  to  gain  any  thing 
to  our  felves  beyond  the  Honour  of  re- 
ftoring  Quiet  to  the  World  ,  and  every 
pnes  Rights  to  their  Juft  Owners. 

And  thus  far,  therefore  we  have  reafon 
to  look  upon  our  Succeffes ,  as  the  Blef- 
fings  of  God  upon  the  good  Methods  we 
have  taken  to  fupport  a  good  Cauje^  and 
as  Declarations  of  Heaven  in  our  Favour. 
However  ,  they  cannot  be  entirely  de- 
pended on  as  fuch,  till  we  have  tarther 
confider'd,  whether  our  Piety  and  Vir- 
tue have  born  a  due  proportion  to  our 
Succeffes,  and  laid  the  foundation  for 
them :  for,  unlefs  this  be  the  cafe,  tho' 

God 


hefore  the  Lord  Mayor,  €^c.  445 

God  hath  blefs'd  a  RighteousCaure,yet  he 
fcath  not  blefTed  it  for  the  fake  of  thofe 
who  are  concern'd  in  it;  and  the  Blef- 
fings  which  are  not  imparted  to  us  for  our 
ovn  Sakey  can  be  no  Evidences  of  the  Di- 
vine Favour  towards  us. 

Let  us  then  lay  our  Hands  upon  our 
Hearts,  and  impartially  enquire.  What 
good  Qiialities  we  had  to  recommend  our 
felvestothe  Favour  of  God,  at  our  En- 
trance on  this  long  War,  and  how  we 
have  behav'd  our  felves  througliout  the 
CoLirfe  of  it. 

No  foonerwas  our  Deliverance  from 
the  illegal  Attempts  of  a  late  Reign  com- 
pleated,  but  we  forgat   our  Danger  and 
our  Duty  ;  forfook  the  God  that  had  pre-    ^ 
ferv'd  us,  and  light Ij  efieemed  the  Rock  of  xxxii.'iS' 
our  Sdvation,     That  Spirit   of  Religion 
and  Serioufncfs,  by  which  we  had  juft  be- 
fore diftinguifli'd  our  felves,  vanifh'd  all 
at  once;  and  a  Spirit  of  Levity  and  Liber- 
tinifm,  of  Infidelity  and  Frofanenefs  {fart- 
ed up  m  the  room  of  it :   Our  Churches, 
that  a  little  while  before  liad  been  crow- 
ded, were  now  in  great  meafure  deferted ; 
our  Sacraments,  which  had  been  frequent- 
ed with  fo  much  Zeal,    were  approach'd 
naore  fparingly ;    the  Difpenfers  of  holy 
Things,  which,    for  their  Work's  fake, 

had 


44  6  ^  P^fi  Sermon  ^reacVd 

had  been  fo  highly  regarded  and  reverend 
c'd,  were  made  a  By-word  and  a  Re- 
I  Cor.  fx.  proach,  at  theflth  of  the  World^  and  the  ojf^ 
^^'  fcouring  of  all  things.  Nor  could  their 
immortal  Labours  againfl:  Popery,  by 
which  they  had  contributed  to  the  com- 
mon Security,as  much  at  lead  as  any  other 
Order  of  Men  in  the  Kingdom,  fcreen  them 
from  that  Contempt,  which  was  then  fo 
liberally  pour'd  upon  them.  In  propor- 
tion as  our  Zeal  for  Religion  decay'd. 
Our  Corruptions  and  Vices  increas'd ;  an 
tmiverfal  DifTolution  of  Mannerrs  began 
to  prevail,  a  profefs'd  Difregard  to  all 
fix'd  Principles,  whether  in  Matters  Di- 
vine, or  Humane. 

At  the  fame  time  we  were  crumbled  in- 
to various  Factions,  and  Parties;  all  aiming 
at  By-interefts,  without  any  fmcere  regard 
for  the  Publick  Good  :  Odious  Names  of 
Diftindion,  which  had  flept,  while  the 
Dread  of  Popery  hung  over  us,  were  re- 
viv'd ;  and  our  private  Quarrels  were 
carried  on  againft  each  other  with  as 
greatBitternefs  and  Malice,  as  if  we  had 
now  no  common  Enemy  to  unite  and 
employ  us. 

With  this  Temper  of  Mind  we  entred 
into  the  War  ;  were  we  alter'd  any  way 
for  the  better,  during  the  Courfe  of  it  ? 

Did 


before  the  Lord  Mayor,  <fc.  44;^ 

Did  the  VicIfBtudes  of  good  and  bad 
Fortune,  which  we  then  experiencd,  af- 
fe£tus  with  due  Degrees  ofHumiHty,  or 
Thankfulnefs  ?  Could  God  prevail  with 
us  by  all  the  forts  of  Experiments,  which 
he  try'd,  toforfake  our  Sins  and  our  Fol- 
lies ?  Could  he  awe  us  by  his  Rod,  or 
melt  us  by  his  Goodnefs  into  Repent- 
ance ?  Alafs !  inftcad  of  that,  we  wax'd 
worfe  and  and  worfe  every  Day,  both  as 
to  Religion,  and  Morals;  till  we  left 
off  even  to  fludy  the  outward  Appearan- 
ces of  Piety  and  Vertue ;  and  were  not  con- 
tented merely  to  ky  butaffeded  even  to 
he  thought^  Loofe  and  Lawlefs.  Edifts 
againll  Immorality  and  Profanenefs  ilTu'd, 
Laws  againfl:  Oaths  and  Execrations  were 
fram'd  ;  and  we  trampled  both  upon  the 
one  and  the  other,  with  Contempt  and 
Impunity.  Whilil  a  foreign  Wardevou- 
r'd  our  Strength,  and  drain'd  our  Trea- 
fures.  Hill  Luxury  and  the  Expences  of 
Life  increased  at  home ;  nor  were  they 
check'd  even  by  our  Difgraces  and  Misfor- 
tunes. Our  National  Humiliations  were 
ridicul'd  by  im^^iows  Mock -feafis-^  wherein 
the  execrable  Murther  of  our  Martyr'd 
Sovereign  was  annually  commemorated 
with  Circumilances  of  fo  much  Indignity 
and  Scorn,  as  cannot  be  fpoken  of  with 

Decencv, 


44^  ^  F^ft  Sermon  freacJyd 

Decency,  or  refie6led  on  without  Horror. 
Whe^  we  rve'pt^  on  this  occafion,  and  chafl- 
md  our  S^uls  with  Fnfling^  that  was  to  our 
Reproach^ :  The^  that  fat  m  the  Gate^  (fome 
even  of  the  Men  of  Greatnefs,  and  Bufi- 
pfal.  Ixix.  ^^^^^   ^^^  Gravity)  /pake  againft  m  ;    and 

we  were  the    Song   of  the    Drunkards  ^    of 
vain,  i^le,   dilTolute  Companions.     The 
Houfe  of  God  it  felf  hath  been  prophan'd 
by  Riots  ;   abominable  Impurities,  not  to 
be  mention 'd,    have  been  openly  and  da- 
ringly  praQ:is'd  :      We  have  declared  our 
■  jfg  '-J.  a,  Sin,  as  Sodom,  and  have  not  hid  it.  We  have 
talk'd    much  of  reforming  Men's  Man- 
ners ;  pray  God,  we  meant  it  /  If  any  ftep 
of  that  kind  hath  been  taken,   it  is  only 
what  the   Zeal  of  fome  private  Perfons 
fuggefted  ;  the  Execution  of  that  glori- 
ous  Defign  hath  not  bien  put  into  the 
Hands  of  Thofe,  who  fliould  be  beft  in- 
clined, astheyaremoftconcern'd,  to  pro- 
mote it. 

The  Fundamental  Articles  of  our  Faith 
have  been  oppugn'd  from  the  Prefs;  My- 
fteries  have  been  derided ;  the  Immorta- 
hty  of  the  Soul  hath  been  denied  ;  the 
Chriifian  Priellhood  fet  at  naught  and  vi- 
lified ;  and  even  the  High  Priejtofour  Fro- 
fejfion^    the  Blelfed  'fejm  himfelf,  treated 


hefore  the  Lord  Mayor  <src,  449 

by  a  Blafphemoiis  Pen  *  with      *  See  a  paf^pe,  in 

_,       1     c  „J     A/T   r  the  Ax  Uii  to  the  Root  of 

as  much  Scorn  and  Mahce,     cbriQunity,  cited  from 

as    when,  he   appear'd  before      a  Book,  enrinled.  The 

the   Bar   of  PtUte,     Hath  ti     movyoithtGrmih  of 

N.i.tion    fo   ufed     their   Godsy 

ivhich   are  yet  no  Gods-]-'^    or     tjer.  ii.  n. 

fo  vilify'd  the  Perfons  that  belonged  to 

their  Worfliip  and  Service? 

Since  thefe  are  fome  of  the  Methods, 
by  which  we  quahfy'd  our    felves  for 
our  Succelfes,  thefe  fome  of  the  Returns 
which  we  made  to  God,  after  obtaining 
them  ;  can  we  reafonably  prefume,  that 
we  are  in  the  Favour  of  God  on  the  Ac- 
count of  them  ?     Can  we  juftly  promife 
our  felves,   that,  becaufe  we  have  fuc- 
cceded  hitherto^  in  fpite  of  all  our  Sins, 
and    Provocations ,    we    fhall    Succeed 
always  ?   or  reft   fecure,   that  the   Mer- 
cies we   have   received,    great  as   they 
arc,  were  meant  only  as  Earnelb  and 
Pledges   of  Hill   greater,  which  are  to 
follow  ? 

Thus  indeed  we  feem  to  think,  and 
thus  the  prefent  happy  Profpecl  of  our 
Affairs,  humanly  fpeaking,  may  feem 
to  promife.  And  yet  the  hidden  and 
lurprizing    Turns,  we  our  felves   have 

it,  orfeen,  fhould  not,  methinks,  fuffer 
11:.  too  forwardly  to  admit  fuchThoughts ; 

G  g  which 


4JO  A  Fajl  Sermon  preached 

which  may  indeed,  (if  God  fhoiild  be 
tempted  from  thence  to  rebuke  our 
Vanity)  contribute  to  blaft  the  faireft 
Hopes ,  but  can  be  of  no  iife  towards 
rendring  them  efleftual.  Too  great  a 
Confidence  in  Succefs  is  tlie  likely  eft 
way  to  prevent  it ;  becaufe  it  hinders 
us  from  exerting  our  Strength  to  the 
iitmoft,  and  making  the  beft  ufe  of 
the  Advantages  which  we  enjoy.  It 
renders  us  indulgent  to  our  Lufts  and 
Vices,  carelefs  of  approving  and  recom- 
mending our  felves  to  God  by  Religious 
Duties,  and,  by  that  means,  fecuring  the 
Continuance  of  his  Goodnefs  to  us.  It  is 
like  the  Conceit  about  Abfolute  Electi- 
on to  Eternal  Life ;  which  fome  Enthu- 
fiafts  entertaining,  have  been  thereby 
made  more  rcmifs  inthe  Practice  of  thofe 
Virtues  w^hich  alone  could  fecure  their 
Title  to  Heaven. 

Let  us  then  lay  afide  thefe  vai/^  and 

finful  Imaginations  ,  left   the   Confequence 

of  them  jfnould  be  in  Our  cafe,  what  it 

I         was  in  King  David's  ;     God  did  hide  his^. 

Face^  d/td  he  was  troubled, 

jn.  Tills    is  the  Third   Point,  to  which 

I  proposed  to  fpeak.     But  'tis  an  unwel- 
come Task,  a  Subjed  which  I  care  not 

much 


before  the  Lord  Mayor  O'c,  45  it 

much  to  infifl  on  ;  and  which ,  after  all,  I 
truft  in  God,  we  may  not  be  concern'd 
in ;  becaufe  it  is  (\  am  fure)  ftill  in  our 
power    to  lecure   to  our  felves  an  Inte- 
reft  in  the  Divine  Mercies  that  are  yet 
to  come,  and  to  lengthen  the  Courfe  of 
our  Prefent  Profperity  ;  if  we  do  but  in 
good  earneil:  betake  our  felves  to  the  ufe 
of  thofe  means  which  are  prefcrib'd  in  tlie 
Text,  HumiliAtion^  and  Prajir.  The»  cry^ 
ed  I  unto  Thee^  0  Lordy  and  gat  me  to  my 
God  right  humbly, 

IV.  Thefe  are   the  Duties^  which  we     jy 
profefs,    on   this  Solemn   Day,   to  per- 
form :  If  with  a  true  Chriftian  Lowlinefs 
of  heart,  and  a  devout  fervency  of  Soul 
we  perform  them:  we  fliall  find, that  they 
will  turn  to  a  greater  account  to  us,  than 
all  the  Warlike   Preparations  in  which 
we    trull ,    than  the  AlHances  of  our 
Potent  Friends,  or  even  the  Fears  of  our 
Diflieca'tned  Enemies;  that  they  will  pght  for  Eccluf. 
us  better  th.tn  a.  mighty  Shield^  and  flrong^^^^' ^^' 
Spear,     If  we   do,    indeed,  humble  our 
felves  before  God,  this  day,  not  merely 
by  the  Outward  Solemnities  of  a  Faft, 
but  by  ajflUHng  cur  Souls    (as   well  as 
Bodies)  for  our  Sins ;  by  emptying  our 
Hearts   of  all  thofe  Vain  and  Swelling 
G  g  2  ThoughtSj 


45  ^  ^  Fajl  Sennon  preach' d 

Thoughts,  which  Profperity  hath  infu- 
fed  into  them ;  by  acknowledging  our 
felves  unworthy    of  the  leaft  of  God's 
Mercies,  at  the  fame  time  that  we  en- 
joy the  greateft ;  by  afcribing  to  Hi^  all 
the  Glory  of  what  is  paft,  and  by  re- 
nouncing  all  relyance   on   the  Arm  of 
Flefh  for  the  future  ;   by  deploring  the 
mighty  Guilt  of  our  Tranfgredions,  and 
renewing    fincere  Vows   of  Obedience: 
If,  I  fay,  we  do  in  this  m.anner  f^nctify 
the  prefent  FaU^  i^wefcek  tinto  God,x}im% 
Job.  viii.   betimes^  and  make  our  Supplication  to  the 
^.7-         jilmighty ;  furely  he  will  now  awake  for  us^ 
and,  make  the  habitation   of  our  RighteouJ- 
nefs  projperof^  y  and,  tho  our  beginning  hath 
not  been  finally  yet  our  latter  End  jhall greatly 
increafe.     No  fight  is  fo  pleafing  to  God, 
no  Service  is  fo  acceptable  to  him,  as  the 
Publick  Humiliations  of  a  thankful  Peo- 
ple, in  the  midft  of  their  Succelfes  and 
Victories.  Mighty  is  the  Efficacy  of  fiich 
Solemn  IntercelTions,  even  to  avert  Judg- 
ments that  are  already  denounc'd,  (as  ap- 
pears from  the  cafe  of  the  Ntnevites)  : 
how    much   more  available  then   muft 
they  be,    to  fecure  the  Continuance   of 
J^lejflings,  and  to  confirm  and  eiiaolifli 
the  Profperity  which  God  hath  already 
given  us  ? 


hefore  the  Lord  Mayor  (^cl  453 

LAciantius  and  St.  Auftin  are    not  a- 
fraid  to  confirm  by  their  Suffrage  the  Ob- 
fervation  made  by  Heathen   *vdyhms,ci- 
Writers  ^,  that  the  flourifli-    ^^^o- 
ing  Eltate  of  the  Roman  Empire  was 
owing   to  the  ReHgious   Difpofition  of 
that  People';  by  which  they  afcrib'd  all 
their  Succeiles  to  the  Heavenly  Powers 
they   Worfliip'd,   and   ftlll  advanced    in 
their  Regard  for  Religion,  as  they  ad- 
vanced   in   Greatnefs.     Diis  Te  minor  em 
quod,    gens     imferas    fa  id  a  Ro?n/ins    to 
his    Country-men,    at     that    point    of 
time,    when    their    Affairs  were    moft 
profperous :  It  was,  becaufe  they  carried 
themfelves  with  a  due  Submiffion  to  the 
Gods,  that  Mankind  was  made  Subjeft 
to  them.     Hath  the  Revelation  of  the 
Gofpcl  of  Chrifl:  made  any  Change  in  the 
Methods  of  God's  deahng   with  King- 
doms and  Nations  ?  If  not  —  and  the  Re- 
verence which  thefe   Heathens  exprefs'd 
towards  their  falfe  Deities,  was  fo  highly 
rewarded,  may  not  We  Chriffians,  when 
we  thus  offer  up^our  Devotions  to  the 
true   God,  expedl    alfo  a  Bleffmg    up- 
on  them  ?    We  certainly  may  ;  if  they 
come,  not  from  the  Lips,  but  the  Heart ; 
from  an  Heart  fiU'd  with  a  grateful  Senfc 
of  Mercies  receiv'd,  and  firmly  refolv'd 

to 


45  4  ^  ^^ft  Sermon  ^rcacUd 

to  do  every  thing  in  it's  Power  toward 
deferving  New  ones  :  from  an  Heart, 
fo  affefted  as  good  David's  was  (not 
when  he  faid,  I^  my  Frofperity  I  fhall  ne- 
njer  he  moved, ,  but)  when  he  had  learnt 
to  fecure,  and  increafe  his  Prqfperity,  by 
an  humble  Behaviour  towards  God,  and 
a  dutiful  Relyance  on  his  Providence  j 
and  did,  under  thefe  Convictions  com- 
pofe  the  following  Hymn,  to  be  us'd  (as  it 
fiiould  feem)  in  the  Pub  lick  Service  oF 
the  Church,  on  fome  folemn 
t  Pi.  cxxxi.     -p^y.  ^^  Humiliation,   f  Lord, 

(faith  he)  my  heart  is  not  haughty^  nor  mine 
eyes   lofty ^  neither   do  I  exercife  my  felf  in 
great  matters^  or  in  things  too  high  for  me. 
As  mighty  things  as  thou  haft  done  for 
me,  I  have  not  been  exalted,  either  in 
Heart,   or  Look,  on  that  account;  nor 
have  bufied  my  felf  in  fearching  out  the 
fecret  reafons  of  thy  diftributing  Prof- 
perity  and  Adverfity  in  fuch  a  manner 
as  beft  pleafeth  thee.     Surely  I  have  be- 
haved and  quieted  my  felf  as  a  Child  that 
is  weaned  of  his  Mother;  I  have  imitated 
the    Humble,   Modeft ,    and  Tradable 
Temper  of  the  Infant-State;  Tea^my  Soul  is 
even  as  a  weaned  Child^  it  is  as  refign'd 
to  thy  Guidance,  as  entirely  dependent  on 
thy  Care  and  Goodnefs.  Upon  which  it 

very 


hefore  the  Lord  Mayor  ^srv,  455 

very  naturally  follows  —  Let  Ifrael  (^that 
is,every  Ifraelite  indced^who  can  thus  truly 
fay  of  Iiimfelf  3  t^^^ft  inthe  Lord^from  hence-* 
forth ^  and  for  ever  \  for  there  can  be  no 
furer.way  to  Succefs,  than  by  difclaim- 
ing  all  Confidence  in  our  felves,  and  re- 
ferring the  Events  of  things  to  God  with 
an  Implicit  Affiance. 

Come  on  then ,  let  as  many  of  us,  as 
have  not  been  Tempted  by  our  Frofpe- 
rity  to  entertain  vain  Thoughts,  or  arc 
now  refolv'd  to  difmifs  them,  bow  our 
felves  before  God,  both  pub  lick  ly  and 
privately,  imploring  the  Continuance  of 
his  Bleilings  on  tliat  Righteous  Caufe 
wherein  we  are  engag'd,  and  on  Thofe 
who  by  their  Counfels,  Courage,  or  Con- 
dud  uphold  and  llrengthen  it  j  efpecially 
on  our  moil:  Gracious  QJJ  E  E  N^  whofe 
Exemplary  Piety  and  Virtues  are  its 
greatell  (3rnament  and  Advantage,  it's 
chief  Support  and  Stay :  Who ,  as  She 
hath  had  the  SucceiTes  of  David^  fo  hath 
She  receivd  them  with  the  fame  Reli- 
gious Humility  He  did  ;  and  hath,  by  that 
means,  we  truft,  laid  a  Foundation  for 
more ;  which  (if  our  Vices  hinder  not) 
He  in  due  time  will  belf ow ,  who  re^ 
gardeth  the  Lowlynefs  of  his  Hmdm.tiden^ 
hnt  jcattereth  the  Proud  in  the  Inhiginxtion- 


45 d  A  Fajl  Sermon  preach' d 

of  their  hearts :  Who  futteth  down  thi 
Mighty  fr'0?n  their  Seat ;  but  hath  exalted^ 
fand  will  exaltj  the  Humble  dn'd  Mefk, 

To  him.  Father,  Son,  and  Holy  Sprit, 
he  afcrib'*d  all  Dominion  and  Praife^ 
Now,  and  for  Evermore,     Amen/ 


FINIS. 


.-^'■TiigT-- 


iJ^ 


9'  ■■  :■' 


.;  '  «»   ■  .i