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SERMONS

O N T H E

Following Subjects,

VIZ.

Again ft too great Anxiety in world-
ly Matters.

Of Forgivenefs of Injuries.

Of the Nature and End of the
Sabbath.

The Parable of the Sower ex-
plained.

The End and Defign of the Jeto-
iJJj Law.

The Pradice of Virtue the great-
elt Security againft our Enemies.

Of the Nature and Extent of falfe
Witnefs,

Of the Sin of deliberate Fraud.

Of the Heinoufnefs of the Sin of
wilful Murder.

Of the feveral Sorts of HypocrifyJ

Who are the true Church of God.

Rebellion againfl God as malig-
nant as Witchcraft.

All Sin proceeds from /bme Mif-
apprehenfion of GOD.

Of Religious Melancholy.

Of publickly Denouncing Curfes
upon Sinners.

By SAMUEL CLARKE, D.D.

late Redlor of St James'Sy Wejimlnjier.

The Tenth and Laft Volume.

FiibliJJded from the A u T h o R'i Manufcript,

To which is added,
A Compleat INDEX of the Texts of Scripture Freached upon ;
a Second of the Texts occafionaUy explained.-^ and a Third of the
Vrhicipal Matters ccatained in This and the foregoing Volumes .

By John Clarke, D. D. Dean of Sarzim.

LONDON,

Printed by W. Bothajn, for James and John Knapton,

at the Crovjn in S: P^uh Church.Yard. M DCC XXXI.

CONTENTS.

E R M. I. Againft too great Anxiety
in wordly Matters.

' Matt. vi. 31, 32.
'therefore take no thought^ f^y^^gt What
fiall we eaty or what jhall we drink^ or
wherewithal Jhall we he clothed ? For
after all thefe things do the Gentiles feek.
For your heavenly Father knoweth that
ye have need of all thefe things. Page i

S E R M. II. Of Forgivenefs of Injuries,

^ Ephes. iv. 32. latter part.
Forgiving one another^ even as God, for
Chriji's fakey hath forgiven you. 23

A^

SERM.

CONTENTS.

SERM. III. Of the Nature and End
of the Sabbath.

' Mar. ii. 27.
And he faid unto them. The Sabbath wai
made for Man, and not Man for the
Sabbath. 45

SERM. IV. The Parable of the Sower
explained.

St Luke viii. 15.
But that on the good ground, are they,
which in an honefi and good heart, ha-
lving heard the Word, keep it, and bring
forth fruit with Patience, 67

SERM. V. The End and Defign of
the Jeiviff:) Law.

> Gal. ii. 15, 16. .
We who are yews by nature, and not fin-
ners of the Gentiles, K?iowi?jg that a
man is not jnflified by the works of the
law, but by the faith of fefus Chriji,
even we have believed in Jefiis Chriji,
that we might be jujlified by the faith of

Chrifi,

CONTENTS.

Chriji, and not by the "works of the law :

for by the works of the law Jh all nofefh

be jupfied. 95

S E R M. VI. The Pradice of Virtue the
greateft Security againft our Ene-
mies.

H I Peter iii. 13.

And who is he that will harm yoUy if you
be followers of that which is good?

129

S E R M. VII. Of the Nature and Extent
of falfe Witnefs.

» Prov. xxiv. 28, 29.

Be not a Witnefs againfi thy Neighbour
without Caife, and deceive not with thy
Lips : Say fiot, I will do to Hi?n^ as
He hath done to Me j / will render to
the man according to his Works. 151

SERM. VIII. Of the Sin of delibe-
rate Fraud.

I Acts V. 3, 4.
But Peter faidy Ananias, why has Satan
filled thi?ie heart to lie to the Holy Ghofi^

and

CONTENTS.

and to keep back part of the price of
tJ:>e landf JVhiles it remained^ was it not
thine own ? and after it was fold, was
tt not in thine own power ^ why haji
thou conceived this T'hing in thine Heart ?
' ^hou haJi not iied unto Men, but unto
God, 173

S E R M. IX. Of the Heinoufnefs of the
Sin of Wilful Murder.

' E X o D. xxi. 14.

But if a man come prefumptuoujlj upon his

■ neighbour, to flay him with guile ; thou

Jhalt take him from mine altar, that he

may die, 199

SERM. X. Of the feveral Sorts of Hy-
pocrify.

\ Job xiii. 16.
He alfo Jhall be my Salvation, for an
Hypocrite fiall not come before him. 2 1 9

SERM. XI. Who are the true Church
of G O D.

»>. Gal. iv. 22, 23, 24.
For it is written, that Abraham had ^wo
Som, the one by a bond-maid, the other

by

CONTENTS.

hy a free-woman. But he who was of
the bond-woman^ was born after the
Flejh ; but he of the free-woman, was by
Promife. Which things are an Allegory ;
For T^hefe are the two Covenants, 243

SERM. XII. Rebellion agalnft God as
malignant as Witchcraft.

. I S A M. XV. 23.

Tor Rebellion is as the Sin of Witchcrafts
and Stubbornnefs is as Iniquity and Ido-
latry : . 265

SERM. Xlir. All Sin proceeds from
fome Mifapprehenfion of GOD.

^ Jer. V. 4.

I'herefore I [aid. Surely thefe are poor^ they
arefoolijh ; for they know not the way
of the Lordy fior the Judgment of their
God. 291

SERM. XIV. Of Religious Melan-
choly.

» Job vi. 4.
For the Arrows of the Almighty are within
mCy the Poifon whereof drijiketh up my

Spirit ;

CONTENTS.

Spirit ; T^he I'errours of Gody do fet
them/elves in array againjl me. 311

SERM. XV. Of publickly Denouncing
Curfes upon Sinners.

♦ Deut. xxvii. 26.

Curfed be he that conjirmeth not all the
words of this Law to do them j Atid all
the people jhall fay, Amen. 337

SERMON

[']

SERMON L

Againfl: too great Anxiety
Worldly Matters.

in

^■>,^u^(iju^iM3(3Li3^^mvWit^vW->fW-,Mi,^,,^^^^:^^

' ' Matt. vi. 31, 32.

Therefore take no thought y faying^ What
jhall we eat, or what Jhall we drink^ or
wherewithal Jhall we he clothed'^ For
after all thefe things do the Gentiles feeh
For your heavenly Father knoweth that
ye have need of all thefe things.

H E Duty of Contentment and S e r
Refignation to the Will of God, i-
is a Duty whofe obligation is ^'^^^'^
evident even from the Law of
JSature, For fince we at firft received
Vol. X, B our

RM.

2 Againjl too gr^at Anxiety

S E R M. our Very Being from God, and owe ouf
Prefervation to him every rhoment, and
every thing vv^e enjoy is his free Gift ; 'tis
pkin, that All Thanks arc due to him
for whatever good we receive ; and no
man has any jufl reafon to repine againft
Providence, for the want of fuch good
things as he has no right to demand. As
to the Calamities and T'roubles incident to
humane Life ; with regard to T^hefe alfo.
Sinful Creatures have no jufl caufe of
murmuring : For wherefore doth a living
man complain^ a man for the Funijhment
of his Sins? Lam. iii. 39. Under the Re-
velation of the Gojpely the Grounds and
Motives of Contentment are become yet
much fironger^ iince the Concerns of this
prcfent World, fliort and uncertain and
tranlitory in Themfelves, appear ftill more
tranfitory, when compared with that Life
and Immortality which is now brought to
Light J and the Afflictions of this prefenf
time, are not worthy to be compared with
the Glory that Jhall be revealed hereafter.
Proportionable to the real Value of Things,
ought to be mens Care and Concern about
them : And therefore with the greatefi

reafon^

in Worldly Matters, 3

reafon, our Saviour, in exhorting his Dlf- S e r m;
ciples to take care of their eter?ial Intereft, ^^^
bids them, comparati'vely fpeaking, to take
No thought what they fiould eat, or what
they jhould drink, or wherewithal they
jhould be clothed \ For after all thefe things
(fays he) do the Gentiles feek-. For your
heavenly Father knoweth that ye have need
of all thefe things. Literally underftood,
the Precept, to the greateft part of Chri-
ftians, is manifeftiy imprafticable : For
the Necefaries of Life muft needs be ta-
ken care for; and without the Support of
the prefent life, there can be no room for
the practice of thofe Virtues, by which
we are to be prepared for that which is
to come. There muji therefore be Jbme
DijlinBiom made, in our underftanding
This and the like Precepts : For want of
attending to which. Many may be apt to
fay, l!his is a hard Jaying, and who can
bear it f And yet in reahty, the didindi-
ons upon which the right underflanding
of this Precept depends, are as plain and
obvious, in the nature of the Thing, and
in the conftrudlion and connexion of the
Words themfelves, as other the moft
Vol. X. B 2 ufual

4 Agaiitjl too great Anxiety

S E R M. ufual figures and comparative ways of ex-
prefTion in common Speech, which no

^^*^ man ever miftakes. To fet this matter
therefore in a cle£|r and difi;in(5l Light, I
obferve

I. Firfi ; T H A T there was a particular
t'tme^ and there were particular perfons,
when and to whom, and when and to
whom only, this Precept was given in its

^ , literal and JlriB fenfe. Our Saviour fent

forth his Apoflles to preach the Gofpel
from City to City, in fuch a manner as
was altogether inconfiftent with their at-
tending to Any worldly affairs. Accor-
dingly he inverted them with miraculous
Powers, and promifed to afford them a
miraculous Support. And fuitable to the
Circumftances of fuch a Miffion, were the
Precepts he gave them to obferve therein.

Luk. xii. Sell that ye have, and gi'vp alms. Freely ye

Matt X.8. ^'^'^^ received, freely give. Provide neither
gold norfilver nor brafs in your purfes : Nor
fcrip for your journey j neither two coats^
neither Jhoes, nor yet Jiaves-, for the work'
man is worthv of his meat. At another
time, and in \ther circumflances, his di-
redions to them were very different:
i Luk.

in Worldly Matters. 5

i. 36 ; Now he that hath a purfe,
let him take it, a?id likewife his fir ip ; and

Luk. xxii. 36 ; Now he that hath a purfi, S e r m-
let him take it, aiid likewife hisfcrip ; and ,^^^^
he that hath no fword, let him fell his gar-

ment and buy one. In like manner the
words of the Text, confidered as fpoken
to the Apoftles, during their preaching
from one City to another, may well be
underftood literally : T^ake no thought, what
ye fljall eat, or what ye Jhall drink, or
wherewithal ye flail be clothed, Ver. 34;
"Take no thought, no, not fo much as for
the morrow; for the morrow fljall take
thought for the things of itfelf

But when the words are confidered as
a general diredtion, to all Chriftians, at
all times, and in all circumftances ; then
*tis manifeft they muft be underftood to
be a caution againft fuch Worldly Cares,
as are inconfiftent with Our Duty ; in like
manner as to the Apoftles, they were at
that particular Time a prohibition o^ All
Worldly Cares, as being inconfiftent with
Their Duty. The ProfefTors of Chrift's
religion, muft at 7io time, and in 7io cir-
cumftances, htfo foUicitous; they muft
in no cafe be fo anxious, about the aifairs
of the prefent Life, as to negled the
B 3 greater

S E

Againjl too great Anxiety

R M, greater and rqore important Concerns of
That which is to come. And l^his fenfe
of the words is juftified by the Argument
cur Saviour makes ufe of in the Context^
ver. 24 ; "No man can ferve two majiers ;
for either he will hate the mie, a?td love
the other; or elfe he will hold to the one^
and defpife the other : Te cannot ferve God
and Mammon : Therefore I fay unto you^
ftake no thought for your life^ what ye
fhall eat^ or what ye Jhall drink j nor yet
for your body^ what ye Jhall put on: That
is, do not fo take thought about chefe
thingSj as to become Servants of Mam-
mon, and forget your Duty towards your
heavenly Mafler, St John m his iirll
ppiftle, ch, ii. 15", gives a like E-Jjorta-
tion ; Love not the worldy neither the things
that are in the world % If any man love
the worlds the love of the Father is not
in him. And the words of our Sa-
viour, ver. 34 of This chapter; T^ake not.
thought for the morrow ; as they might
well be applied to the Apeftles in the //-
teral fenfe, during the time of their MiA
fion ; fo with regard to Chriftians in all
Ages, (the wordj morrow^ fignifying j%2^-
z rativel^

in Worldly Matters, 7

Yrdthely the indefimte uncertain future S e r ^f .
;time of man's life, ) they may very reafon- I'
ably, ( according to the forementioned Ar- ^^^^*^^
gument drawn by our Lord from the im-
poflibility of ferving both God and Mam-
mon, ) they may very reafonably be under*
flood only as a Prohibition of That Ca7'e
of the World J which he himfelf elfewhere
defcribes, ( Matt. xiii. 22.) as choakingthe
word J fo that it becometh unfruitful: It
being indeed very natural for worldly
and ambitious minds, continually to en-
large their Profped: of the morrow, and
to extend their Hopes and Defigns from
one uncertain indeterminate time to an-
other j 'till Death unexpeded blafts all
their Thoughts at once, and furprizes
chem unfruitful of any Works of Righ-
teoufnefs. Which Folly is very affedio-
nately reproved by our Saviour in the
Parable of the Rich man, who was blef-
jQhg himfelf in the vain Thoughts of his
Stores laid up. for many years, that very
night when his Soul was required of
him.

IL Secondly, Iobserve that the words
pf the Text, when confidered as a getie^

B 4 ml

8 Againji too great Anxiety

S E R Nf. ral Command to all Chriflians, arc very
^' reafonably to be underftood in this greater

^^^^ latitude of fignification ; becaufe, if wc
attend to the connexion of the whole fen-
tence in this and the following verfes, wc
fhall find the exprefllon to be, not abfo^
liite^ but comparative. Hake no T'houghf
( fays our Lord ) what yejhall eat, or what

ye Jhall drink -y but feek ye Jirji, or

principally, ( in St Ltike 'tis, feek ye ra^
ther ) the Kingdom of God. Now, accord-
ing to the Analogy of the Jewijh lan-
guage, Two Sentences conneded in this
manner by way of oppofition, are in fenfe
the fame only, as if it had been fa id in
One j Be more careful to attain the King-
dom of God, than the Conveniencies of this
prejent Life.

There are in Scripture Many very
remarkable Expreffions of this kind.

In the Old T'efiament, Mai. i. 2, 3. 'Ja*
€ob have I loved, fays God, ajtd Efau have
I hated. The Propofitions are not to be
underftood afunder, but to be taken to-
gether as One ; facob have I loved., more
than Efau. For God did not intend to
sxprefs Hatred towards Efau; but only

t9

in Worldly Matters. g

to love 'Jacob comparatively with a grca- S e r m.
ter Love. Again, y^r. vii. 22; I /pake '•
Not unto your Fathers , nor commanded ^^^'^^'^'^
them, in the day that I brought them out of
the Land of Egypt, concerning Burnt -of-
ferings or Sacrifices ; but This thing com-
manded I them, faying. Obey my Voice,
The two parts of this fentence of the
Prophet, are not to be taken feparately, as
if he affirmed that God did not require
Burnt-ofFerings at all j ( for *tis certain he
did command them in moll exprefs words
in the Law ;) but the whole is to be un-
derftood together, that God did not infiji
upon Burnt -Offerings fo much, as upon O-
bcdience to the Commandments of the
moral Law. There is a like expreflion,
Hof VI. 6', I defired Mercy, and not Sa-
crifice. The meaning is not, that God
did not require Sacrifice j but that he de-
fired Mercy rather than Sacrifice, and (as
it follows in the very next words,) the
Knowledge of the Lord more than Burnt-
offerings.

I N the New T!efiament, the fame man-
ner of expreflion, agreeable to the nature
of the Jewijh language, is likewife fre-
quently

IQ Againjl too great Anxiety

Se R M.quently ufed ; and 'tis necelTary to be ta*
j^A,^ ken notice of, in order to the true Un^
derflanding of feveral PalTages. 'Joh. xvii.
9 ; / pray not for the worlds fays our Sa-
viour, but for them which thou haji give?z
me. His meaning is j not, that he did not
at all defire the converfion and Salvation of
the Whole World j but that his principal
and particular Regard, in the Petitions he
was at This time putting up, was to-
wards thofe who at prefent actually be-
lieved on his Name. Again, in his Dif»
^ourfe with the Woman of Canaan ;
Matt. XV. 24: / am nox. fent, fays he, but
to the loft Sheep of the houfe of IfraeL
The meaning is not abfolute, (as might
feem from the firft part of the fentence,)
that he was not fent at all to any others
than the Jews only j but that he was not
fent (o foon^ fo immediately ^ {o principally i
his miffioa was not to be made known fo
early^ to any other nation, as to the loji
fieep of the houfe of IfraeL For, that he
was alfo, in procefs of time, to be a Light
to lighten the Gentiles, as well as to be
the glory of his people Jfrael^ the Scrip-
tures of the Prophets exprefsly euough de-
clared 5

in Worldly Matters.

II

clared; and our Saviour himfelf In thisSERM.
very place fufficiently intimates, '^^^^ ^^^-^J->j
immediately after That feeming Refufal,
yet he cfFedually granted this Stranger's
requeft, by healing the infirmity of her
dauc^hter. And in his inftruftions to his
Difciples, ch. x. 5 ; he fpeaks with lefs
obfcurity : Go not hito the way of the

Gentiles ; but go rather to the loji Jheep

of the houfe of Ifrael Which afterwards
was ftill more clearly exprefs'd ; A5is xiii.
46 ; // "Was necejfary that the word of God
Jhoiild firll befpoken to the Jews, but af-
terwards to the Ge?2tiles.

In St P^«/'s Epiflles, there are many
Inftances of the like manner of fpeaking.
1 T/'w. ii. 14 ; J^dam was not decehed, but
the woman being deceived was in the trayf-
grefjion : His Meaning is not to fay, that
jidam was not deceived at all ; but that
the Woman being firft deceived, began
the tranfgreffion. i Cor. vi. 125 All things
are lawful for me, but all things are not
expedient : He never intended to affirm,
that all Aaions were lawful ; but that of
thofe Anions which were confededly
lawful, yet it did no: follow that they

were

1 2 Againjl too great Anxiety

S E R M. were All expedient. In the fame epiftle,
^' ch. i. 17; Chriji fent me not to baptizCy
'"^"^^'^ but to preach the Go [pel: He does not
mean abfolutely, that he was not to bap-
tize at all ; but that his proper and peculiar
Office, was not fo much to baptize men
with his own hands, as to preach the
Gofpel to them in order to their conver-
fion. To mention but One place more ;
' Kom, vi. 1 7 J God be thanked^ fays he, that ye
were the Servants of Sin-, but ye have o~
heyed from the heart T'hat Form of DoC"
trine which was delivered you. Accord-
ing to the manner of fpeaking in mo-
dern languages, it muft needs feem a very
ftrange and unufual expreffionj God be
thanked^ that ye were the Servants of Sin :
But in the jfewiflj Idiom it was very in-
telligible, that the Two parts of the fen-
tence fliould be taken as One : God be
thankedy for that ye, who Formerly were
the Servants of Sin, have Now obeyed
from the Heart T'hat Form of Do£irine
which was delivered you.

And thus therefore likewife in the
words of the Text ; if the connexion of
the whole be confidered, and the two

parts

in Worldly Matters* 13

parts of the Sentence be united in one ; S e r m,
( T^ake no thought^ frfi^g-, 'what JJoall we I-

eat, or what Jhall we drink, but feck ^"^^"^^"^

ye firfl the Kingdom of God-, ) the fenfe, 'tis,
very clear, will be comparative, and a-
maunt only to This : Be not fo follici-
tous for the things of this prefent life, as
to negled: the more important Concerns
of That which is to come : But let your
principal and chief Q2XQ be to fecure your
eternal Intercft 3 and the Blelling of Pro-
vidence upon your ordinary induflry, will
provide you fuch a proportion of tempo-
ral accommodations, as he fhall fee befl
and moft expedient for you. In fome
particular cafes, God has given extraordi-
nary Examples of this kind : As in the
inftance of Solomon, i Kings iii. 1 1 ; God

faid unto him, Becaufe thou haji not

asked for thy felf- — riches, nor the

life of thine enemies, but Underflanding

to difcern judgmejit ; Behold I have

given thee a wife and an underflanding

heart ; and I have alfo given thee that

which thou hafl not asked, both Riches and
Honour. Our Saviour does not promife
any thing of this nature to his Difciples,

be-

14 Againji too great Ajixiety

S E R M. becaufe his Kingdom is not of this world.
^' But a competency of temporal Bleffings

^^'^ he encourages them to expe<5t Ihall be
added unto them ; always excepting the
cafe of perfecution, to which is annexed
a Promife of peculiar Rewards.

III. I'hirdly ; I observe further, that
the Precept in the Text, when confidered
as a ^f«^r^/ Command to ^// Chriflians,
appears plainly intended to be underftood
with fome latitude, from the Reafon af-
figned by our Lord in the very words
themfelves, For after all thefe things do
the GQXiiA^% feek. Take no Thought what
ye Jhall eat^ or what yejhall drink 5 For,
after all thefe things do the Gentilesy^f>^.
The thing therefore here prohibited
by our Lord to His Difciples, is fuch a
follicitude after the affairs of the World,
as the Gentiles have, who know not God-,
who have neither a right Senfe of the
Providence of God, in difpofing of all
^ temporal things here upon earfh j nor
That certain expectation, which ?;L.e Gof-
pel has given us, of an eternal Kingdom
hereafter in the Heavens, Thefe men,
( excepting fome few Noble Spirits among

them.

in Worldly Matters, 15

them, of whom the World was not wor- s e r m,
thy ; ) the generality of them lived ac~ I.
cording to that Epicurean Maxim, Let us '^OT^
eat and drink ^ for to morrow we die-,
placing the whole of their happinefs in
fuch enjoyments, as they poffeiTed in com-
mon with the Beafts that perifh. Which
gratifications of fenfe, our Saviour com-
manded His Difciples to have no regard
for, comparatively with their Care for the
Concerns of Eternity.

IV. Fourthly and Lajlly ; That the
words of the Text, when applied to all
Chrijiians in general^ are not to be under-
ftood in the ftridl and literal Senfe, but in
That comparative manner I have now ex-
plained; appears further from the additio-
nal reafon fubjoined by our Saviour in the
lajt claufe : For your heavenly Father know-
eth, that ye have need of all thefe things.
Our heavenly Father's knowing that we
have need of all thefe things^ is not a rea-
fon againft our taking Thought for them
in I'hat method of Labour and honeft In-
duftry, by which he himfelf, who knows
that we have need of them^ has appointed
them to be obtained -, but 'tis a reafon

only

1 6 Againji too great Anxiety

S E R M. only 2g2.mO:fucb follicitude about them,
^' as implies either a Dijirujimg of his Pro*

^^^^ vidence, or the not having a right fenfe of
it, or not making a juft acknowledgment
of it in aH things. The manner of our
Saviour's arguing in this particular, is
exadly parallel to the diredtions we find
him giving in This very chapter, con-
cerning Prayer, Ver. 7; Te, fays he,
when ye pray^ ufe not vain repetitions^ as
the Heathen do ; for they think that they
Jhall be heard for their much fpeaking :
Be not ye therefore like unto Them ; for
your Father know^eth what things ye have
need of before ye ask him. The expref-
fion is very nearly the fame as in the
words of the Text, Tour heavenly Father
knoweth that ye have need of all thefe
things. Yet in the very next words, ver. 9,
he inftruds them how they fhould pray
for thofe very things, their want of which,
he had juft told them, God perfedlly
knew before-hand : After This manner
( fays he ) pray ye ; Our Fatber which art

in Heaven, give us this day our daily

Bread. As therefore our Saviour in his
iaflrudions about Prayer, by telling his

Diiciples

in Worldly. Matters. ij

Difciples that their heavenly Father knows S e r m.
what thi?igs they have need of] before they ^'
ask him ; does not encourage them to for- ^^^^^^"^
bear Praying at all, but diredis them to
pray in fuch a man?ier as is moft proper
to exprefs their juft Acknowledgment of
Him, and entire Dependence upon Hi?n,
whom they know to be before-hand per-
fedly acquainted with all their Wants : So
in the Text like wife, by telling us that
our Father knows we have need of all
thefe things, 'tis plain he does not mean
to encourage us ( in general and ordinary
cafes) to negled the ufual and natural
means of providing for our Subfiftence ;
but only (as I before obferved) forbids
fuch 2l Sollicitude about Worldly Affairs,
as implies either a Dijimfiing of God's
Providence, or the not having a right
' Senfe of it, or not making a juft acknow-
ledgment of it in all things. A Difciple
of Chrift, muft have it conftantly and
habitually imprefs'd upon his Mind, that
'tis our heavenly Father who continually
fupplies us with neceffaries, for the Pre-
fervation of that Being which he at firft
Gave us : That 'tis He who caufei His Sun
Vol. X. C to

1 8 Againjl too great Anxiety

S E R M. to rife^ 2S\^fendi us 'Rain and fruitful ^ea-
•*• fom^ filli^Z ^^^ Hearts with Food and

^"''^''^'^^Gladnefs: That 'tis He who (in the Pfal-
mifl's exprelTion ) inaketh the Graf to
grow upon the mountains \ giving even to
the Beaft his foody and to the young Ra^
vens which cry-y ^nd filing all things Liv-
ingy with plenteoifnefs : Or, as our Savi-
our himfelf defcribes it flill more fub-
limely, in the words juft before my Text;
Behold ( fays he ) the Fowls of the Air ;
they fow noty neither do they reap, nor ga^
ther into Barns ; yet your heavenly Father
feedeth T'hem : And, confder the Lilies of

the Field 'y they toil noty neither do they

fpin 'y And yet I fay unto yoUy that even
Solomon in all his glory was not arrayed
like one of 'Them : Wherefore if God fo
clothe the grafs of the Fieldy which to day
isy and to morrow is caft into the ovenyjhall
he not much more clothe yoUy O ye of little
Faith F What men carelefs and ignorant
of the Truth, ufually and vulgarly ftile
Natural Caufes, are indeed nothing but
mere inanimate Infruments in the hands
of God ; and the Courfe of NaturCy as
'tis commonly called, is, in the truth and

reality

in Worldly Matters, 19

reality of things, a mere empty Name, any S e r m.
otherwife than as fignifying, by an ab- ^•
flradt way of fpeaking, the regularity of ^ "^^
His Operations who made and governs
all things. 'Tis He alone therefore, who
gives us richly all things to enjoy ; even
all thofe things, which, in a vulgar and
carelefs way of fpeaking, we ufually a-
fcribe to natural and inanimate Caufes,
Which very fame Caufes, whenfoever he
pleafes, he can make to be the Inftrumcnts
of our Punifiment as well as of our Sup-
fort. He can ( as Mofes elegantly ex-
preiTes it ; he can ) make the Heavens to be
Brafs, and the Earth Iron : He ca.n Jcorch
with Drought, or drown with Moiflure,
or blaji with unwholfome Winds, in or-
der to deflroy with Famine, and make a
fruitful land barren for the Wickednefs of
them that dwell therein : Or, without re-
moving the BleJJings themfelves of Nature,
he can at any time withdraw the Be-
nefit and the Effe5l of them. For man
liveth not by Bread alone, but by every
word that proceedeth out of the Mouth of
God J that is, by His BlefTing upon the
inftruments of Nature. Which BlefTing
Vo L. X. C 2 when-

20 Againjl too great Anxiety

S E R M. whenfoever he pleafes to withdraw, and
^_ 'Z£'///6 Rebukes doth chajien man for Sin,
he maketh his Beauty to conjlcme away, as
it were a Moth frettiftg a garment-, Pf.
xxxix. 1 1. Without the divine Bleffing
therefore, all Care, all Labour, all induf-
try is in vain ; nay, even the very Pof-
fejion of all temporal good things, will
afford no enjoyment. But I'hey who, by
feeking with their firft and chief care the .
righteoufnefs of God's Kingdom, have fe-
cured to themfelves His Favour and Blef-
fing, may fafely depend and rely upon His
Providence, that He who feeds the Fowls
of the Air^ and clothes even the Lilies of
the Field, will much more take care of
^hem. Not in the way of idlenefs and
floth : Vov fimilitudes are not to be applied
literally : But, in proportion to the na-
tures of the things compared, he who
provides for the Fowls of the Air and the
Lilies of the Field in a way fuitable to
"Their nature, will much more provide for
Men in a way fuitable to Ours : Either af-
ter 2i fuper-naticral manner, in fuch ex-
traordinary cafes as was that of the A-
poftle's MilTion to preach the Gofpel j or

elfe^

in Worldly Matters, 2i

elfe, in ordinary Cafes, by the natural^ e r m.
means of Labour and Induftry, whereby ^•
God has appointed that the Earth fhall ^^^^^^^
bring forth her increafe. In the Ufe of
which means, 'tis our Duty to rely upon
Providence for his Bleffing on the Effe(5t.
If any would not work^ fays St Paul^ nei-
ther jhould he eat : And yet the fame A-
poftle exhorts, Phil. iv. 6, Be careful for
nothing, but in every thing by prayer and
fupplication let your requefts be made known
unto God. This is taking Thought for
the things of the World, not as the Gen-
tile i who know not God, but as thofe
who confider that our heavenly Father
knoweth that we have need of all thefe
things.

C3 SER-

[ 23 ]

SERMON

Of Forgivenefs of Injuries.

Ephes. iv. 32. latter part.

Forgiving one another^ even as God, for

Chrijl's Jake, hath forgiven you.

I S the conftant Method of s e r m.
St Paul in all his Epiftles, II.
after he has finiOied the par- O^V^
ticular Subjed: upon occafion
of which the Epiille was
written, to add in the clofe of his Dif-
courfe fuch ge?ieral exhortations to the
pradice of Virtue, as might be of \](t,
not only in That Age, and to I'hat par-
ticular Church to which the Epiftle was
written, but to all Chrijiians at all timei
C 4 and

24 Of Forgivenefs of Injuries.

S E R M. and in all places ; and might moft efFe<5lu-
^^' ally fecure them againll: all fuch corrup-

^•^^'^ tions cither in Faith or Prad:ice, as he
forefaw would be of the worfl confe-
quence in hindring the great Ends of
the Gofpel of Chrift. The Great and
Principal Defign of the Gofpel, is to re-
concile men to God, and to each Other :
to eftablifli in the World, upon the Foun-
dation of a jufl regard to God, univerfal
Peace and Love and Good- Will amongfl
McTi. The moft dangerous Evil, and
moil: deftrudtive of this great Delign of
Chrifhianity, is mens fufFering their Paji-
om and ^worldly Views to intermix with
their Religion. By which means, the
very things which Religion w^as chiejly
intended k.o prevent, are, among ignorant
and deluded men, following their Pajjions
inftead of their reafon, promoted princi-
pally by what they take to be a ftrong
Concern for Religion itfelf Hence the
Salt, ( as our Saviour in a mofl: lively
comparifon exprelTes this matter;) the Salt^
wherewith things fiould be feafoned, does
itfdf lofe its Savour. Hence the Light,
(as he in another p' ce mojfl fignificantly

exprefles

2

Of Forgivenefs of Injuries* 25

exprefTes the fame thing ; ) the very LigJst S e r m.
which is in men, becomes Darknefs : And ^*-
Satan, on the contrary, is hereby tranf-
formed into an Angel of Light. Fro?n
whence ( fays the Apoflle St James) come
wars and fightings among you ? that is,
hatred, contentions and animofities among
Chriftians ? Come they from any real
and ferious Concern, for the Honour of
Go^ or for the Welfare of Mankind^ No,
faith he j but from your Liijis that war
in your members j that is, from your Paf-
fions and Worldly Views. This being fo
great and dangerous an Evil, and yet fo
very apt to fpread among all Parties of
Men ; there is therefore no exhortation
fo often repeated, fo perpetually incul-
cated, fo conflantly and earneftly prelTed,
in all the Books of the New T^ejlamejit ;
as upon l!his Head, of the obligation
Chriftians are under to promote univerfal
Love and Good-Will amongflMen. With
T'his the Apoflle St Paul begins the chap-
ter, whereof my Text is a part : ver. i ;
/ therefore the Prifoner of the Lord be-
feech you, that ye walk worthy of the vo-
cation wherewith ye are called; IVith all

lowli-

26 Of Forgivenefs of Injuries.

S E R M. lowUnefs and 77ieehiefi^ with long-fuffer-
}}l, ^^g-> forbearing one ajiother in love •, En-
deavouring to keep the Unity of the Spirit
in the bond of peace. Arguments and Mo-
tives to T/w, he proceeds to alledge
throughout the Whole chapter. And with
^his he at the end concludes^ ver. 30 ;
Grieve not the Holy Spirit of God, where-
by ye are fealed unto the day of redemp-
tion : Let all bitternefs and wrath and an-
ger and clamour and evil-fpeaking be put
away from you^ with all malice : And be
ye kind one to another^ tender-hearted, for-
giving one afiother, even as God for Chriji's
fake hath forgiven you.

I N difcourfing more particularly upon
which laf words , forgiving one another^
even as God for Chrifl's fake hath forgiven
you : I lliall endeavour to fliow, ijl, that
good Chriftians have their pafi Sifts for-
given ', and that the original Ground and
Motive of that Forgivenefs, is the Good-
nefs of God : God has forgiven you. 2^/)',
That the particular Method, in which
the Goodnefs of God has thought fit to
manifeft itfelf in this Forgivenefs of Sin
is through the interceffwn of Chriji : God,

for
4

Of Forgivenefs of Injuries, 27

for Chrift's fake, has forgiven you. '^dl^^ S e r m.
That the Condition of this Forgivenefs ^^*
thro' Chrift, is the Suppoiition o{ fiich a ^-^^^^
Repentance^ the Fruit and Evidence where-
of is our Readinef to forgive each other :
Forgiving one a72other^ even as God for
Chriji's fake has forgiven you.

if and 2d -y The Two firft of thefe,
I fliall confider Together : That good
Chrift ians have their faft Sins forgiven ;
that the original Grou7id or Motive of that
Forgivenefs, is the eftential and eternal
Goodnefs of God y and that the particular
Methody in which the Goodnefs of God has
thought fit to manifeft itfelf in this For-
givenefs of Sin, is through the intercefjion
of Chrift. The Duty of rational crea-
tures, who are made capable of difcerning
between Good and Evil, is to obey at all
times the Commands of God. And when-
foever they knowingly and prefumptu-
oufly tranfgrefs againft the Light he has
given them, the natural and juft Punifh-
ment of fuch Tranfgreflion is Death.
Even upon innocent Beings, who may be
fuppofed never to have tranfgrelTed at all,
God is under no obligation to beftow im-
mortality.

28 Of Forgivenefs of Injuries.

5e 1^ u. mortality. For He who has Power over
^^' all, may, without wrong to Any, do what
he pleafes with his own -, and That Life,
which to a!l the intelligent Beings in the
Univerfe is originally his Free Gift, he
may freely continue to any of them for
what portion of time he pleafes ; and
when their appointed period is run out,
and they have enjoyed the EfFeds of his
bountiful Goodnefs in their proper Share
of Being, he may, even ivithout conlide-
ration of Sin, again as freely take it away.
Much more, when rational Beings have
rebelled againft him, by prefumptuoufly
tranfgreffing the Laws of everlafting righ-
teoufnefs; may he juftly cut them fhort
in difpleafure, and by an exemplary Sen-
tence of righteous judgment, inflid: upon
them the Putiifiment of Death. For,
what our Saviour declares in a particular
cafe, that God could eafily, if he pleafed,
deftroy the whole nation of the impeni-
tent yews, and raife up, even out of the
Stones of the Street, children unto Abra^
ham J is no lefs true univerfally, that God
can at any time deftroy with exemplary
Judgments Any difobedient Creatures^ and

create

Of Forghenefs of Injuries. 29

create to himfelf Others^ with the fame S e r \f.
eafe as he did ^hem at fir ft, to undergo ^^•
a new Probation of obedience. Neverthc- ^^^"^^"^
lefs, from the confideration of the divine
Goodnefs, they who have formerly been
difobedient, and are now convinced of
the unreafonablenefs of being fo, and are
fincerely refolved to do what is right for
the future ; find a reafonable ground and
foundation of Hope, that God, in his
great Forbearance, will ftill make a fur-
ther Trial of T^bem, and accept inftead
of Innocence their fincere Amendment.
And This, which, in the Arguments of
Nature, is ha Hope ; is, in the declara-
tions of the Gofpel, an afiured Promife ;
that if a Sinner forfakes his unrighteous
ways, and does for the Future That
which is lawful and right, he fia/I fave
his Soul alive. The origi?2al Groioid or
Motive of this Forgivenefs, is the eflen-
tial Gcodnefs of God. For He who has
Power over all, may remit as much of
his own Right as he pleafes; and This,
upon what Terms and Conditions he him-
felf alone, who is under no controul, (hall
in his own divine wifdom think fit to ap-
point

30 Of Forgivenejs of Injuries.

S E R M. point and to accept. For if, even in
^^* Humane Judicatures, a Judge is not to

^■^^''^ condemn, or to acquit, according to the
Affedlons or Expectations of the Specta-
tors, but according to his own more per-
fed: Knowledge of the Law and of the
Fa5i ; much more is it reafonable that
Gody whofe Judgment is unerring, and
his Knowledge infallible, fhould have
mercy on whom he will have mercy ; and
compajjion^ not arbitrarily, but on whom he
himfelf fees it fit to have compajjion. By
original Right therefore, God may appoint
what Terms of Forgivenefs he pleafes.
In FaSfy the Method wherein the divine
Goodnefs has thought fit aBually to ma-
nifefi: itfelf in the Forgivenefs of Sin, is
thro the intercejjion of Chrijl, God, for
Chrift's fake, has forgiven you. Not that
God, who, by the eflential Rectitude of
his Nature, ads always according to per-
fect Right and Reafon ; can be any way
changed^ or have any aff'eSlion moved m
him, by the interpofition of any Intercefibr
whatfoever : But that, being of purer eyes
than to behold iniquity, and intending to
iLow the greatefl poflibie difcountenance

to

X Of Forgivenefs of Injuries, 3 1

to Sin in the very Method of forgiving S e r m,
it, he thought fit to annex the Declara- ^^•
tions of Pardon to the Death of the Me- '^'^^'"^
diator. And therefore the words in the
Text, which we render, God for Chrifl's
fake has forgiven you \ are in the Original
more accurate and expreffive, God hath
forgiven you In Chrift j that is, he has in
the difpenfation and by the Terms of the
Gofpel of Chrift, declared his acceptance
of your Repentance. From This confi-
deration, 'tis eafy to give a fatisfidory
Anfwer to the Principal and moft Mate-
rial Objedlion of Unbelievers ; who, in
oppofition to the Great Dodtrine of the
Gofpel, alledge, that God being always
neceflarily Omniprefent, and confequently
himfef at all times ready to hear the
Prayers of all men, therefore there could
be no need of appointing any Mediator ;
and that God being of himfelf, elTentially
in his nature, always difpofed to do what
is right and fit, therefore his Purpofes
can no way be changed by the interpo-
fition of any Intercejjor : To This objec-
tion, I fay, 'tis eafy, from what has been
faid, to give a juft and fufficient Anfv/er.

For

32 Of Forgivenefs of Injuries,

5) E R M. For the Deiign of a Mediator or Inter-
11- cefTor being appointed with God, was not

^^''^^ as if God could be moved, as mortal
men are, by Ferfwafion to do what o-
,therwife he would not have thought
right to be done : But the Defign of it
was, that God would teflify his Hatred
and Indignation againft Sin, by confign-
ing- the Pardon of it thro' the Blood of
the Mediator, From hence alfo it ap-
pears, that as on the one hand the inter-
cejjion of ChriJ} is not at all of the lefs va-
lue, becaufe the eternal and efTential Good-
nefs of God was the original Ground or
Motive of our obtaining Forgivenefs
thro T'hat inter cejjion ; fo neither on the
other hand is the Goodnefs of God lefs to
be acknowledged, or the Pardon of Sin
lefs Free^ becaufe the Method in which
God was pleafed to manifeft this Free
Goodnefs, was tlirough the intercejjion of
Cb'iji. For he, who, in voluntary com-
pliance with his Father's good pleafure,
laid down his life for the redemption and
falvation of Men ; did himfelf love us,
and give himfelf for us, a ranfom and
propitiation for Sin. And at the fame

time.

Of Forghenefs. of Injuries. 33

time, He, who having Power over all, wasS e r m.
pleafed to appoint and to accept on our ^^'
behalf this interceffion of his Son j may ^^""^
with as much Truth be affirmed to have
forgiven us Freely, of his own Grace and '
Goodnefs, as if he had done it without any
interceffion at all. The Scripture always
exprefifes this matter accurately, with great
and exadt diftindtnefs, and with high ac-
knowledgment of the original and effen-
tial Goodnefs of the God and Father of
all. Our Saviour himfelf, JoJo, iii. 16;
God (fays ht) fo loved the World, that
he gave his only begotten Son, that whofo-
ever believeth in him fhould not perip, but
have everlajiing life. And the Apoflle
St John in like manner in his iji epijile^
ch. iv. 9 ; In T^his, fays he, was manifeft-
ed the Love of God towards us, becaufe
that God fent his only begotten Son into the
World, that we might live through Him.

And This is a fufficient Explication of
the two fir fi particulars I propofed to dif-
courfe upon from the Text ; that good
Chriftians have their paft Sins forgiven ;
that the original Ground or Motive of
That Forgivenefs, is the Goodnefs of God;

Vol. X, D and

34 Of Forgivejiefs of Injuries,

"^E R M.and that rh^ particular Method^ in which
, _ ^- the Goodnefs of God has thought fit to
manifefl itfelf in this Forgivenefs of Sin,
is through the intercejfion of Chriji. The

'Third and laji Obfervation was, that
the Condition of this Forgivenefs thro'
Chrifl, is the Suppofition ol fuch a Re^
pe?2tance, the Fruit and Evidence whereof
is our Readinefs to forgive each other :
Forgiving one another^ even as God for
Chrifi's fake has forgiven you. In all Pro-
mifes of Pardon, there is always, either
exprefs'd or underftood, a Suppofiion of
Repentance, And by Repentance^ is al-
ways meant, not a bare Sorrow for Sin ;
(for, That there cannot but be, even in
the Place of Torment j ) but by True Re-
pentance^ is always meant, an a6tual For-
faking and Amendmg of the Fault repent-
ed of. And not That only in particular ..;
but it includes alfo that there be in gene-
ral fuch a difpofition of Mind, as becomes
a penitent and forgiven Sinner: A difpo-
fition of Mind, defirous to fhow forth
the Sincerity of its Repentance by the
Thankful Expreffions of an imiverfal 0-
hedienccy and by i?n'itatio?i of Him whom'
I we

Of Porgivenefs of Injuries, 35

We adore for having forgiven us. One S e r m.
principal part of which imitation, is our ^^'
being ready, upon all reafonable occafions, ^-^^^^
to forgive Others, even as He has freely
forgiven Us. Forbearing one another, and
forgvcing one another, if any man have a
quarrel againji Any \ even as Chriji for-
gave you, Jo alfo </o _)Vj Col. iii. 13. And
Ephef. V. 2 ; Walk in love, as Chriji aljb
has loved Us, and hath given himfelffor
us an ojfering and a facrifice to God, for
a fweet-fmelling favour. To God himjelf
who is infinitely felf-fufficient to his own
Happinefs, we are capable of making no
Recom pence, no Return, for all the Bene-
fits that he has done unto us : And therefore
he is pleafed to accept our kind and cha-
ritable behaviour towards each other, as
a Regard paid immediately to Him -, and
he requires it of us, as the moft proper
and fuitable Expreffion of our having a
due Senfe of His mercy and goodnefs to-
wards us all. If thy Brother trefpafs a-
gainji thee, fays our Saviour, rebuke him^
and if he repent, forgive him : And if he
trefpaj's againji thee Jeven times in a day,
andjeve?! times in a day turn again to thee.
Vol. X. D 2 fiyl^gi

\

36 Of Forgivenefs of Injuries.

S £ R ^'fayingy I repent ; thou fialt forgive him :
^^' Luke xvii. 4. Nay, St Matthew adds,
^"•^^^ f2ot until /even times only, but until feventy
times /even; ch. xviii. 22. Nay, our Sa-
viour carries this matter ftiliyz/r^^^r ; and,
in imitation of God who is kind to the
tinthankful and to the evil, he commands
us, Matt. V. 44 , to Love even our Ene^
mieSy to hlefs them that curfe us, to do
70od to them that hate us, and to pray
for them which defpitefully ufe us, and per^
fee at e us. Which Argument the Apoftle
St Feter enforces from the example like-
w^ife of Chrifi ; i Tet. iii. 9 ; Not ren-
dring evil for evil, or railing for railings
but contrariwife Blefjing : As Chrijl did ;
who, when he was reviled, reviled not
1 Pet. ii. again 5 when he fuffered, he threatned not ;
^^' but committed himfelf to Him that judgetb
righteoufy. The Meaning of all thefe and
the like Precepts, is j fiot that Chriftian
Magiftrates are to negle(3: the punifhing
Qii MalefaBors'y not ihM Private Chris-
tians are to forbear bringing publick Of-
fenders to Juftice ; not that it is not law-
ful for men to recover their private juji
Dues by fuch Methods of Law and E-

quity^

Of Forgivenefs of Injuries, 3 7

qulty^ as are in wife and Chriftian Coun- S e r m.
tries appointed for the adminiflration of ^^•
Juftice ; nor, laftly, that in common life,
we are mfiich a fenfe zo forgive thofe who
continue to wrong us, as that we needlefsly
and carelefsly truji them, and as it were
te?ftpt them to wrong us more : But we
are to forgive, until feventy times feven,
(that is, perpetually,) thofe who ^0 re-
pent : And thofe who do not repent, but
perfji in injuring us, we are to pray for,
and be willing to do adts of charity and
humanity to them when need requires;
and not be foUicitous for Revenge, but
much rather to defire their Amendment,
and by all reafonable Means promote re-
conciliation : And if at any time we arc
forced by the neceffity of things, to have
recourfe to the Magiftrate to do us right %
we are even then to defire only Equity for
ourfelves, and not vexation and needlefs
damage to our Adverfary : In a word ;
'tis the Duty of the Difciples of Ghrift,
to have in general a kind and charitable
difpofition ', dealing with Others in all
cafes, and in all Circumrtances, as we de-
fire and in our daily Petitions are taught
D 3 to

38 Of Forgive?2efs of Injuries.

S E R M. to pray, that God would be pleafed to
J^' deal with Us.

In T'his fenfe, and according to T^his
explication of the nature and limitations
of the Duty of Forgivenefs, the PraBice
of if may be enforced upon all reafon-
able perfons by many firong Arguments
and moft powerful Motives. 'Tis equi-
table in the nature of things, that men
confcious of their own Frailnefs, fenfible
of their own Weaknefles and Paffions,
and of their Aptnefs to be too foon and
too often provoked j fliould be very rea-
dy to forgive and be reconciled to Others^
confidering (as the Apoflle St Paul urines
upon another occafion; confidering) Them-
felves, left They alfo be tempted. 'Tis
defirable for the inward Peace and Eafe
of mens own Minds within themfelves^
that they fhould not be under the Pow-
er of fretful Paffions, and the lafiing Re-
fentments of a revengeful Spirit j but that
they be meek and gentle, peaceable and
eafy to be reconciled : Which Sweetnefs
of Difpofition, improved upon religious
Principles into a Habit of Meeknefs, is
a Virtue refleding upon itfelf That calm

an4

Of Forgive7iefs~ of Ljjuries. 3 9

and fedate Satisfadion, which is in a S e r m-.
peculiar manner a Reward to itfelf. Nor ^'•
is it lefs beneficial to the Publick-, as be- ^-^^f^
ing the great •Prefervative againft that
Beginning of Strife, which Solomon ele-
gantly compares to the lettifig out of
Water, Prov. xvil. 14; that is, 'tis the
Opening of a Breach which no man can
be fure to ftop, before it proceeds to the
fatallefl and moil calamitous events. Up-
on which account, excellent is the Ad-
vice of the Author of the Book of Ec-
clus, ch. xix. 13; Admonifi a friend ; it
7nay be he hath not done it ; and if he
have done it, that he do it no more. Ad-
monifi thy friend; it may be he hath not
faid it , and if he have, that he fpeak it

not again. T^here is one that flippeth

in his Speech, but not from his heart ; and
who is he that hath not offended with his
tongue f

There is, further, another Motive to
the Pradice of this Duty, urged by the
Apoftle St Paul; that it is really the
mojl effeBual way, finally and upon the
whole, of doing ourfelves right ; Rom.
xii. 19; Dearly beloved, avenge not your
D 4 Jelvesi

40 Of Forgivenefs of Injuries.

S E R M.fehes'y for 'tis written^ Vengeance is

I^' mine, I will repay, faith the Lord : There-^
fore, if thine enemy hunger, feed him j if
he thirji, give him drink -, for in fo do^
ing, thou fialt heap coals of Fire on his
Head : Be not overcome of evil -, but o^
vercome evil with good. The Meaning
is : Gentlenefs and Meeknefs and Eafi^
nefs to forgive, is the moft probable way
of working upon men, if they be at all
reafonable and capable of Amendment 5
and if on the contrary they be altogether
incorrigible, then 'tis the certain and ef-
fed;ual Means of having God finally judge
our caufe. That This Phrafe, heaping
coals^ of Fire upon his Head, fignifies the
judgments of God falling finally upon
thofe, who malicioully and incorrigibly
perfift in opprefiing fuch meek and cha^
ritable perfons, as never give them any
jufl provocation ; is evident from the
preceeding words, Vengeance is mine, faith
the Lord: And from the manner in
which the whole Paffage is exprefs'd in
the place from whence St Paul cites it,
Prov, XXV. 21 ; If thine enemy be hun-*
gry, give him bread to eat 5 and if he be

thirjiy.

Of Forgivenefs of Injuries, 41

thirfi)\ give him wafer to drink ; For S e r m.
thou fialt heap coals of fire upon his head, ^^'
a?jd the Lordjhall rewardThtQi And from ^"^^^^^
the other palTages of Scripture, in which
the very fame phrafe is ufed ; Pf. cxl.
10 ; Let burning coals fall upon them ; And
If xlvii. 14; (according to the Verfioa
of the Ixx,) T^ hey f mil be as fiubble, the
Fire jhall burn them ; - — for thou hafl
coals of fire to heap upon them : And 2 Efdr,
xvi. 5 3 ; Let not the Sinner fay that he
hath notfijined ; for God foall burn coals
of fire upon His head, who faith before
the Lord God and his glory, I have not
finned.

But, to draw towards a concluflon.
The laji and mofi powerful Motive to the
Pradice of the Duty before us, is the
Argument urged in the Text ; that God
expeds and requires it of us in the Con-
ditions of the Gofpel, that we fhouldy^r-
give one another, even as He, for Chrifi's
fake, has forgiven Us. The Reafonable-
nefs of the condition, is well exprelTed by
the Author of the book of Ecclus. ch.
xxviii. I ; He that revengeth, fhall find
vengeance from the Lord, and he- will

fureh

42 Of Forgivenefs of Injuries,

S E R ^i.furely keep his Sifts in remembrance. For-
^^' give thy neighbour the hurt that he has done
thee } fo Jhall Thy Sins alfo be forgiven
when thou prayefi. One man beareth Ha-
tred againft another^ and doth he feek par-
don from the Lord F He fieweth no mercy
to a M^^ which is like himfelf % and doth
he ask forgivenefs of his Own Sins f What
is here argued as equitable in the nature
of the Things is by the Apofle declared to
be the Condition of the Gofpel-, Jam. ii.
13; He fmll have judgment without ?ner-
cy^ that hath Jhewed no mercy ; and mercy
rejoiceth againfl fudgment. Our Lord
himfelf in That Prayer which he taught
his Difciples, commanded themtofayj For-
give Us Our TreJpaJeSy in like manner as
■WQ forgive them that trefpafs againft Us:
And at the conclufion of the Prayer, he
enlarges upon the reafon of that petition -,
For ( fays he ) if ^^ forgive jnen Their
Trfpafes^ your heavenly Father will alfo
forgive you ; But if ye forgive not men
their Trefpafes^ neither will your Father
forgive your Frefpafcs. The fame thing
he inculcates in the parable of the King,
u'ho haying forgiven a Servant ten thoufand

TalentSa

Of Forgivenefi of Injuries, 43

Talents, revoked the Favour again, upon S e r m.
That Servant's refufing to forgive his ^^•
fellow-fervant one hundred pence, Matt. ^^^'^^
xviii. 3 3 ; fiouldfi not thou alfo have bad
compajjion on thy fellow-fervant^ even as I
had pity on thee? Nay, fo far does our
Saviour carry this matter, as to advife
Matt. V. 23 ; If thou bring thy gift to
the altar^ and there remembreji that thy
Brother hath ought againji thee\ Leave
there thy gift before the altar ^ and go thy
fway^ firfi be reconciled to thy Brother^
and then come and offer thy gift.

SERMON

[45]

SERMON III.

Of the Nature and End of the
Sabbath.

mwmmmmmm^mmmmmmmwsi

Mar. ii. 27.

'And he /aid unto them^ The Sabbath ivai
made for Man^ and not Man for the
Sabbath.

T is very remarkable in the S e r m,
whole Hiftory of our Saviour, HL
that in all cafes where neither ^-"V^^
any natural necejjity nor moral
obligation intervened to the
contrary, there he was conftantly moft
exa6t and nice, in fulfilling every particular
even of the cere7nonial Law. Thus when
he came to fohn the Baptijl -, though, ha-
ving

46 Of the Nature and End

S E R M. ving no Sin, he had no need of the Bap«
^[^^ tifm of Repentance ; and John accord-
ingly forbad him, faying, I have need to
be baptized of I'hee, and ccmeji T'hou to
Me ? yet he inffied upon it, faying, fuf^
fer it to be fo Now j for thus it becometh
us to fulfill all Right eoufnefs ', Matt. iii. i^.
But, on the contrary, where-ever any real
necefjity of nature, or any moral obligation^
any work of Goodnefs, Mercy or Charity,
came in competition ; there he was al-
ways as zealous, that the work of Good"
7ief or Charity fliould take place of any
pofitive rite or ceremony whatfoever. Thus
when the Pharifees reproached him, for
converfing familiarly with, and inflrudl-
ing, perfons legally unclean j he replies.
Matt. ix. 13; Go ye and learn what that
meaneth, I will have Mercy and not Sa-
crifice. And when the Ruler of the Sy-
nagogue reviled him for healing a dif-
cafed perfon upon the Sabbath-day, and
malicioully reprefented it to the people
as a Breach of the Command given to
keep That day Holy ; he anfwcrs him,
Luke xiii. 15; T^hou Hypocrite, Doth ?2ot
each one of you on the Sabbath loofe his Ox

or

of the Sabbath. 47

or his, Afsfrom the Stalls and lead him ^- S e r m,
way to watering ? and ought not this Wo- *^^'
man^ being a daughter of Abraham^ whom
Satan has boufid, lo, thefe eighteen years^
be loofed from this Bond on the Sabbath-
day^ And, in the Hiflory which occa-
lioned the words of my Text j when the
Pharifees were angry at Jefus's Difciples,
for plucking a few ears of Corn on the
Sabbath-day, Mar. ii. 24 ; our Lord an-
fwers them by giving an Inftance out of
the Hiftory of the Old Tefament, by which
it appeared that in all times even under
the Law, all merely ritual and ceremonial
injiitutions always gave place to the juji
and real Necefjities of Life. Immediately
after which, he adds in the words of the
Text, as a general Ground or Reafon of
the thing itfelf, whereof he had juft be-
fore alledged an Injlance in FraBice j The
Sabbath^ faith he, was made for Man^ and
not Man for the Sabbath. That is : Du-
ties of a ritual nature, and of pofti've ap-
pointment only, do not, like thofe Moral
Virtues, which are of intrinfick, eternal,
and unalterable obligation, indifpenfably
oblige in all Cafes and in all Circumfian*

ces

48 Of the Nature and Eftd

S ERM. ces whatfoeverj but were appointed of

^fj;^ God, only for the prefent Ufe of Man,

to be fubfervient and affifting to the more

convenient Praftice of the Great Duties

of Religion.

From thefe words therefore of our
Saviour, I fhall in the following Difcourfe
conlider the Nature and Ends of the ori^
ginal injiitutton of the Sabbath^ and to
what Degrees and Purpofes it Jlill conti-
nues obligatory among Chrijiians. In ge-
neral : As 'tis abfolutely necelTary in the
firft Foundation of Religion, that we
know diftindly Whom we are to woriliip,
and in what manner 5 fo 'tis necelTary like-
wife in the Nature of things, that fome
Portion of 'T'ime be allowed for injlruSt^
ing ourfelves in the Knowledge of our
Duty, and for the PraBice peculiarly of
That efpecial part of it, which conlifts in
the publick Acknowledgment and folemn
WorjlAp of God. And herein confifts the
general Morality of the Sabbath, and the
eternal reafon of its having perpetually a
place among the unalterable Command-
ments of the Moral Law. For as necef-
h,rj as it is, that Religion fliould be at all

pre-
3

of the Sabbath. 49

prcferved in the World, fo neceflary it S e r m.
is that fome T^ime fhould be fet apart for ^^I*
mens uiJlruSlion in the Will of God, and ^^^""^^"^
for thtw folemnizing his Worflnp,

But to be more dijiinSi and par^
ticular : The 'E^ds for which the Sab-
bath was originally inflituted, and for
which the Command was from time to
time renewed-^ were principally as fol-
lows.

ly?; That men might continually
commemorate the works of Creation^ and,
acknowledging the One T^rue God and Au-
thor of all things, might praife him per-
petually for the things that he has made.
Rev. iv. II; The Worfhip paid to God
in Heaven is thus reprefented to St yohn in
his Vilion ; The whole multitude of the
heavenly hofl fall down before him that
fits on the Throne, faying, 7'hou art wor-
thy, O Lord, to receive glory and honour
and power ; For thou haji created all
things, and for thy Pleafure they Are, and
were created. This is the employment
of Saints and Angels, in the eternal Sab^
bath in Heaven -, And that, upon Earthy
the Praifes of God may be celebrated on

Vol. X. E the

50 Of the Nature and Ejtd

S E R M. the fame account, is the original Founda-
I^I- tion of the inflitution of the Sabbath,

^■'^^^ Gen. ii. 3 ; And God blejjed the /event h
day^ and fanB'ified it ; becaufe that in it
he had refted from all his work^ which God
created and made. Which reafon is again
repeated, 'Exod. xx. 1 1 ; For in fix days
the Lord made Heaven and Earth, a?id the
Sea J and all that in them is, and refted the
feventh day j wherefore the Lord blefed the
Sabbath-day and hallowed it. 'Tis here
to be obferved, that the word, re/led, is
by no means to be underftood literally,
as if the Creating of things had been any
Pains or Labour to God : For *tis ab^
furd, that any thing fhould give any
l^rouble to Omnipotence. By the Word of
the Lord were the Heavens made, and all
the Hoft of them by the Breath of his Month ;
He fpake the word, and they were made ;
/'^commanded, and they ft ood f aft. The
Meaning is : He made them all with as
great Eafe, as if it had been no Action at
all, but merely a word fpeaking. Flis
Refting therefore after it, is ( I fay ) by
no means to be underilood literally j But
God's refting, fignifies merely, that the

things

of the Sabbath. 5 1

things were finijloed which he intended S e r m.
to make at That time, and that he T^hen ^^I-
proceeded no further. Likewife, things '-'^'^
being made mfix days, is not, that there
was any thing in the Nature of Things,
which required That Space of Time for
their Produdlion. For the Produdion of
Things in Jix days, is as miraculous, as
the producing of them in one Jingle jno-
ment ; and the producing of them in one
moment, had been juft as eafy to God, as
the creating them in^x days. But 'tis only
for the fake of Our greater dijiiuBnefs of
Conception, that things were digefled in
That particular Order and Portion ofTime,
And our perpetual Returns of Praifes to
God for the things that he has made, of-
fered up to him every Sabbath, are a
Mark or diftinguifhing CharaSler of the
Worfhippers of the T^rue God; a decla-
ration or continual profejjing of ourfelves
to be Servants of the 0?ie Almighty and
True God, the Father or Author of all
things, the Maker of Heaven and Earth :
in oppofition to the Inf deli ty of At heijls,
the Superjlition of Polytheijls^ and the ?>--
religious Worfljip of all the idolatrous Na-
Vol. X. E 2 tions

52 Of the Nature and End

S E R M. tions of the Earth. Exod. xxxi. 13, 17 5
III. Yertly my Sabbaths ye Jhall keep ; For it is

^^ a Sign between Me a?id Tou^ that ye

may know that I am the Lord ; It is

a Sign between Me and the children of
Jfrael for ever j For in fix days the Lord
made Heaven and Earth, Of ignorant and
profane men, Some have imagined the
World to tKi^hy Nee efity of Nature -y not
confidering, that in what arifes from ne-
cejjity, ther,e can be ?io variety or difiin-
Bion : And thefe perfons, cannot but be
totally void of all Religion. Others, have
fancied the World to have been framed
originally by mere Chance-, not confider-
ing, that Chance is nothing, and can do no-
thing, being a vntvo, empty JVord ov Sound :
And thefe likewife, muft needs be abfo-
lutely without Religion. Others, have per-
fwaded themfelves, that the Sun, Moon^
and Stars, were Gods, or the Habitations
of Gods, or the Powers that governed the
World: And T'hefe were the idolatrous
Worfhippers of the Hojl of Heaven. Con-
cerning which Crime, Job thus expreffes
himfelf with his accuftomed Eloquence,
ch. xxxi. 26 ; If I beheld the Sun when it

Jldined,

of the Sabbath. SZ

pnned, or the Moon walking in hrightnefi',% e r ivt.
anS. my heart hath beenfecretly enticed, or J;J^
my Mouth hath kifsd my hand ; "tbn aljh
were an iniquity to be punijhed by the
Judge, for I Jhould have denied the God
that is above. The Great Prefervative
againfl every Fault of this kind, either
idolatrous or atheipcal-, is the confidera-
tion that the Whole Univerfe , and all
things therein contained, are the Creation
of God ; That the Moon and Stars them-
/elves, are all of them the work of his
hands ; and that 'tis our heavenly Father
which caufeth His Sun (fo our Saviour
emphatically cxpreffes it, ) he caufeth His
Sun to fiine on the Evil and on the Good,
and fendeth Rain on the Juft and on the
JJnjuft. This is, what even by Reafon it-
felf may be ftridtly proved, to thofe who
are capable of attending to it : His eter-
nal Power and Godhead, are clearly feen
by the things that are made j Rom. i. 20.
By Revelation, the fame Great Truth is
clearly confirmed to perfons of all Capa-
cities. /Vnd the firft inftitution of the
Sabbath, was on purpofe, that men pe-
riodically celebrating the Creation of God,
E 3 might

54 ^f t^^ Nature and End

S E R M. might thereby be preferved from irreli-
ni- gion and idolatry. Deut. iv. 195 Leji thou

^^'^ lijt tip thine eyes unto Heaven, and when
thou feeft the Sun and the Moon and the
Stars, even all the Hoji of Heaven, fiouldji
be driven to worjhip them and ferve therriy
which the Lord thy God hath divided un-
to all Nations under the whole Heaven.
This was the Idolatry Mankind was apt
to run into, in the early Ages of the
World; and it continues 7^/7/ among fomc
barbarous Nations even at This day. But
the more prevailing Vice in thefe latter
Ages, among men of corrupt Minds in
civilized Nations ; are Atheijlical Notions^
of NeceJJity, Fate, and Nature. The
proper Remedy againft Both thefe Great
Evils, of Idolatry and Atheijm ; is a fe-
rious confideration of the manifold Wif-
dom and 'Excellency of the Works of God,
which fhow forth the Praife and Glory
of their Almighty Creator. O all ye works
of the Lord, blefs ye the Lord, praife him
and magnify him for ever. Pf cxlviii. 3 ;
Praife ye him. Sun and Moon ; praife him,

all ye Stars of Light ; Mountains and

all Hills i Beajls and all Cattle -,

2 Fire

of the Sabbath. 5 5

Fire and hail, fnow and vapour, flornn S e r m.
and wind fuljilling his Word. 'Tis a very '^^•
elegant, and exprejjive Figure of Speech ; ^"^^
to reprefent All, even inanimate creatures,
as Themfelves praiflng God ; becaufe the
contemplation of them affords to reafortable
Men, perpetual Grounds of Praifing him.
I have been the longer upon this Firji
Head, becaAjfe This original reafon of the
inftitution of the Sabbath, is of eternal
and unchangeable Conlideration.

2dly; Another reafon, which was
added upon occafion of renewing this in-
ftitution to the ^ews, was that they might
commemorate their Deliverance out of the
Land of Egypt, which to That People was
as it were a New Creation. Deut. v. i^ ;
Remember that thou waft a Servant in
the land of Egypt, and that the Lord
brought thee out thence by a Jlretched-out
arm ; therefore the Lord thy God command-
ed thee to keep the Sabbath-day. This ad-
ditional reafon, was peculiar to the nation
of the jfews only ; and confequently fo
were the additional Circumftances, which
were then annexed, with regard to the
Manner of performing the Duty. Of
E 4 which

56 Of the Nature and End

S E R M. which kind, was that ahfolute and JlriSi
^^^' Reji from every fort of Work whatfoever,
wnicn was a proper commemoration or
their deliverance from that Great Bond-
age, wherein they had in an unparallelled
manner been obliged to work and loferve
with rigour. And becaufe *twas a Mani-
feft Contempt of This Great Deiivera?7ce,
and a prefumptuoujly wilful defpijing of a
plain Command of God, then immediately
and exprefsly given to That people ; there-
fore^ however fmall the Offence may feem
as to the Matter of it, yet (which h al-
ways the main Circumftance of aggrava-
tion, ) it being altogether inexcufable in
point of wilful prefumption J the Man in
the Wildernefs who did but gather flicks.
upon the Sabbath-day^ was by God's efpe-
cial diredlion commanded to be put to
death J Num. xv. 35. It was a prefump-
tuous Contempt of That exprefs part of the
Command given at That time to That
people, Exod. xxxv. 3, 2 ; Tefiall kindle
no Fire throughout your Habitations upon
the Sabbath-day ', whofoever doth work
therein, Jhall be put to death. But this
rigorous exading of an abfoltite zxAflriB

of the Sabbath. 57*

Rejl^ was, as I have faid, peculiar to the S e r wr.
Nation of the yews only : As is evident "^*
from the Reafon before-mentioned, rela- ^^'^^^
ting to their deliverance out of Egypt -,
and is ftill more clear from the words of
St Paidj Col. ii. 16 ; Let no man judge you
in meat or in drink^ or in refpedl of the
new -moon or of the Sabbath-day j Which
are a Shadow of things to come^ but the
Body ( or Subflance ) is of Chriji : And
from the words of our Saviour himfelf,
immediately following the Text ; T'he Son
of man, is Lord alfo of the Sabbath.

^dly; Another additional Reafon ,
upon renewing the inflitution of the Sab-
bath to the Jews-, was, that Servants, and
even Cattle appointed for Labour, might
have a proportionable time of Rejl. 'This
reafon is exprefs'd in the fourth Com-
mandment ; And again more particularly,
Exod, xxiii. 1 2 ; that thine ox a?td thine
afs may reji, and the Son of thifie hand-
maid, and the ftranger may be refrejlocd.
And This reafon, is partly ceremonial,
partly moral. So far as the Commandment
of giving Reft to Servants, was a Memo-
rial to the IfradiUs of their having been

them-^

5 8 Of the Nature and End

S E R M. themfehes Servants in Egypt ; fo far it was
"«• part of the ritual Law, and its obligation
extends not to other Nations. But fo far
as the reafon of the Commandment is
founded in humanity^ and is oppofite to
cruelty^ fever it y and rigour ; fo far it is
an eternal part of the rnoral Law, and
continues to be of perpetual obligation.
Unreafonable Severity^ in exacting from
thofe under our Power, more than they
are well able to perform ; is for ever a
Breach of this Commandment, and a
Temper altogether inconliftent with the
Spirit and Character of a good man. A
righteous man^ faith the Scripture, regard-
eth the Life even of his Beajhj Prov. xii.
lo. And 'tis not without its proper Sig-
Bificancy, in order to fhow men what
Spirit and Temper they fliould be of;
that God, in the giving of this Command-
ment, condefcends to make mention even
of Cattle I and that our Saviour affures
us, that not a Sparrow falls to the ground,
without the Notice of our Father which
is in Heaven.

And now from This Account of
the Reafons of the original Infiitu^

tioUy

of the Sabbath. jg

tion^ and of the repeated Renewals oFSerm.
the Command concerning the Sabbath ; ^^^•
'tis very eafy to underftand, how far and ^^^^^^
in wbatfenfe it is a perpetual Command-
ment, and to what Degrees and Purpofes
it Jlill continues obligatory among Chrif-
tians.

The moral part of the Sabbath j that
is^fo far as it is a Commandment enjoyn-
ing the virtue of humanity^ or of allow-
ing time to thofe who are under our
Power, to refi from the Labours of their
worldly employment ; 2S\^fofar as it is,
according to the original reafon of its in-
ftitution in Paradife, a time fet apart for Gen ii 3.
the religious commemorating of God's work
of Creation^ and praifing him for the
things that he has made, and ferving and
worfhipping him as the Maker of all
things ; this moral part (I fay ) of the
Sabbath, is of eternal and unchangeable
Obligation, For the folemn Publick Wor-
fhip of God cannot pofFibly be perform-
ed, without particular T^imes be fet apart
for the performing it, and for the intrud-
ing men in the Knowledge of their Duty.
The more carefully this is done, the more

accept-

6o Of the Nature and End
S E R M. acceptable to God are our days of devotion.
y^^l^ And they who by the habitual Pracftice of
Virtue, preferve conjlantly upon their
Minds a Senfe of God and Religion in
all the a(5tions of their Lives j may be tru-
ly faid, in the Chrijiian fenfe, to keep a
perpetual Sabbath. Upon which Account,
both the Land of Canaan^ wherein the
Ifraelitea were to ferve God withoiit fear
in holinefs and righteoufnefs before him all
the days of their lives ; and the heavenly
Canaan^ whereof the other was but a
Type J are by St Paul figuratively repre-
fented under the Notion of an eternal
Sabbath or Ref to the people of God, in
a very elegant Allufion : Without attend-
ing to which, there is confiderable diffi-
culty in underftanding the manner both of
his expreffion and argument : Heb. iv. 3 -,
Although (faith he) the works, the works
of Creation, were finifhed from the foun-
dation of the Worlds and God did

reft the feventh day from all his works ; yet
This was not the True Sabbath, ( but only
as he elfewhere expreftes it, CoL ii. 17 j
it was a JJjadow of things to come : ) The

Tru«

of the Sabbath. 6i

True Sahbath or Reji^ to the people of S e r m.
the yews, was their entring into the Pro- m*
mifed Land^ and Therein refting for ever ^ ^ ^
from the labours they had underwent in
Egypt and in the Wildernefs : And This,
he tells us, is the fenfe of the word, Reji,
in thofe places, where God threatned and
/ware to the unbelieving Ifraelites, that
they fltould not enter into his Rejl-y ch. iii. 1 1,
1 8. But then flill he goes on, and tells us
further, that evenThis final Reft of Theirs,
the promifed Land itfelf-, even This alfb
was ftill but aType of a further and better
Rejiy even the eternal Sabbath in Heaven :
For if Jofiuay fays he, (ch. iv. 8, 7, ) had
given them Reji^ then would not the Scrip-
ture afterward have fpoken of another day^
as it does in David, faying Again, To
day, after fo long a time. There remain-
eth therefore ( infers the Apoftle, ) there
remaineth ftill a further Reji ( or Sabbath )
to the People of God, ver. 9 j that is, an
eternal Reft in Heaven, from Sin, and
from Temptation, and from all Mifery.
For fo he goes on, ver. i o ; For He that
is entred into his Reft, He alfo has ceafed
from his own works, as God did from His:

Let

62 Of the Nature and End

S E R M. Let us labour therefore to enter into I'hat
m- Rejiy left any man fall after the fame, ex-

^■^'"^'^"^ ample of Unbelief By attending to, and
obferving This Alhfion, there is very great
Light given to the Apoftle's whole Dif-
courfe in That 4th Chapter to the He-
brews, which otherv^ife is difficult to be
diftindly and clearly underftood. But to
proceed.

As xhQ Moral part of the Command-
ment concerning the Sabbath, is Oti per~
petual obligation ; fo the ritual or infi-
tuted part, v^hich had relation ( as a par-
ticular Memorial ) to the Deliverance of
the 'Jews out of Egypt, is abolifhed by the
Gofpel. Infomuch that St Paul, in the
place before-cited, Col.'m. 16, 17; among
ordinances of meats and drinks, and new-
moons, and oxhtr fiadows of things to come,
reckons up alfo the Sabbath-days. But
then, inftead of the Jewifto Sabbath, there
fucceeded, by the appointment and Prac-
tice of the Apoftles, the commemoration
of our Lord's RefurreSlion. Which com-
ing to pafs upon the frf day of the
Week, the Chriftian Lord's day, inftead
of the feventh which was the jfewijh Sab-
bath ;

of the Sabbath. 63

bath ; It was accordingly from thenceforth S e r m.
kept on the 7?r/? J^^ of the Week. Thus '^^*
we read, ABs xx. 7 ; that upon the firft "^^"^"^
day of the JVeek^ when the Difciples came
together to break bread ^ Paul preached
unto them. And i Cor. xvi. i, 2 ; Con-

cerning the ColleBion for the Saints,

upon the firit day of the week, faith he, let
every one of you lay by him in fore, as God
has profpered him. And Rev. i. 10 j it isj
by St John, expreffed by Name: I was,
faith he, in the Spirit on the Lord's day.

The Manner, in which it ought to
be obferved among Chrifians, is, in at-
tending the Publick Worfhip of God, m
hearing the Word, in reading the Scrip-
tures J in inftruding and affifting thofe,
over whom we have any kind of influ-
ence, in the Knowledge and Pradice of
their Duty. In a word, it is to be fpenc
in works of Neceffty, and in works of
Charity ; and in whatfoever tends, with-
out Superftition and without Affectation,
to the real Honour of God, and to the
true Intereft and Promoting of Religion
and Virtue in the World. Concerning
works of Necejjity ; our Saviour in the

Text,

64 Of the Nature and End

Sf. RM.Text, upon occafion of his Difciplcs
^^' plucking the Ears of Corn on the Sabbath*

^'^'^day, exprefsly exempts us from the Pre-
cifenefs of the Pharifaical hypocrify : T^he
Sabbath^ faith he, njoas made for Man^ and
not Man for the Sabbath. Concerning
works of Charity j thefe are fo dired: and
proper, fo great and principal a part of
true Religion, that, as if it were on pur-
pofe to Ihow thefe to be even the moji
acceptable part of That Reft which God
commanded on the Sabbath, our Saviour
feems, in the whole courfe of his Mini-
ftry, to have induftrioully as it \vqvq fought
for all poffible occalions of doing things
of 'This 7iature upon the Sabbath-day, that
he might thence take opportunity to re-
prove the falfe Notions which the Phari-
. fees had entertained, both of God\ refting
from His work, and of his commanding
Them to reft from Theirs. The careful
obferving of which matter, will clear to
us the Senfe of an exprejjion of our Sa-
viour, which otherwife is not obvious to
be underftood. When the fews fought to
flay him, becaufe he had healed a lame
man on the Sabbath-day j the Reply he

makes

of the Sabbath. 65

makes to them, is This, 'Job, v. 17; M)'S e r m.
Father workefh hitherto, and I work. His '^ '
meaning is : Te have a very wrong No-
tion of the true Sabbatical Reji which God
has commanded : From his work of Crea-
tion, God does indeed Now reJi j hut in
A6is of Providence, Prefervation, Govern-
ment, and doing Good to his Creatures, in
Thefe things My Father worketh Hither-
to, and will work for ever ; And in thefe
inftances I alfo work, and every good
man works, both on the Sabbath-day a?jd
continually.

The Extremes to be avoided, are ; An
afFed:ed Judaical or Pharifaical Precifenefs
on the one hand, v^hich ufually proceeds
either from hypocrify, or from want ofun^
derftanding rightly the true Nature of re-
ligion : And on the other hand, the %ii)orfe
and more dangerous Extreme, is. That Ha-
bit of fpending any part of the Lord's-day
in Loofenefs and Idlefiefs, in Gaming and
Debauchery, which has been encouraged
by Popery, and which has, to fo Ma?iy
perfons, been the corruption of their Priji^
ciples, and the entire Ruin of their Mo-
rals. From which and all other, &c.

Vol. X. F SERM.

[67]

SERMON IV.

The Parable of the Sower ex-
plained.

St Luke viii. 15.
But that on the good ground^ are the)\
which in an honefi and good hearty ha-
ving heard the Word, keep it, and bring
forth fruit with Patience.

H E S E Words are part of S e r m.
that Explication of the Pa- IV.
rable of the Sower, which ^■''''V^^
our Saviour was pleafed to
give to his Difciples in pri-
vate, after he had fpoken the Parable it-
felf publickly in the hearing of the Mul-
titude, without interpreting it to 1'he7n at
Vo L. X. F 2 all.

68 rhe Parable of

S E R M. all. The Reafo72S of his making which
great Difference between his Difciples and
the reft of the People, were thefe two,
ly?, Becaufe the Difciples were intended
by our Saviour to be Preachers of the
word, to teach and explain it toothers,
and therefore it was very necefTary that
they {hould firft be fully and particularly
inftrudled, to underftand every thing dif^
tindlly themfehes. This reafon we find
our Saviour giving, St Matt, xiii, 5 1 :
where the Evangelift relating the fame
Hiftory of our Saviour's explaining this
and feme other Parables to his Difciples
in private, adds at the conclufion, ver. 5 1 ;
y ejus faith unto them. Have ye widerjiood
all thefe things ^ ^hey fay unto him^ yea
Lord: Then f aid he unto them^ Therefore
every Scribe which is inftruBed into the
Kingdom of Heaven, is like unto a man
that is an houfeholder, which bringeth forth
out of his treafure things new and old :
That is ; He had given thfem thefe parti-
cular Inftrudlions, expeding they fhould
take care fo to lay up his Doctrines in their
Minds, as that they might be thorough-
ly qualified to be fuccefsful Preachers of

the

the Sower explained, 6g

the Gofpel, and be able upon all Occa- S e r m.
Irons to bring forth out of their Memory, ^^'
as out of a well-furniflied Store-houfe, in- ^-'^^''^^
ftrudlions fuited to Perfons of all Capaci-
ties. So that thofe who at prefent had
not thefe things explained to them, might
afterwards, as many of them as were ca-^
pable, come to receive inflrud:ion front
the Difciplcs, who were fent forth into
the World for that very End. The otber
Reafon of our Saviour's making fo great a
dilFerence betweea his Difciples and the
Multitude, in explaining all things dif-
tincftly to the one, and fpeaking to the
other in Parables without the interpreta-
tion ; was the unworthinefs and incapa-
city, at prefent, of the greater part of the
mixt multitude, to hear and judge of his
Dodlrine. This Reafon we find our Sa-
viour giving, in the words a little before
the Text j where, upon his Difciples afk-
ing him the meaning of the Parable, he
introduces his explication with thefe
words, ver. lOi Unto you it is given to
know the myjleriei of the Kingdom of God j
but to others ifi parables ; that feeing they
might not fee, and hearing they might not

F 3 under-

70 The Parable of

S E R M. iinderfland. Which words at firft Sight,
^^' may feern to afcribe the caufe of this dif-

^"^''"^*^"^ ferent treatment, not to the different Qua-
lifications of the Perfons, but merely to
the abfolute Will of God, whofe pleafure
ic was to have it fo ; Which would be
very difficult to reconcile with the Attri-
butes of God, who declares himfelf to
be no refpeder of perfons. But in the
i^th chapter of St Matthew, where the
fame Hiflory is again related, we find the
fame words fet down more at large, and
explained fo, as clearly to lay the blame
upon the Perfons themfelves, and not up-
on any unwillingnefs in God to affifl them:
ver. 10 ; T'be Dijciples came and /aid unto
him, Why fpeakejl thou unto Them in pa-
rabies f He anfwered, and /aid unto them,
Becaufe it is given unto Tou to know the
myjleries of the Kingdom of Heaven, hit
to Them it is not gi-ven : For, whofoever
hath, to him fiall be given, and he JJoall
have more abundance ; but whofoever hath
not, from him fiall he taken away even
That he hath : Therefore fpeak I to Them
in parables, becaufe they feeing fee not^ and
hearing they hear mt^ neither do they ufi^

derfiand :

the Sower explained. 'ji

derjiand : That is, to the Difciples who S e r m.
attended to, and confldered, and were de- ^^•
iirous to pradlife his Dodlrine, he conti- ^-^^^^^
nually explained things more and more ;
to you that hear^ fhall more be given^ as
St Mark exprefles it ; but the carelefs and
prejudiced multitude, were neither wor-
thy nor capable of fuch inftrudtion ; And
then he adds, ver. 14 j And in 'them isfuU
filled the prophecy of EJaias^ which faith.
By hearing ye flo all hear, and fhall not un-
derfiand', and feeing ye fiall fee, and Jh all
not perceive J For this peoples heart is wax-
ed grofSy and their ears are dull of hear-
ingy and their eyes they have clofed, lefl at
any time they Jhould fee with their eyes^ and
hear with their ears, andfioiijd tinderfiand
with their heart, and foould be converted^
and Ifiould heal them. In this larger and
fuller account of the words, given by St
Matthew, the defe(5l appears plainly to
be only in the people themfelves : God, is
always ready to heal them upon their
Converfion ; but they themfelves are care-
lefs, and delire not to be converted -, and
the Prophecy is not a declaration of what
God choofes to do on his part, but a Com-
F 4 plaint

72 l^he Parable of .

S E R M. plaint of the peoples carelefsnefs, incapa-
^^- city, and unworthinefs to receive our Lord's.

^^^"^^^ inJiru5lion. And in this Senfe we find
St Paul exprefsly interpreting the fame
Prophetical words, ABs xxviii. 25 5 when,
upon the Jews negleding and obftinately
refufing to attend his preaching of the
Gofpel at Rome j after much patience, he
at length left them, with this proteftation -,
Well /pake the Holy Ghoji by Efaias the
Prophet, unto our Fathers, faying. Go unto
this people and fay. Hearing ye fldall hear^
and fi all not under Jl and, and feeing ye jh all
fee, and not perceive. So that our Savi-
our's forbearing to explain the Parable to
the multitude, muft by no means be un-
derftood as proceeding from any unwii-
lingnefs in Him to give them all necefTary
inftrudloni but it was plainly only his
putting in Pradice that Rule himfelf,
which he afterwards gave in diredion to
his Difciples, that they fhould not cafi
their Pearls before Swine, that is, before
prejudiced and unworthy perfons; left
thereby they (hould expofe ^hemfehes tO:
injuries, and their Dodlrine to contempt.?
'Tis the very fame cafe, as in the inftance

3 ^^

the Sower explained, 73

of his forbearing to work Mirades in his S e r m.
own Country j Not that he was more un- ^^•
willing to convert thofe of his own Coun- ^^^^'*^
try than others ; but becaufe the unrea-
fonable Prejudices and Obftinacy of thofe
particular perfons, made T^hem unw^orthy,
and would have rendred the Miracles
tbemfelves ufelefs. This feems to be the
true account of our Saviour's forbearing
to interpret the Parable to the Multitude ;
and it fhows how dangerous a thing it is,
to raife Dodlrines from particular and
fingle Texts of Scripture, without com-
paring them with other parallel places,
which more fully reprefent the fame fenfe
under different Expreffions. ^^.

The Parable itfelf, of which thT
Text is part of the Explication, is a live-
ly defcription of the nature and manner of
the Preaching of the Gofpel, and of the
different Effedts that the Dodtrine of Chrifl
has upon different Perfons, according to
their different Tempers, Difpofitions, and
Qualifications. God fent his Son into the
World, to the intent that Ail men through
him might be faved, and come to the
Jknowledge of the Truth: Accordingly

our

74 ^f^^ Parable of

S E R M. our Saviour fenc forth his Difciples with
^^- an univerfal Commiffion, Go ye into all
the earthy and preach the Go/pel to eve-
ry creature. This is reprefented by a Sow-
ers going forth to fow his feed, and fcat-
tering it in variety of Places. (The Si-
militude is fuited to the Capacity of the
vulgar, and agreeable to the ufual method
of inftrudion in the Jewifi Nation ; that
thofe among the multitude, who were
well-difpofed, might confider and enquire
and be informed in the Dodrine by de-
grees j at the fame time that the carelefs
and unattentive, remained wholly igno-
rant ; and they who were prejudiced and
defigned to cavil, might have no handle
to do it.) Now, according to the intent
of the Parable j Among Them who hear
the preaching of the Gofpel, there is great
diverfity j and the Effect it has upon them,
according to their different tempers, is
likewife very different. Some hear or
read the Gofpel with fo little regard and
attention, that it makes no impreiHon at
all upon their minds, but they immediate-
ly forget it ; and though their own Vices
be particularly defcribed, and the danger

of

the Sower explained. 75

of them fhown, yet they never make the S e r »-''
application to themfelves, but, as St Jamei *^ •
exprefTec k, ch. i. ver. 23 , are like u?jto a
Man beholding his natural Face in a glafs,
who beholdeth himfelf^ and goeth his way\
and firaightway forget teth what mamier of
man he Wias : Thefe perfons our Saviour
compares to the v^ray-fide, the bea-
ten road, into which the Seed that fell
upon it never entred at all, but v/as ei-
ther trodden under feet and deftroyed by
them that pafTed over it, or elfe was
picked up by the Birds of the Air. O-
thers, when they hear the Gofpel preach-
ed, are indeed at firfl moved by it with
fome warmth of devotion, and embrace
it chearfully -, but, having no wile and
fettled refolutions, no firmnefs and con-
flancy of Mindj upon the firft Difficul-
ties and Temptations that affault them,
they very quickly fall away : Thefe our
Saviour defcribes under the notion of Ho-
ny or rocky ground, where the Earth be-
ing very thin, and fhallow, the Seed that
fell into it foon fprung up indeed, bur,
for want of moifture and depth to take
root, as foon as the Sun ihined hot, itFte.xxxiU
2 wither- "

76 ^he Parable of

S E R M. Withered away. Others, when the Gof-
^^ ' pel is preached to them, are convinced of

^'^'^'^^^^ the Truth and Reafonablenefs of the Doc-
trine, and, as often as they are exhorted
to It, make fome flight refolutions of o-
beying and living up to it : But the per-
petually returning Cares and Bufinefs, the
Covetoufnefs, the Ambition and the Plea-
fures of the World, do fo wholly take
, up their Thoughts and Attention, that
they make no effed:ual improvement in
the practice of Religion, and it has little
or no real influence upon their Lives and
Converfations : Thefe our Saviour com-
pares to Ground which brought forth
Corn indeed, but together with it fuch a
Number of Thorns and Weeds, as quick-
ly over-ran and choaked it, fo that it ne-
ver came to any Perfedlion. Thefe are
the feveral ways, of which our Saviour
warns us in this Parable, by which they
who hear the conftant preaching of the
Gofpel, may yet be guilty of a final mif-
carriage ; through Carelefsnefs, and Inat-
tention J through want of Conftancy, and
good Refolution ; through the Cares and
Covetoufnefs and Pleafures of the World :

So

the Sower explained, jj

So that there was great reafon for the cau-S e r u,
tion he gives his Difciples at the Con- IV,
clufion of his Difcourfe upon this Subjed, ^^'''*'^^
vcr. 1 8 ; Take heed how ye hear. Laftly;
Others there are, who, being of a truly
good and virtuous difpofition, willingly
and cheerfully embrace the Word of God,
believe it heartily, adhere to it fteadily^
ebey it fincerely, and fhow forth the ef-
feds of it in the conftant pracflice and
perfevering courfe of a good |:.ife : And
Thefe our Saviour in the Text compares
to good ground, which brought forth much
fruit J That on the good ground, faith he,
(ire they, which in an honeft and good hearty
having heard the word, keep it, and bring
forth fruit with Patience,

The general intent and meaning of
the Parable being thus explained ; the
Words themfelves offer to us the following
things, worthy our particular Obferva-
tion.

I. Firji ; That the firfl and principal
thing required, to qualify a man and
make him meet for the Kingdom of God,
is an honejl and good heart, a true and right
Plfpofitipn, an upright and fincere inten-
tion z

yS The Parable of

S E R M. tion : ^hat oji the good ground^ are they,
^^- which in an honejl and good Heart. Our

^^^^^^^^ Saviour ii'.j5 fent as a Light into the World,
to recover men out of the Darknefs and
Slavs^-y of Sin, into the glorious Liberty
of the Children of God : But, as the
Brightnefs of the ^un itfelf difcovers no
Objedts to Them, w^ho have no Organs of
Seeing to difcern its Light j fo the Doc-
trine of the Gofpel has no effedl, no in-
fluence upon Thofe, whofe hearts are not
honefl: and fincere, to entertain it in the
Love thereof. God is not obliged to en-
lighten fuch, as are wilfully blind ; and
which refufe to fearch after and difcern
the Truth, becaufe they ha'vie pleafure in
unrighieoujnefs : But they who are deii-
rous to do his Will, fiall know and un-
derhand it J and be enabled to pradtife it
acceptably. There is in the temper and
difpofition of fuch perfons, a likenefs and
congruity, with the everlafting Law of
Righteoufnefs 5 The Nature and Com-
mands of God, the Divine Life both in
Heaven and in Earth, are agreeable to
them ; and the Doftrine of the Gofpel is
embraced by them with Complacency, as

Truth

1

the Sower explained. ng

Truth is received by Children who have S e r m.
never been prejudiced thro' ill Habits, and ^^^•
as good Seed fprings up and flouriflies im- ^^^^^^^^
mediately, in its natural and proper Soil.
This honefl: and good heart, this Inno-
cency and Simplicity of Mind, this free-
dom from Malice, from evil and corrupt
defigns ; is the difpofition which our Sa-
viour requires, and which he efteems fo
highly, when in the parallel place to the
Text, upon the occafion of young Chil-
dren being brought unto him, he declares
that of fuch is the Kingdom of God. 'Tis
the temper of Nathanael, that Ifraelite
indeed, of whom our Saviour bore this
Teftimony, even before his acknowledging
Him to be the Meffias, that there was no
guile in him, 'Tis the difpofition of the
Beream ; who, when Chrift was preached
to them by the Apoftles, to be He of
whom all the Prophets witnefled ; imme-
diately they fearched the Scriptures^ the
Writings of the Old T^ejlamenty daily ; to
fee whether thofe things were fo^ or not.
'Tis the temper of Zachceus, who, upon
our Saviour's preaching Repentance unto
JL,if^ 5 withouic delay declared, becaufe his

Profeffion

8o The Parable of

S E R M. Profeffion had been fuch as in all proba-
*^ • bility had expofed him to many Tempta-
^^ tions of Extortion, that the half of his
goods he gave to the poor, and, if he had
wronged any man, he rejiored him fourfold.
In a word, 'tis that preparation of heart,
with which St Peter's Auditors came,
when by the ftrength and evidence of his
Difcourfe, there was in one day added to
the Church about three thoufand Souls:
concerning whom it is faid, ASls ii. 47 ^
that the Lord added to the Church daily
fuch as fould be faved : The original
word does not {igm^y fuch as Jhould be
faved, but fuch as are or were faved i that
is, fuch as were difpofed, ( as the Apoftle
in the fame place expreifes it, ) to fave
themfelves from that untoward generation ;
fuch as were ready in Order [TtrcLyf^ivoi)
(as the like perfons are clfewhere defcribed)
to receive the Doftrine of eternal Life.
All which, with other the like Expreffi-
ons, muft not be underflood to fignify,
as if fuch perfons were already actually
indued with ail Chriftian Virtues and
Graces j ( For thefe indeed are not the
preparations /(?r, but the Fruits and Ef-

the Sower explained. 8r

feds of the Spirit ; ) but they fignify only S e r m,
the general capacity or aptnefs, a willing- ■^^•
nefs or fuitablenefs of Difpofition, to at^ v^vN^
tain and improve them. Which Difpo*-
iition, under the difadvantages of igno-
rance and want of Inftrudtion, of preju-
dice and errour, and of variety of Temp-
tations without fuitable affiftances to o-
vercome them ; may eafily lie hid, and
not difcover itfelf^ nay, may fometimes
feem to be extinguiflied in great meafure,
by contrary Pradices ; Bur, upon due in-
llrudion and reafonable convidion, it will
not fail to appear and exert itfelf Thus
St Faul himfelf was once not only an Un-
believer, but a Perfecutor alfo of the
Church of God ; But yet even ^hen there
was a (incerity in him, which made him
a(ft zealoully, though in a wrong way;
and afterwards he eafily found mercy, be-
caufe he had done it ignorantly in Unbe-
lief. The beft and moil innocent Under-
Handing may, for want of due Inftrudti-
on, be led aftray with prejudices; but it
will not become obftinate and incorri-
gible : The bed and mofl fruitful Soil,
while it continues uncultivated, may not
V o L. X» G only

82 The Parabk of

S E R M. only bring forth no good fruit, but more*
•^"* over be over-run with weeds and thorns 5
yet being capable of amendment and jull
improvement, it will not fail, upon due
cultivation, to difcover its fruitfulnefso
I'he earthy as St Paul exprefles it, which
drinketh in the rain that cometh oft upon
it, and bringeth forth herbs meet for them
by whom it is drejfed, receiveth blejfmg
from God: But that which (after this^,
ftill ) beareth thorns and briers, is reje5led^
and is nigh unto curfmg, whofe end is
to be burned'y Heb. vi. 7 : The con-
trary temper, is That of thofe, who after
all reafonable means of convidion, flill
continue incorrigible and unreformed ;
thefe have no principle of fincerity and
upright intention in them, by which they
may be recovered and faved ; ( thefe are
none of the Sheep of Chrift ; ) but their
End mull: be, unavoidable Deflrudtion.

The Application therefore of This
Obfervation, is to All who profefs the Re-
ligion of Chrift. If no man, without an
upright and lincere intention, can worthi-
ly receive the Doctrine of Chrift, or is
capable of becoming a true member of
I his

the Soljoer explained, S'^

his Kingdom on Earth-, What hope Is there S e r m,
for fuch, who already profefs to have en- ^^*
tertalned his Docflrine and to be his Dif- ^^^^^^
ciples, that they (hall be judged worthy
to be admitted into his Kingdom in Hea-
ven J if, notwithftanding this Profeflion,
they flill continue to a<5t with a difhoneft
and unfincere Heart ? If in the Progrefs
of a Chriftian life, they ftill want that
firft and moft neceffary Qualification,
without which they could not worthily
begin it, nor be duly prepared for fo much
as the Admijjion or Entrance into fo excel-
lent a State, into the Profeflaon of fo holy
a Religion ? If, inftead of renouncing the
Vanities and Temptations of the Worlds
for the advantage and improvement of
Religion j they on the contrary make Re-
ligion only fubordinate, to the Interefts
and Pleafures of the World ? Surely the
Hope of fuch Perfons, is, as "Job elegant-
ly exprefles it, like to a Spider's Web-, and
the joy of the hypocrite^ is but for a mo^
ment.

II. Secondly-, The fecofid thing remark-
able in the Words, is the Suppofition they
contain, that 'tis not fufficient that a man

Vol. X, G 2 be

84 The Parable of

S E R M. be of a good difpofition in general^ but
^^ ' 'tis moreover neceflary in particular^ that
he hear and entertain the Dodlrine of
Chrift : T^hat on the good ground^ are they,
which in an honefi and good Hearty having
heard the Word. It is not fufficient that
the Soil be good, but it mufl alfo be fown
with s^ood Seed : It is not fufficient that
the Eye is made capable of difcerning
the Light, if God had not created light
in the World, to difpel that Darknefs,
which at the Chaos fat on the Face
of the Deep. Chrift is the true
Light, that is come into the World; and
every one that will not walk in darknefs,
is indifpenfably obliged to receive His
dodrine. Mere Difpofitions, Faculties,
and Capacities without improvement, may
poffibly be very ineifedtual j as is evident
from the extreme ignorance of fome
whole Nations, even at this day. But
Learning and Inftrudlion civilizes and cul-
tivates mens nature, raifing it from fa-
vage to humane ; and true religion im-
proves it ftill farther, and exalts it to di-
vine. Now there is no religion in the
■ ■ ■■ World,

the Sower explained. ^^^

World, but the Chrijiian only, that is at S e r m.
all able to furnifh men with inftrud:ions ^^ •
fufficiently clear, with motives fufficient- ^"-^^^^
ly weighty, with affiflances fufficiently
powerful, to overcome the Temptations
of this prefent World j For, who is he that
overcometh the World, but he that believeth
that 'J ejus is the Son of Gcd? and 7'his
only is the njiBory thqt overcometh the
World, even our Faith, i Joh. v. 4 j Our
Faith, that is, our firm and fledfafl: belief
and affurance, of the Pardon of pafl Sins
through the merits of Chrift, of the di-
vine affiftance for the future, of a refur-
redion from the dead, of a judgment to
come, and of an eternal State of rewards
or. punifhments hereafter. Nothing lefs
than this, can effedually enable men to
overcome the World : Except a man
embrace therefore T!his Faith, except he be
born again of Water and of the Spirit, he
cannot enter into the Kijigdom of Gody
Neither is there any other Name given un-
der Heaven, by which we muji be faved.
AH that has been faid upon This Head,
muft by no means be applied to any of
thofe, to whom the Gofpel was either ne-
Q 3 vqr

86 The Parable of

S E R M. ver preached, or never faithfully and rea-
^ ' fonably reprefented. For to whom little
is given, of Them will not be much re-
quired : To fuch Perfons, God will ei-
ther in his own good time caufe the
words to be preached, by which they and
their houfes Jhall be faved ; as he did to
Cornelius^ that fincerely pious and devout
Centurion; or elfe he will finally judge
them by other meafures : For the Judge
of all the Earth will do what is right, and
with Equity fhall he judge the Nations.
But all fuch, to whom the Light of the
Gofpel has been manifefled, are indifpen-
fably obliged to walk by that Light-, and
modern Unbelievers in Chriftian Nations
ad: very unworthily, when they obfti-
nately oppofe that revealed Religion, from
whence alone they have borrowed even
the Philafophy they pretend to. For, (as
js evident from the extreme ignorance of
the whole Heathen World ) 'tis from the
Chrijiian Docftrine only, that Unbelievers
have Now borrowed all that knowledge,
by which they would endeavour to fet up
mere nature (or rather abfolute Scepti-
cifm ) in oppofition to Chrift's Religion.

lil. Thirdly ^,

the Sower explamed, §7

III. Thirdly ; The next thing obfervableS e r m.
in the Words of the Text, is, that *tis ^^•
not fufficient that njen hear and receive ^-^^^^^
the Doctrine of Chrift, but they muft alfo
keep or retain it ; Who in an honeft and
good hearty having heard the word^ keep
if: It mufl not be like Seed fcattered
loofe upon the Earth, which the Birds of
the Air pick up, or Paflengers tread un-
der foot, or the firft ihower of rain
wafhes away; but it mufl be like that,
which entreth into the Earth, and abides
in it, and grows, and takes root therein.
It mufl be underflood, and remembred,
and frequently meditated upon : The
Principles of Religion mufl be thorough-
ly imbibed by a man, and fixt in him,
and make deep and lafling impreflions up-
on his Mind : They mufl be converted,
as it were, into the Food and Nourijhment
of his Soul ; and become, its very Habit
and Temper : They mufl be in him Ac-
tive and Ruling Principles, the firfl fprings
of all his Motions, and the continual
guides and directors of all the Anions of
his Life. This is what St 'John exprelTes
by the Seed remaining in him, ijoh, iii. 9;
G 4 Who^

88 "The Parable of

S E R M. Whofoever, is born of God, doth not commit
^ ' Sin; for his Seed remaineth in him ; and
he cannot Sin^ becaufe he is born of God.
St Matthew y in the parallel place, in
the explication of the fame Parable,
expreffes it by hearing and iinderjiand^
ing the Word, St Matthew xiii. 23 j
i. e. meditating upon it and fludying it^
fo as to make it a principle of Life and
Adtion 5 For fo in Scripture-phrafe, it is
always to be lookt upon as a general Rule
of interpretation; that the Fear of the
Lord, ^hat only is JVifdom ; and to depart
from evily 'That only is acknowledged to
be Vnderfianding ; And otherwife, he i&
That foolifli perfon, whom our Saviour
defcribes as building his houfe upon the
Sand. For fo, in Scripture-phrafe, not
Ignorant Perfons only and Infidels, are flir
led Fools and Unbelievers \ but Fools, in
Scripture-expreffion, more commonly ligr
nifies, fuch perfons as a6i not according
to what they know ; and Unbelievers, fuch
2&praBife not what they profefs to believe.
YV, Fourthly, Therefore, Our Saviour
adds further, that Thofe whom he com-
pares 10 good ground^ muft,.if they will

juftifj^

the Sower explained, 89

juflify that Charadter, make evidence of S e r m,
it finally by their bringing forth Fruit : ^ * •
Who having heard the V/ord, keep it, and ^-^^'^
bring forth Fruit. This is the only cer-
tain and infallible Mark, of the Truth
and Sincerity of all that is fuppofed to
have gone before; the only fubftantial
evidence, of their having an honeft, and
good Heart ; of their embracing, and be-
lieving the Word ; of their keeping, and
having meditated upon it. All other Signs
and Proofs may fail ; all other marks and
charadlers whatfoever of a good Chriftian,
may prove erroneous and deceitful, noc
only to others, but very poffibly in great
meafure even to a man's felf alfo ; except
'This only, of his bringing forth the Fruit i
of the Spirit ; that is, living in the Ha-
bitual Pradice of all Chriflian Virtues;
which St Paul calls w^alking worthy of
God who has called us, and worthy of the
'vocation wherewith we are called. And
This is an evidence, w^hich can never
fail; For the EffeSi muft always of ne-
ceffity be proportionable, to the nature
and operations of the Caufe that produ-
ced it y and there pan be no miilake in

go "The Parable of ^

S E R M. judging of the goodnefs of a Caufe^ from
^JY*. ^^c excellency of its proper and imme-
diate EffeBs. A corrupt Tree^ cannot
bring forth good fruit ; ?ieither do men
gather grapes of t horns ^ or figs of thiftles%
St Matt. vii. i6. So that the Rule our
Saviour gives for the tryal of true and
falfe Prophets^ holds ftill more evidently
in judging of good and bad Chrifiians^
and efpecially in the judgment men are to
pafs upon T^hemfelves and concerning their
own eftatej By their Fruits they may
know it : And St fohn\ determination is
liable to no evafion or mifinterpretation,
I ^oh. iii. lOi In this the children of God
are manifeft, and the children of the De^
vil ; TVhofoever doth not right eoufnefs^ is
not of God, neither he that loveth not his
Brother.

V. Fifthly ; 'T I s obfervable that our Sa-
viour concludes his Character of a good
Chriftian, with the addition of Patience^
as a Qualification necefTary to be joined
with all thofe hitherto mentioned ; Ha-
ving heard the wordy they keep it, and
bring forth fruit with Patience : i. e. As
Corn Town, if it be ever likely to come

tQ

the Sower explained, gi

to any Perfeftion, muft take fuch deep S e r m.
and firm root in the Earth, as not to be ^^•
fcorched by Heat, nor withered by Cold, ^^^^^
nor wafhed away with floods, nor choak-
ed and over-run with Weeds ; fo a good
Chriftian muft be armed with Patience^
to refift the aflaults of Perfecution, the
Temptations of the World, the Entice-
ments of bad Company, the Allurements
of Pleafure and Profit, and the perpetual
Treachery of his own corrupt AfFedlions
and inordinate Paffions ; 'till at length he
obtains a title to that Promife of our Sa-
viour, that ht Jhall be faved becaufe he
has endured unto the End. To them who
by patient continuance in well-doings feek
for glory, and honour, ajid immortality-,
eternal life.

Lajily, and to conclude j *Tis worthy
of remark, that St Matthew, in the pa-
rallel place of his Gofpel, adds to the
Words of the Text, that of Thofe who
kept the Word, and bore Fruit with pa-
tience, fome brought forth an hundred-fold,
fome fxty, and fome thirty. And this de-
notes to us thefe two things. i/?, that
thofc who embrace and obey the GofpcL

in

92 l^Joe Parable of

S E R M. in fincerity according to their Power,
^^' though they have not the Capacity and

^"^^^^^ Ability of doing adually fo much good in
the World, as others have j yet fhall • be
accepted according to the Integrity and
Sincerity of their Intention : Thus the
Servant v^^ho gained two Talents, was as
certainly, admitted into his Mailer's joy,
tho' not into the fame Proportion of it,
as he who had gained ten ; and St Paul
argues, that in a great houfe^ there are not
only vejfels of gold and of Jilver^ but alfo of
wood and of earth j and fome to honoury and
fome to difionour ; by difLonour^ meaning,
not ufelefsnefs and being wholly rejeSied^ (as
fome underftand it,) but only a lefs Degree
of value and efeem, ( as the nature and' de-
lign of his fimilitude plainly requires. )
Which tho' they be indeed within the
houfcj and not wholly excluded' j yet no
man who has a worthy Senfe of religion,
. can long content himfelf with being of
that number, without defiring any fur-
ther improvement. For 2dly, This dif-
tin<5llon oifome bringing forth an hundred-
fold^ fomefixfyy and fome thirty , as on the
one hand 'tis an encouragement to the
3 mmmfk

the Sower explained, g'j

meanejl Perfons, who are fincerely rellgi- S e r m,
ous ; fo on r\\^ other hand it points out a ^^*
very great advantage, which God has put ^'-^^^^'^
into the Hands of T'hofe of greater Abili-
ties. Power and Authority, Honour and
Dignity, Riches and Interefl, are fo many
talents committed to mens charge ; which
if they make ufe of to the Glory of God
and the publick Good of Mankind, they
thereby entitle themfelves to a propor-
tionably greater and more illuftrious Re-
ward ; For they that are wife^ fiall JJmie
as the brightnefs of the firmament ; hut
they that turn many to right eoufnefs^ ( by
great Example or Power, or any other
commendable means, ) fhall Hiine with a
yet brighter glory as the fiars for ever
and ever.

SERMON

J

[ 95 ]

SERMON V.

The End and Defiign of the
yewijh Law.

m

Gal. ii. 15, 16.
We who are yews by nature, and not Jin-
ners of the GentileSy Knowing that a
man is not jtijtified by the works of the
law, but by the faith of fefus Chriji^
even we have believed in fefus Chrify
that we might be juftified by the faith of
Chrijl, and not by the works of the law :
for by the works of the law fi all nofefi
be juftified,

HERE is nothing has given S e r m.
greater occafion to falfe opini- ^=
ons, and unreafonable difputes ^^^^^^
in Religion j than the picking
out fingle Texts of Scripture, and inter-
preting

96 The End and Dejtgit

S E R M. preting them according to the ^x:^ found
^' of the words, without confidering the co-

^^^"^"^^^ herence and connexion of the whole Dif-
courfe. Thus, e. g. if we fearch on one
hand into the Ground of many of thofe
mens AiTertions, who love to aggravate
the corruption of humane nature, and the
natural mfery of mankind-, we {hall find
the true foundation of them, to be the ap-
plying thofe places of Scripture to the
*ivhole bulk of mankind, which are evi-
dently and exprefsly fpoken only of fome
of the 'worfi of men : On the other hand
the reafon why others have fo magnified
the natural faculties of men^ as that they
have been thought to diminifh and detraB
from the grace of God-, is becaufe they have
applied thofeTexts to the generality ofmen^
which are fpoken only of the moft perfe5i
Chrijlians. Again; the foundation of
thofe mens opinion , who have extolled
fome one particular virtue in oppofition
to, or as an equivalent for, all other duties -,
is their having interpreted fuch places of
Scripture concerning fome one particular
virtue, as are plainly meant of the whole
Chriftian Religion : And th'e reafon why

others

of the Jewlili Law, 97

others have thought no moral Virtues atS e r m,
all, neceflary to be pra(5tifed by Believers ; ^*
is becaufe they have applied thofe Texts '^-^^^^^^
to the moft ejfential ^nd fundamental Du-
ties of the Chrijiian Religion, which were
intended only of the Ceremonial perform-
ances of the yewijh Law. Whoever there-
fore will fo read and underftand the Holy
Scriptures, as from thence to determine
truly what is neceflary to be believed, and
pradtifed by Chriftians ; mufl not only
from Angle Texts, and thofe interpreted at
pleafure, frame to himfelf or receive from
Authority of Others, a Scheme of Reli-
gion ; ( for then there will be as many
diflferent Syftems, as the fancies and pre-
judices of Men or different Bodies of
Men are different;) but he muft confider
the nature and deflgn of the feveral parts
of the whole Revelation ; he mufl confi-
der the proper Signification of thofe terms
and exprefiions, which were in ufe at the
time when the Books of Scripture were
written ; and above all, he muft attend
to the coherence and connexion of the
Author's Difcourfe, the occafion of his
writing, and the true Scope and Intent of
Vol. X, H each

98 T'he End and Dejtgn

S E R M. each palTage, from whence he would dc-
^' duce any Dodrine of Faith, or Rule of
Pradtice. The Go/pels, are a brief Hiflo-
ry of the Life of our BlefTed Saviour ;
and contain in them, i/?, the Terms of
Conditions, upon which thofe who would
become Subjects of the Kingdom of Chrifl,
are to be admitted into that State j and
Q.dly^ the general Laws or Rules, to which
thofe who do already profefs themfelves
Chriflians, mufl conform their Lives. The
Terms or Conditions, upon which men
are to become Subjedls of the Kingdom
of Chrift, are declared by 'John the Bap-^-
tift and by our Saviour himfelf at his firll
Preaching, to be Faith and Repentance.
The General Laws or Rules of Obedience,
by which thofe who are already Subje(5ts
of his Kingdom, mufl govern their Lives j
are delivered diredly and principally in
our Saviour's Sermon upon the Mount \ but
occafionally alfo urged in his other Dif-
courfes, and moil lively exprelTed in the
example of his Life : The Sermon upon
the Mount, contains a particular Explica-
tion of the ten Commandments, which
are the moral and eternal Law of God,
1 explain-

of the Jewlfli Law. 99

explaining the Duty and Obedience we S e r m,
owe to God^ and the Love and Charity ^'
we muft perform to men ; It contains '-^^*^
alfo a Vindication of That Law, from the
falfe and corrupt Glofles of the Jewifi
Do(ftors ; and Exhortations to a more ex-
alted, fpiritual, and pgrfedt manner of
performing thofe Duties, than was before
infifted on even by the true intent of the
Law. The Parables and occafional Dif-
courfes of our Saviour, are chiefly to ex-
plain the nature^ and fet forth the true
dejign of the Gofpel 5 which for the moil
part in thofe Difcourfes is called the
Kingdom of Heaven^ to exprefs the great-
nefs and excellency of that Difpenfation.
And lajlly^ the Hiftory of his Life, is a
moft compleat pattern of all Chrijiian
Virtues, propofed plainly and familiarly
to our Imitation : but more efpecially 'tis
an example of patience under afflidions,
of refignation to the will of God in all
conditions, and of contempt of the world.
Thus the Gofpels contain a plain Syftem
of Chriftian Religion in general, enforced
both by precept and example; and are
therefore profitable to inflrudt us in all
Vol. X. H 2 Righte-

lOO I'he End and Dejign

S E R M. Righteoufnefs, and to furnifh us tho*
^' roughly unto all good Works. The ABi

'"''"^^^ of the Holy Apoftles, contain the Hifto-
ry of the Apoftles Preaching and Doc-
trine, which was the fame with what
their Mailer had before taught, namely.
Repentance and Obedience j together with
an account of the Succefs of this their
Miniflry, and of the State of the Infant-
Churches in thofe pureft times, immedi-
ately after their being founded by the A-
poftles. The Epijlles contain either gene^
r^/ Exhortations to ^// Chriftians, in or-
der to confirm and ftrengthen them in
the Faith ; or particular and occajional
Difcourfes to Jingle Churches, upon par-
ticular Controverfies or Matters of Dif-
pute. Thofe which contain ^^;z^r^/ Ex-
hortations to all Chriflians, are eafy to be
underftood by all, who read them with a
fincere Defire to be inflruded in their
Duty, or confirmed in their Faith ; Thofe
which are written upon particular quef-
tions of difpute, cannot be rightly under-
ftood, without firft underftanding the
matter of thofe Difputes, and the occa-
Jions upon which the Epiftlcs were writ-
ten.

of the Jewlfli Law, loi

ten. Of this latter fort are many of ScSerm.
TauV^ Epiftles, and efpecially This to the ^•
GaktianSy and That to the Romans. Which ^--^'^'^
be&ufe they relate almoft wholly to a
Controverfy, that arofe upon the very firft
planting of Chriftianity ; they have in la-
ter times, for want of attending to the
true occafion of their being written, been
much mifmterpreted, and by many wreft-
ed to their own deftrud:ion. And no Ex-
plication of particular Pafiages, can be
of fo much importance towards ftating
the Apoftles true Senfe, as giving in the
fir ft place a diftindt View of the general
Defign of his whole Writings. In order
therefore to the clearer underftanding the
true Defign of thefe Epiflles, it is to be
obferved, that before the coming of Chrirft,
the 'Jews were the peculiar People of
God, feleded out of all the Nations of
the earth to be the Standard of true Re-
ligion, the People among whom God
would choofe to place his Name, and o-
ver whom fhould continually watch the
peculiar care of the divine Providence :
STo them were committed the oracles of
God^ Rom. iii. 2 -, to them pertained the
H 3 adop-^

102 The End and Dejtgn

S E R M. adopttoriy and the glory ^ and the covenants
^ ' and the giving of the law, and thefervice

^^^^ of Gody and the promifes ; Whofe are the
father Sy and of whom as concerning the
flejh Chriji came^ who is over all God
blejfed for ever ; Rom. ix. 4, 5. To them
were committed the oracles of God-, i. e.
with them were intrufted all the Revela-
tions of the Will of God, the Law and
the Prophecies, as the people with whom
God thought fit to depofit thefe things
for the benefit of the World ; to them
they were committed as a light or ftan-
dard to which all Nations might flow,
and in fadl we find that Profelytes from
all Nations attracted by the fplendour of
thofe great and mighty adions which
God wrought for and among this people,
did come in and embrace their Religion :
Ti them pertained the adoption^ i. e. they
Were honoured with the peculiar privi-
lege of being accounted as the Sons or
People of God, and of being accordingly
under the more peculiar care and protec-
tipn of his providence. When the moji
high divided- to the natio?is their inherit
tance^ when hefeparated the Sons of Adam^

cf the Jewlfli Law, 103

he Jet the bounds of the people according toSiR m.
the number of the children of Ifrael-, for ^'
the Lord's portion is his people, Jacob is ^^^^^^
the lot of his inheritance-, Deut. xxxii.
9; i. e. God fo divided and fettled the
nations of the earth, as to have the people
of the Jews in a more particular manner
under his own immediate Care and Pro-
ted:ion j for the Lord has chofen Jacob un^
to himfelf and Ifraelfor his peculiar trea^ '
fure-y Pfal. cxxxv. 4. To them pertained
the glory ; i. e. among them was the ark
and temple of God, the ( Shecinah or) glo'
rious prefence of the divine Majejly ; In
Judah was God known, his name was great
in Ifrael j In Salem alfo was his tabernacle^
and his dwelling-place in Sion ; Pf. Ixxvi.
I, 2. To them pertained the covenant s^
i. e. with them God entered folemnly in-
to covenant, that he would be their God
and they Jhould be his people ; and con-
firmed this covenant with the facramental
feal of circumcifion, and fprinkling of blood.
To them pertained the giving of the law^
and the fervice of God, and the promifes j
i, e. their manner of worfhip was fuch as
was prefcribcd them in a wonderful and
H 4 miracu-

104 ^^^ jE;^^ and Dejign

S E R M. miraculous manner by God himfelf ; and
^' their polity alfo was of divine Inflitution
'' and Appointment : God fiewed his word
wito yacob^ his Jiatutes and his judgments
unto Ifrael ; He hath not dealt fo with
any other nation^ neither have the heathen
knowledge of his laws-, Pf. cxivii. 19, 20 :
To them was the law given, written on
tables of ftone with God's own hand, and
to them were the prophets always fent with
infpired inftrucflions. Infpired by the Spi-
rit of God to inftru6t them occafionally
in their duty, to warn them of impending
Judgments, and to exhort them to pre-
vent thofe Judgments falling upon them^
by a timely repentance ; and to them par-
ticularly belonged all the promifes contain-
ed in the law and in the prophets. Laftly,
Theirs were the father s, a?id of them ac-^
cording to thefejh Chriji came^ who is over
all God blejfed for ever; i. e. They were
the poflerity of thofe Patriarchs, to whom
God had fo often promifed and fwora
by himfelf, that in their feed Jhould all the
nations of the earth be blejfed ; and among
them was born that MeJJias, of whom fo
great things had been prophefied and who
wiLSthcixfouc the exJ)eBation of all the ends of

the

of the Jewifli Law. 105

the earth. Tkefe great and glorious prl- S e r m.
vileges, the later yewi did not make a ^•
right ufe of with Humility and Thank- ^^^^^^
fulnefs, but valued themfelves too highly,
and defpifed all other Nations as Aliens
frona the Commonwealth of Ifrael^ Stran-
gers to the covenant of promife, and fcarce
worthy of the protection of the divine
Providence. The eftablifhment of their
law and ceremonies they imagined to be
defigned of God to continue for ever;
and the promifes contained in the law and
the prophets they thought belong'd fo pe-
culiarly to themfelves, that they would
not believe any other people fhould ever
be allowed to be partakers of them„
When the Meffiah himfelf fhould appear,
they were perfwaded that he was to c-
flablifh an everlafting Kingdom over the
yewifi nation only, and fo become indeed
the wonder and amazement, but not the
Salvation of the Gentiles. This error of
theirs, prevailed long even among out
Saviour's Difciples themfelves, and began
then firft to be reproved and oppofed,
when St Peter^ having an exprcfs com--
mand from Heaven not to count any majt

common

io6 The End and Dejtgn

S E R M. common or uncle an ^ Adls x. 28 ; went and
• preached the Gofpel to Cornelius the centu^
rion 5 being convinced that God was of a
truth no refpeBer of perfons, but that he
bad unto the Gentiles alfo granted repe^i^
ance unto life-, and that in every nation
be that fear eth God and worketh righte-
oufnefs is accepted of him. Upon This the
converted Jews, who had not yet laid
afide their ancient prejudices, contended
carneflly for the neceffity of continuing
to obferve the ceremonial Law ; teaching
the brethren every where, and faying, ex-
cept ye be circumcifed after the manner of
Mofes, ye cannot be faved; Ads xv. i,
Againft whom, the Apoftles, aflembled on
purpofe in a Council at Jerufalem, made
a folemn determination j as is at large re-
lated, ABs XV : and accordingly we find
St Paul, ( as being the Apoftle to whom
was particularly committed the preaching
of the Gofpel to the Gentiles ) in all his
Writings earneftly exhorting his Gentile
Converts not to look upon themfelves as
bound to obferve the law of Mofes, but
on the contrary toflandfajl in that liberty
"wberewitb Chrijl had made them free.

This

of the Jewifli Law. 107

This is the true State of that controverfy, S e r m,
which at the time when this Epiftle to ^'
the GalafianSy and that to the Romans,
were written ; was the chief and almoft
only confiderable Subje(5t of difpute in the
Chriftian Church. Now that there are
abundance of paflages in thefe Epiftles,
which fo plainly relate to this Contro-
verfy, that they cannot poffibly be inter-
preted to any other fenfe, is very evident.
A great part of the Epiftle to the Ro-
mans is in exprefs Words about the caft-
ing off the Jews, and the coming in of
the Gentiles ; particularly the ixth, xth,
and xith Chapters ; and the xivth Chap-
ter is wholly imployed in (hewing the
unneceflarincfs of the Jewijh obfervation
of days, and diftindlion of meats ; One
man ejteemeth one day above another, an-
other efieemeth every day alike, ver. 5 ; and
1 knoFW and am ferfwaded by the Lord
yefuSy that there is nothing unclean of it
felfy but to him that efieemeth any thing fa
be unclean, to him it is unclean; ven 14,
In the Epiftle to the Galatians, the fame
Apoftle warns his Gentile converts againft
fuch as would perfwade them to Judaize 1

They

io8 The End and Dejign

S E R M. T!hey conjirain yoUy faith he, to be circum-^
^' cifedy only leji they Jhould fuffer perfeeution
for the crofs of Chrift ; For neither do they
themfelves who are circumcifed keep the
law, but defire to have you circumcifed
that they may glory in your flejh ; ch.
vi. vcr. I2j 13: He aflures them that
in fefus Chrijl neither circumcifion avail-
eth any thing nor uncircumcifion, but a
new creature, ch. vi. ver. 15 : He exhorts
them earneftly, to ftand faji in their Chrif
tian liberty, and 7iot to be intangled again
with the yoke of bondage : He tells them
alfo how he openly rebuked St Peter at
Antioch, for withdrawing and feparati?jg
him f elf from the Gentiles, for fear of them
which were of the circumcifon-, ch. ii. 12,
All which, and many other the like paf-
lages referring fo evidently and exprefsly
to the fore-mentioned controverfy, whe-
ther it was neceffary or not for the ne\v^
Converts to keep the Mofaick law ; are
a certain guide to diredl us in interpre-
ting the other parts of thefe Epiftles,
This therefore being premifed in general^
we may proceed to obferve more parti-
cularly j thgt the Apoflle defigning on one

han4.

of the Jewifli Law\ 109

hand to magnify the Gofpel by fetting S e r iv? .
forth its fufficiency to Salvation, and on ^•
the other hand to demonftrate the infuf- ^^''"^^"^
iiciency and unneceflarinefs of the cere-
monial Obfervances of the Jewijh Law ;
does all along make ufe of fuch terms to
exprefs the Chriftian and Jewijh Religion
by, as may beft ferve to fet forth the ex-
cellency of the one, and diminifh the o-
pinion which men had taken up of the
neceffity of the other. And

I/?; Because the firfl and moft
fundamental duty of the Gofpel, is belie-
ving in God, and believing that moft per-
fect Revelation of his Will, which he has
made to mankind by our Saviour Jefus
Chrift 5 whereas on the contrary the prin-
cipal part of that Religion which the Ju-
daizing Chriflians fo earneflly contended
for, was an anxious obfervance of the
burdenfome rites of the ceremonial Law ;
therefore the Apoftle calls the Chriftian
Religion Faith, and the yewiJI:) Religion
the Law. Rom. iii. 28 ; therefore we
•conclude, faith he, thaf a man is jiijlijied
by faith without the deeds of the law\ His.
meaning is. It clearly appears from what

3 ^s

no The End and Dejtgn

S E R M. he had already argued, that obedience to
^' the Chriftian Religion el fe where called the

^^''"^^^ obedience of Faith, is fufficient to juftify
a man, without obferving the ceremonies
of the Jewijh Law : And ver. 31. Do we
then make void the law through faith?
God forbid : yea, we ejlablijh the law y i.e.
Do we then, as fome men objedt, by our
preaching up the Chriftian Religion difan-
' nul and make void the law of God or
that revelation of his will which he
made to the Jews^ No, we are fo far
from that, that by introducing Chrifti-
anity we eftablifh, confirm, and per-
fect the moral and immutable part of
the law much more effedlually, than
the fewijh ceremonies were able to do:
Tlius likewife in the epiftle to the Gala^
tianSy ch. iii. ver. 2 ; i'his only would I
learn of you. Received ye the Spirit by
the works of the law, or by the hearing of
faith? Or as 'tis exprefled, ver. 5; He
that minijlreth to you the Spirity and
worketh miracles among yoUy doth he it by
the works of the law or by the hearing of
faith? I appeal unto you yourfelves, who
contend fQ earneftly for the neceffity of

keeping

of the Jewifli Law. i H

keeping up the yewijh ceremonies, was it S e r m*
by your obferving the rites of the Jewijh ^*
religion that ye received the gifts of the ^^'W
Holy Ghqfty or by your being converted to
the Chriftian ? So alfo, Gal, in. 24; ^e
Law^ faith he^ was our Schoolmajier to
bring us unto Chrijl^ that we might be juf-
tified by faith 5 i. e. the Jewifi difpenfa-
tion was appointed by God in condefcen-^
fion to the weaknefs of that people, to
fit them by degrees for the reception of the
Gofpel. And ch. ii. ver. 155 the Apoftle,
having rebuked St Peter openly for with-
drawing himfelf from the Gentiles at An''
tiochy he adds, in the words of the Text,
We who are Jews by nature and not Sinners
of the Gentiles^ knowing that a man is ?tot
jufiified by the works of the law^ but by tbe
faith of yefus Chrijl, even we have belie-
ved in Jefus Chriji^ that we might be jnjli*
fed by the faith of Chrijl, and not by the
works of the law ; i. e. if we our felves,
faith he, who were born and educated in
the fewijh Religion, being convinced that
that Religion was not able to juflify us in
the Sight of God, have thought it necef^
fary to imbrace the Gofpel of Chrirt, in

hopes

112 The End and Defign

S E R M. hopes to be juftified thereby; how much
^' lefs reafon have you to compel the Gentiles^

^^*^^*^ who were never brought up at all in the
Jewijh Religion, to begin to conform
themfelves to the manners of the yews^
after their converlion to Chriftianity ?

2dfy, Be c Aus E the Chriftian religion
teaches us to expedt falvation not from our
own merits, but from the grace of Godj
that is, according to the terms of that new
and gracious Covenant wherein God has
promifed to accept of fmcere Repentance
and Amendment, inftead of perfed: un-
iinning Obedience j whereas on the con-
trary the Jews depended upon their exaft
performance of the works of the law;
therefore the Apoftle calls the Chriflian
religion Grace^ and the Jewip he fliles
Works ; Rom. xi. 5, 6 ; So then at this
prefent time alfo there is a remnant accord^
ing to the eleBion of Grace; i. e. though
the nation of the Jews, having rejected
the gracious offer of the Gofpel, are there-
upon rejeded from being the people of
God, yet hath God referved to himfelf a
remnant from among them, even thofe
who have embraced this grace of God,

which

of the Jewifli Law* 113

which is the Gofpel of Chrift. And If USerm.
be by Grace, fays he, then is it no more of ^'
works 'fXh'SLt is, if it be upon account of their ^^^^^^
having embraced the Chriftian Religion,
that they are reckoned the pccuHar people
of God, then is not this priviledge any
longer annexed to the profelTors of the
yewijh religion ; Otherwife grace is no
more grace-, i. e. otherwife the Chriftian
Religion is in vain, and not what it pre-
tends to be, the grace of God. Thus alfo,
ch. vi. ver. 14 ; Sin Jloall not have the do^
minion over you^ for ye are not under the
law but under grace j /. e. ye are not un-
der the Jewijh Religion, but under the
Chriftian. So likewife in the Epiftle to
the Galatians, ch. v. ver. 4 ; Chrijl is be-
co?ne of no ejfeB unto you^ whofoever of
you are jufiified by the law, ye are fallen
from grace ; i. e, whofoever will needs re-
tain the JewiJIj Religion, he takes upon
him to fulfil the whole law; forfaking the
gracious difpenfation of the Chriftian Reli-
gion, and therefore Chrift ftiall be of no
effed unto him. Again,

VoL.X. I ^dfyi

114 ^^ -E^^ ^^(^ Dejtgn

S E R M. '^dly^ Because the duties of the Chrlf-
^- tian Religion are almoft wholly moral and

^^^^^^ Spiritual, refpecfling the inward difpofition
of the heart and mind ^ whereas on the con-
trary the ceremonies of thtj ewijh law were
for the moft part external; and, as the
Apoftle to the Hebrews lliles them, car-
nal ordinances, refpedting chiefly the out-
ward purification of the body ; therefore
the Apoftle calls the Chriftian Religion
Spirit, and the Jewifi he ft:iles Fkfi.
Thus in the Epiftle to the Romam^ ch. viii.
ver. 3,4; For what the law could not do in
that it was weak through the Flejh, God
fending his own Son in the likenefs of fm^
ful flejh, and for Sin condemned Sin in the
fiefi, T^hat the righteoufnefs of the law
might be fulfilled in us, who walk not af-
ter the jiejh but after the Spirit; i. e.
Whereas the Jewijh Religion, becaufe of
its outward and carnal ordinances was
weak and infufficient to make men truly
righteous, God fending his own Son in the
likenefs of finful man to offer up himfelf
^ facrifice for the Sins of mankind, efta-
bliflied the Chriftian Religion, which pu-
rifying throughly the whole heart and
I mind.

of the Jewlfli Law, 115

mind, and purging the confcience from S e r m.
dead works, mio;ht through the grace and ^*
mercy of God avail to juftify men from ^ ^ ^
all things, from which they could not be
juftified by the law. Thus alfo in the
Epiftle to the Galatians iii. 3 ; Are ye fo
foolijh ? having begun in the Spirit^ are ye
now made perfeB by the Jiejh t i.e. Are ye
fo weak as to think, that after ye have
embraced the Gofpel of Chrift, ye can be-
come yet more perfed: by obferving the
ceremonies of the Jewijh law.

This is evidently the true meaning of
the Terms, Faith and Works, the Law and
Grace, the Spirit and the Flejh, in thefe
Epiftles; and under thefe Terms the whole
defign of his difcourfe, is plainly nothing
elfe but to (how ; I'hat

Firji, The Jewifh Religion having
proved infufficient to make men truly
holy, as natural Religion alfo had be-
fore done, there was therefore a necef-
fity of fetting up another inftitution
of Religion, which might be more avail-
able and eifedtual to that end. Now the
fetting up a new inflitution of Religion,
neceflarily implying the abolijQiing of the

Vol. X. I 2 old.

ii6 The End and Dejtgn

$ E R M. old, it follows that Chriftianity was not
yL. to be added to Judaifm, but that Judaifm
was to be changed into Chriilianity, /. e,
that the yewijh Religion was from thence
forward to ceafe, and the Chriftian Religion
to fucceed in its room : this argument the
Apoftle infifts upon in ch. i. ii. v. vi. and
vii. to the Romans, and in ch. i. and iv. to
the Galatians, In ch, i. and ii. of the
Epiftle to the Romans^ he (hows that the
yewijh Religion had proved infufficient
to make men truly holy, as the natural
Religion had before done j in the \th cb^
of that Epiftle to the Romans and in the
yi to the Galatians, he gives an account
of the Inflitution of the Chriftian Reli-
gion, as more available and effedlual to
that end j in the vii/y6 ch, to the Romans^
he (hows that this new Inftitution of Re-
ligion neceffarily implies the abolifhing of
^ the old one, and this he does from the
fimilitude of a Woman's being bound by
the Law to her Husband fo long as he
lives, but if her Husband be dead {he is
freed from the Law of her Husband ;
which Similitude he applies, ver. 4 ;
Wherefore my brethren ye alfo are become
I dead

of the Jewifli Law. 117

dead to the law by the body of Chriji, that S e r m.
ye JJmdd be married to another^ even to V»
him who is raifed from the dead, that we ^"^^^^^
floould bring forth fruit unto God: In the
\sth ch. to the Galatians he proves the
fame thing from the limilitude oi a young
heir's being under a governour or tutor ;
ver. I; I fay that the heir, as long as he is a
child, differeth nothing from a Servant^
tho he be J':ord of all', But is under tutors
and govertours until the time appointed of
the father j Even fo we, when we were
children, were in bondage under the ele^
ments of the world'. But when thefulnefi
of time was come, God fent forth his Son^
made of a woman, made under the law, to
redeem thofe that were under the law, that
we might receive the adoption of Sons ; /. e^
The Jewifi Law was an Inllitution of
Religion adapted by God in great conde-
fcenfion to the weak apprehenfions of that
people ; but when the fulnefs of time
was come, God fent his Son Jefus Chrift
to inftitute a more pcrfecft form of Reli-
gion, after the fettlement of which in the
World the former difpenfation was to
1 3 ceafe:

1 1 8 The End and Dejlgn

S E R M. ceafe : And that it muft needs do fo, is
^ • evident alfo from the nature of the thing

^"-^^^^ itfelf 5 For as after remiffion of Sin ob-
tained by the fufficient Sacrifice of Chrift,
there needed no more legal Sacrifices to
be offered for Sin j fo in all other its ri-
tual parts, the firft Covenant v^as in courfe
taken away by eflablifhing the fecond;
there being neceflarily a difanmilUng of the
Commandment going before^ for the weak-
nefs and unprofitablenefi thereof y Heb. vii.
1 8. T^hat

Secondly ; The Summ and EfTence of
all Religion is Obedience to the mo-
ral and eternal Law of God. Since there-
fore the ceremonies of the Jeivijh Law
were never of any efteem in the Sight of
God, any otherwife than as they promo-
r ted this great end, and prepared mens
hearts for the reception of that more per-
fed: Inftitution of religion, wherein God
was to be worfhipped and obeyed in Spi-
rit and in truth ; 'tis manifeft that when
this more perfect inftitution of Religion
was fettled, the former and more imper-
fect one was to ceafe : This argument the

Apoftle

of the Jewilli Law. iiq

Apoftle infifls on in the \\d ch. to the Ro- S e r m.
mans^ and in the iii^ to the Galatiam \ in ^'
the ii^ to the Romans he fhows that every ^-^'^^^^^
inflitution of Religion, and particularly
the yewijld^ was no other wife of any e-
fteem in the fight of God, than as it pro-
moted that great end of obedience to his
moral and eternal Law ; For circutncijioriy
fays he, n^erily projiteth if thou keep the
law, but if thou be a breaker of the law
thy circumcifion is made tincircumcifon ;
therefore if the uncircumcifion keep the
righteoifnefs of the law, Jha.ll not his un^
circumcifion be counted for circumcifon F
And fiall 7iot uncircumcifion which is by
nature, if it keep the law, judge thee who
by the letter and circumcifon doft tranfgrefs
the law ? For he is not a few which is
one outwardly, neither is that circumcifion
which is outward in the fep ; But he is a
yew which is one inwardly, and circumci-
fion is that of the heart in the Spirit and
not in the letter, whofe praife is not of men
but of God; ver. 25. to the end. In the
md chapter to the Galatians he argues,
that the Jewijh religion having been thus
inftituted only to prepare men for that o«
I 4 bedience

I20 The End and Dejign

S E R M. bedience to the eternal Law of God, which
was to be the fumm and effence of the
Chriftian Religion; it follows that when
this latter and more perfedt inflitution took
place, there was no need of continuing the
former : T^he law^ faith he, was added only
hecaufe of tranfgrejjiom^ till the feed Jljould
come, to whom the promife was made ; i;. 19.
and 23 : and before faith came, men hav-
ing been kept under the law, Jhut up only
unto the faith which p^ould afterwards be
rei3ealed', therefore the law was ourSchool^
mafier to bring us unto Chriji, that we
might be jujiified by faith ; But therefore,
after that faith was come, they were no
longer to be under I' hat Law. T^hat

thirdly ; T h e Religion of Abraham
was acceptable to God, before the giving
of the Law ; the Scripture faying exprefsly
that the Gofpel was preached before unto
Abraham : and confequently it could not
but be acceptable likewife, after the ^-
holijhing of the Law.

Lajily ; That by the pofterity
of Abraham, were not meant flridly
thofe who defcendcd from Abraham
according to the flefh; but the chil--

of the Jewifli Law, 121

clren of the promife ( that is, as many ^75 S e r m.
are of the faith of Abraham ) fiall be ^«
counted for the feed : I'hat the true reli- ^"^^^"''^
gion therefore and fervice of God, was
not to be confined always to the nation
of the Jews, who were the pofterity of
Abraham according to the flefh; but the
Gentiles alfo, which believe, have attained
to righteoufnefs, even the righteoufnefs
which is of faith j That is ; Thofe of all
nations as well Gentiles as fews^ who em-
brace the Gofpel, which is the fame with
the Religion oi Abraham, fhall be juftified
with faithful Abraham. And this Ar-
gument the Apoftle inlifls upon in the
hith^ xthy and xi/^ chapters of the E-
piflle to the Romans^ and in the ivth to
the Galatians. Thefe are the fum of the
Arguments which the Apoflle makes ufe of
in thefe two Epiftles, to prove againft the
Judaizing Chriflians, that there was no
necefhty of retaining the Jewifi Religion
together with the Chriftian. And from
the largenefs, ftrength, and force of thefe
Arguments we have again another con-
vincing proof, that the determination of
this queftion is indeed the principal, if

not

12 2 7he End and Deftgn

S E R M. not the only fcope and defign of the A-
^- poflle in thefe Epiftles : For nothing can

^^'^^'^^^ be more abfurd than to fuppofe, that the
Apoftle fhould moll ftrongly and largely
demonftrate a thing which he did not de-
fign to write about at allj' or on the other
hand that he fliould defign to write about
a thing and make it the fubjed: of his
Difcourfe, and yet prove it by fuch in-
, tricate and obfcure arguments, as the
wifeft and cunningefl of men fhould n^
ver be able to reconcile either with the
reft of the Scripture or with themfelves.
And thefe are they, who in the ix^Z» chap-
ter to the Romans^ and in fo many other
miftaken places of thefe Epiftles, are cal-
led predeftinate, eled:, the eledlion, and
the like.

And now from what has been faid^
I fliall, in order to pradice, draw two or
three ufeful inferences; and fo con-
clude. And

i/? ; Fro iM hence it appears, that tho*
the cftence of Religion be eternally and
immutably the fame, yet the form and
jnftitution of it may be and often has
been changed. The eilence of all Reli-
gion

of the ]twi{h. Law. 123

gion Is Obedience to that moral and eter- S e r m.
nal Law, which obliges us to imitate the ^•
Life of God in juflice, mercy, and holi- '-'^'^
nefs, that is, to live foberly, righteoully,
and godly in this prefent world. This
is the fumm of natural Religion , as ap-
pears from the Difcourfes of thofe wifer
Heathens, who were freeft from preju-
dice and fuperftition ; This was the fumm
of the Jewijh Religion, as appears from
the frequent and earneft proteftations of
God to that people, by his fervants the
Prophets ; and this alfo is the fumm of
Chriflian Religion, as St Paul exprefsly
afferts; 'Tit/n. 12. But though Religion
itfelf be thus immutably the fame, yet the
form and inftitution thereof may be diffe-
rent. When natural Religion, becaufe of
its difficulty and obfcurity in the prefent
corrupt eflate of human nature, proved
ineffectual to make men truly religious ;
God left them no longer to the guidance
of their reafon only, but gave them firfl
the Patriarchal and afterwards the Mo-
faick difpenfation ; and when This alfo,
by reafon of its being burdened with fo
many ritual obfervances, proved ineffec-
tual

124 7 he End and Dejign

S E R M. tual to the fame great end, God aboliflied
^' This form of Religion alfo, and inflituted
the Chriflian. In all which proceeding
there is no refledlion at all upon the im-
mutable nature of God: For as the divine
nature is in the truefl: and higheft fenfe
unchangeable, fo Religion itfelf in its na-
ture and efTcnce is likewife unchangeable j
But as the capacities, the prejudices, and
' the circumftances of men are different ;
fo the inftitution and outward form of
that Religion, v/hich in its elTence is al-
ways the fame, may be and hath been
changed by the good pleafure of God.

2^/y, If the whole and only defign of
St Faul^ in thefe Epiftles, to the Romans
and Galatians, be to prove, that God hath
indeed made this change, of the infdtu-
tion, of Religion from the Jewip to the
Chriftian j and to vindicate his juflice in
fo doing ; then we ought never fo to
underftand any paffages in thefe Epiflles,
as if the Apoftle defigned to magnify one
Chriftian Virtue in oppofition to all or
any of the reft ; but only that he would
fet forth the perfedion of the Virtues of
the ChrijVan Religion, without the cere-
monies

of the Jewifli Law. 125

monies of the Jewifi. Thus when heSE r m.
tells us that we are juftified by faith with- ^'
out works, we mufl by no means inter- ^-'^'vNi
pret it, as fome have abfurdly done, of the
Faith of theChriftian Religion in oppofiti-
on to the Works of the Chriftian Religion ;
but of the Faith of the Gofpel, in oppofition
to the external works of the yeivifi Law :
For fo the Apoftle himfelf exprefsly ex-
plains it; Gal. V. 6'y In Chrifi Jefus neither
circumcijion availeth any thing nor iincir-
cumcijion, but faith which worketh by love ;
i. e. It is now of no importance whether
a man obferves the works of the 'Jewijh
Religion or no, if he maintains but the
faith and the obedience of the Chriftian.
But as to the Works of the Chriftian
Religion, the fame Apoflle every wliere
urgeth their neceffity; and particular-
ly the five laft chapters of the Epiftle
to the Romans, are a moil earned ex-
hortation to be fruitful therein.

3^/)' ; From hence it follows that there
is no contradidion between St Paul and St
JameSy when the one fays, that a man is
jujlijied by faith without works, and the
other fays, that faith without works can-
not

^•V'-v

126 The End and Dejtgn

S E R M. not jujltfy ; For the one fpeaking pro-
^' fefledly of the works of the Jewifi Reli-
gion, and the other of the works of the
Chriftian, 'tis plain that the Faith of the
Chriftian Religion may avail to juftify a
man without the Works of the y^if;///^ Re-
ligion, which is the aifertion of St Paul-,
though it cannot do fo without the works
of the Chriftian Religion, which is the
affertion of St "Jajjies^ So that there is no
other difference between thefe two great
Apoftles, than as if a man fhould fay,
that believing the Chriftian Religion is
fufficient to falvation without obeying the
law of Mofes, but that it cannot be fo with-
out obeying the commands of Chrift.

Fourthly; From hence we may infer,
that when any two paffages of Scripture feem
contrary one to another, whereof the one
be controverlial and the other plain and
moral ; we muft always endeavour to ac-
commodate the controverfial palTage to the
plain one, and not the plain one to the
controverfial. And the reafon is evident;
becaufe the plain moral pafTage cannot be
sniftaken, being interpreted according to
the moft obvious and literal fenfej but

the

of the Jewifh Law, 127

the fenfe of the controverlial paffage can- S e r m.
not be rightly underftood, without under- V,
ftanding the particular controverfy about \

which it was written.

Fifthly and Lajlly, If St Taiil fo
feverely treated the Judaizing Chriftians,
as to call them perverters of the Gof-
pel of Chrift, and efteem them as
preachers of another Gofpel ; then let
us alfo take heed left on the authority of
men we preach or obey at any time any
other Gofpel, than what Chrift and his
Apoftles preached and obeyed. If thofe
men, who together with the iimplicity
and fpiritual nature of the Chriftian Re-
ligion, would needs retain alfo thofe cere-
monial obfervances which God himfelf
had appointed under the yeivifi difpenfa-
tion ; were accounted fo much to trouble
the Church of God, that the Apoftle de-
clares that though it were an A?igel from
Heaven that fhould preach any fuch doc-
trine, he fhould be accurfed : then let us
take care, left in a higher degree we be
found guilty of the fame crime, if with
the great and moral duties, thofe weightier
matters of the law, we not only equal the
outward and ceremonial part of Religion,

but

128 'The End and Defign^ &c.

S E R M. but alfo prefer it before them ; accounting
^' our felves fufficiently religious if we have

'^^^^ but the form of Godlinefs, though we de-
ny the power thereof. But let no man de-
ceive you, faith St John-, He that doth
righteoufnefs, and he only^ fliall be ac-
counted righteous in the fight of God.

SERMON

[ 129 ]

SERMON VI.

The Pradtice of Virtue the greateft
Security againft our Enemies.

I Peter ili. 13.

And who is he that will harm you^ if you

be followers of that which is good?

HE Apoflle having in the former S e r m.
part of this Chapter exhorted us ^^^•
to the pradice of feveral particu-
I lar duties; proceedsin the 10/^
Verfe, to enforce his exhortations With fuch
motives, as are apt to work ?noJi effedtu-
ally on the minds of men : He inforces it
with the con fi deration of the bleffng and
happinefs^ that attends the performance of
Vol. X. K thofe

130 'The PraSiice of Virtue the

S E R M. thofe duties. He that will love life^ faith
^^- he, and fee good days, let him refrain his

^^'^ tongue from evil, and his lips that they
fpeak no guile ; let him efchew evil and do
goody let him feek peace and enfue it ', for
the eyes of the Lord are over the righteous,
and his ears are opened unto their prayers',
but the face of the Lord is againji them
that do evil. To which words, cited out
of the 34^^ Pfalm, ^he Apoftle adds in
the words of the text, Afid who is he that
will harm you if ye be followers of that
which is good? The word in the original
fignifies indifferently, either will or fiall
harm you 5 and fo the Text plainly con-
tains this double propofition : That if a
man be a follower of that which is good,
*tis probable Men will not have any defire
to harm him ; and if they would, yet tis
certain no man fiall have any power to do
it : 'Tis the moft likely method to make all
men our friends-, and if it does not that,
yet 'tis the moft certain fecurity that they
fliall not be able to hurt us, though they
be enemies.

I. Firf ', If a man be a follower of

that which is good, /. e. a fmcere pra-

<^ifer of univerfal right-coufnefs, 'tis pro-^

3 babic

great eji fecurity againji our Enemies, 131

bable no ir^^n 'will have any defire to harm S e r m.
him. And that for thefe two Reafons, y^.
ly?, bccaufe God in the wife difpenfations ^^^^^^^
of his Providence dcfts frequently indine
mens hearts to be favourable to thofe that
are truly and fincerely good j And 2^/y,
becaufe Goodnefs does of its own nature,
tend to the gaining mens affedions and
making them our friends.

ly?, God himfelf, in the wife Dif-
penfations of his providence, does fre-
quently incline mens hearts to be favoura-
able to thofe who are truly and lincerely
good ; Whether he does this at any time
directly by his own immediate power, or
by the fecret difpofition of natural and
fecond caufes ; by the interpofition of more
or fewer inftrun>ents ; or without ufing
any at all, is not material to enquire ; for
natural caufes are but his Inftruments.
Certain it is, that he in whofe hand the
hearts of all men are, as the Scripture every
where teftifies, can, when he pleafes, by
any of thefe ways, give us favour in their
Sight, and make even our enemies to be
at peace with u»,

VpL. X* K 2 Secondly^

^y^"\^

132 Ithe PraSike of Virtue the

Serm. Seco7idl}\ Virtue and good nefs does
l}^ in its own nature tend to the gaining mens
afFedlions and making them our friends;
it forceth necelTarily a certain love and
veneration from all men, and challengeth
honour even from thofe who will not imi-
tate what they are forced to refpedl ; So
that he who is truly and fincerely virtuous,
muft be, as moft certainly acceptable to
God, fo in all probability approved of men.
Prov. in. 3j 4; Let not mercy and truth
forfalie thee ; bind them about tljy neck^ write
them upon the table of thine heart : Sofialt
thou Jind favour and good underfianding^
in tfje fght of God and Man, The prac-
tice of Virtue and true Religion, is a con-
formity to thofe eternal rules of juftice and
righteoufnefs, which are as unchangeable
as the difference of Good and Evil, ^eing
founded in the nature of God and of
things : 'Tis alfo an imitation of the
actions of God himfelf. And as no man is
fo flupid as not to admire the perfe^flions
of the divijie nature, when he conliders
them abftradedly in God, fo he cannot
but pay a proportionable refped: to what-
ever he fees bear their refemblance in men.

Hence

great eft fecurity againjl our R7te7nies, 133

Hence virtue is of all things upon Earth S e r m.
the moft lovely and venerable ; approving ^I*
itfelf whether men w^ill or no, to their rea- ^^^^^^^
fon and judgment: And efpecially v^here
it is mofl confpicuous ; as in the Lives of
virtuous and religious Governours, who
then mofl illuftrioufly appear the trueVice-
gerents of God, when That Power which
they receive from him, they imploy and
exercife in imitation of him. But 'tis
likcwife true in proportion, even in the
meanejl perfons ; that Virtue and Piety,
wherever they are found, necefTarily com-
mand efteem and honour : And this not
only from good and religious men 5 but
even vicious perfons themfelves, tho' they
will not do righteoufnefs, yet commonly
they cannot forbear giving it its true cha-
racter and commendation in others. The
Officers who were feat out by the Pharifees
to apprehend our Saviour, could not for-
bear declaring, that he fpake as never man
fpake j and the Roman Governour, when
he gave Sentence that he fhould be cruci-
fied, could not at the fame inflant forbear
openly profefiing that he found no fault
in him. The very worfl of men cannot
K 3 chufe

134 ^^ PraSike of Virtue the

Sx RM.chufe but have a good Opinion of that
i^/^ virtue, which the dominion of their lufls
will not Juffer them to praBice^ or which
their prefent temporal Inter ejl compels them
to difcountenance. In any bufinefs of im-
portance, much rather would they imploy
a righteous and confcientlous perfon, than
any of the companions and partakers of
their Vices. In a Word j they cannot but
frequently wi{h that they themfelves were
the men they are not ; and pray with Ba-
laam^ that tho' they imitate not the life^
yet at leafl they might die the death of the
Righteous^ and that their lafi end might
be lifke his.

Further, Religion and Virtue miifl
naturally tend to the gaining mens affe-
<fi:ions and making them our friends ; be^
caufe it renders a man evidently both a pro-
fitable member of the publick, and like^
wife ufeful to all men in whatever private
relation they fland to him. It makes him
modefl and humble, peaceable and fubmlf-
five to his fuperiours, in all juft and rea-
fonable inftanees. To his equals he is juft
and faithful, ufing all plainnefs and fince-
rity in his dealings': In his converfation

injuring

greatejl fecurity aga Injl eur Enemies, 135

injuring and abufing no man j but with S e r m.
gentlenefs and forgivenefs, melting the ^I-
hearts even of his enemies, and making ^-^^^^"^
them to be at peace with him. To his
inferiours he is gentle and condefcending ;
not oppreffing the weak, nor dealing hardly
with thofe that are under his Power ; but
incouraging them by his example in the
ways of Virtue, and in all kind of exi-
gencies, affifting and relieving them to the
utmoft of his Ability. This is the beha-
viour of a truly religious perfon in all re-
lations ; a behaviour, which not only
gains efleem as far as its good efFeds actu-
ally extend, but which raifes admiration
in us even when we meet with it in the
Hiflory of paft and far diflant ages, where
'tis manifefl we can have no concern for
the events of things, nor prejudices con-
cerning the Chara(5lers of Perfons : Nay,
which we cannot but commend, even
though it happens to be againji our pre-
fent Intereft ; for the fame reafon, as on
the contrary men cannot but hate bafe Ac-
tions and diflike unworthy Perfons, even
$it the fame time that perhaps they profit
by them. But here it is obvious to in(^uire;
K 4 Xf

13^ ^^ PraSiice of Virtue the

S E R M. If thefe things be fo, how then comes It
^ -^* to pafs that good men have fo often been

^^^^^ hated and perfecuted in the world ? How
comes it to pafs that men zealous and
eminent for Piety, have in all ages fuffered
fo much upon the account of Virtue and
true Religion? Upon this it may be
proper to obferve, j/?, that All fufFerings
even of men zealoufly religious, are not
upon the account of God and Religion.
If men through heat and falfe Zeal, fadti-
oully at any time difturb the peace, the
order and quiet of their Country ; if they
feditloufly oppofe lawful Autherity, and
fpread Docflrines inconfiflent with civil
Government, or with good Manners ; fuch
as are feveral of the principles, and has
frequently been the pradice of the Church
oi Rome-, and be puniflied for fo doing;
this is not fuffering for Virtue's fake, zdly^
'Tis to be obferved, that when the beft
and moft truly pious men are hated and
perfecuted, 'tis not becaufe Virtue itfelf
is not always amiable, but becaufe the
perfecutors miflake through their own,
wicked prejudices, and look upon the beft
of men as profane and irreligious. Of

;his

greateji fecurity againfi our R^umies, 137

this kind were all the perfecutions of the S e r m.
beft and purefl Chriflians in the primitive ^^•
times : 'Tis certain thefe men were emi- ^"'^V"^
nently virtuous and religious, and 'tis cer-
tain they fuffered merely upon that ac-
count J but then 'tis alfo as certain, that
thofe by whom they fuffered, did not per-
j(ecute them becaufe they thought them
religious, but becaufe through their own
Idolatrous and wicked prejudices they took
them for perfons moft profane. They did
not perfecute them becaufe they thought
them to be worlliippers of the true God,
but becaufe they found them to be defpi-
fers of their falfe ones. This made them
implacably perfecute that Doctrine, the
evidence and conviiflion, the Holinefs and
Excellency of which, if they would have
opened their eyes, they could not pofTibly
have refifted. Another Reafon like wife
why the beft of Men may be infulted and
perfecuted, is becaufe it may happen to
ferve a prefent private intereft of thofe
who opprefs them 3 notwithftanding that
at the fame time it cannot be denied, but
in their judgment and confcience they muft
honour and refped them. This was plainly

the

1 3 S W^ PraSike of Virtm the

S E R M. the cafe, in the condemnation of our Sa-
^ ^' viour. He was manifeftly innocent of the
crimes laid to his charge, and Pilate
knew him to be fo ; but then 'tis alfo
manifeft that he did not condemn him be-
caufe he was innocent, but becaufe he
was willing to do the Jews a pleafure.
Our Saviour's innocence was fufficient cb
convince the mind of his Judge, and 'twas
^ only intereft that prevailed over the force
of that convidtion. But %dly, Suppofing
none of thefe to be the cafe ; and that good
men are fometimes perfecuted and hated
for this very reafon only becaufe they are
known to be fuch ; (which I think rarely
happens:) yet fiilly (as in all moral Max^
ims, 'tis fufficient if they hold true for
the greater part,) yet y?z7/, I fay, Virtue is
undoubtedly the mofl dired:, the mojl cer-
tain and effedual means in the world, to
gain the love and favour of all men, tho'
poffibly it may fometimes fail, of obtain-
ing that effe<5t. A fojt anfwer, faith So^
lomoriy turneth away wrath^ and 'tis cer-
tain that 'tis the moft probable way to
do it ; though there may perhaps be fome
men in the world of fo ill a difpofition,

that '

greatejl fecurity agalnjl our Emmies, 139

that they will rather be inflamed than S e r m.
foftened by the gentlefl Entreaties. In like ^1-
manner 'tis vifible there may be, and 'tis
too certain there have been and are fome
perfons of fo very ill a Spirit, that they '
will hate and perfecute a righteous man
for no other reafon, but becaufe they
know him to be fo : And therefore it
mufl not be affirmed that religion and
piety will every where at all times certain-
ly and infallibly gain the favour and good
will of all men, but only that *tis the
moft probable and rational means that
can poffibly be ufed to that end, and that
in moft cafes it really does fo, though it
will indeed fometimes prove otherwife.
For this reafon the Apoftle, when he had
faid in the words of the Text, Who is he
that will harm you if ye be followers of
that which is good? adds immediately in
the next words. But and if ye fuffer for
righteoufnefs fake, happy are ye, and be
not afraid of their terrow\ neither be
troubled y i. e, if ye be truly virtuous and
religious, 'tis probable and you may rea-
fonably expedt that men will love and
refped: you 5 but if it jfhculd happen other-

wifea

140 T'he PraBice of Virtue the

S £ R M. wife, as it will fometimes do ; if you
^^- fhould be hated and perfecuted for Righ-

'^-'^V^^ teoufnefs fake, let not this irouble or dif-
quiet you j yea, rather think your felves
happy, that you are accouiited worthy to
fuffer for God, that is, for Virtue or
Truth's fake ; who can and will deliver
you in his good time from your enemies,
or if he does it not in this world, will re-
' ward you abundantly in the next. For,
II. Secondly; If we be followers of that
which is good, 'tis certain no man, what-
ever his isdIU be, fliall have any power to
do us any real harm : The Truth of which
may appear from the following confide-
rations.

ijlj That the providence of God
does in a peculiar manner watch over the
Righteous, to preferve them under AH
Events. T^he Eyes of the Lordy fays So-
lomon, are in every place^ beholding the
evil and the good-, Prov. xv. 3. As he at
firft created, fo he flill upholds, and rules
all things by the word of his power ; He
orders and governs all the motions in the
great fabrick of the world, and diredts
the operations of all caufes to the effeft-
ing his defigns. Whom he proteds, no

force

greatefi fecurity againjl our Enemies. 141

force or counfel can hurt ; for he break- S e r m.
eth the arms of the mighty\ and bringeth VL
the counfel of the ^wicked to nought. When ^-''VNJ
Sennacherib the Affyridn came againft y^-
rufalem with that mighty hoft, he could
fut his hook in his nofe, and his bridle in his
lipSj and caufe him to return by the fame
way that he came ; and when Balak King
of Moab^ tf lifting more to his Policy than
Strength, fent for Balaam to curfe the
Ifraelites, he could turn that curfe into a
bleffing : So that there was no inchant-
ment againft Jacobs nor divination againft
ifrael. Indeed the whole hiftory of the
Jewijlj nation, from the coming out of
Egypt J to their final captivity, is one con-
tinued and eminent inftance of providence
watching over the righteous. In the wiU
dernefs God led them like fieep, and kept
them as the apple of his eye ; He fuffered
fio man to do them wrongs but repro'ued
even Ki?2gs for their fake. When they
came to enter into the promifed Land, no
force was able to ftand before them j and
when they were pofTefTed of it, no nation
was able to drive them our. Particularly
when the whole body of them went up

to

142 ^he PraBice of Virtue thi

S-E R M. to Jerufalem to appear before the Lord
^^' thrice in the year, their land was by

^^^^^*^ a peculiar providence preferved from
being invaded, as was promifed them,
Exod. xxxiv. 24. In a word ; fo long as
they kept God's Commandments, fo that
he did not behold iniquity in Jacob, neither
had feen perverfenefs in Ifrael -, they were
conflantly happy and dwelt fafely j and
though we often read indeed that they
were opprefled by their enemies and
brought to great diftrefs, yet this never
happened but when they had firft depart-
ed from their integrity j which made Mofes
break out into that afFedtionate exclama-
tion, Deut.xxxn. 30 ; How fiould one
chace a thotifand, and two put ten thoufand
to flighty except their rock had fold them^
and the Lord had Jhut them up ! Nov^
the fame Providence that preferves whole
nations, watches likewife proportionably
over fingle perfons ; For fo we read of
Davidy 2 Sam. viii. 6, that the Lord pre^
ferved him whitherfoever he went-. And
though under the Gofpel difpenfation,
where immortality is more clearly brought
to light, and the promife of eternal life

more

great ejlfecurity agahijl our Enemies. 143

more exprefs ; temporal rewards and pro- S e r m.
tedlon do not fo conftantly attend the ^^•
Righteous ; yet does Providence by no ^^'^^^
means wholly negledl them even here : But
God's eyes are ftill upon the ways of man,
and he fceth all their goings, ^re not two
Sparrows^ fays our Saviour, fold for a
farthing ? and one of them Jhall not fall
on the ground without your Father. But
the very hairs of your head are all numbred\
St Msit.x. 29.

2dly ; The enemies of a righteous man
cannot do him any real harm, becaufe
they cannot take from him any thing
wherein his true and proper Happineis
confifts. His Happinefs conlifls in imita-
ting God, the Fountain and Spring of all
Happinefs j and by copying out the divine
perfedions in a holy life, to become par-
taker of the divine nature : Nor can any
thing poffibly make him miferable, but
what feparates him from the favour and
from the likenefs of God. Chriftians in-
deed are not Stoicks, nor can they be al-
together infenfible of what happens to
them in the prefent life j fo that did they
wholly depend on that prefence of mind,

that

144 ^^ PraBice of J^h^tue the

S E R M. that fiifficiency which Virtue does of its
^^i~* own nature furnilli the Soul with, it muft
after all be confefTed, that the troubles
and calamities of this life, notwithftanding
all the boafts of fome vain-glorious Philo-
fopliers, would be very grievous to them.
But then if all thefe afflidions fhall be a-
bundantly recompenfed to thembothinthis
world and the next ; if there be no man
' 'who has left father or mother, or houfes
or lands, for Chrift's fake, who {hall not
in this prefent ftate receive not only equi-
valents but an hundred-fold, and in the
end eternal life; where then is the real
mifchief of thefe lofTes ? Perfecution may
deprive fuch perfons of their prefent pof-
feffions J but it cannot defpoil them of
thofe bags that wax not old^ that trea-
Jure laid up for them in the heavens,
where moth and rufi corrupt not, and
where thieves break not through and JieaL
It may deprive them of all the comforts
of this life, and even life it felf ; but it
cannot hinder them of that eternal inhe-
ritance, the joyful expedtation of which
keeps them from being miferable here, as
the enjoyment of it will make them for

ever

greatejl fecurity againji our Enemies, 1 45

ev.er happy hereafter. For in the S e r m.

3^ and laft place, whatever lofs a good ^*-'
man fuftains in the world upon the account ^'^^'^
of his concern for Truth and Virtue, {hall
be abundantly made good to him in that
which is to come ; and confequently 'tis
fo far from doing him any real harm, that
it ought rather to be accounted a Gain than
a Lofs. For our light offliBion which is
but for a moment^ worketh for us a far
more exceeding and eternal weight of glory \
2 Cor. iv. 17 : and St Paul accounts, Rom*
viii. iSi that the fufferings of this prefent
time^ are not worthy to be compared with
the glory which fi all be revealed in us. The
newTeftament is every where exceeding full
and exprefs in this matter 3 though indeed
in the old Teftament thefe promifes are not
fo very clear ; The reafon whereof, feems
to be this. The fews were a peculiar na-
tion chofen of God to be a Handing in-
flancc of his providence in the govern-
ment of the world, and of his rewarding
Virtue and punifhing Vice ; the promifes
therefore and threatnings upon their obe-
dience or difobedience, were made to that
nation confidered as a body politick, and

Vol. X. L therefore

14-^ "The Praciice of Virtue the

S E R M. therefore mufl of neceffity have been fuch
^- as could belong to a nation as fuch, and
be confpicuous to the world ; /'. e. they
muft needs have been temporal. That na-
tional Sins can be puniflied only with tem-
poral punifliments, is not indeed a juft ob-
fervation : Becaufe national Sins are no-
thing but the Sins of the particular perfons
that constitute a Nation ; and therefore
may receive their particular punifhment in
a future ftate. '^xxijucb rewards or puniih-
ments of a Nation, as are intended to be
Iqflances of God's providence in this World,
and Evidences of his governing a People,
thefe 'tis manifeft mud of neceffity be
temporal. And this was plainly the cafe
of the Jews^ confidered as a Nation. Of
a future ftate, where every individual per-
fon in particular, fhould be rewarded or
punifl'ied according to his private behavi-
our, they had fufficient proof, from thofe
daily and undeniable evidences which they
peculiarly had of the Being and Providence
of God ; from God's Dealings with the
patriarchs; from the typical and figura-
tive interpretation of their temporal pro-
mifes; and from the preaching of their

Prophets.

greateji fecurity againfi our Enemies, 147

Prophets. But now the Gofpel-difpenfa- S e r m.
tion not being made to any particular na- ^^'
tion or body of men as fuch, but to all
individual perfons ; the bleflings promifed
to obedience and the curfes threatned to
difobedience were to be fuch as concerned
particular perfons only j and therefore
might as well relate to the future ftate as the
prefent. Hence rewards and punifliments
are not now fo equally diftributed in this
life ; that future ftate being more clearly
and fully difcovered, wherein all inequa-
lities of this kind (hall be fet right, and
where God has promifed that they who
fuffer with Chrift, fhall be alfo glorified
with him : So far therefore are wicked
men from being able to hurt thofe who
are followers of that which is good, that
even when they think they have gained
their purpofe, and have it in their power
to fatisfy their malice to the utmoftj they
even then contribute to the happinefs o^
thofe pious and religious perfons, whom
they intend to make miferable.

The Application of what has been faid,
is evident. If by a fincere endeavour after the
performance of our duty in the general courfe

Vo L. X. L 3 of

148 The PraSike of Virtue the

S E R M. of our lives, we have made God our friend ;
^^- we are taught not ro be afraid of any thing
clfe. Let us truft in him for deliverance
under Any fort of afflidion whatfoever,
who is abundantly ahh-, and hath pro-
mifed that he isoill prefer ve us, fo that no-
thing fhall by any means hurt us. He
that dwelleth in the Jecret place of the
.moji highy faith the Pfalmift, i.e. he that
feareth God, fiall abide under the Jhadow
of the Almighty, /, e. under his fecure
protedion. Surely he fiall deliver thee
from the fnarc of the fowler , and from
the noifom peftilence ; He fhall cover thee
with his feathers, and under his wings
fialt thou truft, his truth fiall be thy
fneld and buckler ; Pfal. xci. ver. i : and
fob V. i(),^c\ He fiail deliver thee from
fix troubles, yea, in feven there fiall no
evil touch thee. In famine he Jhall re^
deem thee from Death ; and in War, from
the Power of the Sword, '^hou Jhalt be
hid from the Scourge of the Tongue-, neither
JJmlt thou be afraid of DeJiruSfion when
it Cometh, And fear ye not the reproach
of men , faith the Prophet j neither be
ye afraid of their revilings. For the moth

[hall

greatefl fecurtty aga injl our Enemies, 149

fiall eat them up like a garment^ a?id the S e r m.
worm jloall eat them like wool \ but my ^^'
right eoLifnefi Jloall be for ever, and my ^^^*^
falvatioji from generation to generation \
Ifai. li. 7, 8. Let us therefore indea-
vour by fincerity and univerfal righte-
oufnefs and goodnefs, to make all men
our friends ; or at leaft, if it will not have
that effedl, let us thereby fecure our felves
that they Ihall not be able to hurt us tho'
they be enemies ; Let us by a life of piety
and true holinefs, make our peace with
God ; and then we need not fear what
men can do unto us : To conclude, let
us fecure to our felves a portion in that
happinefs which is to come, and then if
we be not delivered from fufferings and
afflictions here, they (hall (which is much
better than deliverance) be compenfated at
laft by that felicity, which will go as far
beyond our expectation, as all temporal
enjoyments come (hort of it j and will ex-
ceed even our imagination no lefs than our
hope. For "Eye has not feen, nor ear
heardy neither have entred ifito the heart of
man, the thi?ig5 which God hath prepared
for them that kve him.

L -? SERMON

[ 151 ]

SERMON VII.

Of the Nature and Extent of falfe
Witnefs,

'O^-

rr,

Prov. xxlv. 28, 29.

Be not a Witnefs againfi thy Neighbour
^without Caiife, and deceive not with thy
Lips : Say not, I will do to Hirn^ as
He hath done to Me j / will render to
the man according to his Works,

HERE is nothing generally 3 ^ r m,
more dear and valuable to VII.
men, than their reputation or 'W""^
good Name : Prov. xxii. i ;
A good name is rather to he
chofen than great Riches^ and loving Fa-
vour rather than filver and gold. The
L 4 Efieem

^ 5 2 0/" /^^ Nature and Extent

S E R M. Efteem of wife and good men, is the
Vil- greateft of all T'emporal Encouragements

^^^*^ to Virtue ; and 'tis a Mark of an aban-
doned Spirit, to have no Regard to it.
One cafe indeed there is, wherein the o-
pinion of the World is not to be regard-
ed : Which is, when the Circumftances
of things are fuch, that the adhering to
'Truth and Virtue will necefTarily expofe a
man to the Reproaches of ill men, and
to the miflaken Cenfures of Many alfo
who perhaps otherwife are good. In This

Mat.v.it.cafe, Blejfed are ye^ fays our Saviour, when
men Jh all revile yoUy and perfecute you^ and
Jh all fay all manner of evil againji you
falfely for my fake : Rejoice, and be exceed^-
ing glad J for great is your Reward in Hea-
ven-, For fo perfecuted they the Prophets
which were before you. But in all other
cafes, Reputation or a good Name is
juflly to be valued. 'Tis what the wifeft
and bell: men, have always been very ten-
der of preferving in themfelves ; and what
good Chriftians ought therefore to make
great Confcience of taking wrongfully
from Others. In fome Inftances, a clear
ireputation has been efl^emed more valu-
able

of falfe , Witnefs, 153

able even than Life itfelf ; and, In many S u r m-
circumflances, defpoiling men of their VJI*
good name, is in effedl the fame thing as -^"^"^^^
defrauding them of their Property. So
much reputation^ is always fo much Fow^
er ; and according to mens Efteem and
Credit in the World, fo much proportion-
ably is their Influence and the Weight
they have in it. For the fame reafons
therefore, that we are obliged not to in-
jure our Neighbour in his Pcrfon or Pro-
perty ', for the fame reafons ought we to
be very tender, of his good name and repu-
tation : Always having a juil: Regard to
Truth and Charity, and to the Benefit and
Advantage of the Publick. Be net a
Witnefs againjl thy Neighbour 'without
Caufey and deceive not with thy Lips : Say
not, I will do to Him, as He has done to
Me ; / will render to the man according to
his Works,

Who is meant by our Neighbour, in
^his and all other Precepts of the like na-
ture J our Saviour has explained to us in
his Parable of the good Samaritan. Where,
by declaring Him to be the affl idled man's
Neighbour, who, though a Stranger,
2 though

1^4 Of the Nature and Extent

S E R M. though a ForeigJier, though of a different
^^^' Se5i and Party from him both in religion

^''^ and polity^ yet affifted and faved him in
a time of extreme diftrefs ; he {hows us
that our Neighbours, in the Senfe of the
divine Precepts, are not Thofe only who
dwell near us, or with whom we chance
to have particular Acquaintance, or who
are of the fame SeB or denomination
with ourfelves ; but iDhomfoever among all
Mankind we have any Concern withj
whomfoever it happens at any time to be
in our Power either to injure or do kind^
nefs to ; in a word, ivhojbevcr can in any
refpedl become the better or the worfe, or
receive any Hurt or any Benefit, by our
Behaviour towards them. This is the
meaning of the word. Neighbour, in Scrip-
ture-language, and in the religious eftima-
tion of things : and in T'his fenfe 'tis to
be underftood in the I'ext, and in all
other moral exhortations ; Be not a Wit-
nefs againfi thy Neighbour withput caufe,
and deceive not iinth thy Lips.

The word which we here render, de-
ceive', iignifies, in the original, a7iy da-
mage, afiy inconvenience, brought upon a

man

of falfe TVitnefs. 155

man In the way of (lander, calumny, S e r m.
back-biting, or any other injurious man- ^^^I-
ner of reprefenting him. The fenfe of ^^^'^
the expreffion is the fame, as in That
Other Paffage in the fame book, ch. xxvi.
18 ; As a mad-7nan who cafieth Fire-
brands^ arrows^ and death ; fo is the man
that deceiveth his Neighbour^ (that is^
who revilefh^ defameth, or leads his Neigh-
bour into Any Mifchief, ) and faith. Am
not I in /port F

The Meaning of the particular Phrafes
in the Text, being thus explained ; I fliall,
in the following Difcourfe, Firjl, fet forth
the Nature and Extent of the ^in here
forbidden ; together with the proper li-
mitation of the Cafes and Circumftances,
to which it does or does not extend. And
Secondly, I fliall alledge the fuitable Rea-
fons and Motives, which ought to influ-
ence our Pradlice in this matter. Be not
a Witnefs againji thy Neighbour without
caufe, and deceive ?tot with thy Lips : Say
not, I will do to Hijn, as He has done to
Me ; / will render to the 7nan according
to his Works%

tFirJly

156 Of the Nature and Extent

S E R M. I. F'lrfi', In the /r/? place, thcHigheft
^*^- and mofl enormous degree of the Sin here

^^'^^*^^ forbidden, is the deliberately giving falfe
evidence in judicial matters, whether cri-
minal^ or in cafes relating to Property.
Exod. xxiii. i ; Put not thine hand with
the wicked^ to be an unrighteous JVitnefs,
This is a wickednefs of fo high a nature,
and in which it is (o impoffible for any
man's confcience to be deceived ; that no
man can be guilty of it in Any cafe, who
has at all even the leaft Pretence or Ap-
pearance of Religion. We find an Iilftance
of it in Ahab\ confenting to the inftruc-
tions given by "Jezebel againft: Naboth,
I Kings xxi. 10 ; Set two men, Jons of Be-
lial^ before him^ to bear JVitnefs againfl hini^
faying, T^hou didji blafpheme God and the
King ; and then carry him out, and Jlone
him, that he may die. The Charadler giv-
en him by the Prophet upon which ac-
count, ver. 20 ; is, that he had Sold him-
felf to work evil in the fight of the Lord.

Another degree of the Vice con-
demned in the Text, is when men bear
falfe Teftimony againfl their Brethren, not
indeed with the Solemnity of a judicial

accu-

of falfe Witnefs> 157

accufation before the Magiftrate, but after S e r m.
a more fecret manner, in private conver- ^ *^*
fat:on ; fpreading knowingly and malici- *^if
oujly^ Falfe Reports concerning any per-
fon, either for fome Private Advantage
to T'bemfelveSy or out of Envy towards
Him, or in way of Revenge for fome con-
ceived Difobligation, This is the ckfc
fuppofed in the Text : Be not a Witnefs a-

gainji thy Neighbour unthout Caufe :

iSay not, I will do to Him, as He has done to
Me ; I will render to the Man according
to his Works. But whether Revenge, or
whatever elfe, be the 'Temptation to the
Practice ; the nature of the Si?i itfelf'is of
the deepefl Die, and condemned among
the moft deteflable Crimes boch by Rea-
fon and Scripture. All Lyars JJjall have
their part in the lake that biirneth with
Fire and Brimjione ', Rev. xxi. 8. And
Our Saviour, who never fpake with Se-
verity, but againft Great Crimes ; told the
Pharifees, when they fpread falfe and ma-
licious Accufatlons againfl him, that they
imitated herein their Father the Devil^
Joh. viii. 44 ; That the Devil was himfelf
a Lyar from the Beginning 5 a Lyar, in

the

1^8 Of the Nature and Extend

S E R M. the fenfe of fpreading falfe Accufatiom ;
^ (y2> the word, Ajct/2oA@^, properly figni-

^"^^'^ fies :) And that he was the Father^ and
Promoter, of it in Others.

But further, there are flill lower de-
grees of the Fault reproved in the Text;
which, as they are lefs fcandalous in the
eye of the World, and lefs fhocking to
inconfi derate Minds, fo there is more dan-
, ger of mens falling into them, and grea-
ter Care needful to preferve ourfelves
from the guilt of them. Of This kind,
is the carelefs and rajh Cuilom of fpread-
ing cehforious and uncharitable Reports
to the difadvantage of Our Neighbour,
^without at all knowing whether there be
any Tiruth in the accufation, or any jufi
Ground and Foundation for the Cenfure.
Under which Head, come innumerable
forts of Calumny, Detradion, Slander,
Evil-fpeaking, Back-biting, Tale-bearing,
rafli Judgment, and the like. In which
matters, the Occafions, upon which it is
very incident even to thofe who are not of
malicious Tempers, to be faulty through
Neglige?ice^ and Want of Care and Atten-
tion ; the Occajicns^ I fay^ which lead

men

of falfe Witnefs, 159

men to be faulty in This particular, are, S e r m.
in the courfe of common life, fo perpe- VII.
tually returning ; that the Scripture repre- ^-^^'^'^^
fents That perfon as a very perfect man
indeed, who can be continually upon his
Guard againft This Errour. /;; many things
( fays the Apoflle ) we offend all : If any
?nan offend not in Word, the fame is a per^
feSi many and able alfo to bridle the Whole
Body. The Author of the Book of Eccl^- ^
ajiicus had before made the fame Obferva-
tion, f^. xix. 16; "There is ofie that flippeth
in his Speech, but not from his Heart; and
who is He that hath not offended with his
tongue F The Pfalmift in like manner,
Ff XV. I ; hord, who JJ:all dwell in thx
tabernacle^ or who fi all reji upon thy Ho-
ly Hill ? E'uen He that hath iifed no

deceit in his tongue, afid hath not flan-

dered his Neighbour. The Caution there-
fore he thought neccffary , to preferve
himfelf from This Surprize, is very re-
markable : Ifaid, I will take heed to my
ways, that I offend not with t?7y tongue :
And, Set a Watch, O Lord, before my
mouth, and keep the door of my Lips ; Pf.
cxli. 3, Without great confideration and

habi-

1 6o Of the Nature and Extent

S E R M. habitual ferioufnefs, the perpetual Inci-
^^^' dents of This temptation will betray men
into Folly 5 and In multitude of words
there wanteth not Sin -, Prov. x. 1 9.

Laftly ; The Lajl andLoweJi Degree of
the Fault we are now coniidering, is when
men are cenforiom towards their Brethren,
in fpreading abroad things neither falfe
nor dubious^ but certainly true ; yet need-
le/sly^ and contrary to the Laws of Charts
ty : Declaring their Neighbours real in-
firmities, or real Faults, to his Difadvan-
tage } without ferving the purpofe of
Any true Benefit, either to Him or Others,
This Pradice was Thus forbidden under
the Law, Thou Jhalt not go up and down
as a Tale-bearer among thy people ; Levit.
xix. 16. And though the words of my
Text, 'tis evident, have principal Regard
to falfe accufation ; yet literally and very
properly they extend alfo to uncharitable
Truth : Be iiot a Witnefs againfl thy Neigh'
how\ without Caufe.

Indeed, in all Cafes where either
the Adminiftration of puhlick JuJlicCy or
the manifefl Benefit and Advantage of
Private good ChriJlianSy requires it > In all

Thefe

of falfe Witnefs. i6i

'iheje cafes, 'tis mens I>uty to accufe Cri- S e r m,
minals of all Sorts, and to bear Teftimo- '^^^•
ny againft them in Righteoufnefs and
Truth : But in other cafes, 'tis evidently
a Breach of Chriftian Charity, to take
delight in fpreading even T'rue Reports
needlefsly^ to the Damage or Difadvantage
of our Neighbour. In matters of Pri-
vate OffencCy *tis the part of a Chriftian,
privately to reprove the perfon offending :
And the Benefit of fo doing, may be very
great. Ecclus xix. 13 j AdmoniJJ:) a friend y
it may be he hath not done it 3 and if he
have done ity that he do it no more, Ad^
monijh thy Friend, it may be he hath not
faid it 5 and if he havey that he fpeak it
not again. If thy Brother ( fays our Sa-
viour ) jhall trefpafs againft thee, go a?td
tell him his fault between thee and him
alone ; if he jhall hear thee, thou haji
gained thy Brother, But if he will
not hear thee y then take with thee

one or two more. And if he jhall neg"

ledl to hear ^hem, tell it unto the Churchy

That is : Ufe all poffible means, in the

privateft and moft friendly manner, to a-

VoL. X» M mend

1 6 2 Of the Nature and Extent

S E R M. mend and reform him : But if T^hu Me^
^^„1. ^^^d proves unfuccefsful, then tell it to
the Churchy tell it to the Congregation^ tell
it to a Number of ferious and well-difpo-
fed Chriflians ; ftill for the Benefit of the
ferfon reproved; that by the Advice and
Exhortation of Many, he may be brought
•CO Repentance. This is a thing very dif-
ferent from publifliing mens Faults in or-
dinary converfation j Wherein generally
there is No View, of amending the per^
fon cenfured', but merely of fatisfying the
Envy, Malice, Weaknefs, or vain Hu-
mour, of thofe who are apt to imagine
they can build up to I'hemfehes an Efieem
upon the Faults of Others, Neverthelefs,
even in common converfation, the Charac-
ters of Perfons are not to be confounded,
as if no Difference was to be made be-
tween Virtue and Vice : But the fenfe of
what has been faid, is, that Chriilians
ought to be fo far from bearing at any
time falfe teftimony againft their Bre-
thren, that, where no real Honour can be
done to Virtue, or Difcredit to Vice, they
ought not to take pleafurc even in 'Truth
uncharitable and not needful to be ex-
pofcd. Having

of falfe , Witnefs. 163

Having thus at large explained theSE r m.
Nature and Extent of the Sin foi;bidden ^^^'
in the Text, and fet forth the proper Li~ ^-O'^^
mitations of the Cafes and Circumftances
to which it does or does not extend'. Which
Was the Firji thing I propofed : It remains
now in the

II. Second place, that I proceed to lay
before you fome of the principal Reafons
or Motives, which ought to influence our
Practice in this Matter. Be fiot a JVit-
nefs againjl thy Neighbour without caufe^
and deceive not with thy Lips. And

ly? J From the very nature and con^
fiitution of humane Society, there arifes o-
riginally, in the reafon of things, a ftrong
argument why men ought to govern their
Words as well as their ABions. For by
the mutual intercourfe of Both, is hu-
mane Society preferved 5 and by injurious
Speech, as well as by unjuft A6iions, is
That general Truft and Confidence, That
mutual Charity and Good- Will deftroyed,
on which depends the Welfare and Hap-
pinefs of Mankind. This Argument is
urged by St Faul, Eph. iv. 25 ; Putting
away Lying, fpeak every man T^ruth with
VoL.X, Ma bii

164 Of the Nature and Extent

S z R M. hh Neighbour ; for we are Members one of
^11- another. The conftitution of every hu-
mane Society, bears fome Analogy to the
Frame of the Natural Body : And as, in
the natural Body, all Divifion, Difagree-
ment, and difunion of the Members, tends
neceffarily to the deftrudlion and diflblu-
tion of the Whole ; fo, in proportion, in all
Communities and Societies of men whatib-
€ver, the Contentions and Animofties, the
Diforders and Difra^ions, arifing from
Sla?2dery Calumny, DetraSiion^ Unchari^
tablenefs, and other Inftances of licentious
Speech, are inevitably of very pernicious
effe<5t. ^he l^ongiie, fays St 'James, (ch. iii,
5, 8,) is a little member, and boafleth
great things : Behold, how great a mat-
ter, a little fire kindleth : it is an un-*

ruly evil, fidl of deadly Poifon,

Of mifchievous confequence it often
is, to the perfon himfelf who indulgeth
this Folly: Frov. xviii. 7; xii. 13; xiii.
3 ; A fool's Mouth is his deflritBiony and
his lips are thefnare of his Soul-* — I'he
wicked isfnared by tl:>e tranfgrefjion of his
Lips. He that keepeth his mouthy keepeth
his life \ but he that openeth wide bis lips^

Jhall

of falfe Wit7tefs. 165

Ooall have definition. The Wife Authors S e r m.
of the Books o^ JVifdoin and Ecclus^ ex- ^^^•
prefs themfelves excellently upon This ^'^'^'^
Head: ^he Ear of 'Jealoufy hearcth j//\vifd.i.io.
things, and the Noife of Murmurings is not
hid: 'Therefore — refrain your tongue from
Backbiting ; for there is no wordfo fecret^
that Jhall go for nought ; and the mouth
that belieth, flayeth the Soul. He that can Ecclus.xix
rule his tongue, ftjall live without ftrife ; '
end he that hateth bahling, jl:)all have lefs
evil : Rehear fe 7iot unto another, that which
is told unto thee ; ajid thou fi alt fare never-
the worfe : Whether it be to a friend or foe,
talk not of other mens hives ; and if thou
canfl without Offence, reveal them not :
For he heard and obferved thee -, and^ when
time Cometh, he will hate thee : If thou
haji heard a word, let it die n^ith thee \
And be bold, it will not biirfl thee. The
natural Vunijlmient therefore of a licen-
tious and unbridled Tongue, is the Incon-
veniencies it is very apt to bring, in the
courfe of things, upon the Perfon himfelf
He that will love life, and fee good days^
(he that will avoid innumerable Snares
and Troubles which capelefs men bring
M 3 upon

1 66 Of the Nature and Extent

SERM.upon them/elves ;) let him refrain his
vn. tongue from Evily and his Lips that they

^"^^'^ ffeak no Guile; i Pet. iii. lo: Otherwife,
he will inevitably bring upon himfelf an
uneafy and unquiet Life.

This is the natural ill confequence of
this Pradlice, to the perfons themfelves
who are guilty of it : But the Sinfulnefs
of it, appears principally in the Damage
it does fecretly to Others. Slander, and
uncharitable Defamation, is a Pejiilence
that walketh in Darknefs-, and a fecret
Stab, againfl which there is many times
no poflibility of Defence. Frov. xviii. 8 5
^he words of a tale-bearer are as Wounds^
and they go down into the innermofi parts
of the Belly. Again, ( ch. xxvi. 1 8 j ) As
a mad-man who cafieth fire-brands^ arrows^
and ds^th 5 fo is the ma?t that deceiveth,
( the man that revileth^ that defameth ) his
neighbour y and faith. Am not 1 infport f
As a matter oi fport or diverfion, he may
foolifhly make light of itj but the ill
confequences thereof are greater than can
be forefeen. "The Beginning of Strife, fays
the wife man, is as when one letteth out
Water: And, As Coals are tQ burning

Coa/s,

of faljk Witnefs, 167

Coah^ and Wood to Fire -, fo is a contetiti- S e r m*
ous man to kindle Strife. "^H.

This is an Argument drawn from the ^^^"^^"^
very Nature and Conftitution of human So-
ciety in general. But

2dly , Another and a more power-
ful Motive to oblige men to reftrain li-
centious Speechy is the confideration of the
inconfiflency of it with a due Senfe of
religion. If any man among you^ faith Stc^ i- i^-
fames, feem to be religious, and bridleth
not his tongue, hut deceiveth his own Hearty
^hat man*s religion is vaifi. The reafon
is, becaufe a principal part of pure reli- veri?.
gion and undefiled before God and the Fa-
ther, is this ; that men approve themfelves
by a good converfation, with meeknefs" of
Wifdom. If therefore, fays he, ye have ch.wiii,
bitter envying and Jirife in your hearts ^'^'

glory not and lie not againft the T'ruth:

For where envying and Jirife is, there is
confifion and every evil Work. In like
manner the Apoftle St Paul, among things
inconliftent with, and contrary to, tJje
words of our Lord fefus Chriji, and the
doSlrine which is according to godlinefs j
reckons up envy, Jirife^ railings, evilfur"
M 4 niifrngs^

1 6 8 Of the Nature and "Extent

S-E.RM,miJings, and the like; iT'm.vi. 4. And
^^I* accordingly exhorts, Epb. Iv. 3 i ; Let all

^^^^^^ bitfernefs and wrath and anger and cla-
mour y and e'uil-f peaking he put aia ay from
you, with all Malice ; And be ye kind one
to another^ tender-hearted^ forgiving one
another y even as God for Chriji's fake has
forgiven you. Nay, even in matters which
might in themfelves feem to be o^ fmaller
importance, and comparatively fpeaking,
fcarce to be taken Notice of j yet becaufe,
in confequence, they quench the Spirit of
religion, and dijjipate the EfFedl and In-'
fluence oi firious conf deration, therefore
he reproves with great feverity fuch per^
fons as learn to be idle; i Tim. v. 13 ;
wandering about frojn houfe to houfe, being
Tatlers and Bufy-bodies, fpeaking things,
which they ought not.

'T^dly and lajily ; Another Argument a^
gainft Calumny and Detraction, and/^r-
ticularly againft T'hat Cenforioufnefs which
too naturally arifes from Differences in
opinion ; is the confideration of ourfelves
being All of us fubjecfl to errour. What
cur Saviour faid to the Pharifees in An-
other cafe. He that is is^ithout Sin amongji

tf falfe Witnefs. 169

yoiiy let him fir ft caft a Stone at her\ may S e r m»
no lefs juftly be applied to T^his ; He that ^^^•
is infallibly fecured againft all Errours ^"^^^^^
Him/elf, let him be as cenforious as he
pleafes upon the Miftakcs of Others. And
if it be upon matters relating to Reli-
gioUy that the Reproach and T>efamation is
founded ; the Fault is ftill the greater, and
the more inexcufable; becaufe *tis pre-
fumptuoully anticipating the judgment of
God towards Others^ and provoking him
the more feverely to judge TJs, I fpeak
not here of the ill Characfter, which h
and ought to be given of all Open Vice
and manifeft Unrighteoufnefs. But men
who have different Notions and Apprehen-
fions of Things, are very apt to caft Re-
proach upon each other, not for their
Vices^ but for their Different Underftand-
ings. And the fame Frailty, which, in a
man of the fame Se^ or Party, fhall be
no Blemifh at all ; fhall, in a perfon of
a different Party, be the moft unpar-
donable Crime. The Jews thought every
Fault in a Samaritan or a Gentile, to be
infinitely greater than in one of their own
J^ationj and the fmalleft Mote in another s

Eye,

1^0 Of the Nature and Extent

S z R M. Eye, feemed much larger to them than a
^^^' Beam in their own. This is what St Faul
y^^'^^ reproves, Rom, ii. i ; 'Tbou art inexcufable,
O many whofoever thou art that judgejl ;
( fpeaking of a Jew condemning a Gen-
tile J ) for wherein thou judgefl another ^
thou condemnefi thyfelf. But This relates
to Real Faults. The greater and flill
more inexcufable degree of this Partiality
, is, when men caft reproach and contempt
upon Others for what is truly commendable,
for doing what perhaps was their Duty to
do ; for being wifer, or more charitable, or
more fcriipulous and confcientious than
Themfelves. Of This, St Paul fpeaks,
Rom. xiv. 4 ; Who art thou that judgeji an-
other mans Jervant ^ to his Own Majler
he Jiandeth orfalleth? St James calls it,
judging the haw itfelf-, ch. iv. 1 1 j He
that fpeaketh eviloj his Brother, andjudgeth
his Brother, fpeaketh evil of the Law, and
judgeth the Law. — Inhere is one law-giver,
who is able to fave and to dejlroy: Who art
thou, that judgejl another f Our Saviour
forbids this cenforioufnefs towards Others,
under the penalty of being more flridtly
judged Ourfelves : Judge not, that ye he not

judged,^

of falfe TVitnefs. 1*71

judged. And if concerning opprobrious andS e r m.
reproachful language to a maiisface^ he ^^*
fays, Whofoever fi a II fay unto his Brother, L/^V\J
Thou fool, Jhall be in danger of hell-fire \
much more againft malicious Back-biting
and uncharitable DetraSiion, would he
have ufed the like feverity of expreflion.
The reafon is ; becaufe fuch kind of Z)^-
traSlion and Defamation is really more in-
jurious, and more difficult to be guarded
againfl, and of more extenlive EfFed:,
than many other ways of doing wrong to
our Neighbour. I conclude therefore with
that declaration of our Lord, Matt.xii. 3 6 ;
J fay unto you^ that every idle word, ( that
is, as appears evidently in the context, eve-
ry malicious word ) that men fhallfpeak^
they Jhall give account thereof in the day of
fudgment : For by thy words thou fhalt be
jufiified, and by thy words thou fhalt be
condemned.

SERMON

[ 173 ]

"^n^Mw^nk

wiiManmnmmuui

SERMONVIIL

Of the Sin of deliberate Fraud.

Acts v. 3, 4.
But Peter faidy Ananias, why has Satan
filled thine heart to lie to the Holy Ghofi,
and to keep hack fart of the price of
the land? Whiles it remained , was it not
thine own ? and after it was fbld^ was
it not in thine own power? why hajl
thou conceived this 7'hing in thine Heart?
I'hou hajl not lied unto Men^ hut unto
God.

N the three fore-going Chapters s e r m,
of This Book, we have an VIII-
Account given us of the Sim- v>^"^
plicity and Purity of that Pri-
mitive Church, which was planted im-
mediately

1 74 ^f '^^^ ^^^ ^f deliberate Fraud,
S E R M. mediately by the Apoftles ihemfehes upon
^^^I- their being infplred with the Holy Ghoft
^'^^ at Pentecoft, and flourifhed in the very
Beginning even of I'heir Days. And the
Charader we find of it , is fuch ; as
contains both a moft juft Reproof
of tjie decaying Piety of Chriftians in
fucceeding Ages, and at the fame time
affords us a lovely and Venerable Idea of
the lincere and uncorrupt Manners of thofe
Primitive Difciples. Cb.Vi. *ver. ^2-^ They
continued ftedfafily in the Apojiles DoBrine
mid fellowfiip, and in breaking of Bread
end in Prayers. Ver. 44 ; And all that
believed^ were together ^ ajid had all things
common j And fold their pojjejjions and goods,
and parted them to all men, as every man
had need. Expecting, as it appears, a
fpeedy Deflrudtion of the Jewijh Nation,
and being as yet but a few fcattered Peo-
ple, they agreed among themfelves to fell
every one what he had, and put it into
one publick Stock, to be imployed in fur-
nifliing out fuch as were to be fent abroad
in the fervice of preaching the Gofpel,
and to be diflributed likcwife for the Main-
tenance of them that continued in Jeru"

fakm

Of the Sin of deliberate Fraud, ins

falem according to every man's Wants and S e r m»
NecefTities. Ver. 46 j And they continued ^^^^•
daily with one Accord in the I'emple j their ^'^^'^^
Practice being, conftantly to frequent the
Temple at the ufual Hours of publick
Prayer : Atid breaking bread from Houfe
to Houfey (In the Houfe^ it fhould be tranf-
lated J The Meaning is ; meeting toge-
ther in their Private AlTembly to receive
the Communion among themfehes, after
they had prayed in publick with thejews))
they did eat their meat with glad?iefi and
Singlenefs of Heart: Praifng God, and
having Favour with all the People ; that
is, by their Innocency and Simplicity of
Manners, obtaining the good Opinion of
all well difpofed and unprejudiced Perfons :
According to that Admonition of St. Paul,

Rom. XIV, ly. The Kingdom of God, is

Right eoufnefs and Peace and Joy in the Holy
Ghofi \ For he that in Thefe things fervetb
Chrift, is acceptable to God and approved
of Men, At the latter End of the ^th
Chapter, as an Introdudlion to the Hiftory
whereof my Text is apart, the Jame Cha-
rader of that Primitive ApojUltcal Church,
is repeated in other Words; Ver, 32^ And

the

176 Of the Sin of deliberate Fraud.

Serm. the Multitude of them that believed^ were
^^ni. qJ Qj2e Heart, and of one Soul; living in

^^^y^^ perfed: Love, and entire Unity among
themfelves ; every one being more follici-
tous to provide for the Neceflities of others^
than to lay up any thing in flore for Htm-
felf ; neither faid any of thetUy that ought
of the things 'which he pojfejfed, was his
own, but they had all things common. Vcr.
33 ; And great Grace, was upon them ally
That is, as 'tis before exprefled, ch. ii. 47,
they had great Favour with all the People:
For in the original 'tis the very fame Word
in both places ; Great Grace was upon them
all ; and, they had great Favour with all
the people: (Which is a Phrafe of the
fame import, with Thar in Luc. ii. 52 j
And fefus ificreafed in Wifdom and Stature^
and in Favour with God and Man.) Ver. 34;
Neither were there any among them, that
lacked ; For as many as were Poffejfors of
Lafids or Houfes, fold them, and brought
the Prices of the things that were fold, and
laid them down at the Apoftles feet ; and
diftribution was made unto every man, ac-
cording as he had need. Not that there
was any abfolute Obligation or exprefs

Command
3

Of the Sin of deliberate Fraud, 177

Comma7id upon any Man fo to do ; But S e r m.
expecting, as I before obferved, a fpeedy ^m*
Deftrudion of the 'Jewijh Nation, accord- '^^'^'*^
ing to our Saviour's Prophecy ; and being
themfelves a fcattered and perfecuted Body
of Men ; and having their Hearts filled
with a moft excellent fpirit of univerfal
Love and Charity j they either All, or at
leaft moft of them, 'voluntarily agreed to
fell what they had ; and, putting it into
the Apoftles hands, they were for the fu-
ture equally maintained out of it, as by a
publick Stock. And great was the Since-
rity and Simplicity of Heart, wherewith
the whole Body of the firft Believers ex-
ercifed this univerfal Benevolence. Bur,
as even among rh^ApoJiles themfelves there
had been One Son of Perdition ; and in the
very beft and moft excellent Inftitutlons,
Offences will arife j fo even here alfo there
was an Attempt made, to introduce a
Corruption. For one Ananias with his
Wife Sapphira, ver. i. of this chapter,
having fold a Foffefjicn^ kept back part of
the price^ and brought a certain part, and
laid it at the Apo files feet \ intending
thereby fo to impofe upon the Apoftles,
Vol. X. N as

178 Of the Sin of deliberate Fraud,

S E R M. as to be maintained, like the other Dif-
VIII. ciples, out of the publick Stock of the

^^^"""'^"^ Church, and yet at the fame time retain
a private portion of their Eftate for them-
felves. Upon this therefore St Peter re-
plies unto them in the Words of the Text ;
Ananias, why haa Satan Jilted thine Heart,
to lie to the Holy Ghoji, and to keep back
fart oj the price of the land ; Whilft it
remained, was it not thine own F And after
it was fold, was it not in thine own power F
Why haft thou conceived this thing in thine
Heart F 7hou hafl not lied unto Men, but
unto God. In the following Difcourfe up-
on which Words, I fhall firjt confider
briefly in general, what the Crime was,
wherewith Ananias is here charged by the
Apoftle. Secondly, I fhall confider the fe-
veral Circumflantial Aggravations of the
Crime, in His Cafe in particular. And
thirdly, I fliall draw fome practical Ob-
fervations, which may be of perpetual
Ufe to uSjfrom the fevcral Expreffions con-
tained in the Text.

I. Firf J I am to confider in gene^
ral, what the Crime was, wherewith
Ananias is here charged by the ApolVie.
And this is fo plainly expreit in the Words

of
I

Of the Sin of deliberate Fraud, 179

of the Text, that I fuppofe no man, who S e r m.
has read this Hiftory without a Comment, ^^^^•
ever miilook it. The Foundation of his '-^'"'^^
Crime, was Covetoufnefs ; the EffeB of that
Covetoufnefs, was Dijidence^ or a DiJ-
trujl of that Maintenance, which he was
to enjoy in common with the whole
Church ; and the adual Crime it/elf, which
that Diffidence or covetous Difpofition put
him upon committing, and which in the
Text is more immediately charged upon
him, is Fraud : A Fraudulent Attempt
to deceive the Apoflles, and the whole
Church, by putting himfelf upon them to
be maintained out of the Publick Expence,
whilft at the fame Time he retained pri-
vately to himfelf, that which ought to have
been put into the publick Stock, in order
to intitle him to receive out of it his com-
mon Proportion. Others brought all that
they had, and put it into the Apoflle's
Hands j and were by Them accordingly
taken care of, as thofe who had nothing
left in their private PolTeffion : T^his Man^
to make a double Advantage to himfelf,
kept back one half^ perhaps more^ to him-
felf i and yet expedled to have been taken
Vol, X. N 2 care

i8o Of the Sin of deliberate Fraud,

S E R M.care of by the Apoftles, as one that had
VIII. gjven All to the Publick, and had left no-

^■^^'~^"-' thing of his own. This is fo plainly and
clearly the intent of the Hiflory, that it
might almoil: feem needlefs fo much as to
repeat it ; and it can hardly be fet forth in
more full expreflions, than it is declared in
the very Words of the Text itfelf. Yet,
I know not whence it comes to pafs, many
of the moil learned Commentators have
made a fliift to miftake it ; and with much
Difficulty have found means to m.ake That
appear h'ard and intricate, which in reality
was moll: eafy and obvious. For whereas
the Apollle charges Ananias with the De-
liber at enefs of the Frauds and aggravates
it with the Confideration of his having
been under no NcceJJity to make any Pro-
fejjion of parting with his Eftate at all^ if
he was not willing to do it /;/ rcalitv\ For
whiljl it remained^ fays he, was it not
thine oivn ? And after it was Jo Id, ivas
it not in thine own Power f Why haft thou
then concei-ved this thing /;/ thine Heart f
Whereas This, I fay, is evidently the Apo-
ftie's meaning ; Many, on the contrary,
have contended, that after it was foldy

it

Of the Sin of deliberate Fraud. 1 8 r

it wvs by no means any longer i?i his own^ e r m.

\' i I i
Power J becaufe felling it with an Infen- ^ /.

tion to give it to the Apoflles, they ima-
gine was equivalent to an ASfual folemn
Vow ; and T/jj/, could not be broken
without plain Sacrilege : And therefore
thofe Words, ^fter it was fold, was it
not in thine own Power? They interpret
to fignify, Was it not in thy Power to have
brought us the full price of it, and fo to
have com pleat ly accomplified thy Vow ? But,
befides That this is a very forced and un-
natural Interpretation of thefe particular
Words ; 'tis moreover very harfli in the
general, to fuppofe a folemn Vow, where-
of there is not the leaft mention made,
either in the Text or in the whole Hiftory;
and to fix the main Crime upon fuch a
Circumfiance, for which there does not in
the Text appear to be fo much as any
Foimdation at all. On the other fide, St
Peter's Words, in the obvious and literal
Senfe, feem to be very eafy and natural j
that Ananias might, if he had pleafed,
have kept to himfelf, either his Efiate or
his Money j For, who compelled him to
fell it at all ? And, after it was fold, if he
N 3 ha4

1 8 2 Of the Sin of deliberate Fraud,

S E R M. had a Mind to have kept the Price of it
VIII. to himfelf. Who compelled him to de-

^"'^^'"^ pofite it in the Apoflle's hands ? But when
he profepd to bring the whole Money in-
to the publick Stock of the Church, and
fo have a Right to be maintained out of
that Stock ', then at the fame time to keep
back part of it by a Fraudulent Lie, and
with intent to deceive the Apoftles and
impofe upon the whole Body of the Dif-
ciples, This was evidently a very crying
Sin, and (without the needlefs Suppofition
of a Vow) even no lefs than Sacrilege.

And This, concerning the iji particu-
lar, viz. What the Crime in general was,
wherewith Ananias is here charged by the
Apoftle.

II. Secondly ; I proposed in the 2d
place, to confider the feveral Circumjiantial
Aggravations, of the Crime, in His Cafe in
f articular. And here we may obferve,
firft, that deliberate or contrived Frauds
is in itfelf a Crime of the deepefl Malig-
nity, and of the moft pernicious confe-
quences : A Sin which tends to deflroy all
human Society, all Truft and Confidence
among Men^ all Juftice and Equity which

Of the Sin of deliberate Fraud. 183

is the Support of the World, and without S e r m'
which no Society of Mankind can fubiift. ^^^^*
And the breaking through this Obligation ^^^^^^
by deliberate Fraud, is, of all other Sins,
one of the moft open Defiances of Con-
fcience, and the moil wilful Oppolition to
right Reafon, that can be imagined : A
Sin, for which a Man can find no Excufe,
nor Extenuation in his own Mind ; into
the Commiflion of which, he can be led
by no Error, by no wrong judgment, by
no miflaken Opinion whatfoever ; but he
muft of Neceffity, at leaft for That Time,
have abandoned all true Senfe of Religion ;
and depend entirely upon the Fa(5l's not be-
ing difcovered, for the concealment of his
Shame. Then, for a Chrijlian ; a man
that ProfefTes a pure, and more Holy Re-
ligion; a Religion that commands not only
common Juftice and Equity, but fingular
Love and Good-will towards our Neigh-
bour ; and requires not only Abflinence
from the Unjufl Things of the World, but
alfo a Contempt and Indifference even for
its innocent Enjoyments ; for a man who
profeffes fiich a Religion, to be guilty of a
contrived and deliberate Fraud, which the
N 4 Confciencc

184 Of the Sin of deliberate Fraud,

S E R M. Confcience even of a good Heathen would
^^^' abhor ; this is a greater Aggravation of
the Crime. Further yet; to defraud //^^^
Stock, which was intended principally for
the Support and Maintenance of the Poor,
in a Time of great Trouble and Perfecu-
tion ; This was an additional Increafe of
his Guilt. And 'tis no inconfiderable Cir-
cumftance, that This was done at a Time
when the whole Church were of one heart
and of one Mind^ with the utmoft Sim-
plicity and Sincerity of Manners ; when
there were no ill Examples to corrupt or
feduce the Man, but every one contributed
with the iitmofi Chearfulnefs to the Sup-
port of their Brethren ; and with all rea-
dinefs put all that they had, into the hands
of the Apoftles. Beyond All This j 'Tis
obfervable that Ananias, excepting the
Covetous Difpofition of his own Mind,
had no NeceJJity, no Occafion, no 'Temptation
put upon him fro7n without, to drive him
into the projedting of fuch a Deceit. For
this felling of their Eftates, and laying
them at the Apoftle's Feet, was not a
matter of Compiilfon, but of Free Choice;
pot a Puty rec^uired of them of Neceility

and

Of the Sin of deliberate Frattd. 185

and by Conftraint, but an Inflance of vo- S e r m.
luntary Liberality and of the moft publick- ^I^I-
fpirited Charity. Ananias therefore could ^^^^^^^'^
not al ledge, that there was any Hardfhlp,
any Confiraint put upon him in felling
his Eftate, which might tempt liim to do
it in a deceitful manner ; but the Whole
being volu?itar)\ his Tranfadion was from
the beginning, originally, and in its whole
Progrefs, without any Colour of Excufe,
a deliberately-projed:ed, wilful, and con-
tinued Fraud. And this I conceive to be
the meaning of St Peters Manner of
aggravating his Crime, by that fevere re-
proof and Appeal to his own Confcience
in the Words of the Text ; JV/jiiJi it re-
jnained, was it 7iot tlAne own ? And after
it was fotd^ was it not in thine own Power?
Why haft thou then conceived this thing in
thine Hearth Laflly, There is ftill a far-
ther Aggravation of his Crime, above all
that has been yet faid ; and T^at is, the
prefumptuoufnefs of attempting to deceive
thofe perfons, whom he believed and knew
to be infpired with the Spirit of God : the
Holy Ghofl having fo lately defcended
upon them in that extraordinary and mi-
Z raculous

1 86 Of the Sin of deliberate Fraud,

S E R M. raculous manner at Pentecoft. To lie to
^^^^' the Apoftles in This cafe, was lying to the
Holy Ghoft, by whom the Apoftles were
infpired; and lying to the Holy Ghoft,
was in efFedl Lying to God himfclf, who
had given unto them his Holy Spirit. Why
hath Satan filled thine Heart to lie to the

Holy Ghojl F T^hoti hafi not lied unto Men^

but unto God ? The Word which we ren-
der, lie to the Holy Ghoji, lignifies pro-
perly, not only affirming an Untruth, or
denying a Promife, but, fomewhat more
fully and emphatically, deceiving, cheat-
ing, or impojing upon a Perfon. By impo-
fing upon the Apoftles> Ananias attempted,
as much as in him lay, to deceive the
Holy Ghoft ; and deceiving the Holy Ghoft,
is the very fame thing, a& undertaking
to impofe upon God himfelf, who dwelt
in the Apoftles by his Holy Spirit. The
Scripture frequently fpeaks in this manner:
I Cor. vi. 19 J Tour Body, faith St Faul^
is the I'emple of the Holy Ghoft which is
in you, which ye have of God 3 /. e. which
God has given you : and 2 Cor. vi. 16; Te
are the T^emple of the Living God. In
the one place he calls them Temples of

the

Of the Sin of ddiherate Fraud, 187

the Holy Ghojl j in the other he calls them S e r m.
Temples of the Living God. The Reafon of ^■^^^*
thefe two different manners of fpeaking, is ^-^''"^*^'^
exprefled in o?iey Eph. ii. 2 1 j ye are an holy
Temple in the Lordj — an habitation oJ'God,
thro' the Spirit ; and I Cor, iii. 16; Te are
the Temple of God; — for the Spirit of God
dwelleth in you. Ananias's lying therefore
to the Holy Ghoft which dwelt in the
Apoftles, was the very fame thing, as ly-
ing to God himfelf, who dwelt in the
Apoftles by his Holy Spirit. And this
was the highefl Prefumption^ and the mofl
daring Infolence in the World.

Wh y hath Satan filled thine Heart f
The meaning of the Word, according to
the import of the Hebrew Idiom, is. Why
has Satan made thee fo prefumptuous F For
fo we find the fame Phrafe to fignify,
Efth. vii. 5 ; Where is he that durfi pre-
fume in his Heart to do fo ? In the Mar-
gin 'tis literally, according to the Origi-
nal, where is he whofe Heart has filled
him to do this Thing? hndEcclefym, u;
Becaufe Sentence againft an Evil Work is
not executed fpeedily^ therefore the Hearts
of the Sons of Men is fully fet in them to
do evil ^ In the Original it is, their Heart

ha4

1 8 8 Of the Sin of deliberate Fraud.

S E R M. has filled them^ ihty 2iVt prefumptuous, to
^l^J- do evil.

And this likcwife is the meaning of the
following Words of St Peter to Sapphira,
ver. 9i How is it that ye have agreed to-
gether to Tempt the Spirit of the Lord?
The Word, Te?npt^ does not fignify, as
it founds in the Englifh, to 'Try^ or to make
"Tryal^ whether God could difcover them
or no ; but, according to the Hebrew
Language, and as 'tis very frequently ufed
in the OldTeftament, it {igm^ts prejhfnp-
tiiouPy and with a high hand to provoke
God ; as if Men meant to T'ry whether they
were y^ro/Tg'^r than he, when they difobey
him knowingly and with perfedl choice.
Thus Niiin.'Kw. 22; Becaufe all thofe men
'which have feen my Glory^ and my Mi-
racles which I did in Egypt and in the
JVildernefs^ and have Tempted me now^
i.e. have rebelled againft me, thefe I'en
times^ and have not hearkened to fny Voice ;
Surely they pall not fee the land which I
fware unto their Fathers ; neither Jhall any
of them that provoked me^ fee it. Here,
That which is called Tempting of God,
in the beginning of the Sentence-, is at

the

Of the Sin of deliberate Fraud. 189
the latter End explained by the Word, S e^r m.
provoked. It mayjuftly be wondered, how ^^^^.^^^^^
a man that had feen the Apoftles Miracles
and the Power of the Holy Ghoft, and
had been juft converted thereby to the Be-
lief of the Gofpel, could be fo abfurd as
to hope to inripofe upon them by fo grofs
a Fraud. But fo it always is, that Sin-
ners have Eyes and fee not, and underftand-
incrs and yet will not underfland: And, as
Balaam wasfofoolifh, that when he found
God would by no means permit Ifrael to
be curfed, yet he would flill perfift, and
go to Another Hill, and try if he could
prevail to curfe them from thence ; fo
Wicked men will never be convinced that
God is not to be mocked, 'till they perilh
finally in their incorrigible Prefumption.
The great Aggravation therefore of Ana-
nias?, Sin, was This prefumptuous fetcing
himfelf againft the cleareft Manifeftation
of God's Power and Glory in the Apoftles.
For, what our Saviour declared in general
to his Difciples, that he that defpifes you,
defpifes me, and he that defpifes me, def-
pifes him that fent me ; was, in a more
eminent and particular manner, true of

This

I go Of the Sin of deliberate Fraud,

S E R M. This Perfon ; who, by lying to the Apo*
VIII. Jile^ at a Time when he faw them evi-

^'^^ dently infpired, did in reality prefumc to
lie to the Holy Ghofi which infpired them ;
and, by lying to the Holy Ghoft, did con-
fequently lie to God himfelf, whofe Spirit
he defied. And as his Crime was thus pe-
culiarly great, fo alfo accordingly was his
Punifhment. In which neverthelefs, fince
others afterwards were not fo punifhed,
'tis reafonable to fuppofe, that the Ground
of that particular Severity was This ; that,
as at the firft fetting up the Jewi/h infti-
tution, Uzzah, for but touching the Ark,
was flruck dead ; and Achan, for prefer-
ving fome of the Spoils of y eric ho, was
ftoned to Death; and the man who did
but gather flicks upon the Sabbath-day,
was by God's exprefs Command to be
put to Death; So, at the beginning of
the Gofpel, the firfl Tranfgreffion was,
for Terror and Example's fake, puniihed
with a Angular and peculiar Temporal
Severity.

III. It remains in the ^hird and lafl
place, that I proceed to draw fome ufeful and

practical

Of the Sin of deliberate Fraud. 191

pradical Obfervations, from the feveral S e r m.
Expreffions contained in the Text. And ^^^^'

ijly From hence we may learn how '^^"^'"^'''^
great a Crime, Deliberate Fraud is,
which God in this Cafe of Ananias^ was
pleafed to punifh with fo very exemplary
and remarkable a Punifliment.

2^/y, We may obferve in the Text, that
the Scripture afcribes all great Sins to the
Influence of the "Demi; Why has Satan
filled thine Heart ? The Devil, is the Head
of Apoflacy and Rebellion againft God :
And therefore, as all Good is afcribcd to
God, becaufe 'tis an imitation of his Na-
ture, is performed by his Afliftance, and
is agreeable to his Will : fo all Evil is
afcribed to the Devil ; becaufe 'tis a fol-
lowing of his Example, 'tis performed at
his inftigation, and is agreeable to his De-
fires. I Job. iii. 8 i He that committeth Si?7,
is of the Devil 'f for the Devil fnneth from

the beginning ; whofoever is born of God,

doth not commit Sin ; In this the child^

ren of God are maiiifeft, and the children
oj the DeviL Hence 'tis faid, that Satan
provoked David to number Ifrael j that xxi. i.
Satan taketh away the Word fown in mens ^Pej Vs!

Hearts '3 Ephef.Yi.

ift.

192 Of the Sin of deliberate Praud,

S E R M. Hearths that our Adverfary the Devil,
^^*' as a roaring lioJty ivalketh about ^ feekmg
whom he may devour, and that we wrejile a-
gatnfl Principalities^ againJiPowers, againft
the Rulers of the Darhiefs of this World,
againjl fpiritual wickednefs in high places.
Nay even all Natural^vWs alfo, for the fame
reafon are in Scripture fometimes afcribed
to the Devil -, becaufe he is the great Pro-
moter, the Head, the Defigner and the
Lover of Evil. Thus, concerning the
Woman that was bowed together, St Luc-
T M«- „M-; xiii. I I ; 'tis faid that Satan had bound her
'6 thej'e eighteen years ', Likewife, that »S^/^;^

,8 ' hindred St Paul from coming unto the

Rom. 1. ^fjeffalonians ; that an affliction fent him

13,15, 22,. 'iJ

2 Cor. xii. in the Plefh, was the Mejfenger of Satan

?,' •• to buffet him ; and that the Devil fhould
»o. cajl fome of the Saints i?ito Prifon,

'}^dly; 'Tis obfervable in the Text, that
the Scripture's afcribing all great Sins to
the Influence of the Devil, is not by way
of Excufe^ but always on the contrary an
Aggravation. Ananias, Why hath Satan
filed thine Heart? 'Twas not any Exte-
nuation, but the Greatnefs of his Fault,
that he J'lfered Satan to fill Ins Heart.

Indeed,

Of the Sin of deliberate Fraud. 193

Indeed, where either the Devil or Man S e r Ma
find means to deceive a Perfon, and lead ^^^^'
him really into Error j there the Error,
or the being deceived^ mufl and ought to
be looked upon as fome Alleviation of the
Fault : But where the Crime h plain, and
there is no room for Error of the judg-
ment, as in the Cafe of deliberate Fraud',
there the being tempted by the Devil, is
no more an Excufe, than the being tempt-
ed by the Profit or the Gain of the Sin j
Becaufe, in fuch Cafe, the Temptation
of the Devil is in reality nothing more,
but his laying before a Man the Gainful-
nefs of the Sin : And the Perfon's being
prevailed upon by That Temptation, is
fo far from being an Excufe, that 'tis in-
deed the very ElTence and formal Nature
of the Crime j his confenting to yield to
that Temptation, which could have had
no Power over him but by his own Con-
fen t. This is the very thing, which 'tis
the proper Bufmefs of a Chriftian to over-
come. And as 'tis his Duty always to grow
in grace, and to take heed not to refijl
and grieve the Holy Spirit j fo likewife
on the contrary 'tis his Duty, to reffi the
VoL.X. O Devil',

194 Of the Sin of deliberate Fraud,

S E R M. Devil ; And 'tis in his Fower to do {o^

^^^- for he fliall Jiee from him j nor can any

Eph. iv. "^^^ ^^ made to fin, but when he is drawn

17- away of his own Ltiji, and enticed. For

y!^Cil. ^^ Scripture always fpeaks ; declaring

even concerning yiidas, that 'twas through

his own Covetoufiefs that the Devil entred

into him^ and put it into his Heart to

betray his Mafter ; and concerning the

1 Cor. vii. Corifithians^ that Satan could not tempt

^' them, but through their own incontinency -,

Even in like manner as St Feter in the

Text reproves Ananias^ Why hath Satan

filled thine Heart ?

/[.thly, and hifly j From what has been
faid in explication of 'Thefe V/ords \ whiljl
it remained^ was it not thine own ? And
after it was fold^ was it not in thine own
Power'? it appears that Ananias was nor,
as has been generally fuppofed, under any
Vow\ Neither is there in This, or in any
Other Paffage in the whole NewTeilamenr,
any mention of any Chriflians making any
Vows at all. In the Old Teflament, among
other legal Rites and Cuiloms, there is
Aasxviii. indeed frequent mention of Vows\ and in
18.-1,^3- the Hiilory of the A^s of the Apoftles,

there

Of the Sin of deliberate Fraud. 195
there is an Account of certain 'Jews that S e r m.

lay under Vows-, and of Converts that lay ^^^^

under Vows made before their converlion.
For when they are made, the Matter of
them not being unlawful, they are of Ne-
ceffity to be kept j For God hath no plea-
Jure in Fools ; Pay that which thou hafi
vowed i Ecclef. v. 4, 5. But even under the
Law itfelf in the Jewijh State, there was
no Necelhty of making them ; For if thou
jhult forbear to Vow, it Jhall be no Sin in
thee ; Deut. xxiii. 22. And under the
Gofpel, there is not only no precept,
but even not fo much as any one Example
of any fuch Thing in the whole New
Teftament. Baptifm indeed and the Lord's
Supper, are folemn Vows of Obedience to-
wards God; But the Matter of them is
fuch, as was, before, our indifpenfable
Duty J And fuch folemn renewing our
Holy Refolutions of doing what is of ab-
folute NeceJJity to be done, is undoitbtedly
of great and perpetual Ufe. But in other
Cafes, Vows are at bed nothing but needlefs
Snares upon Men j and generall}^ (as, in
the Church of Rorrie their Vows of Single
Life^ of perpetual Poverty, and the like)
generally, I fay, they are of fuperftitious
Vol. X. O 2 aii^

iq6 Of the Sin of dellherate Fraud,
S E R M. and unwarrantable Pradlice. The Young
^^j}y^ man in the Gofpel, who not content with
being told that by keeping the Command-
ments he fliould live, would needs recom-
mend himfelf by putting our Saviour up-
on requiring more of him ; departed
wholly from Chrifl: through his own need-
lefs importunity j and may well be a warn-
ing againil: aiming at Works of Supere-
rogation. What is fit to be done, may
be done without laying upon ourfelves un-
neceflary Obligations; and fuch Obliga-
tions can be of no Benefit, but needlefly
to involve men in Snares and Scruples.
Even in the Old Teftament itfelf, except-
ing, as I faid, fome particulars in matters
of Legal performance ; 'tis obfervable that
th^Vows we moft frequently read of, were
not fuch as the Word now generally fig-
nifies, but only folemn Rejblutions of uni-
verfal Obedience. Jacob's, Vow, Gen.
xxviii. 20 J If Gcd ivill be with me, and

keep me in the way that I go, then

Jhall the Lord be viy God; was nothing
more but a devout Prayer, that God would
be pleafed to preferve him, that he might
glorify God by profeffing the true Re-
^ ligion

Of the Sin of deliberate Fraud, 197

ligion in the midil: of Idolatrous Nations. S e rm.
The fame is the meaning oi the peoples VIII.
Vow, Num, xxi. 2 j Ijrael 'vowed a vow ^^^
unto the hord, and faidy If thou wilt in^
deed deliver this people into my handy then
will I utterly dejiroy their CitieSy i. e. have
no friendjlnp with the Idolaters, And that
oi Abfaloniy 2 Sam. xv. 8; If the Lord

Jhall bring jne again indeed , then I will

Jerve the Lord, And to the fame purpofe
of holy Refolutions of Obedience o?ilyy are
thofe frequent ExpreJJionSy If. xix. 2 1 j In
that Day the Egyptians fiall know the
Lord ; — yea, they fiall vow a vow unto
the Lordy and perform it : And, the men
feared the Lordy and made Fows; Jo-
nah i. 16 ; ii. 9. And Pf.\. 14 ; Offer unto
God thankfgivingy and pay thy Vows unta
the moji High : Ivi. 12 ; Thy Vows are up-
on me, O God ; I will render Praifes unto
thee : Ixi. 5, 8 ; ThoUy O God, haji heard
my Vows j thou haft given me the heritage
of thofe that fear thy Name-, So will I
fng praife unto thy Name for ever, that
1 may daily perform my Vows : And Pf
cxvi. 13 ; / will receive the Cup of Sal-
vation^ afid call upon the name of the Lord%
O \ I will

198 Of the Sin of deliberate Fraud.

S E R M. 7 ijoill -pay 7?iy Vows zmto the Lord^ now
V III. ifi the prefence of all his People. In thefe,

^'^'^ I fay, and many other places, the Word
Vowy fignifies nothing more, but jolemn
ReJolutio?js of univerfal Obedience. From
the right underftanding of all which paf-
fages in the Old Teflament, and the want
of any rnention of any Vows at all in the
New j 'tis very apparent what is the befl
direftion to be given to Chrijlians concern-
ing that matter^ even never to intangle
themfelves in any other obligations at
all, but only take care to keep thofe facred
Vows and Refolutions, which they folemn-
!y enter into at Baptifm^ and the Supper
of the Lord^

SERMON

[ 199 ]

SERMON IX.

Of the Heinoufnefs of the Sin of
wilful Murder.

E X o D. xxi. 14.

But if a man come preJu77iptuoiiJly upon his
neighbour^ to Jlay him with guile ; thou
j}:alt take hitn from mine altar, that he
may die.

S every T^hing that God has S e r m.

created, is good-, and nothing

becomes E'v//, buf by fome

Corruption or Abufe : So e-

very natural ABion is in it-

felf innocent^ and becomes immoral merely

from the Circumjlances that attend it, or

from the intention that produces it, 7W-

K/^\r\i

04

kini

200 Of the Heinoufnefs of the

S E R Making away the Life of a Man^ is an Adt
^^- abfolutely, and in the nature of the thing
itfelf, neither good nor evil. Infome cafes
and circumHiances 'tis juji^ 'tis righteous,
'tis praife- worthy, according to the Laws
both of God and Nature. In other cafes,
'tis one of the greateft of AJl Crimes, and
leaft likely to find Pardon either with God
or Men. The explication of this One In-
flame in its full extent, may be ufeful not
only with regard to the Particular un-
der confideration j hut in general alfo it
may proportionably be inflrudive, as fet-
ting forth the nature of Morality and Im-
morality in moft other Infcances whatfo-
ever. The haw itfelf is thus exprefs'd,
"oer. 12 ', He that f nit eth a man, fo that he
die, fiall furely be put to death. Yet to
ihow wherein the Crime, wherein the
Immorality confijfts, there follows in the
very next words a Diftind Explication,
"j^r. 13 ; If ci ^(^^n lie not in wait, but
God deliver him into his hand, then I will
appoint thee a place whither he Jhall fee.
But if ci man come prefumptuoufy upon
his Neighbour, to fay him with Guile -,
thou Jhif.It take him from mine Altar, that

he

Shi of wilfid Murder. 20 1

he may die. The EJfence of All Sin, lies S e r m.
in the prefuming to tranfgrefs. Men know ■'^*
in their own confcience, that fuch or fuch
an adlion ought not to be done ; and yet
they prefumptuoujly take upon them to
do it. This is what juftly provokes the
Anger of God j and according to the de-
gree of xh^ prefumption, is the degree of
the Offence. Tliis is univerfally the cafe,
in All kinds of Sin-j and the reafon of the
General Do6lrine will moil clearly appear,
by confidering it in the Cafe of fo remark-
able a Particular, as is the Inftance of ta-
king away the Life of Man. Now a man's
life may be taken away,

i/?, B Y Chance j without any evil
intention at all, in Him that does it.
And where This is truly and perfeSily the
Cafe, there is No Crime or Offence com-
mitted. For^the nature of every adtion^
with regard to Good or Evil, is determi-
ned by the Intention ; and where there i^
no Intention, there can be no Morality nor
Immorality in the Adlion. The Meaning
of which is, not that the want of evil
intention will excufe an a(5tion intrinfi-
cally Evil in its own nature j (For in

things

2 o 2 Of the Heinoufnefs of the

S E R M. things intrinfically and unalterably wicked
^X* in their own nature, no man's confcience

^^^^^^^ can be innocently deceived ;) But the Mean-
ing is, that where there is no intention of
doing the Adtion at all^ ( as in the prefent
Cafe, ) there the Effedt is not indeed (pro-
perly fpeaking ) the Adion of the Moral
and Intelligent Agent. The cafe is put,
Deut. xix. V ; As when a man goeth into
the wood with his neighbour to hew wood^
and his hand fetcheth a Jlroke with the
Ax to cut down the T'ree^ and the Head
Jlippeth from the Hehe^ and light eth upon
his Neighbour that he die. Neverthelefs,
even in ^his cafe, where there is no inten-
tion at all of the Event that comes to pajl ;
there may yet be, in amther xti^tOi^fome
degree of Fault inefsiov want of Care.
For one man ought not to fuffer, through
Another's Heedlefsnefs or Negligence. And
therefore all reafonable precaution to pre-
vent even accidental ^v'lh, is a Duty of
real moral Obligation. Upon which Ac-
count God was pleafed to appoint under
the Law, that whofoever had the misfor-
tune to flay a man by Chance, fhould be
obliged to the Trouble of fleeing unto a

City

Sin of wilful Mtn^der. 203

City of Refuge. The obfervation natu- S e r m.
ra'ly arifine: from which commandment, ^^*
IS, that tis a general Duty m ail cafes, not
only to forbear every evil Ad:, which is
of malicious intention ; but to be careful
moreover to avoid, as far as our (hort
Forefight can extend, whatever may acci~
dejitally be the Occafioii even of an iindc^
Jigned Evil. Not that any man is at any
time to forbear doing a plain Duty^ be-
caufe other jnen may/ro;;/ thence take an
Occafion of doing evil: (For then the
Gofpel itfelf ought never to have been
preach'd, becaufe wicked men make it an
©ccafion of bringing in a ^'•z^'cr^inftead of
"Peace upon Earth : ) But in all cafes where
^ruth and Right are not concerned, it is
the Duty of a Chriflian in all his Acti-
ons to have regard to the probabilities
even of accidental ill Confequences.

2dly'y The Life of a man may be
taken away, in neceflary and unavoid-
able Self-defence. In which cafe, not he
that takes away^ but he that lofes his life,
is guilty of the Tranfgreffion. For in all
moral eftimation of things, 'tis an uni-
Verfal Rule 5 that, not always He who
Z perhaps

204 Of the Hehiotifnefs of the

S E R M. perhaps does the adion, but He always
^^' who is the real and criminal caufe of it,
' is anfwerable for the Evil. Contentions^
Animojities, and Divijions among Chrifli-
ans, are very great and pernicious immora-
lities: Yet not always He who divideSy
( as in the cafe of Proteftants feparating
from the Church of Rome ;) but He who
caufes the divifion, and makes it necejfary^
and by whofe Fault it is that the Offhice
Cometh, He only is truly anfwerable for
the Crime. And the fame holds true, even
where Life itfelf is concerned. Exod. xxii.
2. y If a T^hief be found breaking up, and
befmitten that he die, there Jh all no Blood
be Jhed for him. In like manner, where
men fall by the Hand of Jiijiice, for ca-
pital Crimes j not the Magijirate, nor the
Executioner, but the Criminal himfelf is
guilty of his own Blood. And, in all
juft and necelTary Wars ; not they who
flay the Enemy, but they who by T^yran-
ny and OppreJJion, by unfatiable Avarice,
by Ambition and Pride, are ftirred up to
ravage and deftroy the World ; upon
Thefe comes the Blood of Thoufands and
of Ten thoufands, and of all that are flain
upon the Earth. From

Sin of wilful Murder* 205

From thcfc and the like Inftances it S e r m,
clearly appears, why the word, prefump- ■*^'
tuoujly^ is added in the Text. *Tis in
Tbis^ as in all other Cafes, not the bare
material A^ioti^ but the Ciraonjiances of
the Intention, on which depends the Mo-
rality or Immorality of what is done. Not
always He, who takes away the Life of a y

man, is a Murderer ^ But if a man come
Frefiimptuoufly upon his Neighbour to flay
him with guile. Him ( fays God in the
Text) fait thou take from mine Altar,
that he may die.

I T may well be thought, that, in a
Chriftian Congregation, there can be no
great need of enlarging upon a Crime,
which at firft fight flartles every man's
natural confcience. But as, in all other
Inflances of Wickednefs, there are very
many degrees, between being guilty of
the higheft or moll capital Crime, and
prcferving the Habit of that contrary Vir-
tue, to which the Prohibition was intend-
ed to be a Guard or Fence ; fo, in the pre^
lent Particular, there are many Degrees,
between being guilty of the prefumptuous
Murder condemned in the Text, and

main-

2 0 6 Of the Heinoufitefs of the

S E R M. maintaining on the contrary That EEabit
^^- of Charity, of mutual Love and Good

^^^ Will, of univerfal Benevolence and Care
for each other's Benefit, which the Com-
mand, I'houJJ.mlt not kill, was, in its full
extent, intended to fecure. Thus our Sa-
i)iour himfelf explains the matter ; Matt,
V. 2 1 ', 7^e have heard that it was /aid by
them of old T^ime, Thou fialt not kill ; and
whofoever Jhall kill, jhall-be in danger of
the judginent : ( That is. The Je^vi/h Ca-
fuills confined the Command of God to
its moft limited and reftrained fenfe :) But
J Jay unto you, JVhoJbever is angry with
his Brother without a caufe, Jhall be in
danger of the judgment ; And whofoever
fiallfay to his Brother, Raca, Jhall be in
danger of the Council-, But whofoever Jl:all
fay. Thou Fool, Jlmll be in danger of Hell-
fre. His Meaning is; that, proportionable
to the degree of the Offence, fhall be the
nature and kind of the PuniJlome?2t.

Now of all crimes that a man is
capable of committing, that which is
condemned in the primary and literal
fenfe of the Text, is the mofl enormous ;
begaufe 'tis, in the nature of the thing,

irre-

Sin of wilful Murder. 207

irreparable; and which no afrer-acft canSERM.
make any Amends for. For, what recom- *^'
pence can be given a man in exchange
for his Life ? Or what fatisfacftion can He
make for deftroying the Image of God,
who, far from reftoring life, is not able
to make one Hair white or black, or to add
One Cdibit unto his Stature ? By the Law
of Nature therefore, this Crime was al-
ways purfued with the moft extreme ven-
geance : Which made the Barbarians to
judge, A£is xxviii. 4, when they faw St
Paul upon the point, as they thought, of
dying a fudden and unnatural Death: No
doubt this man is a Murderer, whom,
though he has ejcaped the Sea^ yet Venge-
ance fuffereth not to live. By the Laws
of all civilized Nations in all parts of the
World, it has always been punifhed with
Death. And by the Law of God himfelj]
it is of All Offences declared to be the
moft unpardonable. ( Gen. ix. 5 ; and
Num. XXXV. 3 I ; ) At the hand of every
man's Brother, will I require the life of
Man : Whofo fieddeth mans Blood, by 7nan
fiall his Blood be JJjed. Te Jliall take no
fatisfadiion for the life of a Murderer:—

he

2 o 8 Of the Hemoufnefs of the

S E R M. he JJmll furely be put to Death. — So ye
■^^' jhall not pollute the Land wherein ye are i
^'^^'^ Por blood defileth the hand ; and the Lafid
cannot be cleanfed of the blood that is fied
therein^ but by the Blood of him that fied
it. For which rcafon 'tis recorded in the
Hiflory of Manajjeh with particular em-
phafis, 2 Kingi xxiv. 4 ; xxi. 1 6 ; that
He filled ferufalem with Blood from one
, end to the other ^ which the Lord would not
pardon. And in the words of the Text,
peculiar directions are given, that whofo-
ever is guilty of innocent blood, fhould
upon no account be fuffered to efcape :
l^hou Jhalt take him from mine Altar^ that
he may die.

I T has been a very ancient imagination
in perfons guilty of the moil crying Im-
moralities^ that the Regard men are apt
to have for the relative Sacrednefs of Places
dedicated to the moll folemn part of God's
Worfliip, fhould be a fort of Refuge to
them, and P rot eBion from Jufiice. Thus
we read, i Kir.gs ii. 28, thaty^^^ (who
had fallen upon two fnen more righteous and
better than hifnfelf and had fain them
with the Sword J ver. 3 2 ^ ) fed unto the

T^aber-

Sin of wilful Murder, 209

tabernacle of the Lord, a?2d caught hold S e r m.
on the Horns of the Altar, But, even IX.
under the fewifh difpenfation, ( where '^''^^^^^^
God himfelf had appointed the very mi-
nuteft Forms and Ceremonies of their Re-
ligion, and had laid great Strefs even up-
on the niceft Particularities in the manner
of Confecrating either Perfons or Things
or Places, as being I'ypes and Reprefe?ita-
tions of things fpiritual and heavenly :
Even under the yewijh difpenfation itfelf
I fay, ) God was pleafed, where-ever real
Virtue and Morality were concerned, ex-
prefsly to declare, as in the I'ext, that no
point of external and ceremonious infli-
tution, fhould in any wife interfere with
matters of Eternal Juftice, Righteoufnefs,
and Truth ; and that no pretence of out-
ward appointment in matters of Religion,
no Sacrednefs of Place or Thing, no Wor-
lliip or Sacrifice at His Altar, fhould up-
on any account be a Cover or ProteBion
to any Vice or Immorality whatfocver.
How much more abfurd therefore is it
under the Chrijlian difpenfation, ( which,
in its whole nature and defign, is the ac-
complifhment of all types and figures in
Vol, X. P the

2io Of the Heinoufnefs of the

S E R M. the PracSlice of real and intrinfick Virtue
^^' and Holinefs j How much more abfurd is

^^'^"'^^'^^ it Here, ) to fet up, as the Church of
Home has done in innumerable Inftances,
Superftitious Obfervances preferably to
moral Virtue , and, particularly, to va-
lue themfelves upon the Immunities ( as
they call them J granted to religious
Places ; by which, under pretence of be-
ing dedicated in a more facred manner to
the Service of God, they are very often
made in a great degree a Protedlion to
Criminals of the Highcft kind, not ex-
cepting even Murderers themfelves ! But
to proceed.

What Scripture and Nature andRea-
fon teach, concerning the Crime of at-
tempting another mans life j is applicable
in proportion to the Folly of a man's de-
liberately, and uponDifcontent with Pro-
vidence, bereaving himfelf of his own
life. For as no man knovvs all the Ends
and Defigns, for which the Divine Pro-
vidence appointed him his Station, what-
foever it be, in this prefent World; fo
no man has a Right to remove himfelf
therefrom s to anticipate the Time of

God's

Sin of wilful Murder, 2 1 1

God's calling him to Judgmenr, or to dc-S e r m,
prive the Publick of a Member. There is ^^*
no need to add any thing more upon This ^^^^
Head, than the words of a wife Philofo-Cic.
pher among the Heathens. All pious w^«>sci"iSa,
fays he, ought to have patience to remain -
in the Body^ fo long as God, whofe T^empU
and Palace this whole World is, Jhall pleajk '
to continue them there j and not force them-
felves out of the World, before he calls for
them j leaf they be found Deferters of the
Station appointed thetn of God.

These are Crimes of a very High
Nature j I wifh I could alfo add, altoge-
ther unexampled. But 'tis further to be
obferved, as I have already intimated ;
that, in the cafe before us, as in almofl
all o^/6^r Inftances of Wickednefs s between
being guilty of the prcfj^mptuous Sin con-
demned in the Text, and maintaining on
the contrary That Habit of Charity, of
mutual Love and Good Will, of univerfal
Benevolence and Care for each other's Be-
nefit, which the Commandment, to which
my Text has reference, was, in its full
extent, intended to fee ure : between Thefe
two things, I fay, there are very many

Vol. X. P2 Degrees,

212 Of the Heinoufnefs of the

S E R M. Degrees, in which the Command given in
IX. the LaiVy as explained by our Saviour in

-'^^^'^ the Go/pel^ ( in his Sermon upon the
Mount,) may in different manners be
tranfgrefled. As

i/?; In many civilized Nations, and
Nations which at the fame time profefs
Chriftianity too j from a wrong notion of
Honour, not regulated by the Limits of
true Virtue, there has prevailed a Cuftom,
unknown in ancient times to virtuous na-
tions, even who had not received the Light
of the Gofpel j a Cuflom for men of un-
fufpefted Courage and Greatnefs of mind,
men ufeful to their Country in Pofts of
the greateft Confequence, and capable of
the noblefi: Adions, needlcfsly to expofe
their Lives, on a fudden Tranfport of Paf-
fion, in vindication frequently of a very
fmall Affront, or fometimes perhaps even
of a Miflake only. A matter wherein
Human Laws, and the Execution of Juftice
among Men, have oft-times been very apt
to incline to the favourable fide ; where
the Laws of God, and the Reafon of the
thing itfelf, feem not to have left Any
room for fuch Allowances. For if ( as I

before

Sin of wilful Murder. 213

before obferved ) God was pleafed to ap- S e r m.
point under the Law, that whofoever bad ^^^^
the misfortune to flay a man by Chance,
without Any fort of ill intention at all,
fhould be obliged to the Trouble of flee-
ing to a City of Refuge-, that every degree
even of Negligence, Heedlefnefs, or v^ant
of Care, whereby our Neighbour might
poflibly receive Damage, might ( as far as
poffible ) be prevented : How much more
reafonable is it, that Tranfports of PaJJion
and even of the moH fudden Provocation,
{hould not be allowed in excufe of an ir-
reparable Damage 1 a Damage, not only
irreparable in ^his World, but of un-
fpeakable ill confequence with regard alfo
to that which is to come ; For perfons in
thefe Circumftances generally leave the
World, without any real Forgivenefs of
each other, and without any poflibility of
effedual Repentance and Amendment to-
wards God.

Q.dly, The Laws of God, relating to
the Life of our Neighbour ; taking them
according to their real Deflgn, and in their
true Extent; are trangreflfed by all real
Mi [chiefs and Injuries whatfoever, done by
P 3 OuQ

214 ^f ^^^ Heinoufnefs of the

S E R M. One man to Another^ or brought by any
^^* man, through the means of any unlawful
^^^ AdlonjConfequentially upon Hi mfe If. They
are tranfgrefTed by All Debaucheries,
whereby men deflroy T'hemfelves ; or which
they draw Others into, to the Ruin of the
Health of their Bodies, and the Reafofi of
their Minds. They are tranfgrefled by all
wilful Frauds, and deliberate Adultera-
tions, of things made ufe of either in FW
or Medicines ; and, in a word, by every
thing, ( out of the way of a man's plain
Duty, ) in confcquence whereof any man
receives detriment in his Perfon. Nor is
It, in any of thcfe cafes, a fufficient Ex-
cufe, in point of morality, to alledge, that
the Evil which foUovi^s, was not intended.
For, though no man is anfwerable for
any accidental ill Confequences, which he
/ may poflibly be the occafion of in the

Performance of his Duty ; yet whenever
any man does any unlawful Ad:ion, he is^
undoubtedly anfwerable^ (in different de-
greei indeed, according to different Cir-
cumftances; but anfwerable certainly he.
is,) not only for the Evil he direSily in-
tended^ but alfq for the accidental ill Con-
fequences

Sin of wilful Murder, 215

fequences of That A6lion, which it was S e p m.
his dired: Duty not to have performed. ^X-

3^/v and Laflly \ The Precept of '^^^
the old Law referred to in my Text, as
explained in the Gofpel-fenfe by our Savi-
our in his Sermon upon the Mount j is
tranfgreiTed by all Wrath^ Malice^ Strife,
ContentioufneJSy and Hatred towards our
Brethren, i Job. iii. 15 ; Whofoever ha-
teth his Brother y is a Murderer j and ye
know that no Murderer hath eternal Life
abiding in hitn. The Ground of the Pit-
poftles exprefling himfelf after this man-
ner, is J not only becaufe the Beginnings
of wrath and animofities, in event often
extend to great and unforefeen EfFedls ; as
Cain's caufelefs Anger againfl his Brother,
which the Apoftle alludes to in the fore-
going verfes, ended at length in taking a-
way his Life j But alio becaufe, in the very
nature of the thing, all Hatred and Ma-
lice, all ContentiouTnefs and Animofity, is
in k itfelf unchriftian, and is the Spirit of
the Devil, who was a Murderer from the
Beginning. For which reafon our Saviour,
in the place before referred to, explaining
the Ancient Law upon this headj enlarges
P4 U

2 1 6 Of the Heinoufnefs of the

S E R M. it Thus. Te have heard that it was /aid
I^' by them of old time, T^hou JJoalt not kill :
^^y^"^^"^ — ^iff J Jay unto you, Whofoever is Angry
with his Brother without a caufe, Jhall be
in danger of the Judgment j And whofo-
ever Jhall fay to his Brother, Raca, Jhall
he in danger of the Council j But whofoever
pall fay, ^hou Fool, Jhall be in danger oj
Hell-fire. The words are an allufion to
three different degrees of Punifhment, in
three feveral Courts of Judicature among
the 'Jews. And the Senfe of them is, that
every degree of Hatred, Malice, and Vn-
charitablenefs towards our Brethren, fhall
finally receive from God a proportionable
Punifhment, a Puni{hment proportionable
to each degree of the Offence ; whereas
the Old haw ( according to the Jews in-
terpretation of it, ) extended not to thefe
things at all, but forbad only Murder and
outward Injuries. Whojoever fall fay,
T'hou Fool, Jhall be in danger of Hell-Fire :
The Meaning is ; not that, in the ftridt
and literal fenfe, every fuch ralh and paf-
fionate expreffion fhall be punifhed with
eternal damnation : ( For who then fhould
be faved ?) But that at the exadt Account

in

Sin of wilful Murder, 217

in the judgment of the Great Day, every S e r m.
/i^(9r^ and Work, nay, every fecret Thoughc ^■^^•
and Intent of the Heart, fliall have its ^^^*^
juft Eilimation and Weight, in determi-
ning the degrees of Happinefs or Punish-
ment, v^hich fhall be afligned to every
man in his final and eternal State.

Did men frequently and ferioully con-
fider thefe things as they ought j there
would not be found among Chriflians fuch
Strifes and Contentions, fuch Hatred and
Animofities, fuch Violence and Unchari-
tablenefs, as there is ; altogether incon-
fiftent with that Meeknefs and Love, which
the Apoftle declares to be the Fulfilling of
the Law ; and dired:ly contrary to That
Spirit of univerfal Benevolence, Good
Will, and mutual Forbearance, which
the Scripture every where reprefents as
of much greater Value in the Sight of God,
than all the Sacrifices offered up to him
upon his Altar in the JewiJJo State, and
than all the external Worfhip paid to him
even in the Chrijlian Church itfelf.

SERINJON

[ "9 ]

v!m!trmn/nmmwf/ffnm/mmfiro?!\

UrtdMH/niiauHuuitiiiiumuuuUk

SERMON X.

Of the feveral Sorts of Hypo-
crify.

Job xiii. i6.

Me alfo JJjall be my Salvation^ for an

Hypocrite pall not come before him.

H E occafion of thefe Words, S x r m.
was foh'% Friends urging a- X.
gainft him, that becaufe God ^*^'"^
had grievoufly afflided him,
therefore he muft needs have
been a very wicked man. To this, Job
conflantly replies, by maintaining his own
Innocency; and infifting, that God the
fupreme Governour of all things, afflided
him for other Reafons according to his
^ own

2 20 Of the feveral forts of Hypocrify,

S E R M. own good pleafure, and not for any wick-
^- ednefs or unrighteoufnefs found in "Joby

^^*^ rAxxvii. 5 ; "till I die I will not remove
my Integrity from me : My right eoiifnefs
I holdfafi^ and will not let it go \ my Heart
Jhall not reproach me fo long as I live :
For what is the Hope of the Hypocrite^
when God taketh away his Soul? The
meaning of which Defence of himfelf,
was not that he claimed to be entire-
ly without Sin j For, on the contrary,
when he fpeaks in T'his Senfe, of being Sin-
lefs towards God, he expreffes himfelf
in a quite different manner j If I jujltfy
my felf faith he, my own mouth Jhall
condemn me ; if I fay, I am perfeB, it
Jhall alfo prove ?ne perverfe , ch. ix. 20.
But with regard to great Crimes, fuch
Wickednefs as his Friends colleded, from
his ftate of Adverlity, that he muft needs
have been guilty of ; from thefe he con-
ftantly clears himfelf with the great-
eft Steddinefs ; and proves that they
argued very wrongfully for God, when
they fuppofed that God could no other-
wife be juftified in afBidting Job, than by
Job's having been a very wicked man.

ver.

Of the fever al forts of Hypocrify. 221
r^r. 7. of this xiiith chapter > Will you S e r m.
fpeak wickedly, faith he, for God-, ^^^ ^^^.^^
talk deceitfully for Him ? Will ye accept
his Perfon ? Will ye contend for God ?
"Though he fay me, (ver. ^S^yet will I truft
in him ; but I will maintain my own ways
before him : That is. Though he afflia
me to Death, yet will I truft that he does
not expedt from me a falfe confejion, or
that I fhould endeavour to jt(fiify his Pro-
ceedings by any wrong Suppofition. And
then he adds in the words of the Text ;
He alfo fhall be my Sanation, for an Hy^
pocrite fmll not coine before him : That is,
I know that after all this, he will at length
deliver me ; and will in the End diftinguilh
his faithful Servant, from the Deflrudtion
of a Hypocrite.

The word Hypocrite, is here plainly
ufed in oppofition to fuch a lincere per-
fon as can maintain his own ways before
God; fo yo3 exprefles it : Or, \vi'^x.John%
phrafe, to fuch a good man, who, becaufe
his own Heart ccndemneth him not, has
therefore Confidence towards God, In which
matter, becaufe there is oftentimes very
great Deceit j and frequently very ill men

think

2 2 2 Of the feveral forts of Hypocrijy.

S E R M. think themfelves not to be Hypocrites, be-
X' caufe they are not fo in the grolTeft and

^■^"^'^^moft literal Senfe of the word; Khali
therefore in the following Difcourfe endea-
vour to fet this matter in a clear Light,
and point forth diflindlly the feveral forts
of men, which are in Scripture charged
with the Denomi nation of Hypocrites. The
Ufe of which Difcourfe will be, that we
may learn, not to judge our Neighbours^
whofe Hearts we cannot difcern ; any fur-
ther than they open themfelves by manifcll
Ad:ions : But that every man may feriouf-
\y examine his own Heart by the Rule of
Scripture, and find whether there be not
often in it more of what the Scripture
ftyles Hypocrify ; than carelefs perfons are
apt to be aware of.

I. Firji then j T h e great eji and bigheji
degree of Hypocrify, is when men, with a
formed Delign and deliberate Intention,
indeavour under a Pretence of Religion
and an Appearance of ferving God, to
carry on worldly and corrupt Ends. Of
^his fort> were thofe whom our Saviour
defer ibes. Mat. xxiii. 145 JVo unto you,
Scribes and Pharifees^ Hypocrites -, For ye

devour

Of the fever al forts of Hjpocrify. 227

devour widows Houfes^ and for a pretence S e r m,
make long Prayers ; therefore ye Jl:all re- X.
ceive the greater damnation. And ver, 27; ^^''VNJ
Wo unto youy Scribes and Pharifees, Hy-
pocrites y for ye are like unto whited SepuU
chreSy which indeed appear beautiful out-
ward, but within are full of dead mens
bones y and of all uncleannefs ; E,ven fo Ye
alfo outwardly appear righteous unto men,
but within ye are full cf hypocrify and
iniquity. The Words next following to
which, have in the manner of exprej/ion,
a difficulty which deferves particular ex-
plication : Ver. 29 ; Wo unto you, fays
our Saviour, becaufe ye build the T'ombs
of the Prophets, and garnifi the Sepulchres
of the righteous-. And fay, if we had been
in the days of our Fathers, we would not
have been partakers with them in the Blood
of the Prophets: Wherefore ye are wit-
nej'es unto yourfehes that ye are the chil-
dren of them which killed the Prophets,
The fame words, as recorded by St Luke,
are flill more remarkable, ch.x\. 47; Wo
unto you -, for ye build the Sepulchres of
the Prophets, and your Fathers killed thetn-,
7'ruly ye bear witnefs that ye allgw the

deeds

2 24 Of the fever al forts of Hypocrify,

S E R M. deeh of your Fathers ; for ^hey indeed
^- killed them^ and Te build their Sepulchres.

^^'^'^ Xhe Queilion here is, how our Saviour
pronounces a Wo againft thefe Pharifees,
for building the Sepulchres of the Pro-
phets; and how he infers, that they al-
lowed the deeds of their Fathers, by that
very adion whereby they profelTed to dij-
claim and difallow them. Now in order
to explain This difficulty, 'tis needful on-
ly to obferve, that in fame languages, and
in That of the Jews particularly, 'tis both
ufual and elegant to fupprefs part of the
propofition, which yet by neceflary infe-
rence is always plainly underllood. Thus
Rom. vi. 17 ; God be thanked^ faith Sc
Paiil^ that ye were the Sernjants of Sin-,
but ye have obeyed the doBrine that was
delivered you. His meaning plainly is ;
God be thankedy that, notwithJlandi72g yoxav
flrong Prejudices againfl the Gofpel, by
• h^w'mgh&tn^ovmtvly habitual Sinners, yet
at length ye were convinced and embraced
the Truth. In like manner here^ the Pha-
rifees well underftood the force of our
Saviouj's reproof, and that his intention
was T'his, to declare that notwithjianding
I their

Of the fcveral forts of Hypocrify, 225

their profefling to difclaim the Deeds of S e r m.
their Fathers who killed the Prophets, yet ^*
in reality they were as truly in the moral
fenfe the children of thefe men by Likenefs
and Imitation of Manner s^ as they acknow-
ledged themfelves to be defcended from
them by natural Birth; and that, not-
mthftanding their pretending to (how great
Refpc6l for the Memory of the Ancient
Prophets, by building and adorning their
Tombs J yet in reality this Refpe(5t was
only fhown to thofe Prophets becaufe they
were Dead, and could no longer reprove
and fhame them for their Vices ; whereas
the Living Prophets were perfecuted by
the?ny juft as the Ancient Ones had been
by their Forefathers. Thefe men there-
fore were guilty of the Jirji and highejl
degree of hypocrify, carrying on wicked
defigns deliberately under the pretence of
Religion.

Of the fame kind were Thofe in the
xvi/^ of St Matthew, ver. i j who after
our Saviour had in their prefence worked
many Miracles upon Earth, perverfely
and impertinently (as if the Place were of
more moment than the Greatnefs of the

Vol. X. Q_ Work)

\y^/\J

226 Of the fever al forts of Hypocrify,

S E R M. Work) urged him to Jhow them Ukewife
■^* fome Miracle in the Heavens, To whom
he replies , ver, 3, with fuitable Sharp-
nefs ; O ye hypocrites, ye can difcern the
Face of the Sky, hut can ye not difcern the
Signs of the Times f

Under the fame denomination alfo,
come Thofe mentioned in the xxii^ ch. of
the fame Gofpel, at the ijth verfe-, who
asked our Saviour, Is it lawful to give
tribute unto Caefar, or not f meaning to
accufe him as a Betrayer of the Liberty of
the Jews, if he ihould fay it was lawful ;
or, on the contrary, as a mover of Sedition
againjl the Romans, if he fhould fay it
was not lawful. To whom therefore he
accordingly replies with a deferved Sharp-
nefs, ver. 18, Why tempt ye jne, ye hy-
pocrites f

Laftly \ Under the fame rank and
charader, (of hypocrites of the worfi
fort, fuch as have 710 manner of Regard
either to God or to True Virtue in all their
Pretences to Religion j) under This rank,
I fay, may juftly be placed Thofe Phari-
fees, againfl: whofe Practices our Saviour
warns his Difciples, St Matt, vi ; 2, 5,

16;

Of the f ever al forts of Hypocrijy. 227

1 6 J When thou dofl thine ah?2S^ do not S e r m.
Jbiind a 'Trumpet before thec^ as the hy- X*
pocrites do^ in the Synagogues and in the -^^^
Streets^ that they may have Glory of Men.
And when thou prayef, thou Jhalt not be
as the Hypocrites are ; for they love to
fray fianding in the Synagogues, and in
the Corners of the Streets, that they may
be feen of Men. And when ye fafi, be
not as the hypocrites, of a fad countenance ;
for they disfigure their faces, that they
may appear unto Men to fa ft. This Cor-
ruption was, ijt our Saviour s time, grown
in a manner fo univerfal, among the moft
Eminent Men of the fews ; that, as if
it had been the known and proper charac-
teriftick of fome of their principal Sedls,
he fometimes, without mentioning the
particular, thought it fufficient to admo-
niih and caution his Difciples in thofe ge^
neral words, StM^/^. xvi. 6 j T^ake heed
and beware of the Leaven of the Phari-
fees and of the Sadducces , Of the Leaven,
that is, (as the Evangelift explains it, ver.
12 j) of the Dodrine of the Pharifees and
of the Sadducees j and St Luke ftill more
Vol. X. Q^ exprefsly,

2 28 Of the fever al forts of Hypocrtfy,

Se r m. exprefsly, ch. xii. i ; T^he Leaven of the
' ^' Pharifees, which is Hypocrify.
^^^*^^ After our Saviour's time, xhtApoJiles
defcribe to us the fame kind of hypocrify,
in the charadlers of the worji men who
were in following Ages to arife in the
Church. The Times fiall come, faith St
Paul, 2 T'im. iii. 2 , when men fiall be

lovers of their own fehes, more than

lovers of God ; Having a Form of Godli-

nefs, but denying the Power thereof -y

ereeping into houfes^ and leading captive
filly women, laden with Sins, led away
with divers Lujls. His meaning is, to de-
fcribe fuch pcrfons, as under pretence of
SanSlity and a Form of Godlinefs, or with
great zeal for certain Rites and Ceremonies
and Appearances of Religion, either cheat
and defraud men in their dealings without
Truth and Juftice, or corrupt mens man-
ners^ and feduce men and women into the
Pradtife of Immoralities, as if not incon-
fiflent with Religion. Our Saviour has
given us a never-failing Rule, to difcover
this hypocrify : By their Fruits, fays he,
ye fiall know them ; Mat. vii. 16. Not
by their Zeal, not by their Fiercenefs, for

This

Of the fever al forts of Hypocrtfy. 229

This or the other particular Opinion^ for S e r m.
This or the other particular Form of God- X»
linefs ; but by their Fruits^ fays he, by ^i^^J
the general and habitual Tenour and
Courfe of their Lives, by I'his ye fliall
know them. For, as a good Tree can
no otherwife be diftinguiihed from a bad
one, but by the Fruit it bears ; fo in mat»
ters of Religion, whatever, under any
pretence whatfoever, has any other ten-
dency, than to promote Truth and Juftice,
Plainnefs and Simplicity, Sobriety and
Righteoufnefs, Meeknefs and Equity, Cha-
rity and univerfal Good-will amongft Men j
whatever (I fay) has any other Tendency
than This, is, by our Saviour's Rule, moft
certain Hypocrtfy : 'Tis Frofejjing to know
Gody but in Works denying him. Tit. i,
16: From hence we may eafily judge,
under what Head are to be placed the
gainful Dodlrines of Purgatory^ of Maf-
fes for the Dead, of private ConfeJJiom
and Abfolutiom by the Power of the Priefi^
of Prohibitions of Meats by the Authority
of the Churchy in order to grant Indul-
gences for the Churches Profit ; and the
like. Concerning which kind of things,
Q3 St

23Q Of the fever al forts of Hypocrify,

S E R M. St Paul fpeaks prophetically, i T'im. iv. 2 ;
X. feducing Spirits^ faith he, /peaking lies in

^^^^^^'^"^ hypocrify j having their confcience feared
with a hot iron ; Forbidding to marry ^ and
commanding to ahfiain from meats ; and
fo on: And T^it.i. 11 j T^eaching things
ivhich they ought not, for filthy Lucre'i
fake. Which fort of Dodrines, becaufe
they are naturally accompanied with a fac-
tious and contentious Spirit, without which
they can never be fupported j and becaufe
they are of fuch a Nature, as can never
proceed from mere Errour of the Under-
flanding, but always arife from fome Per-
verfenefs.of the Will, inconfiflent with
the fincerity and good confcience of a
Chriftian ; therefore they are by the Apo-
ftles ftiled FaBions or Herefies ; that is,
corrupt Notions propagated by wicked
men for wordly and factious Purpofes,
againfi the con virion of their own Con-
fciences: Tz'/. iii. 10 ; A man that is an
Heretick, rejeB ; knowing that he that is
fuch, is fubverted, and finneth, being con-
demned of himfelf : And 2 Fet. ii. i -,
They fhall briyig in dajunable Herefies, even
denying the Lord that bought them : That
2 is.

Of the fever al forts of Hypocrify, 2.3 1
is, departing from Go^, ( who redeemed S e r m.
or bought them to himfelf with a price, ,3^
even with the precious Blood of Chrift,) '•^^•^^
they fliall through Covetoufnefs^ faith he,
(that is, through the Love of this world,
through Ambition, or the Defire of Tem-
poral Power and Profit,) with feigned
words make merchandife of yoWj ver. 3.

This, is the frjl and higheji degree
of hypocrify ; when men thus, with a
formed Delign and deliberate Intention,
endeavour under a Pretence of Religion,
and an Appearance of ferving God, to
carry on wordly and corrupt Ends. And
becaufe the word hypocrify is Now gene-
rally ufed in This worfl Senfe ; therefore,
if men know themfelves to be free from
this greateft and mofl hateful degree of it,
they are too apt immediately to flatter
themfelves, that they are confequently iii
no fenfe chargeable with being Hypocrites
at all. But the Scripture frequently ufes
the fame word in feveral lower fenfes, which
deferve carefully to be taken notice of j
when it defcribes men, not indeed profi"
gate as the fore-going, but yet, in their
0^4 feveral

232 Of the fever al forts of Hypocrify,

S E R M. feveral degrees, juftly charged with being
^' guilty of Hypocrify,

^"^^^^^^ II. Secondly Therefore; thofe who
not abfolutely mean to caft of all Religi-
on, nor dare in their own hearts totally to
defpife it ; but yet willingly content them-
felves with the formal part of it, and, by
zealoufly obferving certain outward Rites
and Ceremonies, think to attone for great
Defeats of Sobriety, Righteoufnefs and
Truth; T!hefe alfo the Scripture always
includes, under the character and deno-
mination of Hypocrites, ^hefe, the pre-
fence of the Ark of God, preferved not,
in the days of Saul^ from falling into the
hands of the Philijiines. T^hefe^ the Tem-
ple of God, and the Sacrednefs of the
place wherein he had chofen, above all
the Nations upon Earth, to place his
Name there ; delivered not from the de-
folations brought upon ferufalem^ by the
Chaldeans and the Romans, '\thefe, all the
Promifes made by Chrift in the New Tef-
tament to his Church, refcued not, in
the days of the Chriftian Emperors, from
the over-flowing deluge of barbarous Na-
tions, of Goths zndFandalls y irom abroad y

Of the feveral forts of Hypocr'ify, 233

nor from the growing corruption of ido-S e r m,
latrous Ceremonies, and Saint-worfhip, ^•
from 'within, T'hefe^ each in their feveral ^^^^^^^^
Ages, were zealous for the Na?ne of their
Religion, but not for the righteoufnefs
thereof 5 and therefore God removed, their
Candleftick out of its place. This, is
That fpecies of Hypocrify, for which
Samuel reproved Saul, i Sam. xv. 22 ;
Hath the Lord as great delight in burnt-
offerings and Sacrijices, as in obeying the
Voice of the Lordf Behold, to obey, is
better than facrijice ; and to hearken, than
the fat of Ratns : And for which the Pro-
phet Hofea thus reproves the people of
the yews in His time, ch. vi. 6 j / defred
Mercy, and not Sacrifice j and the Know-
ledge of God, more than Burnt-offerings.
This alfo was, in our Saviour's days, the
cafe of the better fort of Pharifees, of
Thofe who feem, not to have been wholly
profligate and void of all Religion in
their Hearts, but fuperflitious with regard
to fmall things, to the Neglt^ of Greater.
Such, as he fliles hypocrites -, for teachings
as DoSfrineSj the Commandments of Men j
jS*^ Matf . XV. 9 : For contributing fuper^

ftiuoufly

234 ^f ^^^ fever al forts of Hypocrif.

S E R M. flitioufly, to the adorning and beautifying
^- of the Temple, that particular Portion of

^''^^'^ their Goods, which they ought to have
imployed in maintaining their poor and in-
digent Parents , 'ver. 5 : For being zealous
in the obfervation of the traditmiary Ce-
remonies of their Fore-Fathers, in the
frequent wajhing of hands^ and cleaning
of Cups, and other outward Fur if cations-,
to the negledt of true Virtue, and inward
moral Righteoufnefs ; Af<2/. xxiii. 25: For
being precife in tithing tnint, anife and
cumfjtijj'y and omitting the weight er mat^
ters of the Law, Judgment, Mercy and
Faith ; Faith, that is, Faithfulnefs or Fi-
delity in all their Dealings with men, njer.
23 : Laftly, for being more foUicitou's, in
keeping the foftive Law of their Sabbath,
(which ought not indeed to be left undone;
But he accufes them for being more folli-
citous in attending toThis,) than in works
of mercy, goodnefs, and charity, which
are of eternal and unalterable Obligation ;
StL«/^f xiii. 15 ; ^hou hypocrite, fays our
Saviour to the Ruler of the Synagogue,
O'jgbt not this woman, being a daughter

of

Of the fever rJ farts of Hypocrijy. 235

of Abraham, to be loofed from this Bond, S e r m.
(from this Dfeafe,) on the Sabbath-day ? X.

Of the/^w^ Species of hypocrify, are '^-"'"^''^
^hey guilty in All Ages, who make the
Advancement of Religion, and the In-
creafe of the Kingdom of Chrifl, to con-
fifl chiefly in the external^ temporal^ or
worldly Profperity of thofe who are called
by his Name ; in Pomp and Splendour, in
Riches and Dignities, in Authority, Pow-
er and Dominion. Not perhaps that they
go upon the Principles of Atheifm and
Infidelity^ (which is the cafe of \h& firfi
and highefi degree of Hypocrites, mention-
ed under the fore-going Head ;) but, by
a fecret Deceitfulnefs of Sin, and a Love
of this prefent World, their Judgment is
perverted to be more concerned for the
Authority of Men, than for the Com-
mands of God'y and they judge of the
State of Religion, by the meafure of fuch
worldly Advantages, as perhaps have no
relation to true Piety : Whereas indeed
the True Profperity of the Church of
God, or the Increafe of the Kingdom of
Chriil: on Earth, can confift in nothing
elfe, but in the things which will increafe

the

236 Of the feveral forts of Hypocrify»

S E R M, the Number of his Subjedls in Heaven j
X. And ^hat can only be done, by the Pre-

^'^^^^^^^ valency of ^ruth, by Simplicity of Doc^
trine, and by Righteoufnefs of PraStice*
For, Not they that fay unto him^ Lord,
Lord', that is, not they who make out-
ward profeflion of Chrift's Religion ;
fjall enter the Kingdom of Heaven j but
they that do the Will of his Father which
' is in Heaven, Without which real Righ-
teoufnefs ; as the Body without the Spirit
is dead, fo Faith without works is Dead
alfo. For, He is not a Jew, faith St Paul,
Rom. ii. 28 ; ( neither is He a Chrijiian-,)
which is one outwardly ; neither is That
circumcifion, which is outward in the Flefh :
But he is a few, which is one inwardly ;
And circumcifion is That of the Heart, in
the Spirit, and not in the Letter ; whofe
Praife is not of Men but of God.

III. Thirdly ; A lower Degree of Hy-
pocrify, (but jlill included under That
Name, according to the Scripture-notion
of the word, ) is the Behaviour of Thofe,
who have indeed very right Notiofts of
Religion, truly judging it to confift prin-
cipally in righteoufnefs and holinefs of

Lifcj

Of the fever al firts of Hypocrify, 237

Life, and accordingly being duly fcnfible S e r m,
of the neceflity of Virtue and of moral ^'
Obedience ; but yet content themfelves ^-^'"^^^^
with vain refolutions o^ future Repent-
ance, and for thtprefent live fecurely in
the Pradice of Sin. Againft ^bis Hypo-
crify, this fecret hypocrify, this Deceit^
fulnefe of Sin, w^ith which men impofc
upon themfelves rather than upon others -,
our Saviour affedlionately warns us. Matt,
xxiv. 42 ; Watch therefore^ fays he, for ye
know not what hour your Lord doth come :
— But be ye Always Ready j for in fuch
hour as ye think not^ the Son of Man com-
eth : — Blejfed is 'That Servant^ whom his
Lord when he cometh JJmll find fo doing : —
But if that Evil Servant Jhallfay in bis
Hearty my Lord delay eth his Coming ; and
Jhall begin to finite his fiellow-fiervants, and
to eat and drink with the Drunken ; The
Lord of that Servant Jhall come in a day
that he looketh not for him^ and in an hour
that he is not aware ofi% and Jhall cut him
afunder, and appoint him his portion with
the hypocrites.

IV. Fourthly, The lafi and lowefi de-
gr& of hypocrify, (defcribed under That

chara^er i

238 Of the fever al forts of Hypocrtfy,

S E R M. charader in Scripture, ) is of T^hofe^ who
X. not only have right Notiom of Religion,

'^'■^^'^and a due Senfe of the indifpenfable Ne-
ceffity of Repentance and Reformation
hereafter ; but even at prefeftt, have fome
imperfedl Refokitions of immediate Obe-
dience s and even aSiiial^ but yet ineffeBual^
Endeavours after it. Thefe, are the Per-
' fons defcribed, Kom. vii. 19; T^he Good
that they would, they do 7iot ; but the Evil
which they would not^ T^hat they do. They
are xh&Jiony ground ^ on which the Seed
was fown in our Saviour's Parable, Matt.
xiii. r ', who with joy receive the word,
ver. 20 J But for want oi deepnefs of earth ,
and not having root ifi itfelf it dureth only
for a while ; and either upon the Approach
of Perfecution, or upon the Aflault of
Temptation from fome beloved Sin, they
very quickly yi:z// ^liy^j'. Their iift'<3r/, as
the Scripture exprefles it, is not Whole, or
Right, with the Lord ; but they ferve 'Two
Majlers, and their Affections are divided
between God and Majumon. To thefe,
St fames declares, that He who ofhideth
in One pointy is guilty of all ; meaning,
not that all Sinners are equally Sinners,

but

Of the feveral forts of Hypocrify, 239

bur that whoever allows himfelf in anyS e r m.
one known Sin, is thereby juflly denomi- X.
nated, and will be punifhed as being a ^•^^"^^'^^
I'ranfgreffor of the Law. And our Savi-
our admoniflics them, Luke xiii. 24 ; that
Ma?iy flail feek to enter in at the Jlrait
gate^ and not be able ; meaning, that fo
long as they continue in the Pradice of
any one Vice unreformed, and are not able
to prevail with themfelves to forfake a
darling Sin, their Endeavours to obtain
{ivz Kingdom of God cannot but be inef-
fedual. 'Tis no better, than a fecret M'-
pocrify ; to account themfeJves righteous
for not being guilty of other Faults, while
their Falfe Heart indulges itfelf in any one
habitual known Sin, and fpeaks Peace to
itfelf by attending only to one part of its
own charader. If they never forfake this
One beloved Luft, the words of Zophar
in the Book of 'Job are but too applicable
to them, ch. xx. 5 ; ( and viii. 13;) T'he Joy
of the hypocrite^ is but for a Moment^ and
his Trujl p^all be a Spiders JVeb.

Nevertheless, fuch Perfons as
Thefe, muft by no means be compared
with thofe tnuch ivorfe Sinners, mentioned

under

240 Of the feveral forts of Hypocrtfy.

S E R M. under the fore-going Heads. For, though
X. Thefe are indeed at prefent in an Evil

^^'"^^^^ State, yet there is in them a Root of fomc
Love to Virtue, which affords great Hope
that it may in time fpring up unto righ-
teoufnefs, and unto Life eternal. They
are the bruifed Reedy which ought not to
be broken ; and the fmoaking Flax, which
ought not to be quenched. They are,
what theApoftle calls, Heb.xn. 13, the
hands which hang down, and the feeble
knees \ the Lame, which ought not to be
turned out of the way, but that it rather
be healed. They ought not to be terrified,
and driven into defpair; but, with all
meeknefs and compaflion, to be conti-
nually exhorted, that they finifli their Re-
pentance, and make haft to mortify every
inordinate Luft, before the Night cometh
when no man can work.

Thus have I briefly defcribed to you,
the feveral forts and degrees of hypocrify.
The two firjl kinds ; namely, the endea-
vouring deliberately, under a Pretence of
Religion, to carry on worldly and corrupt
Ends'y and the prefuming, by the obfer-
vati9n of certain Fm-ms and Ceremonies of

Any

Of the feveral forts of Hypocrlfy, 241

Any kind, to make amends for the want S e r m.
of Truth and Righteoufnefs, of Virtue ?^*
and Goodnefs ; thefe Two, are what the ^^'"^^"^
Scripture calls an Abomination to the Lordy
or the higheft poflible Provocation of his
Difpleafure. The two latter forts i name-
ly the intending in fome particular In-
ftances to amend our lives hereafter, or
the endeavouring it at prefent but faintly
and ineffedually, through the Deceitful-
nefs of Sin j thefe are the hypocrify, (or
the Falfenefs indeed more to i'hemfehei
than Others,) which belongs to the cha-
radler oi. fuch perfons, whom God ufually
correBs with his judgments^ and givei
them fpace of Repentance, and invites
them by his Mercies, and bears long with
them thro' his Patience ; 'till either at
length they deliver themfelves by a tho-
rough Amendment out of the Snare of the
Devil, or become finally hardened and
given up as incorrigible.

The Ufe of what has been faid, is,
(as I obferved at the Beginning,) that
from hence every Man may learn, not to
judge his Neighbour, who to his own
Mafter ftandeth or fallethj but to exa-

Vol. X. R mine

242 Of the f ever al forts of Hjpocrijy,

S E R M. mine ferioufly the flate of his Own Heart.
^» Which, whofoever does, carefully and

^^^^""t^^^ impartially, and with the true Spirit of a
Chriflianj will find little reafon to be cen-
forious upon Others. Matt, vii. 5; 'thou
hypocrite^ fays our Saviour, Jirjl cajl out
the beam out of thine own eye^ and then
jkalt thou fee clearly to cafi out the Mote
out of thy Brothers eye.

SERMON

[ 2+3 ]

SERMON XI.

Who are the true Church of GOD.

Gal. iv. 22, 23, 24.

For it is written, that Abraham had Two
SonSj the one by a bond-maid, the other
by a free-woman. But he who was of
the bond-woman, was born after the
Flejh ; but he of the free-woman, was by
Promife. Which things are an Allegory :
For ihefe are the two Covenants,

N difcourfing upon thefe words S e r m.
oftheApoftle,Iihall/r/?conri- XI.
diQv What xh^Do^rineh, which ^-'''VNJ
he here aflerts and illuftrates.
Secondly, I {hall fhow, that 'tis
a Do(5trine founded in the univerfal Rea-
VoL.X. R2 fon

m

1

244- Who are the true Church of GOD,

S E R M. fon and Nature of Things, and inculcated
•^^' in every part of Scripture. And, 1'hirdly,

^^'^^^'^ I fhall endeavour to explain, wherein lies
the Strefs and Force of That particular
Argument, which the Apoftle here draw^s
from That Hiftorical Similitude, v^hich
he ftiles an Allegory.

I". Firji ', 1 N order to underfland clearly
and diftindly, What the DoBrine itfelf is,
which the Apoftle is here afterting and
illuftrating j 'Tis to be obferved, that as
Good and Evil are them/elves effentially
and neceftarily diftinguifhed, by the un-
alterable Nature and Reafon of Tubings 5
and Good and Evil Men are, in the Mo-
ral fenfe, likewife effentially and necefta-
rily diftinguiflied from each other, by
their Doing what is Good or Evil : So God^
who can never pofTibly be deceived in
judging, either of the Nature of Tlmigs
or of the CharaBers ofPerfons 5 muft con-
fequently, in his Government of the ra-
tional and moral Worlds be continually de*
termined by the conlideration of thefe ne-
cefTary and effential Diftindions. For,
What things really Are in themfelves ;
. Xhat^ to an unerring Underftanding, they

mufl

Who are the true Church ofG OD, 245

mufi: always necelTarily Appear to be : And S e r m.
JVhatfoever is, in its own nature, Praife- ^^'
worthy or Blameable ; cannot but, by an
All-powerful and Impartial Govcrnour, be
diftinguifhed accordingly. Virtuous and
Vicious Men therefore, cannot but be in
the Fauour or under the Difpleafure of
God ; in proportion to the degree of their
refpedive Qualifications. Confequently,
the Sum T'otal, the Congregatioii or Gene^
ral AJfembly, of all virtuous and good men
from the Beginning of the World, are the
*l!rue univerfal Church or City of God, the
heavenly Jerufalem: And all Impenitent
Sinners of all kinds, are Reprobates, or the
Sons of Perdition. But becaufe in This
prefent World, where the Hearts of men
are not difcernable to each other, 'tis im-
poffible men can he forted according to
thefe Real diftindlions ; therefore of ne-
ceffity Herey the true Church of God muft
be reprefented by, and in the Sight of Men
be efteemed to Be, All Thofe who make
Profefjion of being, and in Appearance
are, what they really ought to be: And
even of God himfelf fo far as concerns all
Fublick 'Temporal Difpenfations, they muft

R 3 be

24-6 Who are the true Church of GOD,

S E R M. be look'd upon as his Church and his
^1- People, The Families^ the Cities^ the

*^^^*^ Nations worfhipping the True God ; are
Thofe to whom all General Declarations^
Promifes , and Threatnings , relating to
God's Church on Earth, mud of necef-
fity be addrefTed. Men of corrupt minds,
Infenfible of the efTential and indifpen-
fable neceility of true virtue, in order to
be pleafmg to God 5 have from hence al-
ways been apt to deceive themfelves, as
if being Members of the True Church of
God, and Profeffors of the True Religion,
would be of real Advantage to them,
without That inward Holinefs and true
Goodnefs of the Heart and Mind, which
as certainly fhows forth itfelf in the habi-
tual Pradice of a virtuous Life, as a Good
Tree from a Sound Root will not fail to
bring forth Good Fruit. The 'Jews^ in
the time of our Saviour and his Apoftles,
were almoft univerfally fallen into this
Great Errour, in the higheft Degree and
in the moft remarkable manner. The Fa-
7}jily of Abrahamy had diftinguiflied itfelf
in an extraordinary manner from all other
Families-, and the Nation of the Jews^

from

who are the true Church of GOD. 247

from all other Nations ; by being Publick S e r m.
Wordiippers of the One 'True God^ the ^''
God of theUniverfe ; while all other people ^■^'^^^^'"^
were overfpread with the abfurdell: and
moft barbarous Idolatries. And God ac-
cordingly had been pleafed to dlflinguifh
That Family and Nation^ with repeated
Promifes of the Greatefl and mofl Lafling
BleJJlngs J with Promifes^ that He would
be Their God, and They [hould be His
people J and that among Them fliould final-
ly be eftablifhed a Kingdomy which fhould
have f20 End. 'Tis evident at firft Sight,
that God cannot be the God of the Dead,
but of the Living', and that therefore all
thefe Promifes to Abraham and his Pojle-
rity, and to the True Worfhippers of God
in All Ages, could be no better than mere
Mockery, if God were not able to raife
them from the Dead, that they might per-
fonally be Inheritors of the Promifed
Kingdom, when the Time of its Eflab-
liftmient fhould be fulfilled. Upon This
ground therefore, the yf'Z£;ihad univerfally
an expectation of 2. future Life : And, as
being the Pofterity of thofe Worfhippers
jof the True God, to whom all the Promifes
^ 4 were

248 Who are the true Church of GOD,

S E R M. were made j they appropriated to T'hem-'
y^/wi all expediation of the Eternal, as
well as of the Temporal , Favour of God.
And fo far as they were truly ^ what they
frofejfed to be, Jincere PraSlicers of This
True Religion ; Jo far indeed they had rea-
Jon to appropriate to themfelves the pro-
mifed BleJJings of God's peculiar people^
But, by degrees, feparating the Letter of
God's Promifes from the declared Intent
and Reafon of them, they fell into an
imagination, that the Promifes made to
God's Church and People, were appropri-
ated to Thofe who were the Pofterity of
Abraham literally and by natural Defcent,
and not to Thofe who were his Pofterity
in xht fpiritual and religious Senfe, that
is, who inherited his Faithfulnefs in ad-
hering to That True Religion, upon ac-
count of which the Promifes were made to
him. This errour of the Jews it was,
that St Paul in this Epiftle fets himfelf to
oppofe, And the DoSlrine he ajferts in
oppofition to it, is 5 that though the Pro-
mifes of God were indeed made to the
, Foferity of Abraham, as his Church and
People 'y yet it was always underftood, that

this

Who are the true Church ofGOD» 249

this Poflerity of Abraham in the literal S e r m.
fenfe according to the Flejhj was but the ^^*
vijible or Earthly Church, the type or re- ^^^"^'^^^
frefentative of the real hivijible Church
of God, the true Children of Abraham in
the fpiritual and religious Senfe, the Sue-
ceffors and Followers of the Patriarch in
his ^rue Religion^ in his Faithfulnefs and
Obedience towards God. Know, faith he,
ch. iii. 7, that they which are of Faith,
the fame are the children of Abraham ;
and, are Blejfed W/^ Faithful Abraham.^^'i-^.
For, God's Covenant having been made
with Abraham before his Circufncifon ^
which was but the eternal Sign or T'oke?z
of the Covenant ; 'tis evident the Founda-
tion of the Covenant, was That Faith and
Obedience 'y in which whofoever followed
the example of Abraham, and walked in Rom iv
his fteps^ though he were not of That //- ^^•
neal Defcent which was commanded to be
diftinguifhed by the External Sign, yet in
the religious fenfe, he was, in God's efti-
mation, a child of Abraham. Vcr. 28 ;
There is neither yew nor Greek, there is

neither Bond nor Free j for ye are all

0ns in Chrijl Jejits : And if ye be Chrijl's,

then

250 Who are the true Church of GOD,

S E R rA.then are ye Abraham's Seed, and Heirs ac-
^'^^' cording to the Promife. If ye be Chrift\ j

^ "^^ that is, if ye be obedient to the everlafiing
Gofpely to That Gofpel which was preached
before unto Abraham^ ver. 8 j then are ye
Abraham's Seedy and Heirs according to
the Promife. For, in Chriji Jefus, faith

Galvi-is- iie> neither circumcifion availeth any things
nor uncirciimcifion^ but a New creature^

ch. V. f . ( ^^^^ ^s, Faith which worketh by Love :)
And as many as walk according to T'his
Ruky Peace be on them^ and Mercy ^ afjd
upon the Ifrael of God. This is the Doc-
irinfy which the Apoftle at large ajferts in
this Epiflle. And be illufirates it parti-
cularly in the words of my TV.r/, by a 6'/-
miiitude drawn from what happened in the
Family of Abraham himfelf. As Abra-
ham^ fays he, had two Sons j the one by a,
Bond-viaidy the other by a Free-woman :
And as the Son of the Bond-maid^ though,
according to the Flejh^ as truly his Natu-
ral Defcendatit as the Other, yet v/as not
to be Co-heir with Him who, by the Pro-
mife of God J was appointed to inherit :
nSo, fays he, the jerufalem which Now is,
and is in Bondage with her childreii i the

vifbk

who a?'e the true Church of GOD. 251

*vifible earthly Churchy which received the S e r m.
external ceremonial Law from Mount Sina-y ■^*-
is not, by That outward general denomi- ^^
nation, intitled to the eternal Favour of
God -y But the yerufalem which is above,
which is the Mother of us all, of All who
by True Faith and fincere Obedience are
pleafing to God j This heavenly yerufa-
Uniy th\s fpiritual ifivifible Church ov City
of the Living God, this general affembly
and Church of the Firft-born which are
written in Heaven ; T'his it is, to which dl
the Promifes of God, made to his Church,
are, in reality, originally and finally ap-
propriated. This is the DoBrine njj^erted
and illujirated in the Text : Which was
the Firji thing I propofed to fliow.

II. 5^foW/)'} This Doftrine (I fay) is a
Dodlrine founded in the univerfal Reafon
and Nature of 'Things, and inculcated in
every part of Scripture. That *tis a Doc-
trine founded in the univerfal Re a fan and
Nature of Things, appears fufiiciently
from what has been already faid, under
ihe, foregoing Head, in opening the Nature,
of the Doctrine itfelf laid down in the

Texti

252 Who are the true Church of GOD.

S E R M. Text ; Where I have fhown, that all the
^^* Promifes of God, made at all times to
his Church, to the 'vifible Society of his
ProfeJJedWorJhippers on Earth-, mufl: of
necejjity, in the nature of the Thing, be un-
derftood to be made to Them, merely con-
iidered as the Type or Reprefentative of the
real invifible Church of God-, that is, of
Thofe who, by xki^fincere Praftice of True
Religion and Virtue are, in the Spiritual
Senfe, really accceptable to God: Kom. ix.
8 J They which are the children of the
FleJJj, thefe are not the children of God ;
hut the children of the Promife are counts
edfor the Seed. That the fame Dodrine,
is moreover inculcated in every part of
Scripture; is very plain in the Whole Se-
ries both of the Old and New Teftament.
The original Promife itfelf made to Abra-
ham, was not to Him and his Poflerity

Gen.xiia.alone , but that in his Seed ^ the Fami-
lies of the Earth likewife (liould be bleffed.
And in a little time after This Promife,

Gen. xiv. 'tis recorded, that meeting with Melchife-

^'^' dek King of Salem, a Worfhipper and

Fried of the moil: High God, that is, one
who profeiTed and maintained the True

Reli»

Who ar& the true Church of GOD ^ 253

Religion in the City over which he rulediS e r m.
though his Family was not found in the X^*
Genealogy of the Patriarchs, as the Au- ^-/"V"^
thor of the Epiftle to the Hebrews ob-
fervesj ^^x. Abraham acknowledged him as a
Worfhipper of the fame God with himfelf ;
And not only fo, but moreover, upon ac-
count of the Dignity of his Office, he paid
to him, even as to aSuperiour, theTenthof
all the Spoils, that he h^d taken in a War
with the neighbouring Cities : From
whence in the New ^ejiament this perfon
is juftly reprefented, as having been a
'Ijpe of Chrift himfelf In following Ages,
when the Nation of the Jews were fettled
in the Land which God had promifed to
Abraham^ and God had himfelf given
them a particular Law, by the Obfervance
of which they were to be kept diftindt
from all the Nations of the Earth ; it was
ftill conftantly declared, that their Obfer-
vation of T^hat Law was no further ac-
ceptable to God, than as it was accompa-
nied with^ and became a Peculiar Obliga-
tion to^ a more perfedt Obedience to the
eternal Moralh2iW of Righteoufnefs: Hatb
the Lord as Great Delight in burnt-offer-
ings
t

254 Who are the true Church of GOD.

Se R M. ings and Sacrifices^ as in obeying the voice
■^^' of the Lord f Behold^ to obey\ is better

^^^^ than Sacrifice \ and to hearken^ than the
Fat of Rams i i Sam. xv. 22. Th^ Preach-
ing of the Prophets, through the whole
period of the Jewifij State , was to the
fame EfFecfl ; to warn That People againft
relying upon their being children oi Abra^
ham, and Followers of Mofes ; if they
were not, in the Practice of real Virtue
and Right eoufnefs, as well as by the ob-
servance of external Ceremonies , God's
dijiinguifhed and peculiar People. And
very plain Intimations are given in feveral
Paifages of the Prophets, of God's inten-
tion to accept, out of All nations, thofe
who worked Righteoufnefs j when, of his
own peculiar people, who profeiTed to be
Alone his True Worfhippers, every wicked
perfon {hould finally be rejeBed by him.
Mai. i. 1 1 ; From the Rifing of the Sun
even unto the going down of the fame, my
Name pall be great among the Gentiles -,
and in Every place, Incenfe fijall be of.-
fered unto my Name, and a Pure Offering ;

■ faith the Lord of Hofis. In i\\q New

Teftament, our Lord's Fore-runner fohn

the

Who are the true Church of GOD, 255

the Baptijl began his Preaching, with ex- S e r m.

hortlng thofe who came to his Baptifin, ^I-

'Think not to fay within your [elves. We have ^^^T^C^
T^ 7 r> t ' Mat. 111. 9.

Abraham to our Father , But bring forth

Fruit i meet for Repentance. And our Lord
himfelf to the fame fort of Perfons who
relied upon Abraham^ being their Father -,
replied, Joh. viii. 39 ; that they could not
be, in the religious fenfe of the Phrafe,
Abraham's children ; unlefs they would Do
the Works of Abraham, Again : Upon oc-
cadon of the Centurion's fliowing fo great
a Faith, as Jefus had not before yo/zw*/, 7io
not in Ifrael j he declares, that Many ffo all Mat. viii.
come from the Eajl and Wefl, and fo all fit
down with Abraham and Ifaac and Jacob
in the Kingdom of Heaven ; but the Chil-
dren of the Kingdom fi all be caft out into
outer darknefs. And concerning his Own
Difciples in particular, the ProfeJJours of
his True Religion under the Gofpel-Hsite ;
he faith ; Not every one that faith unto me. Mat. vii.
Lord, Lord, JJjall enter the Kingdom of^^'
Heaven -, but he that Doth the Will of my
Father which is in Heaven, And the A-
poftles accordingly in All their Writings,
are perpetually warning men, that as God
2 «

II.

2^6 Who are the true Church ofGOD^

S E R M. is no RefpeBer ofPerfons, but in every Na-^
^^* tion he that fear eth him, and worketh righ-

^^^^^ teouffiefsy is a{;cepted with him -, io, on the
Other hand, Whatever mens ProfeJJion of
true Religion be, God WiW not be mocked -^
but, according to each one's Real Beha*

Gal. vi. 7. viour and Pradiice, lahatjoevcr a manfow^
ethy T'hat Jhall he alfo reap. That, with

Rom. X. Qod, there is no difference between the Jew
and the Greek ; for the fame Lord over all^
is rich unto all that call upon him. That

Colm.ii.in the Gofpel-eflimation of perfons, there
is neither Greek nor fewy circumcifion nor
uncircumcifion. Barbarian^ Scythian, bond
nor free j but Cbrijl, ( that is Obedience
to the Commands and Dodrine of Chrift, )

I Cor. \\\,is All in all. That Circumcifion is nothings

*^' andUncircumcifion is nothing, but the keep-

ing of the Commandments of God. And

Rom. ii. that He is not a yew. which is one outward*
ly y (the Apoftle intended it fhould be ap-
plied by parity of reafon, that He like-
wife is not a Chriftian, who it one out*
wardly ; ) neither is T^hat circumcifion ^
which is outward in the Flejh : But He is
a feWy which is one inwardly ; and cir*
cumcifion is That of the Hearty in the Spi-
rit,

Who are the true Church of GOD. 257

r/>, and not in the letter ; niohofe Praife is Se r m.
not of Meny but of God. L/^v-sj

Having therefore (hown This to be
a Dodrine evidently inculcated in every
part of Scripture, as well as founded in
the univerfal Reafon and Nature of T'hings:
It remains that I proceed now in the

III. T^hird place, according to the Me-
thod propofed, to explain Wherein lies the
Strefs of That particular Argumeiit, which
the Apoflle, in confirmation of This Doc-
trine, draws from That Hiftorical Simili-
tilde in the Text, which he ftiles an Alle-
gory. Abraham had Two SonSy the One by
a bond-maid, the other by a free-woman :
And Thefe ( fays he ) are the two Cove?2a?2fL
Now the Force of this Argument, to any
one who carefully confiders the Context,
will appear plainly to be This. The Doc-
trine the Apoflle contends for in This E-
piftle, is ; that Chriftians of the Gentiles,
who obeyed the Gofpel ; being circumcifed
with the circumcifion — of Chrift, as he
exprelTes himfelf. Col. ii. 1 1 ; were en-
titled to the Bleffings of God's peculiar
people, equally with Thofe of the literal
Circumcifion^ who obferved the Ceremo-

VoL. X, S nies

258 Who are the true Church of GOD,

S E R M. nies of the MofaickLaw. And the Ground
-^^ • of This his AfTertion, is ; that not Cir-'
^^^ ciimcijion or Vncircumcijion^ not one or an-
other particular Difpenfation 5 but Obe^
dience to the Commands of God^ whatfoever
thofe Commandments be, and under what-
ever particular Difpenfation ; is what the
Divi?ie Favour is conftantly annexed to.
In oppofition to This, the yews in the A-
poftles days, were pofTelTed with a very
ftrong and fettled Prejudice -, that lince to
Rom. ix. ^^^ Ifraelites confeffedly pertained the ^-
4- doption, and the Glory ^ aJ2d the Co'ue?iants^

and the Giving of the Law^ and the Ser-
vice of God J and the Promifes j fiuce 'Theirs
confeffedly were the Fathers or Patriarchs,
to whom all the Promifes of God were
originally made j it could not poffibly be
true ( they thought, ) nor confiftent with
the Promifes of God made to their Fa-
thers, that thefe Ifraelites who had been
all along the peculiar people or Church of
God, fhould at laft be rejected for not re-
ceiving the Gofpelj and that Believers
from among the Gentiles oi all Nations^
fliould be received in their ftead. Now in
Anfwer to This Prejudice^ the Apoftle ar-
gues

Who are the true Church of GOD. 259
gues vtvjjujily andjlrongly, not only (as S - r m,
I have before fliown) from the nature ^^^2^
and reafon of the 'Thing, and from the ge-
7ieral Notion of the Dhiiie Attributes ;
but moreover in particular, from the A-
nalogy of God's Method and Manner of
proceeding, in the giving of thofe very
Original Promifes to the Patriarchs, upon
which This Prejudice of the Jews was
founded. Telt me, fays he, ye that defire
to be under the Law, do ye ?iot hear the
Lawt That is ; Will ye not attend to the
Analogy of God's method of proceedings
in Thofe very Promifes on which ye de-
pend ? For if is written, that Abraham
had two Sons, the one by a Bond-maid, the
other by a Free-Woman. That is to fay :
Even originally, the Prom ife was not. made
to all the children of Abraham, but to
Ifaac only : Which was, from the Begin-
ning, a very plain Declaration, that God
did not principally intend ms Promife, to
take place in Abraham^ Defcendants ac-
cording to the Flefr ; but in Thofe who,
by a Faith or Fidelity like His, were in
a truer and higher fenfe the Children and
Followers of that great Father of the
Vol. X. S 2 Faithful

2 6 o Who are the true Church of GOD.

S E R M. Faithful. In like manner, and for the
faiTie reafon, the Promife was not made to
Both the Sons of Ifaac\ but to "Jacob only.
And, among the Pofterity of Jacohy All
were not IJ'rael^ which were of Ifrael\ but,
in Elijah'^ days, {tv^xi thoufand only were
the True i/w/ ; and, in the time of /-
Jaiahj though the number of the children of
Ifrael was as thefand of the Sea,yet a Rem-
nant only was to be faved\ and in Hofeah,
God fays, / will call T^hem my people^ which
were not my people ; and Her beloved^ which
was not beloved. The Strength therefore
dnd Force of the Apoftle's Argument in the
Text, lies plainly Here. What ye your-
fehes, ( fays he, ) who are fo zealous for
the obfervation of the Mofaick Law, can-
not but acknowledge to have been origi-
nally and always true ; the fame (fays he)
is true Now. What was true concerning
the Two Sons of Abraham^ and likewife
concerning the two Sons of Ifaac, who
were the Patriarchs with whom God's
Covenant was originally made ; is, by con-
tinuance of the fame Ana logy j true con-
cerning the Covenant eftablifhed with the
Families^ and with the Nation of the

Jews,

JVho are the true Church of GOD, 261

yews^ defcended from thofe 'Patriarchs ; S e r m.
'ris true concerning; the Church of God^ -^^*
through all Juccejfive ^gei ; 'tis true con-
cerning the Jerufalem that Now is, and
concerning 'That which is to come. As A-
braham had Two 5«?;zi, the one by a Bond-
?h'aid^ the (j//6^r by a Free-woman : And as
the Son of the Bond-maid^ though, accord-
ing to the FleJJj^ no lefs truly his Natural
Defcendant than the Other ^ yet was not to
be Co-heir with Him who, by the Promife
of God, was appointed to inherit : So,
fays the Apoflle, the "Jerufalem which Now
is, and is in Bondage with her children ;
the vifible earthly Churchy which received
the external Ceremonial Law from Mount
Sijia-y is not, by ths-t outward general de-
nomination, intitled to the eternal Favour
of God ; But the Jerufalem which is above
which is the Mother of us All, of All who
by True Faith and Sincere Obedience are
pleaiing to God ; This heavenly yerufa-
lem, this Spiritual invifihle Church or City
of the Living God it is, to which all the
Promifes of God, made in All Ages to hif.
Church, arc, in reality, originally and fi-
nally appropriated.

S -? This?

252 Who are the true Church of GOD,

§ERM. This Argument, is a dire(5t, full, and
-^^' ftrong Anfwer, to T^hat yewifi Prejudice ;

^■^^^ which the Apoftle, through this Whole
Epiiile, is endeavouring to remove. It
clearly and diftindly obviates their Grand
ObjeSlion, drawn from the Immutability
of the Divine Promifes to their Fathers ;
and entirely takes away the very Ground
and Foundation of it.

And from hence we m^y obferve, how
unreajonable it is, as well as profane, to
imagine or reprefent the Apoftle, as found-
ing the T^ruth of a Dodrine upon an Alle-
gorical Proof. Tht Allegory or Similitude
he here makes ufe of, is not alledged as a
Proof of the T'ruth of the DoBrine he is,
aflerting, but as a Proof of the Falfenefi
and Groundlejsnefs of a particular Objec-
tion urged by the unbelieving Jews againft
it. The DoBrine itfelf is at large proved.
to be True^ from the Nature and ReaJ'on of
the T^hing^ from the PerfcBions of God^
and "from the Whole I'enour of Scripture :-
But 2i particular Allegation of the fews
againft it, is, with the greateft juftnefs,

* and ftrength of Argument, proved to be

falfe and groundlefs^ from the Analogy of

■ ^ ' a like-

PF'ho are the true Church of GOD. 263

a like cafe acknowledged by Tkemfelvesy in S e rm.
which the Reafon of the thing is th^fame. XI.

And from hence therefore, further^ '-^ "^^
\ve may obferve j that Proofs brought by
the Apofties frequently to the Jews in par-
ticular, differ from Proofs brought to the
Gentiles, in T^his \ not that they were at
any time Arguments drawn from things
acknowledged by the Jews, in the fnf elves
otherwife inconclufive -, but that they were
drawn jujlly and Jlro?2gly, ( as I have lliown
particularly concerning the Argument in
the Text,) from things well known among
the Jews, though what the Gentiles were
Strangers to.

The evident Application of what has
been faid, is j that as, in the times of the
Jews and of the Patriarchs from the Be-
ginning, all were not Ifrael,thhich were of
Ifrael ; and the Son of the bond-maid^
though equally the Seed of Abraham, yet
was not to be Heir with the Son of the Free--
woman ; and all along, he that waf^born
after thefefi, perfeciited him that was born
after the Spirit: Even fo it is Now,
All are not Chriftians, who are called af-
ter the Name of Chrijl : And not the Mem-

S 4 bers

XI

264 Who are the true Church of GOD,

S E ji M. bers of Chrift's viftble Church on Earth, but
they only who do the Will of his Father
which is in Heaiien, fhall inherit the Pro-
mifes. They only, who live in the Prac-
tice of true Virtue, Righteoufnefs and
Goodnefs ; {hall, in the Spiritual Senfe,
be counted for the Seed,

SERMON

[265 ]

SERMON XII.

Rebellion againft God as malig-
nant as Witchcraft.

I S AM. XV. 23.

For Rebellion is as the Sin of Witchcraft,
and Stubbornnefs is as Iniquity and Ido-
latry : — -.

H E Occafion of thefe Words S e r m.
wa^ this. Saul being anointed XII.
King over Ifrael, was fent ^-''^VN/
of God tipon the following
MefTage delivered to him by
the Prophet Samuel^ Ver. 2, of this chap-
ter : nus faith the Lord of Hofs, I
remember that which Amalek did to Ifrael,
how he laid wait for him in the way when

he

266 Rebellion againji GOD

S E R M. iB^ came up from Egypt ; Now go, and
^^^* fmite Amalek, and utterly dejlroy all that

^^ they have, and /pare them not ; but Jlay
both man and woman, ifjfant and ftickling,
ox and Jheep, camel and Afs. It may
juftly be efleemed a Queftion of fome
Difficulty, whence it might come to pafs,
that God fhould give fo very fevere a Com-
mand ; to do that, which, without fuch
an exprefs Commillion, could not but
have been cenfured as an unreafonable Cru-
elty. And indeed there cannot happen
any cafe, wherein it would be juftifiable
for any mortal Power, upon his own Au-
thority, to take upon him to deal in fuch-
a manner with any Enemy whatfoever.
But God, who is the Supreme Author and
Lord of all, and who has an unqueftioned
Right to take away that Life which hs
himfelf at firfl freely gave ; and who a-,
lone can without errour judge when a Na-
tion has filled up the meafure of^ their ini-.
quity, and deferves to be deftroyed by an
exemplary and univerfal Judgment ; artd-
who in the Life to come can without refpedi
of Perfons diftinguifh equitably the Cafe
^f ^very Individual Perfon, which in the

^xepiplary

as malignant as Witchcraft, 267

exemplary Severity of a National Judg- S e r m.
ment was not fo proper to be diftinguiflied XII.
here ; he may, very confiftently with Juf- ^-'^'^^^
tice and Equity, command fuch univer-
fal Judgments to be inflicfled when and
where he thinks fit ; there being in rea-
lity no difference, whether he commands
a whole Nation, without dilHndion of
Perfons, to be deftroyed by the Sword -,
as in the prefent Cafe of Amalek^ and that
of all the Nations of Canaan ; or whe-
ther he confumes them by a Floods as at
the uni'verjdl Deluge ; or by Lightning
from Heaven, as in the Cafe of Sodom 5
or by a fudden Earthquake^ as when the
Earth opened her Mouth and fwallowed
up Dathan and Abiram^ with their whole
Families at once j or by Pejilential Difeafes ;
or by a natural Death. All thefe things
in the hand of God who ruleth over all 5
and who has an undoubted Power aud
Right over that Life, which he himfelf
gave ; and who in the World to come can
make that exa(^ Diftindion of Perfons,
which there is no Neceffity fhould be
made here ; in his hand (I fay) all theie
things are equally proper Inflruments of

Juilice^

268 Rebellion againjl GOD

S E R M. Juflice ; and, without all queftion, he
^^^- may deftroy a wicked Nation by what
means he himfelf thinks fit. Saul there-
fore being fent of God with an exprefs
Command, to deftroy every thing in Ama-
lek utterly and without exception j exe-
cutes this Command in part^ as we read,
ijcr. 7, 8 J And Saul fmote the Amalekites,

a7id utterly dejlroyed all the people

with the edge of the Sword. But 'twas /;/
part only, that he executed his Commif-
fion. For in the fame place 'tis recorded,
that, contrary to the Command of God,
Saul and the people /pared Agag the King
of the Amalekites, and took him alive^ and
the beji of the Sheep a?id of the Oxen, and
of the Fatlings, and the Lambs^ a?id all
that was, good, and would not utterly de-
fray thetn ; but every thi?:g that was vile
and refufey that they defrayed utterly.

Here Saul was guilty of "Two very
great Faults ; i/?, of Covetoufnefs, in pre^^
ferving for himfelf the Bell: of all thofe
Spoils, which God had exprefsly com-
manded to be deilroyed utterly ; And
herein he was the more inexcufable, be-
caufe the Wraith of God had been before

executed
2

as malignant as Wttchcraft, 269

executed upon the like Occafion, in an S e r m.
exemplary manner, upon Achan who at ■^^^*
the deftrudion of 'Jericho had been guilty ^-^^^^
of the very fame Offence. idl)\ He was
guilty oi Vanity andOfientation^ in taking
Agag the King of Amatelz alive, and
bringing him with him in Triumph; when
God had peremptorily commanded him to
deftroy them All. 'Tis faid indeed in the
Text, that he fpared Agag ; as if it had
been an Adt of Mercy and Compaflion.
But this is only h>is own falfe reprefentation
of the Action. For he who made no dif-
ficulty of deflroying even the Women and
Children without Diilindion; 'tis evident,
fpared the wicked and tyrannical King, of
whom it is faid by way of eminent cruelty,
that his Sword had made Woi?ien clnidlej's ;
'tis evident (I fay), that Saul, who had
made no Scruple of deftroying even the
Women and Children of the Amalekites^
fpared at the fame time their Wicked King,
not out of any tendernefs and commifera-
tion, but for Va?iity and Oftentation^ to
triumph over him; or perhaps out of too
great an inclination and readinefs to enter

into Friendp^ip with him -, And then his

Cafe

270 Rebellion againfi GOD

S E R M. Cafe was the fame with that of Ahah aP
^^^" terwards, who, being commanded of God

^^^"^^"^ to deHroy Benbadad King of Syria^2i£ter he
had taken him Prifoner called him Brother
and made a League with him; upon which
the Lord fent a Prophet to him, faying,
Becaufe thou haft let go out of thy hand a
man whom I appointed to utter Deftru6fion^
therefore thy life ftdall go for his life^ and
thy people for his people ; i Kings xx. 42 :
In like manner, in the prefent Cafe of
Saiil^ God fpake unto Samuel^ (faying)
'uer, nth of this Chapter, It repent eth me
that I have fet up Saul to be King ; for
he is tur?2ed back from following me, and
hath not performed my Commandments.

And as hethusgrofslytranfgrefled inthd
firft principal ABion^ fo in the following
Circumftances, as one Sin naturally draws
on another, he fell into other continued
provocations. For when Samuel came
down to meet him, ver. 13, he prefump-
tuoufly declares, (as if either his Obedience'
had been entire, or the Defed: of it could
have been concealed from the Prophet ;)
Behold, I have performed the Command-^
ment of the Lord. The Falfity of which

d€Glaration;j

as malig7iant as Witchcraft, 271

declaration, when it was immediately laid S e r m;
open, by the Spoils, which he had taken, X^^-
beng there prefent before him ; he then ^^'"^^'^^
Jirfi endeavours to transfer the Fault from
himfelf to Others, ver. 15 ; The People,
fays he, /pared the befi of the Sheep and
of the Oxen ; As if what the people did,
was not done by His direction and Autho-
rity : Which being too apparent to be de-
nied, he next adds an Excufe, drawn from
a pretence of Religion, n)er. 15, 21 ; ^he
people took the chief of the things which
jhould have been defroyed, to Sacrifice unto
the Lord thy God ; Which is as much as
to fay : We have dif obeyed the Comfnaftd-
ment of God, in order to ferve him. To
This the Prophet makes a double reply ;
firft convincing him of his falfe notion of
Religion^ and then feverely reproving him
for his ftubborn Difobedience. Firft, he
convinces him of his falfe Notion of Re-
ligion, ver. 22 j Hath the Lord as great
delight in Burnt - offerings and Sacrif-
eeSy as in obeying the Voice of the Lord',
Behold, to obey, is better than Sacrifice ;
and to hearken, than the fat of Rams.
And . then he feverely reproves him for

his

272 Rebellion againjl GOD

S E R M. his ftubborn Difobedience, in the Words
^11- of the Text ; For Rebellion is as the Sin
^'^"^ of Witchcraft y and Stubbornnefs is as Ini-
quity and Idolatry : To rebell againft the
dired: Command of God, to difobey in
the inflance of a plain and pofitive precept,
fo tranfgrefs againft the cleareft Light and
moft exprefs Declaration of the Will of
God ; This is an Adion of the like Ma-
, lignity, even as the Sin of Witchcraft :
And the periifting ftuhbornly in fuch Dif-
obedience, is like the Practice even of Ido-
latry itfelf. The Word w^e here render.
Witchcraft y lignifies the following of Di-
vinations and Inchantments, which were
Superftitions forbidden with the fevereft
Penalties under the Law; and were
juftly looked upon as a renouncing of God,
by having recourfe to other real or ima-
ginary Powers in oppofition to Him.
When therefore a Crime is faid to be as
the Sin of Witchcraft ; the meaning is,
that 'tis a Fault of fo deep a Die, of fo
heinous and provoking a Nature, that the
obftinate Commiffion of it is altogether
inconliftent with all true Principles of

Religion,

ns malignant as Witchcraft, 273

Religion, and, in effect, a total renuncia- S e r m.

XIT
tion of them. r-v^

The Word, Iniquity^ in the latter part ^^^^*^
of the Text, is Iniquity towards God, the
forfaking his Worihip, the denying him
his true Honour, the turning from him
to falfe Gods, or joining them with him ;
and therefore 'tis exprefled by Two words
together. Iniquity and Idolatry. Which
Two words in this place, do not fignify
Two diftindt Things ; but are of the fame
import as if it had been faid in One, the
Iniquity of Idolatry^ the Perverfenefs or
Unrighteoufnefs of ferving Falfe Gods*
And fo the latter part of the Text, is,
according to the frequent Stile of Scrip-
ture, only a repeating and ftrengthning of
the AlTertion laid down in the former part,
by expreffing the fame thing in other
Words in the latter : Rebellion is as the
Sin of JVitchcrafty and Stubbornnefs is as
Iniquity and Idolatry : Rebelling, by ob-
ftinate Difobedience, againft the True
God, is like ferving a Falfe one ; and
Stubbornnefe in obeying God partially, or
ferving him only after our own way or

Vol. X. T humour.

274 Rebellion againfi GOD

S E R M. humour, is the fame thing as not ferving
XII. him at all.

^'^^^^'^ T H I s is the Propofition contained in
the Words of the Text j and 'tis a Doc-
trine, of the greateft Importance in Re-
ligion. For, as among the Jews of old^
fo flow alfo among Chrifiiam, moft men
have an extreme Abhorrence of diredl Ido-
latry^ or ferving of Falfe Gods. And be-
caufe they hate a Falfe Religion, therefore
they are prefently apt to cry out with ^aiih
Behold^ I ha've obeyed the Commandment
of the Lord. But alafs ! v^hen it comes to
be examined, how they have obeyed him ;
or when perhaps their own Confciences
come, in the days of Sicknefs, to put them
upon making themfehes a ftridt inquiry
into their own Adions j then it appears
how partial their Obedience has been.
Poffibly they have^ with Saul^ deftroyed
th^Amalekites j have conftantly oppofed the
open and declared Enemies of Religion.
Moreover perhaps, whatever was vile and
refife, "That they have deflroyed utterly.
Whatever Sins did not eafily befet them,
nor offer them ftrong Temptations, from

their

as malignant as TVitchcfaft. 275

their Conftltutlon, their Intereft, or their Se^r^m.
Friends; thefe Sins they have both hearti- ^^^..^^
ly avoided themfelves, and feverely con-
demned them in other Men. But the Beft
of the Sheep and of the Oxen ; the things
which were dear to them, like a Right-
hand or a Right-eye ; the Sins which laid
before them flrong Temptations, of Pro-
fit, Honour, or Pleafure ; Thefe they
could not but fpare, and be unwilling
wholly to root them out. And yet, as
Saul endeavoured to transfer the Blame
from himfelf upon the People ; fo, in the
other Cafe alfo, 'tis not the Men them-
felves, 'tis not their Reafon and Judgment,
that choofes the Sin ; but their inferiour
Appetites, their Faffions and AfFedions
choofe it for them, and drive them into
it even perhaps in a manner againft their
Wills; And thefe they are willing
{hould bear the Blame of it, as being a
Law in their Members, warrifig againfi
the Law of their Minds, and bringing them
into Captivity to the Law of Sin. But
further; they can ftill ftrengthen their
Excufe, by alleging, as Saul did, that they
do Sacrifice alfo imto the Lord their God ;
VoL.'x, T2 They

276 Rebellio7i againfi GOD

S E R M. They are diligent perhaps in all the ex-
^11- ternal Forms and Ceremonies of Religion,

^^''^^^^and zealous for promoting its temporal
Power and Authority in the World ; And
yet, while at the fame time they live in
the habitual Pradlice of any one known
Sin, of Uncleannefs or Drunkennefs, of
Injuflice or Uncharitablenefs, of Fraud or
Violence, or in the plain Breach of any
other of the exprefs Commandments of
God J notwithftanding all their Obfervation
of the outward Forms of Religion, not-
withflanding all their Zeal for theTemple
of the Lord, notwithftanding all their
Appearances of Piety, not only to o-
thers, but perhaps by a fecret and care-
lefs Fallacy, even to themfehes alfo ; yet
This their Difobedience in any one known
Inftance of Immorality, This their Rebels
liojiy is as the Sin of Witchcraft -, a?id
their Stubbornefs, is as the Iniquity of J do-
latry. Their refufmg to obey the True
God, whom they profefs to worfhip, is
like ferving a Falfe one j Or their Stub-
bornnefs in obeying him partially, and fef-
ving him only after their own way or hu-
mour, is the fame thing as not ferving him

at

as 7naligna?it as Witchcrafu 277

at all. For wherein confifls the Iniquity S e r m.
of Idolatry, and the Wickednefs of fer- ^^^
ving falfe Gods ; but in This, that it dero-
gates from the Majcfty of the True God,
arid denies him That honour which is hh
Alone peculiar due ? And is it not in a
manner the fame thing, to deny the Au-
thority of a fupreme Governour ; or to
acknowledge his Authority, and yet dif-
obey his Laws ? to refufe to ferve him at
all } or to ferve him only partially, not
in the way which he requires and com- ,
mands, but according to our own Pleafure
or Fancy ? St Paul, makes them that
Know not God, and them that obey not the
Go/pel \ i. e. thofe that acknowledge not the
True God at all, and thofe that do ac-
knowledge him without obeying him ; he
makes them equally liable to the fame Fen-
geance-, 2 "theff. i. 8. Nay, if we confidcr
things with exaclnefs, there will appear
much more Excufe for even the greatefi
Err ours, in the ProfefTion of a Falfe Reli-
gion ; than for Difibedience, under the
Knowledge of the True. The ofily Rea-
fon, why the Wrath of God is fo often
and fo feverely denounced in Scripture a-

T 3 gainil

278 Rebellion againfi GOD

S E R M. galnft the iinbelie'ving Nations, is bee an ft
XII. oj^ Thofe things, upon account of which

^•^^"^^^'^ the Apoftle calls them, at the fame time,
Children of Difobedience : And what our
Saviour in One Gofpel threatens as the fe-
vered of Punilliments, that a man fliall
have his Portion ajjigjied him with the Un-
believers; hm ylnother GX^XQ^Qd^ that it
fhall be affigned him with the Hypocrites.
Hypocrify therefore is as the Sin of Unbe-^
liej\ and partial Obedience^ like 720t obey^
ing at all. Not that there are not Degrees
of Difobedience in rebelling againft God ;
but that a wilful Stubbornnefs in any ^izr-
//aJ^r Difobedience, is abfolutely inconfif-
tent with the Favour of God ; and that
there may be a Perverfenefs in perlifting
habitually in fingle Sins, even like to the
Perverfenefs of a ifo/^/ Apoflacy. One Mor-
tal Wound deilroys a man, as certainly as
many j and incorrigible Obflinacy in the
Praiflice oi Any Sin, may be of equal Ma-
lignity even as Idolatry itfelf. Equal, not
perhaps as to the Degree^ of the particu-
lar Puniihment it (liall bring upon him ;
but equal as to the Certai?ity of its bring-
ing him in 2;eneral to Condemnation. God

requires^

•w

as malignant as Witchcraft, 279

requires, that men fhould ferve him with S e r m.
their whole Heart j and he that faid, Tihou ^\^
jhalt 7iot coi7imtt Adult ery\ faid alfo, T^hou
Jlmlt not Kill. But the Folly of Wicked
men, will diflinguifh where there is no
Diftindion ; and they will ferve God in
what manner only, and in what Infiaiices
they pleafe. This is that great Deceitful-
nefs of Sin, that fecret Hypocrify, which
infeniibly leads men into 2iRebellion like to
the Sin of Witchcraft, and into a Stub-
bornnefs like to the Iniquity of Idolatry.
The external, the formal, and ceremonial
part of Religion, they will poffibly be very
fond of ', but the inward and real Virtues
of the Mind, Meeknefs and Purity, Hu-
mility and Charity, Equity, Simplicity
and true Holinefs, for thefe they would
gladly commute, and make am.ends with
any Compenfation. This is the great and
general Corruption j This has in all times
and in all places been the firji and the lafl
Errour in matters of Religion. .S^^///, would
needs Sacrifice unto the Lord his God, out
of thofe very fpoils, which he had pre-
fumptuoufly taken, againft God's exprefs
Command. But Saviuel reproves his Folly,
T4 ia

28o Rebellion againjl GOD

S E R M. in the Words before the Text ; Hath the
XII. Lord as great Delight in Burnt-Offerings

^'^^'^ and Sacrifices^ as in obeying the Voice of
the Lord ? Behold^ to obey^ is better than
Sacrifice ; and to hearken^ than the Fat of
'Rams. In following Ages, the whole Na-
tion of the 'Jews^ would in like manner
be always very diligent, in offering their
Sacrifices and Oblations ; as if T^hat would
make amends, for the Vicioufnefs of their
Lives. And yet how often did the Scrip-
ture admonifh them to the contrary ! Pfi
1. 13 ; ^hinkefi thou that I will eat the
Flejh of Bulls, or drink the Blood of Goats f
Nay, huiOffer unto God I'hankfgiving, and
fay thy Vows unto the mofi High. Ecclef.
V. 1 ', Be more ready to hear, i. e. to Obey,
than to give the Sacrifice of Fools-, for they
confider not, that they do evil. If. i. 11,16;
T(? what purpofe is the Multitude of your
Sacrifices unto Me, faith the Lordf — -

Wajh you, make you clean, ceafe to do

evily learn to do well; if y^ be willing

and obedient, ye fimll eat the good of the
Land. Hof vi. 6 ; / defired Mercy, and
not Sacrifice ; and the Knowledge of Gody
more than Burnt-Offerings, And, to mention

but

as malignant as Witchcraft. 281

but one PafTage more, M/V.vi. 6; M^here-S^ km,
with Jhall I come before the Lord^ and ■^"*
how my felf before the High God F Shall ^*
/ come before him with Burnt-Offerings ;
with Calves of a year old ? Will the Lord
be pleafed with thoufands of Rams^ or with
ten thoufands of Rivers of Oil ? — He hath
fhewed thee, O 7nan, what is good ; a72d
what doth the Lord require of thee, hut
to do jujllyy and to love mercy , and to walk
humbly with thy God? Even in our Savi-
oufs Time, after all thefe repeated Ad-
monitions ; the Pharifeesy which were the
ftrideft Se(fl of the Jews, flill continued
to value themfelves upon their mere exter-
nal Performances J and yet that very Scribe
who was fent to tempt him, could not but
acknowledge to our Lord, that he h2.dfaid
the Truth, in affirming, that for a man to

love God with all his Heart, and his

Neighbour as himfelf-, was more than all
whole Burnt-Offerings and Sacrifices-, St
Mar. xii. 33 : They would Fafl twice in
the Week, and pay Tithes of all that
they had, and for a Pretence make long
Prayers 5 while at the fameTime, they fe-
cretly devoured Widows Houfes. They

would

282 Rebellion againji GOD

S E R M. would with a fpeclous appearance of Piety
X^^' dedicate to the Corban^ that is, give to

^^"^1^ the Service of the Temple, as much as
was expelled they fhould beflow in cha-
ritable Ufes ; only with intention to de-
fraud their Parents and poor Relations, of
that Support, which they had Reafon ac-
cording to the Laws both of God and Na-
ture, to expedt from them. They would
with great Superftition wafh the outfide
of their Cups and Pots, while the infide
of their own Hearts, was full of unrigh-
teoufnefs and all uncleannefs. In a word,
they would do Any thing rather, than what
was Right and ought to be done ; and
therefore our Saviour declares, that except
our Righteoufnefs exceeds the Right eoufnefs
of the Scribes and Pharifees^ we jhall in
710 cafe enter into the Kingdom of Heaven,
Among the feveral Corrupters of Chrifti-
anity likewife. What is it that men have
not been willing to undertake; what Jour-
neys and Pilgrimages; what Hardfliips
and Abftinences ; what voluntary Humi-
lities, and uncommanded Auflerities j
what profufe Gifts to Monafteries or Re-
ligious Societies, and unbounded Zeal for

propa.-.

as malignant as Witchcraft, 283

propagating what they call Right Opini-S e r m.
€ns, that is, fuch as happen to prevail, or ^•^^*
be in Fafhion amongft them ; inflead of ^^^^^^^
ferving God with Simplicity of Devotion,
and Loving theirNeighbours as themfelves?
Not confidering the Admonition of St
Paul, that if a man Jirives for mafenes,'^'^'^^-i^'
yet is he ?iot crowned, except he f rive law-
fully ; if a man runs in a Race, yet if he
takes a fhorter Way to the Mark, and
runs not in that Courfe which is by the
Rules appointed and marked out, his La-
bour is in vain ; And if a man profefles
to ferve God, yet if he ferves him not in
That Method of Obedience which God
hi mfelf rcquives, but will go a nearer Way
to Heaven, either according to his own
Humour and Fancy, or in the Way of
Any human Invention whatfoever, fol-
lowing the Authority of Men, of Popes,
or Fathers, or Councils, or Churches, or
even That of an Angel from Heaven, ( as
St Paid expreffes himfelf, ) in ftead of the
plain Rides of Reafon and Scripture; he
may juftly fall fhort of his Reward. By
conceited Obftinacy in this way of com-
penf^ting for the Breach of God's plain

Commands,

284 ^ehellion agalnjl GOD

S E R M. Commands, a rebellious and difobedlent
■^^^* Difpoiitlon grows upon men by degrees,

^^ till it becomes like the Sin of Witchcraft ;
and their Stubbornnefs^ 'till it be like the
Iniquity of Idolatry. But no Defer ipt ion
of the Perverfenefs of this fort of Sinning,
can fet it forth in fo lively a manner, as
the giving Come Hijlorical Examples of it -,
And I fhall mention Tvt^o, which contain
a more exadl reprefentation of the nature
of this Stubbornnefs, than any Explication
of it in Words could do. The One, is the
Behaviour of Saul, in the other Adions of
his Life, befides That referred to in the
Text : The Other, is the Behaviour of the
people of the Jews, in their pafTage thro*
the Wildernefs , towards the promifed
Land. In the firft place, Saul after his
Anointment, being commanded to wait
iSim. 10 feven days 'till Samuel fhould come to in^
ftrud: him what do, and offer Sacrifice

xiii. 8. for him ; partly through Fear and Dif-
truft, partly through Prefumption, offers
a Sacrifice himfelf ; which was exprefsly
contrary to God's Commandment. For

XV. 8. which, being feverely reproved by the Pro-
phet, yet in the very next inftance, when

he

as malignant as Witchcraft, 285

he was commanded utterly to deftroy S e r m.
the Amalekites, he tranfgrefTes again; and, ^^^*
contrary to a like exprefs Command, co- ^"^^^^
vetoufly fpares the beft of the Spoil, to
do Sacrifice ( it fcems ) unto the Lord his
God. After This, he unworthily at-
tempts to kill Davidy bccaufe he percei- xviii. ir;
ved that the Lord was with him, and had 29* '^'^ '
appointed him to fucceed in the Kingdom :
And having failed of flaying him with
his own hand, he fends him againft the
PhiliJlijteSy in hopes he might be flain by j^.
Them ; and gives him his Daughter to
Wife, on purpofe to be a fnare wito him^ ar,
and that the hand of the Philijiifies might 25.
be againfi him. After This, being con-
vinced of David's Innocency, he fwore
to Jonathan^ As the Lord liveth, he fJjall xix. 6,
72ot be Jlain ; and yet prefently after, at-
tempts again to flay him with his own 10,
hand ; and, upon his efcaping, fends Mef- ,r.
fengers to kill him in his Houfe. This xx. 33.
not fucceeding, he attempts the third time
to flay him with his own hand ; and,
when he had escaped, purfues him with
an Army; and cruelly killed fourfcore xxii. r-;
and five Priefls, and deflroyed their whole '9-
I City,

2 86 Reiellion agamjl GOD

S E R M. City, for giving him refreHiment in his
^J^- journey. After This, continuing to pur-^
^"^"^^^"^ fue David with three thoufand men^ he
providentially fell hhnfelf into the Hands
of Him whom he purfued -, and when
David fpared his Life, and fent him a-
way unhurt, he feemed convinced of his
own unreafonablenefs, and confelTed to
J 7. David^ ^hou art more righteous than I -,
For thou hafi rewarded me good, whereas
I have rewarded thee evil. Yet imme-
diately after, he relapfes anew into his
Folly, and purfues him again, to deftroy
xxvi. 2 him ; and falling a fecond time into the
Hands of him whofe Life he fought^
21. David releafcs him Then alfo unhurt,
and he feems to repent again, faying $
I have fumed ', return, my Son David, for
I will nv more do thee harm, becaufe my
Soul was precious in thine eyes this day -,
behold, I have played the Fool, and have
erred exceedingly. Yet even after T'his
the Hiflory tells us, that the only reafon
why he purfued him not yet again, was
xxvii 4. hecaufe D^W^ had efcaped further into
the Land of the Philijiines. At laft, find-
ing himfelf forfaken of God, for his re-
peated

m ?nalignant as Witchcraft. 287

peated Follies j though he had Hiwfelf^ e r m.
cut off all the Wizards out of the Land, ^^^•
yet he takes pains to fearch out and apply ^-^^^^^
himfelf to a Woman reputed to have a
Familiar-Spirit ; Probably a Cheat, like ^^^iii. 6,
the reft of the Diviners : For vv^hen in-
ftead of the Woman's pradlifmg her de-
lufive Arts, God thought fit, in reproof
of Saul's Wickednefs, to caufe i?t ideality
a Likenefs of Samuel to appear ; the Text ,3^
tells us that the Woman herjelfv^2is affright-
ed at the unexpected Appearance, and cried
out with a loud voice in great Surprize
when fhe faw Samuel. Which feems to be
a plain evidence that hevArt was a Cheat i
and that the Reality , unexpeded to Hef\
was God's own extraordinary Interpoli-
tion. And This takes away the v/hole
Foundation of all thofe Vain Queftions,
Whether the Devil had Power to dijlurb
Samuel or not^ and how he could foretel
fuch future events, and the like. The E-
vent was, that Saul went away in defpair;
and the next day, having loft a Battle, xxxi. 4.
killed himfelf It may well be wondred,
how Saul, after fo many repeated admo-
nitions, could fo often relapfe fo foolifh-
3 ly:

288 Rebellion againji GOD

S E R M. ly : But the Anfwer is, that Sin takes a-

XII. -^ay j-}^g Heart and Underftanding of a

^^^^^ Man ; and that, in another Senfe than is

meant in the Text, a Rebellious Difpoli-

tion is as the Sin of Witchcraft^ and Stub*

bornnefs as the Iniquity of Idolatry^

The Other inftance I mentioned, is
the Behaviour of the Jews in that paflage
through the Wildernefs. In the firft
Pf. cvt 7. place they remembered not God's wonders in
'Ex.x\v.i\.£gypf^ hut provoked him at the red Sea^
faying, Becaufe there were no graves in
Egypt J thou haft taken us away to die in
the wildernefs. Then, when he had car-
ried them through the Sea by a Miracle,
Ex.xvii.2. they wafited water to drink', and he had
^um •x'^' brought them over the Sea (it feems, ) to
kill them with thirft. Upon which he
fetch'd water for them out of the Rock :
Pf Ixxviii. And Then they faid ; He fmote the ftony
Numb. xi. ^^^^^ ifjdeed, that the water guftoed outy and
3- the ftreams flowed withal \ but can he give

bread alfo^ or provide Flefhy^r his people"^
Pf. Ixxviii. Xo fatisfy T^his their lufting, he command'
t<i\xmh.xi.edthe clouds above^ and opened the doors of
Heaven ; He rained down manna upon
them for to eat^ and gave them food from

Heaven ;

as malignant as TVitchcraft, 289

Heaven ; And Then they faid, Inhere /i S e r m.
nothing at all bejides this Manna before our -^^^*
eyes. Nay, he rained alfo flefti upon them p^Q^^
as thick as dujl, and feathered fowls like as 31.
the fand of the Sea : But for all This,
they Jinned yet more , and provoked the ^j
moft high in the Wildernefs : lihey envied 7, 14.
Mofes^ in the cafe of Dathan andAbiram-j pf cvi ^6*
and angred Aaron the Saint of the Lord : ip-
1'hey made a calf in Horeb^ and worjhip- Ex. xxxii.
ped the fimilitude of a Calf that eateth ^'
Hay : T'hey joined themfelves alfo unto Baal- PCcvi.aS,
peor, and ate the Offerings of the Dead, ^""^•^^^*
Lajlly^ when they came to the Land of
Canaan, and were commanded to enter
into it; then they defpifed that pleafantFi.cn.14.
land J and gave no credit unto his Word-, ^"'"•x*"*
then the land was a land that eateth up Deut.i.26,
the inhabitants thereof and it was defend- ^^'
ed by Giants, and had Cities great arid
walled up to Heaven, and could' not be con-
quered. But when, upon This, God
commanded them to return back into the
Wildernefs ; then on the contrary they
would go up into the land which the Lord
had promifed them, and would fight for
it prefumpruoully, and were defeated.
Vo L, X. U In

290 Rebellion againjl GOD^ &c.

S E R M. In all thefe Inftances, their rebellious dif-
XIl. poiition was as the Sin of Witchcraft^ and
their Stubbornnefs like to the Iniquity of
Idolatry,

The Applicatloii is very eafy, to the
cafe of every ftubborn Sinner in particu-
lar : And St Paul has exprefsly applied it
for us in general; 1 Cor. x. 6 j 7'he/e things^
faith he, were our examples^ to the intent
\NtJloould not luft after evil things^ as they
aljb lujled J Neither be ye idolaters^ as were
fome of them\ neither let us commit for-
nication^ as fome of them committed j nei-
ther let us tempt Chrijl, as fome of them ^

alfo tempted \ ?ieither murmur ye y as

fome oj them alfo murmured^ and were de-
Jlroyed of the Dejiroyer : For all thefe
things happened unto them for examples^
and they are written for our admonition,
upon whom the ejids of the world are
come.

SERMON

[ 291 ]

SERMON Xlil-

All Sin proceeds from fome Mif-
apprehenlion of God.

Jer. v. 4.

therefore I /aid. Surely thefe are poor^ they
are foolijh ; for they knoio liot the wa\'
of the LorJ^ nor the Judgment of their
God.

;^J the following Difcourfe, JSer m.
{hd\\ conlkier fome of the ^'^^^^*
principal Inilances, wherein "^ ^^
men become poor and foolijh
in maccers of Religion, be-

caufe they know not the ivay of the Lord,

nor the judgment of their God. And

Vol. X.

U 2'

FirJ}',

292 All Sin proceeds from

S E R M. Pirjl } S o M E there are, who indulge a
■^^^^* fceptical Humour, and do not believe

^"^^^^ God's particular providence and infpedion
over all eyents. This v^^as the opinion,
of a certain Sed among the ancient Phi-
lofophers j and accordingly as they thought
the life of God confided merely in eafe
and doing nothing; fo they willingly per-
fwaded themfelves that the Happinefs of
Man confifted, in nothing but Vanity and
Pleafure : They thought that God had no
regard to what good or evil was done by
men on earth ; and accordingly they them-
fehes had no regard to any thing, but
Luxury and Pleafure ; They faid in
their hearts, God hath forgotten^ he hideth
away his face and he will never fee it,
^ujh^ fay they^ does God perceive f Is there
Knowledge in the mojl High ? The Pfal-
mift fpeaks of fuch perfons, not who
were abfolute Atheifls and thought God
knew not what they did at all ; but who
thought it beneath his divine Majefty, to
regard what men did.

Now from what fort of Mifappre-

henfion concerning Gfed this proceeded,

is not difficult to difcover : They thought,

I and

fojne Mifapprehenjton of GOD, 293

and fo far indeed veryjuflly, that GodSeRM.
could not but be a perfedtly Happy Being, ^-^-/,
infinitely removed from all that care and
labour, thofe difficulties and anxieties,
which make a great part of the mifery
of humane Nature ; But muft he there^
fore be altogether an unaBive Being ?
Cannot he with the fame eafe wherewith
he made the World, ( a work of infinite
Power, Wifdom and Counfel ;) cannot he
with the fame eafe govern it alfo and pre-
fide over it ? Cannot he who at one view
fees and obferves aH things that are done
in the World ; cannot he concern himfelf
for the benefit and well-government of his
Creatures, by punifhing the Evil and re-
warding the Good ; without diminifhing
from his own infinite Happinefs ? Efpe-
cially fince Juftice and Holinefs are no
lefs effential to him, than Happinefs, and
even T^hat Happinefs itfelf confifts, not
in Reft and doing nothing, but in exer-
cifing and difplaying thofe Perfe(flions, of
infinite Wifdom, Holinefs and Juftice.
'Tis manifeft therefore, that the folly of
fuch perfons as thefe, proceeds from a
very weak and indeed ridiculous Mifap-
U 3 prehenfion

2 94 ^U iSJn proceeds from

S F. R M. prehsnfion of the Happinefs of the divine
XIII. Nature ; that they k7iow not at all the way

^-^^^'''^ of the Lord, nor have any right under-
flanding of the Perfections of God.

Secondly ; Others there are, who
though they cannot deny God's particular
Providence and Infpedlion over all things,
yet will not believe that he has fo great a
Concern, about the tnoral good or evil
adions of Men. This is the cafe of thofe
Libertines, who though they pretend in-
deed to acknowledge the obligations of
Natural Religion in Oppoiition 07ily to
Revelation, yet in reality 'tis plain they
have no true Senfe of the difference of
moral Good and Evil at all, nor any juft
and worthy Apprehenfion of the Moral
Attributes of God. The marks of infi-
nite Knowledge, Power and Wifdom, in
the contrivance of this Fabrick of the
World, and in the difpofing all things in
that order and harmony, which men may
admire and adore, but can never perfedly
underftand and comprehend 5 are fuch
convincing and undeniable Proofs of the
Being of God, and of the Natural Per-
f colons of his ellence, that they cannot

indeed

fome Mifapprehmfio7i of GOD, 295

indeed deny that there is fuch a Powerful S e R m.
and /F//-? Being ; But that he is indued alfo •^"^*
with thofe moral Perfedions of infinite ""'^'^
Juftice, Goodnefs and Truth j and that
confequently he cannot be pleafed with
any Creature, which does not endeavour,
in its proportion and capacity, to imitate
thefe divine perfe(^tions -, this they are by
no means wiUing to grant, as being incon-
fiilent with thofe vicious courfes, from
which they are refolved not to depart.
Now Thefe alfo are manifeflly poor and
fooliJJj in the notions they frame to them-
felves concerning God j as if his moral
Attributes were not neceflarily conned:ed
with his Natural ones, and as if it were
poflible that he might be infinitely Wife
and Powerful, without being Holy, Jufl
and True. For are there not as evident
footfteps of the Jujlice and Goodnefs of
God's government of the World, as there
are of the Power and ih^WfJom of it ?
or is it pofTible that He fhould be an All-
powerful and All-wife Governour, whofe
Government is not fettled on Juftice, Good-
nefs and Truth ? What are Wifdom and
JCnovvledge, without Juftice and Veracity,

U 4 ox

296 All Sin proceeds from

S E R M. or Dominion and Power, without Holi-
XIII. ncfs, Righteoufnefs and Goodnefs; but
^•^'"^^''^ Qualifications that may belong to the
worft, and moft hateful Being in the
World ? So that to bereave the divine Ma-
jefty of thofe moral Attributes, is to take
away from it entirely the nature and no-
tion of God. In a Word ; that Juftice
and Truth are in themfelves things good
and excellent, and Jit to be the Rules of
Government ; the Adverfaries of Religion
themfelves cannot deny. If then God be
Wije^ that he cannot but hiow what is fit ;
\i he be all-powerful^ that he cannot be
compelled', if he be all-knowings that he
cannot be deceived j it follows that he will
alfo do what is fie ; and then there miiji
be a difference made between Good and
Evil, and a reward or puniftiment appoint-
ed for Virtue or Vice.

thirdly. There are fome Others,
who though they are very fenfible of the
particular Regard God has to the morally
good or evil actions of men, yet fo far are
they from having any right knowledge of
the way of the Lord, and of the judgments
of their Gody that confidering the abfo*

lute

fo7ne Mtfapprehenjlon of GOD. 297

lute Sovereignty and Dominion of God, S e r m.
they are fo fufpicious of things being be- •^"'•
fore determined by an unalterable Fate, ^^^^*^
that they cannot but be remifs and fall
(hort of that diligence in governing the
actions of their Lives, v^^hich is requlfite
to the making men truly virtuous. And
this hath been the cafe of many among
Chriftians; vv^ho, though they are firmly
perfwaded both of the jujiice and goodnefs
of God in general, yet being fufpicious
of things being originally fixed by they
know not what fecret and unalterable fa-
tality, they have remitted of their dili-
gence in a virtuous courfe. And undoubt-
edly it cannot but cut the Sinews of all
diligence in virtue, if men be fufpicious
at the fame time, that poflibly they may
not profit thereby : It cannot be, that a
man fhould with hearty diligence and pa-
tient continuance in well-doing endeavour
to work out his own Salvation with fear
and trembling, who is not perfwaded that
God has really given him power both to
will and to do, and that he (hall be ac-
cepted according to his diligence and con-
ftancy, in exercifing that power. The

con-

29 8 -^11 Sin proceeds from

S E RM. contrary errour has pUinly fprung, from
^^^^' a miftaken notion of the Abfolute Sove-
reignty and Dominion of God. For
though God is indeed abfohite in Domi-
nion and infinite in Power, yet he can
no more make ufe of thefe Prerogatives
to deal hardly with any of his Creatures,
than he can exercife one Attribute in op-
pofiiion to another. God may do with
' his creatures whatever he wills or pleafes;
but his will and pleafure is always regu-
lated by the eternal La.ws, of Juftice and
Goodnefs. Since therefore he has placed
Man here upon earth as in a State of pro-
bation, and fet before him Life and Death
as the reward of Virtue and the punifh-
ment of Vice ; exhorting him, encoura-
ging him, intreating him, in his Gofpel
and by his Miniflers, to chufe Life and to
refufe Death ; it cannot pofTibly be, that
any one who is fincere in his endeavours
can fail of being truly religious, or that
any one who is truly religious, can fall
ihort of eternal Life. So that whatever
determinations in Other refpeds God may
have made, fecret and unknown to us;
yet This we are as fure of, as we are of

the

foine Mifapprehenjion of GOD, 299

the Truth and Faithfulnefs of God, that Seem.
there cannot poifibly be any determination ^'^^•
with him, whereby a virtuous man fliall ^^
be excluded from Happinefs, or a wicked
man fecured from eternal Mifery.

Fourthly and Lajily j Others there are,
who inftead of knowing and underftanding
xht judgment of God^ as the Scripture ex-
horts; on the contrary perfwade them-
felves, that theThreatnings of God are not
fo terrible, as the Scripture feems to rc-
prefcnt them ; or that he will not be fo
fevere in the execution of them, as the
Gofpel teaches us to apprehend. And
This proceeds plainly from a falfe Notion,
concerning the Mercy and Goodnefs of
God. Men who profefs themfelves Chrif-
tians, make no doubt but there is a God,
who created all things by the word of his
Power, and upholds and governs them by
the wifdom of his Providence : They make
no doubt alfo, but that God infpeds all the
acftions of his Creatures, and that he will
reward the Good, and in fome meafure
piinijh alfo, at leafl fome kinds and de-
grees of evil ; But then, that his threat-
nings are fo terriblcj as the Scripture re-
2 prefents

3oa All Sin proceeds from

S E R M. prefents them ; and that he will be fo fevere
X^l^- in the execution of them, as the Gofpel

^■^^^ teaches us to apprehend ; this they can
very hardly perfwade themfelves to be-
lieve. They know the Mercy of God is infi-
nite ; and therefore they hope it will fwal-
low up his Juftice : They know the Good-
nefs of God is unexhauflible ; and there-
fore they hope he will not punifh wick-
, ednefi fo feverely as he has threatned, nor
exadt fo much virtue as he has required
in his Gofpel: and upon thefe grounds
they go on in a courfe of Licentioufnefs,
hoping that God will either accept their
Repentance when they have ferved them-
felves of Sin all the beft part of their
Lives ; or at leaft that he will have fome
Mercy and Compaflion on them, and not
punifh them with fuch Severity as the
Gofpel feems to threaten.

N o w in order to lay open the vanity
of thefe falfe hopes, I fhall endeavour to
fhow briefly; i/?. That God's Mercy,
however infinite, yet is not fo great as to
interfere with his Juftice ; idly-j That wc
have no reafon in the world to expe(5t,
that God will be lefs fevere in the execu-
tion

fome Mifapprehenfion ofG OD, 301

tion of his punifhments, than he hasSERM,
been in his threatnings rightly underftood j ^^^^*
and 3^/y, That God will not accept any^^^^^
lefs degree of Righteoufnefs and Virtue,
than he has declared in his Holy Gof-
pel.

I. Fi7Ji ; G o d's Mercy, however infi-
nite, yet is not fo great, as to interfere
with his Juftice. God is as merciful, as
is confident with the Holinefs and the
Purity of his Nature, and with the Ho-
nour of his divine Laws: His Mercy
therefore extends itfelf to all penitent Sin-
ners, that is, to all who reform and a-
mend j but it can never poffibly be recon-
ciled to Sin, nor extend itfelf to any one
who continues wicked. To go on there-
fore in a courfe of any known Sin,
in hopes that notwithftanding our impe-
nitence God will finally be merciful and
have compaffion upon us, is, when pardon
is offered with fome particular Limita-
tions, to put ourfelves voluntarily in the
number of thofe, who are exprefsly ex-
cepted from the benefit of that indul-
gence : And to continue in a wicked State
for the frefenty with a defign to deliver

our-

/,•*»'■,'•■■■''

30 2 All Sin proceeds frcm

S E R M.ourfelves at the laji by Repentance; Is
XIII. wilfully to fuffcr Shipwreck, in hopes of

^'^^^ being faved at the lall by a Plank. Our
natural reafon teaches us, that God is in-
finitely Merciful ; but it teaches us alfo
that he is perfectly Juft : and the Scrip-
ture is not more large, in defcribing the
Bowels of the divine Mercy, than it is
in fetting forth the Severity of his Juftice.
It teaches us that God is indeed full of
CompafTion, Long-fufFering, and of great
Pity J that he loves not to grieve the
children of Men, nor takes any delight
in the defiru6tion of a Sinner ; that he is
willing to forgive, yea earnellly defirous
that men would be led by his Mercies, or
driven by his Judgments to Repentance :
But then it tells us alfo, that our God is
a confuming Fire 5 and that our Saviour
himfelf, who gave himfelf a ranfom for
all thofe who believe and obey him, fhall
come in faming fire to take vengeance on
them that know not God and that obey not
his Gofpel'y That the Wrath of the Lamb
hi77ifelf{hi\\ be infupportable, as well as the
Face of Him that litteth on the Throne.
It aflures us that the Gofpel, that Lafl

and

fome Mifapprehenjion cf GOD, 303

and gracious Covenant of Mercy and For- S e r m.
givenefs, is yet the revelation of the righ- XIII.
tcous judgment of God, wherein the wrath '-'^^^^"^
of God is mod exprefsly revealed from
Heaven againfl all ungodlinefs and un-
righteoufnefs of men : It tells us of a lake
that burneth with jire and brimjione -^ of
the worm that diethiiot, and of the jire that
is not quenched : that they who obey not
the Gofpel, Jhall be punijhed with ever-
lafiing deJiruBion from the prefence of the
Lord^ and Jrom the glory of his power ;
and that // Jl:)all be more tolerable for So-
dom and Gomorrha in the day of judgment^
than for thofe who negleB i\{\^ great Sal-
'vation^ and do dejpite unto the Spirit op'
grace.

II. Secondly -J We have no reafon in
the World to exped:, that God will be
lefs fevere in the execution of his punilli-
ments, than he has been in his threatnings
rightly underftood, and not mifapplied by
melancholy or enthufiaftick Apprehen-
Hons. God has threatned Death and ever-
lafting Deilrud:ion, as the Punifliment of
incorrigible difobedience in general y and
in particular^ to q\ try fort and degree of

Wicked-

204 -^^^ ^^^ proceeds from

S E R M. Wickednefs, a proportionabley^r/ and de"
XIII. gf^gg of Torment, in that State of ever-
^^■'^^'"'^^^ lafting Deftrucftion, or of final exclufion
from the Kingdom of God : And if men
notwithftanding all the mercies and the
gracious invitations, notwithftanding all
the judgments and the terrours of the
Lord, will continue incorrigible j they
have no reafon to expedt but he will re-
' ally condemn them. God's Goodnefs is
infinite and perfed: ; but 'tis alfo fo teni-
pered with Wifdom and Juftice, as makes
a more compleat charader of the Judge
of all the earth, than an infinite indul-
gence would do. His Love to Mankind
is fincere, and he really defigns our hap-
pinefs, if we hinder it not ourfelves ;
He has given us abundant evidence of
That^ and efpecially in his fending to us
his own Son, to reveal the grace of the
Gofpel for our Salvation : But then he has
alfo as effecfluaily difcovered to us, that
his Tendernefs towards Mankind is not fo
great, as his Love of true Virtue and his
Hatred of Vice 5 and if we will be wick-
ed, he has given us fatisfadory proof that
it is not contrary to the Goodnefs of his

Nature

fo7?ie Mifapprehenjton of GOD, 305
Nature to permit us to be mlferable. The S e r m.
Angels which kept not their firft eftate, 3y-l^
but left their own habitation, he has re-
ferved in everlafling Chains under dark-
nefs, unto the judgment of the great day:
Thofe great and powerful Spirits, when
by an unreafonable and ungrateful Difo-
bedience they had made themfelves un-
worthy of that Glory and Happinefs, in
which God had created them ; he would
not dishonour his Laws and his Govern-
ment by fuffering them to continue happy
in their difobedience, but immediately ba-
niflied them from the feat of bleffednels
into the regions of eternal darknefs : And
can we be fo weak as to imagine, that
God has a greater Tendernefs for mortal
Man, than he had for thofe glorious and
immortal Spirits; that he fhould remit
cur punifhment without our forfaking our
Sins ? So far indeed as our Nature is more
infirm and pitiable than theirs^ fo far God
has made a proportionable allowance in
the Terms of the Gofpel : But that he
fhould fpare obflinate and impenitent
men, and fuffer T^bem, more than Angels,
to defy his divine Majefty ; for This, there

Vol. X. X is

3o6 All Sm proceeds from

Serm.'is no Reafon in nature. When he had
^^^^- created the Earth perfedly good, and
^^^'"^'^ every way fitted for a happy life, he
curfed it becaufe of Sin, and blafted the
Beauty of this glorious Fabrick, becaufe
man was not worthy to continue in fo
happy a Seat. Again, when the wicked-
nefs of men was grown great upon the
earth, God fwept them away with a
flood J and though vain men would not
be convinced by NoaU% preaching, but
that God was more merciful than to de-
ftroy a whole World ; yet This thrcatning
was really executed upon them. After
this, the people of Sodom and Gomorrha^
were deftroyed with fire and brimllone
from Heaven; and fet forth an example,
fuffering the vengeance of eternal fire.
The Jews alfo, when they rebelled againil
God , how were they deftroyed with
Sword and Fire, with Famines and Pefti-
lences, with Wars and ftrange Defola-
t4ons ? Thefe things are all v/ritten for
our enfamples, upon whom the ends of
the World are come. And if thefe will
not convince us of the juft Severity of
God ; we may confider the Miferies

which

fome Mifapprehenfion of GOD. 307

which happen In our own Age and Sight. S e r m.
All the Affliaions and Troubles that fall ^^^I-
upon Mankind j Pains and Difeafes of ^'^^'^
Body ; and the deeper griefs of wounded
Spirits and defpairing minds j are all di-
redily or indiredly the confequences of
Sin. And if our own eyes convince us
that thefe things are done in the green
tree j if we fee that God executes thefe
judgments in this prefent World, and up-
on mixt multitudes, where the righteous
and the wicked muft needs frequently
be involved in the calamity together ;
what greater Miferies muft we fuppofc
are referved in ftore againft That time,
when the Judge of the whole Earth fhall
have feparated the Goats from the Sheep,
and fhall pour out his fury upon the
wicked by themfelves ? His Punifliments
indeed, will not be greater than the wick-
ednefles of Men deferve j neither will they
even Then in that final perdition be pro-
mifcuouSj or dij proportion ate in the parti-
cular to the cafe of every fingle perfon's
proper demerit 3 but in general, however
we may prefumptuoufly rely upon the
infinite Mercy of God, we fee it is not
Vol. X. X 2 incoq-

30 8 All Sin proceeds from

S E R M. inconfiftent with the Goodnefs of his dl-
^^^^' vine Nature, to make wicked men mi-

^■''^^ferable.

III. Thirdly and Lajily-y God will not
accept any lefs degree of Virtue and Ho-
linefs, than he has required in his holy
Gofpel. He has required that we be ho-
ly and virtuous, univerfally and conftant-
ly; And as 'tis certain he will not accept
a partial obedience, fo we have no good
reafon to expe(5t he will be fatisfied with
a late and ineffedual Repentance. His
Mercy extends itfelf to all that heartily
repent, and for the future obey the laws
of the Gofpel j But it does not oblige him
to reward thofe who obey him but in part,
or who may feem to repent when 'tis too
late to renew their obedience. In vain
therefore do They hope to become Sub-
jeds of the Mercy of God, who eithc'T
live in the breach of any one plain Com-
mandment while they obferve the reft,
or who intend to obferve them all, when
they fhall no longer have any temptation
to break aiiy. The Gofpel, is indeed a Co-
venant or Declaration of Grace and Mer-
cy to Mankind 3 but 'tis alfo a revelation
3 of

fime Mifapprehenjioii of GOD, 309

of the righteous Judgment of God agatnfi S e r m.
all tmgodlinefs and unrighteoufnefi of men\ XIII.
Rom. i. 18 : And a very groundlefs mif- ^^yv^^
apprehenfion of the divine Mercy it is, to
expe<ft that it will prevent the execution of
thofe juft judgments, which are denounced
with the greatell: terrour in the very co-
venant of Mercy.

Let us not then deceive ourfelves
with vain imaginations, but be vigilant
and careful, that our Repentance be time-
ly, and our obedience univerfal ; So fliall
we become fit Subjecfls of the Mercy of
God, and meet to be partakers of the in-
heritance with the Saints in light.

X 3

SER*

[3" ]

SERMON XIV.

Of Religious Melancholy.

Job vi. 4.

For the Arrows of the Almighty are within
?ne, the Poifon whereof drinketh up my
Spirit ; 'The Terrours of God, do fet
t he mf elves in array againjl me.

H E S E Words are part of S e r. m.
the Complaint of fob under XIV.
that great Afflidlion, which ^^^^^'^'^
God was pleafed to fend up-
on him, for the Trial of an
exemplary and unfliaken Virtue : And
becaufe it was fent upon him for That
Reafon only, and not as any Mark of
the divine Difpleafure j therefore, how
X 4 great

312 Of Religious Melancholy,

S E R M. great foever the Calamity was in all other
-^^^- refpe6ls, yet was it by no means infup-

^^^^^ portable j becaufe there ftill remained to
him the great Foundation of Comfort,
in the AfTurance of a good Confcience,
and the Expectation of God's iinal Fa-
vour. He had been all his days a perfect
and an upright man^ one that feared Gody
and efchewed evily (ch. i. 8 j) And he
' had in his own Mind, even in the midft
of his Afflidion, the Satisfaftion to , re-
fled with Pleafure upon his pafl Behavi-
our, and to flrengthen his P^efolutions of
continuing in the fame Courfe for the Fu-
ture. As God Uvethy faith he, who has
taken away my judgment \ and the Al-
mighty ^ who has vexed my Soul -, All the
while my Breath is in me, and the Spirit
of God is in ?7iy Nojirils j My lipsjhall not
/peak Wickednefs, nor my tongue utter de-
ceit. 'T/7/ I die, I will not remove my

integrity from me j My right eoufnefs I
ho^-d faft, and will J20t let it go ; my heart
fhall Jiot reproach me, fo long as I live j
(cZ>. xxvii. 2.) And (C/6. xiii. 15 j) 'Though
he flay me, yet will I trufi in him -, but I
will maintain my own ways before him 5 He

alpQ

Of Religious Mela7tcholy, ^ i ^

alfo JJjall be my Salvation^ for an hypo- S e r m,
crite JJjall not come before him. He knew, XIV,
and maintained it againfl: the Opinion of ■'^'^^^^^
all his Friends, that God was not angry
with him, even at the Time he afflided
him. He knew, that after a fhort Tryal,
God would reilore him to his former
Profperity. And if not ; yet he knew that
his Redeemer livedo and was tojiand at the
latter day upon the Earth ; and though af-^
ter his ^kin^ Worms dejlroyed his Body^ yet
in his Fleflo Jhoiild he fee God; Whom he
fiould fee for himfelf, and his eyes fiould
behold^ and net another; though his reim
were conf timed within him. Thefe confi-
derations very much alleviated, even that
fingular'y great and unparallelled Afflic-
tion, wherewith God was pleafed to try
tlTis righteous perfon, and make his Pa-
tience exemplary to all fucceeding Gene-
rations. Wherefore though, in the Na-
ture of the Taking itfef in the Circum-
ftances of the external Affliction, no Ca-
lamity could well be heavier than that
of Job ; yet, when the Difpofition of
the Perfon comes alfo to be taken into the
Adlj there is a Trouble far greater than

His:

(•"W

314 Of Religious Melancholy.

^^E_RM. His: Namely, when the Storm falls
where there is no preparation to bear it j
when the Weight is laid, where there is
no Foundation to fupport it; when the
Aflault is made from without^ and within
is nothing to refift it. And That is,
when the Judgments of God fall upon a
kicked Perfon j when the Providence of
God fmites him from without^ and his
own Confcience torments him within ;
when That wh\ch fioiild be his only Com-
fort and Support in the day of Trouble,
proves itjeif the greateft and moft infup-
portable part of his Calamity : This is
indeed, a truly miferable Cafe j and can
be exceeded by nothing, but That where-
of it is a Part and a Fore-runner, even
the Stingings of the Worm that never
dieth. In all other Cafes, the Spirit of a
man will fuftain his Infirmity ; But when
the Spirit itfelf is thus wounded, who can
hear it t Then 'tis doubly true, what the
Text emphatically defcribes, that the Ar-
rows of the Almighty are within them,
the polfon whereof drinketh up their Spi^
rits ', The Terrours of God, do fef them-
fehves in array againfl them. They can-
not

Of Religious Melancholy. 315

not fay with Job\ jhall we receive good^E r m.
af the hands of God^ and /Jo a II we not XIV.
receive evil ? The Lord gave ^ and the Lord "^^^^^^
has taken away j Blejj'ed be the Name of
the Lord : But the Remorfe of an Impe-
nitent Confcience drives them to defpair ;
and, having no ferious Thoughts of an
cffedlual Repentance, their Mind is, like
yudas'Sj tormented w^ith an inextricable
Perplexity. The Scripture reprefents the
Mifery of fuch a State, by ve»y elegant
Similitudes : ^he wicked are like the
troubled Sea when it cannot rejl , whofe
Waters caji up mire and dirt-y If. Ivii.
20. And in ih^ fee on d Book, oi Efdras,
ch. xvi. jy ; Wo be unto them that are
hound with their Sins, and covered with
their Iniquities ; Like as a Field is covered
over with Bu flies, and the Path thereof co^
vered with Thorns, that no man may tra-
vel through ; // is left undreffed, and is
cafi into the Fire, to be confumed there-
with. There is ftill a 'Third State, mofl
melancholy, and truly pitiable ; and that
is of thofe, vv^ho neither by the imme-
diate Appointment of Providence, as in
the Cafe of fob -, nor by the proper Ef-

3 1 6 Of Religious Melancholy,

S E R M. fe6t of their own Wickednefs^ as in the
XI V. Q2SQ of an Evil Conjcience ; but by their

^^•^^^ own Imagination and groundlefs Fears,
by Indifpofition of Body and Diforder of
Alind, by Faife Notions of God and of
Themjelves, are made very miferable in
their own M'nds. They fancy, though
without fufficiCiit reafon, that the Arrows
of the Almigbty are within them, the poi-
" fon whereof drinketh up their Spirits ; And
that the^erroiirs of Gody fet thenf elves in
array agalnft them. This is indeed a
Cafe, which deferves the higheft Pity and
Compaffion, and ought to be treated with
the utmoft Tendernefs. For, according
to the different Circumllances of the Per-
fons, and the different Occafions from
whence the Diftemper proceeds ; fo ought
we to endeavour, to apply different and
proper Remedies. 'Tis very difficult, in
a Matter wherein there is fo great Varie-
ty, to enumerate the feveral Cafes that
may happen ; and yet, without diftin-
guiiliing them in fom.e meafure under
their proper Heads, general Dire(5tions
can be but of fmall ufe, and of very un-
certain Application in Pradice. The Prin-
cipal

Of Religious Melai^chcly, 3 1 y

cipal Inftances therefore that moft ufu- S e r m.
ally occur, and the Chief Occaiions of XIV.
foch Melancholy Apprehenfions, are fuch ^^''"V^
as fol'Ow. \ft\ A mere Indifpofitioii
or Diflemper of Body : zdly ; A Com-
plaint of Want of Improvement under
the Excrcife of Religious Duties, and Want
of a fervent Zeal and Love towards God :
3^/y; An Apprehenfion of being excluded
from Mercy, by fome politive Decree and
Fore-appointment of God : \thly -, A Fear
of having committed the Sin againll the
Holy Ghoft : c^thly ; An Uneafinefs arifing
from Wicked and Blafphemous Thoughts :
And Lajily, a Terrour arifmg from the
Confcioufnefs of pafl Sins, and from the
Want of Aflurance of their being cer-
tainly pardoned.

iy?;THE Fii'ft and the moft ufual Caufe
of Religious Melancholy i which isfome-
times th€ ojily and entire Occafion of it ;
and which almoft u'-^^ay^ accompanies and
increafei it, when it arifes from any of the
Other Caufes ; is Tndifpofition or Dijietn-
per of Body, And This, though it is not
properly and ir. mediately of religious
confideration, yet 'tis by no means to be
neglected, flighted, or defpifed. For as

the

3 1 8 Of Religious Melancholy.

SERM.thc Mind operates continually upon the
XIV. Body, fo the Body likewile, whilH: they

^'^'^'Tsj continue united, will of neceliity influence
and operate upon the Mind. And 'tis
npc unufual, to fee the good Underftand-
ih^' even of a reafoJiable perfon, born
down and over-burdened by Bodily Dif-
order. This therefore is a Matter, which
muft; by no means be made light of; but
' Advice muft be given fuitable to the Cafe,
and proper Remedies applied to the Dif-
temper. The Chief Difficulty in fuch
Cafes generally is, to perfwade the Per-
fon, that That Trouble, which he con-
ceives to be in his Mind^ is more truly
and properly an Indifpofition of Body.
But he may moll likely be prevailed up-
on to feek for proper Affiilance in that
Refpetft, by coniidering that even where
there is real ground for Trouble of Mind,
yet That being ufually augmented by
concurrent Diforder of Body, Application
of fuitable Remedies may with befl Suc-
cefs be at the fame Time made for Both.
And it is not eafy to imagine, how upon
remedying One, even fenfible Perfons
have, Ixeyond what they could poflibly

have

Of Religious Melancholy, -^ i a

have expe^fted, found themfelves relieved S e r m.
in the Other. The principal Sign, by XIV.
which we may judge when the Indifpo- ^^'"^"'^^
iition is chiefly or wholly in the Body,
is This ; that the Perfon accufes himfelf
highly in general^ without being able to
give any inftances in particular -^ that he
is very apprehenlive, of he does not well
know what ; and fearful, yet can give no
Reafon why j that he thinks very ill of
himfelf, and yet has been guilty of no Great
Faults ; and fears that God alfo will con-
demn him, and yet is not fcnfible by what
prefumptuous Tranfgreffion he has meri-
ted luch Difpleafure. In Thefe Circum-
ftances, the Trouble, though without fuf-
ficient Caufe, may be very great ; and the
Mifery real, though without good Foun-
dation ; and therefore it defer ves the grea-
teft Pity and Compaffion, and is not ro
be let alone to increafe by Negled: 5 but
all endeavours ought to be ufed, to re-
move the Bodily Indifpofition ; and the
Perfon at the fame time perfwaded as
much as poffible, that All Difturbance of
Mind, not ariiing from any particular,
diilind:, known Occaiion, is chiefiy owing

to

320 Of Religmis Melancholy,

SERPvi.to fuch Indifpofitlon, and will be remo-
^^^- ved too^ether with it.

2ah ; T H E next Caufe of Uneaflneft
and Diflurbance of this Rind, is a Com-
plaint of JVant of Improvement under the
Exercife of Religious Duties, and Want
of a fervent Zeal and Love tov/ards God.
As hardened and obdurate Sinners, do by
the open Neglecfl and Contempt of Reli-
> gious Duties, apparently grow worfe, and
run perpetually into more Ungodlinefs ;
fo, many pioully and wcll-difpofed Per-
fons, but of timorous and melancholy
Confticutions, are under continual Ap-
prehenfions that they do not grow letter ;
that they make little or no Improvement y
in the Ways of Religion j and that they
cannot find in themfelves fuch a fervent
Zeal and hove towards God, as they
think is necelTary to denominate them
good Chriftians. Now if by Want of Im-
provement^ thefe perfons mean, that, not-
withftanding their conflant Attendance
upon the external Duties of Religion,
yet they do not find their Obedience to the
Commands of God more uniform, their
Paffions more fubdued, their Lives more

fober

Of Religious Melancholy » 3 2 1

fober and regular, their good Temper to- S e r m.
wards all men more univerfal, their Temp- XIV.
tatlons to Sin more conftantly and more '-^VN^
ftrongly refiftedj This indeed is fuch a
Want of Improvement, as they have juft
reafon to be troubled at ; and nothing can
or ought to remove This Trouble of Mind,
but fuch an adual Amendment of Life
and Reformation of Manners, as the GoA
pel indifpenfably requires ; and the pro-
moting of v^hich, is the main End and
ultimate Delign of all the outward Adls
of Religious Devotion. But if by Wane
of Improvement, they mean only Want .
of Warmth and AffeBton in the Perform-
ance of their Duty, which Duty they ne-
verthelefs do perform lincerely and care-
fully ; then there is no juft ground for
Trouble of Mind upon That Account :
but they muft be taught to comfort them-
felves by confidering, that the different
degrees of AfFedion with which different
Perfons ferve God, depends much more
upon the accidental Difference of their
Conflitutions of Body, than it is any true
Meafure of the Goodnefs of their Minds ;
that in one and the fame perfon, there will
Vol. X. Y una-

322 Of Religious Melancholy,

S E R M. unavoidably be different degrees of Af-
XIV. fe(5tion at different Times, according to

^'^^^f*^ the prefent Temper of his Body, the Or-
der of Diforder of his Spirits, the natu-
ral Paflionsand Commotions of his Mind,
without any real change in his moral
Difpofitions j that no man can at all times
keep up an equal vigour of Mindj and
thofe w^ho are the mojl zealous, and the
moji confiantly fo, are oftentimes not the
befl men j their Zeal being frequently
without knowledge, their eagernefs often
bent upon wrong things, and the warmth
of their Affedions fixed mofl ftrongly
upon matters of the leaft importance :
nay, that where the Afiedions are mofl
rightly direded, and fixed upon their true
and properefl Object j yet even There,
thofe who ferve God upon rational and
folid Motives, and fleddily obey his Com-
mandments upon the calm and flrong
Motives of a right Underjia?idi?jg, feem
to adl upon a higher and more excellent
Principle, than thofe who are led into his
Service with the warmefl PaJJions and
with the flrongefl Aff'eBions. In like
manner ,^^ if, by Want of Love towards
I God,

Of Religious Melancholy, 323

God, any man means that he has not S e r m,
fettled in his Mind fuch a juft Regard XIV.
towards God, as determines him carefully ^-^"VNi
to obferve his Laws j This indeed is the
greateft and moft reafonable Caufe in the
World , of Difturbance of Mind j and
fuch Trouble of Mind can be removed
by nothing, but by immediate Repentance,
and better Obedience. But if by Wane
of Love towards God, he means only,
that, notwithftanding his beft endeavours
in the courfe of a virtuous life, yet he
cannot find in himfelf that Fajjionate Love
of the Supreme Good, which he finds
fome Writers have defcribed in a fublime,
poetical, and perhaps indeed in an unin-
telligible manner; This is no juft Ground
of Uneafinefs at all. For he may be di-
reded to confider, that the ^Scripture
fpeaks otherwife concerning the matter ;
telling us plainly and intelligibly, that
the Love of God is 'ThiSy that we keep hii
Commandments ; And if any man fancies
that he loves God in a lofty and abftradt
manner, while at the fame time he hates
and is uncharitable towards his Brother,
or lives in the Breach of any other of the
Vol. X. Y 2 Divine

324 Of Religious Melancholy »

S E R M. Divine Commands ; the Apoftle afTures us
■^^^' that fuch a one is a Liar, and the Truth
is not in him. On the contrary, whoever
iincerely ohey% the Commandments of God^
in the Courfe of a virtuous and religious
Life, needs no other Mark or Proof of
his Love towards him. For the befl and
moil infallible Sign or T'oken of any thing,
is the T^hi?ig fignijied itfelf ; And he that
by his Works makes evidence of the Re-
ality of the Tubing, needs not much trouble
himfelf to compare and examine it by De-
finitions of Words. Whatever Principle
Obedience proceeds from, even though ic
be but the Fear of Punifhment, and
Dread of the Divine Wrath ; which fomc
have without reafon imagined to be fo fla-
vifh and fordid a Paffion, that God would
not accept the Services which fpring from
fo ignoble a Principle ; even this Fear ( I
fay) of Punifliment, and Dread of the
Divine Wrath , if it is not indeed the
higheji and noblefi Principle of Obedience,
yet it is undoubtedly a very jiiji and rea-
fonable Motive to it ; If it is not indeed
the moft excellent Pitch of Virtue, yet 'tis
at lead a very f roper Beginning of it ;

I If

Of Religious Melancholy, 325

If it is ndt indeed a Pai^t of the moft ^x- S e r m.
alted Love of God ; and Love when it is ^^^'
become perfeB, cafleth out Fear ; yet 'tis ^-^^^^
at leaft very confiftent with its whole
Progrefs in this Life, and a neceflary Part
of that Regard towards God, which is due
to him from us as our Supreme Gover-
nour. And fince God lumfelf has given
it us as a Motive to Obedience, the Obe-
dience cannot be unacceptable to him,
which proceeds from that Motive. Fear
is one of the natural Paffions which God
has implanted in our Souls; and our Sa-
viour does not command us to root it out,
but only to diredt it towards its right
Objed; Fear him^ who is able to dejlroy
both Sold and Body in Hell -, yea, I fay
unto yoUj fear him. The Laws of God
are inforced in every part of Scripture, by
^hreatnings as well as by Promifes ; and
the Apoftles thought iit to perfwade men
by the Terr ours of the Lord, as well as
by the gentler Motives of his Love and
Compaf/ion. Vain Sufpicions therefore,
that our Obedience proceeds not from a.
right Principle, from a true and unfeign-
ed Love of God j are by no means any
Y 3 jul^

326 Of Religious Melancholy.

S E R M. juft Occalion for Uneafinefs of Mind ; pro-

■ • vided always that we make but fure of

the thing itfelf, that we fincerely perform

that Obedience, by a Life of Virtue and

True Holinefs.

3<//y; A T!hird Caufe of Trouble of
Mind to melancholy pious Perfons, is an
Apprehcnfion that poffibly they may be
, excluded from Mercy, by fome pofdive
Decree and Fore-appointment of God.
From Nature and Reaforiy This Appre-
lienfion cannot arife ; becaufe 'tis abfo-
lutely contrary to all our natural Notions
of the Divine Attributes, to conceive that
the infinitely merciful and good God,
whofe tender Mercies are over all his
Works, fliould for his own pleafure, and
not for any Wickednefs of theirs, eter-
nally decree any of his Creatures to be
miferable. Neither in Scripture indeed,
any more than in the Reafon of Things,
( but only in the Writings of fome un-
fkilful Interpreters ) is there Aiiy Foun-
dation for any fuch Apprehenfion. For
fuppoling there be fome few obfcure Texts,
which unftable Perfons may be apt to
mifinterpret to their own and others Dif-

(juieti

Of Religious Melancholy. 227

quiet ; yet, is it not fit that the whoX^'Temur, S e r m.
the whole Defign and perpetual Aitn of XIV.
Scripture, {hould be the Interpreter of par- ^"^^'^^
ticular paffages ? And is not this the whole
Current of Scripture from one End to the
other, to declare, that Far be it from Gedy
that he P^oiild do IVickednefs j aiid from the
Almighty^ that he (}:)Oidd commit iniquity^
For the Work of a man jh all he render unto
hifn, and caufe every man to find according
to his ways ? that the fudge of all the
Earthy will do what is right ? that he will
refider to every man according to what he
has done, whether it be good or evil f that
with right eoifnefs jhall he judge the World,
and the people with Equity f that God made
not Death, neither has he pleafure in theDe^
firuBion of the Living f And if this were not
the whole Tenour of Scripture ; yet, is it not
undeniable, that the particularTexts, which
fpeak after this manner, are infinitely
clearer and plainer, and lefs pofiible to be
mifapplied, than thofe which are ima-
gined to look the contrary way ? Does
not God fwear by himfelf j As I live, faith
the Lord, I have no pleafure in the Death
efhim that dieth, but rather that hefiould
y 4 turn

328 Of Religious Mela7icholy,

S E R y[, turn from his Ways and live P Does not
^^ ' the Apoftle St Feter declare, that God is

^■'^^^ not wilVmg that any perijh^ but that all
jhould come to Repentance F and St Faul ;
that God would have all men to befaved,
and to come to the Knoivledge of the T'ruth f
And is it not fit that thefe plain Texts which
cannot be miftaken, fhould be the Rule
by which the obfcurer ones are to be in-
' terpreted ; rather than that the obfcurer
places fliould caufe the plain ones, to be
perverted or negle6led ? And yet indeed
even the obfcure ones, are not fo much fo
in themfelvesy as by our want of attending
to their true meaning. The ixth chapter
of the Epiftle to the Romans, which has
fometimes perplexed the Minds of well-
meaning Perfons, was by all Chriflians in
the firfl Ages without difficulty, and is
Now again by all rational men, who at-
tend to the Scope of the Apoftle's Argu-
ment, more than to the Schemes of mens
own inventing, clearly underflood to be
written, not concerning God's choofmg
fome particular perfons, and rejecting o-
thers from eternal Salvation, but con-
cerning his reje(fling the nation of the
yeiJo^i and receiving in the Gentiles to

be

Of Religious Melancholy, 329

be partakers of the benefits of the Go/pel :S e r m.
And the ele5i there fpoken of, are the ^^^*
whole ChriJiia?iChiirchy whereof <«// never- ^'^'^^
thelefs do not attain unto Salvation j and the
reprobate there mentioned, are the whole
Nation of the unbelieving 'Jews^ where-
of all neverthelefs were not finally caft
off: And where God's fore-determination
of particular Perfons is fpoken of, 'tis not a
fore-appointment to eternal Happinefs or
Mifery, but always to fome temporal O^cq
or Advantage only. Thus of Jacob and
Efau it was determined, before either of
them was born, or had done either good
or evil j that the purpofe of God accord-
ing to elecftion might fland, it was deter-
mined, what ? only that the Elder fliould
be Servant to the Younger. And when
it was fore-appointed that our Saviour
fhould be betrayed ; it was like wife fore-
appointed, not that Judas fliould betray
him, but that our Lord fhould chufe on
purpofe into the number of his Apoftles one
iuch Perfon as Judas^ whofe own Wicked-
nefs he faw would make him a proper In-
flrument of accomplifhing that Defign.
And when St Paul asks. Who maketh thee
to differ from another ? he does not fpeak

of

33^ Of Religious Melancholy*

S E R M. of moral Difpofitions, but of miraculous
•^^^' ^lalifications for Officer and Dignities in

sj^T^J the Church ; as is evident from the Con-
text. And when God hardened Pharoah\
heart, 'twas iiot that God originally made
him Wicked ; but his own obftinate Wick-
ednefs made him worthy to be judicially
hardened, and a fit perfon to be raifed up
by Providence for the manifeflation of
' God's Glory in his exemplary DeftruvSion.
'Tis evident therefore there is no Ground
in Scripture, for any pious perfon, to ap-
prehend that poffibly he may be excluded
from Mercy, by any pofitive Decree or
Fore-appointment of God.

4^^/y, Another Caufe of Uneafinefs
in the Minds of fome melancholy pious Per-
fons, IS a Fear of having committed the Sin
againji the Holy Ghofi. And thefe may be
fatisfied, by confidering, that thereisnofuch
thing at all mentioned in Scripture as the
Sin againfl: the Holy Ghoft, but only the
Blafphemy againfl the Holy Ghofl j And
'^hat was, fuch a reviling the greateft of our
Saviour's Miracles, as to afcribe them to
the Devil ; And This, by thofe th^t faw
them with their own Eyes, and v/ho con-
fequently could have no greater Convidion,

no

Of Religious MelaJtcholy. 331

no new means offered them, to bring them S e r m.
to Repentance ; And thefe very Perfons XIV.
were declared unpardonable, not upon
account of the fingle A5i itfelf of Blaf-
pheming, but becaufe fuch Blafphemy in
fuch perfons in fuch Circumftances, was
an evident and certain Sign of an incura-
bly wicked and malicious Difpojition ; As
appears from the Words immediately fol-
lowing thofe which declared the Pharifees -
unpardonable, St Matt. xii. 33 ; Either
make the I'ree good, and his Fruit good ; vr
elfe make the tree corrupt, and his Fruit
corrupt ',for the tree is knowfi by his Fruit:
O Generation of Vipers, how can ye, being
evil, fpeak good things I From all which
it fufficiently appears, how impoffible it
is for any truly fmcere and well-fneaning
perfon to be guilty of This Malignity, or
to have any reafon of apprehending he
can poffibly have fallen into it,

5/)'; T H E next Caufe of Trouble, to the
Minds of fome pious and melancholy perfons,
are Wicked andBlafphemousT'houghts -, which
becaufe they cannot but deteft and abhor,
therefore they are apt to magine them to be
very linful j and the more finful they think

them.

LTV^v'

332 Of Religious Mela72choly,

S E R M. them, and the more they are afraid of
-^■^^* them, the more apt they are to return.
Now in reality, for this very reafon, be-
caufe they detefl and abhor them, and are
afraid of them, and cannot avoid them ;
for this very reafon (I fay) fo far are they
from being great and crying Sins, or Ten-
dencies towards the Blafphemy againft the
Holy Ghort, that in reality they are not
fo much as any Sin at all, but merely
WeaknelTes of Imagination arifing from
Infirmity of Body, and, if they be of
any moral Confideration, they are on the
contrary rather, by the Uneafinefs which
they caufe, certain Signs of a tender Con-
fcience and of a pious difpofed Mind. For
profligate and profane Perfons, are not
diflurbed at fuch things as thefe. The
proper Remedy, (next to the curing the
Bodily Diforder,) is, to confider the true
Nature of Sin ; that all Sin, lies in the Will
only ; and confequently thofe Thoughts
only can be finful Thoughts, which are
either Defigns and Contrivances of Wick-
ednefs, or at leafl which take fome Plea-
fure and Delight in the Imagination of it.
But thefe which offer themfelves involun-
tarily

Of Religious Melancholy. 't^'}^'^

tarlly to the Imagination, not only without S e r m.
any Delight, but with Abhorrence and XIV.
Deteftation j can no more be any Sin in ^-^'^^^J
the Perfon whom they difturb, than one
man's accidentally feeing another's Wick-
ednefs or hearing his Blafphemy, can be
Sin in the Perfon that hears or fees it.
God himfelf fees and hears all the Wick-
ednefs that is done in the World j and yec
it diminifhes nothing from his infinite Pu-
rity. And could melancholy pious perfons
once perfwade themfelves, that Thoughts,
which they do not chufe, are (in the mo-
ral Senfc) not their own, and that they are
to be flighted and negleded accordingly ;
this in all probability would foon effectu-
ally cure them and prevent their return ;
for the fame reafon, as too much Fear and
Dread of them, naturally caufes them to
be almoft always prefent.

Lafily, The lafl ufuaj Caufe of Trou-
ble of lyiind, is the Confcience of paji greac
Sins, and of prefent remaining Infirmities.
Now if by Infirmities, be meant fuch as are
unavoidable i and, if not perfectly unavoid-
able, yet fuch as are always incident even
to good men , and always fmcerely flriven

againll ^

334 Of Religious Melancholy.

S E R M. againft ; and generally Omiffions rather
■^^^' than Commiffions j thefe are conftantly
allowed for in the whole Tenour of the
Gofpel, and the Forgivenefs of them an-
nexed to our daily Prayers. But if by
Infinnities be meant plaiii T^ranfgrejjiom
of God's Commands, and manifeft Sins
willingly chofen upon the offer of a Temp-
tation J thefe are and ought to be fuch a
Trouble of Mind, as nothing but effectual
Repentance and Amendment can remove.
Which Amendment when it has really
taken place j then the Sorrow for what is
paft, may reafonably be relieved by the
Aflurance of Pardon. For though the great
and principal Promife of Pardon, is made
indeed to Unbelievers at their Converfion
and being baptized ; yet there is alfo fuf-
£cient encouragement given, even to re-
lapfmg Sinners to repent. Brethren^ faith
St James J If any of you do err from the
*Truthy and one ccnvertetb hitn^ Let him.
know^ that he which conijerteth the Sin-
ner from the Errour of his Way^ Jhallfave
a Soul fro?n Deaths and fmll hide a Mul-
titude of Sins : And our Saviour threatens
fome very corrupt Chriftians, Rev. ii. 2 1 ;

that

Of Religious Melancholy, 335

that becaufc he ga've them fpace to repent^ S e r m,
and they repented not^ therefore he would XIV.
cajl them into a bed of Sicknefs, and kill ^^^^*^^
their children with Death ; yet flill adding^
except they repent of their deeds. And St.
Patd^ having feverely punifhed a very
wicked perfon among the Corinthians^
yet at length writes to forgive and com-
fort hijn, left perhaps he Jhould be fwaU
lowed up with overmuch Sorrow, And the
Texts which feem to fpeak otherwife,
yet have not really a different meaning.
For when the Apoille fays, 'tis impofftble
for them that fall away, to be renewed
to Repentance 5 he does not mean to take
away the Comfort of true Repentance, but
to exprefs the difficulty of bringing Apof-
tates to fuch Repentance. And when he
fays there remains no more Sacrifice for
Sin, he does not mean that true Penitents
ihall not be forgiven ; but that thofe who
by Apoftacy reje^ the Sacrifice of Chrift,
can exped no new Sacrifice to be inftitu-
ted for them. And when he fays that
profane Efau found no place for Repen^
tance, though he fought it carefully with
'Tears-, his meaning is This only, that the

vain

33^ Of Religious Melancholy,

S E R M. vain Sorrow and Prayers of Men continu<»
^^^' ing Wicked, ( for he calls him profane, )

^•^^*^ fhall not move God to repent and reverfe
their Sentence. And v^^hen St yohn fpeaks
of a Sin unto Death, he does not mean
that repentance cannot remedy it ; but that
fome Sinners are as unlikely to repent, as
feme Difeafes of Body are unlikely to be
cured,

I SHALL conclude with this one pra-
ctical confideration. If, where there is no
real ground for trouble of Spirit, yet the
mere Phantom of a deluded Imagination
can be fo terrible as men fometimcs find
it J What then is the reality of God's in-
fupportable Wrath, lying upon the mind
of an impenitent and defpairing Sinner \
Therefore take heed of real and habitual
Wickednefs.

SERMON

C 337 ]

'NtimmiiimiunmJimiUMiiiJiminSllmuuwuuSmim

SERMON XY.

Of publickly Denouncing Curfes
upon Sinners.

iM^K^.m

Deut. xxvii. 26.

Curfed be he that conjirmeth not all the
words of this Law to do them j And all
the people pall fay^ Amen,

H E Proper Defign and Ufe S e r m;
of all publick or private Sea- '^^'^•
fons of Humiliation, is, to ' ^^
recoiled: and examine care-
fully the State of our
Lives; to confefs our paft Sins, with a
juft Senfe of our ov^^n unw^orthinefs in
committing them ; humbly to alk pardon
VoL.X. Z of

uoi-xi

338 Of puhlickly Deitouncing

S E R M. of God, for the breaches of his Law we
^^' have been gulhy of j to imprint upon our

^^^ Minds a deep Senfe, of the reafonablenefs
and obligation of our Duty ; to acknow--
ledge the Juftice and Righteoufnefs of
God's indignation, denounced againft im-
penitent Sinners ; and to form within
ourfelves ftrong andfolemnRefolutions, of
better obedience for the future. To this
end it is, that the Law of God is held
forth unto us, recommended with all the
Bleflings, and fenced in with all the
Curfes, that are written in his Book. To
this end it is, that the Prophets in the Old
l^ejlament, and the Apofties in the NeWy
reprefent unto us in fuch fublime expref-
fions, the Happinefs of Obedience ; and
on the other hand fet forth in fuch mo-
ving and affe<5tionate defcriptions , the
, v/rath of God exprefsly revealed from
Heaven againft all ungodlinefs and un-
righteoufnefs of Men. To this end it is,
that our Saviour has appointed his Mini-
fters to continue, even unto the End of
the World, perfwading men to Repentance
both by the Love of God, and by the
Terrours of the Lord. Which as it is at

all

Curfes upon Sinners, -^39

all Times their perpetual Duty, fo more S e r m.

efpecially at fuch Seafons as are thought *

proper to be fet apart for Failing and
Humiliation. The proper and Chrillian
Obfervation of which Times, does not
confift in fuperllitious Diftinftions of
Meats, for which there is no foundation
either in the Law of God or in the nature
of things ; but it conlifts in fuch general
Abftinence, as every ferious perfon finds
by his own Experience beft to promote
the performance of his whole Chrillian
Duty. In which matter, becaufe the
Temper and Conftitution and other acci-
dental circumftances of every particular
perfon, are different from Others ; there-
fore no general Rules can be given for
all pcrfons ; but every one for himfelf
muft in particular, with the Prudence and
Sobriety of a Chriftian, determine the
Meafure and Degrees of that Abftinence,
which the Law of God ha^ not determi-
ned, and the Laws or Cuftoms of Men
have in Reafon 7io Power to determine.
But fome things there are, very proper for
all perfonSy and wherein the whole Church
may join without diftindtion ; Such are,
Vo L. X, Z 2 con-

340 Of puhlickly Denouncing

S E R M. confeflions of Sin, publick acknowledg-
-^^- ments of the righteoufnefs of God's Laws,

^^^^and folemn Deprecations of his Judg-
ments. Which Acfts of Devotion, as they
are always proper ; So It has wifely been
judged, that the performing them with
greater Solemnity ^ at certain periods or
feafons fet apart for publick Humiliation ;
may be very advantagious and helpful,
' towards the keeping up a publick Spirit
of Religion In a Nation. And there was
the more reafon (o to judge, becaufe God
himfelf, when he brought the Children of
Ifrael over 'Jordariy was pleafed by an ex-
prefs Command to appoint the Bleffings
and Curfes of the Law to be read in a fo-
lemn manner to the whole Body of the
People; and that the People, at the re-
peating of each Curfe, fhould, by way of
{icknowledgment of the righteoufnefs and
reafonablejiefs of God's Judgments de-
nounced agalnft Impenitent Sinners, dif-
tindly and folemnly fay, Amen. Of This
we have a large account, in this xxvil/^
Chapter of the Book of Deuteronomy j in
which, from the ic^th verfe to the End,
is fet down a didind Denunciation of the

Curfc

Curfes upon Sinners, 341

Curfe or Wrath of God, againft feveral S e r m,
particular Inftances of great Wickednefs j \Lj
and it concludes or fums up all, with that
more general Denunciation in the words
of the Text, Curfed be he that confirmeth
not all the words of this Law to do them ;
and all the People JI:all fa\\ Amen. In
difcourling upon which words; becaufe
they have fometimes by weak perfons been
fo mifunderftood, as if by joyning with
or repeating this Curfe, Men were in
danger of being led into fome degree of
uncharitable cenfure, or to exprefs any
hard Wi(h, againft fuch perfons as they
know to be guilty, or whom they fee live
in the practice of any of thofe Crimes to
which the Curfe is here annexed ; I fhall
therefore endeavour to {how, ly?, That
the repeating the Curfe in this and the
like Texts, is not expreffing any unchari-
table Wifi ^ or defiring that any Evil
ihould bcfal the Perfons againft whom
it is denounced ; but only an acknowledg-
ment of the Reajbnablenefs of God's de-
nouncing fuch Threatnings in order to
bring men to Repentance, and a confejjion
of the Jujhce and Right ^oufnefs of God in

Z 3 punifh-

34-2 Of fuUicUy Denouncing

S E R M.piiniihing fuch as (notwithftanding thofc
^^y ' Threatnings) continue obflinately impe-
nitent : And idly^ I fhali endeavour to
fhovv, That this publick acknowledgment
of the Righteoufnefs of God's Judgments
upon impenitent Sinners, is very reafon-
/ able to be made in this manner by all
Chriftians.

I. FirJ}\ I AM to fliovv, that the repeating
the Curfe in this and the like Texts, is
not expreffing any uncharitable IViJh, or
de firing that any Evil (hould befal the per-
fons againil vi^hom it is denounced ; but
only an acknowledgment of the Reafon-
ablenefs of God's denouncing fuch Threat-
nings in order to bring men to Repent-
ance, and a coiifcjjion ot the Jujiice and
Right eon fnefi of God in punifliing fuch as
( notwithftanding thofe Threatnings ) con-
tinue obflinately impenitent. And This
will appear, both by a careful confidera-
tion of the words of the Text itfelf j and
by comparing them with other expref-
iions in Scripture, of the like import and
lignification. In the words of the Text
itfelf, Curfed be Joe that conjirmeth not all
the words of this Law to do thein, and all

the

Curfes upon Sinners, 343

the people JIj all fay^ Amen; 'tis obfervable S e r m.
in the firft place, that in the very firft ^'^•
expreffion, Curfed be he^ the word, be, is ^^'^^'^^
not in the original j and, for that reafon,
in our Englijh Tranllation, is printed in
a different character : So that the words
might as truly, and indeed more truly,
have been rend red, Curfed is he, or Curfed
fhall be He, that confrmeth not all the
words of this Law to do them. Which
is manifeftly, not an expreffion of Dejire^
in him that pronounceth the words ; but
merely a declaration of Truth, that the
Wrath of God is adlually revealed againft
Sinners. And 'tis remarkable, that thefe
very Words are exprefsly quoted by St
Paul from this paflage in Deuteronotny, ac-
cording to that latter manner of Rendring;
Gal. iii. 10 -, As many, fays he, as are of
the Works of the Law, Are under the curfe-.
For it is written, Curfed is every one that
continueth not in all things which are
written in the Book of the Law to do
them.

1 N the next place ; the fame thing ap-
pears from the ufe of the following word,
confirm \ that confirmeth not all the words

z 4 'f

344 Of puhUckly Denouncing

S E KM. of f be Law to do them. For as He who.
-^^* Obeys the Commandments of God, does
not add thereby any Strength to the Law
itfelf ; but yet is faid in the Text to coji-
firm it, only by ajfenting to the rea-
fonablenefs of it in his life and pradfice :
fo He who fromunceth Thofe accurfed,
whom the Law of God hath exprefsly
condemned 3 doth neither thereby take
' upon himfelf any Power of pafling cen-
fure on his brethren ; neither doth he ex-
prefs any Wifi or Defire of his own ; but
only makes confejfion of the Juftice and"
Righteoufnefs of God, in declaring his
indignation againft Sinners.

Lafily, As to the following words,
and all the people JJdall fay^ Amen ; 'tis to
be obferved, that this phrafe has in Scrip-
ture two Significations. At the conclu-
lion of Prayers and Thankfgivi?Jgs^ it lig-
nifies a IVijh or Defire, So be it : But
when it is added to an Afiertion or Decla-
ration of 'Truth, it fignifies only an Ac-
knowledgment of the Truth and Certainty
of what is fo declared. Thus when our
Saviour ufes the word, Amen, Amen-, as
he does fo frequently in St Johis Gofpel ;

k

Ctirfes upon Sinners. 345

it plainly fignilies, as we rightly tranflateS e r m.
it, Verily, Verily, I fay wit 0 you \ that is,
the words which I fpeak, fhall certainly
and affuredly be accompli flied. And when
St Faul tells us, 2 Cor. i. 20, that all
the Promifes of God, in Him, are Yea aitd
Amen ; his meaning is evident, that they
are fure, infallible, and to be entirely de-
pended upon. And when our Saviour de-
clares concerning himfelf, Re'^j. i. 18 j Be-
hold, I am alive for evermore, Ameti ;
'tis manifeft, the word, \Amcn^ does not
there exprefs any Wifi ov Dfire, (which
would have been very improper in That
place J ) but 'tis a flrong afcrtion of the
infallibility of That Truth, that he is a-
live for evermore. And the Charader by
which the Spirit defcribes him, Rev. iii.
14 ; thefe things faith the Amen, is diflind:-
ly explained in the words next following,
the faithful and true Witnefs. From
thefe Ufes of the word, Amen, in Scrip-
ture ; it appears very clearly, that if the
forfner part of the Text be rendred ( as
it' may well be) not, cur fed be he, but,
curfed is he, that co?ifir?neth not all the
'words of This Laiv to do them; the mean-
ing

2^6 Of publickly Denouncing

Sfrm. ing of the latter part, and let all the
^^ ' people fay Amen, will be This only; let
"^ the people publickly profefs their acqui-
eicence in, and acknowledgment of, the
Juftice and Righteoufncfs of the divine
Threatnings. And This Senfe of the
words is the more certain, becaufe in the
Book of yeremy% where the words of the
Text are again repeated, Curfed be, ( or,
' Curfed is) the man that obeyeth not the
words of this covenant^ Jer. xi. 3; the
Prophet immediately replies, ver.^. Then
ffufwered /, and faid^ Amen, O Lord ;
Wliich Reply being made by him of his
own accord, and without any Command ;
ihovv^s plainly that the word, \^Amen^^
ought not there to have been rendred, as
in the form of a fcvere condemnatory
Prayer, So be it ; but, as a form of ac-
t^uiefcence only in God's righteous Sen-
tence, Even fo^ O Lord, Righteous and
True are thy judgments.

And thus much, from the conHdera-
tion of tlie cxpreiTions uled in the Text
itfelf The fame thing will appear fur-
ther, by comparing thefc with other ways
of fpeaking ufcd in Scripture^ of the like

import

Curfes upon Sinners. 34.7

import and fignification. In the lad wordsS e r m.
that Jacob fpake to his Sons, Ge?2. xlis:, ^^'
we find This expreffion concerning Simeon ^"^^''^
and Levi, ver. 7 ; Cur fed be their Anger,
for if was fierce ; a?2d their inxrath, for it
was cruel. It cannot be imagined that
Jacob intended to curfe his Sons, or bring
any imprecation upon them, as of his own
Defire ; but the words are only a declara-
tion of what he was infpired to forefec
would come upon them hereafter : And
therefore in the very fame verfe he changes
his flyle, and goes on in the Prophetick
manner of fpeaking; not, do Thou ^//t?/^^
them, but, /will (fays he) divide them
in Jacob, andfcatter them in Ifrael. And
This, { efpeciaily if we confider that it
was to take place, not fo much in Thept-
fehes as in their Pofierity, ) leads us to the
true explication of thofe many Paflages ja
the PfalmSy which in our l^ranflatlon fecm
to be expreffed in the form of Curfes of
Imprecations, but in the Original are
plain Prediiftions only of future Events,
To give One inflance out of Many : Pf,
cix. 8 i Let his days be few, and let another"
take his Office j Let his children be father^

34^ Of publicklj De?touncing

S E R M. Jefs^ a?id his Wife a Widow. Thefe words
XV.

XV

^ • being fpokcn by the Pfalmift, not as a

private perfon, concerning his own parti-
cular Enemies, but as ^.Prophet concerning
Him who was to betray our Lord ; are
plainly, not an imprecation^ but a predic-
tion: And almoil all the like expreilions
in the whole Book of Pfabns, carry with
them fufficient Marks, of their being in-
' tended only as prophetical denunciations
of the Wrath of God, againft prophanc
Men and Enemies of Religion in all fu-
ti!re Generations. Again : Deut, xxvii.
12; When MoJ'es commanded fix of the
Tribes to fland upon Mount Gcrizim to
bkjs the people^ 'tis added in the next verfe
that the other fix (liould ftand uponMoun't
Ebal to curfe : He does not continue to
fpeak in the fame phrafe, that as the one
were to blejs the people, fo the other
fhould curfe the people ; but only that
they fhould fland upon Mount Ehal to
curje y that is, to publifh aloud the denun-
ciations of God's Wrath againft Sinners,
and the Threatnings of what calamities
Would certainly befal that nation if they
departed from God. And This is what

Mofes

Curfes upon Sinners, ^49

Mofe% hifnfelf often did in a more vehe- S e r m.
ment manner and with more folemn -^^*
words, than when it was exprcfled barely >'^^'^*'
in the form of a Curfe : Deut. iv. 25 ;
When you fiall corrupt yoiirfeheSy and do
evil in the Sight of the Lord thy God, to
provoke him to Anger ; / call Heaven and
Earth to witnejs againjl you this day, that
ye fiall foon utterly per ijh from off the land:
and ch, viii. ig -, If thou forget the Lord
thy God, and walk after other Gods, I tef-
tify againft you this day, that ye /hall furely
perijlo. From this form of expreffion ,
which is really much more vehement and
emphatical, than that in the Text, and yet
manifeftly contains nothing of imprecation
in it, but merely a 'warning to deter men
from Apoftacy j 'tis evident that the words
of the Text, though exprefled in the form
of an imprecation, yet muft of neceiTity
be underftood in no other fenfe, than as
a like warning to deter men from Sin.
And This is the more evident, becaufe
both from the places now cited, and froiiv
the whole Book of "Deuteronomy, it appears;\
that all the Curfes in that Book were de-
nounced not only againft wicked perfons

then

35^ Of puhlickly Denouncing

S-E R M. then prefent^ but alfo in all fucceeding ge^
XV, neratiom ; with refped: to whom, 'tis plain
they could be underftood no otherwifc,
than as comminatory Exhortations, For
as the Apoftle declares concerning the
Blejjing, Ads ii. 39 j that thePromife was
to 'Them and to their Children^ and to
them that are afar off^ even as many as the
Lord our God Jhall call ; fo Mofes exprefsly
' declares concerning the Curfe likewife,
(Dent. xxix. 14, 15, 195 and iv. 25;)
Neither with you only do I make this Co"
venant and this Oath -, But with him that

Jiandeth here with us this day, and alfo with
him that is not here with us this day ; For
when thou ft) alt beget children, and childrens
children, and ft alt have remained long in the
land ; and /"/ come to pafs that one heareth
the words of this Curfe ^ and defpifeth it j
the Lord will not f pare that man, but all
the Curfes that are written in this book

ftoall lie upon him. The Meaning is^ evi-
dent : If any man defpifes the Threatnings
of God, inftead of being moved by them
to Repentance ; upon Him {hall thofe
Threatnings finally be executed.
2

In

Curfes upon Sinners, 351

In the New T^ejlament likewife, wcSerm.
fometimes meet with the fame manner of ^^^
fpeaking. Rom. ii. 8, 9 ; Unto them that ^-''^^'^
are contentious, and do not obey the T'ruthy
but obey unrighteoufnefs ; indignation and
Wrath : 'Tribulation and Anguijh upon eve-
ry Soul of Man that doth evil, of the Jew
firfi, and alfo of the Gentile. In the ori-
ginal, 'tis expreffed as an entire Sentence
of itfelf, Indignation and Wrath be upon
them : But yet, from th« whole fcope of
St Paul's difcourfe, 'tis plain his inten-
tion was nothing more, than as if he had
only in one continued Sentence gone on
with the fore-going declaratory manner of
fpeaking ; God will render to every man
according to his deeds ; To them that pa-
tiently continue in well-doing, etei^nal lije ;
but to them that obey unrighteoufnefs, in-
dignation and wrath.

The Apoilles were intrufted by our
Saviour, with the Dodrine of Life and
Death ; with delivering to men the Terms,
upon which their Sins fhould be forgiven
or not forgiven ; Whofefoever Sins ye remits
they are remitted unto them ; and 'whofe-
J'oever Sins ye retain, tk-ey are retained :

3 5 2 ^f puhUcUy De?iouncing

S E R M. Yet when they retained any mens Sins,
XV. as in the cafe of fhaking off the dujl of

^y^^^^*^ their feet againft the unbelieving Cities ;
'tis plain they did it not as an Act of Pow^
er^ nor as a Signification of any Will or
Defire of their oizm^ that thofe people
fhould be accurfed ; but, as our Saviour
himfelf exprelTes it, Mar, vi. 1 1 ; 'tv^as
to htfor a Teflimony againji them, a Pro-
' tejiation of their unw^orthinefs to receive
the Gofpel : juft as Mofes tejiified againft
the children of Ifrael in the paflages be-
fore-cited ; and as St Paul againft certain
wicked perfons among the TheJfalonianSy
I Eph.'iv. 6 ; 'The Lord is the avenger of
allfiich 3 as we have alfo fore-warned you^
and teftified ; and as St John, againft any
man that ftiould corrupt his Prophecies
in the Revelation, ch. xxii. 1 8 ; 7 teftify,
faith he, unto every fuch perfon, that
God f mil add unto him the plagues that are
written in this l^ooh From all thefe pa-
rallel paftages it abundantly appears, that
the folemnly repeating the Curfe in the
Text, or any other the like denunciations
in Scripture, is not exprefting any uncha-
ritable IVif, or defer ing that any Evil
2 iliould

Curfes upon Sinners* 35 j

jfliould befal the perfons againft whom it S e r m.
is denounced ; but only an acknowledgment -^^*
of the ReafonablcJiefs of God's denouncing ^^^^'^
fuch Threatnings in order to bring men
to Repentance, and a confejjion of the y«-
Jiice and Righteoufnefs of God in punifhing
fuch as ( notwithftanding thofe Threat-
nings) continue obftinately impenitent.
It remains that I proceed to fhow briefly
in the

II. Second^hct, that fuch a publick ac-
knowledgment of the Righteoufnefs of
God's Judgments upon impenitent Sinners,
is very reajonable to be fnade in this man?ier
by all Chriftians. And This is extremely
evident from what has been already faid*
For fince reciting the Curfes written in
Scripture, is not wijhing or dejiring any
Evil to any man ; but the reafon of con-
tinuitig to recite them, is only the fame as
the reafon of God's ^r/? commanding them
to be written ; namely, to move both thofe
that hear them, to repent ; and to con-
vince thofe that recite them, of the ne-
cefTity of avoiding thofe Crimes, againft
which they acknowledge with their own
Mouths the Curfe of God to be due j 'tis

Vo L. X. A a very

354 Of ptibUcUy Denouncing

Se R M. very plain, that this is not Aom'^Hurf,
•^^* but GW, to our Neighbours j being in-

^^*^ deed nothing elfe, x\\2.Vi fore-warning them
of a Danger, in order to their efcaping it.
The right-eoufnefs of the Law of God, is
attefted to by the natural Senfe of every
man's ow^n confcience; even the Gentiles
which have not the Law, being a Law un-
to themfeheSy and flowing the work of tbe
Law written in their hearts. The judg-
ment of God therefore, againfi them who
commit ft<ch things as their own confcien-
ces condemn, is according to Truth, Rom.
ii. 2 ; that is, 'tis according to Right and
'Equity, as the Phrafe is afterwards ex-
plained, ver. 5 J where 'tis ftiled more ex-
prefsly the rev-elation of the righteous
judgment of God : Righteous, in condemn-
ing thofe only, who muft by all men be
confefled to be worthy of Death-, (as St
Raul exprefles it,) Rom. i. 32 ; who know-
ing the judg?ne?it of God, ( in the original,
the ]\x9i judgment of God,) that they who
. commit fuch things are worthy of deaths
not only do the fame, but have pleafure in
them that do them -, or, ( as it is found in
ibme of the moft ancient Copies, ) who

knowing
3

Curfes upon Sinner s» 355

knowifig the righteous judgment of God, S e r ^j
yet do not cofijidet^, that they who do fuch XV.
things are worthy of Deaths and not only O^'W
T^hey that do them themfelves, but they alfo
who countenance others that do them. Now
what the Equity of the l^hing itfelf thus
compels every man's confcience fecretly
to acknowledge within him, the Glory
of God and the Benefit of Men makes it
reafonable {hould be publickly profefTcd
before the World ; that God may be juftt'
fed in his faying^ and clear when he ii
judged, ( Pf. li. 4 ; ) and that Men may be
moved to Repent, by confidering that, if
they do it not, they will have no Apology
to make for themfelves, but every mouth
will be flopped before God, Rom. iii. 19 ;
and at the day of judgment it will be
faid to every impenitent perfon, Thine
own Mouth condemneth thee, and not /,
yea thine own lips tejiify againfl thee 5 Job
XV. 6. Not that by making fuch Profef-
fion, any man fhall be more liable to be
condemned, than if he made it not j but
that the riglueoufnefs of God's Judgment
{hall be manifelled in condemning men
iov fuch things only, as either they them-
Vo L. X. A a 2 felves

356 Of puhlickly Denouncing

SERM.Telves profefTed, or (which is the fame
^^' thing ) could not deny, to be worthy of

^^^^ Death. By which Phrafe, being worthy
of Deafhj *tis not to be underftood only,
that fuch Crimes may be fo punillied with^
out any Injujlice ; but alfo that 'tis necef
fary, in the government of the World,
that \h.ty fioiild be fo puniflied. God him-
' filf therefore, the infinitely good and
merciful Governour of the Univerfe, pro-
nounces Curfcs againft the wicked, not as
taking any Delight fo to do ; but the
Scripture always reprefents him doing it,
as unwillingly^ as with reliiBance^ and as
\i\%ftrange Work -, Ifaiah xxviii. 21. And
our Saviour alfo himfelf^ who loved us,
and gave himfelf for us, and laid down
his own Life to redeem us from Death;
yet even lie fliall fay, to ■ thofe who im-
penitently' reject his- gracious Offers of
Life, Depart from 7ne, ye i:urfed^ into e-
verlajiingfife^ prepared for^ the Devil and
his Angels \ Matt. xxv. 41. And, in the
prefence of the Holy Angels^ and in the
prcfence of the Lamb^ who affuredly can
take no pleafure in beholding any Punifh-
ment but what is necelTary, Jhall they be

tormented

Cujfes upon St7i7iers, 357

tormented. 'With Fire and Brimpne-, Rcv.Serm,
xiv. lo. And the Saints in Heaven, ^ho^Jf*
are far from having in them any Revenge,
or any Uncharitablenefs, but only a right
Senfe of the ?2ece/ary adminiftration of
Juftice in God's Kingdom, are defcribed
after the following manner, i^^'U.xix. i;
/ heard a great voice of much people in
Heaven faying, Allelujah, Salvation and
Glory and Honour and Power unto the
Lnrd our God; For true and righteous are
his judgment <^'y for he hath judged the great
Whore, TJnch did corrupt the Earth ivitb
her fornication', and hath avenged the
Blood of his Servants at her hand: And
again, (ch.^^i. 5 ;) I heard the Angel of
the Waters fay, "Thou art righteous, O Lord,
which art, and wafl, and fi alt be, becaufe
thou haji judged thus ; For they have floed
the blood of Saints and Frophets, and thou,
hafl given them blood to dritik, for they are
worthy ; And I heard another out of the
altar fay, evcnfo. Lord God Almighty, true
and righteous are thy judgments. The
Senfe of all thefe places is nothing elfe,
but that 'tis reafonable all the World fliould
make acknowledgment of the Righteouf-
A a 3 nefs

g 5 8 Of publicUy T) enouncing

S E R M. nefs of God's judgments ; and of the ne-
■^^* ceffity there is in the nature of Things,
and in the Government of God, that
Wickednefs fliould finally be deftroyed.
And though it be in great Variety of
Exprefiion, that the Scripture fets forth
this Truth j yet by comparing the feveral
expreflions one with another, 'tis plain
they all terminate only in the fame
' Thing. What Solomon thus expreffes,
Trov. xvii. 15 ; He that jujiijieth the
wicked^ and he that condemneth the jiifi,
they Both are an ahoinination to the Lord;
is in the Prophet IJaiah thus, ch. v. 23 ;
Wo unto them ivhtch juftify the wicked^
and take aivay the righteoufnefs of the
righteous from him j and Prov. xxiv. 24 ;
in a ftiil more fever e manner of fpeak-
ing, He that faith unto the wicked, thou
art righteous, him Jhail the people curfe,
nations f jail abhor him. Yet the meaning
of all thefe places, is flill evidently One
and the fame ; And the Nations curfng
fuch a perfon, plainly fignifies nothing
more, than an univerfal acknowledgment
of the Reafonablenefs and Neceffity of
the Threatnings denounced of God againft

him.

Curfes upon Sinners, 35^^

him. In the Book of Habakkuk^ the fi- S e r m.
gure is carried ftiil higher, ch. ii. 11, 12; ^^'•
The wcryStonQ JJja/l cry out of the Wall^and '^^''^
the beam out of the 'Ti?nber fiall anfwer
it ; Wo to Him that buildeth a 'Town with
Blood, and flablifheth a city by iniquity :
And in that pathetical expreffion of our
Saviour, Luke xix. 40 ; if Thefe fiould
hold their peace, the Stones would immedi-
ately cry out: 'Tis a highly figurative
and very elegant manner, of expreffing
only the Reafonablenefs and NeceJJity of
the Thiiag to be done. And becaufe the
Defign and End of All thefe ways of
fpeaking in Scripture, is This only, to con-
vince men of the neceffity of coming to
Repentance, of reforming their manners,
and of obeying the Law of God ; 'tis
therefore very evident, that as fhowing
men the Penalties threatned in humane
Laws, is a kind and friendly office, as
only giving them warning in what man-
ner to avoid them ; fo reciting, with the
fame intention, the Curfes ofGodizi forth
in Scripture againfl all impenitent Sinners,
is like wife doing, not Hurt, but Good, to
our Neighbours.

Th e

360 Of puUiMy Denouncwg

S E R M. The only Inference I fhall draw at
■^^- this Time from what has been faid, and
^-^^^^^ wherewith I fhall conclude, is This ; that
if, when the general Denunciations of
the Wrath of God againft Sinners are
recited, there be and ought to be a great
Tendernefs ufed in applying them in
particular ; and the Defign of repeating
them publickly upon folemn occafions of
Humiliation, is, that every man may ap-
ply them ferioufly to his cwn confcieace,
and not that any man fliould judge his
Brother ; ( For who art I'kcu that judgcji
another mans Servant ? To his own Ma-
jler he flandeth or falleth : ) From hence
we may learn the extreme Wickednefs
of Thofe mens pretended CathoUck Reli-
gion, who prefumptuoufly taking it for
granted, that All who receive not their
fibfurd Do(5lrines, fliall be eternally pu-
niflicd by God ; take upon them to an-
ticipate that unrighteous SentencCj which
they profanely pafs in the Seat of God 5
and deftroy mens Bodies for no other
Rcafon, but becaufe they have firft wjth
impious and antichriftian Uncharitable-
nefs prefumed to give judgment of con-
demnation

Curfes upon Sm?ters, 361

demnation againft their Souls. Come out S e r m.
of her J my people, that ye be not partakers XV.
oj her Sins, a?id that ye receive not of her ^yV\f

plagues ; For in her is found the blood of
Prophets and of Saints, and of all that are
fain upon the Earth,

The End of Vol. X.

.f. ^t' * ^ t- * -f- -t- 'f ■ ^S .*.*'€'***** A *. ,* ^ A .*.

A T A B L E of the feveral Texts of Scrip-
ture Preached upon in the Ten fore-
going Volumes of Sermons.

Genef.XVlU.J^,

Exod, XXI. 14. .
Levit. XIX. 12. -

Beut. XXVII. 26.
XXIX. 29.

iSam.XV. 23. -

I iT/V/^j VIII. 27.

>^ V. 6, 7.
VI. 4. —
XIII. 16.

XXIII. 15.

XXXIV. 10,11,12.
XXXVII. 16.

Pfalm IV. 6.

XVI. 9, 10.

FoL

Page.

III

83-

X.

199.

VIII.

%.

X.
VL

131-

X.

265.

L

169.

VI.
X.
X.
IL

I.
I.

227, 2

311-

2B9.

119.

569* 3
247-

IX,
V.

343.
321.

Teali

A Table of the feveral lexts

Texts.

Pfdlm XXXIII. 10.
CXLV. 9. —
CXLVII. 5. .

Prov. IX. 10, II.
X. 9.

XIII. 21.

XIV. 9.

XVI. 4.

XXIV. 28, 29

Ecclef.Ylll. II.
IX. II.-

Jfai. V. 20.
IX. 6.

Jer. V. 4. —

Z)^;?. VII. 23.

XII. 10. -

ikr<3/. I. II.-

III. 6. ^

Matt. I. 22, 23.

12.

III.

IV. I, -

rv. 10. -

V. 3. —

V. 48. .

VI. 10.

VI. 31, 32. —
VI.

33'

XII. 31, 32,

^0/. Paze.

VL

I.

I.

IL

in.

X,

I.

VII:
V.

X.

V,

I.

V.

VIIl
VI:
~I:-

iij:-

VI.

II.

X.

It—

VL

361.
321.

i97> 221,
139-

VIIL 267.
VL 319.

371-
299.

151.

347-
295,

133-
21.

291.

^- 341.

in. 29,

87.
143^

I.
III.

'25, 45

2S9'

393.

331.
1: •

I,

203.

3^1

tn-^/j

of Scripture preached upon.

Texts.

XII. 39, 40.

XVI. 21, 22, 23.
XVI. 26.

Vol. Page,

XXII. M, 12.-

XXII. 37, 38.-

XXII. 40. ■■ —

XXIII. 9.

Matt.^XlY. 12.
XXV. 46.

XXVIII. 18,19,20.

Mar. II. 17,
II. 27.

XVI. 16.

Z,«y^f VI. 44. -

VIII. 15.

XL 35. -
XIV. II.
XIV. 14.
XIV. 23.
XVI. 25.

XVI. 31.

XVII. I.-

III. 16. -

IV. II. -

IV. 24.-
VI. 44. ^
VIII. 32.
VIII. 44.
XX. 29, -

John

V.

io9> 131,

VIII.

Z^7^

VIL

%.

VII.

29.

II.

93-

VIL

163.

II,

49-

IX.

139-

VIL

39-I'

VL

79-

IIL

167.

X.

45-

IV,

I, 27.

IIL

123.

X.

67.

IIL

103.

IIL

207, 233

IX.

117.

VIL

I.

VII.

'^57-

VIIL

131-

VL

421.

IL

189, 211

VIL

185.

L

93> 171-

UL

bi.

IIL

I.

VIIL

I.

VIL

213.

A Table of the federal T^exU

Texts.

XXI. 2 2.

'ji5fs. V. 3, 4. -
XI. 24.

XVII. 31, .

XIX. 2, 3,

i?(?w. IV. 3.

VI. 3, 4.
,VII. 7.

VII. 24, 25. — —

Rom. VIII. 13.

VIII. 16, 17.

XII. I.

XII.

12.

XIV. 17.

I Cor. I. 13.
I. 21.

I. 22, 23, 24.-
X. 31. ^

XL 25, 27.

XII. 4, 5, 6.

XIII. 3.

XV. 14.

XV. 56, S7'

2 Cor. III. 17, 18.

G<?/<:?/. II. 15, 16.-
II. 17.

IV. 4, 5.

IV. 22, 23, 24.

Vol. Page.

VIL 49.

^ 173.

///. 189.

VII. 327.
VL 29, 55.

//. 237.

IV. S5'

VIIL IJSr

VIII. 411.

J VIIL
^\IL
J VII
JlX.
VIL

IV,

IX.

V.

11.

IV

VL

IIL

V.

V.

V.

X.

IX

V.

X.

VIL

23-

113.

435-

79-
I, 23.

273-
I, 25.

103, 127, 151, 177.

105.

281, 305. -

295.

^SS^ 189, 213.

95-
^59-
47 > ^5'
243-
349' 3%'

f>;f/;.

of Scripture f reached upon.
Texts. I yol' Page,

Ephef.l^. 25.
IV. 32.

Phil. II. 12, 13.
III. 20. —

Colof. I. 24.
II. 3-

III. 20, 21, 22.
2l'hef. II. II, 12.—
il'im.TV. 8.

±7zw. II. 25. -
III. 16.

'7'f/aj I. 2, 3. —
II. II, 12.

Meh. II. 3, 4.
IIL 13. -
VI. I, 2.
VIIL I. .
XL 6. —

XIL 14. . —
XIL 16, 17.
XIL 22, 23.

James I. 14.

I. 15, 16.
IIL 13. -

VIII

239.
23.

II.

V.

283, 305;
3^5-

VIIL

L

IIL

319-

273> 297.
329-

VIIL

Sg.

IX

S^3'

IIL
VIIL

145-
153-

IX.
IL

47-
261.

V.

IX.

IX.

V.

L

VIL

VIIL

IV.

245.

231, 259, 28^;
67, 91-

343-
I.

•93-
43.
203, 225, 247;

VIIL

217.

■ II.

167.
129,

fcmi

A 7'abk of the federal Texts, &c.
TeKts. \ Vol. Page,

III. 1 8

IV. 17, 1 8.

ijoh, 11. 15.
III. 9.

Jude

III. 20, 21.
V. 8.

22,23,

i^rj. I. 8. —
II. 7. -

II. 29.

III. 4.

III. 15, 16.—
XXII. II, 12.
XXII. 14.

VIII. 341,
VII. 279.

///. 35 T.

IX. 311.

^//z: ^99.

~i^/. 157.

IX.

411.

I.

69.

IX.

3^'

IV.

2>n^ 347

IV.

271, 297.

IV.

'^99-

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179^205.

VIIL

297.

ZJZ-

41

t^^3!}^^tl!^9^i^^<^*'^i>1^^*^'^**^*^'^'^^^^'^'^*''^^-

An INDEX of the feveral Te-ts of
Scripture explained in the foregoing
Ten Volumes of Sermons.

Chap. Ver,

Genefts I, 27.
II, 8.
II, 9.

Ill, 22.
Ill, 24.
V, 22.

V, 24.

VI, 9. -

Vol Page.

XIV, 18.

XVII, I.

XVII, 5. —
XVII, 8.

XIX, 22.

XXII, I.

XXV, 34. —
XXVIIl, 20. -
XXXIl, 24. -
XXXIV, 14. -
XXXVUI, II.
XLVI, 27. —
XUX, 7. . —

//,

174

7A,

39^

vni.

300

Vllh

301

VIII,

301

/,

8

VIII,

270

/,

8

VJII,

270

IX,

118

X.

252

IX,

105

VIII,

388

/,

74

IX,

5«.338

VI,

214

VIII,

49

X,

196

VII,

9

IX,

33S

VII,

4

Ih

143

X,

347

Bb

XUX.

An Index of the fever al 7ext$ of Scripture.
Chap. Ver.

XLIX, lo.

XLIX, 26. -

Exodus IV, 21. ..

XX, II. .

XXI, 6. .
XXI, 13.

Fol. Page.

XXIII, 13.

XXIII, 20.

XXIV, 5.

Levit. XVIII, 21.
XIX, 14. -

Numb. IV, 6.
X, 8.

XIV, 22. —
XVI, 29. -
XXI, 2. -

XXIII, 19.

XXIV, 20.

Deut. II, 30.
VI, 25-

VIII, 2.

XII, 5-

XIII, 16. —
XXVII, 12. .
XXVII, 18. -
XXVII, 26. .
XXIX, 4. —

XXIX, 18.

XXX, 15.
XXXII, 9.

/^,

66

/,

74

-/^,

387

^,

50

/,

75

^/,

246

^,

90

V.

94

V,

92

y.

90

vu

424

n.

152

/,

74

X,

188

/,

400

;^,

196

A

154

A

75

/^,

3^7

^^,

3^9

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117

^,

90

I.

75

X,

34S

VI.

424

X.

346

///,

76

vin

, 105

IX.

60

VII,

382

IK

359

X,

103

An Index of the federal

Chap, Ver,

Jo/hua VII, 19.

XI, 20. -—

Judges IX, 2^.- -

I Sam. II, 3

II, 25. -^

II, 30.

III. 13.

XV, 22. -
XV, 23. —
XV, 29. -
XXV, 38,
XXVIII, 23.

zSam^ XIX, 12.
XXIV, I.

1 Kings VIII, 30.

XXII, 19.

2 Kings IV, 8.

XVII, 14.
iC-&ro«.XXI, I.
aC^r^^.XIV, 12.

XX, 20.

£//&^r VII, 5. —

Job IV, 18.
XI, 12.

XIII, 7, 15.
XIX, 23. ~

T<?>y/i 0/ Scripture,
Vol. Page.

IL 15
///, 54

Ilh 53

//, 232

/r, 386
F/Z7,35i

^» 75

^^» 437

-ST, 272

/, 78

/^, 386

^//, 4

A7//, 396

JV, 390

/, 1 85

VII, 5

^^, 49

TF, 390

/^. 387

li". 43

^. 187

/, 281

/, 280

A", 221

Vy 220
B b » XIX,

An Index of the fever al ^exts of Serif ture.
Chap. Vol, Vol. Page,

XIX, 25.

XXII, 14.

XXVII, 5.

XXVIII, 28.

XXXVIII, 7. —
XXXVIII, 16.—

Pfalms I, I.

IX, 10.
XVI, 10.
XIX, I.

XX, 2.

XXVI, 6. -
XXX, 12.
XXXVI, 7
XLIV, 20.
LVI, 8. -
LVII, 9

LXXVI, I, 2. —
LXXXIV, 7. —
LXXXIX, 21.—
LXXXIX, 47. —

XC, 2.

XCI, I.

XCV, 9.

XCV, 8, 9, 10.

XCVIII, 9.

CII, 26.

CVI, 26.

CIX, 8.

CXXXV, 4. -
CXXXIX, 9.

^,

.^25

/^,

180

X,

220

//,

151

//,

512

vh

141

VIII,

81

Uh

378

V.

93

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299

//,

9

///,

378.

^,

93

^/7,

357

V.

324

VIII

, 284

V.

90

h

255

V.

324

X,

103

V.

409

I,

156

K

329

/,

146

X,

149

VU

77

IX,

234

h

3^7

/,

146

/,

360

X.

348

X,

103

A

195

Prov,

An Index of the federal *Texts of Scripture.

Chap. Ver.

Prov. I, 32. —
VII, 26.

XI,3i. -
XIV, 34.

XVI, 4.

XVII, 4.

XXIII, 17. -

XXIV, 16 -

XXVI, 18. -

XXVII, 20. -

XXVIII, 14.
XXX, 15. -

Ecclel

I, 14. —

II, 13. -
V, I. -
V, 8. -

VIII, n.

IX, 10. —

XI, 5. -

XII, 13.

Ifaiah I, it. -
II, 22. -
V, 20. -
VII, 13.
XI, 6. -

XIV, 12.

XIX, 14.

XXIX, 13.

XXXIII, 15, 16.

XLV, 7.

XLVI, 6, 7.

LXII, 7.

LXIII, 17. ^

B

Vol

Page

III,

234

VI,

zn

vih

296

IX,

ZIS

iv.

,^«5

X.

39

VU

.^23

IX,

^IS

X,

^SS

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329

II,

,<?i6

V,

329

IX,

146

in.

30

I,

185

/,

210

X,

187,

n

297

A

28^

VI,

145

VIII,

269

I,

126

I,

87

in.

241

V,

17

IX,

37S

VI,

147

IV,

390

n.

64

VIII,

285

VI,

245

1,

232

viu

9

IV,

389

b3

JenmUh

jin Index of the fever al
Chap. Ver,

Jerem. V\ lo.

VII, 22. -

XI. 3. 5. -
XV, 17. _

XVIII, 7. —

XXXI, 3.—
XLVIII, II.

Ezek. XIII, 9. —
XIV, 9. ^
XX, 27. —

XXXII, 31.

Dafiiel III, 25. ■

V, 20. ■

VII, 10. -
VII, 25. -
IX, 24. -

XI, 38.-

XII, 3.
XII, 10, —

/i'c>2 VI, 6,

XI, 4- '

.-fyj^i III, 6. - —

Jomb II, 2. — —
III, 4^

Micab IV, 5". - —

Habhak. Ill, 6, ^— -

TVat^j of Scripture.

Vol.

Page

ly.

390

/,

127

X.

9

X.

346

Ill,

378

/,

162

///,

37S

VI,

280

IV.

254

VIII

, 108

VIII, 354

//,

H2

//,

52

III.

244

/,

255

II,

67

K

70

I.

59

i.

394

/^,

39^

X,

9

III,

71

VI,

247

/,

193

Z'^/,

185

^;

89

/.

^4^

/n.'

An Index of the feveral Texts of Scripture.
Chap, Ver,
Haggai. II, 6, 7.

MaJac. I, 2, 3.

111,5--
III, 1 6.

Matt.

VI, 24.

VI, 25, 26.

VI, 34. —

VII, II. -
VII, ,4.^
VII, 16. ~

VII, 21. -

VIII, 10. -

Vol.

Page,

K

68

^,

8

vm.

122

/.

255

IX,

125

FIT,

360

VIII,

423

Vh

53

VI,

188

VI,

222

III.

166

II.

264

IX,

172

X,

206

X,

116

V.

330

IV,

171

/,

256

11.

181

VII,

150

V,

377

n.

112

X,

6

X,

228

II,

358

X,

6

VI,

187

VII,

293

X,

228

/,

389

IV,

41

Bb4

VIII,

An Index of the fever al Texts of Scripture.
Chap. Ver. Vol. Page

VIII, 20 - —

X, 5,

X, 15.

X, 24, 28.

X, 28.

X, 37.

X, 41.

XI, 6. ^

XI. 12.

XI, 17, 18.
XI, 17.
XI, 23.

XI, 25.-^

XII, 23, 24, ^c.
XII, ^6.

XII, 39.

XIII, 4. .
XIII, 10.

XIII, 12.

XIII, 13.
XIII, 20.
XIII, 23.
XIII, 41.

xm, 49.

XIII, 51.

XIII, 58.

XIV, 22.

XV, 4. -
XV, 9. -

XV, 24.-

XV, 28.

XVI, J.-

Ilh

V.
IV,

/,
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IIU

VI,
IV,

lU

V,

Ilh

Vh

Fllly

X,

V,

X

IV,

IV,

IX,

X,

VII,

IX,

X,

IV,

VII,

in,

X,
X,

h

IV,

V,

381

II

238

74

330

395

283

5
320

58
48

14

67

171

280

435

70

353

379

152

88

238

117

68

2
434

^33
10

41
148.

JVX

An Index of the fever al Texts of Scripture.

Chap. Ver,

XVI, 6.

XVI, 15,16.

XVI, 17, 18, 19,
XVI, 18.

XVI, 19

XVI, 23

XVII, 29

Vol Page.

XVIII, 6, 7, 10.

XVIII, 6.

XVIII, 8.

XVIII, 17.

XVIII, 20.

XVIII, 2 2.

XVIII, 35.

XIX, 23.

XIX, 24.

XIX, 29.

XX, 12.

XX, 18.

XX, 28.

XXII, 2. .

XXII, 10.

XXII, II.

XXII, 17.

XXIII, 9.

XXIII, 14.

XXIII, 15.

XXIII, 25.

XXIII, 29
XXIII, 33

XXIII, 34

XXIV, 22

XXIV, 24,
XXIV, 25.

X.

227

V.

^77

VIII,

388

V.

332

vu

104

VL

94

vnu

397

VII,

360

Vh

428

III.

240

VI.

444

X.

161

vu

89

X.

II

IV.

169

VL

225

Vllh

327

VIII,

289

VI.

262

viu

360

VIII,

371

VII,

2

VII,

32

IV,

316

X

226

II.

64

u

399

V.

33t>

X,

234

X,

223

V,

330

VIII,

97

VIII,

331

VIII,

io(>

IX,

143

IX,

156

An Index of the fever al Texts of Scripture.

Chap, Fer.

XXIV, 30.

XXV, 42. —

XXVI, 24.
XXVI, 64.
XXVIII, 19.

Mark II, 15.

IV, 12.

IV, 19.
VI, 5-

Luir

VI, 11.-

VII, 7. -

VIII, 17,

X, 30. -

XI, 24.-
XIII, 7.-

h 30- -
i» 75' -
H, 52. -

m, 3S^ -

VI, 24. -

VI, 40. -

VII, 33,

VIII, 10,

vm, 15

IX, 61.-

X, 19. -
X, 20. ~

34-

5-
16.

XI,
XI,

XI, 34.

XI, 46.
XI, 47.

Vol, Page,

V.

29

VII.

394

vu

440

II,

8

ly.

72

IIL

168

VIII,

97

VIII,

200

IV,

379

IX,

58

X.

352

lU

64

IV,

389

II,

401

IX,

452

VI,

436

VI,

193

11.

115

X,

176

II,

s■^

III,

273

IX,

103

IV,

290

X,

71

X,

90

n.

391

vm.

309

iU

1S5

IV.

46

IX,

450

III,

104

III,

105

VIII,

6

a;

223

XII,

An Index of tbefeveral
Chap. Ver,

XII, 35. -

XII, SI' -

XIII, 15.
XIII, 24.

XIII, 29.
XIII, 32.

XIII, zz.

XIV, 16.

XIV, 21,

XIV, 23.

XIV, 26.

XV, 7. _

XVI, 9.

lohn

XVI, II..
XVI, 19.

XVI, 23.

XVII, 2.

XVII, 35..

XVIII, I.-
XXI, 19. -
XXIII, 17.

XXIII, 31.

XXIV, 29.

I,
I,

I.

14.

I, 16.

1,17.-

II, 22.

III, 5» ^f.

TVx/i 0/* Scripture.

Vol Page.

IX,

399

V.

149

X,

'^35

ly.

290

X,

239

VIII,

509

IX,

103

VI,

437

IX,

3Z7

vn.

2

VII,

2

VII,

3

//,

397

IX,

^^7

iiU

284

VII,

258

VII,

258

VIII,

134

V,

331

VI,

423

IX.

399

XI,

45^

IX,

141

VII,

8

VII,

296

VII,

■ 5

VI,

114

lU

11

V,

54

V, ,

404

/,

133

//,

272

VIII

» 174

Ih

190

An Index of the federal I'exfs of Scripture.

Chap. Ver. Vol P/

III, 6.

III, 8,

III, 13. —

III, 16.

IV, 9. -
IV, i.^.
IV, 23.

IV, 35.

IV, 36.

V, 17. -

V. 43-

VI, 35-
VI, 44.

VI, 54. —

VI, 63.

VI, 64.

VI, 70.-

VII, 39.

VIII, 12.

VIII, 18.

VIII, 28.

VIII, 31, 3,2, ^c.

VIII, 43-

VIII, 44.

IX, 41.

X, iH. ■

X, 27.

X, 34.

XI, 4.

IX.

319

Vh

67

V,

9

IVr

162

y.

50

FIT,

1^7

'/Ih

188

in.

265

/^.

-oS

/,

94

/,

95

X,

65

K

94

III.

66

IX,

37

/,

9

III.

35

IK

34

III,

264

Ilh

79

nil.

395

VL

48, 7z

Illy

I

VIII,

2

III,

2

III,

3

III,

42

X,

158

VIII,

18

I,

398

V,

313

IX,

37

IV.

352

V,

5^

II,

9

XI,

An Index of thefeveral Texts of Scriptun,
Chap. Ver, i Vol. Page.

XI, 4.

XI, 26.

XI, 40.

XIL 32. -

XII, ZJy 39, 40-
XII, 40..—

XII, 44.

XIII, II
XIII, 34.
XV, I.

XV, 21.

XV, 22.

XV, 24.

XVI, 3.

XVI, 7.

XVI, 28.

XVII, 9,

XVII, il.
XX, 17, I

XX, 21

XX, 28.

XX, 29

XXI, 18'
r I, 2. —

II, 3. -

II, 26.

II, 27.

II, 29.
II, 44.

II.

Index of the federal Texts of Scrip' t -/.
mp. Ver. j ygj. Page

An

Chap.

11, 46.
11, 47.

XIII, 46

xm, 48.

XIV, 3,

XIV, 21.

XV, 9.

XV, 17,

XVI, 15

///, 35
iV, 364

^//, 5

36

272

95
37
84

XVII,

An Index of the fe'ver at 'texts cf Scripture,
Chap, Ver. { Vol Page.

XVlf, 1 6. -
XVII, 24.—

XVII, 29.

Rom.

XIX, 2. .

XIX, 4'

XIX, 5. -

XX, 22.

XX, 24.

I, I, 3» 5-
1,5-

1,17.
I, 20.

I, 24.

I, 28.

I, 32.

II, 2. -
II, S, 9.
II, 16. -
11, 24. -

II, 28.

11,29. -

III, 4. -

111,7. -
111,16. -

111,19. -
111,23.

VII, 329

/, 189

vih 331

/, 113

//. S3

IX, 17

^, 39®

VI, 33

VI. 34

^/, 49

///, 265

//, 222

222
136

266

409
20

54

///, 40
X, 354

X,

354-

351

III, 24, -

VIII, 391
V, 92

IX, 170

///, 265

X, 256

/, I3S

^» 379
VIII, 426

II. S5

/>'^/, 46
r, 168
/AT, 330

//, 272

An Ijidex of the fever al Texts of Scripture,

Chap. Ver,
111,25.

III, 28.
111,28,

IV, 12.

IV, 13.
IV, 25.

IV, 28.

V, 7. ■

V, 8. .

31-

V, 12.

V, 20.

VI, I. ,
VI, 2.
VI, 3-

VI, 4.
VI, 5. ■
VI, 6. .
VI, 14.
VI, 15.

VI, 17.

VII, 4-

VII, 6.

VII, 7,
VII, 10.
VII, 12.

VII, 24.

VIII, I.

VIII, I

VIII, 2.

,6, 8.

Vol, Page,

jy.

136

VIII,

403

A

6

X.

109

X.

249

n.

250

K

3^7

^,

249

A

326

//,

223

^^.

183

V,

^57

K

169

n.

272

IV.

69

IV.

57

IX,

402

V,

318

IV.

218

VIII,

416

X.

113

II.

274

X.

12

X.

224

VIII,

II, 184

X.

116

/,

138

V.

160

V.

168

V,

167

VIII.

185

VIII,

1S5

VIII,

422

II.

88

V.

399

An Index of the feveral T'exfs of Scripture,
Chap, Ver. Vol Pave

VIII,

VIII, 3,4.
YIII, 5. -
VIII, 7. -
VIII, 9.-

VIII, 10.
VIII, II.
VIII, 14.

VIII, 15.

VIII, 23.
VIII, 29.

IX, 4, 5. —
IX, 10, II.
IX, 15. --

IX, 15,21, 22.-

IX, ij.-

IX, 22. —

IX, 27.

IX, 31. —

X, 2.

X, 6.

X, 8.

XI, 5. ^-

XI, 5, 6. -
XI, 7, 10.

/,

K

VIIT,

X.

V,

V.

IV.

Fill,

IV.

viiU

IV,
IX,

II,
III,

V,
VI,

II.

V,
X,

VI,
IV,
IX,
VI,
IV,
VII,

/,

IV,

IV,

IV,

V,

Xy

i:
/,

X,
TV,
Cc

304-

369
114

375
388

219

i8'6

69

'il
219

322

SZ

23
60,

9S

^77
406

lOi

256
388

59
253

387
312

233

3^9

393

413

179

121

6

136

112

Z9^

39S

XL

An Index' of thef^v^ral Tl'exts of Scripture.

Chap. Ver.

XI, 21.-

XI, 26.

XI, 28, 29.
XI, 29. —

XI, 36. —

XII, 3. —

XII, 19. — . ■

XIII, 12.

XIII, 13. —

XIII, 14. . —

XIV, 3.

XIV, 7.

XIV, 22.

XVI, 1 7.—

I Cor. I, 9. '

I, 10.

I, 12.

I, 17.

I, 18.
I, 25.

I, 26.

II, 4.
II, 6.

II, 14

III, 2.

A^o/. Page.

VII, 285

/^, 290

h 155

^, 105

//, Z33,

II. 267

///, 254

VII, 213

r/, 60

/, 6

//, 267

Jf, 40

vrr, 127
^///, 270
/^, 2^9

VII,

iiU

IV,

VI, 435

/r, 215

IV, 102

F///, 429

/, 129

X, 12

/X, 26

/, 320

///, 47

A 213

IX, 70
///, ^o

IV, S50

II, 6S

39
288

261

36,
266

An Index of thefeveral Texts of Scripture.
Chap. Ver. Vol. Pagf

III, 3.

III, 5, 6.
Ill, 8,

III, 12, 15.
111,13.

in, 15. -

III, 16.
Ill, 17.

Ill, 18. -

IV, 4. -
IV, 6.
IV, 8.

IV, »o.

V, 3. '

VI, 12.-

VI, 19,-

VII, 7, -

VII, 19.-

VII, 20. -

VIII, 6.
VIII, 9.

VIII, 10.

IX, 21.-

X, 7. -
X, 15. -

X, 15, 16.

ly.

100

IK

417

IX,

24

IX,

197

Ji,

68

/,

395

A

396

^a;

420

F///

> 56

F//,

371

JX,

24

III.

238

IX,

43

h

258

in.

154

IV,

417

VII,

239

III,

264

L

130

X,

II

VII,

114

X,

186

VI,

61

VIII,

314

IX,

380

II.

50

Ih

35

VI,

433

III,

22

IX,

238

HI,

160

■IV,

361

IV,

15^-^

11.

3

VIII,

427

C«

2

X,

An Index of the fever al
Chap, Ver.

X, 23, 24, i^c
X, 25,26, 27, tsf^.

X, 29.

XI, 7. -
XI, 19.

XI,23.

XI, 27, ^c,

XI, 29.

XII, 8.

XIII, I.
XIII, 2. .
XIII, 3.-

XIII, 12. —

XV, 9. — -
XV, 13,14. —
XV, 17.

XV, 22.

XV, 24.

XV, 3 6.

XV, 42,43, 44.

XV, sb ■

XV, s^- — -"-

2 Cor, I, 9.

I, 20.
I, 22. ■

111,3- —
III, 5. —
III, 6, 7.

T^a;/^

of Scripture,

Fo/.

Page

//,

5

//,

34

VIII,

427

//,

8

///,

161

^/,

43S

/^,

181

/^,

188

/^;

109

VIL

57

VII,

386

V.

403

I

141

in.

283

VII.

18

V.

149

VII,

223

II.

272

V,

222

V,

3^7

V,

215

VI,

90

K

225

K

22§

V,

156

VIII, 186

K

3^5

X,

345

II.

87

VI,

408

V.

390

III.

254

V,

39^

III,

An Index of the fever al Texts

Chap. Ver.

III, 14.

IV, 6. -

V, 7. -
V, 14.

V, 16.

V, 17.

V, 20.

V, 21.

VII, I. —

VIII, 1,6,7.
VIII, 14. —

VIII, 21. —

X, I.

XII, 7.

XII, II.

XIII, 5

Galat. I, 6, 7.
II, 3. -
II, 7-
II, 14.
II, 15.

Ill, I.

111,2. -
111,2, 5.

HI, 3.
Ill, 4.

Ill, 7 > 9-
III, 8, .

Ill, 22.
Ill, 24.

Texts

of Scripture

Vol.

Page.

V.

393

^,

401

vn.

222

vih

8

HI,

71

//,

107

IV.

219

IV,

3^9

V.

203

lU

184

ih

270

Vh

408

II.

32

VII,

117

in.

224

viu

8

VI,

63

IV,

97

vn.

7

II,

25.0

VII,

7

V,

135

^,

III

VII,

70

U

^35

X,

no

/,

137

ym.

33

X,

115

X,

249

A

153

IX,

330

A

299

X,

III

Cc

J

IH.

An Indeic of the fever aJ Text$ of Scripture,

Chap. Ver,

III, 27.
Ill, 27,

III, 28.

IV, I.
IV, 3.

28.

IV, 8.

IV, 13.
IV, 21.

IV, 29.

V, 2.

V. 4.

V, 6.

V, 17.

V, 18.

V, 20.

V, 22.

VI, I.

VI, 12.

VI, 15-

Ephef. I, 2, 5.-

I, 7> S.
I, 10. —

II, .-.
II, 6.

II, 18.
111,8.-

III, 9-

II, I, 2, 3.

TT n

;^<?/. Fage.

vu

lOI

rv.

89

II,

107

X.

117

Ill,

21

V.

48

/,

61

K

397

X.

259

IX,

320

VIII,

n

/,

136

//,

274

X,

113

X,

125

IX,

m

VIII,

33

VIII,

31

IK

223

III,

163

vn.

7

VII,

98

n.

ss

/,

307

IK

22S

IX,

64

VIII,

343

n\

67

VIII,

428

//,

80

n\

216

lU

ss

in.

229

vu

191

IH,

Colof.

An Index of the fever al T'exts of Scripture,

Chap. Ver, , Vol Page.

Ill, lO.

III, 15.

IV, 3.
IV, 6.

IV, 7.

IV, 7, II.
IV, 18.—

IV, 22.—

IV, 24. -

IV, 2^. -

V, 3. -

V, 5. —

V, 6.-
V, 14.

Phil II, 5. .

II, 6. -
II, 8. .

II, 9-

11,
II,
U,

111,3.

II.

12.

15.

IV, 5. -

1,5. —
I, 6. _

I, 19, 20.
1,21.^

1^.

229

IK

H5

VI.

17

II.

50

III.

215

VU

60

II.

200

ly.

76

//,

^75

II.

270

VII.

122

viu

372

vin.

58

VIII,

40

III.

50

III.

250

V.

28

V,

10

V,

26

V,

41

VI,

89

n.

1,^

III.

69

III.

165

I.

1^8

III.

265

viu

i^i

Vllly

J77

IV.

417

n

37^

n.

27?

II.

54

ii.

55

C c 4

^,

An Index of thefeveral 'Texts of Scripture,
Ckap. Ver,

I, 24.-

II, I,

II, 2. -

II, 5. -
II, 9--
II, 12.

II, 13.
II, 16.

11, 17-
II, 18.

II, 22.

II, 24.

III, I.
Ill, 2.
Ill, 10.
Ill, II.

Ill, 12.

Ill, 14.

III, 17.

IV, 6.

ii:hef. IV, 5.-
IV, 8.

IV, 12,

IV, 15.

V, 22.

iToef. I, 8. -
I, 12. —

Vol

Pagi
240

/,

'^75

VIII,

416

in.

264

vi.

87

V.

318

V.

317

X,

57

VIII,

II

VIII,

416

/^,

233

JX,

445

VIII,

32

I.

274

V,

318

n.

107

//,

^7S

VIII,

314

X,

256

viu

18

vih

39

III,

215

//,

17

VIII,

67

VIII,

67

IX,

10

vih

124

II.

33

VIII,

42§

II.

33

IX,

10

X,

277

K

91

II,

Jn Index of the feverd "Texts of Scripture.

Chap
II, 4.

Ver.

II, 9-

II. 10.

II, II.

II, 13-

II, 15-

I Tim, I, 4, 5-

II, 4. -
II, 6. -

II, 14.

III, 6. .

111,7--

III, 16. —

V, 24, 25

V, 25. —

VI, 16. —

III, 4- -—

III, 12. -

K(?/. Page.

lU

66

VI.

353

Vh

178

IX,

153

IV,

407

VII,

385

II.

273

Ill,

301

X,

II

vni.

37<>

I.

130

VIII,

17

III,

165

VI,

445

VI,

191

IX,

415

/,

254

/,

140

IX,

65

//,

^7$

a;

283

VIII,

120

IX.

412

II.

87

IK

90

VI,

254

X,

92

IV,

90

VIII

171

III,

164

X,

228

VIII, 154

VII,

289

An Index of the ' fever al Texts of Scripture.

Chap. Ver.

III, 13.

IV, 3. -

lleh.

Titus I, 3.

II, 10*

III, FO.

FoL Page

Ih

i?9i

55
230

K 50

^> 54

^, 54

^, 5^

/^, 50

IX, 10

/r, 49

X,

'An Index of the feveral "texts of Serif ture.

Chap. Ver,

X,

26.

X,

29.

XI,

I.

XI,

I.

XI,

6..

XI,

9-

XI,

12.

XI,

16.

XI, 19.

XII, I.

XII, 2.

XII, II.
XII, 16.

XII, 23.

XIII, 8.

James I,

VoL Page,

iX,

247

VIII,

T

35S

vih

225

/,

8

y.

378

I.

244

V.

287

II,

247

ly.

40

ly.

362

yii.

231

Fill,

416

K

.^50

Fill,

328

yii

127

IX,

118

/,

152

/,

230

yi.

207

Fill, 191

I,

149

y.

398

yni, 54

yin. 355

Fill, 40

IT.

10

II,

106

II,

70

K

330

IK

418

yi.

431

II,

112

iPeL

All Index of the fever al Texts of Scripture,

Chap. Ver.

'%PeL I, 7.
I, 10. ■

I, 21,

II, 8.

II, II.

II, 16.

III, A.

2 Pet. I, 4.

22.

Ill, 10.

III, 20.

IV, I.
IV, 8.

IV, 12.

V, 9.-

I, 17. ■

I, 19. -

I, 20. -

II, 14.

III, 3. -

III, 9- ■
HI, 16.
Ill, 18.

I Job. I, 3. -
I, 6.

I, 8. -

II, 2. -

Vol. Page.

I/U,

290

II, 2

74

IK

37

IV.

391

yiu

3^1

VIII,

56

V.

397

./,

364

X,

139

X,

166

11.

311

IV,

288

III,

35

III,

300

VI,

417

VIII,

126

VIII,

236

n.

^15

IX,

319

lU

7

VIII,

159

V.

16

IX,

336

VIII,

82

IV,

342

VIII,

170

II.

270

IV,

^SS

IV,

214

V,

363

IX,

331

VIII,

270

IV, 582

11,

In Index of

Chap.

Ver.

11,

S' -

11,

lO.

II,

15-

II,

i6.-

III,

2.

the feveral "Texts of Scripture.
Vol, Page.

yiii, 310
///, 299

III, 3.-

III, 8.
Ill, 9-

III, 15.

IV, I.

IV, 8.
IV, 20.

IV, 20,

V, 1,5.

V, 4.

V, 9^

V, 16.

V, 18.

V, 19.

21.

zjob.
Jude,

V, 20.

//,

IK

II,

V,

/^,

IK

112

348
176
40S
214
61

vni, 20
r, 64
j%; 88

VIII, 27
r///, i8i
X, 215

F/,

159

/x,

10

///,

299

//,

100

VI.

160

VIII, 187
X, 85

vh

III,

iXy
II,

166
171

340
307

FI//, 16

VJ, 167

///, 80
IV, 391

/X, 238

/, 76

i?«^.

An Index of the feveral Texts of Scripture.

Chap. Ver,

Rev,

I, 4. ■

I, II.
I, 1 8.

n,
11,

7-
13-

II, 14.

III, 14.

m, 15..
Ill, 17. ■

VI. 16. -

vn, 3. .

VII, 14.

VII, 15. ^

X, 6.

XI, 13. -

XII, 7.

XII, 9, 10.

XII, 10. -

XIII, 6. -

XIII, S.

XIII, 15.

XIV, 3. -
XIV, 6.
XIV, 10,

XV , 2.

yoL Page.

/,
/,
^/,

HI.

IIL
VIII,

vh

/,

/^,

III,

Fill,

yi,

IVr

VIII, 333
^///, 298
ra/, 79

II. 14
/, 227

145

71

86

345
302
267

37^
15

428

116

345
168

301

227
382
77

309

/,

iy\

Vr

II.

IV.

239
11 J

2.-^5

381

67
278

VIII, 310
VII, 21

^^^> 352

J 53

3.^1
86

357

A

III.

IV,

XVI,

An Index of the fever al T'exts of Scripture.
Chap. Ver. Vol Page.

XVI, 5.

XVI, 9, II.

XVII, 2. —

XVII, 5. -
XVII, 6. —
XVII, 15.
XVII, 17.—

XVIII, 3. —
XVIII, 23,24.-

XIX, I. —

XIX, 10. —

XX, 13, 14.

XXI, 6. —

XXII, 4. —
XXII, II. >
XXII, 13. .
XXII, 17.-

X.

357

VU

28.^

Vh

345

in.

264

vu

172

VL

354

yii.

312

ly.

391

IV.

261

Vl

345

yiu

387

X.

357

vh

lyi

V.

33^

IV.

344

IV.

U

IV.

327

I

71

IV,

34*

An INDEX of the principal Matters
contained in the foreo-oinc: ten Vo-
lunaes of Sermons.

A.

ABRAHAM, -^^o
meant by the F§f-
terit) of Abra-
ham, Vol. X. p. 12 1

Abraham, his Faiib, ivhat
it confijled m. Vol. II.

P- 245

. , how

manifejled^ Vol.11, p. 247

, his Offering his

Son not inconfijlent isjith
Morality^ Vol. II. p. 258.
Vol. VII. p. 210

Abilities. See Powers.

Abiblution, The ill Effe^
of it, Vol. 9. p. 161

Abftinence, The true Na-
ture of it. Vol. X.p. 339.

Accidents, Caufes of great
Events in the Hands
of Providence, Vol. VI.
p. 300.

A<flions, the Di^erence he-
twixt religious and moral
Anions, Vol. VIII. p. 92

A<5lions of Men, ail known
to Gody Vol.1, p. 252

the Nature

cf theniy Vol. III. p. 1 07
ujhat Pow-

er Men have over them^
Vol. III. p. 1 1 1

how to

judge of them^ Vol. III.

p. 128
Adam, the weak Excufes of

Adam and Eve , Vol

VIII. p. 228
Additions to Religion,

what arc fuchy Vol. IV.

p. 96
Admonition neceffary to he

given to Sirmcrs^ Vol.

VIII. p. 61
Adoption, what ineant hy

that Word, Vol. IX.

P-323

Dd

Advocate

An hidex of the

Advocate, Chriji our Ad-
vocate^ Vol. V. p. 355

AfRiftions, man^j tiines the
Confequences of Sin^ Vol.
VI. p. 266

• foinetimes pub-

lick Judgments, Vol. VI.
p. 269

Jc?netmes to

teach men Hu?niJity
Vol. VI. p. 276

-I— — fometimes to lead

than to Repentance, Vol.
VI. p. 279

fometmes to

"ivean themfroin the JVorld,
Vol. VL p. 288

'fometimes to

perfeB ihfir^ Virtues, Vol.
Vt. p. 290

the hejl Men

often undergo the greatefi
of them. Vol. VII. p. 281

A nab, the IVeaknefs of his
Excufe,YolYlll'p^.2Q,u

Allegory, what meant by
it, Vol.X. p. 257

Alms, the Firtue of Cha-
rity does not confiji in
giv'ivg them. Vol. III.
p. 282

Ambition, the Nature" of
it. Vol. III. p. 359

Amen, what meant by fay'
ing Amen, Vol. X. p,

344

principal Matters

Ananias, the Crime he was
guilty of, Vol.X. p. 180-,

— ^ — - the Aggravations

of it, Vol.X. p. 182

Angels, a defcription of
them. Vol. IV. p. 227

. the JVorJhip of

thein ijnpious. Vol. IV.
p. 231. Vol. IX. p. 443

Angels, the Sin of the fal-
len Angels did not confift
in rebelling againfi God by
Force, Vol. VIII. p. 10

Antiquity, a popijh Mark
of the true Church, Vol.
IV. p. 262

Apoftacy, chara5ferized by
Perfecution, Vol. VII.
p. 21

Apoftles, and their Succef-
fors, had no difcretionary
Pozver of forgiving Sins,
Vol. VIII. p. 391

the A^s of the

Apoflles, what they con-
tain. Vol. X. p. 100

Epi/ites of the

Apoflles, what they con-
tain. Vol. X. p. 10 1

Arbitrary Power, what.
Vol. I. p. 202. How i'ti
God, ibid.

Arianifm, what it conftfly
in. Vol. VI. p. 99

AfTiftance, ;proportio?ial to
what is 7-equired of . us.
Vol. VII. p. 1 01

AfTiftance

in the foregoing ^en

AlTiftance divine^ prorhifed
to the Difiiples, Vol. VI.

p, 102

Aftrology, the Sinfulnefs of

it. Vol. VI. p. 153
Atheifts, the Folly of them.

Vol. I. p. 317

make a Mock of

Sin, Vol. III. p. 37S
Atonement. See Expiation.
Authority of God ought to

he vindicated. Vol. VIII.

Authority of Chrift the
Extent of it. Vol. VI.

P- 83

. the Original of

it. Vol. VI. p. 87
Authority,, of Councils in
Matters of Faith, Vol.
II. p. 215
Authority, of the Church
of Chriil-, ivhat it cqK"
fijh in. Vol. ly. p. ^6s
Authority and Eminence
the Promifes of the Gof
■pel not annexed to them.
Vol. VIII. p. 310

B

BAlaam, theV/eahieficf
his Excufe, Vol. Vllt
p. 230
Baptifm, what fgnified by

It, Vol. IV. p. 6, 73
— ™ the Nature of it ,

Vohtmes of Sermons.

Vol. IV. p. 3 1

. the Befign of it^

Vol. IV. p. 71

— th e Scrip tur emoti-

on of it. Vol. iX. p. 401
Baptifm of Infantt, what
the Obligation of it, VoL

III. p. 98

Baptifm, the Means hy
which Repentance is ap-
plied to Sinner, Vol. IIL
p. 182

Baptifm, the Neceffity of
it. Vol VI, p. 38, Uq.

Baptifm, the Difference be-
tween John'i Baptif?n and
Chrift'i Baptifm, Vol.
VI. p. 52

Baptized, into the Name
of any Perfon, what.
Vol. IV. p. 81

Beads, the Sacrifices of them
of no Ejficacy to expiate
Sin, Vol. VIII. p. 375

Belief in God, the Founda-
tion of all Religion, Vol.
II. p. 238

-— what meant

by it. Vol. 11. 2S2. Vol.

in. p, 102. Vol. IV.

p. 6

Belief, the Nature and Ex-
tent of Chrijlian Beliefs
Vol. IV. p. 21

Salvation, the Re-
ward cf it. Vol. IV.

P- 39
Dd 2

Belief,

An Index of the principal Matt en
Belief, the Stihje of -matter 'Body of Deatb^ what meant

of it^ "juhen neceffary to
Salvation^\o\.W . p. lo
a commendnble Vir-

tue, Vol. VII. p. 17 J
Belief in Chrift, necejj'ary

to eternal Salvation, Vol.

II. p. 204. Vol. VI. p.

158
Believed, many things rea-

fonahle to be believed ^

though not the Objects of

Senfe or capable of De-

monftralion , Vol. VII.

p. 224
Believers, "^ho are truly

fuch. Vol. IX. p. II,

36
Believing, the Revelations

of God, Vol. II. p. 255.
Birthright, all Sinners jell

their Birthright , Vo'

VIII. p. 45
Blafphemy , againj} the

Holy Gholt , IV hat ,

Vol, VI. p. 19
Blefled , the emphaticd

Senfe rf the V/ord\ Vol.

VIII.. p. 298
Blood, the TeJlimGny of it

to our Saviour, Vol. VI.

p. 170
Blood cf Chrift , w/w/

meant by if. Vol. Vllf.

P- 3-5
Body, the Refurre5ficn oj

it. See Refurredlion

hy that Phrafe,Yol\ III

P- 413
Born, to be born of God,

what meant by it. Vol.

VI. p. 158. Vol. IX.

«—— how fuch Perfons are
faid not to commit Sin^
Vol. IX. p. 327

Bufinefs, every man has a
proper Bufinefs allotted
him. Vol. Vli. p. 54

ClAlamities of Life arife
i not from Chance or

Neccff.ty , Vol. VI. p.
238. See Affliaions.

Called. See Eled.
1. Capacities, that all Men
lire originally endued
ix'ith Capacities fufficient
for .the Knowledge of God,
Vol. IX. p. 15

Carelefs Perfons i;i religioui
Matters, how to be treat-
ed. Vol. IX. p. 429

Carclclsners, cauji's Men to
oppofe Truth, Vol. III.

P- ^S7

, Mens Carelcfs-

nffs in matters of Religion
very incredible. Vol. VII.
p. 69

— — the Vfceitfulnefs

in the foregoing Ten Volumes of Sermons

of it. Vol. VII. p. 373.
Cacholick Church , zvhat
meant by iij Vol. IV.
p. 229

. wherein I he Uni-

, ty of it CGufijls, Vol. IV.

p. 254, 257
Caules, Second Cauf'S, what

owing to them. Vol. VI.

P- 307

■ generally mifiinder-

ftood. Vol. X. p. 18
Cenforiournefs , tjpe great

Evil -of it. Vol. X. p.

160, 1 68
Ceremonies not in triufi ral-
ly good. Vol. VII. p.

177 _ »•

. ftdiordinate to

moral Duties, Vol. VII.

p. 17S
Ceremonies, tue Means and

not the End of Reliqion,

Vol.1, p. 124. Vol.VII.

p. 179
. ^ of the Lazv hniv

ahufed by the Jews, Vol.

I. p. T2^

Vol. III. p. 138. Vol;

IV. p. 104

of the Jews,

what appointed for, Voh
IV. p. 118

fmall Strefs laid

upon the?n in the Gofpel,
Vol. VI. p. 36

whence proceeds

the Mufe of them. Vol.
VII. p.' 1 68

7nii\i give place to mo^

ral Duties, Vol. X. p.46

Chance, what meant by it.
Vol. VI. p. 302

Chance, the Mifiries of
Life arife not from Chance,
Vol. VI. p. 238

Chara(5ler of Men known
by their Aciions only ,
Vol. III. p. 152 -

Charity, what meant by it
in the New Tefiament^
Vol. 1. p. 141. Vol. Vt
p. 47. Vol. VI. p. 404.
Vol. VII. p. 18

what the Virtue

Co called, is^ Vol. III.
the confequence p. 282

:— the End of Reli-
gion, Vol. III. p. 292

thd Oldiganons

to pratiife it. Vol. VI.

of relying on them. Vol
I. p. 117. Vol. III. p.

1.37
aft to nifike Men

Hypocrites, Vol. X. p.
232
'■ 7iot to be compa-
red with moral Difties^
Z

p. 400

— : tlye Benefits ari-

fingfrom it. Vol. VI. p.
41 4.' '

Dd

-jome^

A?t Index of the principal Matters

— fometimes put for

the Uljole of Religion ,

Vol. VII. p. 394
Children of God, who

meant, Vol.11, p. 74
Children of the D^vil, See

Devil.
Children, their Duty to

their Parents, Vol. IIL

P-333
Chriit, his ?niraculous Birth,

no Proof of his Dignity to

Unbelievers, Vol. V. p 7.

lut a reafonahle Circum-

flance, ibid. p. 9
Chrift, the Dignity of his

Perfon, Vol. V. p. 257
^ his Humiliation, what

it cnnfijled in. Vol. VIII.

P- 323
Chrifl, what meant by com^
ing to bim^ Vol. JJJ. p.

thrift, the Jbfurdity of
fotne Mens J^otion of Iny^
in^ hold of him. Vol.

VIII. p. 315

Chrift hisDefcent into Bell,

Vol. V. p. 334
Chrifl", his Death andRefur-

reufion, an argument to

promote Newnefs of Life,

Vol. IV. p. 64
his Chara5ler , Vol.

IV. p. 214
Chrift, what }?ieant by his

being to fuffer,Vo\Mll.

p. 322.

■ his Sufferings the high*

efl Vindication of the llo-^
nour of the Laws of God,
Vol. VIII. p. 361
Chrifl, filed the Son of God
in a peculiar manner.
Vol. V. p. S3
Chrill, lots coming foretold hy
tbeProphets,Yo\.Y. p. So
Coming unto Chrift, what
jneant ly it. Vol. IV.
p. 214
Chrift ians, who are truly

fuch. Vol. VI p. 160
Chriftians, at firjl agreed
to fell all they had. Vol.
X. p. 177
Chriftians, the wicked Lives
of fiiCh, no Argument a-
gainfi the T^ruth and Ex-
cellency of the Gofpel,
Vol. IX. p. 164
Chrilljans obliged to hc'.i
Communion with each c-
ifZ?^^ Vol. IV. p. 158
Chriftian Religion ,. filed
Faith by St. Paul, Vol.
X. p. 109

« filled Grace by

the fame Apoflle, Vol. X.
p. 1 12

filed Spirit by

the fame Apojlle, Vol. X.

p. 114

Church, popijh, Marks of

it, Vol.m. p. 32. Vol.

IV.

ift the joregoing ^en Volumes of Sermons,

IV. p. 205, 261. and
Vol. IX. p. 157

Church, the true Mark of
it. Vol. IX. p. 143,

vjherein the Unify

of it confijis. Vol. 4. p.
267

tmiverfal, the State

of it in the latter Ages of
the IVorld, Vol. V. p.

99

wherein the true

Profperity of it conjiftsy
Vol X. p. 235

Church of Chrift^ who are
the true Members of it.
Vol. IV. p. 233

Circumcifion, the Obliga-
tion of it. Vol. III. p.

the End of its

hijlitutioHy Vol. IV. p.
118
Command, , the Extent of

it with refpB to Religion,

Vol. III. p. 94
Commandments , what

meant by doing the Co7n-

mandments of God, Vol.

VIII. p. 304
Communion. See Sacra-

jnent
Communion of Chrijlians

with each other. Vol. IV.

p. 158
Commutations fuperjliti^

Otis, the Deceit of then.

Vol. VII. p. 387. Vol.

X. p. 279
Compulfion, /// Religions

Matters, what Vol. VII.

p. 5. Ibid. p. 31
Confcience, the Nature of

it. Vol. III. p. 109
the Judgment of

it impartial. Vol. VIII.

p. 204

the Nature of an

erroneous Confcience, Vol
VIIL p. 213

-a good Confcience

the great Support under
4fflio^ions,Vo\.X.'p.^i2
a wounded Con-

fcience the mofl infupport'
able Evil, Vol. X. p. 3 1 5
of Sins pajl a

great Caufe of Uneafinefs
to melancholy pious Per-
fons. Vol. X. p. 333
Con fen t, univerfal Confent
of the Being of Gody

Vol. IX. p.2Q

Co.nfcqucnces, how far

Men are anfwerable for

the Confequences of their

Actions, Vol.X. p. 214

Conftancy, the P erf e^ ion of

a Chrijlian, Vol. IX. p. 102

Contentednefs, taught by

Religion, Vol. IX. p.

384 .

its Obligation from

D d 4 tb5

An Index of the prificifal Matters
the Law of Nature y Vol. Credulity, different frcm

X. p. 2
Con':ngencie,s, foreknown

toGod^ Vol.1. j5. 259
Contradi«5lions, not the Oh-

jeol of infnite Pozver,

Vol.1, p. 216
Converration of Chrifii-

ans is in Heaven^ Vol.

V. p. 366 /
Covenants, Covenants of

God Jmmu table. Vol. I.

p. 153
Cor ban. the meaning of it,

Vol.11, p. 113. andYoX.

X. p. 282
Corrupters cf Reli^i'^n how

to he treated. Vol. IX,

p. 428
Corruptions of the Church

expreply foretold^ Vol.

IX. p. 143
Covtt, the Meaning cf that

ha'^^^ thou fhalt not co-

Tf, Vol. VIII. p. 192
Covctoufnefs, 'i.vhai it con-

ftftsin. Vol. III. p. 357.

Vol.VIII. p. 195
Courage, the true Notion of

it. Vol. III. p. 371
Creation, God created all

things by Chrifl, Vol. VI.

p. 117
God created all

things for his o-'Jjn plea-

furc 'without any external

Motive^ Vol. VII. p.

C02

Belief, Vol. IV. p. 21
Curiofity in the Affairs of
others condemned by our
Saviour, Vol. VII. p. 61
Curfc, what meant by it.

Vol. X, p. 343
Curfe, repeating the Curfe
of the Law no unchari-
iaMe IVxfh, Vol. X. p.

Curling, the Malignity of
the Sin cf it, Vol.\''lIL
p. 80

D.

DAvid, the PFeaknefs of
htsExcufe, Vol.VIIL
p. 250
Days fbortned by TVicked-

nefs. Vol. II. p. 155
Death, the Apprehenfwn of
it uneafy to every living
Beingyol. VIII, p. 417
Death, Sin the Cauje of it,
Vol.V. p. 156
— made terrible by Sin,

VoK V.

i.;8

the iuji Punifh?7ient

of Sin, Vol.X. p. 28
Death temporal, what and

how conquered. Vol. V.

p. 224
Death eternal, what and

how conquered. Vol. V.

P- '^34

Death

in the foregoing Ten

Death of Chrifl, thejlrong-'
ejl Motive to univerfal O-
hediencey Vol. IV. p. 128

the high eft

luftance of his hcve of
Men^ Vol. IV. p. 142,.
th( great Ex-

piation for Sitiy Vol. VIII.
p. 322

the Ufes of it

to us. Vol. VIII. p. 406,
&c.
if Death, the fecond Death,
what. Vol. V. p. 234
Debauchery, the Maltgnifj
of the Sins of it. Vol. VIII.

P- 53
Deceits, the fever al Deceits

of wicked Men, Vol. VII.

p. 364, fl;;^ p. 373. Vol.

IX. p. 251

Deceitfulnefs of Sin, Vol.-
IX. p. 248

Deceive, what meant by de-
ceiving. Vol. X. p. 155

Decrees of God, unaltera-
ble. Vol. I. p. 151

ought not to

be pried i>ito. Vol. VI.

P- 153

one great

Caufe of Trouble to me-
lancholy pious Perfons ,
Vol. X. p. 326
Defilement, what meant by
it in Scripture, Vo). IV.
p. 306

Volumes of Sermons.

Delu fions in Religion, whaPy
Vol. VIII. p. 103

Denunciations, folemn, the
Dejign of them. Vol. X.
p. 360

Del'erts, every Man Jhall
finally be rewarded ac-
cording to his Deferts ,
Vol. IX. p. 196

Deftrudion, which IVicked-
nefs leads Men unto. Vol*
VIII. p. 95

Deftrudion of whole Na-
tions the juft Judgment of
God, Vol. X. p. 266

Devil, his Power agatnjl
God, Vol. I. p. 224, VoL

11- P-3S5
the Original of Dip

obedience. Vol. VIII. p.
1 1 '

Devil, always ready to tempt
Men to sin. Vol. VI. p.

205
how every wicked

"Thing may be afcribed to

him. Vol. VI. p. 210
Devil, his Temptations, VoL

I. p. 224
— h'r:v he entered intQ

Judas, Vol. III. p. 202
his Temptations no

Excufe to zvicked Men,
Vol. VI. p. 200, and
Vol. VIII. p. 235
Devil, how Men become hist
Children, YolYlll. p. 3
Ddvil,

An Index 6f the

Devil, what Sins are pecti-

Itarly of him. Vol. VIII.

p. 17. Vol. X. p. 191
Ditfercnce of Good and Evil,

manifefl to all Men, Vol.

VII., p. 334. Vol. VIII.

p. 203
. confounded hy

wicked Men, Vol. VII.

p. 361
Difciples of Chrift, the

Character by -which they

are ^known. Vol. IV. p.

164
•^ his Commijfton to

them. Vol. VI. p. 93

the reafon of

Chrijl*s making a Differ-
ence betwixt thetn and
others in his Difcourfes,
Vol. X. p. 68

Di [honour, what it is to
difhonour God, Vol. II.
p. 20.

Diltribution, the unequal
Dijlrihution of Things ow-
ing to the Sovereignty of
God, Vol. VI. p. 252

Dives, his Charaoler, and
the Vices he was guilty of.
Vol. VII. p. 265

Divinity of Chrift, Vol.11,
p. 216

Divifions amongfi Chriftians
whence they proceed. Vol.
VI. p. 430

principal Mafteli's '

DofVrine, the DoElrine Men

are baptized into. Vol.

VI. p. 97.
Doctrines , fundamental ,

what. Vol. IV. p. 15
'plain to all Men,

Vol. IV. p. 12, and p.

406. Vol.lX. p. 68
Dodlrines, how to difiinguifh

falfe Doctrines, Vol. VIL

P- 159
Dodlrines of Religion^ rea-

fonable to be believed, and

fujficiently evidenced, &c.

Vol. V. p. 1 1 7, Vol. VIL

p. 156
of Baptifm and

laying on of Hands, what

meant by thcin. Vol. IX.

p. 85
Doctrines , corrupt Doc-

brines, what. Vol. VI.

p. 427
of the Romifli

Church, hypocritical^ q\,

X. p. 229
Dominion not founded in

Power, Vol.1, p. 238
Dominion of Chrifl:, what

it confifls in. Vol. V. p.

Drop, the Abfurdity of thofe
who affirm that one Drop
of Chrifl's Blood was of
fufficient Value to redeem
the whole JVorld, Vol.
VIII. p. 325

Duelling

tn the foregoing T^en

Duelling, the Unlaivfuhisfs

of it^ Vol. X. p. 212

Duty, every man has a pe-
culiar Duty alloltcd him.
Vol. VII, p. 54

E

EAting and Drinking
unworthily , 'what
meant by it. Vol. IV.

-tledl, who fneant by fuch
in the ixth Chap, of the
Romans, Vol. 'X. p. 329

End, every thing created
for its proper Endy Vol.
VII. p. 315

Enthufiafm, in whom. Vol.
II. p. 85, 97. Vol. VI.
p. 177 ^

Enthufiaftick Perfons, the
groundlefs Conceits cf fuch
Perfons, Vol. VIII. p.
310

Enthufialls, akvays flatter
their Followers with
worldly Succffs, Vol. IX.
p. 142

Equivalents for Sin, the
Danger of them. Vol. II.
p. 264

Errours in Religion, a plain
Rule to judge of them by.
Vol. IX. p. 174

Efau, his felling his Birth-
right explainediYoiyill.
p. 48

Volumes of Sermons.

Effence of God, immutable^
Vol. I. 144

Eternal, immortal, ever-
lafting , in what Senfe
ufed in Scripture^ Vol.

I- P- 73

that God miifl necef-

farily he eternal ^ Vol.
I. p. %o

Eternity of God, the true
JSotwn of it. Vol. I.

P-73

that Attribute by

which' the true God is
principally diflinguifJjed
from falfe Gods, Vol. I.
p. 83

an Argument of

divine Providence, VoL
I. p. 84. Inferences from
it, p. 85, &c.

what meant h'i ii

when applied to God, Vol,
III. p. 340

Eucharift, whence fo called^
Vol. IV. p. 141

Events, future, known un-
to God, Vol. I. p. 259

• not always an^

fwerable to fecond Caufes^
Vol. VI. p. 299

Everlafting. See Eternal.

Evidence. See Teftimony.

Evil, whence it arifes. Vol.

Evil, why permitted, VoL

I- P- 337

Evil,

An Index of the

Evil, mt cbargrahle upon

God^ Vol. VI. p. 442
Excufe, the M^caknefs of

Eve»s Excufe, Vol. VIII.

p. 228
Excufcs , the weak ones

marie by Simmers, Vol.

VIIL p. 218, 228
Expiacion, the Sufferings

anA Death of Cbrift the

great Expiation for Sin,

Vol.- VIIL p 322
External Rites, of the Law

hoiv ahiifed by the Jews,

Vol I. p. 125
r alzcays to field

to 'nor al Duties^ Vol.X.

p. 209
^ye, Lujl of the Eye, what

meant by it. Vol. III.

P-357

F Aft ions. See Hcrefies.
Faculties. 6'^i'Powers.
Eaith, a general Defcriptwn
of it. Vol. I. p. 2, 3

» '-jjba! included in it.

Vol. II. p. 206, 240.
the various Setifes of

it in Scripture, Vol. I.
a ?Koral I h'iut. Vol.

I. p. 3. Vol. IIL p. 57

that ''djhi:h overcom-

eth tbcU^rV, VoL VI.
p. i6.>,

principal Matters

Men juftifed orfaved

by it. Vol. IX. p. 59

Faith, the firjl Principle of
all Religion, Vol. IX.

P- 75
Faith, founded in the Being

and Attributes of God,

Vol. I. p. 10, 15
Faith, lefs Jlrong than the

Evidence of Senfe or De-

mGnJlration, Vol. Yll.

p. 220
Faith and Rigbteoufnefs in-
feparably connected. Vol.

I. p. 1 1
Faith, the Chrifian ReUgi-

onjiiled Faith by St Paul,

Vol. X. p. 109
Faith, the proper Objects of

it. Vol. I. p. 13
Faith, what meant by it in

St PauPj Epijlles, Vol.

I. p. 136
Faith, the Virtue of it,

Vol.V. p. 151
Faith not fujjicient toSiIva-

tion without Holintf^Vol.

VII. p. 107
Faith , things contrary to

Senfe or Reafon, not the

Obje^s of Faah, VoL

VII. p. 229.
Fall of cur firfl Parent^,

the OccafiOH of it, VoL

VL p. 149. _
Fa He hood and Vanity ^

what .\i:aia b\ them in
Serin.

in 'the foregoing ^en

Scripture , Vol. VIII.

p. 71
Fatal i Its, thg TVeaknefs and

Foiiy of theniy Vol. X.

p. 296
Fare, what meant by ity

Vol. VI. p. 305
Father, the Nature of God
V the Father, Vol. VI.

p. 1 12
■ the Hofwur due to

him^ Vol. VI. p. 125.

Father, of a Family^ his
Duty, Vol. III. p. 90

Father, God the Father of
Mankind, Vol. II. p.50

calling Men Father^

what meant by it^ Vol.
II. p. 61,

Favour, of the Gofptl, an-
ticipated before and un-
der the Law, Vol. V.
p. 171

Fear, ivhat meant by it.
Vol. IV. p. 37

Fear of God, what meant
by it. Vol. II. p, 12 2,
142

. the Foundation

ef Religion, Vol. II. p.
123, 126

Fear of Punifhrnenr, a
juji Ground of Obedience,
Vol. X^ p. 324

Fearful, with refpe^ to Re-
ligion, who are fvchy.
Vol. VIII. p, 226

Volumes of Sermons,

Figures of Speech, the true
Ufe of them. Vol. VIH.
p. 245

Flefh, what meani hy it^

Vol.1, p. 13,8. Voi.m.

Flefh, what meant by the
Luft of it. Vol. III.

p. "-55
Flelh and Spirit, what

meant by thofe Words ^

Vol. VIII. p. 28
Flefh, the Jewifh Religion

Jliled Flejh by St Paul,

Vol. X. p. ^14
Foolilhnefs,//jd'Do/7m<?f of

the Gofpel falfely ejleemed

fo. Vol. IX. p. 34
Foreknowledge, See Prc-

fcience.
Form of Godlinefs, what.

Vol. I. p. 14a
Forms external, the De-

ceitfulnfs of them, VoL

VII. p. 376. Vol, vm.
p. 306

Forgivenels, true Repent-
ance a Condition of i/.
Vol. X. p. 34

the true Extent cf

that I>«/_y, Vol. X.p. 3S
Motives towards it.

Vol. X, p. 38
Forgiven<^ fs of Injurirs, the
Gofpel Condition of hemg.
forgiven as. Vol. IV.
p.^7i

For-

An Index of tbt principal Matt en

Forgivenefs of Sin, the

Freedom of it confiflent G

ixjith ihe S at isf allien of
Cbrijl, Vol. VIII. p.
326

the original Ground

cf it, is the ejfential
Goodnefs of Gody Vol.
X. p. 29.

Form, that the Form of Re-
ligion ma-j he changed ,
Vol.'X. p. 123

Frailties, humane Frailties,
a falfe Notion of them
hetra\s Men into Sin,
Vol.'lX. p. 260

Fraud, the MaHgnity and
Confequence cf deliberate
Fraud, Vol. X. p. 182

Freedom of A5fion, how
confijlent with the Fore^
'knowledge of God, Vol.
I. p. 262. Vol. IL p.
287

Fruit, the bringing forth
Fruit, the only ?nark of
'Truth and Sincerity, Vol.
X. p. 89

Fruits of the Spirit, ?noral
Virtues^ Vol. VI. p. 64

Fruits, Men are to be judg-
ed of by them. Vol. X.
p. 229

Fundamental Doctrines
ivhat they are. Vol. IX.
p. 68. See Dodrines.

C""1Arment, what 7neant
X 'hy that Expreffwn
. having on a wedding
Garment,^ o\N\\. p, -T^^t

Gentiles, their "-Temper dif-
ferent from that of the
Jews, Vol. V. p. 274

■ their Objections a-

gainfl the Go f pel. Vol.
IX. p. 3

«— they are entitled of the
GofpeUCotjenant, Vol.X.
p. ^58

Gift of the Holy Gbofi. See
Holy Ghoft.

Gifts of the Spirit. See
Spirit.

, great Gifts and Ahili-

lities, the Promifes of the
Gofpel ?wt annexed to them
Vol. VIU. p. 308

Glory of God, what meant
by it. Vol. II. p. 7. Vol.
VII p. 304

how promoted by Men,
Vol. II. p. 27

Gnofticks, the ancient 0-
pinion of them. Vol, IX.

P-335
God, Arguments to prove

his Being, Vol. I. p. 15,

16. Vol. IX. p. 20

God, all his A^io7is con-

fifieni with all his Altri-

hutes.

in the foregoing T'en

lutes^ Vol. II. p. 213.

God, his Exiftence the Foun-
dation of all Religion,
Vol. IX. p. 78

God, his primary Attributes,
Vol. I. p. 70

God, the Fountain cf Di-
vinity, Vol. III. p. 360

God, his Unity, Vol. I.
p. 27. See Unity. His
Eternity, Vol. I. p. 70.
Se€ Eternity. His Spi-
rituality, Vol. I. p. 97.
See Spirituality. His
Immutability, Vol. I.
p. 143. See Immutabi-
lity. His Omniprefence,
Vol. I. p. 169. See
Omniprefenct. fe Om-
nipotence, Vol. I. p.
198. See Omnipotence,
His Omnifcience, Vol.
1. p. 248. See Omnifci-
ence. His Wifdom ,
Vol.1, p. 274. 6"^^ Wif-
dom. His Goodnefs ,
Vol. I. p. 32 2.Si?<?Good-
nefs. His Patience, Vol.
I. p. 348. See Patience.
His Juftice, Vol. I. p.
369. See Juftice. His
Holinefs, Vol. 11. p.
167. See Holinefs.

God, hoiJi} He is /aid to dif-
pofe all Things according
to his own Will, Vol. V.
p. 17-

3

Volumes of Sermons.

God, every Thingfiguratlve-
ly afcribed to him^ Vol.

VI. p. 218. Vol. VII.
p. 308, 312

God, not capable of being
tempted,Yo\.Ylll. p.223
How God is faid to ap-
pear to Men, Vol. I.
p. 105

Coming unto God, ':vhat
meant by it. Vol. IV.
p. 212. Vol. I. p. 8

God, the Majejiy of God^
ijuhat meant by it. Vol.
V. p. 348

God, the right Hatid of
Cod, what meant by ity
Vol. V. p. 350

Seeing God, what meant
by It, Vol. VII. p. 109

Gods, Magijlrates, Jlyled
Gods, Vol. III. p. 360.
Vol. V. p. 350

Good, what meant by it.
Vol. III. p. 193

Good and Evil, their dif-
ference 7nanifeJlto all,Vo\.

VII. p. 334
reall') dlferent in

Kind, Vol Ylll. p. 118

Vol. X. p. 244
Good Men, the Abfurdit-^

of fuppofing fitch , not

capable of falling into Sin,

Vol. IX. p. 336
Goodnefs, /; the Nature of

God, Vol. Yl, p. 400

Good-

An Index df the

Goodnefs of God, zvbat it
is. Vol. I. p. 324

the fame as Goodnefs

in Men, ibid.

• hoiv proved, Vol.1.

p. 328

particular Injlances of
it. Vol. I. p. 331
— how diflingutfhed from
Mercy, Vol. I. p. 334
the Extent of it ,

VoKI. p. 343
Gofpel, they to whom it
. was never preached will

not he judged by it. Vol,

X. p. 86
Gofpel, of Chrijl an tini-

verfal Religion, Vol. V.

p. 76
• the Defign of it was

to fulfil the Law, Vol.
. V. p. 184
^ and to fe par ate the

Good from the Bad, Vol.

VIII. p. III.

the intrinfick Excel-

. lency of it. Vol. V. p.

251
the Nature of i/, Vol.

VI. p. 426
• the f ma II Influence of

it upon its ProfeJJ'ours an

Chjecfion of Unbelievers,
Vol. IX. p. 160
Gofpel, the Strength cf its
Evidence, Vol. V, p,
^59

principal Matters

its moral Precepts e-

vident to all Men, Vol.
VIIL p. 206

• .the IVifdom of God

tlluftrated in it. Vol. IX.

P-39
Gofpel, the great and laji

Manifeflation of the Wif
dom of God, Vol. I. p.
298

Gofpel, the End and De-
fign of it. Vol. I. p. 302

Gofpel, why the Epfe^ of
it fo inconfiderable. Vol.
II. p. 276

Gofpel, its necejury Doc-

. trines, plain to all. Vol,
IV. p. 406

Gofpel, the Conditions of it
cafy. Vol. V. p. 199

Gofpel, that the Promifes
of it are allfpiritual, is a
Mark of its Truth, Vol.
IX. p. 142

Gofpels, what is princi-
pally contained in them.
Vol. X. p. 98

Government, good Govern-
ment the Foundation of
Happinefs, Vol. VI. p,

329 1

Government, God^s Go^
vernment cf the World,
the Efffcl cf his Good-
nefs, Vol. I. p. 291
Govei nours, fpiritual,their
Duty, Vol. ill. p. 344
GracCp

in the foregoi?jg T'en

Grace, the various Senfes of
it, Vol.11, p. 266, &G.

■ what meant by it in

St Paul'j Epijiles, Vol.
I. p. 136

ivhat meant by it in

general., Vol.11, p. 265,
Vol. VII. p. 384

Grace and Nature, very
conftjlent,Yo\. II. p. 233

Grace, the Particulars in-
cluded in it. Vol. II p.

323

Grace of God, confident
with the Liberty of Man,
Vol. II. p. 215; ibid. p.
2S7

Grace of God does not ope-
rate on Men like Ma-
chines, Vol. VI. p. 6^

Grace, the Chrifiian Reli-
gion filled Grace, by St
Paul, Vol. X. p. 112

Guide, no need of an infal-
lible oneYoX. III. p. 58,
ibid. 120. Vol. IV. p.
361

H.

HA bit, of Righteoufnefs
neceffary to Cbrijli-
an Perfeciion, Vol. IX.
p. 108
Habitual Sins, the great
Malignity of them, Vol.
X. p". 278

Volumes of Sermons,

Hand, fitting at God's right
Hand, what meant by it.
Vol. II. p. 59

Happinefs, the Folly cf
feeking it by finful Ejijoy-
ments. Vol. IX. p. 348

Happinefs, that which all
Men generally ■purfue.
Vol. VIII. p. 268, VoJ.
IX.^ p. 345

Happinefs, not to be enjoy-
ed but by thofe who are
a^ually holy. Vol. VII.
p. 108

what it truly

confijls in. Vol. IX. p.

356
Happinefs of Heaven, what
it confijls in. Vol. V.

P- 372

not to be enjoyed

by wicked Men, Vol. VIL
p. no

Happinefs , comparatively
greater in fome Per fans
than in others. Vol. VIL
p. 216

Happinefs of righteous Per-
fons, not to be taken from
thejn, Vol.X. p. 143

Happinefs of the Righteous
in a future State, the
general Defcription of it.
Vol. VII. p. 402, Vol.
IX. p. Z59

E.e

Hard-

An Index of the

Hardning the Heart, what
meant by it. Vol. IX. p.

the extreme Dan-
ger of fuch a Statey Vol.
IX. p. 246

Hardning the Wicked ,
what ?neant by it. Vol.
II. p. 301, Vol. IV. 389

Heard ; the Dooirine of
Chrijl mnjl be heard and
entertained^ Vol. X. p.
84'

Health, the Foundation of
all Enjoyment y Vol. VI.

P-332

Hearts, of Men known to
Gody Vol. I. p. 256

hardninz Mens

hearts, what meant by it,
Vol. III. p. 54, Vol.'lV.
p. 385, Vol. IX. p. 60

Heart, an honeft and good
Hearty the principal thing
required to qualify a Man
for the Kingdom of God,
Vol. X. p. 77

Heathens, a Defcription of
the State they were in
before the Revelation of
the Gofpel , Vol. VIII.

P- 343
Heaven, what meant by it.

Vol. V. p. 346

Heaven, God's being in

/leaven^ what meant by

if. Vol. I. p. 181, Vol.

prhicipal Matters

Heaven, the Converfation
cfChriJlians is there. Vol.
V. p. 366

Heirs of God and of Chrijl ^
who meanly Vpl. II. p.

Hell i what meant by it.

Vol. V. p. 329
Herefy, what meant by it

in Scripture, Vol. VIII.

p. 31, Vol. X. p. 230
Plolinefs of God, Mens

Obligation to imitate it.

Vol. II. p. 174
• wherein

itconfijlsy Vol.11, p. 178
Holinefs, in Men, what

meant by it. Vol. VI. p.

395
attainable by Men,

Vol. VII. p. 99
. external and in-

tmialy what. Vol. VII.

p. 118
ind$fpenfably m-

cejfary to Salvation, Vol.

IX. p. 293
Holinefs of Mind. See

Purity
Holy, the Defign of Reli-
gion is to make Men holy.

Vol. VII. p. 94
Holy Ghoft, the Nature of

him. Vol. VI. p. 120
the Honour

due to him, Vol. VI. p.

1 2C

9

Holy

J ft the foregoing I'eft Volumes of Sermons.

the End of feme

Holy Ghoft, what meant
by i(. Vol. Ill, p. 200

Holy Ghoft, its Gifts, and
on whom conferred. Vol-
VI. p. 30

Holy Ghoit, Sin againjt the
Holy Ghoji, what it con-
fifed in. Vol. VI. p. 14

melancholy

pious Perfns think them-
flves guilty of f/, Vol.
X. p. 330

Holy Ghoft, the Nature
and Ojjices of it. Vol. VI.
p. 71

Honour, acquired by the
Pra^ice of Virtue, Vol.

VI, ZZ5

■ no real Good nor

our own. Vol. IX. p. 352
Honour, what due to the

Father, Son and Holy

Ghof, Vol. VI. p. 1 25
Honour due to God Almighty

from all Creatures, Vol.

VIII. p. 349
of God diminijh-

ed by the pr a 51 ice of Sin,

VoI.VIII. p. 353
HoDC, what ?neant by it.

Vol. IV. p. 37, Vol,X.

p. 29
Humiliation (?/C/6n7?, what

it con fifed in. Vol. VIII.

P- 323
Humility, wherein it con-

flf^. Vol. III. p. 2TO

Affli^ions, Vol. VI. p.

276
Hypocrify, what meant

by it. Vol. III. p. 195
——'——— the feveral De-
grees of it. Vol. X. p.

222
Hypocrite, who meant by

that IVord, Vol. X. p.

221
Hypocrites, mofl fverely

reproved by Chrijl, Vol.

VIII. p. 6

I.

Dol, Mediators, what
_ Vol. I. p. S7
Idols, what Idols are. Vol.

I. p. 83, Vol. IV. p.

236

— whether lawful to eat

'Things facrificed to them.

Vol. II. p. 34.

called Lies in Scrip-

ture, Vol. VIII. p. 19,

and p. 262
Idolatry, what it is. Vol.

IV. p. 236
Idolatry of the Church of

Rome,Vol.I.p. 58, Vol.

IV. p. 232, andp. 236
Idolatry, the Nature and

feveral Species of it, Vol.

I. p. 47, and p. no,

Vol. VIII. p. 19

E e 2 Idola-

An Index of the p

Idolatry, the Malignit'j of

it. Vol. III. p. 136
. the Abfurdit-j of

it. Vol. VII. p. 332

is the zvork of the

Devil, Vol. VIII. p. 19

Idolatry, the Original of it.

Vol. I. p. 50, Vol. II. p.

Idolatry, that Men are very

prone to it. Vol. I. p. 62,

Vol.X. p. 274
Idolatry, the PunifJjment of

it. Vol. I. p. 65
Jefling, the IJnhecomingnefs

of it. Vol. VIII. p. 247
Tews, cxpeofed our Saviour

fJjouUhe atemporalF r'lncc.

Vol. V. p. 190

the temper of them

different from that of the
Gentiles, Vol. V. p. 274

. their Prejudices a-

gainft the Gofpel, Vol.
VII. p. 114, Vol. IX.
p. 2

in what Se?tfe they

ivere the peculiar People
of_ God, Vol. X. p. 248

Jewifli Law. See Law.
Tewilli Religion, ufually

filed PJ^orks, Vol. II. p.

241, Vol. X. p. 109
(Jiled alfo

F/<,/Z'/o' 5/ Paul, Vol.X.

p. I 14

rtjicipal Matters

fiifficicncy of it to make

Men hoh. Vol. X. p.

116

Ignorance caufes Men toop-

pofi "Truth, Vol. III. p.

the great Igno-
rance of fome Men in
Matters of Religion, Vol.
IX. p. 423

Image of Chrifl and of God,
ivhat meant by it. Vol.
V. p. 405

Images, the Vanity of them.
Vol. L p. 187, Vol. IV.

p. 2C0

« the IVorflni^ of

them dangerous. Vol. II.

p. 3.3
Imiration of God, the Oh-

Ug^atiors to it. Vol. II. p.

169
• the Extent of this

D///}S Vol.11, p. 178
'ivhat it confifs in.

Vol. VI. p. 401.
Immenfity of God. See

Oniniprfaice.
Immorality , feverely re-
proved by Chrift, Vol.

VIII. p. 4
Immortal. See Eternal. .
Immortality, Man not ne-

ceffarily indw.d with it in

a State of Inn -cence. Vol.

II. p. 196, Vol. VIIL p.

300

Im-

in the forcgo'utg Ten Volumes of Sermons.

Immutability o/Gc'J, ^v7/j Infant Baptiffn. See Bap-
refpe£l to his EJfence^ v;hat.

Vol. I, p. 144' ^^^'^^'
rtfpcuf to bis Perfe^io?jSj
Vol. I. p. 147', In his
Decrees and Purpofes ,
Vol. I. p. 150-, In his
Lazvs, Vol. I. p. 152 ;
In his Covenants and Pro-
mi fes, Vol.1, p. 15;^; In
bis Tbreatnings, Vol. I.

p. 157

Impartiality, of God "djitb
regard to Perfons^ Vol. I.

P-383
ImpoHibility, in Faith, Im-
pofitiom. Vol. I. p. 234
Impoftors. ^d-ifEnthufiafts.
Improvement, the imagi-
nary zvant of it, the Caufe
of great Uneafinefs in re-
ligious melancholy Perfons,
Vol.X. p. 320
Imputative Righteoufnefs of
Chrift, what meant hy
it. Vol. VII. p. 383
Inattention. See Carelefs-

nefs.
Incarnation ofChrift a great
Myftery, Vol.1, p. 314
Indifpofition of Body, often
the Caufe of Religious Me-
lancholy, Vol. X. p. 3 1 8
Induilry. See Diligence.
Infallible, the Ahfurdity of
an infallible Churchy Vol.
VIII. p. 1 01

tifin.

Inferences not to be dra'jjn
from particular Expref-
fions, hut from the whole
Bifcourfe, Vol. VII. p. 66

Infidelity, the (i^reat Caufe
of Mens JVickednefs and
Debauchery, Vol. VIII.
p. 132, Vol. IX. p. 252

a Defcription of

the State of it. Vol. VIII.
p. 176

Infirmity, what are proper-
ly Sins of Infirmity, Vol.
IX. p. 267, Vol. X. p.

.334
Iniquity, the Caufe of its

own Increafc, Vol. IX.

p. 149
. what meant by if.

Vol. X. p. 273
Injuries, the forgiving them,

the Effect of Chriflian

Love, Vol. IV. p. 168
Inquififion, the Iniquity of

it. Vol. VI. p. 351
Infpiration, the true Notion

of it, Vol.VIII. p. ,60
the Scriptures

were zvritten by Infpira-
tion, Vol.VIII. p. 156
Inftitutions of Religion what

meant by them. Vol. VIL

p. 96
Integrity, a PerfeBion in

Chrifiians, Vol. IX.p/i o .-;

Ee 3 Fii-

An Index of the principal Matters
Intentions of Men, known fame Judgment cf Mens

to God, Vol. I. p. 256
Intention, the Intention cf

the Agent neceffar'j to

Morality , Vol. X. p.

203, 214
Intermediate State, the

Happinefs of it. Vol. VII.

P-397
Inventions of Men, how

often impofed injledd cf

Religion, Vol. VII. p.

170
Invifible Church , what

meant by it. Vol. IV.

p. 259
Joy in the Holy Ghoft, what

meant by it. Vol. VII. p.

245
Judgment , future , the

Proof 0} it. Vol. VII.

P- 334

— the T'ime when it

fjjall be. Vol. VII. p.

337

^ ^v whom to he per-

formed. Vol. VII. p.

339

the Perfons called to

it, Vol.VII. p. 341

the Method in which

it is to be performed. Vol.
VII. p. 343

Judgment, the Judgment
of God, is according to
right, Vol.VII. p. 45,
Vol. VII. 158

Judgment, God ?nakcs the

Anions that tl ey do them-
Jelves, Vol. VIII. p.zoS

Judgments of Corre£lion,
and Condemnation, that
there muft he fome proper
Seafons for them , Vol.
VII. p. 283

Juft, what meant by that
Word in Scripture, Vol,
IX. p. 117

Juftice, the particular Re-
ward of it in the Cofpel,
Vol. IX. p. 134

Jui\:\ce, founded not in the
IVill of God but in the
Reafon of things. Vol. I.

P-374

-. the Nature and Ex-
tent of it. Vol. IX. p.
120

the Security of every

Man's Property , Vol.
IX. p. 130

J'jftice of God, a Proof of
it. Vol. II. p. 572

what it cojififts in.

Vol, I. p. 380, 394

Irferencesfrom it. Vol.

I. p.414

J u nice, every Man fnall
finally be rewarded ac-
cording to the ftritl eft Rules
of it,^Vo]. IX. p, 196

Juflification, <?«(? Effe^ cf
Chrifi's Rcfurreofion ,

Vol, v^ p. 3 17

Juflified,

in the foregoing Ten

Juftified, h^ Faith, Vol.
V. p. 170

''duhy no man can be

jujlifiedby the LaWy Vol.
V. p. 82

K

Kingdoms, their Fates
depend on Providence^
Vol.VI. 378

•^ their BleJJings necef-
farily te??iporaly Vol. VI.

^.P- 379

Kingdom of God, a mo-
ral Kingdom , Vol. II.
p. 18

what it principally

confijls /;/,Vol. II. p. 334
what meant by it in

theNewTefiatnenty Vol.
n. p. 339, Vol. VII. p.
236

what meant by feeking

it. Vol. II. p. 367
— the Reward of fo do-
ing. Vol. II. p. 401

what compared to.

Vol. IV. p. 211

the Salifications for

it. Vol. X. p. 77
Kingdom of Heaven, the
Gift of God, Vol. II. p.
82

Virtue a neceffary

Volumes of Sermofis,

in Man a natural Deftre
of it, Vol.VI. p. 136

■ How to regulate it^
Vol. VI. p. 138

Knowledge of Sin, how
from the Law, Vol. V.
p. i6o.Vol.VIII. p.189

Knowledge of things to
come, the Deftre of it un-
lawful. Vol. VI. p. 150

LAw, the Nature of a
Law in general. Vol.
V. p. 164
Law, ceremonial how fulfil-
led by our Saviour, Vol.
X. p. 45
Law, the Jewilh Law^
why infiituted^ Vol. L

P- 131

not neceffary to be re-
tained by Chrifiians, Vol.

I. 134

■ ' ■ how it is the fame as
the original Law of God^
Vol.V. p. 166

Sinners not juflified

by it. Vol. V. p. 170

Salification for entring
into it. Vol. VII. p. 40
Knowledge, thai tbers is

Laws of God, immutable^

Vol. L p. 152
Lent, the Original InJiitU"

tionofit, Vol.VI. p. 186
Libertines, the fVeaknefs

and Folly of tl^em. Vol.

X. p. 294

E e 4 Liberty,

An Index of the principal Matters
Liberty, the feveral Senfes nity of hujnane Life^ Vol

of the Word, Vol. V.

Liberty, defirable by all.
Vol. III. p. 7

falfe Notions of it.
Vol. III. p. 8, 9

> of a rational Creature ^
what it conftfs in. Vol.

III. p. 12, 17

Liberty of God, what it

cofiftfis in. Vol. III.

p. 19
Liberty, what meant by

Chrijlian Liberty, Vol.

III. p. 21
Licentious Men , trefpafs

upon, the Mercy of God,

Vol, X. p. 299
Lie, the proper Notion of

it. Vol. VIII. p. 241
Lie, believing a hie, what

■meant by it. Vol. VIII.

p. 99
Lie unto the Holy Ghoft,

what meant by it. Vol.

X. p. 186
Life, the taking away the

Life of a Man by chance

no Cri7?ze,'Vo]. X. p. 201
; the Life of a Man

may be taken away infelf

defence. Vol. X. p. 203
Life and the Continuance of

it, the Gift of God, Vol.

Vm.4i3.Vol.X.p. 23
Life, the Shortfiefs and Va-

VI. p. 232

Life, long Life promifed to
Obedience, Vol. II. p.
160

Life eternal, the free Gift
of God, Vol. II. p. 197

• the fundamental DoC'
trine of the Chrijlian Re-
ligion, Vol. IX. p. 4§

Life, Amendment or New-
nejs of Life , the great
End of the Gofpel, Vol.
IV. p. 59.

Life of Chrift, the ftrong-
ejl Motive to unlverjal
Obedience, Vol. IV. p.
128

Lives, the vicious Lives of
Chrijlians, a great Of-
fence in hindring the Pro-
pagation of the Gofpel,
Vol. VI, p. 432

Long-fuu"ering of God. See
Patience.

Lord, what meant by the
Lord, Vol. VIII. p. 86

Love, loviiig God the true
Notion of it. Vol. I. p.
34, Vol. III. p. z6^.
Vol. X. p. 323

the Duty of it. Vol.

II, p, 94

. wherein it confifts.

Vol. II. p. gy

—r- — loving God and prac-

tifing Right eoufnefs, the

fame

In the foregoing T'en Volumes of Sermons.

fa?ne things Vol. 11. p.
io6

— the requifite Circiim-
fiances offiich Love, Vol.

II. p. 112

the Importance of this

Duty^ Vol. II. p. 117

Lying, what meant hy it
in Scripture, Vol. VIIL
p. 18

. the fever al Cafes in

'xhich learned Men plead
for ity Vol. VIII. p. 250

Love, the Love of Ckrifi

in being fent ^ confifient

with the Love of God in

fending Hun, Vol. II. p.

217

Love, the mutual Love of
Chriftians one End of in-
fiituting the Sacrament ,
Vol. IV. p. 151

Love, iiniverfil, the Per-
fe5lion of a Chriflian,
Vol. VI. p. 397. Vol.
IX. p. 100

Love of the World, what
meant hy it. Vol. III.

Luft, what meant hy it.
Vol. VIII. p. 175. ibid.
219

Luft, of the Eye, what
meant hy it. Vol. III.

P-357
Luft, of the Flefh, what

meant by it. Vol. III.

P-255
Lufts of the Devil, what

tneant hy //j^;7z, Vol. VIII.

p. 14
Luxury, what it conftfis

in. Vol. VII. p. 262

M

MAjefty, what meant
by it. Vol. V. p.

347
Magiftrates, their Duty^

Vol. III. p. 88, 345
•— Obedience due to them

Vol. III. p. 335
Man, the original State of

hi?n. Vol. VIII. p. 35
Man, of Sin, what meant

hy it. Vol. III. p. 32,

Vol. IV. p. 264
Manicheans, the Abfurdity

of their Opinions, Vol.

I-P: 231, 337

Mankind, //?(:z^ Jufiiceisdue
to them,Yo\.lX. p. 128

Mafs, the Vanity of the
Sacrifice of it. Vol. VIIL

P-377
Mafter, of a Family his

Duty, Vol. III. p. 90
what due to bim

from Servants, Vol. III.

P-336

his Duty to his

Servants y Vol. III. p.

344

Meats,

An Index of the principal Matters

Meats, DiJlinBion of Meats Mercy of God^ howfhewn

an indifferent Thing^Vol
VII. p. 240

Mediatour , the Neceffity
of appointing one^Yo). V.
p. 357, Vol.X. p. 31

— the Folly of fel-
ting up falfe MediatourSy
Vol.V. p. ^6^,

no Ground or

Foundation for fetting up
any other Mediatour but
Jefus Chrijl, Vol. VIII.

the Defgn of ap-

pointing a Mediatour ,

Vol. X. p. 32
Meditation upon heavenly

things^ Vol. V. p. 370
Meeknefs , Oppofers of

'Truth to he injlru5led in

Meeknefs y Vol. III. p.

161
Melancholy pious Perfons,

ought not to be dejeoled.

Vol. VII. p. 157
, . their needlefs

Fears remove d^ Vol. IX.

113

how they ought

to be treated^ Vol. IX.

P- 431

-s^ the Cafe of fuchy

Vol. X. p. 316
Mercy , that Chrijlians
■ ought to Jhozv Mercy to
the Poor, Vol. IV. p.
174

in the Rede77ipiion of
Mankind, Vol. VIII. p.

^79-

not fo great as to

interfere with hh Jujlice,
Vol. X. p. 301

Merit, Men have no claim
to it, Vol. III. p. 229

the Scripture Notion

of it, Vol. IV. p. 318,
Vol. VIII. p. 303

Merit, no Man can claim
any for his good IVorks,
Vol. IX. p. 200

Merits of Chrift, relying
upon them a great Cor-
ruption, Vol. IV. p. 69,
Vol. VIII. 316

Merits of Chrijl, imputed
to Sinners, the falfe No-
tion of it. Vol. IV. p.
218, Vol. V. p. 362

Merits, of the Saints, the
Falfenefs of it, Vol.1, p.
274

Merits of the Saints an im-
pious Notion of the Pa-
pijJs, Vol. IV, p. 239

Meffiah, the Chara^er of
him. Vol. V. p. 50

His Condition in the

IVorld, Vol. V. p. sy^
■ The End of his corning

into the IVorld, Vol. V.

P- 59
Mind, a virtuous Difpofi-

tion

in the foregoing Ten Volumes of Sermons.

tion of it the hefi Help to God and of our Neigh-

underjland true Religion^

Vol. III. p. 35

the Excellency of fuch

a Difpofition^ Vol. IV.

p. 354

— wherein it conftfls ,

Vol. IV. p. 358
Mind, of Man, the Image

of God, Vol. IX. p. 18
Miracles , the external

Proof of the 'Truth of

the Chr'tflian Religion ,

Vol. VIII. p. 143
Miracles pretended by the

Church of Rome, Vol.

VI. p. 177
Miracles, a Popifh Mark

of the true Church, Vol.

IV. p. 263
Miferies, arife not from

Chance or Neceffity, Vol.

VI. p. 238
Mocking cf God, Inftances

of it. Vol. VII. p. 360
Mocking, at Sin, the FoL

ly of it. Vol. III. p.

377
Monkirti Retirement ,

whence it arofe. Vol. II.

p. 395
Moral Duties, Rites and
Ceremonies mufl give
place to them. Vol. X. p.

46
Moral Duties, may all he

reduced to the Love of

hour. Vol. VII. p. 171

of eternal Obli-
gation, Vol. VII. p. 176

Moral Good and Evil ,
what they confifi in, VoL
I. p. 372

ejfentially diffe-
rent. Vol. II. p. 127,
Vol. VII. p. 134

confrmed by tht

Authority of God, Vol.

VII. p. 148
Moral Judgment, the Prin-
ciple of Religion, Vol.IIL

p. 105, Vol. IV. p. 351
Moral Virtue, a living Sa-

crifce. Vol. VII. p. 131
Moral Virtues, the fame as

Grace, Vol. II. p. 271,

ibid. p. 302, Vol. VII.

p. 246
the Gift of the

Spirit, Vol. VI. p. 62
Morality, the pra^ice of

it ncceffary to a Chrijlian^

Vol. III. p. 78
the great End of

Religion, Vol. VII. p.

247
the Sum and Ef-

fenceof all Religion, Vol.

X. p. 118
Mortality, Man naturally

fubje5i to it^ Vol. VIII.

p. 414
Mofaick Inftitution, the
Laiii

An Index of the prmcipal Matters
Law of God^ Vol.1, p. what they confijiifi. Vol.

.98
Murder, the Uelmiifnefs of

the Sin of it. Vol. X. p.

207
' what Crimes in-
cluded under it. Vol. X.

p. 215
Myfteries , the Piide of

fe eking after them. Vol.

III. p. 231
»■ -~ what fueant by

them, Vol. IX. p. 61.

N

A me, a good Name.
See Reputation.
Name, what it is to be bap-
tized into the Name of

any Perfon, Vol. IV. p.

81, Vol. VI. p. 50
Name, the Name of God^

what meant by it. Vol.

V. p. 88, and Vol.

VIII. p. 69
National Sim not punifbed

withnationalPiimfJomenls^

Vol. X. p. 146
Nation. See Kingdoms.
Nature, the Law of it, the

Law of God, Vol. I. p.

298
Natural Adions, in them-

f elves innocent. Vol. X.

p. 199
Natural Good and Evil,

I. p. 372

Natural Events^ God the
Author of them. Vol. VI,

Natural Religion. See Mo-
rality.

Neceflity, the Nccefjity of
our Saviour's Sufferings,
Vol. VIII. p. 400

NecelTuy, the J ffli of ions of
Life arife not from Ne-
ceffHy , Vol VI. p.
^238

Neighbour, who meant by
cur Neighbour, Vol. X.

. , — Laws with rc~

fpeH- to him, very univer-
ful. Vol. X. p. 213

Neighbour, to be in Chari-
ty with hi?n, a ^ualif ca-
tion nece/fary for receiving
the Communion, Vol. IV.
p. 166

ISoiions, right Notions of
Cod, of great Importance
to Men, Vol. II. p. 187,
p. 231

O

Aths not always un-
lawful, Vol.'VIIL

P- 1^
Obedience, perfect Obedi-
ence required by the ori-
gin'al

hi the foregoing Ten

gwal Law of God, Vol V.

p. 163
Obedience due to God from

all Creatures at all times.

Vol. VIII. p. 349
Obfdience, the Univerfality

of it ncccffarj to Chrif-

tian Perfdiflmi, Vol. IX.

p. 106
. — prefer able to

Prater, Vol. IX. p. 437
■partial Obe-

Volumes of Sermons.
Providences f Vol. I. p-

dlence men are ver'j lia-
ble to impofs upon t hem-
fives with. Vol. X. p.
276

OfTence, zvhat meant by it.
Vol. VI. p. 423

OiTences in Religion will
be. Vol. VI. p. 42 2

. what meant by

being impoffible not to come,
Vol.VI. p. 435 ^

Orienders, the punifJoing of
them the mojl effe^ual
Vindication of the Laws
of God, Vol. VIII. p.

358
Omnipotence of God ,
Vol. I. p. 199

_ the Perfeufion

of it in the Creation, Vol.

i. p. 207

in the general

Courfe of Providence, Vol.

I. p. 208

in particular

210

in doing every

thing without Vifficidty ,

Vol. I. p. 212
. in doing every

thing at once , Vol. I.

p. 214
does not extend

to Contradi^ions, Vol. I. '

p. 216

, . — 7^or to things

naturally Evil, Vol. 1.

p.217

nor to tbi'ngs

morally Evil, Vol. I. p.
217
Omniprefence of God, Vol.

I. p. 170

-_ ., . the JVeak-

of the Schoolmens Notion
of it. Vol. I. p. 1 10

. not affeofed

by ihe i?npurity of Things
or Places, Yol I. p. 180
. ihe Charac-

ter of the true God in

oppofition to Idols, Vol. I.

p.' I 87
Omnifcience of God, Vol.

I. p. 251
that God mufl

be ovinifcient , Vol. I.

p. 249

the ObjeB of

Omnifience, Vol. I. p.
25 1 il^^

An Index of the

the manner of it
Vol. I. p. 266

. ■ - the Certainty

of it. Vol. I. p. 268

that it is the

Ohje5l of cur Admiration,
Vol. I. p. 269

Oip\n\ons erroneous^ the ge-
neral Caufe of them ^ Vol.
II. p. 298

■ how far hurtful.

Vol. III. p. 139

Opinions, that there will
he Differences of Opinions
amongft Chrijlians, Vol.
IV. p. 135

Opinions, not to he impofed.
Vol. VI. p. 146

Opinions, Men ought fiot to
value themfelves upon tie
Rightnefs of their Opini-
ons only, Vol.VII, p. 386

Oracles, the a?nbiguity of
themy Vol. VI. p. 151

prijjcipal Matters

Pardon, in all Pardon^ the
Condition of Repentance
isfuppofed. Vol. X. p. 34

Parents, their Duty to their
Children, Vol. III. p.

344
Party, the Weahiefs of thofe

who think to he faved hy

adhering to a Party cf

Men, Vol VIII. p. 317
Paflbver of the Jews, the

End of its Injtitution, Vol.

IV. p. 1 19
Patience, part of the Cha-

raider of agoodChriJlian,

Vol. X. p. 90
Parience of God , a De-

/'crip t ion of it. Vol. I. p.

'34«
Injlances of it ,

Vol. I. p. 351

•— /'// ufe made of it.

Vol. I. p. 25^

will have an End,

P Arable, the Parable cf
the Sower explained,

Vol.X. p. 73
Parables, %ohy our Saviour

fpake to the Multitude in

Parables, Vol. X. p. 6<~)
Paradife,' what ?neant by it.

Vol. VIII. p. 300
the State of it.

Vol. IX. p. 391

Vol.1, p. 360

Peace, what meant by it,
Vol.VII. p. 243

Peace, inward Peace con-
tributes greatly to Mens
Happinejs, Vol. VI. p.

Perfec^l, how Men are faid
to be perfect as God is
pcffeol. Vol. VI, p. 393

Perfedion, every Perfetlion
a7?iiable. Vol. XL p. 95

Pcrft-dion, humane, what it
con-

in the foregoing Ten Volumes of Sermons,

confijis in. Vol. VI. p-^gs
what is fo ftyled

in Scripture Senfe, Vol.
IX. p. 97

th^ Necefity of

continual Jlriving towards

it. Vol. IX. p. no
Perfeflions, of God im?nu-

table. Vol. I. p. 147
Perifliing, what meant by

it. Vol. II. p. 199
Perjury, the Nature of it.

Vol. VIII. p. 73
Perfccution, in Matters of

Religion, the great Ab-
furdity aud Inconfijience

of it^ Vol. VII. p. I 2

dire5lly oppo-

fie to Chrijlianity, Vol.

VII. p. 15

the Charaoftr

of the great Apoftacy,
Vol. VII. p. 21

religious Per-

fons greatly expofed to it,
"Vol. VIII. p. 332, Vol.
X. p. 136

Perleverance, the NeceJJity
of good Mens Perfeve-
rance in their Duty, Vol.
IX. p. 218

the great Pro-

mifes of the Gofpel an-
nexed to Perfeverance ,
Vol. IX. p. 395

what may pro-

ve rh he fiyled fo. Vol.

IX. p. 400
Pharaoh, how God hardned

his Heart, Vol. X. p. 3 ^o
Pharifees, the great Hypo-

crify of them. Vol. X,

p. 227, and p. 281
Philofophers, theJVeaknefs

of the Arguments of the

feveral Se^s of them. Vol.

IX. p. 30
Pleafure , truly fo called,

one of the firjl and 71a-

tural Principles planted in

Mankind, Vol. IX. p. 35
Plea fu res, fenfual, the im-

perfe^ion of ihem^ Vol.

IX. p. 350
Polytheifm, what it con-

fifls in. Vol. VI. p. 98
Poor, ou^t to have Mercy
fhown to them. Vol. IV.

p. 174
Pope, the Original of the

Word, Vol. II. p. 6s
his Claim to vnpofe

Do^rines of Religion ,

Vol. VII. p. 50
Popery, Predioiions of it.

Vol. VI. p. 347
proper Means to

prevent the Growth of it.

Vol. VI. p. 388
Popifh Notion of the Church,

Vol. IV. p. 205
Poverty, the Nature of it.

Vol. VI. p. 263
Poverty of Spirit, what
meant

An Index of the principal Matters
meant by it. Vol. III. the Cinumfiances and

p. 2b4
Power, opprejjive Pcdjer,
the Charauier of it. Vol.

VI. p 34^
Power. See Authority.
Power, the feveral Powers

of God, hozu to be under-

fiood. Vol. I. p. lOO
. of God unlimited. Vol.

I. p. 192

the right life of it.

Vol. II. p. 9

Power, all Power origi-
nal^ from God, Vol. VI.
p. 87

Powers, of Men, God the

■ Author of them, \o\.l\. Preaching, the great Effi-

^.alif cations neceffary to
it. Vol. IX. 450

things generall'j pro-
ceeding according to the
coiirfe of Nature, no Oh-
jeofion to Prayer, Vol.
'IX. p.453

Prayer, the Lord's Prayer
an Explication of it. Vol.
IX. p. 448

Prayers for the dead, the
jihfurdity of them. Vol.
IV. p, 24T

Preachers, of the Gofpely
their Duty, Vol. III. p.
89

p. 322

fuficient origi-

nally for the Knowledge
cf God, Vol. IX. p. 15

Prejudices, of the Jews
and Gentiles againfi the
Gofpel, Vol. V. p. 281

Prayer, the Foundation of
it. Vol. IX. p. 436

^ — - the Ohje^ cf it. Vol.
IX. p. 439

Foundation of it. Vol.

IX. p. 440

_ the Kjiowkdge of God

7ioOhje^ion to it. Vol.

IX. p. 441

the Things proper to

cacy of preaching the
Gofpel, Vol. IX. p. 34
Predeftinated, who jneant
byfuch in the ixtb Chap,
of the Romans, Vol. X.

Prtfdeftination, a ground-
lefs Dotlrine, Vol. I. p.

151.V0I. yiii. p. 395

the confsquences of it.

to he prayed for. Vol. IX
P- 445

Vol. III. p. 116

. the true Scripture

Notion of it. Vol. IX,

p. 64
Prejudice, caufs Men to

oppofe "Truth, Vol. III.

p. I r,(^. Vol.VII. p. 20 1
Prefcience , of Gqd how

confijlent with'' the Li-
berty

in the T^ en foregoing Volumes of Sermons,

heriy of Meriy Vol. I.

p. 259

the Folly of Mens

claiming it. Vol. I. p.

272

confijlent 'with the

common Courfe ofThi^igs^

Vol. VI. p. 374
Pretences,/£z//^ Pretences to

Religion, what^'VoV VII.

p. 42
Pride, the Ahfurdity of it.

Vol. VI. p. 276
Pride, fpiritual, what it

confifts in. Vol. III. p.

223
>■ the natural ill Confe-

quences of it. Vol. III. p.

234
1 hateful to God, Vol.

III. p. 239

the original Sin of the

Devil, Vol. III. p. 242
— — the Pride of Life,

what meant by it. Vol.

III. p. 359
Prieft, Chrifi our High

Priefl, Vol. V. p. 353
Primitive Church , the

Simplicity and Purity of

it. Vol. X. p. 1 74
Primitive Chriflians, their

falfe Notion of the De-
Jlru5fion of the Jewijh

Nation, Vol. X. p. 176
Princes, their Duty, V«>L

III. p. 345

Probation. See Trial.

ProfefHon, the mere Pro-
feffion of Religion gives
Men no Title to the Re-
ward of it. Vol. VIIl.
p. 306, Vol. IX. p. 52,
Vol. X. p. 256

Proofs, made ufe of by the
Apoftle different to the
Jews from thofe to the
Gentiles, Vol. X. p. 263

Promifes, of God ifnrnuta-
ble. Vol. I. p. 153

— are all co?iditi<3'

nal, Vol. VI. p. 194

Promifes, of the Gofpel al-
mofi wholly fpiritual ,
Vol. IV. p. 106

Promifes, made to the Gen-
tiles, Vol. V. p. 98

Promifes, temporal Promi-
fes exprefsly made to the
Jews, Vol. IX. p. 371

Prophanenefs, the Malig-
nity of it. Vol VIII. p.

53
Prophecy, not the Caufe or

Reafon of the Things com-

iug to pafs, Vol. IV. p.

392
Prophecies, a Succeffion oj
them in the Old Tefta-
ment centring in Cbrijty
Vol. V. p. i^

Ff

Prffo

An Index of the

Proteftants , fometimes

guilty ofPerfecution, Vol.

VII. p. 23
Providence, ibe Nature of

it. Vol. I. p. 177. Vol.

II. p. 381
-. the unequal D'lf-

tributions of it. Vol. I.

p. 405, Vol. VI. p. 252
■ perpetually watches

ever the righteous. Vol.
X. p. 140

denied by fome

principal Matten

Punifliment, how. the Pu-
nifhment of Sinners inay
be laid upon an innocent
P^r/oAz, Vol. VIII. p. 37 1

Punilhment, the JSeceffity
of It, Vol. I. p. 303,
340

a Right which

the Law-giver may abate^
Vol. VIII. p. 372, and
Vol. X. p. 30

future, propor-

PerfonSy Vol. X. p. 292
Providence, the Calami-
ties and Affl,iolio7is of Life
(irifefrom the wife Difpo-
fttion of it. Vol. VI. p.
238

extends itfelf to

the mofi minute things.
Vol. VI. p. 306

has a peculiar

Influence on all great E-
vents. Vol. VI. p. ii,66

this denied by

one Sect of Pbdofophers,
Vol. VI. p. s6y

not inconfiftent

'with the Operations of
fecond Caufes, Vol. VI.

P-37I

Publick, Jiiflice towards

the Publick , what^ it
confifls in. Vol. IX. p.
128

3 .

tionate to Mens De?}ierits,

Vol. I. p. :?40

-juji and necejfary.

Vol. I. p. 341

the Certainty of

it though delayed. Vol. I.

P-363

— the Severity of it.

Vol. I. p. 364

impartially exe-

cuted. Vol. I. p. 397
Piinifliment, God not obli-
ged in Juflice to execute
It, Vol. I. p. 381

•— — God delights not

in executi?-/g i/,Vol. VIII.

' P- 360

Punilhment of Sinners in a

future State, the general

Defcription of it. Vol.

VII. p. 404, Vol. X. p.

303
Purgatory, the Folly and

Vanity of the Popifh No-
tion

in the foregoing 'Ten

tion of it. Vol. VII. p.
290
Purity, what meant by it.
Vol. VI. p. 395» Vol.
IX. p. 99

<^

QUeftions of Curioftty,
always turned by our
Saviour to the in-
Jlru^ing Men in their
Duty, Vol. Vli. p. 59

R

Eafon, the prof er Ex-
^^ ercife of a rational
Creature, Vol. VIII. p.
200

Reafon, afufficient Rule of
Religion in 'Things to be
judged of by Reafon,Yo\.
VIII. p. 163. Vol. IX.
p. 17

Reafon and Revelation con-
fiflent with each other.
Vol. V. p 290

Reafonable, the Do^rines
of Religion reafonable to
he believed. Vol. V. p.

Reformed Religion, where
it was before the times of

Volumes of Set^mons.

the Reformer, Vol. III.

P-323
Reformation, the abfo'ute

Neceffity of it in order to

he made Partakers of the

divine Mercy, Vol. VlII.

P'379
Refuge, Places of Refuge,

the Nature of them,Yo\.

X. p. 208
Regenerate, a Defer iption

of a regenerate Perfon,

Vol. VIII. p. 180
Regeneration, what meant

by it in Scripture, VoL

IX. p. 326
Religion, what it is, and

on what founded. Vol.

VI. p. 355. Vol. VIL

p. 12. Vol. VII. p. 96
Religion, the Nature of it.

Vol. V. p. 117. VoL

VI. p. 133
' — depends entirely on

Mens moral ^alities.

Vol. IV. p. -^jS

■the Pra^ice of it

tends to prolong Lif e,Yo\,
II. p. 153

that Form of it.

the mofi perfe^, whick
has the few eft Rites, Vol.
VII. p. 250
Religion, the truefi Know-
ledge, Vol. VI. p. 134

Ff

— the

An Index of the

the EJfence of it

immtt t able, Yo\. X. p. 123

Religion, in Mailers of
Religion, evcr'j Man is
to judge for bimfelf. Vol.
IV. p. 361

Religion, the Externals of
it not to be negkofed. Vol.
VII. p. 249

that the Form of it

ma'j be changed^ Vol. X.
p. 125

Religion, Inflames in Scrip-
ture of Men put to Death
upon account of Religion,
Vol. VII. p. 27

Religion, the Do^rines of
it reafonable andfufficient-
ly evidenced. Vol. V. p.
U7

Reliction, does not always
fecure Men from the Con-
fequence of their former
Sins, Vol. IX. p. 384

Reli^yion, the true and ul-
timate Intent of it is to
make Men holy , Vol.

VII. p. '94
Religion, does not aUer

Mem external Circum-

flances,Yo]. IX. p. 380
Religion, 7?io(l agreeable to

Nature, Vol. VII. p.

154
Religion, fcoffug, hlafphe-
min^ or fpeaking re-

principal Matters

proachfully of it is pro-
faning the Name of God,

Vol. VIII. p. 81
Chriltran Religion , the

Nature of it. Vol. VI.

p. 35. See Chriftian.
Religion, there are fuffi^

cient Arguments to prove

the Truth of it. Vol.

VIII. p. 138
Religious, who are truly

fuch. Vol. VIII. p. 225

Religious, the Wifdom of

being religious, VoL II.

P; 146

Religious Perfons, lofe no-
thing by Religton in this
Li/^, Vol. VII. p. 86

Repent, the great Folly of
intending to repent. Vol.

IX. p. 296
Repentance, mhat meant

by it. Vol. VIII. p. 62,
Vol.IX. p.296, Vol.X.

p. 34
Repentance in God, what

?fieant by it. Vol. I. p,

160
Repentance , the alfolufe

Necejfity of it. Vol. I.

P- 309

the Nature of

it, VoI.III. p. 178, Vol.

IX. p. 404

the fruitlefs

Defign of delaying it. Vol
IX.

in the foregoing 'Ten

IX. p. 284, Vol. X.
p. 308
Repentance, a Death Bed,

the Confequence of it ,

Vol. III. p. 116, Vol.

IX. p. 203
. that God has

not fixed any fet t'mie for

RepeHtancCy Vol. IX. p.

232
Repentance, a fecondary

Duty in Religion, Vol.

III. p. 173
Repentance, caufed hy Af-

fliaions. Vol. VI. p. 280
Repentance, accepted in-

fiead of uninterrupted Ho-

linefs. Vol. VII. p. 104
Repentance, the Deceit of

the imaginary Defign of a

future Repentance, Vol.

VII. p.387, Vol. X. p.

237
Repentance, the necejfary
Confequence of Sin, Vol.

viii. p, 59

the great Dif-
ficulty of it. Vol. IX. p.
300'

Repentance, a fundamental
Do^rine of the Gofpel,
Vol IX. p. 79

Reprobate, who meant hy
fuch in the x'lth Chapter
of i!/>^ Rpm^nsj Vol^X>

Volumes of Sermons,

Reprobate, who thofe are
that are given over to a
reprobate Mind, Vol. IX-
p. 226

Reprobation, ahfolute and
unconditionate cannot be,

Vol.1, p. 327
Reputation, very dear and

valuable to Men, ^^^^

X. p. 152
Refignation, to the JVill of

God highly reafonahle ,

Vol. VI. p. 292
Refolutions, fome Sinners

2?jiagine that they /hall

be accepted for their good

Refolutions, VoL IX. p.

265, and 297
Reft, what meant hy %t in

St Paul'; Epfiles, Vol.

X. p, 61
Reftitution for fFrongs ah"

folutely necejfary , ^ VoL

IX. p. 124
Refurredion , that there

Jhall be a Refurre^ion of

the Bod^, Vol. V. p.

215
— the particular

Manner of it. Vol. V.

p. 225
Refurredion of the Dead

and Qternal Judgment,

fundamental Prijicipks of
the Gofpel, Vol. JX. p.

^ ^ 3 ■ RcTur-

An Index of the principal Matters
Refurrediion of Chr'ifi, a mercenary. Vol. III. p.

Fa5l of the greatejl hn-
portance, Vol.V. p. 296
the Proofs of

it. Vol. V. p. 299

the Manner of

it. Vol. V. p. 3 I

275
— an ejfential Part of

Vertue, Vol. IV. p. 313
Reward, pro?nifed in Scrip-
ture, what it isy Vol. IV.
p. 312

the Efetfs of Rewarded, every Man fJjall

it. Vol. V. p. 314

an Ajfurance

of our Rcfurre^ion, Vol.
V. p. 319

the Sabbath

Day a 'Comtnefnoration of
it. Vol. X. p, 62
Retaining of Sin, zvhat
meant by it. Vol. X. p.

352
Revelation, the Ufefulnefs

and Necejfity of it. Vol.

VII. p. 328
the right Knowledge

of God was not attained

without its AJfiflance ,

Vol. IX. p. 29
Revelation and Reafon con-

fijlent with each other.

Vol. V. p. 290
Revelation, that it is agree-
able to Reafon to expeo!

it. Vol IX. p. 426

finally be rewarded ac-
cording to his IVorh ,
Vol. VII. p. 350, Vol.
IX. p. 186

Rewards and PunifJjments
cf a future State, the
mofl effetJual Motives to
praSiife our Duty, Vol.
VII, p. 393

. — the Speedinefs and
Certainty of them. Vol.
IX. p. 207

Riclies, the true Ufe of
them. Vol. VII. p. 258

— — — — infufficient to pro-
cure true Hap pinefs. Vol.
IX. p. 351

Right, is in the Nature cf
l^hings, and the Rule of
Ml ion in God, Vol. I.
p. 205, 237

Right and free Gift compa-

tible. Vol. VIII, p. 303
Revelation, Deniers of the 'Rights, thai Chrifians ?}iay

■'Truth of it, how to be
treated. Vol. IX. p.
426
Rewards of Vertue, »(?/

defend their jufi Rights,
Vol. IV. p. 173
Righteous, how fcarcely
faved. Vol. VII. p. 291

Righ-

in the foregoing T'en Volumes of Sermons,

Rule of Faith, the Ground
of the Papilts denying
the Scripture to be the
only Rule of Faith, Vol.
VIII. p. 1 68

Righteoufnefs of God. See
Juftice.

Righteoufnefs, the Prac-
tice of it. Mens truejl
Interefi even in this Life,
Vol. VI. p. 325

what meant by it ,

Vol. VII. p. 243

Righteoufnefs of Chrifl
imputed to Sinners, the
falfe Notion of it. Vol.
IV. p. 2r8, Vol. V. p.
210

Rites. See Ceremonies.

Rome, Church of Rome,
its affumed Pozver, Vol.
II. p. 66, 69

' fome ofitsgrofs Cor-
ruptions, Vol. IV. p.
199

— — pretends to be the
only Catholick Church ,
Vol. IV. p. 260

its Abfurdity in

multiplying Forms and
Ceremonies, Vol. VII. p.

254
how its Profejfours

deceive themfelves. Vol.

VIII. p. 232
— its vain SatisfaBions

for Sin, Vol. VIII. p.

rg how it makes void

iheGofpel,YollX.^.^2

S.

SAbellianifm, what it
confifis in. Vol. VI. p.

98

Sabbath, the general Mo-
rality of it. Vol. X. p
48, and 59

— the Ends for which

it was originally inflitu-
ted. Vol. X. p. 49

the ritual Part of

it is abolifhed by the Gof-
pel. Vol. X. p. 62

the manner of ob-

ferving it amongH Chrif-
tians. Vol. X. p. 6'^

Sacrament, of the Lord*s
Supper, the general Na-
ture, End, and Befign of
it, \q\. IV. p. 112.

to receive it in Re^

membrance of Chriji ,
what meant by it. Vol.
IV. p. 128

not a Sacrifice to bi

continually repeated as
F f 4 ihf

All Index of the

thePapijls imagine. Vol.
IV. p. 134

a confirmhig the Co-

venant with God, Vol

IV. p. 145

one great End of it

is profejfmg our Comfnu
nion iinth each other ,
Vol. IV. p. 160

• the Obligation ivhich

Chrijiians are under to
receive it. Vol. IV. p.
179 '

the Benefits of wor-

thily receiving it , Vol.
IV. p. 185

the Preparation ne-

cejfar-j to it. Vol. IV.
p. 188

the groundkfs Rea

fons of abfenting from it^
Vol. iV. p. 196

_ with'-holding the

Cup an Innovation of the
Church of Rome, Vol.
IV. p. 202

iJacrince, the Nature of an
expiatory Sacrifice^ Vol.
VIII. p. 367

Sacrifice, Chrift a Sacri-
fice for Sin, Vol. I. p.
304, Vol. IV, p. 336,
Vol. V. p. 174

Sacrifice, the Death of
Chrijl was truly and prc-
feriy an expiatory Sacri-^

principal Matters

fee. Vol. VIII.p, 366

Sacrifice, the Abfurdity of
making the Sacrafnent a
Sacrifice , Vol. IV. p.
200

Sacrifice, an unbloody Sa-
crifice the Abfurdity of
it. Vol. VII. p. 131

Sacrifices, the Nature of
them. Vol. VII. p. 128,
Vol. VIII. p. 405

infiifficient to pro-
cure Pardon of Sin, VoL
VIII. p. 374

Sacrifices, in what Senfe
Aiens Bodies are faid to
be Sacrifices, Vol. VII.
p. 121

Saints, the Idolatry of wor-
fhipping them. Vol. IV.
p. 236, Vol, IX. p.

443
Saints, the\r Jfli5ficns or

good Works no way mc-

ritorious^ Vol. VIII. p.

335
Salvation, what meant- hy

it. Vol. II. p. 306 ,

Vol. V. p. 253

Salvation, of Sinners, the

Effe.^f of God's Love,Yol
II. p. 209
gradually reveal-
ed from the Be^nningy,
Vol.V. p. 17

«— oriqi-

in the foregoing T'en

^ . — originally from

God, Vol. V. p. 34
Salvation, the Therms of it

offered to all Men, Vol.

IV. p. 334
Salvation, working it out,

what meant by it. Vol.

II. p. 311

. — the manner of

doing it. Vol. II. p. 3 15
■, ^ — the ^mlif ca-
tions neceffary. Vol. IV.

P- 305

* Men brought to

it by preaching. Vol. IX.

P- ^5
Salvation, the Number of

thofe that /hall inherit it.

Vol. IV. p. 275
San6tification, one Effe^ of

Chrijl's Refurre^ion ,

Vol. V. p. 318
Satan, how the IPickedncfs

of Men is afcribed to him.

Vol. IV. p. 382
'—. what meant by his

filling the Heart, Vol.

X. p. 187
Satisfafbion , of Chrifl ,

wherein it confifled. Vol.

I. p. 305, Vol. II. p.

214, Vol. V. p. 333,

Vol. VIII. p. 346, 366
— — — confiftent with the

free Pardon of Sin, Vol,

II.p.234,rt«^VolVJIL

p. 326

Volumes of Sermons,

' by the Appoint-
ment of God, Vol. V,

F- 32
Saviour, God and Chrifi
both ftyled Saviour, Vol.

IX. p. 54

Saul, the Weaknefs of his
Excufe, Vol. VIII. p.
230

the Crimes he was

guilty of in the matter of
the Amalekites, Vol.

X. p. 26S
Scepticifm, the Folly of it.

Vol. X. p. 292
Schifm, what meant by it^

Vol. IV. p. 93, 205
the Church of Home

guilty of it. Vol. III. p.

291, Vol. VI. p. 350
whence it arifes. Vol.

III. p. 320
Scoffers at Religion, how tc^

be treated. Vol. IX. p.

426
Scriptures , allegorifing

them, is often of dange-
rous Confequence , Vol.

VII. p. 190
vScriptures, a fufficient Rule

(f Faith 'and Pralfice,

Vol. VIII. p. 162
Scriptures, the infallible

Guide to Truth , Vol

VII, p. 2 u

Scriptures

Aji Index of the

Scriptures, fal[e Interpre-
tations of fingle Texts ^ of-
ten very de In five. Vol.

VII. p. 383

« the great Difficidty

of applfr.g them to diffe-
rent Sorts of Perfons ,
Vol. IX. p. 411

. how to interpret

them right. Vol. X. p.

Scafons of Humiliation, the
Deftgn of them. Vol. X.

P- 337
Seed, what meant by it in

Scripture, Vol. IX. p.

332

Selt- Murder, the Heinouf-
?iefs of the Sin of it. Vol.
X. p. 210

Separate State. See Inter-
mediate State.

Servants , their Duty to
their Mafier s. Vol. III.

P-33^-

Severity, unreafonahle Se-
verity contrary to Mora-
lity, Vol. X. p. 58

Severity, of God, confiflent
' 'U)ivhhisGoDdnefs,yQ\.'W,
p. 228, Vol. V. p.
187

Signs, hoiJO ahufed by the
Jews, Vol. V. p. 123

Shilo, what meant by it.
Vol. V. p. 66,

principal Matters

Sin, the formal Nature and
Effence of it. Vol. VIII.^
p. 220, Vol. X. p. 332

Sin, a Difeafe of the Soul,
Vol. III. p. 170

what ?neant by it in

the New Teflament, Vol.
IX. p. 329

Sin, God not the Author of
it. Vol. VII. p. 313,
Vol.VIIL p. 221

Sin, how Chrtjl has obtain^
ed the Vi^ory over it for
us. Vol. V. p. 173

its Strength from the

Law, Vol. V. p. 1 60
-how Chrifi has deli-

vered us from the Do?ni-

nion of it. Vol. V. p.

192
Sin, the Knowledge of it is

by the Law, Vol. VIII.

p. 189
Sin, the folly of mocking at

it. Vol. III. p. Z3J
the Beceitfulnefs of it.

Vol. IX. p. 244
-the great Folly and

Danger of continuing in
it. Vol. iX. p. 289
Sin, and Punifhment, pro-
portional to each other.
Vol. VII. p. 319, and
ibid. p. 325

Sin,

in the foregoing I'en

Sin, ivherein the Ejpf:ce of
It confifts^ Vol. X. p.

2CI

Sin, the Pozver and Ejjica-

cy Of it is from the Lazu,

Vol.V. p. 1 60
Sin, frefianptuous Sin^ the

Nature of it. Vol. IX.

p. 267
Sin, our Saviour underwent

the Punifljment of it^Yol.

V. p. 203
= Men freed from it

thereby. Vol. V. p. 205.
Sin, who meant by Per Jons

that cannot fin. Vol. IX.

.p. 334
Sincerity, the great Securi-
ty of it. Vol. VIII. p.
282

f the Meafure by

which Men^s Aclions fhall
he judged. Vol. IX. p.
202

Men are accepted

according to their Sinceri-
ty, Vol, X. p. 92

Sincerity, necejfar^ to find
out Truth, Vol." VII. p.
205

Sinners incorrigible, a Be-
fcription of them. Vol. V.
p. 122.

. their weak Pleas

for themfelves. Vol. VIII.
p, 2 1 S

Volumes of Sermons.

the JSIeceffity of de^

Jiroying them, Vol. VIII.

p. 384
Sinners, Men become fo by

fmall Degrees^ Vol. IX,

p. 242
Sinners, God delights not in

punijhing them. Vol.

VIII. p. 360
that it is in God to

leave incorrigible Sinners

to reap the Fruit of their

Sins, Vol. IX. p. 224
Sinners, the Salvation by

Chrifi gradually Revealed

from the beginning of the

tVorld, Vol. V. p. 22
Sinners, the Difficulty of

recovering them out of

their unhappy State, Vol.

VIII. p. 419
the Means by which

it may be effected. Vol.

VIII. p. 421
Sins, Men flatter themfelves

by imagining that their

Sins are fmall. Vol. IX,

p. 261, and p. 274
• — or that they are

but few, ibid. p. 265
Sins of Infirmity, what

are fuch. Vol. IX. p..

267, and p. 270
Socinians, their Notions of

Chrift, Vol. VI. p. 92

Soci-

An Index of the

Socimanifm, what it con-
fifts in^ Vol. VI. p. 99

Solicitude, too great Solici-

lude about 'morlily Things

forbidden to Chrijlians,

Vol. X. p. i6.
Son O'f God, the Nature cf

ef hiniy Vol. VL p. 113
1.1 . the Honour due to

bim^ Vol. VI. p. 126
Soa of God^ what meant

by i'ty V,oL,V. p. 29.

thi feveral Senfes of that

Pbrafe, VoK V. p. 5 1
Son- of Man, what meant

by it, VoL V. p. 29
Sons, of any Thing or Per-

fofi^ the Scripture-Mean-
ing sf i/, VoL VIIL p.

Sorceries, Religious Sorce-
rkjy what nieant by them^
Vol. VI. p. 3,52, VoL

ix. p. 178.

So.u^> *^he Lofs of it mi to he
coTiipenfated by gaining the
whols iVorld^ Vol VIL

Soul, ^^-^ h>imoytdiiy "proved.

from Reafon-, Vol. IX >

p. 389
Speech, the true Intent, and

ufeofit, VoL VliL p.

•*,«-o — licentious Stee-ch, the
Sin of it ^ VoL X. p. 166

principal Matters

Spirit, that God is a Spirit,
VoL I. p. 97

what meant by it, VoL

I. P- i3«

who are faid to ha've

the Spirit, VoL II. p. 87
Spirit of God, afjifs good
Men fecretly. Vol. III.

p. 51.

- withdrawn from wick-

ed Men, Vol. III. p. 52

the Fruits of it^

what, VoL III. p. 204

Spirit^ the V/itnefs of it to

our Saviour, VoL VL p.

.173

Spirit, the feveral Gfts of

it, VoLVL p. S9^ &-
Spirit> hozv to know if any
Man has the Spirit, VoL
VI. p. 43

Spirit and Flefh, what

meant by them fVol. VIIL

p. 28.
Spirit, the Chrijiian Reli'-

gwn Jliled Spirit by St,

Paul, VoL X, p. 114
Spirits, wicked Spirits., why

ihe^l tempt Men la Sin,

Vol. VI, p. 206.
State, cf Mankind before

ib^ Rcvclatisn of td:^ (i<f~

pel, Vol. VIIL p. 3-43
Siatc, afut:^re Stale, py&-

I'ed fro?n Reafo-n^ Vo.L

IX, V. 18a

in the foregoing Ten

Subjection, to Superiours,
the general Extent of ity

Vol. III. p. 337-

Suffer, what meant by
ChrijVs being to [uffer^
Vol. VIII. p. 322

Sufferings, of good Men,
ivhat they confijl in. Vol.
VII. p. 8 1

Sufferings, of Chrifty the
great Expiation for Sin^
Vol. VIII. p, 323, and

P- 345

the Necejfity of his

Sufferings^ Vol. VIII. p.
400

Sufferings, the befl Men of-
ten fubjeot to the greatejl
of them. Vol. VII. p.
281

— . — particularly the

Bifciples of Chrifl, Vol.

viii. p. 327

Supererogation , a fond
pretence in the Romith-
Church, Vol. III. p. 230

Chrijlian Perfec-
tion does not confifl in it.
Vol. IX. p. 112

Superfticion, Infiancesofit,
Vol. II. p. 133

Superftition, the Effe^s of
it. Vol. III. p. no

Superftitious Fears, the Ef-
fect of them. Vol. \\. p.

Volumes of Sermons,

Surprife, Sins of Surprije
are to be efieemed Sins of
Infirmity, Vol. IX. p.
271

Swearing, rafbly and in
common Converfation, the
Iniquity of it. Vol. VIII.
P- 74

T.

TE a ch e rs , Spiritual,
what due to tbem.
Vol. III. p. 335

Temple, the Glory of the
fecond Temple greater than
that of thefirft. Vol V.
p. 68

Tempted, why Chrijl fuh-
mitted hi?nfelf to be temp-
ed, Vol.VL p. 186

Tempted, thefeverallVays
in which Men are teinp-
ted. Vol. VI. p. 221

Temptation, how God is
faid to lead Men into it^
Vol. VI. p. 218.

Temptations, of Chrijf^
why faid to be at one Time
only, Vol.VL p. 180.

— • why it laficd for-
ty Days, Vol.VL p. 182

Temptations, thi Nature
and Foundation of them ^
Vol.VIIL p. 220

■ ■ ho'Stf

An Index of the
— how NLen become

capable of them^ Vol.
VIII. p. 224

the greatnefs of

them no Excufe to wicked
Men^ Vol. IX. p. 263,
and 276
Temptations, r.o Perfons
txcfnpt from tbem^ Vol.
VI. p. 211, Vol. VIII.

P-38

'— ^Tryals of Melius

Virtue, Vol. VI. p. 214
Vol. VIII. p. 126

Temptations, the greater
the 'Temptation, the more
valuable is Men's Faith,
Vol. VII. p. 228

Tempter, why he would at
all ajjault Chrifl, Vol.
IV. p. 188

how faid to de-
part fro?n him only for a
. Seafon, Vol. VI. p. 196

Tempting, of God, zvhat
.-"meant by it. Vol. X. p.

. 188

Teftimony, of Chrifi^s Doc-
trine, Vol. VI. p. 164

Texts, the picking out fin-
gle Texts of Scripture^ the
Occafion of falfe Inter-
pretations of it. Vol. X.
p. 96

ohfcure Texts

ought to h£ explained by

principal Matters

the plainer ones. Vol. X.
p. 328

Thoughts of Men known to
God, Vol. I. p. 256

- wicked and blaf

phefnous Thoughts, the

Caufe of great uneafinefs

to melancholy pious Per-

fons^ Vol. X. p. 331

Threatnings, of God, im-
mutable. Vol. I. p. 157

are all condition-
al. Vol. VI. p. 194

Time, the fullnefs of Time
in which Chrifi appeared^
Vol. V. p. '66

— — Reafons for his Ap-
pearance at that Time,
Vol. V. p. 72

Tongues, the Gift of
Tongues, what. Vol. V.
p. 264

necejjary to fpread

the Gofpel, Vol. VI. p. 2.

Tradition, the Popifh No-
tion of its being a Rule of
Faith,YQlVUL p. 167

Tranfubftantiation , the
Abfurdity of it, Vol. I.
p. 235, Vol. II. p. 2^6,
Vol. III. p. 340, Vol
VII. p. 230

Tree, of Life, what meant
by it. Vol. VIJI. p. 299

Trinity, the true Nation of
it. Vol. VL p. 100

in the foregoing 'Ten Volumes of Sermons,

■ ^he refpe5five Offices

of the 'Three Perfons in il.
Vol. VI. p. 1 06, and
p. 121

the fpeculative Na-
ture of the Perfons^ Vol.
VI. p. 1 1 1

Trouble,, of Mind in pious
Perfons, what it is ow-
ing to. Vol, VI, p. 338

Truth, what meant ^y it in
the New Te/iament, Vol.
III. p. 3, Vol. VIII. p.

253

the Reality and Im-
portance of it. Vol. III.
p. 150

the Obligations to

fpeak it. Vol. VIII. p.

254
Truth, and Errour, effen-

tially different. Vol. III.

p. 146

Truth, difficult to he cofne
at. Vol. VII. p. 191

Tryal, all rational Beings
mujl at firfl be in a State
of Tryal, Vol. VIII. p. 9

Tryals, proper to feparate
the good from the bad.
Vol. VIII. p. 121

Tyranny, Religious Tyran-
ny, whaty Vol. Vi. p.

347

U.

Ertue, Vertue and:
Vice effentiaily diffe-
rent. Vol. II. p. 128

Moral Vertue the

Y

end of Religion^ Vol. II.
p. 185

of the fame kind in

God as in Men, Vol. II
p. 186

indifpenfably necef-
fary to Salvation, Vol.
IX. p. 293

the natural Tenden-
cy of it. Vol. X. p. 132

Vertue, the Prance of V/,
the End of all Religion,

Vol. III. p. 10; '^

in general, a Gain

and not a Lofs to Men
Vol. X. p. 145

Vertue, notmercenar^i^ Vol.
VI. p. 321, Vol. VIL
p. 408

Vertue naturally tends to
promote Mens Happinefs
Vol. IX. p. 364

Vertue, Health the Confe-
quence of the Pra5i-ice of
it, VohVI. p. 332

" the exter-fial Advan-
tages of Life flow from it.
Vol. VI. p. 333

mofh

An Indea of the

4— mofi agreeable to

Nature,Yo\. VII. p. 154
Vice, tnojl contrary to Nd-

turCy Vol. VIj. p. 154
' Vices, almofi all Cala??i'uie5

proceed frofn Vices y Vo).

IX. p. 364 .
Vicious Inclinations, «gr(?rt/

Hindrance to the tmder-
Jlanding of true Religion^

Vol. III. p. 4a
Vi<5lory fpiritual in what

it confiJls^Yol. IX. p.394
Vineyard, the Parable of

it explained,Yo\. I.p.41 2
Virgin Mary, IVorpip to

Her forbid by our Savi-
our, Vol. VIII. p. 3 1 3
Viable Church of Chrift,

what it means. Vol. IV.

p. 260
Vifibility, a Popifo Mark

of the true Church, Vol.

iV. p. 261

Unbelief, the Uncomfort-

ablenefs <?/i/,Vol.I.p. 22
.. what meant by it.

Vol. IV. p. 44, Vol.

VI. p. 7, Vol. VIII.

p. 94
Unbelievers, who properly

meant by thejn. Vol. V.

p. 2.
Uncharitablenefs, what it

cojiftjls in. Vol. III. p.

287.

prhtcipal Matters

' the incredible

Mifckiefs of it. Vol III.
p. 308

Underftand, what meant by
it in Scripture, Vol. III.

P-3I
Univerfal Church , who

are the true Members of

it. Vol. X. p. 245
Univerfal ity , a Popiflj

Mark of the true Church,

Vol. IV. p. 262
Unity of God, Vol. L

p. 27, ^c.
Unity of Chriflians,w^fr^-

initconfifis. Vol. IV. p.

268
Utiity of Chriftians, two

JVays ofdy of effe^ing it,
. Vol. III. p. 319
the End of in-

flituting the Sacrainent,

is to promote it. Vol. IV.

P- 153
Unregenerate, a Defcrip-

tion of an unregenerate

Chriftan, Vol. VIII.

p. 1 84
Vow, what meant by it in

the Old Teftament ,

Vol. X. p. 197
Vows, Chrijlians under no

Obligation to make any.

Vol. X. p. 194
Vows, carelefs and inconfi-

derate Ones are Propha-
nations

in the foregoing l!en

nations of the Name of
God, Vol. VIII. p. 83

Uprightnefs, what meant
■ b'j it in Scripture^ Vo].
VIII. p. 270. See Since-
rity.

Upright Man, the Grounds
He a£is upon. Vol. VIII.

p. 272

W.

WAlking, what meant
by it in Scripture^

Vol. VIII. p. 269
Walking uprightly andfure-

ly, what meant by fo

doing , Vol. VIII. p.

270
Watching, the Neceffity of

good Mem watching^Yol.

IX, p. 220
Water, the ^efiimony of it

to our Saviour, Vol. VL

p. 168
Wicked, that the World

will be wicked. Vol. IX.

p. 146
Wicked Men, their unrea-

fonahleExpe^ations ought

not to be gratified. Vol.

V. p. 143
' Lofers b\' their

V/ickednefs even in this

Volumes of Sermons.
World, Vol. VII. p.

— howfaid to be made

for the Glory of God ^

Vol. VII. p. 305
- — the Chara^er of

them. Vol. VIII. p. 9 1
Wickednefs , caufes Men

to oppofe the Truth, Vol.

III. p. 160
Will of God, what meant

by it. Vol. VII. p.

384
Will, the whole Will of God

difcovered by the GofpeU

Vol. V. p. 194
Wifdom^ in general, what.

Vol. I. p. 227, 301
Wifdom of God, proved

to be necejfarily in Hiin^

Vol. I. p. 277

— mamfeji in his

Works i Vol. I. p. 282

in his Govern-'

ment of the World, Vol.
I. p. 291

— in the Law of

Nature , Vol. I. p,
298

in the Mofaick

Infiitution , Vol. I. p.

29S

Gofp.

Wifdom, what
in. Vol. IX,

more fo in the
Vol. I. p. 300

tt conP,fs
Wif.

An Index of the principal Matters

Wifdom, the IVifdom of
heing religious. Vol. II.
p. 146

'\\^ifdom of the Heathen,
the Infii^ciencj of it with
refpett to Reiigion, Vol,

IX. p. 10

Wifdom, the true JVifdom

of Man, wherein it con-

jijls. Vol. IX. p. 15
Witch of Efiilor probably

a Cheat ^ Vol. X. p.

287
Witchcraft, what meant by

it in Scripture, Vol. VIII.

p. 17, Vol. X. p. 272
Witnefs, falfe Witnefs, the

ISlature and Extent of it.

Vol. X. p. 156
Reajons and Motives

to influence Mens Pra^'^fice

ijuith regard to it. Vol-

X. p. J 63

Word of God, what meant

by it. Vol. VL p. 1 14
Words, good Men have re-

•^ardto their IVords, Vol.

VIII. p. 66
V>^)rks of God, manif'fl

bis fFi/dom, Vol. I. p.

283
fnay he known

unto all Men, Vol. IX,

p. 17
Works, gcod, the Merit cf

them. Vol. II. p. 215
W"orks, every Man fhall

be finally rewarded aC"

cording to his IVorks ,

Vol. VII. p. 350
Works of the Flefh, what

meant by thein^Nol.yWl,

P-39> 233

Works, the JewifJj Religi-
on fiiled IVorks by St.
Paul, Vol. II. p. 241,
Vol. X. p. 109

World , the Order and
Bi'auty of it, a Proof of
the Being of God, Vol. .
I. p. 16

. — what meant by it,

when we are co?nmanded
not to love it. Vol. III.

P- 354

the Love of it, the

great Caufe of Mens In-
fidelity, "Vol. VIII. p.
148 '
Worldly Mindednefs, th^
great Danger of it. Vol.

Vii. p. 267

Worfhip of God, what im-
plied in it. Vol. I. p. 3 1 J
&c. Vol. VIII. p. 69

external, the Obli-
gation to it. Vol. I. p-

37
private to be per->

formed. Vol. I. p. 189

■mii/t^

IV. p. 402

true Zeal how diftin"

in the foregoing T!en Volumes of Sermons,

vnijl he accotnp anted

with Obedience, Vol. I.

p. 42
hoiv to worjhip Him

in Sprit, Vol.1, p. 109

publick, to be per-

for?ned. Vol. II. p- 27

— a reafonaUe Ser-
vice, Vol. IX. p. 435

Z.

guijloed from that which
isfalfey Vol. IV. p. 403,
&c
Zeal, for any Party or O-
pinion, the IVeaknefs of
grounding the Hopes of
Salvation upon it. Vol,
VIII. p. 317

ZEal, true Zeal where-
in it confijb. Vol.

FINIS.

Date Due

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