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EIGHT 
 
 SERMONS 
 
 - ■* \ - 
 
 PREACHED BEFORE THE 
 
 UNIVERSITY OF OXFORD, 
 
 IN THE YEAR 1786. 
 
 A T T H £ 
 
 LECTURE 
 
 FOUNDED BY THE LATE 
 
 REV. JOHN BAMPTON, M. A. 
 
 CANON OF SALISBURY. 
 
 BY GEORGE CROFT, D.D. 
 
 late fellow of university college, 
 
 Vicar of arncliffe, master of the grammar 
 
 school in brewood, and chaplain to the 
 
 right honourable the earl of elgin. 
 
 Eorum lis noftra fides eft. Hilar. 
 
 O X F OR D: 
 
 printed at the clarendon press, 
 
 and sold by d. prince and j. cooke; 
 
 j. f. and c* rivington, london; 
 
 mess. Pearson and rollason, Birmingham; 
 
 and mr. todd, york. 
 
 m dcc lxxx vi* 
 
Imprimatur, 
 
 JOS. CHAPMAN, 
 Vfct-Cjiv Qxon, 
 
 April zb, 1786. 
 
TO THE REVEREND 
 THE VICE-CHANCELLOR 
 
 A N D 
 
 HEADS OF COLLEGES! 
 
 THE FOLLOWING SERMONS, 
 
 PREACHED 
 
 BY THEIR APPOINTMENT, 
 
 ARE 
 
 WITH ALL DUE RESPECT AND GRATITUDE 
 
 INSCRIBED 
 
 BY THEIR MUCH OBLIGED 
 
 AND MOST OBEDIENT SERVANT, 
 
 GEORGE CROFT. 
 
Extract from the lafi Will and Tefla- 
 ment of the late Reverend JOHN 
 BAM PtO N, Canon of Salisbury. 
 
 " I give and bequeath my Lands 
 
 " and Eftates to the Chancellor, Matters, 
 " and Scholars of the Univerfity of Oxford 
 " for ever, to have and to hold all and fin- 
 *' gular the faid Lands or Eftates upon truft, 
 *' and to the intents and purpofes herein after 
 " mentioned j that is to fay, I will and ap- 
 '« point, that the Vice- Chancellor of the 
 '* Univerfity of Oxford for the time being 
 "(hall take and receive all the rents, iflues, 
 '* and profits thereof, and (after all ctaxes, 
 " reparations, and neceflary deduftions made) 
 '* that he pay all the remainder to the en- 
 " dowment of eight Divinity Lecture Ser- 
 " mons, to be eftablifhed for ever in the faid 
 " Univerfity, and to be performed in the 
 
 " manner following : 
 
 ■y\u. 
 
 *' I dire<St and appoint, that, upon the firft 
 " Tuefday in Eaf|er Term, a Ledurer be 
 " yearly chofen by the Heads of Colleges 
 "only, and by no others, in the room ad- 
 joining to the Printing-Houfe, between 
 
 " the 
 
" the hours of ten in the morning and two 
 " in the afternoon, to preach eight Divinity 
 " Lefture Sermons, the year following, at 
 " St. Mary's in Oxford, between the com- 
 «' mencement of the laft month in Lent 
 " Term, and the end of the third week in 
 " A<3 Term. 
 
 «* Alfo I direft and appoint, that the eight 
 «' Divinity Le&ure Sermons fhall be preach* 
 " ed upon either of the following fubjefts 
 " — to confirm and eftablifh the Chriftian 
 " Faith, and to confute all heretics and fchif- 
 *' matics— upon the divine authority of the 
 " Holy Scriptures — upon the authority of 
 " the writings of the primitive Fathers*, a* 
 " to the faith and practice of the primitive 
 *' Church — upon the Divinity of our Lord* 
 " and Saviour Jefus Chrift — upon the Divi- 
 " nity of the Holy Ghoft — upon the Article* 
 " of the Ghriftian Faith, as comprehended' 
 " in the Apoftles' and Nicene Creeds. 
 
 '* Alfo I direct, that thirty copies of the 
 "eight Divinity Le<5ture Sermons fhall be 
 *\ always printed, within two months after 
 " they are preached, and" one copy {hall be 
 " given to the Chancellor of the Unhrerfity, 
 *' and one copy to the Head of every Col- 
 
 " lege, 
 
** lege, and one copy to the Mayor of the 
 *' City of Oxford, and - one copy to be put 
 " into the Bodleian Library ; and the ex- 
 " pence of printing them (hall be paid out 
 " of the revenue of the Lands or Eftates 
 " given for eftabliming the Divinity Lecture 
 " Sermons j and the Preacher mall not be 
 " paid, nor be entitled to the revenue, before 
 *• they are printed. 
 
 " Alfo I direct and appoint, that no per- 
 " fon {hall be qualified to preach the Di- 
 *' vinity Ledture Sermons, unlefs he hath 
 " taken the Degree of Mafter of Arts at 
 " leaft, in one of the two Univerlities of 
 " Oxford or Cambridge ; and that the fame 
 " perfon, fball never preach the Divinity 
 " Lecture Sermons twice." 
 
 the dear income of Mr. Bampton'j ejlate 
 amounts to about izol. per ann. 
 
 CONTENTS. 
 
C O N T EN T S. 
 
 S E R M O N I. 
 
 The Ufe and Abufe of Reafon. 
 
 Luke XII. $j. 
 
 Tea, and why even of yourfehes judge ye not 
 what is right f 
 
 .SERMON II. 
 
 Objections againft Infpiration confidered. 
 
 Psalm CXIX. 130. 
 
 The entrance of thy words giveth light : it 
 giveth underjianding unto thejimple. 
 
 S E R M O N III. 
 
 The Authority of the Ancient Fathers 
 examined. 
 
 1 Thes. V. 12, 13. 
 
 We befeech you, brethren, to know them which 
 
 labour 
 
CONTENTS. 
 
 labour among you, and are over you in the 
 Lord, and admonifi you. And to ejteem thefit 
 very highly in love for their 'works' fake* 
 
 SERMON IV. 
 
 On the Conduct of the firft Reformers, 
 Psalm LXXX. 9. 
 
 Thou preparedft room before it, thou didft caufa 
 it to take deep root, and it filed the land. 
 
 SERMON V. 
 
 The Charge of Intolerance in the Church 
 of England refuted. 
 
 2 Cor. I. 24. 
 
 Not far that we have dominion over your faith t 
 but are helpers of your joy* 
 
 SERMON VI. 
 
 Objections againft the Liturgy anfwerecfc 
 
 Numb. XVI. Part of the 1 ith Verfe. 
 
 Thou and all thy company* are gathered together 
 againft the Lord. 
 
 SERMON 
 
CONTENTS, 
 
 SERMON VII. 
 
 On the Evils of Separation* 
 
 Rom. XVL 17. 
 
 Now I bepech you, brethren, mark them which 
 cauje divifions and offences contrary to the doc- 
 trine which ye have learned, and avoid them, 
 
 SERMON VIII. 
 
 The Prefent State of Religion, with fome 
 conjectural Remarks upon Prophecies to be 
 fulfilled hereafter. 
 
 1 John III. Part of Verfe 2. 
 It doth not yet appear what we jhatt be\ 
 
SERMON I. 
 
 LUKE XII. 5 y. 
 
 YEA, AND WHY EVEN OF YOURSELVES 
 JUDGE YE NOT WHAT IS RIGHT. 
 
 WE may confider this fevere remon- 
 ftrance of our Saviour as addrefled to 
 unbelievers of every age, we may confider it 
 as an urgent call to exercife their understand- 
 ing with diligence and impartiality upon all 
 religious fubjecls. No blind deference to au- 
 thority and eftablifhed opinions is required, 
 no fervour of imagination is to be fubflituted 
 in the place of cool reflection and found judg- 
 ment. * 'To prove all things and to hold f aft to 
 that which is good, to temper zeal with know- 
 ledge, to place the will and affections under 
 the guidance of reafon is the uniform admo- 
 nition of our divine Mafter and his Apoftles. 
 
 » iThef. v. 21. 
 
 A How 
 
2 SERMON I. 
 
 How fevere was the reproof which he admini- 
 stered to the Jews ? b Te hypocrites, ye can dif- 
 cern the face of the fky, and of the earth, ye 
 difcover in the common incidents and events 
 of things fufficient penetration and difcern- 
 meat, how is it that ye cannot ufe the fame 
 degree of attention in examining the proofs of 
 my divine miffion ? 
 
 We live in an age of which credulity is not 
 the leading imperfe&ion. In defence of our 
 religion no pious frauds can be pradtifed, no 
 fpecious arguments will be admitted. And 
 while it is our duty to ftand forth as thofe 
 who have not followed cunningly devifed fables, 
 we are furrounded by fo numerous an hoft of 
 adverfaries, that we muft be cautious how we 
 put on our fpiritual armour, and left we ex- 
 pofe to danger the walls of our defenced 
 city. All our vigilance will be fcarce fuffi- 
 cient for the conflicT:. May He, who teach- 
 eth man knowledge, and givetb flrength for the^ 
 battle, fupport and affifl us ; may he give a 
 bleffing to the weakeft and moft imperfecl: 
 endeavours, and may zeal and fincerity com- 
 penfate for the weaknefs of our performances. 
 
 b Luke xii. 56. 
 
 The 
 
S E R M O N I. 3 
 
 The general defign of the difcourfes to be 
 delivered to this audience is a Vindication of 
 the Church of England againft: the objections 
 of the principal Sects. — And this vindication 
 will begin with an attempt to Hate the ufe 
 and the abufe of our own faculties, the true 
 notion of infpiration with the objections 
 brought againfVit, and the authority of the 
 ancient Fathers. 
 
 After which, the natural progrefs of dif- 
 qujfition will lead us to investigate the prin- 
 ciples of the Reformation and the general 
 conduct of the Reformers. 
 
 An enquiry will next be made into the rea- 
 fonablenefs of feparation from a difcuffion of 
 the fpecifick doctrines which are the fubject 
 of controverfy between us and our diflenting 
 brethren. — The whole will be concluded 
 with fome obfervations upon the p'refent ftate 
 of religion, and fome conjectural remarks up- 
 on prophecies which yet remain to be ful- 
 filled. 
 
 The fubject of the prefent difcourfe, in 
 conformity to the words of the text, is the ufe 
 and abufe of xeafpn in matters of religion. — 
 
 A 2 The 
 
4 S E R M O N I. 
 
 The pride of Philofophy has too highly ex- 
 alted reafon, the mock humilitjr of Enthu- 
 fiafm has debafed it. Moreover, while the 
 Deift from felf-fufficiency has fpurned the 
 aid and denied the neceffity of Revelation, the 
 well meaning advocate for Chriftianity has 
 collected and exaggerated all the inflances of 
 ignorance and depravity to be found in the 
 heathen world, and enquiries have been often 
 made how much of the heathen morality was 
 borrowed from Revelation, and it has been 
 taken for granted that becaufe fome of the 
 Greek philofophers travelled into Egypt, all 
 their knowledge of the Deity and all their pre- 
 cepts refpedling the private and focial duties 
 of man, were brought from thence. Their 
 acquiefcence in the popular religion is alledged 
 as a proof of the grofsnefs of their minds, 
 and they are generally reprefented as not hav- 
 ing themfelves, much lefs inculcating in 
 others, any ideas of thofe fublimer moral pre- 
 cepts, which, it is contended, are to be found 
 only in the Gofpel. The hiftory»of all king- 
 doms in a ftate of barbarity is uncertain, and 
 it muft be allowed that no one ever emerged ■ 
 from fuch a ftate by its own mere effects. But 
 whatever knowledge the philofophers carried 
 from the, Eaft, they certainly improved upon 
 
 it — 
 
SERMON I. 5 
 
 it — They were not ignorant that purity of 
 intention is neceffary to conftitute real good- 
 nefs, that a defire of revenge is a mean and 
 groveling paffion, that man is not fuch a 
 judge of his own happinefs as to know what 
 to requejft of heaven, and that he is infuffi- 
 cient of himfelf to become what he was in- 
 tendedito be, without fupernatural affiftance 
 — -Nor are we to impute to Cicero all the 
 fcepticifm apparently to be found in his wri- 
 tings. He gives the opinions of every feci: 
 the flioft plaufible appearance, and leaves the 
 reader to judge for himfelf. The greatnefs 
 of mind, which his morality difplays, will 
 delight an intelligent reader, as it will expofe 
 the mean and the profligate of every age and 
 every country. Nor need any one be alarm- 
 ed, if we mould in fome degree think more 
 highly of the fages of Greece and Rome than 
 we ought to think. Mucb>' vanity and pride, 
 much unnecefTary fubtlety and refinement, 
 much temporary ■, compliance and pufillani- 
 mous condefcenfion, to be found amongft 
 them, will abundantly juftify the cenfure of 
 St. Paul, and fet forth the fuperior excellence 
 of the Gofpel. Every age has abounded with 
 Deifts, and the prefent age has not the fmall- 
 eil number. The Church of Rome, by im- 
 
 A 3 pofing 
 
6 SERMON I. 
 
 pofing too many articles of belief, has tempted 
 many to difbelieve every thing: And every 
 other Communion of Chriftians which has 
 extended the boundaries of faith beyond the 
 line fixed by Revelation, has indirectly, how- 
 ever unintentionally, added to the number of 
 infidels. After the moil earneft endeavours, 
 our good will be evil fpoken of-, only let not 
 this be the eflfecl: of our own imprudence. 
 
 It perhaps was never thoroughly known how 
 much a vigorous undemanding, joined with 
 unwearied diligence, might efFecl:. In con- 
 troverfy, it is fafer to allow too much than 
 too little. For to thofe, who are favoured with 
 a Revelation, who have not fhut their eyes 
 againft the light, it is not of the greateji mo- 
 ment to know precifely what they could have 
 been or what they could have difcovered in 
 the days of ignorance and fuperftition — 
 
 But we may be afked, whether we intend 
 to deny the exiftence of natural religion or to 
 depreciate its excellence ? St. Paul himfelf 
 has authorized us to fuppofe, that indepen- 
 dent of revelation, there are certain obligati- 
 ons, -both to God and our fellow creatures, 
 which ought, under all circumftances, to have 
 
 been 
 
SERMON I. 7 
 
 been better underftood and more univerfally 
 practifed than they were.' c The invifible things 
 of him from the creation of the world are clearly 
 feen, being underftood by the things that are 
 made, even his eternal power and Godhead ; fo 
 that they are without excufe: Becaufe that when 
 they knew God, they glorified him not as God, 
 neither were thankful, but became vain in their 
 imaginations, and their foolijh heart was dark- 
 ened. And again, d When the Gentiles, which 
 have not the Jaw, do by nature the things con- 
 tained in the law, thefe having not the law, are 
 a law unto them/elves ; which Jhew the work of 
 the law written in their hearts, their confcience 
 alfo bearing witnefs, and their thoughts the 
 mean while accufing or elfe excujing one another. 
 So little are the infpired penmen difpofed to 
 weaken the juft pretenfions even of deifm. 
 
 It is a pofition, which furely can admit of 
 little doubt, that, if Jefus Chrift had not 
 come into the world/ firft to inftrucl: us and 
 afterwards to die for us, there would have 
 been certain duties which man ought to have 
 pradtifed, and that without an ufelefs difqui- 
 fition concerning the feveral fources of infor- 
 mation, we can difcriminate between fuch du- 
 
 c Rom. i. 20, an d Ibid. ii. 14, 15. 
 
 A 4 ties 
 
8 SERMON I. 
 
 ties and the additional obligations which 
 Chriftianity impofes. When this difcrimina- 
 tion is made, it is clearly feen what is or what 
 ought to be underflood by natural, and what 
 by revealed religion. We are not now fpeak- 
 ing of practice ; for in practice e Whatfoever is 
 not of faith, is fn. 'Whatfoever we do, ac- 
 tuated folely by motives of common prudence 
 and mere morality, has in it the nature of fin. 
 But what is united in practice may be diftin- 
 guifhed in fpeculation. The fucrcefsful move- 
 ment of a machine depends upon a proper union 
 and a regular co-operation of all its powers : 
 but this neither prevents nor difcourages us 
 from analyfing them, and determining how 
 much of each power is neceffary to render the 
 whole compleat. We, therefore, fee, by the 
 way, with what propriety our Theological 
 fludies are aflifted by the previous perufal of a 
 fyftem of Ethicks, for though our Ethicks 
 and our Theology may proceed from the fame 
 fource, yet in contemplation they are diftin- 
 guifhed from each other, giving and receiving 
 mutual aid and affiftance. For from whence 
 arifes the internal evidence of the Chriftian re- 
 ligion ? Does it not arife from the fenfe of 
 right and wrong implanted in the human breaft ? 
 
 ' Rom. xiv. 23. 
 
 Is 
 
SERMON I. 9 
 
 Is not an appeal made to the monitor within, 
 when we prove that the commandment is holy 
 andjuji and good? The evidence of thofe doc- 
 trines which reafon cannot comprehend, is 
 fubjecl: to reafon. Miracles were fubjecl: to 
 the fenfes. The difperfion and the fate of the 
 Jews is fubjecl to our fenfes. Hiftorical proofs 
 are fubjecl to reafon. Nothing, in fhort, is 
 unknown to us, but what it was impoffible in 
 this flate of weaknefs to comprehend or un- 
 neceflary for our everlafting falvation to be 
 communicated; and the more we exercife our 
 underftandings within thofe limits which our 
 Creator has prefcribed, the better Chriftians 
 we mall be, unlefs our advancement in know- 
 ledge puff us up with pride. Nor indeed is it 
 duly confidered how much the cultivation of 
 the mind may contribute to enoble our nature, 
 and how much it ought to refine, in the true 
 and genuine fenfe of refinement, our conver- 
 fation and our morals. While many allowan- ' 
 ces mould be made for grofs, confufed and 
 imperfecl apprehenfions, for a want of the 
 finer feelings of generofity and honour, the 
 man of learning is engaged in no ftudy, which 
 does not place before him gratifications un- 
 known to others employed in bodily labour, 
 in the purfuit of gain or even of Warrantable 
 
 pleafure. 
 
io S E R M O N I. 
 
 pleafure. And it would be ftrange indeed if 
 his advancement in knowledge of every kind 
 fhould not facilitate his progrefs in the way of 
 Godlinefs. He fees the works of God and the 
 wonders of his love both in the natural and 
 the intellectual world ; he receives every mo- 
 ment additional proofs, how gracious the Lord 
 is. The only danger will be, left he mould 
 feek for knowledge too wonderful and excellent 
 and to which he cannot attain. In this ftate of 
 weaknefs and imperfection the mental eye has 
 limits which it cannot pafs, and hardly do we 
 guefs aright the things that are before us % but 
 the things of God can no man know. v 
 
 The abufes of reafon come naturally under 
 our consideration 
 
 The firft and moft notorious abufe is, when 
 men arguing from the divine attributes en- 
 deavour to prove that no fyflem of things 
 could have been framed with greater com- 
 munications of good to all the creation. 
 Where was it learnt that the Almighty might 
 not have given angelick excellence to every 
 being under the fun r He, who hath pro- 
 mifed, as the reward of our piety, to make 
 us happy to all eternity, could, if it had 
 
 pleafed 
 
SERMON I. ii 
 
 pleafed him, have placed us in that ftate at the 
 very commencement of our exiftence. He, who 
 hath made one man to differ from another in 
 intellectual powers, almoft as much as fome 
 are diftinguifhed from the brutes, could cer- 
 tainly have caufed that no fuch difference 
 mould exift. Even to inanimate matter he 
 could have given life and all the enjoyments 
 of life. He could have caufed thofe bleflings 
 to flow in upon us fpontaneoufly, which are 
 now the reward of labour, care and forefight, 
 which are often witheld from us, and which 
 were enjoyed in lefs abundance and with more 
 interruption by thofe who have gone before 
 us. The argument drawn from variety is in- 
 conclufive and frivolous : for though variety 
 contribute to the gratification of the human 
 mind, and though it caufe the fupply of our 
 wants to increafe our enjoyment, yet we muft 
 allow that intellectual endowments are the 
 greateft difplay of divine goodnefs and wifdom; 
 and that as the lefs is included in the greater, 
 the formation of a rock or a reptile only ex- 
 hibits a part of that power which has been 
 more extenfi vely exerted in the formation of 
 men and angels. 
 
 The Philofopher difcovers that thou/and 
 
 worlds 
 
12 
 
 SERMON I. 
 
 worlds are around him, but knows not how 
 thofe worlds are peopled — He fees in the pla- 
 netary fyftem a general provifion for inhabi- 
 tants j but he knows not their mental or cor- 
 poreal endowments. Shall he therefore with 
 this fcanty intelligence endeavour to prove by 
 his reafon that every thing is in its higheft 
 ilate of perfection ? And if he cannot prove 
 it, the attempt is furely vain and prefumptu- 
 ous, indicating a goodnefs of intention, but 
 a want of judgment, calculated to raife doubt 
 and perplexity rather than to remove them. 
 What may be proved to a proper purpofe is, 
 that creatures in general poffefs thofe facul- 
 ties and powers, which are fuitable for the 
 fphere in which they move. But he cannot 
 tell why one animal mould be the prey of 
 another, nor why animals of the fame fpecies 
 fhould have different degrees of excellence. If 
 he do not always remember, that the Creator 
 will not be accountable to man for the diffe- 
 rent portions of happinefs beftowed upon dif- 
 ferent creatures, if he will not be content to 
 wait in filent humility, till we (hall no lon- 
 ger know in part, or rather from a part, and 
 a very fmall part, he will fubjed: all our con- 
 ceptions of an overruling Providence to fome 
 ridicule which might be averted. The truth 
 
 is, 
 
S E R M ON I. 13 
 
 is, God hath created light and he hath crea- 
 ted darknefs in the intellectual as well as in 
 the natural world, and will not fuffer * the 
 thing formed to fay to him that formed it, Why 
 haf thou made me thus ? e It is not of him thai 
 willetb, nor of him that runneth, but of God 
 that Jheweth mercy. Our own efforts and our 
 own merits are totally out of the queftion. 
 To one he giveth five talents, to another two, 
 to another one, and though the greateft truft 
 be calculated to conftitute the greateft worldly 
 happinefs, yet when the whole is gratuitous, 
 the receiver muft be thankful, without mur- 
 muring or repining, without charging him 
 foolijhly, or vindicating him injudicioufly. 
 
 Thefe obfervations, as far as they are well 
 founded, will be of ufe when we read the ori- 
 gin of evil, with the induftrious Commentator's 
 annotations, wherein perhaps every folution 
 of every difficulty will not be found altoge- 
 ther fatisfa&ory. Our idea of infinity is but 
 a negative one. We are foon loft in the con- 
 templation of thofe attributes which are ex- 
 erted through all fpace, and far beyond the 
 rnoft comprehenfive thought. 
 
 f Rom. ix. ?o. s Ibid. ix. 17. 
 
 Another 
 
14 SERMON I. 
 
 Another abufe of reafon is, when we en- 
 deavour to ftate on what occafions and in what 
 degree Providence interferes to controul the 
 affairs of this world. We are only made ac- 
 quainted with a general care and fuperinten- 
 dance, except in fuch inftances as Revelation 
 points out. That we ultimately owe every 
 thing,to the divine goodnefs, is a dodtrine as 
 indisputable as it is encouraging ; and that 
 many events are brought about by an invifible 
 agency, when all human power was either in- 
 fufficient or exerted for a contrary purpofd, is 
 and has been allowed by every good man as 
 well as by every confcientious Chriftian : but 
 of what is invifible it is needlefs to attempt a 
 folution, fuch a one as can be eftablifhed upon 
 no folid principles, and which may eventually 
 encourage fpiritual pride and uncharitablenefs. 
 Our Saviour pointed out inftances in thofe 
 who were the objects of Pilate's cruelty, and in 
 thofe upon whom the tower in Siloam fell. 
 Many more may be found in the darker ages 
 of the Church, many ftill occur among the 
 ignorant and the unlearned. It is not granted 
 us to diftinguifh in the mixed government of 
 this world between punifhments and chaftife- 
 ments. The credulity of the nation firft oc- 
 cafioned thofe profane appeals to providence, 
 
 which 
 
S E R M O K I. IS 
 
 which, though not formally prohibited by 
 law, are become obfolete in practice. 
 
 Beyond the general hope of aid and protec- 
 tion we are not authorized to affimilate our- 
 felves to the Jewifti nation. Jehovah was their . 
 King, and vouchfafed to inftrucl:, to rebuke and 
 chaftife them by his prophets. 
 
 * The hiftorian of certain voyages perplexed 
 himfelf and his readers with a difquifition 
 upon a particular providence, to which he was 
 led by a defire of giving fatisfaction, where 
 nothing can be found but uncertainty. Suffice 
 it for us to know, that with prudence the moil 
 adverfe events may be turned to our advantage, 
 and that without it, the moft profperous will 
 turn to our detriment. 
 
 Another abufe of reafon is to be found in 
 contemplating the great work of our redemp- 
 tion. The common method of vindicating 
 the gofpel is to argue a priori that as all men 
 havejhned and fallen Jhort of the glory of God, 
 fo his mercy could not operate till his juftice 
 was iatisfied; that an atonement was neceflary, 
 that a fpotlefs atonement was neceffary, that 
 
 * Hawkefowrth's Prefafe. 
 
 no 
 
16 SERMON I. 
 
 no one lefs than the incarnate Soa of God 
 could become fuph an atonement, and that 
 his infinite perfections could alone render him 
 an all-fufficient facrifice. But there is nothing 
 in our natural ideas of juftice, which can lead 
 us to the difcovery of vicarious punifhment. 
 If we were allowed to reafon at all, upon the 
 fubjecT:, we fhould be apt to conclude, that* 
 if any punifhment be required for the expiation 
 of offences, fuch punifhment would, be inflic- 
 ted upon the offenders themfelves; that all 
 men, like David, would be afflicted with fome 
 temporal calamity, left they fhould be encou- 
 raged in wickednefs themfelves, or left they 
 fhould give occajion to the enemies of the Lord to 
 blafpheme. If we can affign no fatisfadtofy 
 caufe why the guilty did not fuffer, much 
 lefs can we explain, why our guilt fhould be 
 transferred to the innocent. The dignity of ' 
 the fufferer will be fo far from affifting our 
 judgment, that the farther he was removed 
 from the infirmities of humanity, the greater 
 and the more unjuft his fuffering will appear. 
 For though, as God, he could not fuffer, 
 yet his emptying himfelf of his glory, his 
 affumption of our flefh, his ready fubmiffion 
 to every indignity that malice and perverfe- ; , 
 nefs could offer, muft affect him in a degree 
 infinitely beyond the common feelings of man. 
 
 As ■ 
 
SER M o ;n I. i 7 
 
 As little can we reafon concerning the time 
 of his appearance. Attempts have been made, 
 whole volumes have been written, to prove 
 that no other time could have been fo proper. 
 This is far beyond our comprehenfion. We can 
 fay from analogy that almoft every other blefc 
 ling is or has been communicated gradually, 
 that religion has had it's infancy in common 
 with individuals and with kingdoms, and 
 that He, who knows our frailty,, vvitholds 
 many of his benefits, that we may learn to 
 value them the more. But how different is 
 this from an endeavour to demonftrate that an 
 earlier period would have been lefs fuitable or 
 lefs falutary ? And indeed who fhall explain 
 to us why the poor Indian, why the deluded 
 Pagan or Mahometan ftill remain in darknefs ? 
 It can only be faid that their ignorance of 
 other kinds is equal to their ignorance of reli- 
 gion ; and that their not having received it is 
 no more an argument againft it, than againft 
 a fuperior civil government, againft true found 
 Philofophy, againft every better accommoda- 
 tion of life. Are we preferred becaufe we are 
 better than they ? God forbid that we fhould 
 think fo. The fame admonition which was 
 given to the Jews, will be applicable to us. 
 They were reminded that their feledion was 
 
 B owing 
 
18 SERMON I. 
 
 to no inherent merit in themfelves, but to 
 the free and undeferved mercy of God. And 
 St. Paul, 2 Tim. c. i. v. 9. fays that God hath 
 faved us, and called us with an holy calling, not 
 according to our works, but according to his own 
 purpofe and grace, which was given us by Chrijt 
 J ejus before the world began, but is now made 
 mantfefi by the appearing of our Saviour Jefus 
 Chrift. The fame is true of every advantage, 
 indirectly fo of fuch as are the confequence of 
 our own induftry. The power was God's, the 
 ufe of it only our own. They who complaiq 
 that their truft was not larger, fhould firft ex- 
 plain why it was fo large. They had no 
 ftronger claim than the meaneft reptile, than 
 the flocks and ftpnes. * 
 
 * On this very point Arnobius (lib. z.- acfverfus Gentesl 
 after having proved that the objection of novelty brought 
 againft the Chriftian religion is certainly very ftrong againft 
 the Pagan (and by the way only intending the whole as argu- 
 jnentum ad homines) concludes with thefe remarkable words, 
 Quare, homines, abftinere quasftionibus vacuis impedire fpes 
 veftras ; nee, ft aliter quam vos putatis aliquid fe habet, vef- 
 tris potius opinionibus credere, quam reidebetis auguftae. Vi- 
 gent tempora periculis plena et exiciabiles imminent pasna? ; 
 confugiamus ad falutarem Deum, nee rationemmuneris exiga- 
 mus oblati. Cum de animarum agitur falute, ac de refpe&u 
 noftri, aliquid et fine ratione faciendum eft, ut Epidletum di*- 
 ifle approbat Arrianus. DubitamuSj ambigemus, nee efle quod 
 dicitur plenum fidei fufpicamur ; committamus nos Deo, nee 
 plus apud nos valeat incredulitas noftra, quam illius nominis 
 et potentis magnitudo : ne dum ipfi nobis argumenta con qui- ' 
 rimus, quibus efle videatur falfum id, quod e% nolimus atque 
 abnutemus verum, obrepat dies extremus et inimicae mortis 
 reperiamur in faucibus. 
 
 Revelation 
 
S E R M ON I. 19 
 
 Revelation has taught us that Chrift js our 
 Mediator and IntercefTor. Aroangft men, an 
 advocate is engaged to ftate circumftances ei- 
 ther altogether unknown, or not fufficiently 
 considered or viewed in an unfavourable light 
 by thofe who are appointed to hear and der 
 termine. How derogatory, is every fuch idea 
 from the Majefty of the Creator ? He difcerns 
 at one view whatever may tend to palliate 
 pur offences. Yet he has been pleafed to re- 
 prefent himfelf as prevailed upon by impor- 
 tunity and perfeverance \ he allowed the 
 Priefts and the Prophets to offer up fupplica? 
 tions for the people, he hath commanded ut 
 to pray one for another. From analogy we 
 can juftly urge, that in the mixed difpenfa- 
 tipn of things we perform mutual fervicej 
 the innocent protect the guilty, the righte? 
 pu§ defend the wicked, the valiant die to fe- 
 cure ihofe advantages which others mull en- 
 joy, the wife and the upright dp more good 
 to their fellow creatures than to themfelyes j 
 in fhort, one foweth and another reapetfy. It 
 will be anfwered perhaps, that this holds 
 good merely in refpedl .to, temporal advanta- 
 ges. It is true alio jn refped: to fpiritpal. 
 pur inftruflion in the way of Godlinefs is 
 certainjy not our own j the whqlefome .admo- 
 
 B 2 nitipn 
 
20 
 
 SERMON I. 
 
 / nition of a friend, when he fees us wander out 
 of the way, is certainly adventitious and fre- 
 quently fortuitous. Yet, by thefe means, we 
 learn more perfectly and embrace more ea- 
 gerly the terms of falvation. The arguments, 
 therefore, againft the mediation of Chrift, as 
 well as againft theafllftance of the Holy Ghoft, 
 will in proportion, though infinitely lefs, be 
 inconclufive againft the agency and inftrumen- 
 tality of our fellow creatures. Why anything, 
 which is not the effect of our own endeavours, 
 ihould contribute to our happinefs in another 
 world, is matter of gratitude, not of vain 
 curiofity, our conviction of the fact will be 
 fufficient to eftablifti its propriety. Amidft 
 difappointment therefore and forrow, amidft 
 temptation and every kind of wickednefs, we 
 may rely upon the great Phyfician of our fouls, 
 who will cure all our maladies, unlefs we 
 counteract his defigns. We may deceive our- 
 felves, but he continueth faithful. 
 
 It is another abufe of reafon to enter into 
 a minute enquiry concerning the nature of the 
 rewards and punifhments of another world. 
 The general judgment is described in the moft 
 awful language of human judicatures ; an ac- 
 count is to be given, the Books are to be opened^ 
 
 and 
 
SERMON I. 2l 
 
 and the "Judge JJoall feparate the righteous from 
 the •wicked. T'he righteous Jhall Jhine as the 
 bright'nefs of the firmament t and the wicked Jhall 
 be configned to e<verlajiing darknejs and fames. 
 All thefe defcriptions, with others which it 
 is not neceflary to enumerate are intended, 
 through the medium of the fenfes, to make 
 an impreffion upon the mind -, they fet forth 
 the impartial juftice of our Creator and Re- 
 deemer, they fet forth exquifite happinefs and 
 exquifite mifery, of which nothing we fee or 
 know can give us real conceptions. To give 
 locality to the manfions of blifs and of mifery 
 is faid to be unphilofophical. The reality of 
 their exiflence is the only effential point, which 
 a Chriftian is bound to believe concerning 
 them. The pains and the pleafures of the 
 mind, even in this vale of mifery, can only 
 be described by fenfible ideas. But who ever 
 contended that fuch ideas are adequate f How 
 then could it be expected that any language 
 mould exprefs the blifs or the wretchednefs 
 of thofe, who fhall rife with new faculties 
 and powers, to enjoy the one or to fuffer the 
 
 other, to all eternity ? 
 
 i 
 
 Concerning the intermediate ftate between 
 death and judgment, it is another abufe of rea- 
 
 B 3 fon 
 
ii s E:k MO N i. 
 
 foh to make minute enquiry. All your infor- 
 mation, (if fuch it can be called, where no 
 particular account is given or feems intended 
 to be given) is drawn from the promife made 
 to the h penitent thief; and from the declara- 
 tion of St. Paul, ' 'That to be •with Chriji was 
 far better for himfef. And all the conclufion 
 we can draw is limply this j that; after our 
 diflblution; we mail continue to exift, and 
 that we may hope for fome portion of hap- 
 pinefs immediately, J if our converfatioh have 
 beenfuch as becometh the Gofpel of Chriji. But 
 here our curiofity is checked; here have 
 commenced thofe perplexing, embarraffing 
 iqueftions concerning the fleep or the inter- 
 mediate ftate of the foul, and from hence 
 probably firft fprung the docTrine of purga- 
 tory. To him, who is convinced that there is 
 no wdrk nor device in the grave, whither he is 
 going, it is a fufficient incitement to Religi- 
 on, that the defires and inclinations he culti- 
 vates in this world will follow him into the 
 next, and ivhatfoever he foweth that Jhati he 
 alfo reapi 
 
 Another abufe of reafon has been to at* 
 tempt an expofition of the Db&rine of the 
 
 " Luke xxiii. » Phil. J. j Phil. i. 27. 
 
 Trinity 
 
SERMON I. 23 
 
 Trinity, by companions and familiar illuf- 
 trations. Perhaps we (hall be reminded k of 
 the three that bear witne/s in earth, thefpirit, 
 the water, and the blood: as compared with 
 the three that bear witnefs in heaven. 
 
 Here this fimilarity is not a fimilarity of 
 nature, but of certain and concurring evi- 
 dence. It was the error of the primitive Fa- 
 thers to imagine that they could render the 
 doctrine intelligible by familiar "inftances, 
 fuch as rays of light ifluing from the fun, 
 and torches lighted, without diminifhing the 
 fource. In the darker ages, men proceeded to the 
 grorTeft degree of ignorance by exhibiting this 
 myftery in viable representations. Well might 
 the Almighty have remonftrated in the lan- 
 guage of the prophet. ' 'To whom will ye liken 
 mes, and make me equal, and compare me, that 
 we may be like ? Every true friend of religi- 
 on wifhes that much lefs had been faid, that 
 much lefs reafoning had been employed, up- 
 on the fubje<3; that it had been difcuffed with 
 humility, and without refinement -, much tu- 
 mult and diftra&ion would have been prevent- 
 ed in the early ages of the Church, much al- 
 tercation would have been prevented in later 
 
 * 1 John. v. 1 If xlvi. 5. 
 
 B 4 times, . 
 
j>4 SERMON I. 
 
 times. The attention of men would have 
 been turned more upon the practical than the 
 fpeculative parts of religion, and by lefs dif- 
 putation they would have become more feri- 
 oufly and truly devout. 
 
 The laft abufe of reafon, which it feems 
 neceflary to point out, is in the doctrine of 
 Predeftination and Election. A future oppor- 
 tunity will be taken to prove, that in the 
 Calviniftical fenfe of the words, neither our' 
 Saviour nor his Apoftles inculcated any fuch 
 thing. In the mean time, if We begin to rea- 
 fon, we mail never be able to explain, why 
 theAlmighty mould giveexiftence to any crea- 
 ture, who, He forefaw, would be miferable to 
 all eternity, let the caufe of that, % mifery be 
 what it may. If we proceed, every ftep will 
 but the more bewilder us : we fhall conclude 
 againft the eternity of future punifhments, 
 or, with the Poet, we mall find out a tempo- 
 rary ftate of fuffering, or, with the Romanift, 
 Have recourfe to a purgatory. Thus we {hall 
 weaken the force of thofe threats which pre- 
 fent to the finner a worm that never dies, and a 
 fire that fhall never be quenched. If we imagine 
 ourfelves in the number of the elecT:, we mall 
 prefume -, if in the number of the reprobate, 
 
 we 
 
SERMON I. 25 
 
 we (hall defpair -, but the Lord is in bis holy tem- 
 ple, beholding the evil and the good, let all the 
 Earth keepjilence before him. 
 
 Many other abufes of reafon might have 
 been enumerated, but having adverted to fuch 
 as feemed moft fatal to the real intereft of re- 
 ligion, we fhall perhaps be the more fully pre- 
 pared and the more properly armed for its de- 
 fence ; we (hall in fome degree have adjufted 
 the previous conditions and the legitimate 
 mode of contention ; we fhall be cautious how 
 we engage upon untenable ground, with un- 
 lawful, inefficient, unwieldy or untraceable 
 weapons -, we fhall be fober minded, cool, col- 
 lected, we fhall facrifice no folid good to fpe- 
 cious -advantages >, and may the Lord of Hofts 
 himfelf, who ftilleth the raging of the fea, 
 who Jlilleth alfo the madnefs of the people, guide us 
 with his counfel, and lead us on to conquefl and 
 unfpeakable glory, through Jefus Chrift our 
 Lord, to whom with the Father and the Holy 
 Ghoft, be all honour and praife now and for- 
 evermore. 
 
S E k M O N It. 
 
 K^fr..- ,■,-,-•■-■ ij/^ 
 
 PSALM CXIX. 130. 
 
 the entrance of thy words givettf 
 light: it giveth understanding 
 unto the simple. 
 
 IN all oik religious enquiries, it is of the 
 utmoft moment previoufly to afcertain the 
 nature and weight of that authority, to which 
 we make our appeal. And as the facred wri- 
 tes poffefs the greateft, it is natural to begin 
 with them. The fubjed: of infpiration has 
 been frequently handled ; it is intended in 
 the following difcourfe to anfwer obje&ions 
 as they lie fcattered in various authors, whe- 
 ther open enemies or pretended friends, to 
 obviate or prevent mifconftructions and mif- 
 takes. The variety of matter is difficult to 
 be arranged in a particular method and in due 
 regularity. 
 
 On 
 
28 SERMON II. 
 
 On this occafion, as on many others, we 
 {hall find caufe to reject the argument, a priori. 
 For any thing we can prove to the contrary, 
 the Almighty might have withheld part of the 
 information he hath been pleafed.to grant, 
 or he might have added more. Suffice it for 
 us to acknowledge with gratitude that he hath 
 made ample provifion for all our fpiritual 
 wants and infirmities, and that his Glory is 
 beft confulted when we confult our own real 
 interefl; and. happinefs. 
 
 Perhaps no proportion can be more indis- 
 putable, than that if the facred writers affum- 
 ed a character which did not belong to them, 
 if they obtruded upon men their own opinions 
 for divine truths, they mull be deemed moft 
 mamelefs hypocrites. No plea of policy or 
 temporary expediency could jultify fuch a 
 conduct. Solemn invocations and folemn ap- 
 peals to Heaven, declarations of being not 
 only inftrudted what to fpeak, which was 
 frequently the adl of God, but of being com- 
 manded under the fevereft penalties actually 
 to fpeak, would amount to nothing fhort of 
 Wafphemy. But the facred writers, who dif- 
 dain falfe praife, who, with a dignity of mind 
 unknown to other writers, record their own 
 
 failings, 
 
SERMON II. 
 
 29 
 
 failings, defects and mifcarriages, which they 
 neither attempt to defend nor to palliate, are 
 free from the' very fhadow of fuch an impu- 
 tation. And as it was clear from the begin- 
 ning of the world how liable even miracles 
 themfelves were to be imitated or counterfei r 
 ted, Mofes eftablifhed the certainty of his 
 miffion by a compleat victory over the magi- 
 cians. 
 
 Various have been the interpretations of 
 the word Prophet and its correfponding terms 
 in other languages. We are at prefent only 
 concerned to examine the pretenfions of thofe, 
 who were, according to our belief, delegated 
 to inftruct or reprove the men of their own 
 age, and to foretel what mould happen in 
 future periods. Dreadful were the denuncia- 
 • tions againft fuch as mould falfely pretend to 
 a divine commiffion, • The Prophet which Jhall 
 prefume a word in my name, which I have com- 
 manded him not to /peak, or that Jhall /peak in 
 the name of other Gods, even that Prophet Jhall 
 die. Then is fubjoined the proper teft of a 
 Prophet. If thou pah fay in thine heart, how 
 jhall we know the word wfiich the Lord hath not 
 fpoken f When a Prophet fpeaketh in the name 
 
 * De,«t. xviii. 
 
 of 
 
3© SERMON II. 
 
 of the Lord, if the thing follow not nor come t& 
 fafs, that is the thing -which the Lord hath not 
 fpoken, but the Prophet hathfpoken it prefump- 
 tuoujly, Thoujbalt not he afraid of him. The 
 left then of the veracity of a Prophet was tq 
 depend upon fomething to be performed or 
 fome event to be foretold, which fhpuld have 
 an immediate accomplishment. F or as the 
 /Almighty never afforded to men very large 
 information concerning diftant times and 
 tranfa&ions, and as the truth of what was 
 foretold could not be known till its accom- 
 plishment, fome other proof was required t$ 
 pnfprce belief with contemporary people. 
 
 Another paffage in h Deuterononiy fuppor 
 fes a poffibility of dreaming a dream, or of 
 giving a fign or a wonder with a bad intention. 
 The nature of the dream, of the fign or won r 
 der is not' explained, and the drearher or 
 worker of miracles was to be judged of by 
 the tendency of his inftru&ions. Iftbejign or 
 the wonder come to pafs, whereof he fpake unto 
 thee, faying, let us go after other Qods f which 
 thou haft not known, and let us ferve them. Thou 
 Jhalt not hearken unto the words of that Prophef 
 or that dreamer of dreams, for the JLprd your 
 
 b Chap. xiji. 
 
 9od 
 
SERMON II, 31 
 
 (Sod proveth you, fuffers this kind of tempta* 
 tion now and then to be placed before you, 
 to know whether ye love the Lord your -God 
 'with all your faeart and witfo all your foul. The 
 reception of fuch perfons, therefore, was to 
 depend upon the nature of their instructions 
 as well as upon their miracles. Even extraor? 
 dinary gifts might be perverted to the difho- 
 
 nour of him, who beftowed them. 
 
 ■'id 
 
 It is a point not fufficiently attended to, 
 that in the early ages of the world, revelations 
 from heaven were more frequent; and though 
 as much of thefe revelations^ will be necef- 
 fary to confirm our faith have come down to 
 us, yet were there many Prophets befides them 
 whofe names anal whofe writings are known 
 to us. In this defcription we need not include 
 the fons of the Prophets, who feem more to 
 have refembled a body of literary perfons, de* 
 Voted to the ftudy of religion and the advance*- 
 ment of piety. 
 
 Similar communications feem to have been 
 vouchfafed in the early ages of the Chriftian 
 Church. We mail perhaps incur the impu- 
 tation of credulity, if we believe all the pro- 
 phecies and all the miracles recorded by the 
 
 firft 
 
32 S E R M N II. 
 
 j&rft Ecclefiaftical hiftorians. Yet the decla ? 
 rations of St. Paul concerning the gifts of the 
 fpirit granted to Chriflians, in various degrees 
 and for various purpofes, will not allow any 
 reafonable perfon to doubt that fuch gifts were 
 granted in great abundance for the confirma- 
 tion of the truth, and in condefcepfion to the 
 peculiar wants and infirmities of an Ipfant 
 Church. And fo fully and clearly are they 
 diftinguifhed from the ordinary gifts and gra- 
 ces^ after which all Chriftiaas in all ages are 
 cornbanded to afpire, that every attempt to 
 explain them away is as unfuc.cefsful in the 
 executidn, as it is dangerous and mifchieyoupj 
 in the intention. .,% 
 
 Of the prqphetick fpirit of David many 
 doubts feem to be entertained,. The paffages 
 quoted in the New Teftament from, thePfaJmi 
 are fuppofed to be adduced by miftake, or by 
 a kind of pious fraud, or a mere compliance 
 with popular prejudice. Let him who is con- 
 fcious of a weak caufe have recourfe to fuch 
 methods : a conscientious adv.ocate for Chris- 
 tianity difdains artifice. 
 
 David's claim to the gift of prophecy is not 
 fo eafily deftrpyed. There is fomething truly 
 
 interesting 
 
SERMON IJ. 33 
 
 Jiiterefting in his whole hiftory $ his character 
 and his deftination have been a frequent fub- 
 ^edt of difcufllon. It is requisite for us to en- 
 quire whether fome of his pfalms be not pro- 
 phetical, becaufe, as many of them as are fuch 
 Will internally prove infpiration. Were they 
 what our Saviour and his Apoftles have repre- 
 sented them, full of predictions concerning 
 the Meffiah, we are defired to explain, why 
 no intimation is given, no exordium to be 
 found, which might become a key to the 
 proper interpretation: This, we are farther 
 reminded, is fo far from being the cafe, that 
 nothing can be found therein which may not 
 be applied to other circumftances and events; 
 and for what can be proved to the contrary, 
 Pindar and Horace, who in the Pagan fenfe 
 of the wordj were infpired, rriay have as good 
 and indisputable a claim to infpiratiori as Da- 
 vid himfelf. The boldnefs of fcriptural tropes 1 
 and figures, allegories and fimilitudes, may be 
 infifted upon, as they are now and then to 
 ferve particular purpofes, in order to account 
 for fd much amplification. 
 
 With a learned Prelate, whofe Preleclions 
 throw light on every topick which comes 
 under his contemplation, to whom the Cri- 
 
 C tick 
 
34 SERMON II. 
 
 tick and the Divine are equally indebted, we 
 muft ever acknowledge, that there is great 
 danger left diftance of time and difadvantage 
 of fituation fhould , difable us from feeing 
 clearly the fenfe and the beauties of the * He- 
 brew poetry, or left we fhould judge of it by 
 our own. Notwithftanding this difficulty, it 
 will give every true friend of religion real fa- 
 tisfa&ion to find that the legitimate rules of 
 criticifm will juftify the conftruclion com- 
 monly put upon the numerous pfalms relating 
 to our Saviour ; that if prefent incidents are 
 at all alluded to, they are alluded to in expref- 
 iions which have a farther meaning, and that 
 the moftdiftant event is moftliterallydefcribed.i 
 To Krael, to Sion, to Jerufalem throughout, 
 the -f- prophetick writings, are oppofed in the 
 allegorical as well as in the proper fenfe, the, 
 AfTyrians, Babylon, Egypt, Idumaea. And 
 if thefe obfervations be juft, the ufual inter- 
 pretations of the fecond, the feventy-fecond, 
 and other pfalms, will no longer be imputed 
 to the reveries of Myfticifm, but will be eafy 
 and natural. Thefaftidiouscritick may remind 
 us that convulfions of ftate are defcribed un- 
 der the idea of darknefs in the Heavens, and a 
 returning chaos ; and that all the imagery far 
 
 * Bp. Lowth Prsl. 5. -(■ Prael. 11. 
 
 exceed; 
 
SERMON II. 2$ 
 
 exceeds the boldnefs of weftern imagery : he 
 may proceed to afk us, if amplification pre- 
 vail on fome occafions, why not on others ? 
 To which we may anfwer, that an obvious 
 diftindtion fubfifts between figurative, and fim- 
 ple language. In the abovementioned pfalms, 
 we have no tropes nor figures : all is eafy and 
 unadorned: David and Solomon are, by our 
 own fuppofition, no farther figurative cha-* 
 rafters, than as every illuftrious anceftor re- 
 prefents an illuftrious defcendant, and in whom 
 he himfelf, in common language, is faid after- 
 wards to exift. Nor is the propriety of fuch 
 language affected by difference of rank and 
 dignity. It is this very difference that jufti-* 
 fies our interpretation. 
 
 With the great event of Chrift's manifefta-. 
 tion fo many paflages are connected; there are 
 fo many promifes of eftablifhing the throne of 
 David from generation to generation, and for 
 ever, that it were as fuperfluous, as it is end- 
 :lefs, to recite, them. David declares that in 
 the perfon of Chrift he mail rife again : of 
 himfelf, c .St. Peter incontefHbly proves, that 
 fuch a declaration could not be true. Thou 
 
 c A&s ii. 
 
 c % 
 
3 6 5 E R M O N II. 
 
 wilt not leave, my foul in hell, neither wilt thou 
 fuffer thy Holy One to fee corruption. What a 
 fprced conftrudtion would it be to apply this 
 to any temporal diftrefs ? How does it appear 
 that David laboured under any at that time ? 
 Throughout the whole pfalm he rejoices in 
 his profperity : the tranfition from prefent to 
 future bleffings is eafy and natural; a tranliti- 
 ' on to that refurredtion by which Chrift hath 
 pailed through the gates of everlafting life, 
 and hath opened them to us. 
 
 The hundred and tenth pfalm is quoted by 
 our Saviour, and fo little were the Pharifees 
 able to explain the firft verfe, that from that 
 day forth none durjl ajk him any more quejlions. 
 It has been infinuated that our Lord's inten-« 
 tion was rather to perplex, than to inform. 
 This is a mere fuggeftion of fancy; nor is 
 there a fingle expreffion calculated to counte- 
 nance fuch a conftrudtion. If we mould be 
 referred to the two paflages, wherein our di- 
 vine Mailer fileneed his oppofers, one relat- 
 ing to the miffion of St. John the Baptift, 
 the other to the payment of tribute, the ar- 
 gumentation in each is folid and unanfwer- 
 able. If the fear of the people, or the con- 
 fcioufnefs of fecret treachery, either terrified or 
 
 fhamed 
 
SERMON II. 37 
 
 fhamed them into filence, let this be no de- 
 rogation from the dignity of our blefled Lord ; 
 let it not diminifh the real importance of his 
 inftruclions. The hundred and tenth pfalm, 
 unlefs applied to the Meffiah, will be full of 
 real difficulty. The dew of thy birth is of the 
 womb of the morning is well explained : * " The 
 " dew of thy offspring will exceed irt fecun- 
 " dity the dew of the morning." How beau- 
 tifully does the pfalmift here exprefs the great, 
 the fpeedy, and yet gentle increafe of the Mef- 
 fiah's kingdom ? The worfhip of Chrift feems 
 to be foretold in the former part of the verfe : 
 d In the day of thy power Jhall the people offer 
 thee free-will offerings, with an httly worfhip y or, 
 thy people fhall be liberal in the day of thy 
 power in holy honours,* borrowing the ex- 
 preffion from the Jewifh oblation. The gof- 
 pel difpenfation alone clearly and incontefta- 
 bly proved him an objed: of worfhip, and ad- 
 ditional motives of gratitude render him in a 
 peculiar manner, the Lord our God. David 
 in his laft moments declared his own faith and 
 ftrengthened ours. e The Spirit of the Lordfpake- 
 by me, and his word was in my tongue. The God 
 of Ifrael faid, the Rock of Ifrael ffake to Me, he 
 that ruleth over man mttjl bejujl, fulin-g in the 
 
 * Prjel. 10. d V. 3. * 2 Sam. xxiii. 
 
 C 3 fear 
 
38 SERMON II. 
 
 fear of God. Andhejhallbe as the light tf thi 
 morning, when the., fun rifeth, even a morning 
 without clouds; as the tender grafs fpringing out 
 of the earth by clear ' fhining after ram. Al- 
 though my houfe be not fo with God, yet he hath 
 made with me an everiajling covenant, ordered 
 in: all things andfure : for this is all my falva*- 
 tian, and all my defire, although hemaketh it not 
 to.grdw, that is, although he have not yet' 
 caufed the branch to bud, although this great 
 event, which is the fure caufe of joy and 
 thankfgiving to me, be at fame diftance. 
 
 *rhat the idea of a double meaning in fome 
 paffages may not be thought altogether fanci- 
 ful> we fhould do well to recollect, that among 
 the Latin poets, who never foared into the 
 regions of imagination with the fublimity of 
 eaftern poetry, there are many paffages which 
 have a hidden import beyond the literal mean- 
 ing. Indirect praife, and indirect cenfure, 
 moral and religious inftru<5tion are frequently 
 conveyed by fuch methods, more familiar per- 
 haps to contemporaries than to fucceeding 
 ages, but having fufHcient marks and indica- 
 tions to be underftood by the intelligent and 
 attentive. And when it is remembered, that 
 tio prophecies were intended to be delivered 
 
 with 
 
S E R M O N II. 39 
 
 With the fullnefs of historical evidence, we 
 fliall perhaps be the lefs furprized that the 
 real meaning requires very careful investiga- 
 tion. H4V f 
 
 Juflin Martyr faw clearly that the feventy- 
 fecond pfalm could not with propriety be ap- 
 plied to Solomon, whofe melancholy apoftafy 
 ■ he-expofes. He likewife applies the twenty- 
 fourth, the forty-fifth, and the ninety-eighth 
 pfalms to the Meffiah, without offering the 
 leaft violence to any of them. 
 
 The Song of Solomon alfo, upon the prin- 
 ciples of juSt criticifm, may be fuppofed to 
 defcribe the union between ChriSt and his 
 Church. As marriage is the moft facred 
 u-nion among men, fo the writers of the.Gld 
 TeStament ufe it figuratively concerning the 
 Jewifh Church, and St. Paul transfers it to the 
 Chriftian. Hence likewife, Idolatry, to excite 
 the greateft abhorrence, is 1 called adultery. 
 Solomon therefore will be ranked amongft the 
 Prophets, and, as far as he was a Prophet, 
 muSt confeSledly have been inspired. 
 
 Whether, as hath been infin<uated, great 
 wifdom joined with long experience could 
 have produced a collection of ufeful precepts 
 
 C 4 and 
 
46 S E R M O N II. 
 
 and maxims, equal to that which is found iii 
 the book pf Proverbs and Ecclefiaftes, is a 
 point which opinion alone cannot Determine., 
 The full proof muft be derived frotfi fcripture.. 
 And yet, by the way, let them give us one 
 inflance of any one perfon, however celebra- 
 ted for wifdom, who has communicated to 
 mankind fentiments unmixed with error, and 
 free from every mark of htiman infirmity v 
 X^or is this meant of the darker ages only, or 
 of the ages of heathen ifm, and fuperftition: 
 It is meant of the moil enlightened ; it is* 
 applicable to many Chriftians. In Solompn 
 we fee no love of novelty, no love of Angula- 
 rity feducing him from the direct path, of true 
 wifdom and found judgment. We fee no at- 
 tempt to dazzle or to aftonimj no adven-, 
 tipus, no gaudy decorations of language,. 
 Every admonition, and every maxim finds a 
 ready way to the heart, and will bear the teft 
 of the ftridteft examination ; which examina- 
 tipn, inftead of pointing out defects, will pre- 
 fen.t, new beauties, will command increafing 
 and folid praife. 
 
 When the infpiration of the facred wri- 
 ters is once deemed partial, it is eafy to 
 elude the force of any portion* or paflagei 
 
 which 
 
SERMON II, 4* 
 
 Which a fanciful critick may deem abfurd or 
 ill founded. Thus the whole ftory of the 
 Fall of Man may pafs for one of thofe fables, 
 with which the hiftory of remote times ge- 
 nerally commences. To ftrengthen fuch an 
 opinion, it is added, that the ferpent's eating 
 duft is now known to he a vulgar error. But 
 a very little attention will convince us, that 
 Mofes, not intending to give a natural hif- 
 tory, hereby points out a flate of the moft 
 abjecT: humiliation. Befides the figurative 
 meaning of the whole fentence pafTed upon 
 the ferpent, he was to remain, in his appear-' 
 ance, in bis mode of fubfiftence, and his hof- 
 tility to man, a perpetual monument of the 
 bafeaefs of feducing others to fin. Man, and 
 Woman, Heaven, and Earth, were all d'eftined 
 to carry the melancholy but ftriking proofs 
 of the fatality of the firfl: tranfgreflion. In 
 this firfl great change, man was reminded for 
 the future, that, in proportion as he abufed the 
 powers, and %he bleflings, with which he 
 fhouljd be entrufled, they would- be gradually 
 withdrawn, or diminifhed. The fimilarity of 
 the golden age of the poets, to the time of 
 man's innocence, only proves that the heathen > 
 fables were many of them borrowed from the . 
 records of truth. 
 
 To 
 
42 SERMON II, 
 
 To feparate the fubftantial from the ima- 
 ginary evidence of types and figures, it feems 
 requifite to acknowledge* that Jofeph is by 
 no legitimate rule of interpretation a type of 
 Chrift. He is recorded as an example of fi- 
 lial and fraternal affection, of prudence, inte- 
 grity, patience and forgivenefs, of unjuft re- 
 proach crowned with merited honour j as an 
 inftrument in the hand of the Almighty for 
 the prefervation of a whole kingdom, even 
 of thofe who had fought his life. It is eafy 
 to trace out inftances of refemblance between 
 him and our bleffed Saviour : fimilar occafions ! 
 call for the exercife of fimilar virtues. But 
 no terms are ufed above the account of the 
 real fact, no additional colouring is brought 
 forward, by which we may be led from the 
 contemplation of what is nearer, to the con- 
 templation of fomething more remote. How 
 different is the hiftory of Sarah and Hagar ? 
 The whole tranfaclion was intended to pre- 
 figure, firft, the calling of the Ifraelites, and 
 the exclufion of the Gentiles from the Jewifh 
 difpenfation ; and afterwards, when in com- 
 parifon of the Chriftian Church, the Jewifh 
 eftablifhment is a ftate of bondage, Hagar 
 anfwers to Jerufalem, and the Chriftians are 
 the genuine offspring of Sarah. Thus what 
 
 might 
 
SERMON II. 4$ 
 
 might have appeared an inftance of unparal- 
 leled cruelty and injuftice in the Father of the 
 Faithful, is found to be fertile with infliruc* 
 tion, both under the Mofaic and the Gofpel 
 Covenant. = f After a temporary diftrefs* Ha- 
 gar is received under the protection of Provi- 
 dence. Her fon, after marrying a wife from 
 Egypt, the common emblem of heathenifm 
 and barbarity, becomes the father of a great 
 nation . 
 
 The meaneft capacity may find, in the 
 hiftory of the Ifraelites, a pointed analogy to 
 the Chriftian difpenfation. Their fojourning 
 in Egypt, their being allowed to make to 
 themfelves friends of the mammon of uh- 
 righteoufnefs, their journey through the 
 wildernefs, their tabernacle, their priefthood, 
 their polity, their religious rites and ceremo- 
 nies, have a folid foundation in the morality 
 and dodtrines of Chriftianity. Of the mora- 
 lity they were put in immediate pofleffion, 
 though they corrupted it, but the doftrines 
 were only revealed in part, 'till the Sun ofrigh- 
 teoufnefs arofe, with healing in his wings, to re- 
 medy all the corruptions both of faith and 
 practice. Let any impartial difpaffionate en* 
 
 f Gen. xxi. 
 
 quirer 
 
44 SERMON II. 
 
 qoirer take a view of the argument colledtive- 
 ly. Let him contemplate a people rifing from 
 fmall beginnings, wbofe anceftor againfi hope 
 believed in hope; let him view them increas- 
 ing and nouriming in defiance of opposition * 
 let him confider them as continually trained 
 up and prepared for that great event, which, 
 however beneficial to the reft of mankind, 
 was to be their peculiar glory, was to refledt 
 luftre on that which had been obfcure from 
 the perverfenefs of man, and was to bring 
 honour to thofe- inftitutions, which had been 
 looked upon by the world at large with con- 
 tempt and difdain ; he will foon difcover, 
 that the legiflador of Ifrael muft have been to- : 
 tally unequal to fuch a talk, by the mere ex- 
 ertion of his own powers. Muck lefs would 
 fuch exertioa have enabled him to foretel 
 what fhould come tD pafs in diftant times, 
 Were his hiftory a compilation of unintereft- 
 ing tranfadtions, merely calculated for amufe- 
 ment, we might fuppofe him, like other hif- 
 torians, left to tradition,, conjecture, or imper- 
 fect records. But the Chriftan fcheme be- 
 gins with the firft trafgreffion. The refur- 
 redlion of the body is exemplified by the af- 
 fumption of Enoch into Heaven- The devaf- 
 tation of the flood, the confufion of tongues,' 
 
 the 
 
SERMON II. 45 
 
 the deftru&ion of Sodom and Gomorrah, are 
 melancholy memorials of human wickednefs. 
 Mofes was learned in all the wifdom of the 
 Egyptians, had as much human knowledge as 
 the world then afforded, and entered upon his 
 important charge with diffidenceand reluctance. 
 Leaving, for a moment, the aid of infpiration 
 out of the account, we may fuppofe his cre- 
 dulity was lefs, in proportion as his learning 
 was greater j and that he was in fomewhat 
 higher probability of obtaining an authen'tick 
 account of the Fall of Man, than thofe who' 
 live above three thoufand years later. 
 
 The confeqences of it are as reconcileable 
 with the juftice of God, as any other hereditary 
 calamities j calamities, which however griev- 
 bus,hold out perpetual motives to temperance, 
 to induftry, to integrity ; that pofterity may not 
 fuffer from our mifcondudt; that our example 
 may not propagate vice to remote generations. 
 And are not all thofe countries, in which 
 Chrift, though once preached, has long ceaf- 
 ed to be known, melancholy proofs, that in 
 fpiritual, as well as in temporal advantages, the 
 folly and the obftinacy of an anceflor (hall 
 extend their fatal effects 'to his defendants? 
 The minute enquiries concerning original fin, 
 it is abfurd to defend : Scripture only war- 
 rants 
 
46 SERMON IL 
 
 rants us to maintain an innate and an inhe- 
 rent corruption. 
 
 The writings of infidels are replete with 
 qbjeclions againft the hiftory of the Jews, 
 Their injuftice to the Egyptians, their ex- 
 tirpation of the people, whofe lands they: 
 were deftined to poflefs, their various rebel-, 
 lions againft the Almighty, are all brought, 
 forward to arraign the divine difpenfations,, 
 Were their hiftory calculated in reality to in-, 
 culcate improper notions of God's juftice,, 
 its authenticity would be difputable, its uti-> 
 lity would vanifh ; inftead of inftrudling it 
 would miflead ; and all fucceedrng conquer- 
 ors might juftify every degree of cruelty, un-. 
 der the iandlion of this commiflion, to the, 
 Ifraelites. The Lord of the Univerfe can give 
 what power he pleafes over the lives and the 
 property of his creatures. The fpoiling of, 
 the Egyptians was a punifhment inflidled by 
 the hands and for the benefit of the people, 
 whom they had oppreffed, and by whofe la-* 
 bour they had accumulated great riches. The 
 extirpation of the Canaanites was the punifh- 
 ment of invincible wickednefs, in inflifting 
 which the conquerors were taught, not to de- 
 light in blood, not to value themfelves on any. 
 
 imagined 
 
SERMON II. 47 
 
 imagined fuperiority of goodnefs, but to 
 weigh well the confequences of univerfal de-. 
 pravity. If ambition, if avarice, if cruelty 
 have perverted this part of the hiftory to bad 
 purpofes, an account of fuch perverfion will 
 one day be required. %'' 
 
 With equal abfurdity, and with, equal de* 
 fire to difparage the authority of holy writ, 
 particular examples, recommended to our imi- 
 tation, have been the fubjedt of cavil, or invec- 
 tive. g Be ye followers of me, as I am of Chriji, 
 fays the Apoftle. We are to imitate them as 
 far as they are worthy of imitation. The man 
 after God's own heart was punifhed for his 
 complicated crime, h lejl the enemies of the Lord 
 Jhould blafpheme ; left they fhould draw impro- 
 per conclufions in favour of fin, or in accufa-, 
 tion of Providence. But fuppofe no fuch pu- 
 nifhment had been inflidted, or the. hiftorian 
 had been filent. Could any Ifraelite, much 
 more could any Chriftian have doubted? Is 
 the impofture of Rebecca and Jacob lefs fla- 
 grant, becaufe the fimple fadl is recorded? 
 A very flight attention to the fucceeding part 
 of Jacob's hiftory will convince us, that he 
 himfelf was harrafled by fraud and,, chicanery 
 
 s i Cor. xi. i, h 2 Sam. xii. 
 
 under 
 
48 SERMON II. 
 
 tinder Laban, and that he underwent long and. 
 dreadful apprehenfions from the refentment 
 of a brother, whom he had twice fupplant- 
 ed. When principles of morality are clearly 
 afcertained, it is eafy to draw the moral, with- 
 out the affiftance of the hiftorian. Upon 
 many occafions, a reader does not wifh that 
 his judgment mould either be doubted or anr 
 ticipated. 
 
 It is a dangerous doctrine, which fome of 
 our former friends have advanced, that, 
 though fcripture in general may be infpired$ 
 yet there are fome pafTages in which the fa- 
 cred writers have been left to themfelves^ 
 have given way to ignorance and infirmity, 
 and have uttered fomething abfurd and un- 
 chriftian. The imprecations of the pfalms 
 are the firfl andmoft obvious inftances. Thefq 
 have been proved upon the beft authority to 
 be predictions only. And if any, concurring 
 with our tranflators, will not or cannot be 
 convinced of this, let them confider, that a 
 prophet may be authorized in his public cha- 
 racter, to denounce or to pray for, thofe divine 
 judgments, which, in a private capacity, no 
 human being ought to wifh for. The kind 
 and forgiving temper of David, when left to 
 
 the 
 
S E R M O N If. 49 
 
 the operation of his own mind, is fuffici- 
 ently exemplified throughout his whole hif- 
 tory. 
 
 The curfes of Job amount to nothing 
 more than emphatical and energetick com- 
 plaint under misfortunes j they, who are ad- 
 vocates for the reality of Job's exiftence-, ac- 
 knowledge that the book itfelf is dramati- 
 cal, wherein the hero is reprefented not as a 
 Stoick, but with all the feelings of man, ftill 
 retaining his integrity, and ftedfafl: in his hope. 
 
 Elijah prayed that God would take away 
 his life. He confidered it as a felicity to be 
 delivered from a crooked and perverfe genera- 
 tion ; he fuppofed that his power of doing good 
 had ceafed; he wifhed to fink into oblivion 
 with his fathers, as he did not think himfelf 
 better than they were. Such prayers, however 
 exprefTed, are conditional ; the prophet was 
 ftill refigned to his will, in -whofe bands an 
 the ijfues of life and death. 
 
 . The conclusion of the twentieth chapter of 
 Jeremiah has the moil objectionable afpect. 
 If we confider it as a real imprecation, or as a 
 prediction, we cannot give a very rational ac- 
 
 D count 
 
50 SERMON II. 
 
 count of it 5 as a fpecimen of poetical ima- 
 gery and exaggeration, it can alone be recon- 
 ciled with our juft notions of infpiration. 
 The calamities mentioned are temporal, and 
 the fuppofed objedt probably did not exift j 
 in fadt, he feems an imaginary character, 
 brought forward to heighten the melancholy 
 defcription. 
 
 Having examined fome of the material ob- 
 jections againft infpiration, let us now fee what 
 the infpired writers teftify of themfelves. The 
 well known pafTage in 2 Tim. c. iii. v. 16. in- 
 forms us, that all fcripture is given by infpira- 
 tion of God. This is plain, full, and fatisfac- 
 tory. No various reading is offered to elude 
 the force of the affertion. It muft be con- 
 clufive concerning books then extant. If it 
 be faid, that St. Paul did not include his 
 own epiftles, we have other proofs for the 
 infpiration of them. The following paffages 
 will prove the point : He therefore that 
 defpifeth, defpifeth not man, but God, who hath 
 alfo given unto us his holy fpirit. Ye know what 
 commandment we gave you by the Lord Jejus. 
 For this eaufe alfo thank we God without ceaf 
 ing t becaufe when ye received the word cf God r 
 which ye heard of us, ye remved it not as the 
 
 word 
 
S* E R M 6 N II. 5 r 
 
 word of man, but as it is in truth the word of 
 God, which effedlually woHeth alfo'in you that 
 believe. Our gojpel came not unto you in word 
 Only, but ajfo in power, and in the Holy Ghojl, 
 and in much ajfurance, or, as it may be ren- 
 dered, with power, and with the tloly Ghoft, 
 and with full evidence, the truth of it be- 
 ing confirmed by every proof that truth can 
 have. — We have received not the fpirit of the 
 world, but the fpirit ibhich is of God, that we 
 might know the things whkh are freely given 
 tis of God. Which things dfo we /peak, not in the' 
 words which man's wifdom tedcheth, but which 
 the Holy Ghojl teacheth, comparing fpirit ual 
 things with fpiritual. I certify you, brethren y 
 that the Gojpel, which was preached of me is 
 jiot after man. For I neither received it of man ; 
 neither was I tatight it but by the revelation of 
 fefus Chrijl. Nor do the folemn appeals made 
 to the Almighty for the truth of what he 
 fays, at all invalidate this idea of infpiration. 
 They are intended to make a ftronger and a 
 more lafting impreffion. The .Almighty i& 
 faid in fcripture to fwear by himfelf. Is this 
 rieceflary to the performance of his pfbmifes, 
 or to the certainty of his declarations ? It is a" 
 condefcenfion to human infirmity, 2nd a com- 
 pliance with human cuftoms : it is a momen- 
 
 D a tous 
 
e2 SERMON II. 
 
 tous admonition of his juftice, faithfulnefs 
 and truth. Similar to which is the defigh of 
 administering oaths one to another. The wit- 
 nefs of our thoughts, words and actions, is 
 always prefent with us, and care is taken that 
 he may not be abfent from our remembrance. 
 
 There were indeed particular cafes of tem- 
 porary convenience or expediency, in which 
 the apoftle gives his own^advice and opinion, <t 
 without that plenary authority from God, 
 which was confined to matters of greater im- 
 portance. The cafes themfelves fufficiently 
 explain the reafon of this, and may teach 
 Chriftians in general not to confound fubor- 
 dinate duties 1 with fuch as are binding in 
 all ages, and » under all circumftances. Of 
 the degree of convidtion, with which St. 
 Paul delivers his fentiments on thefe fubjedls, 
 it is not neceflary to decide with precifioh. 
 He fpeaks as one who had obtained mercy of 
 the Lord to he faithful, as one who conceives 
 that he fhould be extremely ungrateful to the 
 bifhopof our fouls, if he did not always con- 
 fult the true intereft of the Church. See 
 I Cor. vii. 2 Cor. viii. 
 
 But fhould we for a moment fuppofe that 
 St. Paul and the other Apoflles did not fpeak' 
 
 by 
 
SERMON -II. 53 
 
 by the immediate guidance of the Spirit, it 
 will not therefore follow, that their opinions, 
 as mere men, fhould be lefs conclufive than 
 the opinions of fuch as call them in queftion. 
 The Apoftle of the Gentiles had a vigorous and 
 comprehenfive mind j- he was acquainted with 
 all the comments and all the refinements up- 
 on the law r he was converfant with the Gre- 
 cian poets and with the Grecian cufloms ; he 
 underftood their philofophy. He was not 
 liable to the charge of credulity, for his pre- 
 judices had turned the contrary way. Under 
 fuch circumftances a fober minded critick 
 would not haftily charge him with error and 
 fophiftry,'with a mifconftru£Hon of prophe- 
 cies, or an improper application of them. 
 Much lefs would he ! fuppofe that an epiftle, 
 which is to be confidered as the model of our 
 argumentation with the Jews, fhould be fo 
 figurative as to have types without anti- 
 types, fliadows without correfponding fub- 
 ftance, mentioning facrifices without any fo- 
 lid meaning, but to beguile rooted prepofTef- 
 fion into' compliance, and reducing the Saviour 
 of the world to the quality of a mere mar- 
 tyr and a mere man. But what miferable fub- 
 terfuges will not forrie have recourfe to, when 
 a paffage, quoted in the firfl chapter from the 
 D 3 hundred 
 
54 SERMON II. 
 
 ' hundred and fecond pfalm, afferting the divi- 
 nity of Chrift, and the creation of the world 
 by him, mall be placed in a parenthefis or be 
 deemed a digreffion. K 
 
 Of the prophecies and expreffions quoted 
 f?om the Old Teftament in the New, fome 
 are adduced in direct proof, fome by way of 
 accommodation. Yet perhaps this accommo- 
 dation is lefs frequent than is generally fuppo- 
 fed. It is doubted by an eminent and a very 
 diffident critick, whether the fecond pfalm 
 has any reference at all to David.* And it 
 may alfo be doubted, whether the prophecy 
 applied to the children in Bethlehem, and that 
 applied to Judas in the acts, were not defigned 
 to foretel each of thofe horrid crimes. 
 
 The induftry of the learned has proved to 
 us that pafTages are quoted in fubftance, but 
 not always in words,-}- that they are quoted 
 from the tranflation of the Septuagint, and 
 that every attempt to fettle an exact agreement 
 muft be unfuccefsful, for no collation of MSS 
 will bring about what never fubfifted nor was 
 
 * See Merrick on the Pfalms. 
 
 f See Dr. Randolph's preface to his edition of paffages quo- 
 ted from the Old Teftament in the New. 
 
 ever 
 
SERMON II. 55 
 
 ever intended. Little minds will cavil at lit- 
 tle variations, afting in literature as in com- 
 mon life, attending to minuter circumftances 
 and relinquifhing folid advantages. Verbal 
 criticifm, confined within due bounds, has 
 many Angular ufes •> but no part of human 1 
 knowledge has betrayed men into greater 
 fubtleties and more unnecefiary refinements. 
 
 To difcufs the whole fubject of infpiration, 
 to point out the fcrupulous exa&nefs with 
 which all the facred books- have been exami- 
 ned';, preferved and tranfmitted to fucceeding 
 ages, and to ftate the collateral testimonies 
 which prove them genuine, is altogether fu- 
 perfluous. If what hath been faid may tend 
 to vindicate the authority we attribute to them 
 and to increafe the veneration with which we 
 confult them, fome hope may yet be enter- 
 tained that thefe oracles of truth will guide 
 us in the way of Salvation. The errors of 
 tranfcribers have not afFedted one article of 
 faith. Even fuch as fubfift will be gradually 
 lejQfened by learning and ingenuity, as long as 
 a proper medium is obferved between licen- 
 tious criticifm and fupine acqtiiefeence, A 
 new verfion given to the people would be at- 
 tended with fome inconveniences, and the 
 D 4 difcretion 
 
56 SERMON II. 
 
 difcretion of their paftors will clear up obfcu- 
 rities and folve difficulties as far as is eflential 
 to the purity of their converfation and the 
 tranquillity of their minds. To fix the limits 
 of their curiofity, to extricate them from the 
 labyrinth to which enthufiafm or mifguided 
 reafon may have led them, will be an ufeful 
 and a pleafing employment. Thus they will 
 become wifer than the aged, thus they will know 
 of the doctrines whether they be of God. 
 
 We mould all remember that the facred 
 writers do not deliver a fyftem of philofophy,< 
 that the tranfa&ions they record are not always- 
 reducible to ftridt chronology ; that the im- 
 portance more than the regular order of events 
 is regarded ; that where exact method was 
 never intended, tranfpofitions or interpolations 
 will be out of the queftion j that the language 
 is conformable to the manners of the times 
 and the condition of the feveral penmen > that 
 they were no farther aflifted than to preferve 
 them from material miftakes ; that the influ- 
 ence of the Holy Spirit did not fuperfede the 
 ufe Of their natural powers, and that collate- 
 ral proofs of their veracity have been and may 
 be brought from natural and moral philofo- 
 phy, from hiftory, from travels, and from every 
 
 circumftance 
 
SERMON' n. $j 
 
 circumftance of man. Such is the condefcen- 
 fion fhewn to the prejudices of unbelievers, 
 fuch is the care taken to remove the charge 
 of credulity from believers. Our gratitude to 
 the Author and finifher of our faith will in- 
 creafe with faith itfelf, and every moment 
 fpent in religious meditation will convince us 
 more and more, That his words are fweet 
 unto the tafie > yea, fweet er than honey untoHbe 
 mouth. 
 
f 
 
 SERMON I«. 
 
 i TH$S. V. 12, 13. 
 
 WE BESEECH YOU, BRETHREN, TO KNOW 
 THEM WHICH LABOUR AMONG YOU, 
 AND ARE OVER YOU IN THE LORD, AND 
 ADMONISH YOU. AND TO ESTEEM 
 THEM VERY HIGHLY IN LOVE FOR 
 THEIR WORKS' SAKE. 
 
 FROM the infpired writers our attention 
 is naturally turned to the labours of 
 thofe, who, immediately after the days of the 
 Apoftles, became preachers of the Gofpel, 
 and fome of whom fealed the truth of it with 
 their blood. * The Author of The Antiqui- 
 ties of the Chrijiian Church has with great di- 
 ligencjb and fidelity vindicated the Church 
 of England in raoft of her dodrines, and in 
 
 * Bingham. 
 
 her 
 
60 SERMON III. 
 
 her discipline, from the practice of the pri- 
 mitive churches. And indeed every fober 
 and difpaffionate enquirer will deem this no 
 fmall or inconfiderable proof of the excel- 
 lence of our caufe ; notwithstanding all the 
 melancholy inftances of human depravity and 
 perverfenefs ; notwithstanding all the predic- 
 tions of herefy and fchifm, and the accom- 
 plishment of fuch predictions, he will fufpecr. 
 at leaft that the writings of the Fathers have 
 fome veftiges of genuine orthodoxy, and that 
 near the fountain, the Stream could not be 
 totally corrupted. 
 
 The misfortune is, while fome have paid 
 to them implicit deference, others have treat- 
 ed them with indecent contempt, or unme- 
 rited neglect. While fome have interpreted/ 
 them in favour. of Popery, others (thinking 
 that they could not be hoftile to Popery 
 without being hoftile to them) have taken a 
 malignant pleafure in expbfmg and exagge- 
 rating errors and defects. A third clafs of 
 men, with a Still more mifchievous purppfe, 
 have attacked the Christian Religion under 
 the fpecious pretence of refuting them. Many 
 of our own communion are induced to be- 
 lieve, that they are full of notorious imper- 
 fections, 
 
SERMON III. 61 
 
 fe&ions, that they are fanatical and myftical 
 in almoft all their interpretatioris.of fcripture, 
 and that however unqueftionable their inte- 
 grity and their piety may have been, their 
 judgement is ever to be difputed. 
 
 It is intended to offer fome general „obfer- 
 vations concerning thofe, who flourifhed for 
 the three firft centuries, and part of the 
 fourth. 
 
 And here one cannot but. previously. exprefs 
 a wifh that faftidious criticks would make, as 
 many allowances for their ftyle and manner, 
 as they do for the ftyle and manner of pro- 
 fane authors. Do not fome amongft the lat- 
 ter affect an antiquated manner of writing ? 
 Do not others affedt low conceit and quaint 
 antithefis, full of fuperftition or Patayinity, 
 tedioufly prolix, or affectedly concife ? Is the 
 harfhnefs of Plutarch's language deemed any 
 objection, when placed in the balance with 
 the excellent instruction he conveys upon al- 
 moft every fubje<3t? Will not Wifdom ever be 
 jujiified of all her children, even though her 
 outward garb be deftitute of elegance and 
 fplendour ? 
 
 '" But 
 
62 SERMON III. 
 
 But whoever perufes the Primitive Fathers 
 impartially, will find them by no means des- 
 titute of eloquence or energy. Some of them 
 imitate fuccefsfully the ftyle and language of 
 the Apoftles ; and true Zeal is known to fug- 
 geft forcible ideas and forcible language even 
 to men devoid of rhetorical ornament. 
 
 The morality and religious precepts of 
 all ages and all countries muft be confidefed 
 by Succeeding times as containing matter of 
 admonition rather than of information. But 
 are poets and philosophers undervalued for 
 Well known and reiterated exhortations to 
 the performance of the publick, the private, 
 and the focial duties of man ? Is not every 
 allowance made for purity of intentions ; and 
 is not the very ddfire of novelty frequently 
 relinquifhed for the improvement of the 
 heart ? Ignorance continually ftands in need 
 of inftru&ion, and wavering virtue continu- 
 ally calls for aid or encouragement. The 
 well known topicks of righteoufnefs, tempe- 
 rance, and a judgment to come, may rouze 
 the lethargick finner, and however well known 
 in theory, may be new in practice. The 
 univerfal depravity of mankind fully juftified 
 
 the 
 
SERMON III. 63 
 
 the firft preachers of Christianity in ufing 
 every method to reclaim a degenerate world. 
 
 We Ihall, moreover, be as unjuft to our- 
 felves as we mould be ungrateful to the Pri- 
 mitive Fathers, if we did not endeavour to re- 
 ceive from them all the affiftance they are 
 capable of affording. Notwithstanding the 
 diftance of our days from theirs, we have 
 many fimilar errors to encounter, and perhaps 
 can add much lefs than is generally imagined 
 to the armour of which they have put us in 
 poffeffion. 
 
 In the following review of their conduct, 
 it may not be improper to obferve, 
 
 Firft, their mode of contention with the 
 Jews : 
 
 Secondly, their mode of contention with 
 the Gentiles : 
 
 Thirdly, their mode of contention with 
 Hereticks. 
 
 And firft, let us obferve their mode of 
 contention with the Jews. Here their at- 
 tachment 
 
64 SERMON III. 
 
 tachment to myftery and allegory (hews it- 
 felf, but not fo reprehenfibly as fome have 
 imagined. We have had occafion elfewhere 
 to obferve, how much of the Jewifh hiftory 
 is typical of the Chriftian Church. The ar- 
 guments for the pre- exigence of Chrift, drawn 
 from the Old Teftament, are ftrongly infifted 
 on. He is affirmed to have created the world j 
 to have appeared unto Abraham, and Jacob ; 
 to have conducted the Children of Ifrael 
 through the Wildernefs, and from thence he 
 is proved to have been an objeft of worfhip to 
 them, as well as to Chriftians. Perhaps too 
 much ftrefs is laid upon the exprefiion, a Let 
 US make man in our image. The plural is fre- 
 quently applied to One only, and the lan- 
 guage of confultation is evidently ufed in 
 condefcenfion to human infirmity. With the 
 fame kind of condefcenfion we are told in the 
 eighteenth chapter of the book of Genefis, 
 veir. 20, 21. that the Lord /aid, hecaufe the 
 cry of Sodom and Gomorrah is great, and be- 
 cause their Jin is very grievous, I will go down 
 now, and fee whether they have done according 
 to the cry of it, which is come unto me; and if 
 not, 1 will know. It were dangerous to reft 
 an article of faith upon that, which may be 
 
 * Gen. i. 26. 
 
 only 
 
S E R M O N III." 65 
 
 only a mere idiom. Juftin jyiartyr's dialogue 
 with Trypho comprehends all the fubjecT: of 
 controverfy between Jews and Chriftians. 
 
 In the. Epiftle of Barnabas, proved to be 
 authentick by the teftimony of Clemehs 
 Alexandrinus, there are doubtlefs fome excep- 
 tionable parTages,, particularly that refpedting 
 the three hundred and eighteen fouls with. 
 Abraham. * The, Biographer of. the Fathers, 
 though, he beftawjuftpraife upon the prac- 
 tical and concluding part of it, feems to re- 
 prefeht the former part, as full of improbable, 
 interpretations. vv?»That particular . animals, , 
 however, mould be emblematical of parti-, 
 cular vices, and by an eafy tranfition, of fuch 
 as are tainted with thofe vices, is rio.abfurd 
 fuppofition. Blood was (forbidden : to Noah 
 and his pofterity, to enforce the duty of hu- 
 manity, becaufe beafts of prey are diflinguifh- 
 ed by their thirfl after blood. The practice 
 of characterizing human virtues, vices, and 
 pafiions. by various animals was very early, 
 and very, familiar. Upon this principle, ar- 
 morial bearings were fixft invented, and fome. 
 of.Jthe tribes of Ifrael carried upon th?ir 
 ftandard fuch figures as were fuggefted in 
 
 * Dr. Cave. 
 
 E » Jacob's 
 
66 S. E R M O N III. 
 
 Jacob's prophetick defqription. A proper 
 attention to this kind of imagery will- greatly 
 afiift.us in interpreting the figurative language 
 of the old Prophets, and of the Revelations 
 of St. John. When the efficacy of the Gof- 
 pel in fubduing the ferocious paffions is fore- 
 told, we are informed, that b the wolf Jhall. 
 dwell with the lamb, and. the, leopard: Jhall . lie 
 down with the kid', and the calf and the young 
 lion and the fading together. ; and, a little child. 
 Jhall lead them. And the cow and the, bear Jhall 
 feed; their young ones Jhall He down together -, 
 and the lion Jhall eat Jlraw like the ox. And 
 th& fucking child , Jhall play, on the hole of the, 
 afp, and the weaned child Jhall put Ms hand on 
 the cockatrice den. %hey Jhall not hurt nor de~ 
 Jlroy in all my holy- mountain . Clemens Alex-? 
 andrinus, in his account of the Egyptian me- 
 thods of inftrudtion, has adverted in particu- 
 lar to the fymholick and emblem atick. 'Tis 
 true that the Pythagoreans ufed fymhols 
 underftood by the initiated ajone. Yet does 
 it . not follow from hence that this mode of 
 inftitution was not in general , familiar. Nor 
 could any thing but difufe render it other* 
 wife. It was invented in dark and ignorant 
 ages, and well underftood even before the ufe 
 
 i Ifa. xi. 6—9, 
 
 Of 
 
SERMON III, 67 
 
 of letters. The Philblogift-, the Poet and 
 the Philofopher have acknowledged its ad- 
 vantages, have improved upon it, and have 
 made it fubfervient to the purpoffes of criti- 
 cifm, amufement and information. The fig 
 tree withers away to denote the barrennefs of 
 the Gofpel among the Jews j the devils en- 
 ter into the fwine, and drive them headlong 
 to deftruction, in token that the Enemy of 
 Souls will bring the carnal and the fenfual to 
 ruin. From thefe -confix erations it is appre- 
 hended that St. Barnabas's docTxine concern- 
 ing forbidden meats is upon the whole very 
 juflifiablej he fuppofes the creatures prohi- 
 bited to be emblematical of particular vices, 
 of which the Iftaelites were to entertain the 
 utmoft abhorrence, fo as not even to affociate 
 with fuch as were guilty of them. 
 
 The Primitive Fathers have fairly and fully 
 ftatedtbe evidence drawn from prophecy 
 from the days of Adam to the days of Mala- 
 chi. The truth of our Saviour's predictions 
 is fully proved from Jofephus. Where the 
 general tfenour of argumentation is juflr, par- 
 ticular overfights fhould be pardoned, and 
 the hiftory of the tranflation of the Septua- 
 gint, given by fdme of tfctera-, though not al- 
 E 2 together 
 
68 SERMON III. 
 
 together credible, may have taken its. rife from 
 a pious fraud in the tranflators. What age 
 has not produced its popular falfehoods, 
 which, after gaining credit for a confiderable 
 time, have at laft been refuted by fucceeding 
 enquirers ? 
 
 The mode of defence againft the Heathens 
 comes next under our confideration. And 
 here one cannot but wonder that the Fathers 
 are fo often charged with a want of learning. 
 They were converfant in hiftory both real and 
 fabulous; they investigated the origin of gods 
 and goddefles j they quoted poets and philo- 
 iophers -, they knew whatever was plaufible, 
 and they were able to expofe whatever was 
 impious and indecent in the Pagan religion. 
 Sometimes they ridiculed, fometimes they 
 inveighed againft the various corruptions, 
 which could neither be denied, nor explained 
 away, nor palliated. This feverity, notwith- 
 ftanding the infinuations of the celebrated 
 Hiftorian of the Decline and Fall of the Ro- 
 man Empire, with whom in many inftances 
 elegance and mew feem to compenfate for 
 fophiftry and deception, was justifiable from 
 the conftant abhorrence of idolatry and fuper- 
 {lition expreffed in the facred writings. If 
 
 fplendour 
 
S E R M O N III. 60 
 
 tfplendour and magnificence have fo natural a 
 tendency to deceive the molt intelligent, ad- 
 monition miift be frequent and powerful in 
 proportion to the danger. Athenagoras, there- 
 fore, Tertullian, Ladlantius, and others, are 
 well fupjtarted by the authority of the Pro- 
 phets and Apoftles. How could c St. Paul 
 and St. Barnabas more forcibly exprefs their 
 cleteftation and their forrow to the Lycaoni- 
 ans, who would have done facrifice to them, 
 than by rending their cloaths, and afluring 
 them that they were guilty of that very folly, 
 which it was a primary purpofe of Chriftia- 
 nity to prevent ? The hiftory of Pagan fuper- 
 ftition conftituted much of the knowledge of 
 all the ancients ; it required very laborious 
 inveftigation, it entered into every part of 
 their government, it was the origin of moft 
 of their produdtions in the fine arts, which 
 created fo much admiration in fucceeding 
 ages, and upon which modern ingenuity has 
 made but littlefimprovement. 
 
 Except a critical acquaintance with the 
 original language of the Old Teftament, and 
 even this exception is not applicable to all, 
 the,ancient Fathers had moft of the learning 
 
 c A6ls xiv. 
 
 E s . of 
 
7 o S E R M O N III. 
 
 of whioh the world was in pofTeffion, and 
 they were fo well acquainted with the opini- 
 ons of philofophers, that they are charged 
 with incorporating Philofophy and Chriftia- 
 ni-ty together, and are faid to have derived 
 the dodtrine of a Trinity from the writings of 
 Plato. 
 
 Tertullian, in his Exhortation to Patience, 
 feledts the examples of Lucretia, Mutius, and 
 others, from Heathen Story. Clemens Alex- 
 andrinus was not only learned himfelf, but 
 exhorted others to a love of learning. * " As 
 " in Agriculture," fays he, " and in medicine 
 " he is well taught, who is engaged in va- 
 *' rious branches of knowledge, that he may 
 *' the better be enabled to manage hulbandry, 
 " and to pra&ice pharmacy; fo alfo he is well 
 " taught, who brings forward every thing to 
 «■' the truth, fo that felefting what is ufeful 
 •' from geometry, mufick (perhaps the term 
 " comprehends the fine arts) grammar and 
 " philofophy, he can preferve the truth from 
 " infidious attacks," 
 
 And a little after, when he had mentioned 
 the opinion of fome men that the Greek phi- 
 
 -* Strom, lib. i. c. 9. 
 
 lofophy 
 
SERMON III. 71 
 
 lofophy came from Satan, he fubjoitfs the fol- 
 lowing obfervation. «' If the Greek philo- 
 '* fophy do not comprehend the greatnefs of 
 " the Faith, and moreover be weak in 
 " performing the commandments of* the 
 " Lord, yet it prepares the way before hand 
 " for kingly inftrucfaon, and firft forming the 
 " difpofition, qualifies him, who believes a 
 *' Providence, for the reception of the truth." 
 His well known argumentation upon the 
 variety of opinions in the Chriftian Church fs 
 particularly nervous $ irrefiftible by unbe- 
 lievers of any age or any complexion, and in 
 the conclufion of his y.t^^o.ths he has laid 
 down the principles of juft reafoning in a 
 very clear and concife manner. Where fuch 
 principles prevail, fanaticifm cannot enter. 
 
 The Fathers are often charged with cre- 
 dulity. This, in the mouth of fome men, is 
 a relative term, and rather implies a want of 
 faith in themfelves than an excefs of it in 
 others. The teftimony of a friend will often 
 be too candid, but the teftimony of an enemy 
 is equally remarkable for want of candour j 
 envy, indignation, or contempt will invent and 
 propagate any thing to the difadvantage of 
 others. The darker ages multiplied mira- 
 E 4 cles, 
 
72 SERMON III. 
 
 cles, and recorded lying wonders . But will 
 it therefore follow that real miracles were 
 never performed ? Muft every thing be falfe, 
 becaufe there is fome error ? An unprejudiced 
 reader will find as much oratory and ele- 
 gance, as much ufeful and fubftantial inform 
 mation, in the writings of the Fathers as in 
 thofe of Ammianus Marcellinus. 
 
 Eufebius tells us in the fifth book of his 
 Hiftory, that the Gentiles acknowledged the 
 fadt of Aurelius's army being furnifhed with 
 water, and of the difmay and difperfion of his 
 enemies by thunder and lightning, and the 
 virion of the Crofs, with hocjigno vinces, was 
 related to the Hiftorian by Conftantine him- 
 felf. If the adverfaries of our Religion could 
 difprove the miraculous difappointment of Ju- 
 lian in attempting to rebuild the Temple of 
 Jerufalem, they might weaken the credibility 
 of Hiftorians, but the truth of the Prophecy 
 remains unlnaken to the prefent hour. 
 
 Nothing more effectually prevents credu- 
 lity than a free and extenfive communication 
 among men of knowledge and integrity, and 
 that this communication fubfifted in the early 
 ages of the Chriftian Church, though deftitute 
 
 of 
 
SERMON •■III. 73 
 
 of many difcoveries, which in our times have 
 facilitated human intercourfe, is proved by 
 variety of evidence. * Irenaeus, after having 
 given an abftract of the Chriftian Faith, adds 
 this pleafing account. " This preaching and 
 " this faith are received and faithfully pre^- 
 " ferved by the Church, as if (he inhabited 
 '* one houfe, though difperfed throughout 
 " the whole world; (he believes thefe things, 
 *' as having but one foul and one heart, and 
 " (he preaches thefe things in concord, and 
 *' teaches and delivers them, as having but 
 " one mouth i for the languages of the world 
 " are difimilar,~but the power of tradition 
 " (that is of Chriftian inftrudtion uniformly 
 " and fucceflively adminiftered,). is the fame. 
 " And neither do the Churches in Germany 
 *' believe otherwife, or teach otherwife, nor in 
 " Spain, nor among the Celtas, nor in the Eaft, 
 *' nor in Egypt, nor in Libya, nor fuch as are 
 " eftabliftied in the middle of the world ; but 
 " as the fun crestted by the Almighty is one 
 <f and the fame in all the world, fo the preach- 
 " ing of the truth appeareth every where, and 
 ft enlighteneth all men, who wifh to come to 
 " the knowledge of the truth; and neither 
 * * will he, amongft the governors of the ch urch, 
 
 * lijb. i. 
 
 *' who 
 
74 SERMON III. 
 
 " who is very powerful in fpeech, fay things 
 «« different from thefe, for no man is above his 
 " mafter, nor will he, who is weak in fpeech, 
 " invalidate the tradition. For as the faith is 
 " one and the fame, neither he who can fay 
 *' much ufually adds, nor does he, who can 
 " fay but little ufually diminifh." The in- 
 terefting caufe, in which they were engaged 
 prompted them to ufe every method of fup- 
 porting it ; they travelled into foreign coun- 
 tries, they correfponded with foreign Churches. 
 Pantasnus, the inftrudtor of Clemens Alexari- 
 drinus, went to preach the Gofpel in India, 
 and ended a long life devoted to the fervice 
 of religion in the catechetick School of Alex- 
 andria, where his very learned Pupil became 
 his fucceflor. 
 
 That the Chriftians fhould worftiip One, 
 who, like a common malefadtor, had fuffered 
 a publick and ignominious death, was a con- 
 stant topick of inve&ive of ridicule among 
 the Pagans: notwithstanding which, the prac- 
 tice was ingenuoufly acknowledged^ and zea- 
 loufly vindicated, fometimes by pofitive de- 
 clarations, that he was God as well as Man, 
 «nd that as man he fuffered ; fometimes a 
 fortiori by adverting to the groffer cuftoms of 
 
 the 
 
SERMON III. 75 
 
 the Pagans themfelves, who having from 
 gratitude deified the inventors of ufeful things, 
 or from fear the fuppofed authors of evil, 
 could, under no circumftances, with decency 
 or propriety arraign the adoration of Chrift. 
 
 It remains that we make fome obfervations 
 on the mode of contention* with Hereticks. 
 The various opinions, which many entertained 
 and propagated, were fo abfurd in themfelves, 
 fo fubverfive of every thing excellent, and 
 every thing rational in religion, that no 
 warmth of expreffion, no feverity of cenfure 
 ought to excite our wonder. " The* prin- 
 " ciples and doctrines of the ancient Here- 
 *V ticks" fays a learned prelate *' were infi- 
 " nitely more mocking and abfurd than thofe 
 " of any modern fedlaries. The reafon is, 
 ** that the ancient Hereticks formed their 
 ** tenets on the principles of Pagan philofo- 
 '* phy, while the modern fe&aries form theirs 
 '* on the books of Sacred Scripture." It is 
 true that in procefs of time fome opinions were 
 ftigmatized as heretical, which did not affect 
 the eflentials of Chriftianity; and the difpute 
 concerning Eafter was carried on with a de- 
 gree of animofity, which the raoft important 
 
 * iDiroduftion to Bifliop Warbiirton's Julian. 
 
 conteft 
 
y6 SERMON III. 
 
 conteft would not juftify. The original Ana- 
 thema was no more than an excommunication 
 or temporary exclufion from the Church, the 
 governors of which, like the governors of all 
 other focieties, muft have a right to prefcribe 
 rules for their own internal peace and tran- 
 quillity. Indeed, one general idea prevails in 
 the writings of the Fathers, that our Saviour 
 and his Apoftles had delegated to the minifters 
 of the Word, but more efpecially to biihops, 
 a power of determining controversies, and de- 
 ciding upon matters of faith. This power 
 did- not imply infallibility. It was an abfur- 
 dity referved for modern days to imagine that 
 every man was qualified and authorized to 
 frame a fyftem of belief for himfelf. The 
 Apoftles are zealous in their admonitions to 
 unity, and in fevere denunciations again'ft 
 herefy. St. Paul, particularly, in his firft 
 epiftle to Timothy, mentions fome, e who 
 having put away faith and a good confeience', 
 concerning- Faith have • made Jhipwreck. Of 
 whom was Hymeneeus and Alexander, whom he 
 had delivered UNTO SATAN that they might 
 learn not to blafpheme. After all the difputes 
 concerning the real interpretation of deliver- 
 ing UNTO SATAN, it feems to imply no 
 
 i Tim. i. j g, 20. 
 
 more 
 
SERMON III. 77 
 
 more than an exclufion from the Church, 
 from the means of grace and from fpiritual 
 inftruction, which, during its continuance, 
 may be considered as a temporary dereliction 
 to the power of Satan. The real purpofe was 
 not to hurry them headlong to defpair, but to 
 reduce them to a fenfe of their error and an 
 abhorrence of blafphemy. Notorious offences 
 in the Primitive Church, whether they re- 
 garded principles or pradice, were punifhed 
 in a Similar way ; a reftoration to the privi- 
 leges of communion was purchased by many 
 prayers and tears. The power, of the keys, 
 which is a name of ftewardfhip,. was exercifed 
 with becoming fpirit, and yet with modera- 
 tion. " It is affirmed from good authority," 
 fays an able * champion, '•' that abfolution in 
 *'. the Primitive Church was nothing elfe than 
 *' reftoring men under the difpleafure of the 
 " Church to the Church's peace again." 
 ** Under thefe reftridtions," to ufe the fame 
 writer's words in another paffage, " their cen- 
 " fures were acts of compaffion as well as pf 
 " juftice, and were equally to beexcufed from 
 *' invafion on the rights- and cruelty to the 
 *' foul of the criminal. 
 
 * Rogers of the Vifible Church, p. 83. 
 
 The 
 
78 S E R M ON III. 
 
 The alternate Anathemas, which, after the 
 Council of Nice, were denounced by each 
 party againft the other, as each became vidto* 
 rious, afforded much triumph to the Pagans, 
 as they have done to every unbeliever. Surely, 
 religion itfelf is not chargeable with fuch 
 abufes. The purity of the Nicene Faith does 
 depend upon the majority of voices in the Ni- 
 cene Council, though to fo confiderable a majo- 
 rity, when no. finifter motive can be proved, 
 when freedom of debate was fully allowed, fome 
 deference will be paid by moderate men. When 
 ancient terms; and exprefEons have been mif- 
 underftood and perverted, the introduction of 
 others is not only juftifkble but neceffary. 
 Nor can we forbear wondering, that, after the 
 Defmjio jidei Niccente, publifhed by an' emi- 
 nent * Prelate, and after. a lateAbftracl: of the 
 Opinions of the Fathers of the three, firft Cen- 
 turies, the -j- Author of which received from 
 this place a juft tribute of gratitude, the un- 
 learned mould be told, that the Divinity of 
 the Son and Holy Ghoft was a doctrine of 
 later date. It would at leaft be ingenuous to 
 acknowledge that there are fome paflages in 
 the Fathers which feem to favour fuch an opi- 
 nion, and that perfons not altogether unac- 
 
 * Bifliop Bull. f Dr. Burgh. 
 
 quainted 
 
SERMON III. 7gt 
 
 cpiainted with the lqarned languages, have 
 deemed them conftant and zealous in vindi- 
 cating the worfliip of our blefled Saviour. 
 Even Eufebius, who wajs fufpedted of Arian- 
 ifm, bears this remarkable teftimony. «? By 
 *t JuAinand Miltiades, and Tatian and Cle- 
 " mens, B-ioXoymcu b Xpffhs, ■* Cbrijl is declared 
 *l to he God. For who dpes npt know the, 
 «« books pf Irenaeus and R^elito, and the reft, 
 " announcing Chrjft to be God; a(id Map ? 
 «'. And how many pfalmSy and fqngs of the- 
 «f Brethren, written from the beginning by 
 «' the Faithful, celebrafe Chrift e the Word- of 
 " God, calling him God? How then, after 
 ". the doctrine of the Church, has been 
 "preached for the fpace of fo many years, is 
 «« itpoflible that men fhquld have preached, 
 ** as they fay, till the time of Viftor? How 
 «« are they not afhamed to utter thefe falfe T 
 «5 hoods againft Victor, who excommunicated 
 «' Theodotus, the leader and Father of this 
 " apoftacy, denying Qpd, the firft who de- 
 " clajed Chrift to be a mere man." , In the 
 fame chapter, Eufebius charges fedtaries with 
 having altered or mutilated the Scriptures. 
 
 Need I obferve, by, the way, that perhaps 
 
 * Eufeb, Eccl. Hift. lib. v. c. 28. 
 
 he 
 
80 sermon nr. 
 
 he might, among other inftances, allude td 
 the well known paffage in the fifth chapter 
 of St. John's firftEpiftle, which is now proved 
 to be genuine but which is very far from being 
 the only fupport of the Trinitarian caufe ? The 
 attempts made by fome to explain the doc- 
 trine by familiar comparifons were as unfuc- 
 cefsfulas they were injudicious. Well, there- 
 fore; might Juflin Martyr fay, * " If I wilhed 
 '* ts fhew by human documents "or proofs 
 *' the myflery of Chrift becoming man you 
 *■' ought not to bear with me." And Hilary, 
 in many parts of his Treatife concerning the 
 Trinity, owns the difficulty of expreffing in 
 human language what furpaffes human con- 
 ception. ^How awful the fubjed: -appeared to 
 him may. be learnt from the following, ex- 
 preffion, -f I'repido'in diSlo, et me infolens fermo 
 cotnmovet. No wonder that he -who checks 
 prefumptiori in himfelf fhould inveigh againft' 
 it in others j fome of whom, he fays, conceal 
 fuch prelumption under the appearance of the 
 greateft modefty, ut verecunde in defenfione Jit t 
 quod impudenter infenfu eft. 
 
 It was not intended, in the foregoing ob- 
 fervations, to deny or to vindicate the defe&s 
 
 * Cum Triphone Dial. + de Trin. lib. z, 
 
 of 
 
SERMON III. 8* 
 
 the Primitive Fathers. Of Origen the, fol- 
 lowing judgment is given. XJki.bene, nemq 
 melius ; ubi mak % nemo pejus. Yet, 3s he ad- 
 vanced in life, he retracted many of his er- 
 rors, and the want of his learned work, is a 
 ferious lofs to facred literature. 
 
 Wife and good men,, in almofl: all ages, have 
 advanced fome opinions, which, though not 
 perfectly ju ft, are not fo abfurd, as they are 
 represented. A voluntary dereliction of the 
 vanities, the cares, and the pleafures of this 
 world, for the fake of being more immediately ' 
 devoted to. the fervice of God, appeared to 
 many of the Fathers meritorious. Perhaps 
 they were confirmed in their notions by an. 
 improper interpretation of our Saviour's words 
 in the 19th chapter of St. Matthew, and 
 St. Paul's obfervations in 1 Cor. vii. con- 
 cerning Celibacy. Surely they are not an- 
 fwerable for all the abufes of darker ages, and 
 the determination of the Council of Nice on 
 the fubjecl: is well known. The truth is, 
 .folitude has its temptations, and that life is 
 mofi pleafing to God, which is moft profit-? 
 able to man. 
 
 F Many 
 
82 SERMON III. 
 
 Maiiy of them feem to condemn a ftate of 
 warfare. They probably thought that it had 
 a tendency to enflame the paflions, and that 
 the habit of deftroying or harraffing our fel- 
 low-creatures, would weaken and gradually" 
 wear away the feelings of humanity. They 
 faw its horrors in their utmoft malignity, they 
 faw it carried on Without even the pretence 
 of redrefling grievances. Cernes tu itinera la- 
 ir onibus clauja, maria obfeffhpraddnibus, cruento 
 honor e cajirbrum bella ubique divifa ; madet or- 
 his mutuo [anguine, et homicidium cum admit tunt 
 Jtnguli, crimen efl, virtus vocatur cum public} 
 geritur ; impunitatem feeler ibus acquirit non in- 
 nocentia ratio, fed javitia magnitudo. Civil- 
 ized manners have leflened the horrors of 
 war; and we may flatter ourfelves, that mould 
 we be unfortunately involved in future con- 
 tention, the fame generous fpirit will prevail 
 among the contending parties. A proper con- 
 tempt of life, upon Chriftian principles, is a 
 noble attainment, and he who ftands forth 
 in defence of his country deferves more gra- 
 titude than almoft any country is willing to 
 » mew. Yet, laudable as it is for individuals 
 thus to meet danger, Providence has taught 
 kingdoms at large, that war is a fcourge even 
 to the victorious. The advantages of it are 
 
 more 
 
SERMON III. 8j 
 
 fpecious than, real j conqueft is more fplendid 
 than beneficial : commerce itfelf with wealth 
 introduces luxury, and multiplies our wants. 
 After we have been dazzled by the exploits 
 qf the warrior, let us turn our attention to 
 treaties and compacts, and the delufion will 
 vanifh. 
 
 It was well faid of Bifhop Latimer, «« I lay 
 " no ftrefs upon the Fathers, except when 
 *« they lay a ftrefs upon Scripture." No tra- 
 dition, however ancient, can add to the eflen- 
 tials of Faith, but it is one thing to be an in- 
 ventor, and another thing to be a commen- 
 tator j it is one thing to. be a dictator, and 
 another thing to be an auxiliary : the pre- 
 fervation of decency, regularity, and good go- 
 vernment, has been in all ages principally left 
 to the prudence of man ; nor will expreffions 
 fomewhat too forcible be any argument againfl- 
 Epifccpal authority. " We are not concerned 
 *' (to ufe the words of an eminent defender 
 " of Epifcopal ordination) for any high flights 
 *' or any reafonings of the ancients, but barely 
 *' their teftimony about a matter of faft, that 
 ** Epifcopacy was the government of the 
 *« Church and of apoftolical Inftitution. We 
 ihall have an opportunity, hereafter, of feeing 
 
 more 
 
 ■F 2 
 
8 4 SERMON III. 
 
 more clearly, that our Church has taught a 
 proper leffon'of moderation. And may we, 
 confidently witH fuch moderation, endeavour 
 to felecT: from every age and from every coun- 
 try whatever is amiable, commendable- and 
 ufeful i may neither prejudice of education, 
 nor malignity, nor prefumption, nor fondnefs 
 for novelty, induce us to reject opinions be- 
 caufe they are ancient, or modes of worfhip 
 foecaufe they were adopted in primitive times, 
 and abufed or perverted by fucceeding igno- 
 rance and fuperftition ; always remembering 
 that our Saviour, fo far from altering a Li- 
 turgy, in a certain degree unedifying and je- 
 june, felecled from it part of his own moft 
 perfect Form of Prayer; that much imperfec- 
 tion is to be found in every performance and 
 every eftabliihment of man, but that thofe 
 who are moft difcontented, and moft clamo- 
 rous for reformation are generally the leaft 
 qualified to effedt it j for true wifdom is* pure, 
 peaceable i gentle, eafy to be entreated, full of 
 mercy and good fruits, without- partiality and 
 'without hypocrify. 
 
 * James 3. xvii. 
 
 SERMON 
 
SERMON IV. 
 
 PSAL. lxxx. V. 9. 
 
 THOU PREPAREDST ROOM BEFORE IT, 
 THOU DIDST CAUSE IT TO TAKE DEEP 
 ROOT, AND IT FILLED THE LAND, 
 
 THE. genuine fimplicity of Chriftian 
 . Faith and Chriftian Worihip was but 
 of fhort. duration. After the ; three, or at 
 raqft the four, firft.centuries, every fucceed- 
 ing age became memorable drily by a new 
 train of ufelefs, and often worfe than ufelefs, 
 ceremonies. The power of the Sovereign Pon- 
 tiff of Rome foon gained an eftabliihment. 
 Much blood and trea&re were loft in an En- 
 terprizei firft dictated by mad zeal, and car- 
 ried on with unabating,fury, and with yifion- 
 ary hopes- of heavenly afllftance. The man- 
 iions of learning were but few, and thofe few 
 F 3 abounded 
 
86 SERMON IV. 
 
 bounded with barbarous compofitions, and 
 fchukftic jargon. The excellent models of 
 Greece and Rome were little attended to, 
 and fcarce underftood. The manfions of 
 piety and devprion abounded with idlenefs, 
 effeminacy, luxury, and every kind of vice. 
 The very altars became a refuge for thofe 
 who by their crimes had forfeited all preten- 
 fions to the pity r of their fellow creatures, 
 and the protection of fociety. The fulmi- 
 nations of the Bifhop of Rome had terrified 
 and humiliated kings themfelves ; had fome- 
 times overturned thrones,, or had fhaken 
 their foundations. The power of Absolu- 
 tion, which was granted to the Minifters of 
 Chrift for the encouragement of repenting 
 finners, bad long been a fource of wealth, 
 and a plea for extortion. The commandments 
 of men wefe taught for doctrines, and the cla- 
 mours for implicit and unbounded deference 
 grew louder, in proportion as the juft title 
 to it became weaker. 
 
 Unbelievers have enlarged upon thefe 
 abufes, fome of which excite pity rather than 
 indignation, with a defign to difparage the 
 Ghfiftian Religion; and there may be fatirfe, 
 but there is no argument, in deriding ambi- 
 tious 
 
SERMON IV. » 7 
 
 tious prelates, and in Ailing them at the fame 
 moment the fuccefibrs of meek and indigent 
 Apoftles. 
 
 Waving therefore that calumny, whicjj 
 carries no real fting, we have reafon to re- 
 joice that the revival of learning created a 
 fpirit of enquiry. Improvements of every 
 kind are gradual, and attended with difficulty. 
 Succeeding generations are not fenfible of 
 every impediment. Rooted prejudices are s\pt 
 removed without great labour and circum- 
 fpedtion. Precipitate meafures defeat their 
 own pu.rpo.fes. 
 
 The effects of WicklifFe's preaching were 
 probably more important than we at prefent 
 imagine. The fear of punimment may and 
 often does prevent outward and publiqk op- 
 poiition, but operates little upon individuals, 
 and upon private focieties united together, by 
 one common caufe. Indeed the JLpllards we,re 
 numerous in defiance of every, menace. 
 
 The pbfervations -which -it is intended to 
 make on the conduct and principles pf our 
 firft Reformers will not admit of methodical 
 arrangement. If we can filence ^objjedlions 
 
 F 4 which 
 
§8 S E R M N IV: 
 
 which aire frivolous, and anfwer fuch as are 
 important,' our zeal' in" 'the common caufd 
 will be animated, and the humbleft efforts 
 may be crowned with a fmall degree of fuc- 
 cefs. : 
 
 To an impartial enquirer it will perhaps- 
 be, obvious, that in contemplating the Re- 
 formation, as in contemplating other mate- 
 ria! changes, both friends and enemies have 
 laid too great a ftrefs upon the character and 
 conduct of the feveral parties concerned. 
 Malignity has exaggerated, miftaken'candouf 
 has attempted to defend, avowed mifcar- 
 riages and defects.. As if our blefled Matter 
 had forefeen the perverfenefs of men in ar- 
 guing againfl his Religion from the conduct 
 of its Teachers, he made him an Apoftle 
 who he knew was a Traitor. If his trea- 
 chery, if the pufillanimity of St. Peter, if 
 the general defection of the Difciplesj be no 
 disparagement to the Gdfp'el, with what pro- 
 priety is fo much invective accumulated-upori 
 the firft Reformers ? * Luther, in particular, 
 has been ftigmatifed with unmerited reproach. 
 Perfect purity of conduct is fdarce ever to be 
 
 * See Bayie's Life, and Moiheimj 4to edit. V. II. 
 
 expected 
 
SERMON IV. 89 
 
 expefted where human nature is concerhedJ 
 Difappointment and avarice produced in him 
 the firft'oppofition to Papal power j but what 
 begun in refentment might be carried on from 
 better motives. Thefe 'motives being not fub- 
 ject to human cognizance, muft be left to the 
 Tribunal to which alone he is amenable.* 
 As little to the purpofe of our adverfaries 
 was it to arraign' the character of Henry the 
 eighth. Indeed, he is not to be confidered 
 as a Reformer, though he firfl prepared the 
 way. -j- The learned Commentator on the 
 Laws of England has juftly obferved, that 
 in his reign; " the fpirit of perfecution was 
 " not abated, but only diverted in a lay chan- 
 " nel ;" and, after ftating the law of the fix 
 articles which eftablifhed the fix moft con- 
 tested points of Popery, he allows " that this 
 " Prince was equally intent on destroying 
 "the Supremacy of the Bifhops of Rome, 
 " and eftablifhing all other their corruptions 
 " of the Chriftian Religion." Such a mode 
 of xondudt promifed none of the falutary ef- 
 
 * Erafmus .fays of Luther — Hominis vita magt)o omnionj 
 confeniu probatur. Jam id non leve prxjudiciuro eft tantam 
 effe' mdru'm integntatem, nt nee holies reperiant quod calum- 
 nientur. Epiftola ad Thomam Cardinalem, as quoted by At- 
 terbury. 
 
 t Book 4. C. 2. 
 
 feels 
 
9 o SERMON IV. 
 
 feds which an abjuration of Papal authority 
 afterwards produced. It was no remedy 
 againft tyranny only to have changed the ty^ 
 rant j and however ill qualified Ecclefiafticks 
 in general were to judge what was herefy, 
 however they were difpofed to fligmatize 
 with that name any opinion which called in 
 queftion their own authority, they were, ge- 
 nerally fpeaking, fuperior in knowledge, and 
 equal in integrity, to thofe who wrefted the 
 fpiritual power from their hands. An unre- 
 lenting bigotry pofTeffed all ranks of people. 
 
 Though it be allowed, according to the- 
 learned Commentator abovementioned, that 
 the Reformation was not eftabliftied till the 
 days of Elizabeth " with temper and decency, 
 «* unfullied with party rancour, or perfonal 
 ** caprice and refentment," yet juftice and 
 gratitude require us to pay a proper tribute 
 of refpedt to the memory of thofe, who be- 
 gan the Reformation in the days of Edward 
 the fixth, fome of whom were Martyrs in the 
 days of Mary, and who left more than the 
 outlines, and more than the foundation, of 
 that fabrick, which, we truft, no ftorms or 
 tempefts will ever deftroy. 
 
 It 
 
SERMON IV. 91 
 
 It was never fufpected by any of thefe ve- 
 nerable perfons, that in purifying the Church 
 of England from the corruptions of the 
 Church of Rome", no fyftem of faith and 
 practice mould be eftablifhed, that every one 
 ■fhould think and ad what was right in his 
 own eyes. The Scriptures were tranflated, 
 *fbe Infikution of a dhrijlian Man was pub- 
 lished, Articles were drawn up with as much 
 care, judgment and expedition as the times 
 admitted, and the Exiles, in Queen Mary's 
 time, had an opportunity of collecting the 
 fenfe, and profiting by the instructions, of the 
 Reformed Churches abroad. 'Tis true, that 
 with much good they imbibed fome preju- 
 dices inconfifteht with that moderation which 
 was afterwards dbferved in the national efta- 
 blifhmeut. If afperity of manners, and in- 
 flexibility in fmaller matters, were chargeable 
 on foreign Churches, fome allowance muft 
 be made for the times. Even in thefe days 
 the fpirit of controverfy has betrayed men 
 into vulgar and indecent language. Surely 
 then Luther and Calvin have a claim to fome 
 indulgence ; and it may be added, once for 
 iall, that religious toleration was very imper- 
 fectly underftood till a much later period. 
 
 In 
 
92 S E R MjO N IV. 
 
 In inveftigating the general principles of the 
 Reformers, we find one generally imputed to 
 them which has created the ridicule of Popery 
 on the one hand, and given a fanction to all the 
 wildnefs and extravagance of enthufiafts and 
 fedtaries on the other. The principle in fub- 
 flance is this : Whatever right any body of men 
 claims to feparate from a Church once eftablifb> 
 ed, the fame right every individual may claim 
 to form a fyftem of doctrines and opinions for 
 himfelf. The fallacy of abftract propositions 
 often remains undifcovered till they are ap- 
 plied to the feyeral cafes which they are fup- 
 pofed to comprehend. In the proposition be~ 
 fore us, two points muft be proved. Firft, 
 it muft be proved that all errors have the 
 fame dangerous tendency ; that, for inftance, 
 what the DifTenters call excefs, in outward 
 decorations, is equally prejudicial to the true 
 fpirit of Religion with all thofe Command- 
 ments of Men which are enforced by the 
 Church of Rome, and which it is contended, 
 by all the Reformed Churches, are not to be 
 found in the Gofpel. The Sacred Writers 
 only give general rules for the prefervation of 
 decency and order, and they always diftinguifh 
 between what is abfolutely neceffary and what 
 is merely prudential. Surely, there are diffe- 
 rent 
 
SERMON IV. 93 
 
 rent degrees of diffent as well as of affent -, 
 furely, all denominations of Chriftian are not 
 in faith, do&rine and difcipline at an equal 
 diftanee from- each other. Nothing but the 
 particular object of controverfy can juftly be 
 adduced in defence of feparation j and till a, 
 perfect equality between one object of dif- 
 pute and another can be proved, which is im- 
 poflible, every Separatift muft ftand upon his 
 own ground, muft engage with his own pe- 
 culiar weapons, and muft be cautious even 
 of quoting Scripture upon minuter circum- 
 ftances, which the Sacred Writers never un- 
 dertook to adjuft. It is, for example, very 
 abfurd to argue from the acts of an infant 
 Church, aflembled under peculiar hardships 
 and difcouragement, confined to a fmall dis- 
 trict, and comprehending a few Profelytes, 
 concerning the nature of Church Govern- 
 ment, after the whole mafs of the people are 
 become Chriftians. Much more difingenu- 
 ous is it to argue againft Epifeopacy from the 
 etymology of a word, which, like other names 
 of authority, care, and fuperintendance, feems 
 to have had firft a general, and afterwards a 
 technical* fignification. New offices in all 
 countries and all languages have been fre- 
 quently pointed out by old appellations. 
 
 The 
 
94 
 
 SERMON IV. 
 
 The other point, which muft be proved 
 before the proportion qan be conclufive, is 
 ftill more perplexing to the advocates of un- 
 limited liberty : viz. that individuals are qua- 
 lified by their learning, their ingenuity, and 
 their induftry, fo to compare Scripture with. 
 Scripture, fo to interpret the Word of God, 
 as to form for themfelves a regular fyftem of 
 of do&rines. Inftances of grofs and notori- 
 ous delufion are fo numerous, that the recital 
 would be as offenfive as it is unneceflary. 
 Suffice it to fay, that credulity and fanaticifm 
 have had unaccountable influence, nor will 
 fuph influence ever ceafe as long as a heated 
 imagination (hall fubftitute its reveries in the 
 place of cool reafoning. Nor could ignorant, 
 deluded, unhappy men have gained fo great 
 an afcendancy over the minds of their fellow 
 creatures without the aid of pretended infpi- 
 ration. Perhaps it will be faid, that thofe 
 founders of fedts, Whofe extravagances have 
 been the fubjecl: of ridicule or pity, have gi-*- 
 ven rife to fyftems of belief which many 
 able and ingenious men have deemed rational 
 and confiftent. The truth is, groffer abfur- 
 dities have been renounced, or explained 
 away. A Communion of Chriftians, formerly 
 the mofl turbulent, the molt extravagant, the 
 
 moft 
 
SERMON IV. 95 
 
 moll devoid of all decency, is now become 
 peaceable, cool, inoffenfive. The folly of the 
 Founder was disavowed by fucceeding Profe- 
 lytes, fome of whom reduced to a fyftem 
 the fcattered materials, which had been col- 
 lected without method, and were united with- 
 out coherence. Simplicity of drefs and man- 
 ners, and a proper controul over the morals 
 of their Congregation, has induced the Legis- 
 lature from time to time to grant therri every 
 indulgence which prudence can juftify, and 
 has inclined Chriftians of all denominations 
 to treat them with candour. Did other Sec- 
 taries practife the fame degree of peaceable 
 modefty, the prejudices of men would gra- 
 dually fubfide, unity of affection would not 
 be inconliftent with diverfity of opinion, and 
 the accufations, which are uttered with con- 
 fidence againft various denominations, but 
 which conftitute no part of their Religion, 
 would be heard no more. 
 
 At the fame time, it cannot be too fre- 
 quently or too ftrenuoufiy infifted upon, that 
 where ignorance, inftead of being instructed, 
 attempts, under any pretence whatfoever, to 
 inftruct, the instruction mud be contempti- 
 ble, and that legal indulgence granted for 
 
 fuch 
 
96 S E R M O N IV. 
 
 fuch a purpofe, though it cannot, or will not, 
 be withdrawn, yet it is in deed and in truth 
 a detriment inftead of ap advantage. Every 
 Zealot for Civil, as well as for Religious, Li- 
 berty, is willing to flatter the multitude, in 
 order that . he may gain them over to his 
 party, as if truth depended upon numbers,, 
 and upon popular applaufe. The fober minded 
 man appeals to wifdom, diligence, and expe- 
 rience, and difdains the abfurd and prefump- 
 tuous judgment of thofe Aflemblies of igno- 
 rant or deluded men, the greater part of 
 whom know not, or confider not, what they 
 
 The defire of change, when carried to an 
 extreme, is dangerous : it inclines men to be 
 diflatisfied with every thing which already ex- 
 ists. From this extreme our. Reformers kept 
 a proper diftance, which is the more to be. 
 wondered at, becaufe they were, fufficiently 
 exafperated by the Perfections in the reign 
 of Mary. 
 
 Exceffive prejudice agairtft every thing 
 that wore the afpecl of Popery, was charge- 
 able only to the Puritans. The Reformers, 
 were fenfible that a religion, purely mental 
 
 n>„. is 
 
SERMON IV. 97 
 
 is ill Anted to the infirmity of man. Our 
 Lord himfelf, in the institution of the two 
 Sacraments,, condefcended to this infirmity. 
 As the principal conteft arofe concerning the 
 Holy Eucharift, a few obfervations may be 
 requifite to remove the charge of improper 
 innovation on the one hand, and indolent 
 acquiefcence on the other. The primitive 
 Feafts of Love didi but too much refemble a 
 common entertainment. To difcern the 
 Lord's Body would be difficult even to the 
 moil prudent and circumfpedt. From the 
 grave and folemn offices of Religion it is ne- 
 ceflary to exclude the very appearance of fef- 
 tivity. Men have houfes to eat and to drink 
 in, they can fatisfy the demands of nature, they 
 can indulge the warrantable defire of amufe- 
 ment, atother times, andin moreproperplaces. 
 And what juft objection could be brought 
 againft the pofture of kneeling, when the 
 people were informed it implied no adoration 
 of the elements ? Self-examination was re- 
 commended as preparatory and beneficial} 
 for who does not "know that every religious 
 acl: is efficacious in proportion as the mind is 
 previoufly prepared ? If the ignorant or the 
 timid have encompaffed the holy Eucharift 
 with imaginary terrors, the Reformers are 
 
 G not 
 
98 SERMON IV. 
 
 not anfwerable for the confequences of othef 
 men's'miftakes. If, as fome would perfuade us, 
 it be a mere commemoration of Chrift's fuffer- 
 ingsjif felf examination, occafionalabftinence, 
 a purification of the heart from all rancour 
 and refentment, and a folemn renunciation of 
 fin, be unneceffary, wherein will it differ from 
 the plain and conftant acknowledgment of 
 Chrift's fufferings, with which moil of our 
 prayers conclude ? The idea of afeaft after the 
 facrifice, familiar to the Jews, and now well 
 eftablifhed among Christians, guards every true 
 member of the Church of England againft 
 each extreme ; and if it be faid that fuch an 
 explication, not well underftood by the ig- 
 norant, creates an inequality among Chrif- 
 tians where equal benefit was intended, let 
 us not forget, that every degree of fuperi- 
 ority in natural or acquired abilities enables 
 us to perform the offices of religion with ad- 
 ditional conviction, and encreafing energy. In 
 purity of intention themoft ignorant and the 
 moft intelligent may be equal. But Religion 
 is a fervice of the underftanding no lefs than 
 of the will and affections.^ The dominion of 
 the former fhould increase in proportion to 
 its cultivation, as all authority gains ftrength 
 in proportion to the difcretion of him Who 
 
 poflefTes 
 
SERMON IV.. 99 
 
 poflefles it. Th^e Philofopher furveys the na- 
 tural and the intellectual world to a worfe 
 than an ujfelefs purpofe, unjefs he become 
 more thankful for the bleflings of creation, 
 preservation, redemption #rfd fan&ification. 
 
 A cool and a moderate Reformer, confcious 
 f>£ the difficulties he has to encounter, will 
 extend bis care tpflagrant and notorious abufes. 
 He will endeav-our to regain whatever is ra- 
 tional ifi the eftabjifhment he wimes to amend. 
 Our firft Reformers faw nothing an.ti-chriftian, 
 in the different gradations of honour and dig- 
 nity which a regular government had rendered, 
 neceffary. Though fome of them, or of their 
 iucceiTo'rs^ wifhed for Chorepifcopi, yet they 
 .found that the admin juration of egqlefiafljical 
 law, and the fuperin tendance of the paror 
 chial miniflerSj, was already delegated in va- 
 rious portions and degree_s to the inferior 
 clergy, tb^t nothing but ordination, which 
 ; even St. Jerom allowed to be peculiar to bi- 
 ihops, ,ar|d confirmation, was exclufively an- 
 nexed to epifcopal dignity. The other names 
 of office, fo offenfive ,to men of levelling prin- 
 ciples, were not to be found indeed in the 
 Scriptures; and yet, had the Puritans .confix 
 dered the matter coolly, they might have djf- 
 
 Gi ' covered 
 
ioo SERMON IV- 
 
 covered that thefe very dignities, granted to 
 what we deem the fecond order, were fo 
 many approaches to the equality contended' 
 for ; and, as no form of Church Government 
 could be invented which mull not give either 
 permanent or occafional fuperiority to fome 
 part of the Clergy, it was more rational in it- 
 jfclf, and more concilatory towards the Church 
 of Rome, to retain the ancient names and the 
 ancient powers, as far as they regarded the care 
 of fouls. The Puritans continually objected 
 againft the Reformers, that being engaged in a 
 common conteft with Popery, they had a right 
 to every indulgence, to a participation of the 
 honours and emoluments of the eftablimed 
 Church. It is no part of our caufe, fince the 
 Act of Toleration, to defend the Star cham- 
 ber or High Commiflion Courts. Yet, con- 
 fidering the nature of the times, much more 
 indulgence was fhewn to individuals of learn- 
 ing and real worth, than could almoft have 
 been expected ; and many, from their, own 
 infolence, were brought forward to punifh- 
 ment, who, with common prudence and mo- 
 deration, might have ended their lives in 
 tranquillity. But an exclufion from appoint- 
 ments in the Church was neceffary for felf- 
 defence. No degree of merit can entitle any 
 
 one 
 
SERMON IV. ioi 
 
 one to be placed under an eftablifhment 
 which he difapproves. * He that is not with 
 me is againft me ; and he that gather eth not 
 with me Jcattereth abroad. A little know- 
 ledge with much modefty will do more fer- 
 vice to religion than morofenefs or pre- 
 fumption joined with the greateft talents. 
 All poflible care was taken in the reign of 
 Elizabeth to procure competent ministers, 
 and wherever their incompetency was mani- 
 feft, their power was proportionably re- 
 strained. The practical difcourfes enjoined 
 to be read were calculated for the edifica- 
 tion of the people, and the high notions 
 of prerogative, with vehement admonitions 
 againft rebellion, to be found in them, 
 were accounted for from the hiftory of the 
 times. Even now it would be abfurd to 
 State to popular aSTemblies what thefe cafes 
 of extreme neceffity may be, in which fub- 
 jedts might rife againft. their fovereign. The 
 Liturgy prevented all from offering crude 
 and undigested petitions. The Puritans ob- 
 jected that fcripture language was not uSed, 
 little confidering how much of the Scripture 
 was incorporated into the daily Service, and 
 that a varied form is a conftant comment. 
 * Matt. xii. 30. 
 
 G 3 The 
 
ib2 s fe r m 6 ft iv. 
 
 The AfTembly of Divines in the following 
 age, when they drew the plan to be obfervr- 
 ed by their minifters» explain the leading 
 £aufe of oppofition for the Puritans and for 
 theiufelves, if we can at all confider therfi 
 as two parties, for 'they openly avow " * that 
 " the Liturgy has given great encourage-* 
 " ment to an idle and unedifying miniftry, 
 " who chofe rather tb confine themfelveS 
 te to modes made to their hands, than to 
 *' exert themfelves in the exercife of the 
 " Sift °f P ra y er with which our Saviour 
 *'* futnijhes all thofe, whom he calls to thai 
 ** office." The fame Hiftorian tells us in ano- 
 ther plate, " J That there was fuch a clamour" 
 «* againft the High Clergy, that they could 
 " hardly offioiate according to the late in- 
 " jiin&ions, without being affronted, or walk 
 '* the ftreets in their habits, without being 
 " reproached as Popifh Prie'fts, as Caefar's 
 " friends. The reputation of the Liturgy 
 ** began to fink, reading prayers was called 
 fC ufelefs form of worfhip, and a quenching 
 " the Holy Spirit, whofe ajjijlances are pr6mife& 
 " in the matter as well as ■ the manner of our 
 *' prayers." What an accurate delineation is 
 
 * Neal, Vol. II. p. 107, 4W. Edit. J Vol. I. p. 66z. 
 
 this 
 
SERMON IV. 103 
 
 fehis of the prejudices ftill fubfifting among 
 Some of the people in a neighbouring King- 
 dom, and how truly to be pitied is the. nar- 
 rowness of mind which fuch prejudices ever 
 betray ? 
 
 The AcV of Uniformity has often been 
 cen fared from the practice of primitive 
 times, in which it was left to the card of 
 every Bifhop to prefcribe a form of prayer 
 for his own diftricT:, or, as they will have it 
 who oppofe Epifcopacy, to every Prefbyter 
 for his own Church. While the" Faith con- 
 tinued the fame among Chriftians, the ufage, 
 as we believe it to have prevailed, was at- 
 tended with no inconvenience. But too foon 
 a deiire of popularity tempted the * Biftiops 
 to gratify the people, whofe fuffrages had 
 been, or were expedted to be, the caufe of 
 their promotion. In procefs of time, each 
 added fome new cuftom or ceremony, till 
 the fpirit of religion was loft in external 
 appearances. The A£t of Uniformity re- 
 moved every fuch inconvenience. It gave 
 permanence to the Book of Common Prayer, 
 and (hut out every fanciful invention. And 
 
 * See Bingham. 
 
 G 4 are 
 
104 SERMON 1^ 
 
 are not the general wants and the general 
 bleflings of mankind the fame throughout 
 the World ? If national calamities or na- 
 tional bleflings mould call for appropriated 
 fervices, the Governors of the Church are at 
 hand to provide for fuch exigencies, and the 
 difficulty 4 of compofing fuitable fervices is ac- 
 knowledged by every difpaflionate and in- 
 telligent Christian. The language of want 
 and of gratitude mould be fimple and expref- 
 five, too much labour on the one hand, ' and 
 too much inattention on the other, will be 
 fatal to the real purpofes of devotion. But 
 prefumption is adventurous and precipitate, 
 while prudence is confederate and cautious. : 
 
 Hoftile as, many of the Reformed Churches 
 were to Epifcopacy, from the beginning it 
 was not fo. For, to ufe the words of Strype, 
 " Bullinger, Calvin, and others, offered to 
 '* make King Edward their defender, and to 
 ** have Bifhops in their Churches, as there 
 " were in England, with the tender of their 
 '« fervice to affift and unite together.*" But 
 notwithftanding many wholefome admoni- 
 tions fent into this Kingdom when the 
 Puritans confulted fome of the foreign di- 
 * Life of Cranmer, p. 207. 
 
 vines 
 
SERMON IV. 105 
 
 vines upon various fubjects of Church difci- 
 pline, a republican fpirit gained afcendancy, 
 and Geneva felt a tyranny equal to that 
 which fhe had fhaken off. 
 
 The retention of Epifcbpacy, was of all 
 other things, the moft offenfiye to the Pu- 
 ritans. All their fatire, all their farcafms 
 and all their wit were exhaufted upon this 
 topick. And after fo many defences of epif- 
 copal government, it might appear either 
 unneceffary or prefumptuous to attempt a 
 farther vindication. A few words, however, 
 may not be unfeafonable, concerning the 
 worldly dignity annexed to Epifcopacy, 
 which has excited fo much envy and given 
 fo much offence. To infer from the abufes 
 of paft times any real ground of fufpicion in 
 the prefent is to make an invidious compari- 
 fon, where there is no fimilarity. But men 
 endeavour toperfuade us that an. attendance 
 upon the legislative body of the kingdom, 
 and an engagement in temporal concerns, are 
 inconfiftent with the nature of a fpiritual 
 function. Charles the Firft, who was uni- 
 form and confident in retaining the Bifhops, 
 laid great flrefs upon immemorial ufage, 
 which, except in cafes glaringly abfurd, is a 
 
 firm 
 
lo6 SERMON IV. 
 
 firm and permanent foundation. Many things 
 would otherwife return to their original 
 confufion'. And it will be no difficult matter 
 to prove that this part of the Constitution 
 ought not to be given up. 
 
 Everyone, liberally educated, prepares him- 
 felf for the ftudy of Theology by the acqui- 
 sition of ufeful knowledge of other kinds. 
 And of this knowledge none is more material 
 to the well being of fociety than an invefti* 
 gation of the general fights of mankind, and 
 the various modes of adjufting thofe rights 
 by municipal law. Who ever complained 
 that the labours of the mathematician, the 
 philofopher, or the linguift, were inconfiftent 
 with the clerical office ? Who pretends to 
 exclude the Clergy even from a moderate at- 
 tention to thofe arts which add to the 
 convenience, or contribute to the liberal 
 amufement, of mankind ? Why then mould* 
 the chara&er of a Legiflator, fo truly facred 
 and fo truly important, be thought unsuitable, 
 to their vocation, or inconfiftent with it's 
 more immediate duties ? Every wife govern-- 
 ment will endeavour to fecure the accumu- 
 lated wifdom of every profeflion. Attend- 
 ance upon the duties of each gives life and 
 
 vigour 
 
sermon, iv. to; 
 
 Vigour to the faculties, qulcknefs of thought 
 and facility of communication. 
 
 Bur it is fuggeftedj that popular elections 
 would remedy fome defects in the prefent 
 nomination of bifhops as well as of the in- 
 ferior Clergy. So fatal was the defire of popu- 
 larity in primitive times, that a law was 
 made to .prohibit an occafional fuperintendant 
 from filling the vacant fee. The people are 
 only judges of the morals; they are captivated 
 by appearances, by attainments which are 
 heither the effect of ingenuity nor of induf- 
 try. Dignity of character is often loft in art 
 endeavour to pleafe them. 
 
 A fondnefs for paftoral poetry and. rural 
 retirement has led fome into a miftaken opi- 
 nion that the inferior clafles of men are, in 
 general, fincere, induftrious and inoffenfive. 
 Experience evinces the very reverfe, and 
 there is probably moft virtue in thofe, who, 
 by a moderate cultivation of the mind are 
 free- from the corruptions of grofs ignorance, 
 and yet are not tempted by an excefs of 
 Wealth, and the flattery which wealth 
 creates, to defert the path of innocence and 
 real honour. 
 
 We 
 
io8 SERMON IV. 
 
 :• We have ftudied the Ancients to little 
 purpofe, if we have not learnt a proper con- 
 tempt for the crude opinions of the vulgar. 
 And truly miferable is the lot of thofe, 
 whofe fuccefs depends upon the caprice of 
 the multitude. Still more wretched are they 
 whom the congregation can deprive of the 
 very power of miniftring in holy things. 
 Many, under all or fome of thefe circum- 
 stances, have been happy that they could 
 recede with honour from a charge to which 
 fo little honour was annexed, and that they 
 could have recourfe to other employments, 
 attended with greater advantage and lefs de- 
 pendance. * " I muft obferve to you (fays a 
 *' learned Prelate,) that in parifhes and places, 
 " where the people chufe their own minif- 
 " ters, there are the grqateft divifions and 
 *' quarrels, the greateft feuds and paffions re- 
 '* markable j as unqualified minifters as in 
 " other places, and, perhaps it may be faid 
 " alfo, the greateft number of Diffenters from 
 ** the eftablimed Church. Nothing hath been 
 " the caufe of greater violence and ftrife, and 
 " ill will amongft neighbours, than this 
 " choice i and the time of election is com- 
 
 * Reafonablenefs of Conformity, 276, fol. edit. 
 
 " monly 
 
SERMON IV. 109 
 
 «* monly the time of heat and anger, and it 
 «' ends often in a bad choice, and in the 
 " alienation of the minds of many men from 
 *« their brethren, and from their minifter, 
 " worthy or not worthy". 
 
 The Puritans complained, that though the 
 Doctrine of Predeftination was to be found 
 in the Articles of the Church, yet they were 
 ^prohibited from preaching it. The truth is, 
 from the very beginning of the Reformation, 
 fome of the wifeft men were well aware of 
 the difficulty of the fubjedt, and yet were 
 compelled, by the neceffity of the times, to 
 frame an Article, which, comprehending two 
 parties widely differing from each other, is 
 more an article of peace than of informa- 
 tion. We are no ftrangers in thefe days what 
 gloominefs on the one hand, and what pre- 
 fumption on the other, the doctrine has cre- 
 ated. Inftead of that comfortable hope of a 
 gracious reception from the Father of Mer-< 
 cies, which every true Chriitian feels when 
 he enters or leaves the Houfe of God, we 
 fee many unhappy men entering or leaving 
 their conventicles with downcaft looks and 
 fad countenances, their health is gradually 
 impaired^ and the pleafures of friendly inter- 
 
 • ■ courfe 
 
no SERMON IV. 
 
 courfe are totally loft. We may fay of their 
 Religion, with truth, that it hath neither the 
 promife of this life, nor of that which is to 
 come. And we may aflert, with equal truth 
 and confidence, that no government in any 
 age could iffue forth a more wife, a more ufe- 
 ful, and a more condolatory prohibition on 
 the fubjecl of Religion, than this very Pro- 
 hibition which the Puritans fo feyerely con*>. 
 demned. 
 
 That the Articles concerning grace, faith* 
 and good works, lean towards the fide of enr 
 thufiafm, is neither to be condemned nor 
 wondered at. The errors to which they were 
 oppofed will at once explain and juftify fucli 
 language. It is a familiar but expreffive com- 
 parifon, that, to make the crooked ftraightj, we 
 miift bend the contrary way. Oppoiite er- 
 rors in our times require a different kind of 
 religious inftrudtion, and yet it is a falfe and 
 malicious charge againfl the eftablifhed Clerr 
 gy, that they do not fufficiently enforce the 
 neceffity of faith, and the true efficacy of 
 grace. 
 
 The advocates for a new eftablifhment, 
 aad the oppofers pf all eftablifhments, have 
 
 enquired, 
 
SERMON IV. in 
 
 enquired, whether, upon the fuppofition that 
 the Reformation had been deferred till our 
 days, the Articles would not have been ma- 
 terially different from the prefent. No ad- 
 vantage is given by allowing that they cer- 
 tainly would. In proportion to the dangers, 
 which furround us, we naturally prepare our 
 defence. That he who engages to fupport a 
 fyftem may, in the progrefs of life, find, or, 
 which is the fame as to the effect upon his 
 eondudt, imagine, himfelf miftaken, cannot 
 be denied. But the evils arifing from igno- 
 rance, inftability, and prefumption, are infir 
 nitely greater than any one eftablifhment ever 
 produced ; for in all of them we muft often 
 diftinguifh the mifcondudt of individuals from 
 the feeming or the real imperfections of the 
 eftablifhments themfelves. 
 
 Articles, like human laws, are liable to. 
 perverfion, evafion, or mifconftruclion. The 
 prudence and the induftry of Interpreters di- 
 minishes thofe evils which it cannot prevent. 
 Ours are ufefully retained, as comprehending 
 a hrftory of the religion of the times in which 
 they were framed, and as expreffing the rea- 
 fons of our feparation from the Chur,ch of 
 Rome on the one hand, and the Puritans on 
 the other. And though he, who keeps the 
 
 moderate 
 
Ii2 SERMON IV. 
 
 moderate path between two parties, be in 
 danger of difpleafing each, yet he gains the 
 approbation of the cool and confiderate ; and 
 if party zeal deprive him of much praife, and 
 fubject him to much cenfure, during his life- 
 time, pofterity will applaud his magnanimity, 
 and vindicate the propriety of his conduct. 
 
 Our Reformers, aided by the civil power, 
 laid the foundation of religious liberty; fuc- 
 ceeding times enacted laws to ftrengthen what 
 was weak, and to amend what was imperfect. 
 The hierarchy is difarmed of all its terrors ; 
 ecclefiaflical law is adminiftered principally 
 by the laity; and that power in temporal con? 
 cerns, which by a forced conftruction was firft 
 granted to the Church-, and continued to be 
 exercifed by fpiritual perfons, is now in the, 
 hands of profeffional men, acting with all the 
 regularity and accuracy of other courts. Let 
 every attempt to excite jealoufy between one 
 kind of jurifdiction and another be oppofed 
 with unremitting induftry ; and if the oppo- 
 fition mould not meet with deferved fuccefs, 
 may it never betray us into murmuring and 
 difcontent, but animate our endeavours to be 
 true and faithful minifters of the Prince of 
 Peace. 
 
 SERMON 
 
SERMON V. 
 
 z COR. I. 34. 
 
 NOT FOR TH'AT WE HAVE DOMINION OVER 
 YOUR FAITH, BUT ARE HELPERS OF 
 YOUR JOY. 
 
 IF the Church of England, affifted as i(he 
 has been from time to time by the Le- 
 giflature, claimed an abfolute authority over 
 $h^e belief of mankind, flie, might be juftly 
 charged with intolerance; and the words of 
 the text, inftead of being what we appre- 
 hend them to be, the rule of her conduct, 
 would only be the fentence of her con- 
 demnation. To claim greater deference than 
 was claimed by the Apoflles themfelves 
 would be the very height of prefumption. 
 * A well known Hiftorian, whp omits no 
 Opportunity of ridiculing or disparaging reli- 
 
 * Hume. 
 
 „»■;■•-•■ H S ion » 
 
ii 4 SERMON V- 
 
 gion, under the pretence of cenfuring fome 
 of the particular defects of its profefiors, 
 has afferted that Priefts of all denominations 
 are bigots. That he, who has been educated 
 according to the tenets of any one commu- 
 nion, whofe inclination has led him to ex- 
 amine thofe tenets, to refute the arguments 
 of gainfayers, to meet every objection, and to 
 find out new reafons by which his faith is 
 corroborated, mould, during the progrefs of 
 his enquiries, be animated with increasing 
 zeal, is natural and unavoidable. The fame 
 thing happens in the purfuit of any other 
 kind of knowledge. The philofopher, the 
 mathematician, the philologift, the antiqua- 
 rian, and the cultivator of any of the fine 
 arts, all of them claim fome indulgence 
 from mankind, if their favourite employment 
 fill them with a peculiar degree of ardour. 
 Such ardour increafes their diligence, and 
 caufes even the effufions of fancy to be re- 
 ceived with candour. The folid advantages 
 accruing to fociety from their labours Infi- 
 nitely counterbalance any inconveniences arif- 
 ing from a few conjectures, apparently vifio- 
 nary and ill fupported. EfTentials all the time 
 retain their dignity and importance. Why 
 then mould that candour which is fhewn to 
 
 others 
 
SERMON V. u 5 
 
 others be denied to the Minifters of Chrift ? 
 Is Theology a fcience of lefs utility thao. 
 pthers ? E)oes it not derive fome weight even, 
 from ingenious opinions, to which future in- 
 dustry may give additional fandtion ? No danr 
 gerous eonfequences are to be feared, as long 
 as a proper diftin&ion is made between that 
 evidence which is direct and that which is 
 collateral, hetween abfolute certainty and 
 and mere probability. 
 
 How far the charge of intolerance may be 
 juftly brought againft individuals, is as un- 
 neceffary to enquire as it would be impoffible 
 to determine. 
 
 It is intended in the following difcourfe, 
 to point out the unreafonablenefs of fuch ?i 
 charge, againft the eftabliihment itfelf, by 
 vindicating thofe two parts of it which our 
 adverfaries complain of as moft uncharitable. 
 
 The firft is, the Sacramental Teft. 
 
 The fecond is, the Athanafian Creed. 
 
 And firft, let us confider the Sacramental Teft. 
 
 It were eafy to prove, if ..the proof could 
 attfwer any good purpofe, that when the 
 
 H z Preiby. 
 
n6 SERMON V. 
 
 Prefbyterian Party prevailed in this kingdom, 
 they did not give a perfect pattern of that 
 lenity which their fucceflbrs have already ex- 
 perienced, much lefs of that which has been 
 fo often folicited. Perhaps party rancour in 
 all Chriftians is much abated, and it would 
 be unjuft to appropriate that cenfure to any 
 one denomination, which, in certain degrees; 
 was due to all. It is much more to our pur- 
 pofe to remind men, that though the opinion 
 of a majority in any kingdom be no teft of 
 truth, yet it muft be the principle of a reli- 
 gious eftablifhment to be fupported by the 
 Civil Power. If thofe, who think differently, 
 be allowed the free exercife of their religon, 
 as far as may be confiftent with the fupport 
 of Chriftianity and the well being of fociety, 
 they have all that they can reafonably claim, 
 and they ought not to afk for more. The ex- 
 ample of the principal and of inferior magis- 
 trates is of peculiar efficacy in recommending 
 and enforcing the national religion. If ho- 
 nour and emolument were held out to the 
 oppofers of fuch religion, they might in time 
 become formidable by their number. Exclu- 
 iion from offices of truft is but a negative 
 punifhment, and has been, upon fome occa- 
 fions, a real benefit. That he who is inverted 
 
 with 
 
SERMON V 4 n 7 
 
 with additional power of being ufeful to 
 others, fhould receive the Holy Communion, 
 may be attended with many falutary effe&s, 
 if the perfbn receiving it confider the Legifla- 
 ture as addreffing him to the following pur- 
 port. ". You are^ now advanced to a more 
 '* refpeclable ftatiom An additional truft 
 " requires additional fidelity. The Holy 
 f Eucharift will, or ought to, banifh from 
 " your heart all malice and all refentment* 
 " Let your inclination to do good increafc 
 f « with your power. After the utmoft care 
 «' and vigilance, the infirmities of human 
 " nature are too difcernible. Approach 
 ■*« His Altar, commemorate His fufrerings, 
 " who alone can fuccour you in the hour 
 *' of temptation. Comfortable and edify- 
 *' ing as this folemn fervice is, let your pre- 
 «* fent attendance be an earneft of future zeal 
 «« in that wormip, which remembers all that 
 " are in authority, with fo much the greater 
 ** earneftnefs, becaufe their conducT: more ma- 
 ,'« terially afFe£ts the welfare of the commu- 
 " nity." 
 
 ..After the utnboft lenity and liberality which 
 can be (hewn to Sectaries, experience has 
 taught us that they are fufpicious of being 
 
 H 3 flightly 
 
ii8 3 E R M O N V. 
 
 llightly regarded, that they (hew a manifeft 
 partiality to others of the fame communion \ 
 and the levelling principle, which they fup- 
 port in ecclefiaftical concerns, now and then 
 fhews itfelf alfo in civil. Their indifference 
 to the eftablifhment, their hoftility to a part 
 ©f the legiflative body, their clamours again ft 
 the prerogative, and their democratical fenti- 
 ments, juftified, as they pretend, by the Revo- 
 lution, render them improper judges of the 
 fights of king and people. If, in the Roman 
 Empire, the ecclefiaftical refembled the civil 
 arrangement ; if, as a -learned * foreigner hath 
 juftly obferved, the fame refemblance fubfift 
 in England, an obvious conclufion will be 
 drawn, that, as a regular fubordination is re- 
 quifite to preferve regularity in fpiritual as 
 well as temporal government, fimilar methods 
 Will be moft effectual to preferve it. The al- 
 liance between Church and State will hereby 
 be more clofely cemented, the general turn 
 and genius of a people will be more judiei- 
 oufly cbnfulted, the friend 'of monarchy will 
 become the friend of epifcopacy, and he, 
 whofe habits of thinking, incline him to (hew 
 deference to the difpenfers of law and juftice, 
 will not withold it from the difpenfers of the 
 Gofpel. Fully fenfible of the dignity of them 
 
 * Mofheim. 
 
 all, 
 
SERMON V. 1 10, 
 
 all, he will be little inclined to'cenfuxe or to 
 cavil at thofe outward means, by which dig- 
 nity muft be fupported. 
 
 In favour of them who poffefs military 
 command^ connivance and annual indemnity 
 have all the effects of a difpenfation. It does 
 not, however, feem improper to take care, 
 that they, who live in conftant danger, 
 fhould be more efpecially habituated to attend 
 on divine ordinances, and, in particular, on 
 the Holy Eucharift, with an injunction, that 
 all thofe, who concientjoufly differ, mould 
 receive it from their own minifters. Military 
 government is eftablimed upon its own max- 
 ims, and demands greater degrees of fubjec- 
 tion. It precludes that turbulence which 
 diftracts the community at large; its adjudi- 
 cations are concife, and admit of no tedious 
 litigation, for the cafes to be decided are 
 not complex* 
 
 Let us, moreover, recoiled!:, that many of 
 the DiiTenters have deviated from their own 
 eftablifhment j that they have founded an 
 alarm againft eftablifliments in general j that 
 a propofal to fubfcribe to the Scriptures might 
 eventually join Chriftians and Mahometans 
 
 H 4 together, 
 
i2o S E R M 6 N V. 
 
 together, and that to endeavour to overturn 
 what we deem eflential dotflrines of Chrifti- 
 anity, and to fow diffatisfa&ion and difcon* 
 tent among the people, is neither conciliatory 
 nor grateful. That this is the language of a 
 confiderable body, is felf evident, and it jus- 
 tifies the prefent reftri&ion more than a thou- 
 fand arguments* 
 
 Let Us proceed to the consideration of the 
 Athanafian Creed. 
 
 Its antiquity is often called in queftion* 
 The learned * Hiftorian of it has proved that 
 it is of more ancient date than is generally 
 imagined, and that a fimilar one was com- 
 pofed very early by John, Patriarch of Antioch. 
 Whatever be it's date,it's agreement withScrip- 
 ture muft decide it's title to our approbation. 
 We may, perhaps, be reminded that fome of 
 our own moft fanguine friends have wifhed to 
 expunge it. But one of them -j- lived to re- 
 trad: his opinion, and a friend of truth is not 
 to be overawed by authority, however refpec- 
 table, nor filenced by popular clamour. And, 
 for the fake of clear inveftigation, let us con- 
 fider, in the firft place, the damnatory Sen- 
 tence at the beginning as a general propofi* 
 
 * Waterlandv f Chillingworth. 
 
 tion ; 
 
sermon v* i 2 i 
 
 tion ; and, fecondly, confider its application, 
 to the particular dodtrines of the Creed. 
 
 And firftj let us confider the damnatory fen- 
 tehce as a general propofitioa. Many Unbe- 
 lievers and fbme Chriftians, fuppofe opinions 
 to be involuntary, and therefore harmlefs. But 
 let them confider how far this will carry them. 
 Every wild effufion of fancy, every fentiment 
 that may tend to difturb fociety, or to infringe 
 Upon the rights of individuals, may be par- 
 doned or vindicated upon fuch a fuppofition* 
 And thofe deluded men, who, under the plea 
 of Scriptural Authority, maintained that all 
 the property of Chriftians was common, 
 ought, in a religious view, to have been ex- 
 cufed, whatever animadverfion' the, civil ma- 
 giftrate might take. It is true, that all ab- 
 furd and heretical opinions are not equally 
 dangerous, nor imply an equal depravation of 
 mind. So neither are all vices. Different 
 degrees of cenfure muft be apportioned to the 
 different degrees of malignity. Of the ufe 
 of thofe talents which God hath given us, we 
 muft one day render a ftridl account, and it 
 will then, and then only, be known, whether 
 every man have made a proper ufe of. thofe 
 with which he was entrufted. In the mean 
 
 time 
 
122 SERMON V. 
 
 time, he is to be admonifhed of this, left idle- 
 nefs or perverfion mould fhelter themfelves 
 under the plea of ignorance. 
 
 Nothing is more exprefsly revealed in Holy 
 Scripture, than that he who does not believe 
 the Chriftian Religion mall be condemned. 
 The Unbeliever fays he makes not his appeal 
 to the tribunal which Chriftians have erected 
 againft him, and that, therefore, fuch a fen- 
 tence can carry no terrors with him. But 
 does he think himfelf a moral agent, account- 
 able to his Creator for his thoughts, words, 
 and actions ? If he proceed even thus far, 
 he muft condemn any notion which under- 
 mines the foundation of his boafted Religion 
 of Nature. By parity of reafon, Chriftians 
 may condemn whatever opinions are fubver- 
 five of their Religion. There is no one point 
 upon which our Divines have infifted with 
 more juftice, and with greater ftrength of 
 argument, than this, namely — That a re- 
 jection of the terms offalvation fubje&s men, 
 to the danger of eternal perdition. They 
 maintain that man cannot be faved by his 
 own defervings, and that, if he will not be 
 faved by the merits of Chrift, his lot is moft 
 truly deplorable. 
 
 If 
 
SERMON V. 123 
 
 If it be faid that unbelief may arife from 
 a diforder, or from a defect, in the under- 
 standing, every fuch cafe is, by implication, 
 excepted. In thofe offences which are punilh- 
 able by the laws of the land, previous en- 
 quiry is made how far the intention was con- 
 cerned, and one of the greatefl injuries 
 which one can commit againft another, will 
 be pardoned, if previous malice and previous 
 intention can be difproved. Whoever, there- 
 fore, interprets the fentence without fuch a 
 qualification as is common to all ftatutes and 
 laws whatfoever, charges us with an abfur- 
 dity which he himfelf has created. 
 
 Moreover, this fentence is deemed by us 
 declaratory of the general will of God, and 
 does not imply an abfolute exclufion of every 
 culpable individual from his mercy. We know 
 not what allowances may be made for preju- 
 dice of education, or for thofe prepoffeffions 
 which improper affociations, or wrong notions 
 of Chriftian liberty, have introduced. And, 
 if fuch a conceflion fhould be deemed an eva- 
 fion of its ftrict and obvious meaning, which 
 is very far from being intended, let us advert 
 to other denunciations of vengeance againft 
 unqueftionable offences. In the Commina- 
 
 tion 
 
i,24 SERMON V. 
 
 tionServicej the curfes of God againfl: all fin- 
 ners are reheaffed, and acknowledged by the 
 people to be juftly due. But did any thinking 
 perfon ever imagine that he was condemning 
 himfelf or others to eternal perdition ? Did 
 he ever fuppofe that what is defigned to lead 
 the ferious Chriftian to an abhorrence of fin 
 and a fincere repentance mould be a fandlion 
 for uncharitablenefs or fink him in defpair ? 
 And if a general deteftation of wicked practi- 
 ces imply no right nor any intention of con-* 
 demning individuals^ why fhould fuch right 
 appear to be claimed, why fhould fuch inten- 
 tion be imputed, in repeating what we deem 
 the denunciation of heaven, againft the open 
 oppofer, or the treacherous fupporter of the 
 Chriftian Faith ? Knowing the terrors of the 
 Lord, we endeavour to perfuade men to come 
 to the knowledge of the Truth. 
 
 But we have been frequently told, that we 
 retain the language and the fpirit of Popery. 
 Let us not be terrified by invidious names. 
 Many good and ufeful things have been 
 brought into neglect and contempt by odious 
 appellations. Not to enter into the caufes of 
 our feparation from the Church of Rome, and 
 difapproving, as we hope many of the Ro- 
 
 manifts 
 
SERMON V. 125 
 
 manifts themfelves difapprove, the temporal 
 punifhment of fuch herefies as muft be left to 
 a more awful Tribunal, we agree in one point, 
 That whatever is revealed in Scripture, is re- 
 quired to be believed by every Chriftian upon 
 pain of the heavy wrath of God, and a final 
 condemnation, in cafe of obftinate perfeve- 
 rance. If Tranfubftantiation, Prayers for the 
 dead, Indulgences, Purgatory or any other 
 part of their Inftitution, which Proteftants 
 reject, had been found in the facred writers, 
 our oppofition would not be warrantable, we 
 fliould be found to fight againjl God. 
 
 Having confidered the damnatory claufe as 
 a general proposition, we are in the fecond 
 place to confider how it is applied in the 
 Creed itfelf. 
 
 We muft ever lament that the mifapplied 
 curiofity of men mould have made it at all 
 neceffary to enlarge upon myfterious dodtrines. 
 It might have been fortunate for the peace 
 and tranquillity of the Chriftian Church, if 
 the Apoftle's Creed had been fufficient. Rut 
 fincemen 'will be 'wife abovewhat is written, fome 
 remedy muft be found out, which may either 
 fatisfy or reftrain their curiofity. And who- 
 ever 
 
126 SERMON V. 
 
 ever perufes the feveral parts of the Creed be- 
 fore us, will find, that fo far from creating 
 minute enquiries concerning the doctrine of 
 the Trinity, it is more especially calculated 
 to difcountenance and prevent them. When 
 the mind enters into a laborious and minute 
 inveftigation of things which it cannot com- 
 prehend, infenfible of the narrow limits of 
 its own powers, it will be led to fubftitute 
 fome vague or vifionary idea in the place of 
 folid and ufeful truth. The union of the di- 
 vine and human nature in the perfon of Chrift 
 is not to be explained j and when we are in- 
 ftrudted to fay, that " as the reafonable foul 
 *' and fleih is one man, fo God and Man is 
 " one Chrift," the manner of iunion is not ex- 
 plained, for we know not how the foul is 
 united to the body. Unity of perfon and 
 character in the blefled Jefus is afferted and 
 enforced againft all thofe who have been led 
 to deny a myftery which they could not ex- 
 plain, the myftery of God manifeft in the 
 flefh, a myftery which even the Angels de- 
 fired to look into, and which could not at all 
 -have exifted, if he had been a mere martyr 
 and a mere man. 
 
 That every perfon in the ever bleffed Tri- 
 nity is God and Lord, no one denies, who 
 
 be- 
 
SERMON V. 127 
 
 believes in the Trinity, but to fpeak of them 
 tolle&ively as three Gods and three Lords, 
 has an air of Polytheifm. Sublime truths re- 
 quire modefty and caution in our expreffions, 
 and whatever checks prefumption, prepares 
 the mind for the reception of found and ufe- 
 ful dodtrine. The abufe of Scriptural lan- 
 guage firft occafioned a deviation from it in 
 ■Creeds, and common candour will compel all 
 parties to acknowledge the difficulty of find- 
 ing proper words to cxprefs fo much as it 
 was intended for us to know, and no more. 
 This difficulty increafes when the fenfe of 
 what originally was delivered in one language, 
 is to be expreffed in another. Incomprehen- 
 iible does not convey to the Engliffi reader 
 the idea of immenfus ; and ejfence might pro- 
 bably have -been more proper, or lefs liable 
 to mifconftrudtion, th&nfubjlance, as the lat- 
 ter may appear to fome to carry with it aa 
 idea of materialifm. If it be faid that men in 
 general know nothing of the errors alluded 
 to, that many of them are forgotten or dif- 
 ^garded, and that peaceable minds ought not 
 to be perplexed, we may anfwer, that it is 
 •perfectly confonant to the nature of all ele- 
 mentary inftrudtion, to ftate negatively, what 
 
 is 
 
iz8 S'E R M O N. Y. 
 
 is not to be maintained, and pofitively what 
 is ; and that he, who adheres to the affirma- 
 tive part, virtually renounces the negative, 
 
 The learned can read the Scriptures in the 
 original language j they can confult the an- 
 nals of the Church ; they can trace out every 
 fed: to it's original founder. They can, ex> 
 cept in cafes of grofs contradiction and abfur- 
 dity, give regular and confident accounts of 
 each, they can fee the dangers to which 
 others have been expofed ; but, with refpecl: 
 to a particular knowledge of the dodtrine of 
 the Trinity, what great difference is there 
 between the learned and the unlearned ? 
 Canji thou, by fearching, find out the Almigh- 
 ty f Verily he is a God, that hideih himfelfi 
 Now, admitting that fome part. of this Creed 
 is calculated only for more improved under* 
 ftandings, the lefs enlightened part of Chris- 
 tians can leave out what is, minute, and ac- 
 quiefce in general terms. And from the very 
 nature of the institution, this confeffion of 
 Faith is deemed of lefs general ufe than the 
 Nicene and the Apoftles' Creed, upon both 
 of which it may be considered as a comment. 
 
 As the efTential points inculcated in all are 
 the fame, it is difficult to fay how he who 
 
 disbelieves 
 
SERMON VI. 129 
 
 dilbelieves one mould not difbelieve another. 
 The truth is, that Unitarians, Arians/'and 
 Socinians, will be content with nothing fhort 
 of an univerfal renunciation of the whole 
 doctrine of the Trinity; and, in the mean 
 time, feel great indignation to be excluded 
 from miniftring in! holy" things* Some, in- 
 deed,. have been admitted' into the miniftry 
 upon conditions which they themfelves open- 
 ly and avowedly difapprove. The pretence 
 of performing fubftantial fervice to the 
 Church is alledged in their vindication. But 
 fuch a pretence is an inflance of vanity and 
 folly. It is an inftance of vanity, to-fuppofe 
 that, after fo much has been written, and 
 when fo many perfons of real knowledge are 
 daily admitted to the facred function, the ad- 
 herence of a few individuals to the paftoral 
 care mould be of fo much importance. With- 
 out diminifhing their number, or depreciating 
 their abilities, great, and, we truft, fuccefs- 
 ful, would be the company of preachers, not- 
 withftanding their departure. Tt-is^an in- 
 ftance of folly to fuppofe that their floe'k have 
 fuch a peculiar veneration for them. For 
 what ought to be imagined concerning thofe 
 who can enter the Holy Temple, and offer 
 fupplications to God the Son, and God the 
 
 I Holy 
 
130 SERMON VI. 
 
 Holy Ghoft, and yet difbelieve them to be 
 objects of adoption ? Is not the fin of hypo- 
 crify and duplicity aggravated, when com- 
 mitted in the more immediate prefence of 
 him., unto whom all hearts be open, all defires 
 known, and from whom nofecrets are hid'? Can 
 fuch perfons be real, objects of veneration 
 amongft the people ? Neither rectitude of 
 morals in other refpects, if it can exifl: under 
 fuch equivocation, nor fuperority of talents, 
 will preferve them from cenfure. Moderate 
 abilities, joined with an honeft heart, will do 
 more real fervice among the ignorant than 
 the moil brilliant powers difgraced by fingu-' 
 larity and morofenefs.. Much more confiftent 
 and much more praife worthy was the con- 
 duct of thofe, who feceded from the Church, 
 when it's Articles and Liturgy were no lon- 
 ger fatisfactory. Let others of the fame fenti- 
 ments profit, in the true fenfe of profiting, by 
 fuch examples; let them fecure a good name, 
 which is better than riches, by a manly refig- 
 nation of that which they cannot retain with 
 honour, when they condemn the terms upon 
 which it was firft conferred. 
 
 The ftatute which inflicts a penalty, upon 
 fuch as mail be convicted of preaching openly 
 
 again ft 
 
S'ERMON VI. 131 
 
 againfl: the doclrine of the Trinity, has not 
 only loft all it's terror, and all it's force, but 
 is farcaftically faid to be the only argum#fct 
 of which we are in pofTefiion. So grateful is 
 the return made for more than legal tolera^ 
 tion. We fear no enquiry, wewifh to filencd 
 the gaihfayer more by argument than by pro- 
 ceeding even to the juft extent of our power. 
 The experience of paft tirries, and of the pre-? 
 fent, has taught us, that forne men would be- 
 come famous even under lawful Animadver- 
 fion, who might otherWife mix with the 
 mafs of their fellow creatures, and be forgot- 
 ten. At the*fame time, fuch perfons, what- 
 ever name they affume, would have had no 
 reafon to complain, if, while they are allow- 
 ed to pray to God the Father only, they mould 
 be reftrained by the Civil Magistrate from 
 fpeaking irreverently of the Son and Holy 
 Ghoft. Common gratitude and common de- 
 cency require modefty and referve from them. 
 And in order that we may not on this fub- 
 jedt even appear to be carried to an extremity 
 of zeal, a ftrong and appofite illuftration may 
 be adduced in our favour. Perhaps there is no 
 doctrine of the Church of Rome which Pro- 
 teftants have more uniformly oppofed than 1 
 that- of Tranfubfiantiation. We are called* 
 
 I 2 upon 
 
i$z SERMON VI. 
 
 upon to difavow the belief of it in the moft 
 particular manner, when we renew our en- 
 gagements of fidelity and allegiance to our 
 Sovereign, What mould we think of a Pro_- 
 teftant, refiding and protected in a Popifh 
 country, if he, {hould treat the Hoft with 
 open contempt ? , To ridicule or inveigh 
 againfl: an error which he could not remove 
 would be unavailing; to give difguft to a 
 people^ under whofe. guardianship, perhaps 
 under whofe courtefy and hofpitality, he lives 
 in fatisfa,£tion and fecurity, would argue a 
 perverfiqn of mind more fatal to true Chrif- 
 tianity than the greateft fpeculative error. 
 
 But why, it ia often faid, are we fo zealous 
 in enforcing doctrines merely fpeculative ? 
 The anfwer is, we believe them to be in- 
 culcated in Scripture, efiential to the Chris- 
 tian Religion* and not merely fpeculative. 
 The Son and the Holy Ghoft are each of them 
 faid to be fent by the Father, each of them 
 contributes to the great work of our falvation. 
 To refufe them divine honour is unqueflion- 
 ably to deny their divine power. And who 
 {hall expedl benefit from the exertions of that 
 power which he denies ? Who mall receive 
 that affiftance for which he difdains to fup- 
 
 plicate ? 
 
sermon vi. i 33 
 
 plicate ? We do not prefume to fix limits to 
 divine mercy. But furely we always endan- 
 ger our tide to it, when we fejecl: the con- 
 ditions upon which it is granted. The humble 
 Chriftian hopes for no benefit from the Gol- 
 pel Covenant, but from a firm reliance on 
 the merits of his Saviour, and the aid of the 
 Holy Spirit* 
 
 Chriftianity receives additional importance, 
 and commands additional reverence, from the 
 dignity of it's Author. So much may be con- 
 cluded from the Parable of the Hufbandmen, 
 and from the beginning of the Epiftle to the 
 Hebrews, * And if the word fpoken by Angels 
 was jledfafl, and every tranfgrejjion anddifobedi- 
 ence received ajufl recompense of reward; How 
 Jhaliive efca'pv, if we negleBfo great a falvdiion, 
 which at thejirjl began to be fpoken by the Lord, 
 and was confirmtd unto us by them that heard 
 him, God alfo bearing them witnefs, both with 
 Jigns and wonders, and with divers miracles, 
 and gifts of the Holy Ghojf, according to his 
 own will. 
 
 Humility is enforced by the wonderful 
 humiliation of Chrift. Abhorrence of fin in- 
 creafes in proportion to the value of the ran- 
 
 * Heb. ii. v. 2, 3, 4. 
 
 I 3 fom 
 
x 3 4 S E k M O N Vf. 
 
 fpm required for its expiation. Our convic» 
 tion of the neceffity of fuch an expiation de* 
 pqnds upon the abfolute certainty of it's hav- 
 ing been offered and accepted, Are we in 
 diftrefs, ? Our affurance of the love of God is 
 increafed by the great event which he 
 brought about in Bethlehem, -f Scarcely for a 
 righteous man will one die, yet, peradventure, 
 for a good manfome "would even dare to die. But 
 God commendetb his love towards us in that 
 •while we were yet finners, Chrijl died for us. 
 * He that fpared not his ownfon, but delivered, 
 him up for us all, how Jhall he not with him alfo 
 freely give us all things ? Were the Socinian 
 doctrine true, the force of fuch reafoning 
 wouldvanilh. Nor would our bleiTed Lord, 
 after having affumed peculiar authority, and 
 accepted peculiar appellations* be a perfect 
 pattern of humility. His claims of preemi* 
 nence, enforced by the predictions of the 
 Prophets, and the preaching of his Apoftles, 
 would eventually tend to his degradation, 
 and their difhonour. They would be found 
 falfe witnefles. 
 
 •• From what has been faid, it is hoped that 
 every true friend of Chriftianity will receive 
 f Rom. v. 7, 8 f * Roni viii. 3.Z. 
 
 the 
 
SERMON VI. 135 
 
 the articles of faith, contained in this Creed, 
 with deference and godly' fear, not as deriv- 
 ing their authority from the will of man, 
 but from the Word of God. Let him ever re- 
 member, that though no rubrick be inferted 
 for the purpofe, yet we are warranted by rea- 
 fon and common fenfe to affirm what was once 
 intended to be declared by a rubrick, " That 
 " the condemning claufes are to be under- 
 " flood as relating to thofe, who obftinately 
 " deny the fubftance of the Chriftian Faith." 
 The Creed had a very general reception 
 among Eaftern and Weftern Churches. And, 
 to ufe the words of it's accurate Hiflorian, 
 <c may it ever continue, in full force, till the 
 " Chriftian Churches can find out (which 
 *« they will not eafily do) a jufter, or 
 ** founder, or more accurate, form of faith 
 " than this is." And may he, who alone can 
 order the unruly wills and affeclions of Jinful 
 men, evermore keep us Jledfajl in this faith, 
 through Jefus Chrift our Lord, to whom, 
 with the Father and the Holy Ghoft, be all 
 honour and glory, world without end. 
 
 I 4 SERMON 
 
SERMON VI. 
 
 NUMB. XVI. Part of the nth Verfe. 
 
 Thou and all thy company are ga- 
 thered TOGETHER AGAINST THE 
 LORD. 
 
 NOTHING has created greater con- 
 tention between the Sectaries and bur- 
 felves than proper modes of Chriftian Wor- 
 ship. They feem to wage perpetual war 
 againft every part of our inftitution j againft 
 our temples,- our ceremonies, our veftmentSi 
 againft prefcribed forms of prayer in general, 
 and againft the Common Prayer in particular. 
 It is intended, in the following difcourfe, to 
 anfwer their moll formidable objections. 
 
 And firfc, let us confider their objections 
 againft our temples, our ceremonies, and our 
 
 veftments. 
 
138 SERMON VI. 
 
 veftments. Thefe are invidioufly faid to be 
 the inventions and ordinances of man. A con- 
 feffion that they are can be no argument 
 againft , their propriety and utility. Why 
 fhould man be blamed for regulating that 
 which is evidently left in his power ? Mat- 
 ters of ornament or decency require no ab- 
 ftrufe reafoning, no laborious inveftigation, 
 much lefs do they require the aid of infpired 
 penmen ; and, if fome fmall deference be 
 paid to the prejudices of the people, there 
 can be no jufi caufe of complaint. But if no 
 diftinction between the primitive times and 
 the darker ages, or between the darker ages 
 and our own, be attended to, if the ufe muft 
 be confounded with the abufe, every argu- 
 ment we can bring will be fuperfluous. 
 Should enquiry be made where we will fix 
 the boundary, it is obvious that in things 
 commonly called indifferent, but only fo called 
 if* oppofition to effentials, an exact boundary 
 is not neceffary to be fixed; and no mode- 
 rate man would depart^ from a Church mere- 
 ly upon the fuppofition of her retaining more 
 externals than he heartily approves. No fo- 
 ciety could aft collectively with harmony and 
 efficacy, if individuals did not give way in 
 
 things 
 
SERMON VI. 
 
 139 
 
 things of fmaller moment. * Indeed, many 
 wife and good men, little inclined to vexa- 
 tious animadverfion, or uncharitable cenfure, 
 have been of opinion that fomewhat more of 
 the Romifh ritual, or of outward decoration, 
 might have been retained without injury to 
 yeligion. An attachment to ceremonies was 
 objected with much malignity and invedtive 
 againft a Prelate of the laft century, who died 
 a facrifice to that intolerance, from which, in 
 the days of his power, he had not been en- 
 tirely free. Happy would it have have been 
 for this kingdom, if his judgment had never 
 erred more 1 than in the ceremonious confecra- 
 tion of a Church, or in giving additional 
 splendour to the worfhip of the Almighty. 
 
 Various are the methods by which popu- 
 larity has been acquired. Sometimes aufte- 
 rity and mortification, fometimes, on the con- 
 trary, an attempt to reconcile religion and 
 fenfuality together, has led to reputation and 
 pre-eminence. None of the leaft fafcinating 
 arts is that by which the pride of man is flat- 
 
 * Wida, Archbifhop of Cologri, was defirous of retaining all 
 the religious ceremonies of the Church of Rome which were not 
 impious. His plan moft refembled that of England. Bayle's 
 dictionary. 
 
 tered, 
 
146- SERMON VI. 
 
 tered, by which he is placed above his real 
 ftate and condition, and inverted, as it mould 
 feem, with greater dignity and honour. An 
 unwary perfon may be captivated by the fol- 
 lowing kind of reafoning. " Confider that 
 " thy tabernacle of clay muft {hortly be put 
 *« off, and that the more thou abftrafteft thy^ 
 «* felf from earthly objects during thy conti- 
 ** nuance here, the better wilt thou be pre- 
 «' pared for that fpiritual life which thou art 
 *' to lead hereafter. The vanity of man irri-' 
 " pofes religious rites and ceremonies, and the 
 " authority even of Jefus Chrift himfelf is aK 
 " ledged in his defence. But knoweft thou 
 " not, that where there is a fpiritual mean- 
 " ing, the fymbols or tokens, which exprefs 
 " that fpiritual meaning, are nothing of them- 
 " felves but lifelefs matter, and may there- 
 «* fore be done away ? , As well mighteft thou 
 " think that the feet of the difciples are to be 
 " warned, as that the laft fupper is to be re- 
 «« prefented by bread and wine. And what is 
 " Baptifm but the purification of the inward 
 " man ? Canft thou think that the fprinkling 
 *' of water mould be at all effectual in taking 
 " away fin ? How flrange were it, after God 
 " hath commanded us to worfhip him infpi- 
 " rit and in truth, if that worihip be difguifed* 
 
 " by 
 
SERMON VI. 141 
 
 " by fplendi&and glittering appearances ? Is 
 " not heaven his .throne $ Is mat earth- his foot - 
 *'Jiocl f What houfe : fhall be made fuitable 
 " to His majefty, who hath, himfelf created 
 ** all things ? Let His temple he fixed in th$ 
 "«' the hearts of His people. Be thy/elf the 
 ** altar, thefacrifice,andtheprieji." Allthefe 
 fentiments are too elevated for oirr prefent 
 weaknefs and infirmity. We cannot diveft 
 ourfelves of a regard to appearances ; and they 
 beft know our frame, who have condefcended 
 to the prejudices of the outward man, with- 
 out forgetting the edification and improve- 
 ment of the inward. 
 
 > 
 It were eafy to prove that the cafe of the 
 two Sacraments, and that of wafhing, the feet 
 of the difciples, are altogether different.. By 
 the Sacraments we are made partakers of all 
 the benefits of the Chriftian covenant^ we en- 
 gage to believe all the Articles of the Chrif- 
 tian Faith, and to prac/tife every chriftian vir- 
 tue. Thus much is allowed by all Chfiftians ; 
 and to us who believe Chrift to have been a 
 full,. perfect, and fufficient facrifice, they ad- 
 rninifter peculiar confolation. But what was 
 our Lord's intention in warning the feet of 
 his difciples ? X° exemplify the virtue of hu- 
 mility, 
 
142 SERMON VI. 
 
 mility, which may be exemplified by anj? 
 other inftance of benevolent condefcenfiori.' 
 The reprefentation of this inftru&ion by an 
 A&, though founded upon too literal an in- 
 terpretation, is continued in the Church of 
 Rome without any glaring impropriety. The 
 awfulnefs of the Scene which it calls to re-r 
 membrance, is increafed by the aftlefs fim-? 
 plicity with which St. John has defcribed it. 
 Of externals in general we can only fay, that 
 excefs fhould be avoided, that in our Church 
 it has been avoided, that our ceremonies are 
 few and expreffive, that our veftments are 
 fuited to the nature of the facred function, 
 that in all important offices it is neceffary to 
 diftinguifh between the individual and the 
 publick character he fuftains, that fome of the 
 Diflenters have acknowledged the ufe of -fa-' 
 Cerdotal habits, by partly adopting them, and 
 that the lefs we affimilate the outward circum- 
 stances of worfliip to the outward circum- 
 ftances of common life, the greater reverence 
 we fhall exprefs in the congregation of the 
 faithful. If mufick, if any other of the fine 
 arts, can add to our devotion', without draw- 
 ing our attention and affection from Him who 
 is to us all in all, why fhould they be defpifed 
 or reje&ed ? What affifted and animated a 
 
 Jew 
 
S E .R M ON. VI. 143 
 
 Jew may furely animate a Chriftian. The 
 harp and the cymbal accompanied the (Songs 
 of Sion. But as the ufe of them was not en- 
 joined by the ceremonial law, fo neither can* 
 the abrogation of the one be cohclufive for the 
 abrogation of the other. To alledge that 
 mufick excites more curiofity than piety is to 
 argue from the abufe, and the reasoning, if 
 worthy attention at all, would be partly valid 
 againft fpiritual inftructibn in Churches. In 
 fact, though the love of novelty Or of variety 
 be too predominant, yet it does not altogether 
 exclude better motives, even in its moil un- 
 juftifiable ufurpation, and he who entered the 
 tloufe of God with little purpofe of being 
 made a better Chriftian, may return fjrorn. it 
 with unexpected geal, and almoft involun- 
 tary impreffions. Without an inward call, 
 his mind may be thoroughly affected, though, 
 like the angry Conqueror of the Liberties of 
 Rome, in the cafe of Ligarius, he thought 
 himfelf uninterefted. in the (ubjecl: matter, and 
 only wiflied for eloquence and harmony. 
 
 To confecrate places for publick worfhip,' is 
 to confer no inherent fan&ity upon thofe places, 
 and the Almighty is Only faid, by a figure, to 
 be more immediately prefent in them, be- 
 
 caufe 
 
144 S E R M O N. VI. 
 
 caufe he is, or ought to be, more immedi- 
 ately prefent to our minds. We are fuppofed 
 to have left our worldly cares and worldly dis- 
 tinctions behind us ; outward reverence itfelf is 
 nothing, unlefs it exprefs and increafe inward, 
 humility. 
 
 - -'' ; The objections' againft prefcribed forms of 
 prayer in general, and againft the Common 
 Prayer in particular, are now to be cqnfidered. 
 
 Prefcribed forms of prayer have every Sanc- 
 tion which long ufage in the Jewifh and the 
 Ghriftian Church can give them, they have 
 the'fanftidn df our Lord himfelf. They are 
 are attended with many advantages to the peo- 
 ple, who knowing beforehand what petitions 
 they are to offer up, and having no defirb of 
 novelty to be gratified, can apply themfelves' 
 without diftradion to the feveral duties of 
 publick worfhip. If infpiratioh be pretended 
 to, we can only fay that the effedts muft ena- 
 ble us to judge of fuch pretenfions. It is lit-, 
 tie fhort of blafphemy to afcribe to the fug- 
 geftion of the Spirit what is frequently futile 
 and abfurd, or, if rational, is premeditated. 
 
 But want of variety is frequently infifted 
 upon. Let men banifh from religion the gra-. 
 
 tification 
 
SERMON VI. 
 
 145 
 
 tification of ignorance and caprice. Let them 
 in this, and in all other inftances, firmly 
 withftand, and endeavour to overcome, ab- 
 furd prejudices. If the recurrence of the 
 fame fervice be fo extremely offenfive, why 
 may we not wifh for another fun to rule the 
 day, and other Jiars to- govern the night ? 
 * Why affect a change in words when the 
 
 * If you ftill think the variation of the phrafe is fo mighty 
 a matter, let us try it, if you pleafe, in one or two inftances. 
 We, in the confeflron of our fins to Almighty God, conftantly 
 fay, " We have offended againft thy holy laws." You perhaps 
 fay at one time, We have defpifed thy commandments, at ano- 
 ther time, We have committed iniquity, and at a third, We 
 have done amifs, and dealt very wickedly. We fue for par- 
 don, and reftoration to the divine favour, faying, " reftore thou 
 " them that are penitent." You, it may be, fay now, forgive 
 us all our fins, which we truly and .fincerely repent of; then, 
 We confefs our wickednefs, and are forry for our fin, do thou 
 forgive it : and the next time, perhaps, ufe other words of the 
 feme import 5 returning, after a proper time, to the firft ex- 
 prefiions, which I take to be one of the fecrets of extempore 
 prayer. Is it now poffible for you to think that the attention of 
 any ferious man. will depend upon his ufing conftantly one of 
 thefe forms, or interchangeably, the other ? If it be fo, it is a 
 fign he is not much wearied with the burden of his fins, nor 
 very follicitoufly concerned about theforgivenefs of them. 
 
 You will aflc, perhaps, if I Ihould not myfelf be weary of a 
 Sermon, though it were ever fo good, a hundred times repeat- 
 ed. To be fure, fir, I ihould ; but the cafes are widely diffe- 
 rent. I Ihould be weary of a fermon fo often repeated, becaufe, 
 being ftale, I Ihould be no longer entertained with it, or be- 
 caufe, having fo often heard it, it would teach me nothing new, 
 but what it had taught me long and many times before. But 
 when I go to prayers, I do not propofe to myfelf entertainment, 
 or information, or . inftruftidn, as your people generally feem 
 
 K fubjecl: 
 
146 SERMON VI. 
 
 fubjecT: matter continues the fame ? Where the 
 love of variety could be gratified without in-* 
 convenience, care has been taken to indulge 
 it. Different pfalms and different portions of 
 fcripture, together with various tranfitions 
 from one act of devotion to another, are a 
 fufficient relief to a rational mind. 
 
 The Liturgy is fometimes charged with 
 tautology, and we are forbidden, fay our ad- 
 verfaries, by our Lord himfelf, to ufe vain re-* 
 petitions. The Pharifees entertained unwor- 
 thy notions of the Almighty, as if the effi- 
 cacy of prayer depended upon it's continu- 
 ance, and as if the Almighty were to be pre- 
 vailed upon by mere {hew, or importunity. 
 But furely all repetitions are not vain. The 
 Poet and the Orator will convince us of the 
 
 to do. They feem to regard a prayer with the fame attention 
 they do a fermon, and they expeft from the one the fame fort 
 of inftruftion or entertainment that they look for from the 
 other; which the perpetual repetition of the fame prayer not 
 affording, they are difgufted at it, and naturally fall into a 
 drowfy inattention to it. , Whereas, if they would lay afide 
 all expectation of having their judgments informed, or their 
 imaginations entertained and diverted by the prayers of the 
 Church, and look for nothing in them beiides a reprefentation 
 of the real wants and defires of a Chriftian to Almighty God, in 
 proper and fuitable ex"preffions, the frequent rehearfal of them 
 would not be fuch a wearinefs, and they would join in them 
 with great devotion and delight. White's Letter to a Gen- 
 tleman diflenting from the Church of England, p. 38, 39. 
 
 contrary 
 
SERMON VI. 147 
 
 eontrary, whenever they wifh to imprefs any 
 idea more ftrongly. Mufick has it's popular- 
 ftrains, which, however frequently they oc- 
 cur, are heard with increafing pleafure. In 
 many of our amufements, which are fuppofed 
 to attradl by gratifying our fondnefs for novel- 
 ty, there is a reiteration of the fame incidents, 
 a fulfilling of the fame wifb.es. Are truths, 
 then, moft highly interefting to the fons of 
 men, lefs proper to be frequently inculcated, 
 lefs neceffary to be carefully remembered ? The 
 repetition of the Lord's Prayer, though oc- 
 cafioned by the union of fervices once ufed 
 feparately, is a conftant admonition of the 
 wifdom and goodnefs of our bleffed Mailer, 
 and a check to the leaft prefumption and con- 
 fidence in our own performances. 
 
 The chief end of all our fervices, as of our 
 exiftence itfelf, is the glory of God, who 
 wills the happinefs of all his creatures. The 
 doxology repeated caufes this primary pur- 
 pofe to be uppermoft in our thoughts, and 
 everv new fubjedt gives additional animation 
 to the fame form of praife. 
 
 The folemn invocations for mercy from 
 the three perfons in the ever bleffed Trinity 
 have a famenefs of words, but a diftindtion 
 
 K 2 of 
 
148 SERMON VI. 
 
 of fignification. We are taught by the Chrif- 
 tian Religion to hope for. different bleffings 
 from each, and that hope naturally fuggefts 
 appropriated petitions. In fhort, no cenfure 
 is applicable to any repetitions in the Liturgy, 
 which is not applicable to the chorufes of 
 the Pfalms themfelves. 
 
 In the courfe of our Services we fuppljcate 
 more than once for all orders and degrees of 
 men, in their publick and private capacities; 
 but though the obje&s be the fame, the mat- 
 ter of our prayers is diverfified. The lead- 
 ing idea is perhaps the fame, a general eif.- 
 preffion will comprehend fucceeding particu- 
 lars. The fuffrages are a compendium of all 
 that we can requeft. That compendium is 
 naturally dilated in the following prayers. 
 We have variety, but not without fome de- 
 gree of refemblance. 
 
 Our Services have now and then been cen- 
 fured in refpeft to their duration. Some 
 think them too fhort, others, too tedious, 
 which is a prefumptive proof at leaft that we 
 have kept the path of moderation. It is not 
 granted to any man to define with precifion 
 what portion of time is requifite for the pub- 
 lick 
 
SERMON VI. 149 
 
 lick and private worfhip of God. One of 
 the well known errors of darker ages, not 
 altogether renounced in the prefent day, was 
 to relinquim the fubftantial purpofes of life, 
 and to refift, in many inftances, the reafon- 
 able demands of nature for the fake of ad- 
 hering to the offices of devotion. Whereas it 
 is clear, from the prefent conftitution of 
 things, that labour of fome kind or other is 
 neceflary to the whole human race, that the 
 portions of time required for the immediate 
 fervice of the Almighty are very fmall when 
 compared with the whole ; that fuch fervice, 
 when properly attended to, indicates and im- 
 proves a good difpofition, but does not con- 
 stitute, real goodnefs, is a preparation for a 
 fpiritual conteft, a putting on of our fpiritual 
 armour. But alas ! with too many it is the 
 refource of idlenefs or hypocrify. How often 
 do we fee the eyes and the hands lifted up to 
 Heaven, while the heart is fixed upon earthly 
 objedts ? * We have heard of days, in which 
 men fafted and frayed for fir fe and debate, and 
 tofmite with thejtjl of ivickednejs. We know 
 many who addrefs the fupreme Being with 
 uncommon warmth and perfeverance, who 
 are diverted of common honefty. What are 
 
 * Ifaiah 58. 
 
 K 3 the 
 
150 SERMON. VI. 
 
 the prayers and Thankfgivings of fuch men* 
 but the facrifices of fools, of whom we may 
 affirm, that the more they offer the more they 
 offend ? Yet fuch men are often diffatisfied 
 with the daily Service of the Church, and re- 
 pair to unhallowed places of abfurd worftiip 
 to fupply the feeming deficiency. Others, ill 
 affecled to religion, comparing this mew of 
 fanctity with it's difgraceful and pernicious 
 fruits, either conclude that the advantages of 
 affembling together are more fpecious than 
 real, or become impatient under the con- 
 tinuance of prayers and praifes, which, cal- 
 culated as they are to improve morality, have, 
 through ; perverfenefs, tended to it's annihila- 
 tion and have ufurped it's place. After all, 
 they who complain of the tedioufnefs of the 
 Liturgy, have reafon to fufpedt their own 
 lukewarmnefs, and they who pronounce it 
 tooconcife may, by meditation in private, fup- 
 ply what they think is wanting : but let them 
 ever diftinguifh real piety from puritanical 
 morofenefs, let them be at the greateft dif- 
 tance from .fuppofing that to be the end 
 which is only the means. 
 
 The power of abfolving was evidently 
 granted to the minifters of Chrift. From it's 
 
 abufes 
 
S E R M O N VI. 151 
 
 afmfes in the Church of Rome, it has been the 
 fubject of ridicule or invective. But what- 
 ever the form may be, it is declaratory of the 
 mercy of God upon the exprefs condition of 
 fincere repentance.* The Greek Church well 
 explains the meaning of all our forms by the 
 following words, " * The Lord pardon you 
 " by me his unworthy fervant." The King 
 of Heaven deals with us after the manner of 
 earthly kings. He commiffions his embaf- 
 fadors to affure us of his mercy and loving 
 kindnefs. But he alone can give validity to 
 their fentence, becaufe he alone knows whe- 
 ther we have performed the conditions upon, 
 which it is pronounced. 
 
 We are cenfured for praying to be delivered 
 from fudden death, becaufe, fay our adverfa- 
 ries, it can only be a real evil by our own 
 perverfenefs. Were this objection of any 
 force, it would lead us to omit all kinds of 
 depravity, it would be conclufive againft the 
 practice of good men in all ages, and under 
 all difpenfations, who have requefted afflft- 
 ance from Heaven to refift the allurements of 
 vice. And to pray againft the ejfeEl of im- 
 prudence and fupinenefs were but virtually 
 
 * Sparrow's Rationale, p, ~ij. 
 
 K 4 praying 
 
15* SERMON VI. 
 
 praying againft the caufe. But the truth is* 
 fudden death. is here confidered as a temporal 
 or worldly calamity, and we pray that no 
 folly, no temerity of our own, no malice of 
 our fellow creatures, no accident, which 
 might have been preventedor avoided, may 
 remove us from the land of' the living before 
 our appointed time. He, v^ho hath implanted 
 in us the principle of felf prefervation, He, 
 who hath given efficacy to fo many modes* of 
 prolonging life, authorizes us to hope that He 
 will not be offended if we fhould fupplicate 
 for length of 'days. It was held out as a bleffing- 
 to the Jews, it is held out to Chriflians as an 
 inferior motive to prudence and induftry, as 
 a check to intemperance and prodigality : It 
 is often more defireable for the fake of thofe 
 committed to our immediate care and protec- 
 tion, than for our own. Sudden death has 
 brought with it calamities which could nei- 
 ther be prevented nor forefeen, has created 
 litigations of which remote pofterity may 
 have felt the effects, has precluded the exe- 
 cution of many laudable purpofes, and has 
 deflroyed the exertion of exalted talents. It 
 may, therefore, be juftly deprecated, even 
 from a regard to the publick good, and the 
 general interefl of mankind. Prefumption is 
 
 effectually 
 
SERMON VI. 153 
 
 effectually prevented by the aflurance that the 
 mod adverfe circumstances may be turned to 
 our advantage, and that we afk for nothing 
 but as far as it may be expedient for us. 
 
 Of Infant. Baptifm, which has created £o 
 much controverfy, it may be proper to fpeak 
 more particularly. T^he various and vague no* 
 tions concerning Original Sin have been 
 treated with ridicule by the adverfaries of 
 Chriftianity, and much more has been avert- 
 ed by our own advocates than Scripture will 
 warrant. It is a fafe and wholefome doctrine 
 to aflert in general terms that man in his na- 
 tural ftate is liable to the wrath of God, that 
 he is weak and helplefs, that without the 
 preventing and co-operating Grace of God he 
 can do nothing. To be born in Jin is a forcible 
 expreffion, fignifying innate propenfity to fin ; 
 to be born in the wrath of God, is to be born 
 with all thofe imperfections, and under all' 
 thafe melancholy circumftances, which are the 
 unavoidable punifhment of Adam's tranfgref- 
 fion. Of the fate of thofe who die unbap- 
 tized it is fuperfluous to enquire. But to 
 place the helplefs infant by prayer under the 
 protection of the Almighty is a charitable and 
 an edifying practice. Perhaps, from the ge- 
 neral 
 
154 S E R M O N. VI. 
 
 neral command for baptifm, no pofitive, no 
 incontestable argument can be adduced in our 
 favour. " Whether baptifm (fays the * Au- 
 thor of the Irenicum) " fhall be adminiftered 
 '« to infants or no, is not fet down in exprefs 
 « words, but left to be gathered by analogy 
 tf and confequences ; what manner it fhall be 
 "adminiftered in, whether by dipping or 
 " fprinkling, is not absolutely determined ; 
 " what form of words to be ufed, whether in 
 " the name of all three perfons, oribmetimes 
 " in the name of Chrift only, as in the Acts 
 " we read (if that be the fenfe, and not ra- 
 " ther in Chrift's name, i. e. by Chrift's au- 
 *' thority ;) whether fprinkling or dipping 
 '■* fhall be thrice, as fome Churches ufe it, or 
 *' only once, as others j thefe things, we 
 " fee, as relating to an ordinance of divine 
 " ihftitution, are yet paffed over without 
 " any exprefs command, determining either 
 " way, in Scripture." An injunction for 
 making difciples, ftri&ly fpeaking, implies a 
 capacity of being inftru&ed. But we find 
 that Infant Baptifm prevailed in the Church 
 from the beginning ; and fo much is clear 
 from the Gofpel itfelf, that our Saviour 
 
 * Stillingfleet's Irenicum, p. 178. 
 
 thought 
 
/ 
 
 S E R M O" N VI. 155. 
 
 thought children worthy his care and atten- 
 tion, that he rebuked his difciples for think- 
 ing otherwife ; that, as he informs us in ano- 
 ther paffage, * their angels do always behold the 
 face of bis Father, which is in heaven, which ex-* 
 preflion muft imply peculiar favour and pro- 
 tection. Nothing can be alledged againft Bap- 
 tifm which is not: equally forcible againft 
 circumcifion. But were the cuftom ever fo 
 abfurd, all its abfurdity is removed by the 
 Rite of Confirmation, wherein are ratified all 
 the promifes and engagements made at our 
 baptifm. 
 
 Other confiderations will vindicate our 
 practice. He who introduces his children in- 
 to the congregation of the faithful, enters in- 
 to an engagement that he will bring them 
 up in the nurture and admonition of the Lord* 
 that he will, to the utmofl of his power, 
 make them undefiled members of Chrift's 
 body. The whole office for baptifm is re- 
 plete with inftru&ion to thofe who attend it; 
 the words of reception are particularly ftrong 
 and exprefiavej no minifter can pronounce 
 them, no attentive chriftian can hear thern, 
 
 * Matt, xviii. 
 
 without 
 
156 SERMON VI. 
 
 without emotion, without reanimated cou- 
 rage. A ftrong argument for Infant Baptifm 
 may be drawn from reafon and from fadt. 
 Whenever the fpiritual life begins, then ought 
 to begin our fupplications for grace, which, 
 like the refrefhing dew upon the tender plant, 
 fhall give life and vigour to thofe infant vir- 
 tues which are difcovered at a very early age. 
 How foon do we find affection and gratitude, 
 how foon, by accurate obfervation, do we dif- 
 cern thofe propensities, which constitute a 
 ftriking and charadteriftick diftindtion thro' 
 life ? They who have been moft minute in 
 their directions for the proper management 
 of children, have exprefled well grounded 
 apprehenfions concerning their morals from 
 the very moment of their birth, and have 
 condemned, with juft acrimony, the practice 
 of thofe who remove them from their natural 
 protedtorsj. to vice, meannefs, or folly. It 
 were ftrange, therefore, if a Chriftian were 
 lefs follicitous about the morals of his child 
 than fome Heathens have been ; or if, while 
 he is ufing every obvious, every prudential, 
 method topreferve them untainted, he fhould 
 not implore the blefiing of providence upon 
 all his endeavours. It would be ftrange to 
 fuppofe that He, by whom we have been 
 
 holden 
 
SERMON VI. i 57 
 
 holden up ever finee we were born, fhould 
 not at leaft be as attentive to our fpiritual as 
 our temporal welfare. 
 
 We have been often accufed of prefump- 
 tuoufly afleriing, in the Funeral Service, that 
 the deceafed perfon is advanced to a ftate of 
 happinefs and glory. But the phrafe of 
 " taking unto himfelf " means no more than 
 removing out of this world, and the body is 
 committed to the ground under a general 
 hope of a refurredtion to eternal life. When 
 they who die by their own adt are committed 
 under the fame form, it ihould be confider- 
 ed, that a tribunal, from which we cannot 
 appeal, has previoufly, however erroneoufly, 
 declared it to be the adt of God, the adt. of a 
 difordered understanding. In this, and many 
 other inftances, it ns fafe to incline to the 
 charitable fide of the queftion. In doubtful 
 cafes, we have no right to enquire by what 
 degree of imprudence the life of a deceafed 
 perfon was fhortened, by what means it might 
 have been prolonged : nor ought we to hope* 
 otherwife than that the greateft finner may 
 find acceptance with God. We know not 
 with what earneftnefs he may have prayed 
 for forgivenefs, we know not with what fin- 
 cerity he may have repented. 
 
 Concerning 
 
158 SERMON VI. 
 
 Concerning the accomplijhment of the number 1 
 oftheEle£l> as nothing has been revealed, fo 
 perhaps we might have been filer! t. And yet 
 there is no wifh to confine the mercy of God 
 to a fmaller number than that which he hath 
 deftined to eternal life. . The very expreffion 
 implies a completion of what is already de- 
 creed. And furely, every Chriftian confider- 
 ing the cares, the temptations, the vanities* of 
 this finful world, may ardently wifti for new- 
 Heavens and a new Earth, wherein dwelleth 
 right eoufnefs. Surely he may pant after that 
 happinefs which is the end of his exiftence, 
 the reward of his obedience. 
 
 To objedt againft the perpetual ufe of oc- 
 cafional pfalms and hymns, is to condemn 
 the conftant practice of the Jewifli and 
 the Chriftian Church, and is above all things 
 frivolous and captious. That fimilar circum- 
 ftances fhould create fimiliar emotions, and 
 that whatever is not applicable to our condi- 
 tion may yet tend to our edification, is the 
 general principle of incorporating fcripture 
 into our ferviCes. Infpiration adds weight 
 and folemnity, commands reverence fuperior 
 to all human compofitions. Hiftorical or 
 prophetical allufions iaform the understand- 
 ing, 
 
S E R M O N VI. j 5 g 
 
 ing, v while they make a lafting impreflion 
 upon the heart. 
 
 In the Commination-Service, Co formid- 
 able to certain weak minds, we ufurp no 
 power of judging our fellow creatures, we 
 condemn fin in the abftrad;, we condemn 
 ourfelves for having committed it, that we 
 may not finally be judged of the Lord. 
 
 • Perhaps it is more to be wifhed than ex- 
 pedted, that the days appointed for humilia- 
 tion and farting might be devoutly obferved. 
 Such obfervance would contribute tothehealth 
 of body and foul. A liberal and unreftrained 
 participation of the good things of this life 
 brings on difeafe, creates indolence and lan- 
 guor. And yet a total abftinence, as well as 
 moderate forbearance, is but a fecondary pur- 
 pofe when compared with a fufpenfion of 
 amufements and pleafures, with a temporary 
 difcouragement of that difllpation which the 
 inftitution of the Chriftian fabbath, on many 
 occafions, inftead of reftraining, only tends to 
 increafe. The truth is, from former ufurp- 
 ations, the Governors of the Church have 
 loft all their authority, and the aid of the ci- 
 vil power, whatever reproachful names may 
 
 be 
 
i6o SERMON VI. 
 
 be given to it, is become neceffary to enforce 
 thofe falutary injunctions, which are more of 
 a fpiritual than a temporal kind. If power 
 can be exercjfed with wifdom and with effi- 
 cacy, we mould be little follicitous in whofe 
 hand it is placed, and yet we may rejoice to 
 .fee it placed where it will excite the leafl 
 fuipicion. 
 
 Time has brought fome regulations and 
 reftridHons into difufe. Let not the Church 
 be anfwerable for inconveniences which no 
 prudence of man can ever prevent, and let. 
 her adversaries know, that we wifh to filencd 
 their cavils by any thing fooner than by a 
 penal Statute. If fome flight alterations in the 
 Leffons, and in the Matrimonial Service, if. a 
 rubrick, explanatory of the real tendency of the 
 Athanafian Creed, and a lefs frequent repeti- 
 tion of the Lord's Prayer, might prove fatif- 
 facT:ory, and induce them to unite in one 
 Communion, perhaps our Superiors would not 
 be inflexible to thefe moderate conceffions. 
 But what reafon is there to think that thefe 
 will be fufficient ? Several experiments have 
 formerly been made without fuecefs, in order 
 to reconcile difcordant parties ; and to en- 
 danger the adherence of our friends by a 
 
 ' fruitlefs 
 
SERMON VI, j6i 
 
 frurtlefs attempt to comprehend our enemies, 1 
 would neither be prudent nor juft, 
 
 :;■ W\ 
 
 The Liturgy comprehends the whole Chrif-f 
 tian fyftem, it inculcates every doclrine and 
 every precept of the Qofpel ; it deftroys every 
 vainglorious thought, and all reliance oh our 
 own unaffifled endeavours. Every prayer of* 
 fered up implies that we will, to the utmoft 
 of our power, promote thofe good purpofes 
 which we wifh to fee accomplished ; and as 
 Scripture does not enable us to judge what 
 degree of affiftance will be granted us, nor how 
 the affiftance is granted, the more humble 
 and the more general our expreffions are, the 
 better will they agree with the condition of 
 frajl and dependent creatures. It is true, in- 
 deed, that extreme diffidence might, through 
 human weaknefs, end in fupine indolence. 
 But, generally fpeaking, he who knows that 
 all he can do is but little, will endeavour to 
 eompenfate, by diligence and perfeverance ? 
 what is wanting in ability. 
 
 May a due fenfe of our infirmities add 
 Jtrength to our faith, and ferioufnefs to our re- 
 pentance; and may that worfhip, which unites 
 together high and low, rich and poor, under 
 
 L thg 
 
i6z SERMON VI. 
 
 the humiliating but juft appellation of *vife 
 earth and miferable Jinners, gradually, purify 
 our hearts from every finful inclination, from 
 every thought which exalteth itfelf againft 
 God, to whom, with the Son and Holy Ghoft,r 
 fye all honour and glory, now and forever. 
 Amen. 
 
 SERMON 
 
SERMON VII. 
 
 ROM. XVI. if. 
 
 NOW I BESEECH YOU, BRETHREN, MARK 
 THEM WHICH CAUSE DIVISIONS AND 
 OFFENCES CONTRARY TO THE DOC- 
 TRINE WHICH YE HAVE LEARNED, AND 
 AVOID THEM. 
 
 TO preserve us ftedfaft and immoveable 
 in the principles of the Church of 
 England, it may not be improper to take a 
 general view of the mifchiefs of Separation. 
 What allowances the Almighty will here- 
 after make for weaknefs of understanding, 
 or prejudice of education, is not granted us 
 to determine. The condemnation of error 
 implies no uncharitable judgment of indi- 
 viduals. Bat if the guide be blind, we muft 
 guard againfi the obvious confequences of 
 
 L 2 placing 
 
164 SERMON VII. 
 
 placing ourfelves under his direction ; if the 
 pilot would carry us to rocks and quickfands, 
 it is of little moment, as to our fafety, whe- 
 ther ignorance or rafhnefs would be the pri- 
 mary Caufe of our ruin. 
 
 Of the evils of feparation, fome are charge- 
 able upon Diffenters in general, and fome 
 upon particular denominations. 
 
 Of the general evils, the firft and moil ob- 
 vious is a breach of Chriftian unity. And to 
 prevent this the Apbftles feem to have exerted 
 their utmoft powers, both in preaching and 
 writing; they feem to have branded with the 
 ftrongeft marks of difapprobation the con- 
 tentious and the turbulent. And, indeed, who 
 does not clearly fee that fuch a fpirit is in 
 diredl: enmity with the true fpirit of religion ? 
 Who does not fee that the crime of herefv 
 arifes from that general murmuring and dis- 
 content with which it is attended, more than 
 from the immediate object of difputation ? 
 If Chriftianity owe much of its influence to 
 the firm and collected exertions of numbers, 
 if every religious duty be performed with 
 more animation by fociety, if the generality 
 of men have neither leiiure nor ability to 
 
 form 
 
SERMON VII. 165 
 
 Form a fyftem for themfelves, and if it be the 
 higheft prefumption for individuals, even to 
 attempt what no individual could ever exe- 
 cute with tolerable fuccefs, every Separatist 
 mould ferioufly corifider, whether, upon his 
 Own principles, he is not giving up a great 
 advantage to avoid a fmall inconvenience, 
 efpecially if he reflect upon another general 
 evil of reparation, which is, the triumph it 
 affords to the enemies of our holy Faith. Is 
 this, they exclaim, the boafted light of reve- 
 lation ! Is this the boafted perfpicuity of 
 Gofpel precepts ! Is this the almoft irrefiftible 
 conviction which they are faid to create ! 
 Are not the Annals of the Church "a recital 
 of wars and fightings, of feuds and animosi- 
 ties, of rapine and extortion, of grofs fenfu- 
 ality, or affe&ed aufterity, concealed under the 
 veil, and vindicated under the fanclion, of a 
 peaceable arid a pure' religion ? If Popery 
 have made many Deifts abroad, Conventicles 
 have riot failed to make many at home. Let 
 any thing, however refpeclable, however im- 
 portant in itfelf, once affume a ridiculous or 
 contemptible appearance, and a fuperficial 
 obferver will be immediately difgufted; he 
 will expedl nothing valuable where the dic- 
 tates of reafon and common fenfe are notori- 
 otrfly violated. When the bias is already on 
 
 L 3 the 
 
166 SERMON VII. 
 
 the fide of infidelity, the moft trivial circum- 
 stance will tend to increafe it. Ridicule, fo 
 far from being a teft of truth, is frequently 
 a great fupport of falfehood y it is apt to en- 
 gage and confine the attention to the furface 
 of things, it fometimes dazzles the mental 
 eye, fometimes mifplaces or disfigures the ob- 
 ject of contemplation. He> who can employ 
 it with ingenuity and fuccefs, is constantly in. 
 fearch of matter, and feldom diftinguiflies be- 
 tween thofe fmaller foibles which may afford, 
 it proper exercife, and thole greater enormi- 
 ties which cannot be thought of without 
 horror. The two great Satyrifls of Rome 
 have pointed out this neceffary diftindtion, 
 and the preference given to the earlier of 
 them arifes from an inattention to the fub- 
 jeft matter of their cenfure. 
 
 But what (hall be thought of thofe who 
 excite ridicule, when they profefs to create 
 ferioufnefs ? Do they not caufe our common 
 good to be evil fpoken of ? Do they not de- 
 flroy all that reverence in the worfhip of God 
 which is indifpenfably required of frail de- 
 pendent creatures ? Do not they frequently 
 addrefs him, or fpeak of the ways of his pro- 
 vidence, in language that would be offenfive 
 to an earthly fuperior? He who wifhes to 
 
 convince 
 
S E R r M O N Vlf. '167 
 
 convince an unbeliever mull fpeak the words 
 of fobernefs as well as of truth • muft be pe- 
 culiarly attentive to the dignity of his fubjeft, 
 which has fo often raifed human thoughts 
 and human language to a degree of fublimity 
 never attained by the greafeft Writers of 
 Greece and Rome. Befides the common ene- 
 mies of religion, we cannot but know that 
 the Romanifts have argued againft the -pro- 
 priety of our Reformation from the variety of 
 feels into which Proteftants are divided. The 
 induftrious Authors of the London Cafes have 
 been very explicit on this head ; they have 
 pointed out to Diflenters of every age and 
 every denomination the very great detriment 
 which the common caufe fuftainS from vexa- 
 tious and ill grounded Oppofition. 'The three- 
 fold cord is not broken, but it has been often 
 weakened, and many of thbfe who, in com- 
 mon with ourfelves, have been moft zealous 
 in deftroying the pretentions of one infallible 
 guide, have increafed the abmrdity they un- 
 dertook to remove, by placing in the bread 
 of each individual a monitor incapable of de- 
 ception. 
 
 Revolutions of every kind will weaken 
 fome parts of an eftablifhment. When the 
 
 L 4 minds 
 
i6g SERMON VIL 
 
 minds of men are heated, even by jufe 
 zeal, the ferment continues for fome time 
 after the evil is removed, and the abhorrence 
 of one extreme often carries them into the 
 contrary. The abufe of authority is brought 
 as an argument againft its ufe ; and becaufe 
 men are neither compelled nor terrified into 
 Communion with the Church, they difdain 
 to be affifted and edified by her in their Chrif- 
 tian courfe. Becaufe her minifters were de* 
 prived of part of their revenue under the^r<?- 
 tence of Reformation, they therefore conclude 
 that the remaining part may be diverted into 
 anychannel, which a mean, mercenary, or in- 
 novating fpirit fhall dictate. Well may the 
 Romanift deride or inveigh againft the Mo- 
 narch, who, from his oppofition to Papal 
 power, has been remembered with that grati- 
 tude which he never merited, when they 
 find that Proteftants can fo abfurdly confound 
 robbery and reformation together, when theyi 
 difcover much policy, but no appearance of 
 juftice, when the publick is receiving as little 
 real utility from the prefent Lay poflefTors of 
 religious houfes, as our anceftors did from 
 thofe, who were difplaced. Not to mention 
 the great allowances which ought to be made 
 for the difference of times, and how unjuft it 
 
 is 
 
3 £ R M O N. Vl'f. 1 60 
 
 Is to appropriate to any clafs of men that 
 guilt which they participated in common with 
 their fellow creatures* 
 
 Divine right either to power or to revenue 
 is very juftly exploded by the Minifters of* 
 Chrift. Whatever they poffefs is eftablifhed 
 upon the fame foundation with the pofTeffions 
 of others ; they defire not to have a ftronger, 
 and they ought not to have a weaker. There 
 cannot 'be a wifer or more advantageous mea- 
 fure than that the Legiflature mould from 
 time to time ftrengthen their juft influence, 
 and act as their auxiliaries, inafmuch as the 
 morals of the rifing generation depend greatly 
 upon their exertions, and they have few ene- 
 mies who are not enemies to real religion. 
 If our Jerufalem were at unity with herfelf, if 
 her inhabitants allfpake the fame thing, if there 
 •were no divifions among them and they were per- 
 , fetf/y joined together in the fame mind and in the 
 fame judgment, the general intereft of Chrif- 
 tianity would daily be improved; blafphemy, 
 ridicule, and invedtive would have as little 
 fuccefs, as they have of real poignancy. Un- 
 believers would not defpife us, even if they 
 fhut their ears againfl: conviction,' and the 
 Church of Rome herfelf, would think more 
 
 favourably 
 
170 SERMON VII. 
 
 favourably of us in proportion as ftrife and 
 debate were banifhed from amongft us, in 
 proportion as we gained {lability to our 
 government and worfhip. How far time may 
 effect a re-union is impoffible to conjecture ; 
 the mofr. probable means will be to lay afide 
 former animofity, and, agreeably to the idea 
 of our firft Reformers, to imitate whatfoever 
 is ufeful in their institutions, unaffected by 
 invidious appellations, fome of which are the 
 more offenfive becaufe they are borrowed, and 
 perverted, from fcripture. 
 
 Another general evil of Separation is in- 
 ability. If fome of the Sectaries have regu- 
 lar forms and confeffions of faith, there is 
 great reafon to fufpect that thefe forms and 
 confeffions are not perfectly attended to. 
 Subfcription to a certain number of our Ar- 
 ticles, though not abrogated by law, is be- 
 come obfolete in practice ; and many of thofe, 
 who claim protection under a fpecifick name 
 and a fpecifick defcription, are indulging 
 themfelves in every latitude of opinion, and 
 acknowledge no obligation whatfoever. He,, 
 who mould enlifl under the banner of fome 
 of them, would not eafily find a refting place ; 
 fo far from it, that the moment he engaged 
 
 in 
 
SERMON VII. 171 
 
 in their Communion, he would be told that 
 renunciation of fyftem is the leading princi- 
 ple of a Diffenter, that an unlimited power of 
 judging is the birthright of every Chriflian, 
 and that the flavery of the mind is equally 
 unjuft and intolerable. But can we ferioufly 
 think that they, who hold fuch language, arc, 
 not endeavouring to make profelytes them- 
 felves ? Do they fpeak or write with a lefa 
 dogmatizing fpirit than thofe who inftnjcT: 
 undenan eftablifhment ? Do they not know- 
 that there are many things which the gene- 
 rality of their audience have neither leifure 
 nor ability to examine ? 
 
 In many of the feds there are to be found 
 either no regular articles of faith, or the 
 forms are fo vague, fo uncertain, that they 
 admit of no confident interpretation. Some 
 have , feparated from their brethren of the 
 fame denomination upon the flightefl diffe- 
 rence, and the ilighter the difference, the 
 greater has been the animofity, as if the moft 
 violent contention ought to arife about the 
 fmalleft trifles. The ignorance and the va- 
 riety of teachers have a natural tendency to 
 create doubt and uncertainty in the mind. 
 Every man of underftanding and diffidence 
 
 clearly 
 
172 SERMON VIL 
 
 clearly fees how hard the tafk is to prevent 
 mifconftruction and error. But ignorance and 
 prefumption fhut the eyes againft every dan- 
 ger and every difficulty. And who fliall ex- 
 pect edification, much lefs who can hope to 
 be ejlablifhed in the faith, from teachers * who 
 under/land not what they fay, nor whereof they 
 affirm. $ Behold darknefs end forrow, and the 
 light is darkened in the Heavens thereof the 
 bewildered Chriftian knows not whence he 
 came nor whither he is going. The danger 
 of unfettled notions in religion is frequently 
 pointed out by the facreci penmen, -f Unjlabk 
 as water, thou Jhalt not excel, fully exprefles 
 what we fee exemplified in affairs of much 
 lefs moment than the work of falvation. Do 
 not many of the evils of life arife from levity' 
 and want of refolution ? Have not the nobleft 
 talents, have not the higheft attainments, 
 become ufelefs from inconftancy ? Has not 
 life imperceptibly glided on with many, till 
 the very refolution which they firft pofTefled, 
 has forfaken them, and they have become the 
 fport of idlenefs and accident, wanting em- 
 ployment for the prefent hour, and, as little 
 fbllicitous concerning the next? 
 
 * i Tim. i. 7. j Ifaiah v. 30. f Gen.xlix. 5. 
 
 Indolence 
 
SERMON VII. i 72 
 
 Indolence often brings on a depreffion of 
 fpirits, and he who is once depreffed is ready 
 to be diflatisfied with every thing, feeks food 
 for difcontent, and may juftly be faid to prey 
 upon his own vitals. In fuch a ftate how ma- 
 ny converts have been made by enthufiafts F 
 The mind, wearied out by long wandering, , 
 feeks for quietnefs and repofe, wherever the 
 profpect opens, like the fainting traveller, 
 who quenches his thirft at the firft ftream he 
 ^can find, without any attention to the falu- 
 brity of the water. 
 
 That the religious opinions of many are 
 fortuitous is not to be wondered at : but 
 what is fortuitous feldom makes a lading 
 impreffion : * they are ever learning, but never 
 able to come to the knowledge of the truth. J My 
 people,, faith the Lord by his Prophet Jere- 
 miah, 'have committed two evils, they have for- 
 fakenme, the fountain of living waters, and have 
 hewed them out cijlerns, broken tifterns, that can 
 hold no water. Men are guilty of twofold 
 imprudence; they reject the fource of real 
 comfort, and then attempt to feek it where it 
 never will be found. It is not pretended that 
 
 * 2 Tim. jii. 7. % ]er, ii. 13. 
 
 authority 
 
174- SER M O N VII. 
 
 authority alone will fix the merits of any efta- 
 blifhment, but to thofe who are yet in the 
 labyrinth of error, who like the waves of the 
 fea are driven about and toffed, we may affert 
 with truth, and in the words of an able de- 
 fender of our Church *" That were 
 
 *« her prefent constitutions to be tried by, 
 " apoftolical and primitive practice, her faith 
 " to be judged by that of the firft centuries, 
 " and four moft truly general Councils, or 
 " her Liturgy and difcipline, her rites, ce- 
 *' remonies, and way of publick worfhip, to 
 " be compared with what we can collect and 
 f( judge of thefe pureft times ; or were (he to 
 «* ftand or fall by the judgment of the moft 
 ** able and learned of the Proteftant divines 
 ** abroad fince the Reformation, {he -would 
 ** not only be juftified but commended, not 
 " only pafs for a true and found part of 
 *' Chrift's Church, .but the moft found and 
 " orthodox, the moft truly primitive and 
 «* apoftolical, of any at this day on the face 
 " of the earth." The approbation or the con- 
 currence of the wife and the good of fo ma- 
 many differentages and periods, if inefficient 
 to gain profelytes, may at leaft be fome re- 
 
 * London Cafes, Vol. I. 
 
 medy 
 
S E R M O N VII. i 7 $ 
 
 medy againft levity in ourfelves, may add 
 warmth to our zeal, and earneftnefs to our 
 endeavours, may reprefs in us every defire of 
 change. 
 
 Another general evil of Separation is a con- 
 tention concerning what are called matters 
 of indifference, which, having neither moral, 
 good nor evil in them, required no warrant 
 from Scripture beyond an injunction for the 
 prefervation of decency and order, and which, 
 only become important by being fubfervierit 
 to important purpofes. Controverfy, even 
 upon the moft effential points, is feldom fol- 
 lowed by conviction : and if pofitive doctrines 
 and commands admit of fo much difputation, 
 what fhall be faid of thofe rites and cere- 
 monies, for the eftablimment of which the 
 Church has only an implied authority ? St. 
 Paul appeals to men's natural notions of de- 
 corum, and filences the contentious with this 
 concife declaration, J We have nofuch cujlom,, 
 neither the Churches of God. It is always fafe 
 to reft whatfoever is not finful upon long and 
 eftablifhed ufage. Objedls of contention are 
 fufficiently numerous : the general fuffrages 
 
 J- i Cor. ii. 
 
 Of 
 
i?t6 S E R MO N VII. 
 
 of mankind gradually leflen them, and often 
 ijiame the moft litigious into peaceful acquis 
 efcence. 
 
 Men little confider that fo much attention, 
 paid to things of inferior moment, by difput- 
 ing their ufe and propriety, creates an indif- 
 ference to the -{- weightier matters of the law, 
 judgment, mercy, and faith. In the common 
 tranfa&ions of life, we deem it an argument 
 of a contracted and a mean understanding to 
 dwell upon minute circumftances, or to con- 
 fume much time and labour in adjuring even 
 flight inaccuracies. The eye which is very 
 microfcopick is feldom very comprehenfive. 
 tf'he Chriftian who is rich in good works 
 may be compared to the rich §Houfeholder. 
 Minutenefs concerning trifles would in each 
 of them be meannefs, 
 
 ^ Of the evils chargeable upon particular > 
 denominations, none is more fatal than 
 the evil of what we call Enthufiafm, that 
 fever of the human mind, which deftroys, 
 its fober and rational exertions, and gradually 
 weakens its powers by fufpending their re-, 
 gular exercife. It difparages the ufe of rea* 
 
 f Matth. sxiii. 23, § See Loiig. S. 33. 
 
 fon 
 
SERMON VII, 177 
 
 fon, becaufe it makes converfion to depend 
 upon no regular conviction, upon no diligent 
 examination of Scripture. It overthrows all 
 tbofe beautiful arguments drawn from analog 
 gy> it eftabljfties fome vifionary- notion con* 
 cerning Chriidiian Perfection, whic-b either 
 altogether, or in part, contradidts the Well* 
 grounded doctrine of a progreffive ftate, illus- 
 trated in the natural as well as in the intel* 
 le£tual world, illuftrated by every thing with* 
 out and within us. The inward call, fo fud» 
 den, fo unexpedteci, and fo effential to falva* 
 tion, is defcribed by no diftinguifhing marks, 
 and yet, we are informed, is very eafily un-* 
 derftood. It is not altogether irrefiftible, for 
 the Journals of one of it's greateft Advocates 
 acquaint us with many Apoftates, 
 
 If Enthufiafm difparage reafon, we cannot 
 wonder that it fhould alfo difparage Learning. 
 St. Paul's obfervations in his firft Epiftle to 
 the Corinthians concerning the Grecian Phi- 
 Jofophy have been traduced for the purpofe, 
 Every attainment may puff men up with con^ 
 ceit-, The human heart is treacherous, and 
 many things which have the appearance of 
 humility are the effect of pride. It has often 
 been proved, by irrefiftible arguments, that 
 
 3Y$ Learning 
 
i 7 8 SERMON VIL 
 
 Learning in all it's branches is. fubfervient to 
 the intereftof Religion, and the very exercife 
 of the underftanding upon other ufeful to- 
 -picks, prepares it to think with.greater accu- 
 racy and propriety upon, the interefting fub- 
 je<5t of "Religion. All our elementary ftudies 
 may,- be compared to the prudent and prepara- 
 .toryjdifcipline of thofe who. excelled in the 
 .Olympick Games: they predifpofe as well as 
 qualify ; they give alacrity as. well as ability. 
 Whoever is confcious that he is indebted prin- 
 cipally to human learning for the power of il- 
 lustrating Scripture, of reading the original 
 tongues,^ of arranging his matter, of reafoning 
 upon particular points, of explaining ancient 
 cuftoms, and even for the very language in 
 which his ideas are clothed, as long as that lan T 
 guage isperfpicuous and liberal, is to the high- 
 eflt; degree unpardonable, if he mould either 
 directly or remotely invite to the minifterial 
 office perfons totally devoid of fuch qualificar 
 tions. The plea of neceffity, if it could ever 
 have been urged with any plaufibility, is at 
 this diftanee of time become frivolous: but 
 indeed, when credulity and vulgarity have 
 taken poffemon of the founders and the lead- 
 ers, we cannot expedt that, in this fenfe, 
 the difeiple fiould be above bis mafter. The 
 
 "talent 
 
SERMON VII. tfa 
 
 talent which was never pdfTeffed is not mora 
 ufelefs than that which is concealed, during 
 fuch concealment. 
 
 But extraordinary infpiratiori is- fuppofed 
 to anfwer every objection, and to fupply every 
 defect. Common rules of criticifm are to be 
 exploded as the inventions of men, as hoftile to 
 the operations of the Holy Spirit, both in the 
 preachers and the hearers of the Word. And 
 fbmewell affected to the Church have appre-r 
 hended that one kind of' language is calcui 
 lated for the improvement of the underftaiid-? 
 ing and anbther for the improvement of the 
 heart. This error has given importance to 
 high founding words^ and empty declama-* 
 tion. A true critick will analyfe the human 
 mind, and will with the * Author of the Dia-? 
 logue between Eudoaus and Philanthus, dif-> 
 cover that nothing will or ought to 'give lad- 
 ing pleafure, which has not truth for it's 
 foundation. It is one thing to dazzle and 
 another to enlighten ; it is one thing to alarm, 
 and another to convince. Fictitious fcenes of 
 joy and forrow make an impreffion upon; the 
 mind. from a temporary perfuaiion that they 
 gre real, from a fimilarity to real occiirfen? 
 
 *'Bou'hdurs. ' ' 
 
 M ? ces, 
 
<8o SERMON VII. 
 
 ces. Permanent effects can only be produced 
 by good : and fubftantial caufes ; and it is a 
 contradiction in terms, that reafonable crea- 
 tures fhould execute the great purpofe for 
 which they were created without the con- 
 fiant aid of that faculty, which is their cha- 
 racteriftick diftin&ion, the origin and fource 
 of their dignity and honour. 
 
 If what has been faid fhould appear as no- 
 thing, becaufe it oppofes inward conviction, let 
 us appeal to thofe writings which all parties 
 acknowledge to be infpired. Have they tranf- 
 grefled the rules, are they unable to bear the 
 fcrutiny, of judicious criticifm ? Have not 
 Unbelievers acknowledged and admired their 
 energy and fublimity ? The praife of men was 
 no primary- confideration with the firft 
 preachers of the Gofpel. Subtlety of argu- 
 ment and oppojitions cf fcience, faljely fa 
 called, were induftrioufly avoided. Surely 
 every EmbafTador of Chrift may, after their 
 example, condefcend to the weak and the ig- 
 norant without derogating from the dignity 
 of his embaffy ; he may be zealous without 
 rhapfody, and familiar without vulgarity. 
 
 The misfortune is, that enthufiaftick 
 
 teachers 
 
SERMON VII. i8x 
 
 teachers perfuade the world that they are 
 chofen veflels, that they act under particular 
 communications of grace and favour : the 
 very winds and the rain will ceafe, the com- 
 mon powers of nature will be enlarged 1 , that 
 admiring multitudes may hear from them, 
 what they are fuppofed not to have heard be- 
 fore, the glad tidings. of falvation. The hum- 
 ble Chriftian confides in the general care of 
 the Almighty, and is taught by his religion 
 to turn the moft adverfe events to advantage. 
 But he does not prefume that the courfe of 
 things is perpetually changed for his fake, 
 even when engaged in the moft laudable pur- 
 pofes. If the ordinary means of preferving 
 health and ftrength have been fuccefsful, he 
 pours forth his foul in ftrains of general 
 thankfgiving to his Creator ; but where there 
 is fo frequently one event to the righteous and 
 to the wicked^ he dares not alledge fuch an 
 event as an inftance of particular kindnefs, as 
 a feal of peculiar favour. Much lefs would 
 he impute to the influence of the Holy Spirit, 
 what fome would fufpeetto arifefrom malig- 
 nity of heart, or from a defect of underftand- 
 ing, from tranfient heat, or difordered fpirits. 
 
 The Church. of England might entertain 
 
 M 3 a 
 
IU SERMON VII. 
 
 a tnofc favourable opinion of them, if they 
 idid not appropriate to themfelves the appeU 
 Jation. of true members, or pretend to be 
 faithful auxiliaries. That in a few places^ 
 and amongfr, a few individuals, they have in- 
 troduced a fenfe of religion, where none pre- 
 vailed before, is not to be denied : But if the 
 Ordinary means of inftruction be neglected, 
 who fhall be anfwerable for the confe- 
 quences ? Surely not the Minifters, but the 
 defpifer$i of the Word. 
 
 In general, their inftruclions are not fub* 
 fidiary, but contradictory to ours, and always 
 carry with them an' implied, too often an 
 an open and direct charge of deficiency in 
 Ours. To undermine the foundation of that 
 efteem, which is neceflary for the fuccefs of 
 our labours, to accufe our very diligence in 
 preparing fpiritual inftrudlion for our flock, 
 as if our endeavours were prophane in pror- 
 portion as they are conftant, is productive 
 of evils-, which the moft: popular and the 
 moft: prevailing oratory will not compenfate. 
 God forbid that we, any more than they, 
 Jhould glory, fave in the Crofs of our Lord 
 'Jefus Cbriji, by whom the world is crucified 
 unto us$ and we unto the world. But the 
 
 fame 
 
S"E' R M'O N VIL 183 
 
 fame gracious Lord forbid that, in magnifying 
 the merits of redeeming love, we fhould de- 
 rogate from the wifdom and goodnefs of 
 Creation, or imagine that his Son came down 
 from heaven to deftroy in us any thing but the; 
 body of fin, and the works of the devil. The 
 change intended to be wrought in us is 
 great, and known in Scripture by the figura- 
 tive and expreflive title of a new Creation. 
 
 , Another evil, chargeable upon a particular 
 denomination of Chriftians, is a prepofterous 
 ufe of the language c-f Scripture in the com- 
 mon bufinefs of life. Little did our Trans- 
 lators imagine that fuch a perverfion could 
 ever take place, when they ftudioufly avoided 
 vulgar expreffions, and even technical terms. 
 By fuch precaution they well knew an 
 habitual reverence for Sacred Writ would be 
 encouraged, and promoted, and the diftinclion 
 of facred from prophane would be carefully 
 preferved. With equal propriety might men 
 apply the veflels of the Sanctuary and the 
 Sanctuary itfelf for the common purpofes of 
 life, as bring forward the didtionof iublime 
 doctrines and precepts, of interefting narra- 
 tive, and pious fentiments, into worldly, bu- 
 finefs, and ordinary falutation. 
 
 M 4 With 
 
SERMON Vil. 
 
 "With this evil is connected another* 
 jftamely, an entire renunciation of terms im- 
 porting refpeft and courteoufnefs. The flight- 
 eft obferver might have difcovered that the 
 Prophets and Apoftles were equally careful 
 iti exprefllng, according to the ufage of the 
 times, an outward veneration and obeifance. 
 'To ftifle refentmentj to reftrain impetuofityj 
 and to conciliate affection -, are the grand pur- 
 pofes for which the wifeft men have acceded 
 to eftabliflied modes, and fubmitted to cere- 
 monious reftridions. Thus we become all of 
 MifubjeB one to another, and inferiority of fta- 
 tion is not excluded from proper deference 
 and regard. 
 
 To brand with reproach thbfe pfofeflions 
 Which are necefTary for the defence of the 
 nation in general* and of the life, liberty and 
 property of individuals is not lefs an evil in 
 itfelf, becaufe, from the paucity, of the com- 
 munion whence it originates, no adtual mif- 
 chief is felt. They fhew fufficient inclina- 
 tion to enjoy the benefits of extenfive com- 
 merce and permanent pofleflion, and yet very 
 ungratefully difparage the means by which 
 thole benefits are to be acquired and preferved, 
 little confidering that to partake of the fruits of 
 
 iniquity, 
 
S £ R M O N VII. 185 
 
 iniquity, would be to partake of iniquity it- 
 felf } and not at all reflecting that to preclude 
 redrefs of flagrant and notorious grievances, is 
 to encourage infolence t opprefllon, and injuf- 
 tioej that we are almoft as much indebted to 
 the interpreters, as we are to the firft framers, 
 of our laws j and that ingenious arguments, 
 followed by judicious decifions, give viability 
 and certainty to many points, which the irre* 
 rnediable imperfection of the laws themfelves 
 has left undecided. 
 
 t 
 
 That contention of every kind is carried on 
 with unbecoming rancour, and frequently 
 upon frivolous pretences, cannot be denied. 
 Remedies are allowed for injuries apparently 
 trifling, but thofe adts which, taken fingly, 
 are of no confederation, may become formi- 
 dable by repetition. One wilful encroach- 
 ment is perhaps a prelude to many more. 
 The laws fpeak not the language of revenge 
 but fecurity -, the fword itfelf is drawn for 
 the fake of the olive branch. 
 
 The foregoing flight review of the evils 
 arifing from Separation may tend to confirm 
 Our own faith, and increafe our gratitude to 
 that Church, which keeps us at an equal dis- 
 tance 
 
1 86 SERMON VII, 
 
 tance from levity and gloominefs, from de-\ 
 fpair and preiumption, from uncharitable cen-. 
 fure, and afFedted candour. With popular 
 prejudices and trite accufations, with thofe. 
 reflections which one communion of Chrif~„ 
 ftians wantonly deliver againft another, we 
 have no concern. 
 
 Nothing can properly create reprehenfiOn', 
 but that which is openly profeffed and avow- 
 ed ; nothing ought to be alledged from imper- 
 fect furmife, or remote deduction. Abfurd 
 confequences may enfue, which men do not 
 forefee. Long continuance in any perfuafion 
 reconciles the mind, and eftablifhes habitual 
 approbation. 
 
 Whatever is good and laudable in any 
 denomination let us ftudioufly follow, always 
 remembering that, though not united together 
 in the vifible Church of Chrift, we have fel-' 
 Jowfhip in the invifible, that we are all heirs, 
 of the fame promifes, partakers of the fame 
 grace. May we gradually prepare ourfelves', 
 even during our outward difunion, for the 
 happy union which we all fincerely wifh for 
 among thefpirits ofjuji men made perfeSl, 
 
 SERMON 
 
SERMON VIIL 
 
 i JOHN iii. Part of Verfe '2, * 
 
 IT COTH NOT YET APPEAR WHAT WE 
 SHALL BE. 
 
 IF what has been already delivered may 
 tend to leffen mens prejudices againft the 
 Church of England, if it may fhorten con- 
 troverfy, and enforce mutual forbearance, the 
 moft fanguine expectations will be fulfilled. 
 There are, however, abufes under the beft 
 cftablifhment, for which the firft framersi of 
 that eftablifhment are not anfwerable. Thefe 
 abufes increafe the number of Separatifts, 
 who, not making the proper distinction be- 
 tween our principles and our practice, afcribe 
 the perverfions of the latter to the imperfec- 
 tions of the former. In taking a. review of 
 
 the 
 
i88 SERMON VIII. 
 
 the prefent Mate of Religion, we ought, with 
 a becoming freedom, and yet without preju- 
 dice or malignity, to point out the reigning 
 vices and errors of the age in which we live. 
 After which will be fubjoined fome conjec- 
 tural Remarks upon Prophecies which yet 
 remain to be fulfilled-^ 
 
 And firft, let us point out the reigning 
 Vices and Errors of the prefent Age. 
 
 To compare it with paft times is neither, 
 juft, neceflary, nor practicable. It is not juft, 
 becaufe, if the wifdom and experience of 
 thofe who have gone before us have not added 
 both to our knowledge and our goodnefs, we 
 are much worfe than they. It is not necef- 
 fary^ becaufe, if we fliould appear to advan- 
 tage, the mifcondudtof others will be no ex- 
 cufe for ours. It is not practicable, becaufe 
 the memorials of former times only furniih 
 us with a few characters, confpicuous for 
 their virtues or their vices, while the gene- 
 rality were either unknown, or are forgotten. 
 Hiftorians indeed, of lively imaginations, ex- 
 hibit what they deem a faithful picture df 
 the raoft barbarous and uncivilized people ; 
 they pleafe the fuperficial, and they deceive the 
 
 unwary, 
 
SERMON VIII, 189 
 
 unwary, obferver. A cool and confederate en-* 
 quirer foon difcovers chat the representation 
 is ideal. 
 
 That bigotry is every day decreasing 
 amongft us, muft be acknowledged with lin- 
 gular Satisfaction. But let us ferioufly aife; 
 ourfelves, whether this boafted liberality of 
 fentiment be not owing in many to indiffe* 
 rence or lukewarmnefs. Does there not reign 
 amongft us a general inattention to the offices 
 of religion ? 'Does not every frivolous excufe 
 keep us from divine worfhip? If we ought 
 not to confider ourfelves as fent to reform 
 mankind, would it not at leaft become us to 
 difcountenance thofe who endeavour to over- 
 turn religion and morality ? If freedom of 
 thinking upon Speculative fubje^s be allowed, 
 if falfehood itfelf be beneficial towards the 
 difcovery of troth, yet Surely thofe laws are 
 imperfect, that government is remifs,, which 
 have provided no punifhment for the avowed 
 and, fhamelefs Advocate of adultery. The diS- 
 penSers of juftice have been Sufficiently zea- 
 lous in difcoufaging publications which in- 
 flame the mkids of the people. Why are they 
 unahle to diScaijrage thofe which may cor*- 
 rupt the morals ? Our dramatick perform- 
 ances 
 
190 SERMON VilL 
 
 ances are gradually purifying themfelves. 
 Why fhould the evil exift at all ? Why fhould 
 riot root and branch be taken away ? The 
 truth is, many glory in their fbame, and ma-? 
 rty care for none ofthefe things. What wonder 
 is it then, if fome ferious Chriftians, dif- 
 gufted by fuch indifference, fhould join with 
 men of more zeal, and greater ferioufnefs, 
 who attend more frequently the Houfe of 
 God, and are lefs additSed to diflipation an(T 
 pleafure ? 
 
 We think it an argument of vexatious op- 
 pofition to refufe an annual tribute of honour 
 fo the Apoftles, and an annual remembrance 
 of the great and interefting events of the Gof- 
 pel. But does not our practice offer indig- 
 nity to the fabbath itfelf ? To avoid puritani- 
 cal feverity, do we not feek pleafure, do we 
 not imitate the practice of the Continent, and 
 render that ordinance the means of corrup- 
 tion, which was intended to be the means of 
 animating our piety and ftrengthening our 
 virtue ? The falutary lawfi enacted for the 
 better obfervation of the Lord's day, are little 
 attended to, and but feldom executed ;- and 
 they whofe time is moft in their own power 
 gre the moft notorious delinquents. Withouf 
 
 my 
 
S E R MO N VIII. 191 
 
 any reverence for the fervice of the Church, 
 without any: compaflion for' beafl or man, 
 they haften forward to bulinef6 or recreation, 
 which might be poftponed or omitted, or 
 they are wearied out with the t-edioufnefs of 
 the day, which yet is accompanied with no 
 painful, no rigorous feclufion from rational fo- 
 ciety. 
 
 ..We cenfure affected Angularity in language, 
 in apparel, and in the common intercourfeof 
 life. But have we not in conforming to the 
 .fashions of this world conformed alfo to it's 
 follies.? Have we not loft that fimplicity of 
 life and manners which made many of our 
 anceftors truly refpedtable, and many of their 
 defendants great and opulent? Are not 
 words themfelves become empty founds, and 
 often worfe than infignificant ? Amidft all 
 our complaints of thofe burdens which an un- 
 fortunate war hath brought upon us, is our 
 luxury abated, is our abftinence greater ? Are 
 not they held in much higher eflimation who 
 contribute to the amufement, than they who 
 promote the good, of their fellow-creatures? 
 Is. not our attention directed more to the or- 
 namental than to the ufeful parts of educa- 
 tion ? Is not academical life itfelf infecled 
 
 with 
 
ioz SERMON VIII. 
 
 with that luxury which has been taught in 
 the days of infancy, and which no fumptiiary 
 Jaws, no liberal difcipline can prevent ? The 
 fame complaint exifted in Rome, and by de-* 
 grees the Empire was deftroyed. Have not 
 our very ftudies a tincture of idlenefs ? For, 
 though the value of no performance ought to 
 be eftimated from its largene/s, yet true wif- 
 dom muft often be fought for, as hid treafure, 
 and will not be found upon the furface. To 
 render religion and learning amiable in the 
 fight of all men is an indifpenfable duty, but 
 he who cleanfes the outfide ' of the cup and 
 platter only, procures momentary praife, and 
 incurs lafling reprehenfion. 
 
 The decay of chriftian piety is imputed by 
 popular declaimers to the negligence of the 
 Clergy. Asa general charge this is notori- 
 oufly falfe. The inftrudtions they administer 
 have been, admired by Chriftians of all deno- 
 minations and all countries. Many of their 
 productions have been tranflated into different 
 languages, as replete with edification, and mo- 
 dels of compofition. The generality of them 
 difdain to feek for popularity, by relinquishing 
 the path which reafon and good fenfe have 
 pointed out. That they cannot adminifter 
 
 reproof 
 
SERMON VIII. 193 
 
 reproof with fuccefs is owing to the corrup- 
 tion of the age. And, indeed, why does 
 every man carry a monitor in his own breaft, 
 if that monitor, aided by general inftructions, 
 be infufficient to guide him in the~path of in- 
 nocence ? Can we fuppofe that the notorious 
 firmer is free from many warnings, that he 
 has not many painful apprehenfions of ,the 
 judgments of God ? Nor is it fo much the 
 fear of man's difpleafur6 that flops the mouth 
 of the confcientious minifter, as his defpaif 
 of fuccefs. 
 
 To deny or to conceal the imperfections of 
 the Clergy would be ufelefs and abiurd. But 
 let them not be viewed with a more cenforious 
 or. a more jealous eye than the reft of their fel- 
 low chriftians. Their profeffion and their 
 knowledge ftrengthen the common obliga- 
 tion to a life of purity and holinefs, but dp 
 not exempt them from the infirmities of man. 
 Some of them, who have arrived to affluence 
 and fplendour, are enjoying the rewards of 
 former diligence, and acknowledged ingenui- 
 ty. And with the evils arifing from neglected 
 worth they are not chargeable. The ordinary 
 duties of their profeffion may be performed 
 by men of moderate attainments. But if any 
 
 N one, 
 
194 SERMON. VIII. 
 
 one, neglecting literature, fhould confine his 
 attention to the common parochial functions, 
 or, on the contrary, mould in the fcholar for- 
 get the amiable character of the good fliep- 
 herd, he would neither find nor deferve an advo- 
 cate. A proper regard to effentials, joined with 
 a little knowledge of the world, feems to cha- 
 racterize the clergy of the prefent age, and they 
 that are otherwife will not be hid : their bre- 
 thren will not attempt their vindication. 
 
 The wholefome practice of catechetical 
 inftruclion has been adopted and purfued with 
 advantage, which yet would be greater, if maf- 
 ters of families acted as faithful auxiliaries. 
 This would leflen the number of conventicles 
 more than a thoufand arguments, this would 
 convince fedlaries that we are as zealous as 
 themfelves. 
 
 We abound with books of devotion, and 
 fpiritual inftruction, fuited to all capacities. 
 But the. diftribution of them produces little 
 effect. They muft be anfwerable for the com- 
 plaint who have occasioned it. Let fuch im- 
 pediments be no difcouragement. Prudence 
 and perfeverance may overcome the greateft 
 difficulties. He who caufed water to iffue 
 
 from 
 
SERMON VIII, i 95 
 
 from the hard rock, can bring about the 
 nobleft events from the moft improbable 
 caufes. 
 
 The attempts to overturn our Eftablifh> 
 ment have met with no fuccefs equal to the 
 fanguine expectations of our adverfaries. The 
 number of the difcontented bears no propor- 
 tion to the whole ecclefiaftick body j many of 
 whom fearch the Scriptures, perufe the Fa* 
 thers, and confult every fource of informa- 
 tion with unremitting zeal and induftry. The 
 fpirit of enquiry ought not to be reftrained 
 by human laws, and to that fpirit alone we 
 wifh to be indebted for the permanence of 
 our Church. 
 
 Speculative opinions make but few profe- 
 lytes amonjr the people. They are generally 
 averfe to thofe difcoutfes which call in ques- 
 tion the divinity of Jefus Chrift. They can- 
 not enter into abftrufe reafoning, or urtder- 
 ftand a long train of refined argumentation. 
 We therefore fpeak in general terms concern- 
 ing the myfteries of religion, and we endea- 
 vour to convince them of the neceffity of 
 learning. We leave to Enthufiafm the ab- 
 furdity of giving them the Scriptures, and 
 
 N 2 defiring 
 
196 SERMON VIII. 
 
 de(iring them to form a fyflem, for them- 
 felves. It is to fupply them with armour, 
 which, without the affiflance of fuperior abi- 
 lities, they cannot ufe to advantage. 
 
 Among the ignorant of all denominations 
 bigotry reigns in its utmoft malignity. Mu- 
 tual accufations create mutual animofity, and 
 we can little wonder that names of religious 
 .communions mould have popular prejudices 
 annexed to them, when places of nativity 
 have fo often created reproach. The Church 
 of England inftru&s her members to revere 
 the virtue of every age, every country, and 
 every denomination. No error in principle 
 or practice can be a fubject of ceniure, but 
 that which is publickly avowed and defended. 
 Let the difgraceful event, which, through 
 the madnefs of a bigotted Mifcreant, threa- 
 tened deftru&ion to the metropolis, be a fo- 
 Jemn admonition to the intelligent of every 
 communion never to make their appeal to an 
 ignorant multitude. 
 
 The profpedt of a general union is proba- 
 bly vifionary. The evils of feparation will 
 however be leffened in proportion as the 
 teachers of every feet are better informed. If, 
 
 as 
 
S E R M O V VIII. 197 
 
 as fomeEuthufiafts would attempt to perfuade 
 us, knowledge of other kinds be of little fer- 
 vice in explaining the Scriptures, it furely 
 cannot be an impediment j it would create a 
 dignity of character, it would promote a 
 friendly intercourfe, it would preclude illibe- 
 ral reflections, it would correct afperity and 
 morofenefs. 
 
 Let us only contemplate the effects of 
 Learning and Philofophy through the various 
 kingdoms^ of Europe. They have united in 
 friend/hip men of almoft all perfuafions ; they 
 have, as far as their influence extended, for 
 it could not extend to the bulk of mankind; 
 counteracted the dire effects of religious con- 
 troverfy, hereditary hatred, and national pre- 
 judice, and have increafed not only the power 
 but the defire of doing good. With what 
 heartfelt pleafure does every chriftian remem- 
 ber the Mandate, which, amid ft war, an- 
 nounced peace to the ingenious but unfortu- 
 nate Navigator, fo universally revered and la- 
 mented ! With what Satisfaction does he re- 
 collect the humanity of a General, who could 
 mitigate the horrors of a fiege, and, amidft 
 the din of arms, could liften to the calls of 
 compaffion ! Will not this conduct of our 
 N 3 natural 
 
19$ SERMON Viit. 
 
 natural enemies put to fharrie and filefice 
 fome of our pretended friends ? Will it not 
 extinguifh in ourfelves all rancour and ani- 
 mofity ? Otherwife* whatever we may pro- 
 fefs, the Scriptures will inform us that we 
 know not whatfpirk we are of. 
 
 Abfolute Predeftination is now no longer 
 infifted on* becaufe not warranted by Scrip- 
 ture. Our Saviour filenced the Mother of 
 Zebedee's children* and the improper en- 
 quiries of his followers concerning the num- 
 ber of thofe who fhould be faved. Every one 
 muft watch over his own cohduct, mufl work 
 cat his own fahaiion with fear and trembling. 
 I'o be ordained to eternal life* implies no more 
 than a difpofition to receive and perform the 
 conditions of the Gofpel. f'o make our calling 
 and eleSlio'n fare is to evince the fincerity of 
 our profeffions by our practice 5 to acquire a 
 real and fubftantial intereft in the ineftimable 
 privileges of Chriflianity. And all the Apof- 
 tle's reafoning in his epiftle to the Romans 
 extends no farther than the admiffion of fome 
 into the Church of Chrift, and the rejection 
 of others. In this fenfe, * It is not of him that 
 willet/i) nor of him that runneth, but of God 
 that Jheweth mercy. Even the glorification, 
 
 * Rom. ix. 16. 
 
 mentioned 
 
SERMON VIII, 199 
 
 mentioned in Rom. 8. is tnoft probably to be 
 understood of pre-eminence in this world as 
 Witneffes, Saints and Martyrs, as burning and 
 Jbining lights. 
 
 With the prefent ftate of Religion is na- 
 turally connected the accomplishment of fuch 
 prophecies as affedt this and future ages. Let 
 it be no difparagement of the learned labours 
 of thofe who have undertaken to explain fuch 
 prophecies, if we fhoukl acknowledge that 
 many difficulties attend fo arduous an under- 
 taking. 
 
 The Romanifts are difpleafed with the 
 leading principle upon which Proteftants ex- 
 plain the Book of Revelations, and the other 
 paflages which refer to latter days. They lit- 
 tle confider that the application is not per- 
 fonal, and that it belongs to corruptions, fome 
 of which they themfelves have formally re- 
 nounced. *One of their very able cham- 
 pions aflures us, "That to the Pontiff of 
 " Rome belongs no abfolute or defpotic ju- 
 " rifdi&ion : That he is as much bound by 
 " the laws of the constitution as is the low- 
 
 * Mr. BerringtSn's Reflexions addrefled to Mr. Hawkins*, 
 p. 69. 
 
 N 4 i " eft 
 
2o<? SERMON VIII. 
 
 eft member of it. That he has his preroga* 
 tive, but that they have their privileges, and 
 are independent on him, excepting where 
 it has pleafed the Community, for the fake 
 of unity and good order, to furrender into 
 his hands a limited fuperintendence. That 
 it is his duty; particularly when immediate* 
 pallors neglect theirs, to take care that the 
 Chriftian republick receive no injury; that 
 laws, which have been received, be 
 duly executed, and that the infraction of* 
 them, by a , co-ordinate punifhment, be. 
 chaftifed. That with princes or their ftates 
 he has no concern, that thofe days are gone 
 by, and that the time is come when the in- 
 fluence of Rome is returning to it's proper 
 channel. That when it {hall be feen that* 
 his kingdom is not of this world, that his 
 jurifdidtion is benevolent and paternal, that 
 he is but the firft Shepherd, and therefore, 
 that he is prudent, moderate, patient meek 
 and humble, that he is fuch a head as a 
 Chriftian fociety requires, then will, the 
 Bifhop of Rome be refpected, and on that 
 refpedt will be founded an authority ample 
 enough to fill the chair of St. Peter."-— 
 The Legiflative body of this kingdom have 
 declared, by their indulgence, that they no 
 
 longer 
 
SERMON VIII. 201 
 
 longer fear Papal power, and Papal influ- 
 ence. Perhaps the remaining (hackles and re- 
 ftridtions will be taken away, and connivance, 
 in the mean feafon, will have the ialutary ef- 
 fect of abrogation. The abfurdity of Wor- 
 shipping in an unknown tongue is greatly 
 leflened by a vernacular tranflation. The in- 
 herent merit of good works, and the power 
 of unconditional abfblution, are formally re- 
 nounced. Thefe are favourable fymptoms, 
 but the moft favourable of all is the fpirit of 
 toleration, which is daily increafing in Popifll 
 countries,and would have it's perfect influence, 
 if it were not for fear of the people, who are 
 known to entertain an implacable hatred of 
 Proteftants, and are taught by fome to believe 
 them in a ftate of perdition. The fame leaven 
 is found amongft our own populace, but we 
 do not increafe it by defcriptions of imaginary 
 danger. If the antichriftian fpirit have 
 departed from Rome, her Pontiff cannot be 
 affected by that appellation, which the claims 
 of exorbitant power once deferved, and her 
 difciples will experience all the lenity of 
 which they give the example. 
 
 Attempts to make profelytes from the efta- 
 bliflied Religion of any country are feldom 
 
 attended 
 
202 SERMON VlII> 
 
 attended with fuccefs, and often create more; 
 mifchief than could be compenfated by the 
 greateft. Converfion is more frequently 
 the effect of inconftancy than conviction j 
 and it happens in religion, as in politicks, 
 that a revolter often irritates thofe whom he 
 deferts> and is defpifed by thofe, with whom 
 he is united. The motives of condudl are 
 thoroughly known to the Searcher of Hearts 
 only, but the moft fuperficial obferver can 
 •difcover, and the m,oft candid will acknow- 
 ledge, that intereft or indifference, has added 
 to every denomination of Christians. The na- 
 tional religion muft be fupported and encou- 
 raged ; this is common prudence and felf de^- 
 fence ; but he who invites individuals by pe- 
 culiar liberality and protection to his own 
 perfuafion, encourages hypocrify under the 
 idea of advancing true religion. If we could 
 ever hope for thofe happy days in which a 
 whole phalanx, convinced of the purity of our 
 faith and doctrine, (hall join with us agai.nft. 
 the common enemy, we might then juftly 
 triumph, becaufe we might deem, the event 
 to proceed from rational conviction. In the 
 mean time, thofe plans of comprehenfion, 
 which have been propofed with fo much felf- 
 
 fufficiency, 
 
SERMON' VIII. 263 
 
 iufficiency, would, under the pretence of ac- 
 commodation, end in general confufion. 
 
 It feems agreed upon by thofe, who have 
 ftudied the language of Prophecy, that be- 
 fore the end of the world there will be a con- 
 verfion of all mankind to the Chriftian Faith. 
 The Jews, who during fo many centuries, 
 have been driven into all kingdoms, and yet 
 remain feparate from each, have experienced 
 a Angular and uncommon fate. They are a 
 living evidence of the Religion they oppofe, 
 and yet they wait for him, who is already 
 come. It is a prevailing opinion among fome 
 Chriftians.that, when they are converted, they 
 will be replaced in their own land. Whereas 
 nothing feems more clear than that all thofe 
 Prophecies, which foretel their return to 
 Mount Sion and to Jerufalem, may, by an ob-*- 
 vious figure,, fignify their admiffion into 
 the Chriftian Church. Whether their con- 
 verfion will be gradual or inftantaneous, by 
 what means it will be effected, is not necef- 
 fary to be enquired into. 
 
 If we were to judge from the prefent ap- 
 pearance of things, we mould find little rea- 
 son to fufpecT: that all mankind would ever 
 
 em- 
 
2o 4 SERMON VIII. 
 
 embrace the Chriftian Religion. And yet with 
 God nothing is impojjible. Chriftians have not 
 concluded themfelves in diflant territories 
 with that meeknefs and moderation which 
 their Religion recommends. To difficulties 
 andobftacles apparently infurmountable they 
 have added cruelty and rapacity* they have 
 made impreffions which time will not foon' 
 wear away. Let it not however be any dif- 
 couragement either to miffionaries them- 
 felves, or to thofe who have fent them, that 
 their progrefs is but flow. They are but in 
 the dawning, they are almoft in the darknefs, 
 of that day, which, we truft> will enlighten 
 the whole intellectual fyftem. But let not the 
 fublimity of prophetick language deceive us.- 
 We cannot tell whether this conversion of 
 the whole world imply a converfion of every 
 individual, of every fequeftered barbarian. 
 We know in what fenfe the Gofpel was faid 
 to be preached to every creature, and * the 
 Deluge itfelf is thought not to have been uni- 
 verfal. Nor does a general converfion imply 
 a fimilarity of fentiment in the converted. 
 Many of the extravagancies of every deno- 
 mination are given up, and how many more 
 will hereafter be given up, is impoflible to 
 conjecture. ' Every conceffion brings us nearer 
 
 * See the Hon. Dames Barrington's Mifcellanies. 
 
 to 
 
SERMON VIII. 205 
 
 to unanimity, though the infirmities of our 
 nature will probably keep us at a confider- 
 able diftance from it. But in proportion as 
 men arelefs tenacious of outward modes, and 
 lefs addi&ed to vain fpeculations, they will 
 become more attentive to the effentials of 
 religion, they will encourage and promote 
 univerfal benevolence. 
 
 But mould their belief be the fame, we 
 have no room to hope that their praftice will 
 correfpond with the purity of their faith. 
 Amidft the aftonifhing difcordance of fenti- 
 ment which prevails, men are unanimous in, 
 maintaining that Vice is odious and detef-» 
 table, that temptations are to be avoided or 
 refifted. In whatever fituation Chriftians o£ 
 future ages may be placed, whatever fources 
 of contention may be flopped, whatever 
 ftrength and ftablility united endeavours may 
 give to their caufe, the rewards and punifli- 
 ments of another life cannot be painted in 
 more lively colours to them than they are to 
 us. Prefent pleafure will be equally alluring, 
 the fafhion of the world will change, but 
 moft probably will retain a confiderable por- 
 tion of folly. Indeed, if our ford's prophecy 
 concerning the deftruclion of Jerufal,em have 
 any farther fignificancy refpe&ing the end of 
 
 the 
 
ao6 SERMON VIII. 
 
 the World, we are fully authorized to believe, 
 that whenever the awful period fhall arrive, 
 men will be found as inattentive and impro- 
 vident, as much immerfed in the cares or in 
 the amufements of life, as they were at the 
 Flood. Let us not infer from hence that 
 moral evil is as unavoidable by man as natu- 
 ral. Every change and every diminution of it 
 proves the contrary. He is often fo perverfe 
 that he can be wicked even without tempta- 
 tion, he can often ferve Satan without. even 
 the fhadow of reward, Will the Almighty 
 then ever acT: irrefiftibly upon his mind ? Will 
 the calls of mercy be louder ? Will the offers 
 of grace be more abundant ? What then can 
 be done to others which hath not been-donfc 
 unto us ? 
 
 It is uncertain whether the horrors of war 
 will ceafe or be alleviated j for we have not 
 found that the fatal experience of more than 
 five thoufand years has been fufficient to 
 fheath the fword, or to leffen the influence of 
 avarice and ambition. As little caufe have 
 we to hope that ilrife and confufion will 
 ceafe amongfl: individuals. Competition in 
 worldly intereft will eyer create envy and 
 jealoufy. 
 
 Many 
 
SERMON VIII. 207 
 
 Many of the calamities and many of the 
 evils of life arife from weaknefs and igno- 
 rance. How mall fuch weaknefs and igno- 
 rance be removed ? The bulk of mankind 
 muft ever be deftined for employments which 
 preclude intellectual improvement, and re-* 
 finement of manners, which render them 
 (trangers to delicacy and fenfibility not always 
 to be found even in the Philofopher or the 
 Scholar. 
 
 Every condition of life will have it's temp- 
 tations j the rich and the powerful will be 
 tempted to forget his Creator, the poor will 
 be tempted to charge him foolifhly. It may 
 afford us fome confolation, that the number 
 of notorious offenders, though great, is not 
 equal to that of paft ages. Perhaps the dif- 
 ference is owing to feverer punifhment, and 
 more eafy detection : lenity, and deficiency of 
 legal proof operate only as encouragements. 
 
 * Commerce itfelf, and commerce can only 
 end with the world, has fome maxims not 
 altogether reconcileable with true honour and 
 integrity. It has a tendency to contract the 
 mind, to degrade intellectual endowments, 
 and to make the whole dignity of a nation 
 
 to 
 
2o8 SERMON VIII. 
 
 to confift in opulence. While it encourages 
 induftry, and adds to the accommodation of 
 life, let it have it's proper (hare of our atten- 
 tion, but the moment it difparages thofe in- 
 ftitutions which are formed to improve the 
 underftanding and the heart, let it be deemed 
 hoftile to religion. As long as the world it- 
 felf endureth, the God of this World will be 
 the object of adoration. 
 
 What additional reftxaint can reafon and 
 religion ever find out for that impetuous time 
 of life in which man is juftly compared, to a 
 wild afs's colt ? What new remedy will be 
 found for timid caution, querulous peevifh- 
 nefs, and unaccountable avarice, too fre- 
 quently attendant upon age ? How is it that 
 human nature at this day refembles fo exactly 
 the pictures which have been drawn many 
 hundred years ago ? What enchantment, what 
 miracle, what alteration of circumftances, 
 mall effect this imaginary change ? Is the 
 world to end, as Poets have told us it flrft be-* 
 gan, with a golden age ? 
 
 Whatever is meant by Satan's being bound 
 a thoufand years, we are told * that after th$ 
 
 * Rev. xx. 7, 8. 
 
 thoufani 
 
SERMON VIII. 209 
 
 thoufand years he /hall be loafed, .from, his.prifon. 
 uind Jhali 'go out to deceive the nations which are 
 in the four quarters of the earth, Gog and Ma- 
 gog, to gather them together to battle, the num- 
 ber of whom is as thefand of.thefea. 
 
 If all this be antecedent ta th'e'new-JjEfctf- 
 vens and the new Earth, wherein dwelleth righ- 
 teoufnefs, what ground have we to think that 
 any part of the human race will live in a ftate 
 of purity and perfection, while confined in 
 thefe tabernacles of clay ? We leffen the 
 evidence of prophecy, when the events are 
 improbable which we fuppofe to be foretold. 
 In Religion much is left to the agency and 
 the prudence of man. Succefs has been er- 
 roneoufly urged by feveral parties as an ar- 
 gument of the favour of Providence. 
 
 The promife of our blefTed Lord is a ge- 
 neral one, and ought not to be appropriated to 
 any communion. * He is ever prefent with the 
 humble and contrite fpirit. 
 
 To the learned as well as the unlearned 
 many of the decrees of Providence are as a 
 
 J z Pet. iii. 13. * Matt, xxviii. 20. 
 
 O fealed 
 
2i6 SERMON Vtll. 
 
 fealed book. Thofc prophecies which re- 
 gard the effential parts of Chriftiariity admit 
 of little difpute, are clear and explicit -, thofe 
 which regard it's future hiftory will only be 
 underftood in their completion. In the mean 
 feafon, let our curiofity be retrained within 
 it's proper limits, let the oppofition of our 
 adverfaries increafe our vigilance, let the pro- 
 fanenefs of others increafe our pjety, fo fliall 
 the works of darknefs render us more and 
 more the children of light, and the works 
 of Satan,, may ihake, if they cannot utterly 
 deftroy, his own kingdom j fo fhall % ive en- 
 ter that city, which hath no need of the Sun, 
 neither of the Moon-to Jhihe in it, for the glory 
 fif the Lord doth lighten it, and the Lamb is 
 the light thereof. 
 
 % Rev. xx. 7, 8. 
 
 THE END. 
 
Lately publijhed by the fame Author. 
 
 A SERMON 
 
 PREACHED BEFORE THE UNIVERSITY 
 OF OXFORD, OCT. 25, 1783. 
 
 A Plan of Education delineated.