'f^.. 
 
 m*^ 
 
 
 'Hf * 
 
/£..;.a5: 
 
 Srom t^e &i6rar^ cf 
 
 (ptofesBor ^amuef (gttffer 
 
 in (glemoti^ of 
 
 ^ubge ^amuef (ttliffer QKrecftinribge 
 
 ^amuef (Qliffer QSrecftinrtbge £ong 
 
 fo t^e feifirari? of 
 
 ipxinuion C^eofogicaf ^emmarg 
 
 
>-»>»»^$ gC«<««< « "« 
 
 SERMONS 
 
 B Y 
 
 SAMUEL OGDEN, D. D. 
 
SERMONS 
 
 SAMUEL 'b G D E N, D. D. 
 
 LATE WOODWARDIAN PROFESSOR IN THE UNIVERSITY OF 
 CAMBRIDGE. 
 
 r. TO WHICH IS FREFIXED, 
 
 An account of the AUTHOR's LIFE 
 AND WRITINGS, 
 
 B Y 
 
 Dr. H A L L I F A X, Bishop of Gloucester. 
 
 — »>»»»^^ «««<^ - 
 
 THE FOURTH EDITION, 
 
 DUBLIN: 
 
 Printed by JAMES MOORE, No. 45, ColleGE-Green* 
 
 MDCCLXXXVIII, 
 
CONTENTS. 
 
 ON THE 
 
 EFFICACY 
 
 O F 
 
 PRAYER AND INTERCESSION. 
 
 SERMON I. Of the Benefit arifing naturally from 
 
 Prayer. Page i 
 
 SERMON II. Of the Prevalence of Prayer 'with God, 8 
 
 SERMON III. Of the Courfe of Nature. i6 
 
 SERMON IV. Of the Excellence of Prayer, %% 
 
 SERMON V. Of the Benefit arifing from Interceffton 
 
 to the Petitioner him f elf, 28 
 
 SERMON VI. Of the Benefit arifing from Interceffton 
 
 to ihofe Perfons for ivhom the Inter ce[fton is made. 34 
 
 SERMON VII. Of the ReBitude of the Divine Go^ 
 
 vernment. 29 
 
 SERMON VIII. Of the Mercy of the Divine Govern^ 
 
 ment, 45 
 
 SERMON IX. Examples of the Efficacy of Intercefi 
 
 fion, 5^ 
 
 SERMON X. A Paraphrafe on the Lord's Prayer, 64 
 A 2. ON 
 
 % 
 
CONTENTS. 
 
 O N T H E 
 
 ARTICLES 
 
 OF THE 
 
 CHRISTIAN FAITH. 
 
 SERMON I: On the Being of God, Page 73 
 
 SERMON II. Gn the Redetnpticn of Man, 8 1 
 
 SERMON III. On the Incarnation of Chrijl, 89 
 
 SERMON IV. On the fufferings of Chrifl, 99 
 
 SERMON V. On the Refurrea'ion of Chri/I, 106 
 
 SERMON VI. On the Afcenfon of Chrif. 114 
 
 SERMON VII. On a future Judgment. 120 
 
 SERMON VIII. On the Being of the Holy Ghofl. T27 
 
 SERMON IX. On the JJfJiance of the Holy Ghofi. 135 
 
 SERMON X. On Zeal for Articles of Faith, 144 
 
 SERMON XL On the Forgivenefs of Sins. 153 
 
 SERMON XII. On the RefurreBion of the Body, i6i 
 
 SERMON XIII. On Everlafiing Life. 170 
 
 SERMON XIV. On the Superiority of the Chriflian 
 
 Religion over all other Religions-^ 178 
 
 ON 
 
CONTENTS. 
 
 ON THE 
 
 TENCOMMANDMENTS. 
 
 SERMON I. On the Unity of God, Page 192 
 
 SERMON II. On the Ufe of Symbols and Ceremonies in 
 
 Religious Worfhip. ipp 
 
 SERMON III. A Vindication of the Threatening in the 
 fecond Commandment^ og(^i^Ji ObjeBions from Rea- 
 fon. 205 
 
 SERMON IV. A Vindication of the Threatening in the 
 fecofid Commandment y againjl ObjeElions from Scrip- 
 ture. 214 
 
 SERMON V. That all Oaths are not unlawful, 222 
 
 SERMON VI. Againjl common Swearing. 23 t 
 
 SERMON VII. Whether the Precept of the Sabbath be 
 
 now obligatory » 240 
 
 SERMON VIII. On the Lord's Day, 248 
 
 SERMON IX. The Duty of Children to Parents ^ com. 
 
 manded in Scripture. 2^5 
 
 SERMON X. The Duty of Children to Parents, re- 
 
 quired by the Law of Nature. 26^; 
 
 SERMON XI. The virtuous Behaviour of young Per- 
 fins enforced, from a Principle of Duty to their Pa- 
 rents. 273 
 
 SERMON XII. Ihe Duty of Parents to Children. 28 1 
 
 SERMON XIII. The Duty of Servants and Majlers. 289 
 
 SERMON XIV. On tbe Image of God in Man, and 
 
 on Murder. 297 
 
 SERMON XV. On criminal Intentions, 305 
 
 SER- 
 
CONTENTS. 
 
 SERMON XVI. The Chri/iiatt Law of Marriage, 313 
 
 SERMON XVII. The ChriJJian Rule of Chajiiiy, 321 
 
 SERMON XVIII. AgainJI Oppreffon. 327 
 
 SERMON XIX. AgainJI Fraud, 334 
 
 SERMON XX. On falfe Te^imeny in a Court of Juf 
 
 iiee. 34^ 
 
 SERMON XXI. Againp Calumny, 346 
 
 SERMON XXIL Ihe Evangelical Commandment, 353 
 
 SERMON XXIIL On Contentment^ and the Love of 
 
 God, 360 
 
 O N T H E 
 
 LORD'S SUPPER, 
 
 SERMON I. The Inptution of the Lord's Supper, 3^9 
 
 SERMON II. The Nature and End of the Lord's Sup- 
 per not difcoverable from the New Tejiament alone. 377 
 
 SERMON III. The Lord's Supper an Infiitution in Re- 
 membrance of the Death of Cbriji, 383 
 
 SERMON IV. The Death of Chriji prefigured by all 
 
 the Sacrifices recorded in the Old Tejiament. 390 
 
 SERMON V. The Death of ChriJl particularly prefigur- 
 ed by the Sin-offerings of the Jewtfh Law, 400 
 
Dr. SAMUEL OGDRN, the learned 
 Author of the following Volume, was born 
 on the 28th day of July in the year 17 16, at 
 Manchefter in the County of Lancafter, and 
 educated at the Free School there. 
 
 In March 1733, he was admitted in King's 
 College in Cambridge, and, in Auguft 1736, 
 he removed to St. John's College in the fame 
 Univerfity ^ where, in 1737, he took the De- 
 gree of B. A. and, on the 24th of March 1739, 
 was eledled Fellow. 
 
 He was ordained Deacon at Chefter by the 
 Bifhop of Chefler, in June 1740 5 and Prieft 
 at Bugden in Huntingdonfhire by the Bifliop of 
 jLincoln, in November 1741. In this year 
 alfo he took the Degree of M. A. 
 
 In 1744, he was eleded Mafter of the Free 
 Grammar School at Halifax in Yorkfhire, and 
 by Dr. Legh, the late Vicar there, was appoint- 
 ed firft to the Curacy of Coley, and afterwards 
 to that of Elland, both in the neighbourhood; 
 which latter Curacy he continued to hold to the 
 end of the year 1762. 
 
 In 1748, he became B. D. 
 
 In March 1753, he refigned his School at 
 Halifax, and went to refide at Cambridge ; and 
 
 at 
 
( ii ) 
 
 at the enfuing Commencement in July, was 
 created D. D. The late Duke of Newcaftle, 
 Chancellor of the Univerfity, happening to 
 vifit Cambridge at the laft of the above times, 
 Mr. Ogden was fixed upon to perform before 
 his Grace the Exercife appointed by the 
 Statutes for the Degree of Dodor of Divinity. 
 The Queftion propofed by Mr. Ogden, and on 
 which he made his Thefis, was, 
 Chrijium^ ipfum i?ifo?2temy a Deo ad mortem 
 
 datum ejfe fro fontibus^ eft credibile. 
 That, chofen by the Profeffor, Dr. Green, the 
 late Bifhop of Lincoln, was, 
 Pr^fcieniia Divina^ ct futurce improhorum poence^ 
 
 cum redd ratione ?2on pugnant. 
 The Difpnte was carried on with the higheft 
 elegance and fpirit, on both fides : And the 
 Refpondent, in particular, acquitted himfelf 
 fo well in this literary conteft, that the Duke 
 very foon after was pleafed to pre fen t him to 
 the Vicarage of Damerham in Wiltfliire, in his 
 Grace's private Patronage j which preferment 
 v/as the more acceptable, as the Living was 
 tenable with his Fellowfhip. Dr. Ogden took 
 an early occafion of publickly exprefiing his 
 gratitude to his Noble Patron for fo honourable 
 a m.ark of his favour, in a handfome Dedica- 
 tion prefixed to Two Sermons, preached before 
 the Univerfity on the 29th of May and the 2 2d 
 of June, in 1758. 
 
 In 1764, he ^vas appointed Woodwardian 
 Profefibr. 
 
 In 
 
( iii ) 
 
 In 1766, he obtained the confent of the 
 Duke of Newcaftle to exchange the Living of 
 Damerham for the Redory of Stansfield, in 
 Suffolk, in the Prefentation of the Lord Chan- 
 cellor ^ and in the month of June of the fame 
 year, he was prefented to the Redory of Law- 
 ford, in EfTex, by the Mafter and Fellows of 
 St. John's College : which two Livings, to2;e- 
 ther with his Profefforfhip, he held to his 
 death. 
 
 He died on the 22d day of March 1778, in 
 the Szd year of his Age; and was buried in 
 the Parifli Church of The Holy Sepulchre in 
 Cambridge ; where he had preached for feveral 
 years after his return to College in 1753, and 
 v/as conftantly attended by a numerous audi- 
 ence, confifiing principally of the younger 
 members of the Univcrfity. 
 
 The Edition of his Works, now fubmitted 
 to the publick, contains a Summary of Chriftian 
 Faith and Pradicej exhibiting, in detail, a 
 complete fyftem of all that is neceffary to be- 
 lieve and do, in a way that is calculated at once 
 to inform the underftanding and to reach the 
 heart. If the fubjecls of the following Ser-? 
 mons be common, and have been often hand- 
 led by other Writers ; the fiile and compofition 
 of the Author are peculiarly his own. In his 
 mode of delivery there v/as fomething remark-- 
 ably ftriking, which commanded the attention 
 of all vv^ho heard him : and|he arguments ad- 
 duced, to fupport and illuflrate the great doc- 
 trines of Natural and Revealed Religion, are 
 
 fo 
 
( iv ) 
 
 fo difpofed, that few readers, it is prefumed, 
 can be found, who will not feel the force of 
 them. 
 
 In common life, there was a real or appa- 
 rent rufticity attending his addrefs, which dif- 
 gufted thofe who were flrangers to his charac- 
 ter. But this prejudice foon wore off, as the 
 intimacy with him increafed : and notwithftan- 
 ding the fternnefs and even ferocity he would 
 fometimes throw into his countenance, he 
 was in truth one of the moft humane and ten- 
 der-hearted men I have known. 
 
 To his relations, who wanted his affiftance, 
 he was^ remarkably kind, in his life, and in the 
 legacies left them at his death. His Father and 
 Mother, who both lived to an extreme old age, 
 the former dying at the age of 75 and the lat- 
 ter at that of 85, owed almoft their whole fup- 
 port to his piety. Soon after the death of his 
 Father in the year 1766, he wrote a Latin Epi- 
 taph to his memory, and caufed it to be fixed, 
 at his own expenfe, on a marble tablet, in 
 the Collegiate Church in Manchefler ^ a copy 
 of which the curious reader will not be difpleaf- 
 cd to fee. 
 
 M.S. 
 
( V ) 
 
 M. S. 
 THOMuE OGDEN 
 
 Mancunienfis, 
 
 Indole generofa, 
 
 Moribus fuaviffimis, 
 
 Sermonis comitate, lepore, modeftia, 
 
 Cseterifque humanioribus virtutibus adornati ; 
 
 Eminente inter alias pietate, 
 
 Primum erga parentes, 
 
 Quos setate confedlos, 
 
 E pluribus natis minimus. 
 
 Ad fe recepit, obfervavit, extulit ; 
 
 Deinde erga filium unicum, 
 
 Samuelem Ogden, 
 
 C^em tradlavit educavitque liberaliifime; 
 
 C^i viciffim illi 
 
 Non meritis parem, 
 
 Lubenti certe animo, 
 
 Gratiam referebat, 
 
 Obiit Anno Dom. 1766, 
 ^tat. 75. 
 
 During 
 
( vi ) 
 
 During the latter part of Dr. Ogden's life, he 
 laboured under much ill health. About a year 
 before he died, he was feized with a paralytic 
 fit as he was ftepping into his chariot, and was 
 judged to be in immediate and extreme danger. 
 The chearfulnefs with which he fuftained this 
 fhock, and the indifference with which he gave 
 the neceffary orders on the event of his diflb- 
 lution, which feemed to be then fo near, were 
 fuch as could only be afcribed to a mind, per- 
 fectly refigned to the difpofals of providence, 
 and full of the hopes of happinefs in a better 
 ftate. A fecond return of the fame diforder, 
 which after the firft attack he daily expeded, 
 proved fatal. 
 
 It may be neceffary to add, that the Five 
 Sermons On the Lord's Supper^ now firlt prin- 
 ted, had been prepared and tranfcribed for the 
 prefs by the Author, a little before his death : 
 they carry about them the marks of their ovv^n 
 genuinenefs, and no one, at all acquainted 
 with Dr. Ogden's ma?7?2ery will have any doubts 
 concerning their authenticity. 
 
 S. H A L L I F A X. 
 
— >»^>«*»»>5^$^S$$«««< 
 
 E R M O N S 
 
 On the efficacy of PRAYER 
 AN D INTERCESSION. 
 
 On the articles of the CHRIS- 
 TIAN FAITH. 
 
 — >^ »»»»»>^ S«^««w«^ 
 
SERMON I. 
 
 MATTH. vii. 7. 
 
 Afk^ and it Jlidll be given you, 
 
 1 HE hufbandman, defirous of a crop in the 
 time of harveft, betakes himfelf to the ufe 
 of fuch means as have been found to anfwer : 
 He turns his field with the ableft hands, he 
 adds the richeft manure ^ though he knows not, 
 and will modeftly own he knows not, why the 
 accefJion of fuch foreign matter, or the break- 
 ing of a clod is fo indifpenfably neceffary to 
 the propagation of a grain of barley. 
 
 But we, who fhould teach you to cultivate 
 that more valuable part of your poffeffions, the 
 mind, and gatheryr^/// unto life eternal^ are apt 
 to talk in a higher ftrain ; and not apprehend- 
 ing any danger of experiments in this cafe to 
 confute us, at leaft for the prefent, we lay 
 down our decifions with the greater confidence. 
 We expatiate on the ideas of reditude and ob- 
 ligation, free-will and fate, and fubftance, 
 corporeal, fpiritual, and everlafting; till the 
 
 B world 
 
2 SERMON L 
 
 world and it's adorable Author, his attributes 
 and effence, his power and rights and duty (f 
 tremble to pronounce the word) be all brought 
 together to be judged before us ; who liand, like 
 infants, in admiration of the paper-fabrick we 
 have raifed, and fee the univerfal frame of na- 
 ture within the little lines which we have drawn 
 in the duft. 
 
 Not that fpeculations on fuch fubjefls are 
 in themfelves wrong : then alone they become 
 dangerous, when carried to excefs ; when they 
 engage perhaps too much of our attention j 
 when in proportion as our light fails us, our 
 prefumption increafes ; when we grow fond of 
 erecfling fyftems and theories j when we are no 
 longer in ignorance or doubt on any point, nor 
 know things any more in parts, but all things 
 univerfally, with all their relations to every 
 other fubjed, and as they make a part of the 
 whole; when we will leave nothing unex- 
 plained 5 and in one word, when we lay great- 
 er flrefs on thefe notions of our own, than on 
 the univerfal fenfe, and general fentiments, and 
 maxims of mankind. 
 
 Indeed, the confequences of thefe conceits in 
 Religion, and of this vainPhilofophy, are not 
 always fo bad in fad,. as might be apprehended 
 from the abfurdity of them. Common fcnfe 
 and nature, though diftorted by this violence., 
 are making continual efforts to recover their 
 bent and figure, and prevail frequently in 
 pradice againft any theory. Juft as, alas ! on 
 jhc other hand, natural temper and paflion 
 ; . exert 
 
SERMON I. 3 
 
 exert themfelves with great power againfl: the 
 beft arguments, and gain daily vidories over 
 well grounded refolutions, and the lawful au- 
 thority of the ftrideft reafon. • 
 
 Among other fubjeds, that of Prayer has 
 fufFered from the indifcreet endeavours that 
 have beenufed to explain it. 
 
 The Scripture faith, Ajk^ and it Jhall he 
 given you. The plain meaning of which words 
 muft furely be, That Almighty God may be 
 moved by Prayer. Now if it fhould happen, 
 that we cannot well explain how this is done, 
 it may ftill be true : and if w^e have laid down 
 fuch laws for the regulation of the Divine Go- 
 vernment, as wuU not admit this dodrine, we 
 muft alter them till they will. 
 
 If indeed we ajk a?nifsy that is, with a defign 
 to confume the divine gifts upon our lufts, the 
 Scripture tells us, that this will hinder the effi- 
 cacy of our prayers; nay, that the prayer of 
 the ivicked is an abomination unto the Lord. 
 
 Should we even pray without this evil de- 
 fign, or with a very good one ; ftill there may 
 be many reafons, why w^e may not obtain that 
 which wx pray for. It might not be truly good 
 for us, however ardently we defire it ; it might 
 be injurious or detrimental to other perfons, or 
 creatures, ^n a manner of which we have no 
 fufpicion, or even idea ; it might oppofe fome 
 of the rules, of Divine Government, of Vv^hich 
 we know little ; or be even a thing impoflible, 
 when we fancy it the eafieft. 
 
 B 2 Yet 
 
4 SERMON I. 
 
 Yd wc arc nol therefore to conclude, that 
 even thefe prayers arc loft and ufelefs, becaufe 
 they are fo far unfuccefsful. They may obtain 
 for us other bkffiags inftead of that which we 
 delired, and perhaps greater and better : the 
 piety and faith that are expreft in our prayers, 
 •whatever errour we may have fallen into con- 
 cerning the fubjed of them, muft be accept- 
 able to our heavenly Father, and tend to pro- 
 cure for us higher degrees of his favour, itfelf 
 the greateft of all bleffine;s, according to the 
 Pfalmift, Thy loving kindnejs is letter than the life 
 itfelf. And Prayer, as it is the exercife of a 
 devout temper and difpofition, will naturally 
 increafe in us that difpofition, and make us 
 more religious and better men. 
 
 This laft confideration, as it is of great W'eight, 
 fo is it alfo of a very large extent ; there being 
 no faulty temper of mind, but w^hat may be 
 brought to the teft and correSed by devotion 5 
 nor any part of the charader of a good man, 
 which by this exercife may not be made better. 
 
 V/hile -^owgive thanks to Almighty God your 
 heavenly Father for all the inftances jof his li- 
 berality and mercy ^ acktiowledging that you 
 ow^e to him your life, and health, and all things; 
 that you have deferved nothing from him but 
 puniflhment, while he is loading yqp^ wnth be- 
 nefits ; that every moment of comfort in your 
 life is the gift of him, againft whom you have 
 committed fo many ofi^encesi that he w-atches 
 over you, when you think not of him; and; 
 when you knovvingly difpl^fe h-im, he is ready 
 
 to 
 
S E R J^ O N I. s- 
 
 to forgive 5 that he has given up his ow^n and 
 only begotten Son, vi^ho was in the bofom and 
 glory of the Father, to a life of pain and for- 
 rovv, and a death of ignominy and anguifh, 
 that you might be freed from the punifhment 
 juftly due to your evil deeds, and be made hap« 
 py and glorious to all eternity with himfeif in 
 heaven j while you give him thanks in this 
 manner for his goodnefs, your hearts, furelv, 
 muft burn within y0u with the fenfe of it: if 
 you were not thankful before, fuch thankfgiv- 
 ings muft make you fo; they will beget that 
 pious difpofition in you, from which thefe 
 thoughts might naturally flow, till your minds 
 and words devoutlyaccord with each other, and 
 you feel all the fentiments of gratitude and 
 love which you exprefs. 
 
 Or when you apply to your heavenly Father 
 for 7nercy a7id for give nefs ; deploring your ma- 
 nifold violations of his holy laws- taking diame 
 for your own weaknefs, folly, depravity ; ac- 
 knowledging not only his dominion over ycu, 
 and abfolute right to your moft entire obedi- 
 ence, but the purity and excellence of his 
 commands, in themfelves moft equitable, pro- 
 dudive of good to all, necefTary for your own 
 welfare, for your health, peace, profperity, and 
 honour, and for the enjoyment of your own 
 mind within, baniihing the terror of death 
 filling the heart with hope and affurance, and 
 leading to everlafting felicity ; when you confefs 
 youroifcnces againft fuch lava's as thefc, and vet 
 beg to be forgiven by him who feeth the Iieart, 
 
 an;4 
 
^ S E R M O N I. 
 
 and is both a witnefs andlavenger of hypocrify 
 and falfehood; and when you plead with the- 
 Father through the merits and interceffion of 
 his Son, who fufFered willingly for your fins, 
 and was offered for you a facrifice to God upon 
 the Crofs ; when you do this, you take the 
 moft effedual method to make yourfelf a fit ob- 
 ject of the divine mercy and forgivenefs. 
 Every one of thefe fentiments, which you thus 
 breathe forth in his prefence, is reverberated 
 back upon your own breaft, and melts it down 
 into repentance, and amendment. 
 
 It appears then, that prayer is an employ- 
 ment of the greateft ufe, having a natural ten- 
 dency to amend the heart ; and by confequence, 
 it is a moft important and neceffary part of the 
 duty of every perfon. 
 
 Though this be indeed true, and fufficient to 
 fatisfy the moft fcrupulous, that prayer is not 
 a mere ceremonial, ferving but to footh the fu- 
 perftitious, amufe the ignorant, or employ the 
 idle i but on the contrary, a reafonable fervice, 
 and one of the natural mieans of moral and re- 
 ligious improvement j yet it doth not feem to 
 be the whole account of this fubjed, nor even 
 the moft obvious way of confidering it. Thefe 
 advantages of prayer, however confiderable, 
 arife from it indiredly, and as it were by reflec- 
 tion. Certainly^ when a plain Chriftian re- 
 tires to his clofet to beg the blefiing of his Ma- 
 ker, the alteration which his prayer will make 
 in his own mind is not the effecl he thinks of, or 
 expeds from his devotions. 
 
 Nay, 
 
SERMON I. 7 
 
 Nay, if this be indeed all that he is to ex- 
 pevSl, and he be made to comprehend it j the 
 difcovery, it is very poffible, may be attended 
 with inconvenience, a diminution of that ve- 
 ry advantage which is fuppofed to be his only 
 one. The earneftncfs of his prayers may be 
 checked, by the recolledion of the defign of 
 them ', and his fervor cooled, by the very con- 
 fcioufnefs that he is only endeavouring to ex- 
 cite it. 
 
 There is fomething delicate in the nature of 
 the afFedions and paffions ; w^hich are found 
 ready enough to raife, and exert themfelves in 
 all their ftren^th upon the appearance of their 
 proper objeds : they wait for no other fignal ; 
 but are each in order in their ftations, and 
 prepared to execute the parts allotted them in 
 the osconomy of nature. But if there is any 
 apprehenfion of defign or art, any fufpicion, 
 as it were, fpread among them of an intenti- 
 on to draw them out for other purpofes than 
 their own ^ they become referved and back- 
 ward, cold and lifelefs in their operations -, 
 and, in fliort, difcover in every refped the 
 fymptoms of an unwilling obedience. 
 
 A ftudied, affeded, fiditious pailion betrays 
 itfelf even to the by-ftanders : and much more 
 muft it be known, furely, to my own heart, 
 whether I feel a fentiment fpringing up na- 
 turally within me, or am only labouring arti- 
 ficially and deceitfully to excite it. 
 
 S E R. 
 
SERMON II 
 
 M A T T H. vii. 7. 
 
 Afk^ and it Jhall be given you : Seeky and y.^ 
 Jhall find, 
 
 X O U may remember a little ancient fable 
 ta the following purpofe. An old man upon 
 his death bed, faid to his fons as they flood 
 round him, I am poffefTed, my dear children, 
 of a treafure of great value, which, as it is fit^ 
 muft now be yours : They drew nearer : Nay, 
 added the fick man, I have it not here in my 
 hands ; it is depofited fomewhere in my fields ; 
 dig, and you will be fure to find. They fol- 
 lowed his diredions, though they miflook his 
 meaning. Treafure of gold or filver there was 
 none j but by means of this extraordinary cul- 
 ture, the land yielded in the time of harveft 
 fuch an abundant crop, as both rewarded them 
 for their obedience to their parent, and at the 
 fame time explained the nature of his com- 
 mand. 
 
 Our Father, who is in heaven, hath com- 
 manded us in our wants to apply to him in 
 prayer, with an affurance of fuccefs : a/k^and 
 ii Jhall he given you \ feek^ and you Jin all find. 
 
 Now, 
 
S E R M O N IL ^ 
 
 Now, it is certain that without his immediate 
 interpoiition, were his ear heavy ^ as the fcrip- 
 ture phrafe is, that he could not hear j there is 
 a natural efficacy in our prayers ihemfelves to 
 work in our minds thofe graces and good dif- 
 poiitions which we beg of the Almighty^ and 
 by confequcnce to make us fitter objeds of bis 
 mercy. Thus it is, xXidit v^'c q/iy ^nd receive -, 
 we feeky and, hke the children of the fagacious 
 old hufbandman, JindA^o the very thing which 
 we were feeking, though in another form : 
 our petitions produce in fad the good effeds 
 which we defired, though not in the manner 
 which wx ignorantly expeded. 
 
 But yet, allowing this confideration its full 
 force, there is np neceffity of flopping here, 
 and confining the power of prayer to this fin-- 
 gle method of operation. Does the clear af- 
 furance of its ufe in this way preclude the 
 hopes of every other advantage? Muft we needs 
 be made acquainted with all the efiicacy of 
 every thing that is our duty, and know the 
 whole ground and reafon of all the adions 
 which Almighty God can pofilbly require of 
 us ? 
 
 When the Ifraelites under the condud of 
 Jofliua were commanded, upon hearing the 
 found of the trumpet, to fliout with a great 
 Jhout ; and the wall fell down Jlaty fo that the 
 people went up into the city^ every man ftraight 
 before him^ and they took the city j was the rea^ 
 fon of this command, and the operation of 
 the means to be made ufe of, underftood by 
 
 all 
 
lo S E R M O N II. 
 
 all that were concerned? Was it the undulati- 
 on of the air, think you, the phyfical efFed of 
 many concurrent voices, that overthrew the 
 walls of Jericho ? or, fuppofe the people were 
 commanded to fhout in token of their Faith ^ 
 (for it was hy faith , as the Apoftle fpeaks, 
 that the walls of Jericho feU down j) which way 
 is it that Faith operates in the performance 
 of fuch wonders ? 
 
 You will fay, no doubt, that thefe were 
 wonders, and the cafe miraculous ; and that 
 we are not from fuch extraordinary events to 
 draw conclufions concerning the geneml du- 
 ties of Chriflianitv. 
 
 The drought, that was in the land of Ifrael 
 in the time of Elijah, I fuppofe no one will 
 deny to have been miraculous. Yet we have 
 the authority of an Apoftle to conclude from 
 it in general, that good men's petitions are ef- 
 ficacious and powerful. Ellas was a manfub- 
 je6l to like pafjions as we are^ and he prayed 
 carnefily that it might not rain ; and it rained 
 not on the earth hy the /pace of three years and 
 fix months. What is this brought to prove ? 
 That the efe&ual fervent prayer of a righteous 
 man availeth much. And this is the Apoflle's 
 argument ? The prayer of the Prophet produ- 
 ced firft a famine, and then plenty in all the 
 land of Ifrael ; and if you, Chriflians, exercife 
 yourfelves in confeffion and prayer, the difpo- 
 iition of your minds will be the better for your 
 devotions. 
 
 But 
 
S E R M O N II. 11 
 
 But the prayer, concerning which St. James 
 is fpeaking, may feem to you to belong to 
 the fame clafs with that of Ehjah, and to be 
 the prayer of men that could work miracles. 
 
 Hear another Apoftle : Be careful for no- 
 thing ; hut in every thing by prayer and fupplica^ 
 tion with thankjgivingy let your requefs be made 
 known unto God, The plaineft places in the 
 Scripture will be myfteries, if the fenfe be this, 
 that we can expeft no help from God in our 
 diflreffes j but may try, by ads of devotion, 
 to bring our own minds to a ftate of refignati- 
 on and contentment. 
 
 Give us this day our daily bread. Not a 
 Jparrow falls to the ground without your Father. 
 The hairs of your head are numbered. Can the 
 meaning of all this be. That God Almighty 
 made the world ; that it is not to be altered; 
 and we muft take the beft care we can of 
 ourfelves, while we live in it ? 
 
 King Jgrippa^ believeft thou the Prophet? 
 faid the great Apoftle, arguing with equal fo- 
 lidity and eloquence in defence of that capital 
 dodrine, The refurredion of our Lord from 
 the dead. He defired no other conceffion, 
 than the belief of the Scripture : on this foun- 
 dation he undertook to ered the whole fa- 
 brick of Chriftianity. 
 
 Do you believe the Scriptures ? If not ; it 
 is to no purpofe to ftand difputing concern- 
 ing the auty of Prayer, or any other duty 
 commanded in the Gofpel. We muft rather 
 return back to the firft principles of religion, 
 
 and 
 
ii S E R M O N 11. 
 
 and lay again, as the fame Apoftle fpeaks, the 
 foundation of faith towards God. 
 
 But there is no occafion for this : you are 
 defirous to go on to perfection , admitting the 
 truth of Chriftianity, and believing the Scrip- 
 ture to be the word of God. 
 
 The Scriptures teach you, that our Lord 
 Chrift being crucified, dead, and buried, the 
 third day he rofe again from the dead. Now 
 this is a great and aftonifhin.g; miracle : it is a 
 thing of v/hich we have no experience : it is 
 agjainft all our rules and obfervations ; and di- 
 redly contrary to the eftabliflied order of the 
 world, and the courfe of nature. Yet you be- 
 lieve this. 
 
 The Scriptures alfo tell you, that hereafter 
 your own bodies in like manner ihall be raifed 
 from the grave, and ftand before the judge- 
 ment-feat of Chrift. This event too, when- 
 ever it fhall take place, will furely be another 
 moft amazing miracle, brought about by no 
 rules or laws that are made known to us, or 
 ever fell within the limits of our obfervation 
 and experience. Yet we believe it ; and live, 
 or fhould do, under the influence of this per- 
 fuafion. 
 
 The fame Scripture to which we give credit, 
 while it records paft miracles, is equally inti- 
 tuled to our affent, when it predids, as in this 
 inftance, miracles to come. 
 
 Suppofe then the Scriptures were to acquaint 
 lis, that there are miracles performed at this 
 prefent timcj but either at fuch a diftance 
 
 from 
 
S E R M O N II. 13 
 
 from us, or elfe in fuch a latent manner, that 
 we could not know by experience, whether 
 they were wrought or no ; ftill there could be no 
 room to doubt : a ready affent muft be yielded' 
 to fuch a revelation by all who believe the 
 Scriptures. 
 
 Now if the Gofpel teach us dodrines, from 
 which the exiftence of thefe miracles may be 
 inferred j or if it command duties, in which 
 thefe interpofitions of Providence are fuppofed 
 or implied j it does enough to prove the reality 
 of them, though we fee them not, any more 
 than we fee yet the refurredion of the dead; 
 or, than w^e did ever behold any of thofe mira- 
 cles, which w^ere performed by our Lord Vvhen 
 he was here on earth. 
 
 There appears to be no difficulty in this mat- 
 ter, to thofe who believe that any miracles were 
 ever wrought, that is, who believe the Scrip- 
 tures to be true ; nor any inducement or occa- 
 fion to put ourfelves to trouble in giving hard 
 interpretations of texts, or forced and unnatural 
 explications of any part of our duty, in order 
 to avoid, what can be no impediment in the 
 way of a Chriftian, the acknowledgement of 
 God's government and providence, his particu- 
 lar interpofition, and continual operation ; as it 
 is written, ?ny Father worketh hitherto^ and Iwori, 
 
 How magnificent is this idea of God's go- 
 yernment! That he infpefls the whole aiid 
 every part of his Univerfe every moment ; and 
 orders it according to the counfels of his infinite 
 wifdom and goodnefs, by his omnipotent will ! 
 
 whofe 
 
14 SERMON IL 
 
 whofe thought is power; and his ads ttn 
 thoufand times quicker than the light; uncon- 
 fufed in a multiplicity exceeding number, and 
 unwearied through eternity ! 
 
 How 'much comfort and encouragement to 
 all good and devout perfons are contained in 
 this thought ! That Almighty God, as' he hath 
 his eye continually upon them, fo he is em- 
 ployed conftantly in direding, in /Jomg what is 
 beft for them. Thus may they be fure, indeed^ 
 that a// things work togethei^for their good. They 
 may have the comfort of underftanding all the 
 promifes of God's protedion, in their natural, 
 full, and perfed fenfe, not fpoiled by that Phi- 
 lofophy which is vain deceit. The Lord is^ truly, 
 their Jhep herd \ not leaving them to chance or 
 fate, but watching over them himfelf, and 
 therefore can they lack fiothing. 
 
 What a fund of encouragement is here, as for 
 all manner of virtue and piety, that we may be 
 fit objeds of God's gracious care and providence, 
 fo particularly for devotion ! when we can re- 
 fled, that every petition of a good man ia heard 
 and regarded by him, who holds the reins of 
 nature in his hand. When God, from his 
 throne of celefiial glory, iffues out that uncon- 
 troulable command to which all events are fub- 
 jed, even yourdefires, humble pious Chriftians, 
 are not overlooked or forgotten by him. The 
 good man's prayer is among the reafons, by 
 which the Omnipotent is moved in the admi- 
 Riflration of the Univerfe. 
 
 How 
 
S £ R M O N n. 15 
 
 How little is all earthly greatnefs ! how low 
 and impotent the proudeft monarchs, if com- 
 pared with the pooreft perfon in the world, that 
 leads but a good life ! For their influence, even 
 in their higheft profperity, is only among weak 
 men, like themfelves^ and not feldom their 
 defigns are blafted from heaven for the info- 
 lence of thofe that formed them: Is not this 
 great Babylon^ that I have built by the might of my 
 power ^ and for the honour of my majejiy .^ While 
 the word was in the King's mouthy there fill a 
 voice from he aveii^ faying^ the Kingdom is depart- 
 ed from thee. But the poor man's prayer 
 pierccth the clouds; and, weak and con- 
 temptible as he feems, he can draw down the 
 hofl: of heaven, and arm the Almighty in his de7 
 fence, fo long as he is able only to utter his 
 wants, or can but turn the thought of his 
 heart to God, 
 
 SER. 
 
S E R M O N III; 
 
 ACTS xvii. 27, 28. 
 
 That they JliQidd feek the JLord^ if haply they 
 might feel tifter^ and find him j though he be 
 770t far from every 072e of us : for in him ive 
 iive^ and move and have our being. 
 
 X HERE feems to be a tindure of the Epi- 
 curean dodrine,unobferved5 perhaps, by them- 
 felves, in the notion of thofe perfons who tell 
 us, that it is a more excellent and godlike thing 
 to create a world that fhall be able to fubiift of 
 itfelf, and perform, unaffifted, every intended 
 operation, than to produce fuch a fyflem as 
 calls for the continual interpofition of it's 
 Creator. 
 
 It is convenient, indeed, for man to have hi5 
 little Vvorks fubfift without his help 5 becaufehe 
 cannot help them without diiEculty, and ex- 
 penfe, and often not at all, as in diftant places 
 at the fame moment : his attention is care, and 
 his work labour : he is oppreiTed with v/eight, 
 and diftraded by variety. But to apply thefe 
 ideas to God's government of his rational crea- 
 tures, is furely to difhonour both Him and 
 them : it is at the fame time to degrade the 
 freedom of their will to mechanifm, and to af- 
 cribe their imperfections to the Almighty. 
 
 If 
 
SERMON III. 17 
 
 If there be no trouble, difturbance, or difficul- 
 ty to the Godhead in interpofing in the affairs 
 of men ; why ihould we queftion his agency ? 
 or be fo anxious to eafe him of what is no 
 burden ? 
 
 But do you fuppofe, that the fupreme Being 
 is continually working miracles ? 
 
 The Scripture fuppofes, or rather afferts, 
 that he is not an unconcerned or indolent fpec- 
 tator of what paffes in his world : can any hide 
 himfelfin fecret places^ that I Jhall not fee him^ 
 faith the Lord ? do not I fill heaven and earthy 
 faith the Lord? The eyes of the Lord are oWr the 
 righteous^ and his ears are open unto their prayers. 
 The righteous cry, and the Lord hear eth them^ and 
 deliver eth them out of all their troubles. He 
 keep'eth all his bones ^ fo that ?iot one of them is 
 broken. It is the fame God that worketh all in all. 
 But which of his works you will pleafeto call 
 miraculous^ is a point which, after all, may de- 
 pend upon yourfelves. 
 
 For, fuppofing a courfe of nature carried on 
 according to general laws ; if you call every ad 
 of Divine interpofition a miracle^ it is admitted 
 that thefe interpofitions obtained by prayer are 
 miracles. 
 
 But if you name only thofe a£ls miraculous, 
 by which the fupreme Being caufes, in the 
 courfe ^ nature, an alteration difcernible to 
 men ; then you fee, on the other hand, that his 
 interpofitions are not always miraculous ^ and 
 then only become fo, when they are to be known 
 and diftiiiguifhed. 
 
 C Nor 
 
i8 S E R M O N IIL 
 
 Nor is it inconceivable that there fliould be 
 innumerable events o? 3. middle nature^ I mean 
 fuch, concerning which it cannot be known^ 
 but is left to be conje&uredy with more or lefs 
 probability, as the cafe may be, whether they 
 are, or are not, the effeds of the particular 
 will of the Almighty, changing or direding 
 the courfe of nature. 
 
 For his Works bend not at our prefence ; 
 but go forward in their own train, regardlefs 
 of human praife or cenfure j and being the off- 
 fpring of Wifdom, a?e content to be judged 
 by folly. 
 
 Or poflibly, it may be the very intention of 
 the Author of all things, and a particular pur- 
 pofe of his, to keep thefe ads of his Provi- 
 dence in the degree of uncertainty in which 
 they appear ; as for reafons knov/n to himfelf, 
 fo alfo for the better condud of his moral 
 government over us ; in the fame manner as 
 in many other material points, he neither in- 
 ftruds us with certainty, nor yet leaves us 
 wholly ignorant. 
 
 And as to this coiirfe of nature^ of which 
 we hear fo much, we are in abfolute and ut- 
 ter ignorance concerning the manner in which 
 it is formed : it confifls, perhaps, of continual 
 and yet diftind ads of the fupreme Being, 
 proceeding every one from a per fed free- 
 will, and the moft deliberate choice 5 fo that 
 thofe, which we call the moft miraculous in- 
 terpofitions, may be no way diftinguifhable, 
 in the caufe, from the mod ordinary events, 
 
 but 
 
SERMON III. 19 
 
 but only in the novelty of the appearance to 
 us. 
 
 Or perhaps, on the contrary, (for thefe 
 fuppofitions are thus multiplied, to (hew on 
 every fide the amazing extent of our ignorance, 
 flrctched out like a dark thick mift to an in- 
 finite diftance, and covering the Univerfe with 
 an impenetrable veil ;) as we know not how 
 any thing is done from its beginning, and 
 can fee but a few of the links neareft us in 
 that chain, w^hich reaches from everlafling to 
 everlafting 3 who may take upon him to fay, 
 that the coiirfe of nature itfelf, though carried 
 on with the moft perfect uniformity, and with- 
 out frefh interpofitions of Divine Power, might 
 not be feen to comprehend, could we view a 
 larger portion of it, what we now efteem the 
 greateft miracles .f^ The fliooting up of a plant, 
 in the eye of fuperiour Beings, may be not 
 more natural^ than the Refurredion of the 
 dead. 
 
 Let us then, at length, be wife enough to 
 acknowledge our ignorance of the ways of 
 God J and leave thefe dark difquifitions, in 
 which they who are not only ignorant but 
 v?im^ feel after y hwt ntvtx fnd him ^ though he 
 he not far from every one of us. The Lord is 
 nigh unto all them that call upon him j yea^ all 
 Juch as call upon him faithfully , How little fo- 
 ever they comprehend cither of his nature^ 
 or his operations, they are fure not only of his 
 prefence, but protedion. He will fulfil the 
 defre of them that fear him ^ he alto will hear 
 
 C 2 ihsir 
 
20 SERMON III. 
 
 their cry, and will help them-, whether vifible 
 or no, efieduallyj either by means that mix 
 themfelves unobferved with the courfe of 
 events, as the fmall drops of rain are mingled 
 imperceptibly with the current ; or elfe, de- 
 fcending with fuch abundant marks of his 
 power and prefence, that all men that fee it, 
 may fay, This hath God done:, for they Jhall 
 perceive that it is his work. 
 
 What fentiments of tendernefs, admiration, 
 and humility, ought we to fell, when we re- 
 fled:, that the great Lord of the univerfe deigns 
 to lend an attentive ear to the fupplications 
 of men ! that he confiders their wants and de- 
 fires; and will do that which is befl, and beft 
 for th:7n ; perhaps, what they afl<: ; if not, 
 what they would afk, if they knew what he 
 knows ! 
 
 And not only good men -, fuiners alfo may 
 hence conceive hopes fuitable to their flate j 
 and encouragement, not to continue in their 
 fins, but to repent of them, and call earnefily 
 upon God for mercy and forgivenefs : fince he 
 is ready to hear and to pardon ^ both to remit 
 to them the eternal punifliment of their fins 
 in the world to come, and to fufpend, avert, 
 or turn into bleflings the prefent judgments, 
 which he had prepared, and (;lenounced againft 
 them. 
 
 y\t forty days^ and Nineveh fhall be over- 
 throw?!. But the people believed God^ and pro- 
 claimed a fajiy and put on fackcloth^ and cried 
 mightily ^ unto God. J?2d Gcdfaw their wcrksy 
 
 that 
 
SERMON in. 21 
 
 that they turned from their evil way ^ and God 
 repented of the evil that he had f aid that he would 
 do unto theniy and he did it not. 
 
 There can be no doubt, but that virtue 
 tends naturally to the profperity and eftablifh- 
 ment of a ftate, and vice to its deftrudion : 
 and is that cold maxim, think you, all that 
 can be learnt from this aftonifhing event ? 
 Publick vices are frequently found to be detri- 
 mental to civil focieties : was this all that the 
 prophet Jonah had to deliver, when he cried, 
 Tet forty days^ and Niitevehfhall he overthrown ? 
 And a reformation of manners is, generally 
 fpeaking, and all things confidered, of ufe to- 
 wards the prefervation of a community : was 
 this the wife philofophical refledion made by 
 the King, Vv^hen he arofe from his throne^ and 
 laid his robe from him, a?id covered him with 
 fackcloth^ and fat in afhes^ and f aid ^ Who caii 
 tell if God will turn and repent ^ and turn away 
 from his fierce anger ^ that we perijh not ? 
 
 Or is not the true meaning of this hiftory, 
 that which is alfo the moft obvious ? That 
 Almighty God, in his jirftice and goodnefs, 
 offended firft with the fins of the people of Ni- 
 neveh, had decreed and prepared for them an 
 exemplary punifhment; and then moved by 
 their repentance and prayer, put a flop to the 
 execution of it. God repented of the evil that 
 he had f aid that he would do unto them^ and he 
 did it not. The punifhment, had it been in- 
 flided, would have been the effedt of his dif- 
 
 pleafure : 
 
22 S E R M O N IV. 
 
 pleafure : it was averted or delayed by the in- 
 teppofition of his mercy. 
 
 SERMON IV. 
 
 LUKE xi. 8. 
 
 Though he will not rife and give hinty hecaufe 
 he is his friend j yety hecaufe of his importu- 
 nity j he will rife and give him as many as he 
 needeth. 
 
 Whence arifes the mighty merit of 
 Prayer, if this be the recommendation fo par- 
 ticularly powerful ? jffky and ye fhall receive : 
 Why are we not rather commanded to labour^ 
 that we may defervc ? Or how, in fhort, fhall 
 we reconcile God's undoubted regard to de- 
 ferty with the conceiljons he is reprefented as 
 making to importunity ? 
 
 This may deferve to be confidered : for 
 though Almighty God be the mafter of his own 
 favours • and free, furely, to beftow them 
 wherefoeverhepleafes, without affigning to any 
 one a reafon, befides his own will • according 
 to that of the houfholder in the parable. Is it 
 not lawful for me to do what I will with mine 
 Qwn?^ and though, whenever he has been plea- 
 fed 
 
S E R M O N IV. 2S 
 
 fed to annex any conditions to be performed on 
 our part, or appoint means to be nfed, as pray^ 
 er, or any other, we have no choice left, but to 
 comply, and bethankful ; yet when we are able 
 to go further, and can difcern, in fome degree, 
 the reafons on which fuch divine appointments 
 are grounded, our meditations will be well and 
 profitably employed on fuch a fubjed. The 
 wifdom of the fupreme Governor muft, in any 
 cafe, be contemplated with delight and admira- 
 tion 5 but with devotion alfo and gratitude, 
 when it is his wifdom in that part of his admi- 
 niftration under which we live, and in thofe 
 laws by which ourfelves are governed. 
 
 Firft then, when our heavenly Father lends 
 a gracious ear to the petitions of his children. 
 He is not inattentive to their behaviour^ or re- 
 gardlefs of their merit. If you be a good man, 
 your good w.orks, you may be fure, are aO 
 treafured up in his remembrance, and will be 
 brought forth, in due time, to your everlafling 
 triumph. 
 
 Secondly, You are not to lay afide your €n- 
 d€avourSy when yon have recourfe to your pray- 
 ers : you are to be as diligent and prudent, as if 
 all depended on yonrfelf ; and as devout and 
 earneft, as if your own endeavours, without 
 God's help, were infignificant ; as they are. A 
 mans heart devifeth his way, but the Lord direSf- 
 €th his ftefs. 
 
 Thirdly, Much lefs, when you pray, are you 
 to throw away your piety and religion; which 
 w.cre a ftrafige contradiQion: but rather yon 
 
 are 
 
24 S E R M O N i?. 
 
 are to be very religious and holy, that your pe- 
 titions may be the more efficacious. The power 
 of prayer is to be added to that of ^ pious life : 
 it is the fervent prayer of a righteous man that 
 availeth much : while, the facrifice of the wicked 
 is abomination 5 how much more^ when he bringeth 
 it wt'h a wicked mind? 
 
 Fourthly, Prayer, or it deferves not the 
 name, has in its compofition feme ingredients, 
 in the fight of Godj and in the eye of reafon 
 alfoj^ ^^ great price : particularlj^ two. 
 
 The one is Faith : The Lord is nigh unto all 
 them that call upon him ; yea^ allfuch as call upon 
 him fait i fully . Without Faith it is impqffible to 
 pleafe him : for he that comet h to Gody 7nuf believe 
 that he isy and that he is a rewarder of them that 
 diligently fee k him, Abraham believed God^ and 
 he counted it to him for righteoufnefs j waspleafed 
 with it„ as he is with every thing^ that is right, 
 and good, and excellent, and that in proportion 
 to ii's goodnefs; or even efteemed fuch Faith 
 in him as the fulfilling of all righteoufnefs : as 
 it is, indeed, both intrinfically right, and the 
 great principle from which all righteoufnefs 
 fpring-s. 
 
 Alniighty God is not the obje6l of our corpo- 
 real fight : Yet it were abfurd to addrefs our- 
 felvcs to one, that has no Being, or is not pre- 
 fent, or cannot help, or concerns not himfelf 
 with our afiairs, or is inflexibly refolved to be 
 our enemy. When we prav therefore, we fup- 
 pofe that there is nothing of all this ; but, on 
 the contFary, that he has a true and real Being, 
 
 and 
 
SERMON IV. 15 
 
 ^nd is every where prefent through the whole 
 world and univerfe; we perform this duty, as 
 feeing him who is invijible. When we pray, we 
 believe that God hears the fupplications of thofe 
 that call upon him^ that his power is infinite ^ 
 that the frame of nature is of his making, and 
 ftill in his hand j and that he hathrefpedt unto 
 his own work 5 is not only beneficent and libe- 
 ral, but patient and of great pity, ready and 
 defirous to forgive tliofe that return, and reward 
 thofe that feek him. Now thefe thoughts and 
 fentiments with refped to the fupreme Being, 
 are both right in themfelves, and honourable 
 to him ; and, together with thofe which more 
 particularly belong to revealed religion, (reliance 
 upon his promifes, the acknowledgement of his 
 overflowing infinite mercy in Chrift Jefus, and 
 of his grace in the miffion of his Spirit, and 
 the expedation and ardent defire of that fpiri- 
 tual evcrlafting felicity brought to light by the 
 Gofpcl), they make up the fubflance of a juft 
 way of thinking upon the greatefl and mofl. im- 
 portant fubjed in the world; andare the foun- 
 dation of the moft exalted afFedions, which knit 
 the heart to God, and fill it with his love : and 
 is it flrange, that prayer, w^hich fuppofes thefe 
 thoughts, flows from them, expreflTes, cherifhes, 
 and inflames them, fliould be a duty well 
 pleafing to that gracious Being, who loves, and 
 defires to be beloved by us ? or, that he fhould 
 appoint it as one of the means of obtaining his 
 approbation, and all thofe bleflings, whatever 
 they be, fupcrnatural or common, of the w^orld 
 
 to 
 
26 SERMON W 
 
 to come, or of this prefent, pertaining . 
 to life or godlinefs^ which he beftows in the wil- 
 dom of his providence, as the efFeds of his 
 favour ? 
 
 There is alfo humility in prayer : and this is 
 another ftrong recommendation of it to him, of 
 whom it is fo often written, that he refijieth the 
 proud ^ and giveth grace to the humble. 
 
 It may Teem to require a very fmall degree of 
 the grace of humihty, to acknowledge that God 
 is ftronger than man : but it is the humility and 
 contrition of the hearty that gives force to pray- 
 er; and this either mprojperity or dijirejs. 
 
 The hardeft tafk is to be humble in profpe- 
 rity : when every thing fucceeds beyond your 
 moft fanguine expedations, to afcribe nothing 
 to yourfelves, to your own condud, fagacity, 
 merit ; to look up to the fupreme Difpofer of 
 events with an eye of gratitude, expreffive of 
 the deepefl fenfe, both of his goodnefs, and 
 your own unworthinefs. 
 
 To thee, Lord, be all the praife and glory 
 for every thing wx poffefs. Thou, in truth, 
 art the only poffeflbr of all : and v/e have fe- 
 verally fuch portions of what is thine intruded 
 to us, as thou in mercy and wifdom feeft meet. 
 We are only what thou art pleafed to make us, 
 except fo far as we are wicked : and to thee is 
 owing every event that befals us, but the juft 
 punifhment of our evil deeds, which ve muft 
 impute to ourfelves. Us indeed thou fpareft ; 
 thou haft prepared a table before us, anointed our 
 head ivith oily and our cup is full : yet remember 
 
 we 
 
S E R M O K IV. 27 
 
 we our offences together with thy goodnefs ; 
 how httle we have deferved, while we receive 
 fo much. We defirc to be thankful, obedient, 
 humble; to love thee, who \\?AfirJl loved us -^ 
 and, as thou didft love us in deed, and not in 
 word, to live to thee, and for the good of 
 others ; whom we fliould affift and comfort, as 
 thou haft made us able, and do to them as thou 
 haft done to us. The higher thy favour raifes 
 I'iS, the more we bend; hearkening to the de- 
 fires and wiilies of the lovN^eftof thofe, who are 
 thy children, Father, in common with our- 
 fel ves. The profperity of fools /hall deftrqy them. 
 O let not our w'^ealth produce intemperance, or 
 avarice; our power, pride; our authority, in- 
 folence; fuccefs, fecurity, and forgetfulnefsof 
 God. 'Tis not without awful apprehenfions, 
 that we refleft even upqn thy goodnefs. The 
 ftream of divine bounty by which wc live, let 
 us not be overwhelmed by it; and undone by 
 that mercy which is with thee^ and for which 
 thou art to be feared. 
 
 The fentiments and fupplications fuitable to 
 a ftate of difirefs are expreffed in few words by 
 him, who was the greateft example at the fame 
 time both of fuffering and fubmiffion. He 
 who was ill the beginning with God, and was God^ 
 being becom.e man, and about to be betrayed, 
 forfaken, blafphemed, and crucified, though he 
 could have commanded all the Hofls of Hea- 
 ven, utters but thefe words, Father^ let this cup 
 pdfs from me '^ never thekfs^ not as I will ^ but as 
 thou wilt. 
 
 SER. 
 
SERMON V. 
 
 JOB xlii. lo. 
 
 The Lord turned the Captivity of Job^ when he 
 prayed for his Friends, 
 
 Among the feveral competitors for the 
 Throne of a certain ancient Kingdom, in order 
 to put an amicable end to the conteft, and at 
 the fame time to refer thedecifion of it in fome 
 fort to Heaven, it was agreed, that He fhould be 
 the fuccefsful candidate, who fhould firft be- 
 hold the rays of the rifTng Sun.^ So while the 
 reft were gazing with their eyes fixed on that 
 part of the horizon where they expeded the 
 r^reat Luminary of the Day, the God of Per- 
 iia, toafcend- one of the number bore away 
 the royal prize by turning his face towards the 
 weft. He difcovered a ftream of the Sun's 
 beams by reiiedion from the fummit of a 
 mountain, or the pinnacle of a temple, before 
 nny part of his orb was yet vifible by a dired 
 light. ^ 
 
 This ftory has the appearance of a little alle- 
 gory, rather than of true hiftory : and it is pof- 
 
 fible. 
 
 * — I'.umque potifiimum, qiiafi acceptiffimum diis, qui 
 folem orientem primus vidilTct. Juftin. 
 
S E R M O N V. 29 
 
 iible, the meaning may be this j that he who 
 carried the crown in th^t competition, fucceed- 
 ed by not appearing too forward and eager in 
 the purfuit. He modeflly declined, he turned 
 his face away from that great dignity •, and for 
 this very reaion, it met him with the more wil- 
 lingnefs. The things which we defire the moft 
 ardently, are not always to be demanded ea- 
 gerly. Extreme felfifhnefs is often the caufe of 
 its own difappointmcnt. The greedy go away 
 unfed ; while he ih^X fcattereth^ j'ncreafetky and 
 the liberal are loaded with good. 
 
 The Lord appeared unto Solomon ; and God f aid ^ 
 Afk what I J hall give thee. And Solomon faid^ 
 Thy Jervant is in the rnidji of thy people whom 
 thou haji chofen^ a great people^ that camiot he 
 numbered^ nor conntedfor ?nultitude : give there^ 
 fore thy fervant an iinderflanding heart. And 
 Godjaid unto him^ Becaufe thou haft ajked this 
 things and haft not afked for thy j elf long life^ 
 neither haft afked riches for thy f elf ?ior haft afked 
 the life ofthi7ie enemies^ hut ii7iderfta?iding io dif 
 cern judge me7it '^ Behold., I have done decor ding to 
 thy words ; lo^ I have given thee a wife and under- 
 ftanding heart : and I have alfo given thee that 
 which thou haft not afhed^ both riches and honour. 
 
 How charming is the conteft betw-een Bene- 
 ficence and Modefty ! tb.e liberal hand, and the 
 difinterefled bofom ! Even the receiver divides 
 the glory with his divine Benefador^ and his 
 generous concern for others, returns with accu- 
 mulated benefits and blefiings upon himfelf. 
 
 Attend 
 
30 SERMON V. 
 
 Attend to the example of Job. Under the 
 prcffure of his great calamities and afflidions, 
 he applied hi mfelf, and no wonder, to God by 
 prayer^ and being a good man, we may be al- 
 lowed to fuppofe, that his petitions were not 
 fruitlefs. But the petition which atchieved his 
 recovery, or, however, that which he was offer- 
 ing up at the moment in which it pleafed Al- 
 mighty God to accompliih it, was a petition for 
 other perfons. It is written, The Lord turned 
 the captivity of Joh^ 'when he prayed for his 
 frieitds. 
 
 How iignal is this inilance of God's difpen- 
 fations ! what luftre doth it rcfled upon that 
 part of our appHcations to him, which we al- 
 lot to the benefit of our brethren. You ob- 
 ferve, that this eminent pattern of piety and of 
 patience had been both frequent and earned in 
 his fupplications in hisov/n favour; complain- 
 ing, pleading, and, like another ]?iCohyWreJiIing 
 with God. that 7ny grief were thoroughly 
 li^eighed! it would be heavier than the Ja?id-^ and 
 ?ny words arejwalicrdued up. that I might have 
 my re:iuef^ that God would grant me the thing that 
 I long for / JFhy haf tl:ou jet 7ne as a mark again ft 
 thee? I will I peak in the bitterncfs of my foul-^ Is 
 it good unto thee, that thou fiouldefi opprefs? thai 
 thou fiouldefi defpife the work of thine hands ? 
 Remember^ J befeech thee^ that thou haft, made ?ne 
 as clay ; and wilt tliou bring me into duf again ? 
 
 Job, we fee, was fufliciently vehem.ent in his 
 own behalf: and vet, as if his expoftulations 
 were all in vain, T/iough I fpeak^ faith he, niy 
 
SERMON V. 31 
 
 grief is not affwaged: and though I forbear y what 
 am I eafed? God hath delivered me up to the U7i- 
 godly. He hreaketh me with breach upon breach. 
 My face is foul with weeping., and on iny eye-lids 
 is thefhadow of death. I have f aid to corruptiorty 
 thou art my father 5 to the xi-orm^ thou art iny mo- 
 ther and my fifler. God hath overthrown me : I 
 cry out ofwroftg^ but I am not heard -^ I cry aloud y 
 but there~is 7io judgement. 
 
 Not that this was flridly true ; or that his pe- 
 titions even forhimfelf were utterly without ef- 
 fe£l. God Almighty had mercy in ftore; 
 though he kept it back from him all the long 
 time that he was making the moft pathetic fup- 
 plications for himfelf, and then beftowed it 
 when he began to pray for others : The Lord 
 turned the captivity of Job ^ when he prayed for 
 his friends. 
 
 Nay, thefe very friends, as they are here 
 ftyled, hardly merited fo favourable an appella- 
 tion J accufing him of crimes he had not com- 
 mitted j and upbraiding him with thofe punifli- 
 ments of his fins, which were, indeed, the 
 trials of his virtue. And he was fenfible of 
 all the bitternefs of their reproaches : Te over- 
 whelm the father lefs : ye dig a pit for your friend. 
 If your foul were in my fouTs fteady I could heap 
 up words againjiyou^ andfhake mine head at you. 
 But I would fir engthen you with my mouth ; and 
 the moving of my lips Jhould affwage your grief 
 He teareth me in his wrath^ who hateth me : he 
 gnajheth upon me with his teeth : mine enemy 
 Jharpe7ieth his eyes upon me. 
 
 Yet 
 
3i' SERMON V. 
 
 Yet was it required of Job to beGome the 
 interceffor for thefe very perfons, and to beg 
 for them the for2;ivenefs of thofe offences, 
 which had been committed againfl: himfelf. 
 And then^ at laft, after this illultrious teftimo- 
 ny of his charity, added to thofe of his pati- 
 ence and piety, when his virtues were thu!? 
 brought to the height, and appeared in all their 
 glory ; then it pleafed the wifdom and mercy 
 of God, breaking forth out of obfcurity, and 
 made confpicuous by his judgments, to reftore,,^ 
 and double his profperity. 
 
 Now this practice of making interceffion to 
 Almighty God in favour of others, muft na- 
 turally be of ufe to the petitioner j if it be of 
 any ufe to him to have his mind improved in 
 virtue, in the mofl generous and noble difpo- 
 fitions, and every fentiment that belongs to 
 the great principle of Charity. He cannot 
 but increafe his benevolence, while he gives 
 this proof of it, and mixes it with his religion. 
 When he is fupplicating the throne of Grace 
 in behalf of other men^ for all manner of blef- 
 lings for them, temporal, fpiiitual, and ever* 
 lafting ; can he wifh them evil ? or ever after 
 do it ? Doth the Jlune fountain fend forth f we et 
 '-joater^ and hitter ^^ Can rancour confift v/ith 
 fuch petitions, and dwell in a heart that is ca- 
 pable of thcfe thoughts and defires ? Whatever 
 be the event of his fupplications with regard 
 to thofe, who are the fubjed of thetn ; they 
 cannot come back empty : his requefls for them 
 
 wiil 
 
S E R M O N V. 33 
 
 will at leaft be fiicceisfiil for himfelE, and his 
 prayer return into his own bojom. 
 
 Indeed religion, and the exercife of any 
 part of piety, has a natural tendency to quell 
 thofe tumults, and curb that felfifhnefs of the 
 mind, which are the fources of injuftice. The 
 mere refledion, that we are God's creatures, 
 as other men are, and depend upon him as they 
 do, and muft be judged by him along with 
 them, and enter fo foon upon a ftate of never 
 ending felicity or punifhment ; thefe refledi- 
 bns mufl always tend to cool our conte ^fions 
 about little" matters, to reduce us to order, 
 and, in fhort, to make us do to others, as we 
 would they Jhould do to us y which is a defcripli- 
 on of the whole of our duty to them.. But 
 when to thefe general fentiments of piety and 
 equity, we add thofe tender feelings, which 
 will naturally arife within us whil6 we make 
 ourfelves interceffors with our common Father 
 for fome particular perfon among our brethren, 
 one, it may be, who has meant or done us 
 wrong, Vv^ho purfues us with injuries unde- 
 fervcd, with calumnies unprovoked ; we fhall 
 then learn the power of fuch prayers better 
 than by words ; fhall be no \ongtr Jiraitenedy 
 as the iipoftle fpeaks, in our own bowels: 
 our hearts will be enlarged^ to correfpond, ac- 
 cording to our meafure, with the divine charity ^ 
 till we apprehend that^ for which alfo we are ap- 
 prehended-^ catch the fame fpirit, by which the 
 Redeemer was moved to lav hold on us : and 
 know the, love of Chriji, which pajfeth kncmkdge. 
 
 B SFR- 
 
SERMON VL 
 
 I TIM. ii. I. 
 
 / exhort^ thatjirji of all^ Supplications ^ Prayers^ 
 Interceffionsy and giving of Thanks be made 
 for all Men. 
 
 X H E fecial afFedions, which lead diredly to 
 the general good, are the fources of the higheft 
 fatisfadion to the individual-, and the devotions 
 and prayers, which are offered up to God for 
 others, are thofe which bringdown the greatefl 
 graces and blelfmgs on the petitioner. You do 
 not wonder to find features of refemblance be- 
 tween Morality and Religion, two very nearly 
 related, as well as infeparable, companions. 
 
 A wife man, therefore, would cultivate in his 
 mind a regard to others, were it only outof re- 
 fped to himfelf ; and a pious Chriflian is fre- 
 quent in the exercife of Interceffion, for the 
 amendment of his own heart, and the increafe 
 of his happinefs, both naturally, and by the di- 
 vine bleffing. We are content to perfuade men 
 to mutual kindnefs, upon any principle ; and 
 bring them into a happy habit of generofity, 
 whatever may be the m.otive to it. The harfh- 
 nefs that is in the original feed, may w^ear out 
 by cultivation, and the root of Selfifimefs yield 
 the fruits of Love. 
 
 However^ 
 
S E R M O N VI. 35 
 
 However, both to do juftice to thedodrines 
 of Scripture, arid give pleafure to the generous 
 mind, we may fafely add, that there is yet ano- 
 ther argument in recommendation of this duty 
 of Interceffion ^ and that is, the welfare and 
 happinefs of thofe perfons, v/ho are the fubjefl 
 of your prayers. There is ground to hope, that 
 they may reap benefit from this ad of your cha- 
 rity, and be rewarded openly for the petitions 
 which you put up for them in private. 
 
 Yes furely j and what occafion for this cauti- 
 on ? (as a plain man might be apt to argue j) 
 for if my interceffion can be of no ufe to them, 
 why do I make it ? For your own fake, replies 
 the philofophical Chriftian, and for the exercife 
 and improvement of your charity. — Can my 
 charity be employed, when all the benefit is to 
 be confined to my felf ? Is it charity, to introduce 
 into my prayers the names of other perfons, 
 without any view to their advantage .f*— Why, 
 yes 5 becaufe, fpeaking of them as perfons to 
 whom you wifh well, you bring your mind to 
 a better temper towards them ; and learn to take 
 pleafure in their welfare, though you do nothing 
 to promote it : you will, indeed, be the readier 
 to promote it yourfelf, if ever it fhould be in 
 your power ; but you exped no addition to be 
 made to their happinefs, in confequence merely 
 of your defire of it» 
 
 But if this then, might he not afk, is to be 
 my real aim and intention when I am taught 
 to pray for other perfons, w^hy is it tjiat I do not 
 plainly fo exprefs it ? Why is not the form of 
 
 D 2 the 
 
36 SERMON VL 
 
 the petition brought nearer to the meaning? 
 Give them, fay I to our heavenly Father, what 
 is good : but this, I am to underftand, will be as 
 it Vv^ill be, and is not for me to alter. What is 
 it then that I am doing ? I am defiring to be- 
 come charitable myfelf. And why may not I 
 plainly fay fo ? is there (hame in it, or impiety ? 
 The wifh is laudable ; why (hould I form de- 
 figns to hide it ? 
 
 Oris it, perhaps, better to be brought about 
 by indirect means, and in this artful manner ? 
 Alas I who is it that I would impofe on ? From 
 whom can it be in this commerce that I defire 
 to hide any thing? When, a^s my Saviour com- 
 mands me, I have entered into my clofety andjhut 
 my door j there are but two parties privy to my 
 devotions, God, and my own heart j which of 
 the two am I deceiving ? 
 
 Cannot the ferious facred purpofes of religi- 
 on be anfwered, and proper difpofitions 
 wrought in us, without the garb of diffimula- 
 tion, even with our Maker ? muft we accuftom 
 ourfelves to apply to him in words, that convey 
 not dur real m.eaning ? 
 
 Is there not too much refinement in thefe 
 interpretations ? a mixture of that philofophy^ 
 which the Apoftle Paul joins with vain deceit-^ 
 by which Chriftians 2iXQfpoiled after the tradi- 
 tion of meny after the rudiments of the worlds 
 Jfear^ in another place fays that great and truly 
 learned Apoflle, leji as the ferpent beguiled Eve 
 through hii fiibtiliyy fo your minds fioidd he cor- 
 rupted from M^fimplicity that is in Ckriji: that 
 
 amiable 
 
S E R M O N VI. 37 
 
 amiable Charader, which attends alike both 
 upon Truth and Virtue ^^ which is feen with fo 
 much approbation in a Chriftian's life^ and 
 equally adorns the dodrines. of his Go/pel, 
 
 I exhort^ that fir ft of. all^ Jupplications^ pray- 
 ers^ intercejffions^ and giving of thanks be made 
 for all men ; for kings ^ atidfor all that are in au- 
 thority : — Why ? — that we may lead a quiet and 
 peaceable life in all godlinefs and honefiy : Is it a 
 peaceable heart only, and a loyal temper, think 
 you, that we are to cultivate in ourfelves by 
 fuch fupplications and prayers? Or do we put 
 up thefe petitions to the heavenly King, in 
 hopes that the Kings of the Earth at leaft, may 
 hear of them ;' and, by this artful manage- 
 ment of our devotions, we may obtain from 
 them what we feem to afk of another hand ? 
 Or what other unnatural interpretation have 
 you, in order that all may be performed accord- 
 ing to the courfe of nature ? 
 
 Or can you take up, at lafi, with this plain 
 fenfe; grounded, however, upon another text 
 of Scripture ? That fince the King's heart is in 
 the hand, of the Lord^ and he turneth it whither^ 
 foever he will^ we therefore pray that he will fo 
 turn it, that Chriftians who lead their life in 
 2;odlinefs and honefiy, may be allowed alfo to 
 lead it in quietnefs and peace. 
 
 But can we fuppofe the fupreme Being thus 
 violently to invade his own works, and over- 
 rule the minds of his creatures whom he hath 
 made^Td'^.^ where henceforth is their blame or 
 merit ? and where his juftice ? 
 
 Leave 
 
38 SERMON VI. 
 
 Leave we this to him, who knoweih whereof 
 we are made, and punifheth us always lefs than 
 our iniquities deferve. He will not require brick 
 without affording ftraw, nor call us to anfwer, 
 but fo far as he knows we are accountable. 
 
 The dodrine of human liberty is a fubjed: at- 
 tended with many other difficulties 5 and, in- 
 deed, is to a very great degree inexplicable : 
 yet this is no difturbance to us ; but in our 
 commerce w^ith each other, we proceed without 
 fcruple, and without danger, under the pcr- 
 fuafion of it. 
 
 And as the belief of Mans Freedoni is ad- 
 mitted in the condud of human life ; the doc- 
 trine of the Divine Providence is not lefs elfen- 
 tial to religion. There may be difficulties here 
 too J and no v/onder, on fuch a fubjefl ; the 
 nature and government of the infinite Beings 
 his decrees eflablifhcd from eternity ; his fore- 
 knowledge that cannot err ; his will controuling 
 all, and his juflice punifhing the wicked. 
 Points like thefe, of which we m.ufl needs con- 
 ceive very im^perfedly, may be explained, till 
 they becomje contradictory -, and then raifed up 
 into gigantick cbjedions. Which if we have 
 dexterity enough to deal with, by the help of 
 fimilar weapons, and the fame learning of words, 
 it is very well. But thefe difficulties, if they 
 cannot be ar^fwered, mufl be overruled. It is 
 neither {o eafy, nor fo important, to be able to 
 unravel fuch intricacies, as to hold faji theforfn 
 of found -^^-vcrds. Almighty God is the original 
 Author of our life and happinefs ^ for which 
 
 we 
 
S E R M O N VI. 39 
 
 we are obliged to him. He was the true, the 
 only proper Agent in the firft formation of 
 things ; and is ftill employed in the preferva- 
 tion, and government of what he made. He 
 Jlumbereth noty nor Jleepeth. His eyes are over 
 the righteous y and his ears open to their prayers. 
 And this not only when they pray for them- 
 felves, but for other perfons : perfons abfent, 
 and unacquainted with what is doing in their 
 behalf; who yet, whether you can explain it by 
 phyfical caufes or no, receive real benefits and 
 bleffings from the merciful Providence of God, 
 and through the prayers and piety of good men. 
 Of this there are many inftances upon record in 
 Holy Scripture : the precepts of our Lord, and 
 the duties of our religion fuppofe and imply it: 
 it is contrary to no truth made known to us by 
 experience, or reafon : and we muft hold it as 
 an acquifition too valuable to be given up to 
 the clamour of Infidels, or t]ie obfcure fpecula- 
 tions of the metaphyfical Believer. 
 
 SERMON VII. 
 
 JAm'eS v. i6. 
 Pray one for another. 
 
 Intercession in favour of other 
 
 perfons is, no doubt, highly advantageous to 
 
 ourfelvesi 
 
40 SERMON VII. 
 
 ourfelves j as it tends naturally to increafe in 
 our minds, a charitable and pious difpofition j 
 the greateft of al! graces and virtues, and the 
 moii efficav^ioas means of bringing down the di- 
 vine bleifiiig on our head, both in this worlds 
 and that which is to come. 
 
 But though thefe are great benefits arifmg 
 from fo virtuous an exercife, and fufRcient, 
 fu rely, to recommend it to all perfons, who de- 
 fire to be good and happy ^ yet they are neither 
 the only efieds to he expeded from it, nor are 
 they, indeed, the dired, proper, and natural 
 end which VvC have in view, when we draw 
 near the throne of the divine Grace, to dif- 
 charge at once this office of Piety to our Crea- 
 tor, and Charity to our feilow-creatures. 
 
 When vv'e pray to God for other men, the 
 dired objed of our defires is, furely, their wel- 
 fare and happinefs ; as when we pray to him 
 for ourfelves, we dcfireour own. We beg him 
 to blefs our parents, wives, children, friends, 
 and even our enemies; bccaufe we truly defire, 
 that they m^av be bleffed : and our prayers^ we 
 hope, are the way, or one vvay at leaft, to ob- 
 tain for them this ineftimable treafure, the fa- 
 vour and mercy of the Almighty. 
 
 But it may be faid, 4hat Almighty God^ 
 being righteous and juft, mAift deal v;ith every 
 perfon according to his defert : when we inter- 
 cede_, therefore, for the good and virtuous, our 
 prayers are fuperfluous ^ and when we pray for 
 the wicked, our application muft be in vain. 
 
 But, 
 
SERMON VII. 4x 
 
 But, alas ! what are our vaunted virtues, that 
 call for rigid juftice ? ¥/e have deferved very 
 little befides Ihameand puniHiment: and if our 
 Judge fhould be extreme^ as the Scripture fpeaks, 
 to mark what is done amifs^ who may abide it ? Is 
 it for us to require fuch exad meafure; and 
 fhut out the overflowings of the divine mercy? 
 Has the Lord of all things fewer rights, than 
 any earthly mafter ? who having been firfl: juft, 
 has leave to be liberal ; and after he hath left 
 no fervice without a fit recompence, may do 
 what he will with his ow?i. 
 
 But you think, perhaps, that it would be a 
 more eminent exercife, if not of juftice ftridly 
 fpeaking, yet of government j if the fupreme 
 and perfed Ruler would not make ufe of fuch 
 arbitrary rights, as weak men delight in ; but ac- 
 cording tb the abiolute Reditude of his nature, 
 would be pleafed to confine himfelf to the 
 precife rule of right j making the felicity of 
 every moral agent throughout the Univerfe 
 moft accurately proportionable to his improve- 
 ment in the quality of virtue. 
 
 Behold even to the moon^ and it fhineth not ; 
 yea^ thejiars are not pure in his figkt: how rnuch 
 lefs many that is a worm! yet can v/e fit and 
 didate to that v/ifdom, which reacheth from 
 everlafting to everlafiing ; with fcarce a mean- 
 ing to the orders we ifiTue out, and in the moft 
 profound ignorance of what is good, or may at 
 all be poflible! 
 
 Nothing is to be given to any moral agent, 
 but for his merit ! He is to be 7?tadey I fuppofe, 
 
 without 
 
42 SERMON VII. 
 
 without it. His creation, and the faculties 
 proper for his nature, are capital gifts, and the 
 foundation of all that are to follow j yet thefe 
 you will allow to be conferred y^^r nothing-^ or, 
 at leaft, for nothing that he himfelf can have 
 done to purchafe them. This, we perceive, 
 you confent to j becaufe from the nature of the 
 thing, in this cafe, your rule is not applicable. 
 
 But you require all moral agents to be crea- 
 ted in the fame rank ; and endowed with equal 
 powers and faculties at firft, till they fhall have 
 raifed themfelves by their behaviour? 
 
 That may happen to be long. And in the 
 mean time there may be left a vafl: void of 
 Being, where fuperior faculties may even be 
 wanted, might hov/ever be poffeiTed, and well 
 npplied alfo, to the immenle increafe of the 
 fum of univerfal felicity, and even virtue. So 
 that while yon are thus a friend to virtue in ap- 
 pearance, you put a flop to the mofi: magnifi- 
 cent difplay of the divine povvcrs, to the profu- 
 lion of blifs, and wide extent and infinite mul- 
 tiplication of that very moral excellence, which 
 you are fo afliduous to advance. 
 
 But moral creatures of ^ the fame rank and 
 clafs of Being, thefe at leaft, you are fure, ought 
 to be treated all in the fame manner, and di- 
 liinguillied only after they have deferved it? 
 
 All ;;/£-;?, for example, fbould be endowed 
 with equal capacities of body and mind, and 
 have the fame advantages of education, fortune, 
 health, pious parents, and good examples? But 
 we find men do differ in thefe things, and in 
 
 manv 
 
S E R M O N VII. 43 
 
 many others, which muft have great influence 
 on their condition, even in the w^orld to come, 
 as far as we can judge, if we judge by their im- 
 provements in piety and virtue. 
 
 We make no fcruple to thank Almighty 
 God for the light of the Gofpel, and for the 
 happinefs_, we think, we have in being born in 
 a Chriftian country ; and we perfuade ourfelves 
 without any difficulty, that our lot is the more 
 favourable on this account with refped to this 
 world, and efpecially that which is to come. 
 Yet all other men have not this advantage. 
 The greateft part of men that have yet been 
 born, died before the Gofpel was preached ; 
 and the greateft part of thofe who are now 
 alive, it is probable, have hardly ever heard of 
 it. 
 
 So that you fee, how excellent foever your 
 rule may feem to be, there muft be fome flaw 
 in it: for Almighty God appears not to guide 
 himfelf by it j and yet we make no doubt bu| 
 he doth right, and ads both wifelyand equita- 
 bly. 
 
 Would you carry the objedion any further ? 
 Yes, it i3 juft poifible to add, allowances may 
 be made for all thefe inequalities at the day of 
 Judgment; fo that finally, and upon the 
 whole, nothing may prevail but virtue; and 
 that be weighed and rewarded with the utmoft 
 impartiality and exadnefs;- 
 
 And what do you infer from this ? not fure- 
 ly, That no one can receive either henejit or difad- 
 vantage from any perfon hefides himfelf. The 
 
 poor 
 
44 SERMON VII. 
 
 poor man, we hope, will be confidered for his 
 patience, when he appears before the great 
 Tribunal : And is it therefore no charity to re- 
 lieve him ? Is there no harm done in the world 
 by ill examples, becaufe the ftrength of this 
 temptation, and of every other, will one day be 
 attended to ? Can 1 do no man any good upon 
 earth, becaufe he is hereafter to be judged Vs^ith 
 juuice? What is it then we live for? or why 
 have we in Scripture fo many exhortations to 
 good works, to alms-giving, to hofpitality, to 
 mercy; to feed the hungry, clothe the naked; 
 to vifit the fick and imprifoned, the fatherlefs 
 and the widow in their afflidion ? How, indeed, 
 fhould I exercife or cultivate within my own 
 breaft the grace of charity^ if I know that it 
 can have no objed? Or vv^hy fo much as think 
 even oi jujlice^ if no man can ever be the 
 worfe for me ? 
 
 Such a concluiion therefore as this, Tkat no 
 (me can receive good or harjufrorn any perjons ac- 
 tions but his ^'u;;/, whatever maxim it be deduced 
 from, muft be wrong : it is either not true, or 
 we are to think and ad as if it were not. 
 
 Since Almighty God hath put our happinefs 
 in the power of each other, to fo great a degree 
 as we fee he hath ; he may have done the fame 
 thing further, or in other inflances. If he is 
 plea fed vifibly to make ufe of our good will 
 and kindnefs, as hift inilrument in conferring 
 on other perfons fo many and fuch important 
 benefits ; he may ufe our fervice here too, if he 
 fees lit; and to our endeavours Qiay require us 
 
 to 
 
SERMON VII. 45 
 
 to add alfo our prayers for their advantage. 
 And our interceffions with him may be as 
 much the regular and neceflary means of ob- 
 taining for them forae blelfings j as our labour 
 or benefadions are the means, by which they 
 become pofleffed of others. 
 
 The world is God's world 5 and the courfe of 
 nature is what he makes it. Yet fometimes a 
 poor man is left to want bread, you fee^ except 
 you give it him j and mercy, for aught you 
 know^ except you afkit for him. 
 
 Upon the whole therefore it appears, firft. 
 That \h&'prayers of pious perfons have an influ- 
 ence with that great Being to whom they arc 
 addrefled, and an efiicacy in obtaining what is 
 defired of him^ though there may, no doubt, 
 be reafons of fuch weight in fome inftances, as 
 to obftrud the fuccefs of their petitions : andfe- 
 condly. That the inierce[Ji.ons of good men, 
 their mofl: retired and unknown applications to 
 God in favour of other perfons, may be of real 
 advantage, not only to thofe who make them, 
 but to thofe alfo who are fo happy as to be the 
 fubjedof their interceflion. 
 
 SER- 
 
SERMON VIIL 
 
 PHILIP, iv. .6, 
 
 Be careful for nothing ; but in every thing by Pray^ 
 er and Supplication^ with Thankjgivingy let 
 your Requejis be made known unto God, 
 
 ± H E defign of general prayers for God's 
 bleffing and protection is fcarce conceivable, 
 unlefs we fuppofe that the petition has fome 
 power and efficacy to obtain that which is defi- 
 red ; but the defign of particular requefls, or 
 fuch as fix on a determinate objed, is, without 
 this fuppofition, utterly unintelligible. 
 
 God is wy vjitnefs^ whom Iferve with my fpirit 
 in the Gojpel of his Son^ that without ceafing I 
 make mention of you j always in my prayers making 
 requef^ (if by any means now at length I might 
 have a profperous Journey by the will of GodyJ to 
 come unto you: for I long to feeyou.~V^h?i\. ear- 
 neftnefs is here in the Apoflle ! agitated between 
 fear and hope, and ftruggling, as it were, with 
 God, to try, if pofiibly, after fo much delay, and 
 many difappointments, he might at length ob- 
 tain what he had defired fo earneflly ! 
 
 Far be it from us to depreciate the duty of 
 refgnation to the divine will j as k was very far 
 from St. Paul's intention to fuggeft any thing 
 in difparagement of this fuyime virtue. Yet, 
 
 furely. 
 
SERMON VilL 47 
 
 furely, we may venture to affirm, that it would 
 be an imperfed account of the defign of thefe 
 unceafing fupphcations which were made by 
 the Apoftle, to fay, That he was exprej/ing his 
 confidence in God^ and ajjiired expeStation^ with a 
 Jincere confent on his part^ that he would do what 
 ivas bejl^ and by the proper efi and mojl effe6iual 
 means promote the great efi good-^^ as in other 
 things, fo particularly in all that might relate to 
 this journey to Rome. For is it not plain, that 
 he reprefents his prayers on this fubjefl, and his 
 conftancy and perfeverance in them, as endea- 
 vours on his part, and means which he made 
 ufe of for the accomplifliment of his defires ? 
 He made requeji^ he tells the Romans, if by any 
 means ^ it might be the will of God that he might 
 come unto them. 
 
 There was given tome^ faith the fame Apoftle 
 in another place, a thorn in the fefh^ the mejfen- 
 ger of Satan to buffet me. For this thing I be-- 
 fought the Lord thrice. How ? with what pur- 
 Ijofe ? was it only that he might learn to confide 
 in him ? or give his confent to fufFer ? Take his 
 own words : For this thing 1 befought the Lord 
 thrice^ that it might depart from me. 
 
 It is not afferted, that fuch prayers are al- 
 ways granted : but you fee in what terms, and 
 v/ith what view they are made ; and that by the 
 beft of men, whofe examples are recorded in 
 Scripture. 
 
 Well 
 
 * Ahernethy on the Divine Attributips, Vol. II. S. ii. p. 
 409. Printed ai. London, i74<5. 
 
4:i S £ R INI O N VIIL 
 
 Well then, it may be faid, (for Philofophy is 
 apt to be difputatious,) if you are not content 
 with expreliing your confent and confidence that 
 God will do what is heft -^ you defire him, per- 
 haps, to do otherwife ; you afk him to do 
 what is not heft : and whether, anfvv^er me, do 
 you hope, or do you wifli to prevail with 
 him t 
 
 I anfwer, that God will do what is beft, 
 whether we confent or no, and whether we 
 pray or no \ and though we fhould refift, or 
 blafpheme him : that is, he will do what will 
 be then beft • what will be fitteft for him to 
 do, in that cafe ^ upon fuppofition that we do 
 nothing, or nothing but what is wrong. But 
 without our pious endeavours, and earneft 
 prayers too, that beft which he w^ill do, will 
 not be the beft for us, we are fure \ nor fo 
 good, perhaps, as it might be even for other 
 perfons. 
 
 Is 7iot the defign of prayer^ we are told, to 
 
 perfuade the fupreme Being to alter his mea- 
 
 fares ^ : and, ii'e may he affured^ that hy the 
 
 proper eft and moft effe^timl means he 'mill promote 
 
 the greateft good '\. 
 
 Biefted be his name ; it is his care. The 
 Univerfe is too large an objcd, for us to have 
 in viev7 in our conduQ. It is for us, to dif- 
 charge the duties of our ftation, and all will 
 
 be well. 
 
 And 
 
 * Aher. pag. ^iZ, f Jhr. p. 409. 
 
SERMON VIII. 49 
 
 And if we will not difcharge our duty, all 
 will ftill be well. The infinite Wifdom may- 
 bring good out of evil. Our vice, and mifery, 
 and that of others whom we have ruined, 
 may be all made to contribute in his hands to 
 this great end of good. Yet, furely, it is in 
 our power, it is our duty, it is his will, that 
 we fhould not contribute to the general good 
 in this manner •, but in another \ by our vir- 
 tue, and piety, and devotion j by doing what 
 good we are able, and looking up to him for 
 protedion, and calling out to him for affif- 
 tance. And we may hope, that fuch a conduft 
 as this, under the government of his provi- 
 dence, will contribute alfo, and as much at 
 leaft, as our vices or punifhment would have 
 done, to the end you fpeak of, the greateft ge- 
 neral good. And at the fame time we have 
 the comfort to know, that our virtue and pi- 
 ety will do good to ourfelves ; and, we truft, 
 to others ; as it is written, Thy wi'ckednefs may 
 hurt a man as thou art^ and thy righteoufnefs may 
 profit the Jon of man, 
 
 Hezeh'ah was fick unto death. And the pro- 
 phet Ifaiah came to him^ and f aid y Thus faith the 
 Lord J Set thine houfe in order •, for thou fhalt 
 die, and not live. Then he turned his face to the 
 
 wall, and prayed. And it came to pajs, ajter 
 
 Ifaiah was gone out into the middle court, that the 
 word of the Lord came to him, faying. Turn 
 again and tell Hezekiah, Thus faith the Lord^ the 
 God of David thy father, I have heard thy pray- 
 er, I havefeen thy tears: behold, I will heal thee. 
 
 E On 
 
50 S E R M O 1^ VIII. 
 
 On the third day thoujhalt go up unto the houfe 
 of the Lord. And I will add unto thy days fif- 
 teen years. 
 
 Did Hezekiah's prayer perfuade thefupreme 
 Being to alter his meafures ? 
 
 Befides the addition to his own term of life, 
 
 his fupplications feem to have procured alfo 
 
 favour for his people. I will add unto thy days 
 
 fifteen years \ and I will deliver thee^ and this 
 
 city out of the hand of the King of A[)yria, 
 
 It is added, And I will defend this city y for 
 mine own fake ^ and for my fervant Davids fake. 
 The piety even of King David alfo comes in, 
 you fee, as fome reafon ftill, fo long, long af- 
 ter his death, for mercy to the Jews, and the 
 protection of Jerufalem. 
 
 Where then are all our calculations of hu- 
 man merit, and God's goodnefs ? proportions 
 between our fcanty virtue, and ihcfulnefs of 
 Him that is ahle^ and willing too, to do exceed-- 
 ing ahu?idantlyy above all that we^ not only de- 
 ferve, but q/k^ or think ? What is the meafure 
 of his bounty, whofe mercy reacheth unto the 
 heavens y ^nAh\sfalvation from generation to ge- 
 deration. | 
 
 Is it not enough, that we know fo much of 
 his thoughts and providence, that he \sfiow to 
 a?2gery a?id of great kindnejs ? condemns un- 
 v^^illingly, forgives with joy^ punifieth us lefs 
 than our iniquities dcfervCy and for a little fcr- 
 vice, or a light affliSiiony that is but for a mo- 
 7nc7ity repays us with a far w.ore exceeding a fid 
 external weight of glory ? 
 
 When 
 
SERMON VIII. 51 
 
 When we are fure, he will do us no wrong 9 
 let us allow him to be as liberal as he pleafes, 
 and to whom he fees fit: not imitating the 
 rebellious, and afterwards repining, Prophet ; 
 who would readily have been the mefTenger 
 of God*s wrath, but for the fear of becoming 
 the minifter of his mercy. Becaufe ^;c/?{?r^ 
 thoufand ferfons that were innocent, and many 
 more, probably, that were penitent, perifhed 
 iiot ; it difpleafeth Jonah exceedingly^ and he 
 was very angry -^ complaining to his Maker, 
 even of his goodnefs, and reproaching him 
 with his difpofition to forgive : Lord^ was 
 mt this my fiying ? I knew, that thou art a gra- 
 cious God and merciful. Therefore^ nowy O 
 Lordy takcy I befeech ihee^ my life from me-^ for 
 it is better for me to die^ than to live. 
 
 Happy, happy is it for us, that our Judge 
 and Lord is not man; mean, and petulant, 
 revengeful, inexorable, and cruel : bearing in 
 mind the offences, perhaps the flips and follies 
 of his creatures for ever, and treafuring up all 
 their infirmities againft the day of venge- 
 ance. 
 
 Yet the noble, or the tender hearted, even 
 among men, relax and foften at the miferies, 
 at the fupplications of thofe, who are brought 
 down and humbled before them : and if they 
 muft not pardon, punifli with a tear. 
 
 How much more is the Lord nigh unto all 
 them that call upon him^ that call upon hm faith- 
 fully ! He will fulfil the defire of them that fear 
 
 E 2 him ; 
 
52 SERMON VIII. 
 
 him 5 he will hear their cry^ and will help 
 them. 
 
 Thou Jhalt calU and the Lord Jhall anjwer ; 
 
 thou fnalt cry^ and he /hall fay ^ here lam. Nay, 
 
 it Jhall come topajs, faith the Lord, that before 
 
 they cally 1 will anfwer \ and whiles they are yet 
 
 fpe Likings I will hear. 
 
 My thoughts are not your thoughts ^ neither are 
 
 your ways my ways, faith the Lord : for as the 
 
 heavens are higher than the earthy fo are my ways 
 
 higher than your ways, and my thoughts thanyour 
 
 thoughts. 
 
 AH the regard that is on earth from one 
 man towards another, the fideUty of a friend^ 
 the pity of a father, the fond foHcitude of the 
 moft tender mother for her offspring, do but 
 faintly reprefent the love of God to Men, 
 And is it a wonder,^ that their very defires and 
 wiflies are before him, their wants v;eighcd in 
 his balance, their tears numbered in his 
 book ? 
 
 Zion [aid, the Lord hath forfaken me, arid 
 
 77iy Lord hath forgotten ?ne. Can a woman forget 
 
 her fucking child, that fhe fhould not have com- 
 
 paffion on the fon of her wo7nh ? yea, they may 
 
 forget : yet will I not forget thee. 
 
 Look down froin heaven, and behold from the 
 habitation of thy holinefs, and of thy glory : where 
 is thy zeal, and thy frength, the founding of thy 
 bowels, and of thy mercies towards me ^ are they 
 refrained? Doubt lejs, thou art our Father, 
 though Abraham be ignorant (fus^ and Ifraelac^ 
 
 kncfwledgi 
 
SERMON VIII. 53 
 
 knowledge us not : Thou^ Lordy art our Fa- 
 iher^ our Redeemer, 
 
 You fee, both what profeffions Almighty 
 God condefcends to make of his good will to 
 men -, and with what zealous importunity pi- 
 ous perfons at all times have called upon him 
 in prayer, by a multitude of titles laying claim 
 to his attention. And were they only en- 
 deavouring to work upon their own temper 
 and affedions ? Did they hope for nothing di- 
 redly from him, of whom they afked fo much ? 
 Or were their hopes vain and groundlefs ? and 
 thefe holy perfons ignorant of the true nature 
 and dejign of prayer? Is there no real founda- 
 tion in Religion for the expectations they feem 
 to have entertained ? and were thefe Prophets 
 and Saints, with refped to the efficacy of their 
 petitions, in no better condition than the ido- 
 latrous worfhippers of the god Baal ? They cried 
 aloudy and cut themf elves after their manner with 
 knives and lancet Sy till the klopd gujhed out upon 
 them : but there was neither voices nqjr arty ta 
 anjwer^ nor any that regarded. 
 
 Be as good and virtuous as you pleafe, as 
 you can ; the more good you do, the more 
 you ihall receive. Nothing will be loft : not 
 the fmalleft particle of your Piety and Virtue 
 fhall fall to the ground and perifh ; but all be 
 fafely laid up for you in the book of God's re- 
 membrance. 
 
 But being fure to receive, yourfelves, an 
 ample and abundant recompence for every 
 poffible degree of your own goodncfs ; fuffer 
 
 the 
 
^4 SERMON VIII. 
 
 the overflowings of his bounty to reach even to 
 the lefs deferving ; to thofe perhaps whofe ca- 
 lamities alone recommend them to his pity, or 
 for whom nothing can be alledged, that you 
 know of, but that they defire to be forgiven. 
 Call him not too ftridly to account for his con- 
 defcenfions : give him leave to be liberal, 
 even without rule : and let the dogs be fed witk 
 the crumbs^ that fall from their mafer's table. 
 
 Or, if he muft apologize for this redundan- 
 cy of his mercy, he hath already done it. Son^ 
 ihoii art ever with me^ and all that I have is 
 thine: while I forgive thy brother's faults, can 
 I forget thy obedience? being witnefs of my 
 goodnefs, rely at leaft upon my juflice : add to 
 thy many virtues, this higheft grace of kind- 
 nefs to the undeferving, and divine joy at 
 their amendment. It is meet^ that we ^fhould: 
 make merry and be glad: for this thy brother 
 was dead^ and is alive again ^ a7id was loft^ and 
 is found. 
 
 S E R. 
 
S E R M O N IX. 
 
 ISAIAH liii. 12. 
 
 He hate the Jin of many^ and made inter-- 
 ceffion for the tranfgrejfors. 
 
 1 N the charitable and holy exercife of Inter- 
 ceflion, Chriftians may mutually confer and 
 receive the fame kindnefs j and by means of 
 this happy interchange of pious offices, each 
 perfon reap the benefit of the devotions of 
 all. 
 
 The efficacy alfo of our devout applications 
 to the common Father of us all is increafed 
 by their union : fo that w^e may fafely adopt 
 the Preacher's maxim, ^ If one prevail againft 
 * him, two fhall withftand him j and a three- 
 ^ fold cord is not quickly broken/ 
 
 Nay, our Lord goes fo far, as to afcribe to 
 this union of our requefls an efficacy irrefifti- 
 ble: ' I fay unto you, that if tv^o of you fhall 
 ^ agree on earth, as touching any thing that 
 *• they fhall afk ; it fhall be done for them of 
 ' my Father which is in Heaven/ 
 
 There is fomething in Interceffion fo pe- 
 culiarly pleafing to Almighty God, and preva- 
 lent with him ; that a good man will obtain 
 more, it almoft feems, for another, than he is 
 able to do by the mofl importunate applica- 
 tion for himfelf. 
 
 The 
 
5^ S E R M O N IX. 
 
 The Angels, that were fent to deftroy the ci- 
 ties of Sodom and Gomorrah, brought forth Lot, 
 and faid, * Efcape for thy Hfe ; look not behind 
 
 * thee, neither ftay thou in all the plain ; efcape 
 
 * to the mountain, left thou be confumed. 
 
 * And Lot faid unto them, Oh not fo, my 
 
 * Lord : behold now, thy fervant hath found 
 
 * grace in thy fight, and thou haft magnified thy 
 ' m.ercy, which thou haft fiiewed unto me in 
 
 * faving my life ; and I cannot efcape to the 
 
 * mountain, left feme evil take me, and I die: 
 
 * Behold now, this city is near to flee unto, and 
 ^ it is a little one , Oh let me efcape thither, (is 
 ^ it not a little one ?) and my foul fliall live. 
 
 * And he faid unto him. See, I have accepted 
 
 * thee concerning this thing, that I will not 
 ^ overthrow this city, for the which thou haft 
 ' fpoken.' 
 
 What an inflance is this of the power of 
 prayer ! a city, and fuch a city, faved from de- 
 ftrudion, fnatched, as it were, from under the 
 impending firoke, by no amendment or repen- 
 tance of the inhabitants, but by the violence of 
 prayer, and againft the will, if we might dare to 
 fay it, of the Divine Avenger. ^ Hafte thee, 
 ' fays he, efcape thither; for I cannot do any 
 
 * thing, till thou be come thither.' The hands, 
 you fee, of the Hoft of Heaven are bound 
 down by the predominant authority of a good 
 man's petitions : ^ I cannot do any thing, till 
 ^ thou be come thither.' 
 
 And yet, this very Lot himfelf ; (and wonder 
 net; or rather, wonder indeed, ^s you muft, 
 
 when 
 
S E R M O N IX. 57 
 
 when you contemplate thofe judgments which 
 are unfearchable -, but let not your aftonifhment 
 extinguifh your religion, but inflame and 
 flrengthen it : This very Lot himfelf,) fo juji, 
 fo righteousy fo powerful with God, was yet in- 
 debted for his own life to the interceflions of 
 another perfon. For thus it is written, * It 
 
 * came to pafs, when God deftroyed the cities 
 
 * of the plain, that God remembered Abrahaniy 
 ^ and fent Lot out of the midft of the over- 
 ' throw, when he overthrew the cities in the 
 
 * which Lot dwelt/ 
 
 But the power of prayer and interceflion ap- 
 pears with flill more dignity in the example of 
 Mofes ; who fo often ftepped in between the 
 people of Ifrael, and their i nee n fed Lord, and 
 averted the punifhment prepared for their moft 
 incorrigible obflinacy. The fupreme Being 
 fometimes, like one whofe power was fubjedl 
 to the controul of another, begs, and, I had al- 
 moft faid, bribes this holy man not to interpofe 
 his irrefiftible interceflion, but permit him to 
 take vengeance : * Let me alone, that my wrath 
 
 * may wax hot againft them, and that I may 
 
 * confume them ^ and I will make of thee a 
 
 * great nation.' 
 
 And at another time, when this Divine wrath 
 had broken forth, ^ Mofes faid, take a cenfer, 
 
 * and put fire therein from off* the altar: 
 
 * And Aaron took, as Mofes commanded, and 
 ' ran into the midft of the congregation 5 and 
 ^ behold, the plague w^as begun among the 
 
 * people J and he put on incenfe, and made an 
 
 * atonement 
 
58^ SERMON IX. 
 
 * atonement for the people ; And he ftood be- 
 
 * tween the dead and the living, and the plague 
 ' was ftayed/ No ftudied pomp of defcription 
 ever reached the majefty and terror comprifed 
 in thefe few plain words j ' He ftood between 
 ' the dead and the living; and the plague was 
 
 * flayed.' 
 
 There is but one Interceflbr, that can be na- 
 med after the illuftrious example of Mofes j and 
 that is He, of whom Mofes was the fervant and 
 the type j that great High Prieft and Sacrifice, 
 who is ' the mediator of a better covenant; 
 
 * and who^ not by the blood of goats and calves, 
 
 * but by his own blood entered in once into the 
 
 * holy place, having obtained eternal redemp- 
 
 * tion for us. Once, in the end of the world 
 ' hath he appeared to put away fin by the fa- 
 
 * crifice of himfelf ^ yet he ever liveth to make 
 ' interceffion.' 
 
 Every one of the arguments in fnpport of 
 every other interceffion is applicable here with 
 a force infinitely greater. So much our own 
 little reafon may teach us, that his prayer muft 
 be the moft prevalent who is moft exalted in 
 dignity and goodnefs, and deareft to the Father 
 of all mercies. 
 
 But this intcrcefilon is tranfcendently fupc- 
 rior to all others, not only in degree ^ but in 
 kind', (as it muft needs appear even to our ap- 
 prehenfion) being conneded with the atone- 
 ment made by this IntercefiTor in his own blood : 
 now, we know, there is but o?ie fuch * media- 
 
 * tor between God and man, the man Chrift 
 
 ' Jefus.' 
 
 The 
 
S E R M O N IX. 59 
 
 The redemption of mankind by the incarna- 
 tion and death of the Son of God, the fufFerings 
 and the glory of Chrift, are things which 
 the angels defire to look into ; a myftery, which 
 men muft devoutly contemplate, though they 
 cannot comprehend. 
 
 Here, here then muft you look, if you would 
 behold the efficacy of interceffion in it's full 
 light and glory. Here is an interceffion, by the 
 virtue of which all other interceffions, all pray- 
 ers, and all good works are accepted, and fins 
 forgiven. 
 
 Look up to the crofs ; and there you may be- 
 hold One interpofing between a world of fin- 
 ners and the fentence of everlaftingcondemna- 
 tion. 
 
 But ' wherefore art thou red in thine appa- 
 
 * rel ? and thy garments like him that treadeth 
 ^ in the wine-fat? I have troden the wine-prefs 
 
 * alone j~ — - the wine-prefs of the fiercenefs 
 ^ and wrath of Almighty God/ 
 
 See, on him falls all the punifliment of the 
 innumerable offences of all. ^ All we, like 
 ^ fheep, have gone aftray ^ and the Lord hath 
 
 * laid on him the iniquity of us all.' He fuf- 
 fers, when we have finned j and dies, that we 
 may live. 
 
 Bring hither your objedions to the divine go- 
 vernment, your mighty demonftrations concern- 
 ing man's merit, and the utter infignificance of 
 every other confideration or offering. Weary 
 of difputing, come, lay all your difficulties upon 
 this altar; and they will be confumed at once 
 in the flame of Love. 
 
 Confider, 
 
6o SERMON IX. 
 
 Confider, not only the meafure, or rather the 
 length and breadth immeafurable, of the Re- 
 deemer's love to men j but alfo the freedom and 
 generofity of his affedion. It was < while we 
 
 * were yet finners, that Chrift died for us/ 
 We had not deferved fo much kindnefs, nor anyj 
 but on the contrary, were eneinies to him by 
 our evil deeds, when he undertook and accom- 
 plifhed^ at the expence of his own blood, this 
 afloniiliing redemption. 
 
 Nay, even more :— and yet what more can 
 be done, or can be imagined than this, tofufFer, 
 and to die for the love of thofe that hate us ?— 
 He, the Redeemer of men, was not by his na- 
 ture liable to this fuffering and forrow. He 
 was in ' glory with the Father, before the 
 
 * world was ; he was with God, and was God :' 
 but he became man : he affum^ed our nature, 
 that he might be capable of it's calamities ^ and 
 took on him a body, onpurpofe to be crucified. 
 He breaks through the limits and natural di- 
 flinflion of Beings, and is driven to the necef- 
 fity of this raoft aftonifhing of all miracles, that 
 itmight be poffible to fuffer pain, and want, 
 and ignominy j to be afflided and fcorned ; to 
 undergo all the calamities incident to the moft 
 unfortunate of our fpecies, all the exquifite 
 torments which the moft criminal can incur: 
 and from men ; from men, infenfible and blind. 
 But he pities, and ftill loves you. Your injuf- 
 tice and cruelty make no alteration in his 
 heart : though his ftrength may fail with his 
 wounds, his affedion is ftill vigorous : as he 
 
 hangs 
 
S E R M O N IX. 61 
 
 hangs bleeding on the crois, in agonies beyond 
 utterance, which feparate his foul from the 
 body, and will deliver him foon from all you 
 can do; hearken! his breath expires in inter- 
 ceflions for you ^ ^ Father, forgive them, for 
 ' they know not what they do/ 
 
 And will you do nothing now in return, or 
 in acknowledgement at leaftof Co much kind- 
 nefs? — Yes; what is proper for us to do?— 
 
 * Live foberly, righteoufly, and godly in this 
 
 * prefent world ;* it is the very leffon, w^hich, 
 the Apoftle tells us, * the grace of God which 
 
 * bringeth falvation teacheth/ difcharge your 
 duty to God, your neighbour, and yourfelves; 
 and in general keep God's commandments. — 
 This, indeed, is doing a great deal ; and may 
 imply many things, that will be laborious and 
 difficult to us. — And (hould you not be wil- 
 ling to fubmit to labour and difficulties- when 
 at the fame time that you exprefs your gra-^ 
 titude to the Redeemer, you are concurring 
 with him in his defigns for your everlafting 
 falvation .? 
 
 But come; finc^e you a^e fo much afraid of 
 hardfhips in religion, there is a way, known in- 
 deed to few, one fecret way of avoiding them. 
 
 How ^ and yet be faved ? 
 
 Or elfe, I am fure, the fecret will be worth 
 little. But you are too well inftruded in found 
 principles of piety, to think there can beany 
 fafe way of obtaining a fhare in that happinefs 
 which the Redeemer has purchafed, without 
 fubmitting to the burden of obeying his com- 
 
 jnandments. 
 
62 SERMON IX. 
 
 mandments. However, you are defirous to 
 hear it : in a word, it is Love. Love him ^ and 
 then your obedience will be no burden to you. 
 The commands of Chrift mufl be obeyed : but 
 you may be eafed of what is troublefome and 
 difficult in this obedience, if you can get your 
 heart touched with this divine affedion. 
 
 Obferve what a w^onderful efFed this fenti- 
 ment of love is capable of producing in thofe 
 pcrfons, whofe hearts are tender, and fufcepti- 
 ble of deep impreffions : how great an altera- 
 tion it makes, not only in the courfe of their 
 condud, but in their very fenfations and judg- 
 ment. They think nothing too much, which 
 they can do, or undergo, for the fake of the be- 
 loved perfon. They give up their own incli- 
 nation and intereft, even with pleafure. The 
 hardeft things become eafy, the moft irkfome of- 
 fices delightful, near the objed of their affedion. 
 They are not tired of their affiduities, or greedy 
 of any recompenfe for them : happy, fo long as 
 they are able to pleafe j and amply rewarded in 
 the very performance, and the kind acceptance 
 of their fervices. 
 
 How unlike are thofe who ferve for hire ! 
 No matter how little they do, provided you 
 will but be content with it. There is in their 
 motions a fluggifhnefs, a reludance, that perpe- 
 tually demands the fpur. In brief, they are 
 not ferving you, but themfclves : neither fide is 
 pleafed : your bufinefs is but ill difcharged \ and 
 their employment is one continual flruggle 
 againfl difficulties. 
 
 Many 
 
S E R M O N IX. 63 
 
 Many excellent things have been fpoken, 
 and very juftly, of many excellent graces and 
 virtues : but there is none of them to be com- 
 pared with that, which is here recommended to 
 you. It is ' the firft and great command- 
 
 * ment ;' it is that, on which ' hang all the 
 « law and the prophets -^ and that, finally, on 
 which above all things your own happinefs de- 
 pends. 
 
 * There be nine things, which I have judged 
 
 * in mine heart to be happy j and the tenth I 
 
 * will utter with my tongue. A man that hath 
 ^ joy of his children, and he that liveth to fee 
 ' the fall of his enemy, that dwelleth with a 
 
 * wife of underftanding, and that hath not 
 
 * (lipped w^ith his tongue ; that hath not ferved 
 
 * a man more unworthy than himfelf; that 
 « hath found prudence; that fpeaketh in the 
 
 * ears of him that will hear: how great is he 
 ^ that findeth wifdom ? and none (of thefe) is 
 « above him that feareth the Lord : but the 
 
 * Love of the Lord paffeth all things j he that 
 ^ holdeth it, to whom fhall he be likened ?* 
 
 To none indeed on earth : but he may be 
 likened to thofe happy Spirits above, that en- 
 compafs the throne of God; who feeing him 
 as he is, are filled with his love, and with the 
 light of his countenance. And he fhall be 
 joined in due time to their fociety -, and with 
 them worfhip, ferve, and poiTefs, the fupreme 
 Objedof hisafFedions; the fource and author 
 of every thing that is fair, and good, and lovely ; 
 and the boundiefs ocean, to which it all returns, 
 
 and 
 
<^4 S E R M O N X. 
 
 and in Vs^hich it will be fwallowed up, and yet 
 not loft, for ever. 
 
 ~>>>»»»»»>^>^^X-^e<« ««« c«« . 
 
 SERMON X. 
 
 MATT. vi. 9,10,11,12,13. 
 
 After this Manner therefore Pray ye : our Father , 
 which art in Heaven ^ hallowed he thy Name ; 
 thy Kingdom come ; thy will he done in Earthy as 
 it is ifi Heaven : Give us this Day our daily 
 Bread '^ and forgive us our Debts ^ as we forgive 
 our Debtors ; and lead us not into Temptation^ 
 hut deliver us from evil : for thine is the King- 
 domy and the Power and the Glory ^ for ever. 
 Amen, 
 
 \J F all the applications to the fupreme Being 
 wliich are extant, and are of a general nature, 
 not receiving an additional force from the un- 
 common or moving circumftances of thofe who 
 made them ; this now before us, the Prayer of 
 our Lord, is undoubtedly the beft, being at the 
 fame time the moft rational, and the moft de- 
 vout. It would have been fo eftcemed by all 
 judges, if the name of it's author had been ne- 
 ver known to us : fo that whether we have an 
 eye to the preaching, or the prajer of our Re- 
 deemer, 
 
S E R M O N X. 6s 
 
 deemcr, the obfervation, is equally ju ft, * That 
 
 * never man fpake like this man.' 
 
 Our Lord's prayer, as it is ufually obferved, 
 confifts of fix petitions : yet of thefe fix, the 
 three firft can hardly be called by that name; 
 being more properly ads or exprefllonsof Ado- 
 ration, Obedience, Submifllon j by which we 
 render honour to the Divine Being, and give 
 up ourfelves, along with the whole creation, to 
 his government and difpofal ^ before we pre-- 
 fume to offer any requefts in our own favour, 
 even for the fupply of our moft neceflary 
 wants, or the forgivenefs of our fins. 
 
 There is a propriety in this. The inhabi- 
 tants of Heaven, when they worfliip him that 
 livcth for ever and ever, caft their crowns be- 
 fore his throne, faying ; * Thou art worthy, O 
 ^ Lord, to receive glory, and honour, and pow- 
 ' er ; for thou haft created all things, and for 
 
 * thy pleafure they are, and were created : they 
 
 * reft not day and night, faying, holy, holy, 
 
 * holy. Lord God Almighty.' And although 
 in this prefent ftate of infirmity and want, it 
 is very allowable for usy and our duty to let our 
 
 * requefts be made known unto God,' and to 
 join our fupplications to our thankfgivings ; yet 
 let us take care that they be fo joined. It will 
 be unbecoming, and argue a very wrong difpo- 
 fition of mind in us, if we never draw near to 
 the throne of grace, but in our diftrefs ; and 
 having received fo many benefits, remember 
 nothing in the Divine Prefence, but our necefli- 
 ties alone. 
 
 F God 
 
66 S E R M O N X. 
 
 God is the Father of the Univerfe : all nature 
 owes it's being andfupport to Him. He bears 
 a nearer degree of the fame relation to all fpi- 
 ritual Beings, endowed with intelligence, and 
 capable of virtue ^ who have received a greater 
 portion of his kindnefs and care ; and fhew, or 
 may do, a ftronger refemblance of their Divine 
 Parent, Of man in particular it is faid, that 
 he was created ^ in the image of God,' and he is 
 flyled his fon» A good man may with ftill better 
 hopes make ufe of this endearing appellation; 
 and a good Chriflian above all. He is ^ born 
 ^ again, from above,' by the operation of the 
 fame Divine Spirit, by which the Eternal Word 
 was incarnate, and became the Redeemer of 
 men : and he is made ' an heir of God, and 
 * joint heir with Chrift.' By whom he is 
 taught and authorized, as he is prompted by 
 that Spirit, to lay claim to the relation, and in 
 his applications to the Maker of all things, to 
 fay : 
 
 Abba, Father ; Thou author, preferver, fup- 
 port, of my being, life, hopes, and happinefs 5 
 who haft brought me into this world, thy work ; 
 and redeemed me by thy only begotten Son, 
 through thy Holy Spirit, to an eternal inheri- 
 tance in Heaven j I acknowledge thy authori- 
 ty, and thy afFedion, with reverence and gra- 
 titude : I own thy paternal powxr and tender- 
 nefs, and approach thy prefence with the fen- 
 timents of a fon ; with fear, and love, and joy. 
 Thus emboldened, I raife my thoughts from 
 earth to heaven j I look up to that celeftial feat, 
 
 where 
 
S E R M O N X. 67 
 
 where thou haft dwelt from eternity, enthroned 
 in majefty above all height, and clothed with 
 light which no eye can bear to behold. But 
 though thy glory is unfearchable, and I cannot 
 fee thee as thou art j yet fo much, at leaft, I can 
 difcernof thee by thy image, expreffed in thy 
 w^ord, and refleded from thy works j that thou 
 art great, and juft, and holy. Thou wilt be 
 * fandified in them that come nigh thee.' Thou 
 requireft truth in the hearts of thy w^orfhippers j 
 and that the lips which pre fume to utter thy 
 hallowed name, be fr®e both from impurity and 
 fraud. May the number be multiplied with- 
 out meafure, of fuch as prefent this ^incenfetothy 
 ^ name, and a pure offering :' and Oh ! that my 
 voice alfo might be heard among thofe, who 
 thus adore thee ! But alas ! we have been ene- 
 mies to our God'j rebels to thy rightful fway : 
 we have followed the didates of pride and paf- 
 lion; have been feduced by the Tempter, led 
 aflray by our own corrupt mind, or by the 
 wiles of others ; and thy world hath laid under 
 the power of the evil one : how long, O Lord, 
 Holy and True ? The time will furely come, 
 (let it come fpeedily!) when thy juft dominion 
 fhall beuniverfally acknowledged, in every re- 
 gion, by every heart ; when Thou fhalt reign 
 unrivalled in all thy works; and the ufurped 
 authority of that Apoftate Spirit, which divides 
 and deforms thy kingdom, be utterly deftroyed 
 for ever. In Heaven, thv will is the inviolable 
 law : Myriads of minifters encircle thy throne, 
 who ceafe not day and night to celebrate and to 
 
 F 2 ferve 
 
6S SERMONX. 
 
 ferve Thee, with uninterrupted praifes, and 
 unerring obedience. Oh! that fuch fidehty 
 were found on earth ! that the fons of men did 
 even now referable that celeftial fociety, to 
 which they hope hereafter to be united ! were 
 animated with the like holy ardent zeal, and 
 could give themfelves to God with the fame en- 
 tire devotion ! We are blind and vain, but Thou 
 art wife and good. Wife therefore in thy wif- 
 dom, fecure under thy care, great and happy in 
 humility and fubjedion, we have no wifhes 
 but in Thee. Our whole defire and glory is to 
 be, to do, to fuffer whatever Thou art pleafed 
 to appoint. During our paffage through this 
 perifhable flate, we truft, and know, that Thou 
 who gaveft us life, wilt give us alfo ail fuch 
 things as are neceifary for it's fupport : and we 
 alk no more. But Oh ! leave us not deftitute of 
 that * bread which cometh down fromheaven.* 
 Let our fouls be nourifhed by thy word and or- 
 dinances ^ that we may grow in grace, and be 
 made partakers of a life which will never end. 
 Wealth, fame, and power, he they freely theirs, 
 to whofe lot they fait: fet our riches be repofi- 
 ted in Heaven: the objed of our ambition is 
 the light of thy countenance, even the appro- 
 bation and applaufe of God. -What have I 
 
 faid ? Ah me ! can I hope to be juftified, when 
 lam judged? dare I truft to that fiery trial .^ 
 will my life, or will my heart endure the infpec- 
 tion of thy pure eye ? But there is mercy with 
 Thee. Let me appeal from the feverity of thy 
 Juftice, and lay hold on this anchor of my 
 
 hopes. 
 
S E R M O N X. 69 
 
 hopes. Pity, where Thou canft not approve ; 
 and pardon that, which muft offend. Then 
 fhall my life bear teftimony to my thankful 
 heart 5 and that gratitude, which extends not to 
 Thee, fhall overflow on men. How jufl is it, 
 that I fhould fhew to them that mercy, which I 
 afk, and want! I blefs thee for thy goodnefs, 
 and I feel the conftraint of Love ; and do now 
 from the bottom of my heart, naked before that 
 Prefence, from which no thought is hid, mofl 
 freely forgive all thofe, who by word or deed, 
 knowingly or ignorantly, have offended or have 
 injured me. I relinquifh all my claims to ven- 
 geance. I bury from this moment, for ever in 
 oblivion, all offences, and the very remem- 
 brance of refentment : And do moft ardently 
 defire, that the fenfe of thy divine andbound- 
 lefs love may kindle in my breafl a flame of 
 thankfulnefs to Thee, which no time can 
 quench ; and an affedlon to men, which no 
 provocation, no wrongs can conquer. May 
 this principle of love live in my heart, and di- 
 recSt and animate my adions ! I am willing it 
 fhould be called forth and cultivated by exer- 
 cife and difcipline : and whatever trials or fuf- 
 ferings thy Vs^ifdom fees fit for this happy end, 
 I cheerfully embrace them. Shew me no hurt- 
 ful indulgence. I decline no danger for thy 
 glory, for the good of men, for the improve- 
 ment of my virtue. — Yet remember that I am 
 but dufl. Be Thou near me in thofe perilous 
 moments. Let not the florms of trouble and 
 trial overwhelm me. Strengthen my failing 
 
 faith. 
 
70 S E R M O N X. 
 
 faith. When I fink, ftretch forth thy hand. I 
 rely on thy Providence and Grace ; that Thou 
 wilt deliver me from the danger, or fupport me 
 under it. Save me from fin, from the great 
 enemy of fouls, and from eternal mifery. 
 
 Thefe, Lord, are the requefts, v/hich my 
 heart pours out unto Thee. But Thou feeft the 
 wants, which it doth not know; Thou heareft 
 the defires, it cannot utter. Give us what is 
 good, though we afk it not : and mercifully de- 
 ny, when we pray for evil. 
 
 My foul falls down with the loweft reverence 
 before thy throne, adding it's little hom.age to 
 the profound adorations and triumphant 
 Halleluiahs of the whole hofl. of Heaven, and 
 all thy Saints on earth : Power and Honour be 
 to Thee, Dominion and Glory, infinite and 
 cverlafling, my Lord, my Father, and my God, 
 
SERMONS 
 
 O N T H E 
 
 ARTICLES 
 
 O F T H E 
 
 CHRISTJAN FAITH. 
 

SERMON L 
 
 H E B R. ii. 6. 
 
 He that iometh to God muji believe that he is,-^- 
 
 JKeLIGION confifts in a proper difpofi- 
 tion of mind, and due demeanour towards the 
 Supreme Being. It implies therefore the be- 
 lief of his exiftence •, and will be liable to many 
 irregularities and much danger, if that belief 
 be not well fixed, and fupported by folid ar- 
 guments. Men may indeed be perfuaded on 
 flender grounds j and fuch perfualions may be 
 fufficient fometimes to produce fuitable difpo- 
 fitions and actions : but perfuafions, not root- 
 ed in truth, are more liable either to be torn 
 up by the blaft of a violent temptation, or 
 confumed by the tooth of time. 
 
 But it is our own fault, if our faith be expo- 
 fed to this danger. * God hath not left him- 
 ' felf without witnefs :' and the grounds on 
 which we believe his Being, as they are moll 
 unqueftionable, fo they are eafy to be known. 
 Great reafon, no doubt, there is, to acknow- 
 ledge our ignorance, and the wifeft perfons have 
 always been the moft fenfible of it j yet, amidft 
 all that cloud of darknefs w^ith which the 
 human mind is overfpread, we may ftill * feel 
 * after, and find,' the firftcaufe of our own and 
 
 of 
 
74 S E R M O N I. 
 
 of all exiftence, who ^ is not far from every 
 ^ one of us J for in him we Hyp and move and 
 ' have our being.' 
 
 Obferve firfl: the iimverfality of this belief, 
 with regard both to time and place j no nation 
 having been known fo barbarous, nor age fo 
 ignorant, nor period fo remote, in which tra- 
 ces of this perfuafion are not difcernible. 
 
 The notions muft be natural^ in which all 
 concur. Or if we are wrong in afcribing the 
 formation and government of all things to a 
 divine power ; it is an honour even to err, in 
 company with the wife and virtuous of every 
 nation and age. 
 
 ^wl prudence as well as modefty fhould teach 
 us deference to fuch authority, and diftrufl of 
 our own opinions, when we find them fo fuf- 
 picioufly peculiar. A wife perfon choofes to 
 follow the multitude^ when it is not to do evil\ 
 and will ftay till he has demonftration on his 
 fide, before he flands fingle in fuch a caufe 
 againft the whole world. 
 
 But the demonJlraUon^ as profound inquirers 
 have pronounced, is on the fame fide with au- 
 thority. And even if we fiaould not be able to 
 difcern the force of their conclufions ; yet, be- 
 Cdes the former argument from univerfal con- 
 fent, the very teftimo7iy of thefe perfons is 
 fomething : nay, it is confiderable ; except we 
 can go fo far beyond them in thefe refearches, 
 ss to dete£t the fallacies that have mifled them. 
 For if wx only do not comprehend the infe- 
 rence ^ there ftill remains ground to think, that 
 
 thev 
 
S E R M O N I. 75 
 
 they may difcern it, who fay they do ; and 
 who have given us on other occafions good 
 reafon to acknowledge their abihties and fin- 
 cerity. 
 
 The ideas of Space and Tmey force them- 
 felves upon us, whether we will or no j fo 
 that we cannot, even in imagination, fuppofc 
 them either not to be, or to be limited. We 
 know intuitively that they exift, and are with- 
 out bounds. Infinity and Eternity cannot 
 otherwife be, than by being the Properties of 
 fomething Eternal r.nd Infinite : therefore there 
 is fuch a Being. 
 
 If you fee the force of this argument, your 
 faith is, fo far, changed into knowledge. If 
 not, there is no need you fhould pretend to 
 do it. ' Will you talk deceitfully for God? 
 ' Will you accept his perfon ?' Attend to other 
 proofs, level to every capacity. 
 
 The being of the Creator is feen in his works^ 
 and thefe either miraculous^ or common. The 
 order of nature, and every interruption of that 
 order, fpeak the fame language, and * declare 
 
 * the glory of God.' Nor is there any thing in 
 this way of reafoning either deceitful or ob- 
 fcure. 
 
 A Prophet tells you, fuppofe, as the Pfal- 
 mifl doth, that ' it is the Lord who made the 
 
 * heavens i glory and worfhip are before him, 
 
 * povN'Cr and honour are in his fanduary.' 
 You anfwer, with the fcoffers meqtioned by 
 the Apofile, ^ All things continue as ^hey were 
 ' n-pm the beginning.' Could he fpeak with 
 
 the 
 
76 S E R M O N I. 
 
 the fame efFefi, as did the leader of the Jews, 
 
 * Sun, ftand thou ftill upon Gibeon ^ and thou 
 
 * moon, in the valley of Aijalbn ; when the 
 ^ fun flood ftill in the midft cf heaven, and 
 ' hafted not to go down about a whole day j' 
 would he take for granted the exiftence of a 
 fuperior power, or prove it ? 
 
 In what way did Elijah reafon, when he 
 
 * put the wood in order, and cut the Bullock 
 ' in pieces, and faid, fill four barrels with wa- 
 ' ter, and pour it on the burnt facrifice, and on 
 
 * the wood?' The people w^ho were prefent 
 when ' the fire of the Lord fell, and confum- 
 
 * ed the burnt facrifice, and the v/ood, and the 
 
 * ftones, andtheduft, and licked up the water 
 ^ that was in the trench,' they found no de- 
 fed in his argument ; ^ they fell on their fa- 
 
 * ces and faid. The Lord, he is the God j the 
 
 * Lord, he is the God/ 
 
 But without the help of Revelation, or even 
 of Hiftory ; the contemplation of the works of 
 nature, as we call them ; the order, proporti- 
 on, and ufe, of the feveral parts of the vifible 
 world ; the undeniable marks of defign, and 
 numberlefs inftances of art inimitable ; which 
 appear evidently before us, in every region 
 where we caft our eye, the heavens, the earth, 
 the fea, the air-, in the material, vegetable, 
 animal world ; in the body and in the mind of 
 man ; all thefe conftitute a proof as convincing 
 as a thoufand demonftrations, that the author 
 of them all is a Being endued with a vaft ex- 
 tent 
 
S E R M O N I, 77 
 
 tent of power, and underftanding, and with 
 benevolence. 
 
 And if this difpofition be the fum or Jource 
 of all moral goodnefs ; if the other virtues de- 
 rive their quality of good from their inherent 
 tendency to promote happinefs ; or if they do 
 but in effed promote it ; then the fame argu- 
 ments which eftablifh this principle in the Su- 
 preme Being, will be a proof alfo of his other 
 moral attributes. 
 
 But waving this argument, the conftitution 
 of the world itfelf affords diftin£l traces of 
 Jujiice and Mercy y as well as Goodnefs ^ in its 
 Author. 
 
 Though we dare not fay that Juflice is dif- 
 tributed perfedly ; yet it is equally remote 
 from truth to affert that the vicious, in the 
 common courfe of things, are as fuccefsful and 
 happy as the good and virtuous. The frame 
 of the world we live in is favourable to virtue, 
 which is an argument of the Jujtice of it's 
 Author. 
 
 His 7nercy appears in the provifion he has 
 made for the recovery of perfons who have in- 
 volved themfelves in calamities by their vices 9 
 His Patience in the delay which is obfcrvable 
 between the crime and the natural punifhment 
 of it, together with the intervening opportu- 
 nities of efcaping. 
 
 All thefe Arguments, however, are both li- 
 able to cavils, and alfo do only indicate thefe 
 feveral difpofitions in the Divine Being in an 
 imperfedt degree. 
 
 3ut 
 
78 SERMON!. 
 
 But we have, I think, a proof of the moral 
 Attributes of the Deity, every one of us v^ith- 
 in his own breaft. We are afTured by an in- 
 ward confcioujnefs^ clear and certain, which 
 needs no explanation, and leaves no room for 
 doubt, that a regard to Juftice, Truth, and 
 Goodnefs, is more excellent than the violation 
 of them. Thefe perceptions carry their ov/n 
 authority with them. Their command is a 
 reafon, a Law^ which no perfon without felf- 
 condemnation tranfgreffes. And this law is 
 obeyed, bad as the world is, often, though not 
 fo often as it ought ; and w^ould ever be obeyed 
 by every perfon, were it not for the calls of 
 Appetite, and the tumult of PalTion. The 
 mind of Ma?!^ alas ! is often borne away by 
 thefe againft his better judgm.ent, or is agitated 
 perhaps alternately by a contrary impulfe, 
 and fluduates between Defire and Duij, 
 
 But the Divine Mind^ being liable to no 
 fuch commotions, m.uft ever be direded by 
 unerring wnfdom. There is no room for a ci- 
 vil w^ar in the breaft of the Omnipotent. He 
 has no w^ants to fupply, nor foes to fear; no 
 appetites to im.portune, nor paffions to per- 
 vert him. Refliiude therefore muft be his 
 Rule. While his infinite government fleers 
 it's courfe along the tide of Eternity, fure and 
 fleady will be the regard to this immutable 
 point, in the clear calm region of the Divine 
 Bofom, which no clouds of ignorance can 
 darken, nor ftorms of temptation difcom- 
 pofe. 
 ^ In 
 
S E R M O N L 79 
 
 In this perfuafion therefore we reft. There 
 is an eternal, infinite Being. Who, himfelf 
 owing his exiftence to no other, is the caufe 
 from which all things have had their begin- 
 ning. He made the world : and it is under 
 laws of his appointment; and fubjed to the 
 government of his will. He has all power, 
 and wifdom : and thefe attributes have been 
 amply exerted in ads of goodnefs. He is the 
 Father of the Univerfe. The methods indeed 
 of his Providence are to us often incomprehen- 
 fible : yet have we fufficient reafon to believe 
 that he guides himfelf by the rule of right j So 
 that when we conform to the fame rule we 
 comply with his will, and concur with him in 
 his defigns. 
 
 Confider now what encouragement this is 
 to the pradice of virtue. When you are do- 
 ing good, you are doing what God doth, and 
 what he wifhes you to do. You are employed 
 in the very fame work v/ith your Creator, and 
 aflifting him to accomplifh his divine underta- 
 kings. You are advancing the end for which 
 the earth itfelf was created; and according 
 to your meafure, may fay, with the Redeem- 
 er himfelf, * my Father worketh hitherto, and 
 ^ I work.' 
 
 Or if, in contemplating that principal part 
 of the Creator's work expofed to your infpec- 
 tion, the nature and ftate of man, you difcern 
 that it was not the indifcriminate communica- 
 tion of good' that was intended, by him who 
 made us, but the welfare efpecially of the good 
 
 and 
 
8d S E R M O N I. 
 
 and virtuous, of the difcreet, the diligent, the 
 temperate, and the juft ; then let this, in like 
 manner, be your objedl. Do you good efpe- 
 cially to the well-deferving ; relieve the necef- 
 fitous, but thofe moft, who are fober and in- 
 duftrious. * He that giveth, let him do it 
 
 * with fimplicity' indeed, but with prudence ; 
 
 * he that {heweth mercy, with cheerfulnefs,' 
 and yet with difcernment. 
 
 * The Lord is loving unto every man ; — 
 
 * but they that deal truly are his delight. He 
 
 * maketh his fun to rife on the evil and on the 
 
 * good ',' but ^ the eyes of the Lord are over the 
 ^ righteous,' and ^ he delivereth the fouls of his 
 
 * fervants.* Draw as near as you can to the 
 divine pattern, and ^ be perfect even as your 
 
 * Father which is in heaven is perfed.' 
 
 Or laftly, if you have been able to penetrate 
 fo far into the divine counfels, as to difcover 
 that it is not the happinefs even of good men, 
 that is intended in this world, but only their 
 fupport in it, and their improvement in piety 
 and virtue while they are paiTmg through it 
 to a better ; let it be your care to advance this 
 ftep alfo in your imitation of God, and purfue 
 the intentions of him who made you to the 
 utmoft. 
 
 * Do good to all, efpecially to them who are 
 ^ of the houfhold of faith ;' and among thefe 
 moft of all to the beft, and do to them and all 
 others the beft fervice, by promoting above all 
 things their future welfare. This all perfons, 
 even the pooreft, may do by a pious example ; 
 
 others 
 
S E R M O N I. 8i 
 
 others by that and many other ways, which 
 will readily occur to fuch as have a heart dif- 
 pofed to find them. 
 
 Thus may your mite^ proportioned to your 
 ability, and coming from a good heart, be to 
 you, as if .you had fed the hungry, clothed 
 the naked, vifited the fick and imprifoned ; as 
 if you had been ' a guide of the blind, an in- 
 ^ ftruflor of the foolifh : a preacher and an 
 
 * Apoftle. Though poor,' thus * rich in good 
 
 * works ;' however ignorant, ^ wife unto fal- 
 ^ vation -^ you fhail ^ fhine as the brightnefs of 
 ^ the firmament, and, turning many to righ» 
 ^ teoufnefs, as the ftars for ever and ever.* 
 
 SERMON IL 
 
 JOHN xiv. I. 
 
 Te believe in God-^ believe alfo in me. 
 
 Amidst innumerable and undeniable 
 marks of divine wifdom and goodnefs, we find 
 in the world confufion, fin and mifery. Re- 
 velation informs us that it was not created in 
 this difordered fiate j that a great change has 
 taken place in it, occafioned by the fault of a 
 
 G human 
 
82 S E R M O N 11. 
 
 human pair, it's firft inhabitants ; by which 
 means their pofterity are fallen into a worfe 
 condition than had been originally prepared 
 for them by their gracious Creator. Death, 
 which ' God made not,' took poffeffion of the 
 world, and Guilt and Pain have a large domi- 
 nion in it J and might have ftretched their em- 
 pire to a dreadful extent, had not a perfon of 
 Divine Nature and Attributes, united, in a 
 manner incomprehenfible, with the Supreme 
 Father of all things, been pleafed, by the Fa- 
 ther's appointment, and out of his own incon- 
 ceivable goodnefs, to interpofe in our be- 
 half. 
 
 He came down from heaven ; and ftill con- 
 tinuing to be one with the Supreme Nature, 
 he affumed our's. He became man : he lived 
 upon earth, did good, endured pain, preached 
 piety and righteoufnefs, worked wonders, fuf- 
 fered death as a malefador, reftored himfelf to 
 life, returned to heaven, and now governs his 
 Church by the operation of yet another Divine 
 Perfon, who with him and the Father, is one 
 God, bleffed for ever. 
 
 All this, you feem to fay, is flrange and 
 wonderful. It is fo. The Divine exiftence, 
 eternity, infinity, which yet reafon obliges us 
 to acknowledge, is very wonderful. The di- 
 vine 2;overnment of the world, which we ex- 
 perience, is in many inttances exceedingly afto- 
 nifliing. The world is filled with wonders ^ and 
 if you attempt ignorantly to remove them, 
 
 they 
 
S E R M O N II. 83 
 
 they become greater. If you deny what is 
 ftrange, you muft admit what is impoffible. 
 
 It is ftrange, perhaps you think, that our 
 firft parents (hould commit fin. This part of 
 the wonder, that any of our kindred fhould do 
 what was not right, we muft not infift on. 
 
 It is ftrange that they were not immediately 
 punifhed with death. How ! fhall we make 
 it a wonder that God is merciful ? It muft be 
 a wonder then that we are living. 
 
 It is however, very ftrange, you are pretty 
 fure, and hardly right, you humbly thiuK, 
 that their pofterity ftiould be involved in their 
 guilt, and made to fuffer for an offence that 
 was not their own. 
 
 Now j^r/? of all, is it not furprifing that this 
 fhould appear fo ftrange to us who have lived 
 all our lives in a world in which the fame thing 
 has happened every day ? Is any thing more 
 common than to fee men fufFering the moft 
 grievous calamities, through the fault or only 
 the folly of other perfons ? 
 
 But this is natural. And who made it to 
 be natural ? Did not he who made the world ? 
 
 A great change took place at the fall : do 
 you know the particular manner in which it 
 v/as effeded ? Can you fay how far that was, 
 or was not natural ? 
 
 But, What think you of the remedy provi- 
 ded for this calamity, the redemption of man 
 in Jefus Chrift ? of the ftate of happinefs of- 
 fered him in heaven, inftead of his earthly pa- 
 
 G 2 radife ? 
 
34 S E R M O N IL 
 
 radife ? Is not the feverity of your complaint 
 foftened by thefe confiderations ? 
 
 But waving thefe anfwers, let us, for a mo- 
 ment, fuppofe that thefe things are indeed fo 
 ftrange as to be incredible ; that the fall and 
 the redemption of man is all a fidion ; and the 
 world in as good a condition as it was at firft, 
 or was ever meant to be. 
 
 The wickednefs and viifery that are in the 
 world, ftill remain in it, after all our fuppofi- 
 tions : thefe are matters of fad, alas ! and muft 
 be acknowledged by us all, whatever opinion 
 we entertain concerning the caufe of them. 
 The flate of man, w^hether a fallen ftate or no, 
 is what it is. Evidently the world liethy in 
 a very great degree, in wickednefs ^ the life 
 of men, of all men, is full of trouble, of ma- 
 ny is fo diflrefsful that it afteds us with hor- 
 rour, till death, very foon, the fooner often 
 the better, puts an end to it. Man appears 
 upon the Sea of life, flruggles with waves and 
 ftorms for a few moments, and finks again into 
 the abyfs, for ever. 
 
 And is this your vindication of God's love 
 and goodnefs ? This the beft defence you can 
 devife of thofe ^ tender mercies which are over 
 * all his works.' 
 
 It would be fevere in him, you think, to 
 degrade us to fuch a fad ftate as this for the 
 offence of our firft Parents : but you can allow 
 him to place us in it, without any inducement. 
 Are our calamities Icffened for not being af- 
 cribed to Adam ? If our condition be unhappy, 
 
 is 
 
S E R M O N II. 85 
 
 is it not ftill unhappy, whatever was the occa- 
 lion ? with the aggravation of this refledion, 
 that if it is as good as was at firft defigned, 
 there feems to be fomewhat the lefs reafon to 
 look for it's amendment. 
 
 Or will you fay that the Supreme Being was 
 not able to accommodate us in a better man- 
 ner ? or that he was not defirous of doing it ? 
 that he is w^holly unconcerned about us? or 
 that he never made the world at all ? and that 
 we came into it of ourfelves, or by the help of 
 fate or fortune? 
 
 Which now of thefe trufy ftrange fuppofiti- 
 ons fhall we picafe to adopt ? choofing what 
 is abfurdp to avoid what is wonderful^ ;ind 
 driven by the fear of little difficulties, into 
 great contradidions. 
 
 Indeed thefe and all other objedions againft 
 the articles of revealed religion generally ad- 
 mit one fhort anfwer from the confideration 
 of our own ignorance. We are not willing to 
 acquiefce in that fuperficial information which 
 is imparted to us, but are defirous to fee to the 
 bottom of every thing-, and complain, or 
 difpute, when we are difappointed : not con- 
 fidering that we know the whole of nothing ; 
 and that no fyftem of religion, or of irreligion^ 
 will ever place us above thefe difficulties. 
 
 Whatever Almighty God is pleafed to teach, 
 or to command, by the voice of Nature, or of 
 Revelation, it is. plainly and equally our duty 
 to believe and do : it is of no confequence 
 which v;ay he conveys this knowledge to us. 
 
 He 
 
86 S E R M O N II. 
 
 He hath created us by his power ; he hath re- 
 deemed us by his mercy, through the media- 
 tion of his Son : if there is any perfon to whom 
 neither of thefe truths is made known, he is 
 innocent of all guilt in the ignorance or dif- 
 belief of both ; and if they are both fo offered 
 to us that but for fome criminal obftru6^ion 
 in ourfelves, we Ihould admit them j it is dan- 
 gerous, and may be fatal to deny either. 
 
 There is, I fear, yet one more circumftance, 
 in which the Chriftian revelation and the reli- 
 gion of nature bear to each other, unhappily, 
 but too near a refemblance ; and that is in 
 their Juccefs ; or more properly, in the voant 
 of it ; they produce, neither of them, in any 
 due degree, the effed: they ought, the refor- 
 mation of the world. 
 
 You admit, let us fuppofe, the religion of 
 nature : fo far you are certainly in the right. 
 You allow that there is a God who made the 
 world, and all things in it : therefore they are 
 his : No doubt. He is your Father, Friend, 
 and Lord ; his relation to you is prior and fur- 
 periour to every other : his will is your fupport, 
 and life, and law. This you freely own. 
 
 Yes, in words you own it. But is the fenfe 
 of it impreffed on your heart ? are your ani- 
 ons governed by it ? It is eafy to fay, in your 
 difcourfe, or prayers, that Almighty God is 
 the Greateft and Beft of Beings, and to af- 
 cribe to him ^ the kingdom, the power, and 
 ^ the glory;' but doth he really rule in your 
 breaft, and in your life? Do you worfhip him 
 
 devoutly 
 
S E R M O N II. 87 
 
 devoutly and conftantly ? do you honour and 
 love him, ^ with all your mind and ftrength,* 
 fo that no other perfon or thing, not even 
 your own defires come in competition with him? 
 Are you thankful for what he gives, content 
 when he denies, refigned when he takes away, 
 patient when he afflids, humble when he ad- 
 vances you, and when he depreffes, neither 
 petulant nor yet dejeded ? If you honour and 
 love God above all things ; you will do what- 
 ever you think will pleafe, and nothing that 
 you know offends him. And thus will be 
 introduced into your life the whole train of 
 virtues, whatever is ^ good and acceptable in 
 « the fight of God.' 
 
 Not that we Chrijiians have any reafon for 
 boafting, but much for forrow, and for amend- 
 ment. Your condemnation is not our acquit- 
 tal. We are bound to every one of the fame 
 things, and more ; by all the fame reafons, 
 and by others : fo that when we do amifs, we 
 are even more culpable. 
 
 We believe, with you, that God made, and 
 we believe alfo that he redeemed us, and this 
 by the death of his only begotten Son ; that 
 he loved us, corrupted and loft, as we were, 
 yet that he ftill loved us to fuch a degree, as 
 to deliver up out of his bofom, him ^ in whom 
 * he was always well pleafed,' to be a man, 
 and a facrifice, that we might be forgiven for 
 his fufferings, and received into heaven with 
 him, through his merits and interceflion. 
 
 But 
 
88 S E R M O N ir. 
 
 But have we a juft fenfe of this redemption ? 
 Are our adions governed by the fenfe of it ? 
 Afk us, in your turn, every one of the fame 
 queftions : can v^e * anfwer one of a thoufand ?' 
 Where are all the graces and virtues fuitable 
 to our holy Faith, and bound upon us by fo 
 many obligations ? Do our adions, any more 
 than yours, correfpond to our principles ? Are 
 we better than other perfons whofe belief is 
 different ? ^ The life which we now live in the 
 ^ flefh,' as the Apoflle fpeaks, do we ' live by 
 ^ the faith of the Son of God, who loved us, 
 ' and gave himfelf for us?* 
 
 We ftand difputing and quarrelling about 
 the religion of Nature and Revelation 5 but 
 regard neither, much further than the mere; 
 profeffion : Zealots for a fyftem which has no 
 cffeft on our heart and life •, contending each 
 with eagernefs for the articles of his faith ^ 
 a8;reeing, on both fides, to forget the duties 
 of it. 
 
 Alas ! the very reverfe of this is the method 
 which reafon and Chriftianity alike prefcribe ^ 
 to live every one of us according to the rules 
 of that religion which we believe and profefs., 
 and recomm.end it to others by all fair argu- 
 ments, and by an upright example ; but by 
 no other motives. I conclude with that fiiort 
 precept of the Apoftle : * Follow peace with 
 ' all men, and holinefs without which no man 
 ' ihall lee the Lord.' 
 
 S E R- 
 
SERMON III. 
 
 L U K E i. 34. 
 
 Then f aid Mary unto the Angela howjhall this be ^ 
 feeing I know not a Man ? 
 
 X HE miracles attending the revelation of 
 Chriftianity may be confidered as divided into 
 two claffes, and called the publick miracles, 
 and the private. 
 
 Of the former fort were the many cures per- 
 formed by our Lord and his Apoflles ; the dark- 
 nefs at his crucifixion, his Afcenfion into hea- 
 ven, in the prefence of many fpedators ^ pro- 
 phecies of future events taken together with 
 their accomplishment ; the very propagation of 
 the Chriftian religion in the w^orld ^ and above 
 all, that capital miracle, the beft attefted, and 
 vet moft amazing, the principal pillar on which 
 the fabrick of Chriftianity refts, The Refurrec- 
 tion of the Lord Jefus from the dead. 
 
 Among the fecond fort, the private miracles, 
 may be reckoned the appearance of an Angel 
 in a dream to thehufoand of the Virgin Mary, 
 more than once ; the vifion of Zachariasin the 
 Temple; the divine glory feen by St. Stephen 
 at the time of his Martyrdom ; and many other 
 fupernatural events, of which there was no 
 teftimony, but that of the fmgle perfon on 
 whom the miracle was wrought, or before 
 
 whom 
 
^<y SERMON III. 
 
 whom it was exhibited ; and among thefe, ef- 
 pecially that great miracle of the Incarnation of 
 our Saviour Chrift, without any human father, 
 by the operation of the Holy Ghoft. 
 
 Now the proper external proof of the Chrif- 
 tian religion are the publick miracles. Nay 
 they are the proof even of the private mira- 
 cles ; which are fo far from yielding any help 
 to the other parts of revealed religion, that they 
 cannot exped to gain admittance for them- 
 felves, but muft be content to attend upon the 
 miracles which were publick. And when 
 thefe are eftablifhed ; miraculous fads of which 
 we have no witnefs, and revealed dodrines of 
 which we have no natural proof, may be rank- 
 ed together j and will be b©th equally fup- 
 ported by the teftimony of Scripture, which 
 refts on the miracles that were wrought openly 
 for the proof of it. 
 
 There does not appear to be any thing incre- 
 dible in this dodrine of the miraculous Incar- 
 nation of Jefus Chrift, to thofe who admit any 
 miracles at all. That a child fhould come into 
 the world without a father, is not harder to ac- 
 count for, than that a dead body fhould come 
 to life, or a living man walk upon the water, or 
 diftempers be cured by the fpeaking of a word. 
 None of thefe things are natural : but they are 
 all, equally, as far as we can fee, in the power 
 of God. 
 
 Except we believe the world to have exifted 
 from eternity, and the race of mankind to have 
 been continued down to this day by an infinite 
 
 fucceflion. 
 
SERMON III. 91 
 
 fucceffion, without any beginning at all ; we 
 muil be obliged to acknowledge that at leaft 
 two human perfons were once brought into be- 
 ing, in fome way different from that which is 
 now the cftablifhed courfe of nature. All per- 
 fons cannot have been born as men are now. 
 The Redeemer of mankind therefDre was not 
 the only perfon who had not two human parents. 
 What was once, might be again j or fomething 
 equally different from that which is now the 
 objed of experience. 
 
 It is not expeded that this miraculous con- 
 ception of our Lord fhall gain credit from the 
 teftimony of the mother, or from the relation 
 of an hiflorian. It is to the publick, undoubt- 
 ed, innumerable miracles of the Redeemer's 
 life, and to his well attefted Refurredion from 
 the dead, that we appeal for the fupport of the 
 miracle of his Incarnation and Birth. ^ If he 
 
 * did not the works of his Father ^ believe him 
 
 * not.' 
 
 But the creation of a human pair, at the be- 
 ginning of the world, it may be faid, was plain- 
 ly neceffary, and is therefore eafily believed j 
 but the birth of an infant without an earthly 
 father is the lefs credible, becaufe we fee no 
 reafon for it. 
 
 Is this a proof that there was none ? Has the 
 Supreme Mind no reafons but what we are ac- 
 quainted with ? Does the Divine Wifdom take 
 us for counfellors ? 
 
 A holy and good God, as we fhould think, 
 would create men in a flate of virtue and hap- 
 
 pinefs. 
 
92 SERMON III. 
 
 pinefs; But mankind we fee, and feel, alas ! 
 are in a ftate of fin and mifery. How comes 
 this event to pafs ? Will any reafon that you 
 are mafter of, explain it to us ? 
 
 We know indeed how it happened from 
 Scripture. It was owing to the Fall, But the 
 Scripture informs us alfo of the Incarnationy 
 and tells us that the fall of man was the reafon 
 of it. Can you fhew that it is not a good rea- 
 fon? Are you fure you could have redeemed 
 the world better? or at all otherwife? It is 
 written, ' Except a man be born again, he can- 
 ^ not fee the kingdom of God :' and it may be, 
 for any thing you know to the contrary, that 
 men could no more be regeiierated without this 
 miracle of the Incarnation, than they could 
 ever have been horn without the other, of the 
 Creation. 
 
 Or if you refufe the name of miracle to the 
 firft creation of man, becaufe a miracle has re- 
 lation to a courfe of nature fuppofed to be al- 
 ready eftablifhed, it will make no material dif- 
 ference. The thing will not be changed by the 
 alteration of the name. There is no reafon to 
 think that the creation of man required any lefs 
 degree of power for being new; or that the 
 miraculous conception, by being contrary to an 
 eftablifhed courfe, was therefore either impof= 
 fible, or in any degree lefs neceffary. 
 
 But when we fay that Jefus, our Redeemer, 
 was born of a virgin, who ' was found with 
 « child of the Holy Ghoft j' we mean fome- 
 thing more than that his birth was miraculous, 
 
 and 
 
SERMON III. 9s 
 
 and brought to pafs by the extraordinary pow- 
 er of God. We intend to declare, ' that he 
 
 * was truly the Son of God.' 
 
 ^ The Holy Ghoft lliall come upon thee, and 
 ^ the power of the higheft fhall overlhadow 
 
 * thee : therefore alfo that holy thing which 
 
 * ihall be born of thee fhall be called, that />, 
 'Jia/I be, the Son of God/ The glorious 
 truth which is covered under this veil of words 
 is not, it muft be acknowledged, clearly under- 
 flood by US; yet are they not mere empty 
 founds, wholly without meaning. The very 
 vileft weed on the fea fhore is the effed of 
 God's power, and indeed a difplay of his wif- 
 dom. Men are of a nobler nature : ftill, they 
 are alfo the work of God's hand ; and bearing a 
 nearer refcmblance to his perfedions, and en- 
 joying a greater portion of his care, they have 
 been ftyled his children. Spirits, fuperior to 
 man, may alfo have been called the fons of 
 God, or even his firft born, for the fame reafons, 
 and becaufe they were in being before us. 
 Language is imp^'fed, and metaphors muft be 
 much ufed. Angels, or certain men, may have 
 been called even Gods, on account of their 
 great authority and power. But ftill, fo much 
 we think we difcern of this fublime fubjed, 
 that Jefus is the Son of God, in a fenfe diffe- 
 rent from all thefe; derived from the Supreme 
 Father, in a fuperior and more immediate man- 
 ner ; and not only * among many brethren the 
 * firft born,' but among them all, the Only Be- 
 gotten. 
 
 The 
 
94 SERMON lit. 
 
 The Redeemer of Mankind was, and is, 
 Man as well as God. The divine nature was 
 united with the human in Jefus Chrift. The 
 fubjed here too is, no doubt, in a vaft degree, 
 incomprehenfiblc. Language is greatly liable 
 to abufe, and when not abufed, it is both im- 
 perfed, and apt to be miftaken. Yet the doc- 
 trine thus delivered is not merely nothing. 
 
 God is infinite : he is every w^here prefent. 
 We live and move not only by his favour, but 
 in him \ fo do all other Beings. ' If I climb up 
 ' into heaven, thou art there ^ if I go down to 
 ' hell, thou art there alfo.' He upholds, pene- 
 trates, pervades, aduates all things. The moft 
 rapid cherubims move by his force : the very 
 clods of the field cleave together by his perpe-* 
 tual, and, if one may fo fpeak, perfonal opera- 
 tion. At leaft, the deepeft philofophers have 
 had recourfe to this expedient •, and, after the 
 moft wearifome refearches, like the dove fent 
 out from the ark, have found no other place 
 where to fix their foot, but that whence they 
 fet out ^ no folution, but in the Divine prefence, 
 of the moft trivial, as w^ell as extraordinary ap- 
 pearances. 
 
 Yet, though we pretend not to comprehend 
 either, {o far v;e make bold to pronounce, this 
 was not the pi-efence of the Supreme Father 
 with his only begotten Son ^ nor this the union 
 of God with the man Chrift Jefus. Stocks 
 and ftones are not God : even ^ angels, which 
 * are greater in power and might,' refufe to be 
 worlhipped. But the Redeemer, though ^ mad© 
 
 * of 
 
SERMON IIL 95 
 
 ^ of a woman, and in all things like unto his 
 
 * brethren/ is the proper objed of our faith, 
 and hope, and love, and every other religious 
 affedion and adion : as the Scripture teaches 
 in many places. We praife him, w^e pray to 
 him. We ' believe in God.' We ^ believe alfo 
 
 * in him ; and honour the Son even as Mre ho- 
 
 * nour the Father :' although v^^e know, that 
 
 * there is one God, and there is none other but 
 
 * he ; and that he will not give his glory to ano- 
 ' then' 
 
 Nor is this ^/^^//W union, be caufe it is in- 
 comprehenfible, therefore incredible alfo. Nor 
 indeed does it appear to be all more incompre- 
 henfible, than the union of our own foul and 
 body, the conjundion of Matter and Spirit. 
 Which yet philofophy alone, without revela- 
 tion, has taught men to acknowledge : though 
 thefe fubftances are, to our thinking, as incon- 
 gruous as any ; nor have we the leaft concep- 
 tion how they can be capable of intercourfe, or 
 any mutual operation. 
 
 That Matter itfelf fhould ever begin to bcy 
 or even but begin to move^ is as unintelligible as 
 any article of faith, before it is depraved by our 
 explanations. Yet Experience affures us of 
 the beginning of motion 5 though it has been 
 difputed : what has not? And Philofophy tells 
 us that the foul of man is immaterial. Wc 
 yield our aiTent to thefe teachers, though the 
 points have oft been controverted, andean ne- 
 ver be comprehended. What is the reafon that 
 the difficulties which we fo readily pafs over in 
 
 thefe 
 
96 SERMON III. 
 
 thefe cafes, fhould be fo infuperable in the 
 other ? Articles of faith are eftablifhed, we may 
 be bold to affert, upon as good grounds as fyf- 
 tems of phyfics : as much regard is due to 
 dodrines of religion, at leaft, as to thofe of 
 any fed of philofophers. 
 
 Yes ; but this regard cannot always be paid 
 at fo eafy a rate. The head would often be 
 convinced, but the heart remonflrates : the 
 underftanding might bend, but the w-ill is ftub- 
 born. We might perhaps yield our affent to 
 religion, but it demands obedience ; and re- 
 quires not only belief, but pradice. Every 
 one of its dodrines is to be fruitful in grace and 
 good works ; and however ignorant we may 
 be of the manner, or reafons, w^e are to be 
 well acquainted with the ufe. 
 
 The word was incarnate ; he left the glory 
 which he ' had with the Father before the 
 * world was,' and entered into this houfe of 
 clay : he took upon him willingly the infirmi- 
 ties of the human nature : God was made man 
 for the falvation of finners. 
 
 Could he not have faved them with lefs 
 trouble ? We fay nothing. How^ was it pof- 
 fible for him to aflume their nature ? Silence 
 fuits with ignorance. What fhould make him 
 Vv^illing to do it ? Here indeed we are able to 
 anfwer : it w'as becaufe he /oved them. And 
 one thing more we can comprehend, that they 
 ought alfo to love him ; be devoutly thankful 
 for his incomprehenfible mercy ^ and if there 
 is any thing in their powder which may con- 
 tribute 
 
SERMON III. 97 
 
 tribute to the fuccefs of this gracious under- 
 taking, to do it. 
 
 There may be many obfcurities attending 
 the doflrine ^ there is none at all in this con- 
 fequence, that they who are thus redeemed, 
 are no longer their own. They ' are bought 
 
 * with a price, and ought therefore to glorify 
 ^ God in their body and in their fpirit, which 
 
 * are GodV. Now doubly his : fince he who 
 made, has again purchafed them to himfelf ; 
 and, as far as we can judge, at a much greater 
 price. 
 
 The Incarnation of the Son of God, how- 
 ever incomprehenfible, is the plaineft as well as 
 the flrongeft reafon that ever was, or can pof- 
 fibly be offered, for gratit.'de towards the Su- 
 preme Father, who gave his dearly beloved and 
 only begotten Son, for our redemption ^ and to- 
 wards that Divine Son, who loved us, and gave 
 himfelf for us: for truft in God, who having 
 delivered up for ^.^j- his Son, cannot but with him 
 alfo freely give us all things : for humility and 
 condefcenfion to our inferiors ; in obedience to 
 the particular command, in imitation of the 
 wondrous example of him, who being pofTef- 
 fed of divine greatnefs, the ' Maker and Fleir 
 
 * of all things, 7^^ made himfelf of no reputa- 
 
 * tion, took upon him the form of a fervantj 
 ^ was made in the likenefs of men ; and being 
 ^ found in fafliion as a man, he humbled him- 
 
 * felf, and became obedient.' 
 
 This dodlrine of Chriftianity is a recom- 
 mendation of purity, direding us to reverence 
 
 H that 
 
98 SERMON HI. 
 
 that human body which he honoured by being 
 born of a virgin ^ and may reafonably induce 
 us to have a very high regard, but free from fu- 
 perftition and idolatry, to her who was fo fig- 
 nally favoured as to be made the Parent of the 
 Son of God. 
 
 Laftly the incarnation of Chrift is an argu- 
 ment for univerfal obedience, and the pradice 
 of all virtues. Since this was the end of his 
 coming into the world, ' to purify to himfelf a 
 
 * peculiar people, zealous of good works :' and 
 lince without this, we fhall not only fruflrate 
 the grace of God, but render the greateft blef- 
 ling that ever was conferred on mankind, a ca- 
 lamity to us. Every mercy which we abufe, we 
 convert into a curfc. ^ This is the condemna- 
 
 * tion,' it is an aggravation of our guilt, and 
 will add to our punifhment, * that light is 
 
 * come into the w^orld, and men loved darknefs. 
 
 * If ye were blind, ye fhould have no fin : but 
 
 * now ye fay, we fee -^ fince, as you acknow- 
 ledge, you know better, or at leaft have the 
 means of information ; therefore your Jin re- 
 fnainetk. The more gracious the divine offers, 
 the more criminal muft it be either fcornfully 
 to rejed, or wickedly to pervert them. ^ He 
 ' that defpifed Mofes' law, died without mercy : 
 
 * of how much forer punifhment fhall he be 
 
 * thought worthv, who hath trodden under foot 
 ' the Son of God?* 
 
SERMON IV. 
 
 I COR. i. i8. 
 
 The preaching of the Crofs is to them that perijfiy 
 FGoliflmefs ; but unto us which are favedy it is 
 the Ponuer of God, 
 
 1 H E R E is nothing, how well and wifely 
 foever it is ordered^ by man, or God, but excep- 
 tions may be taken againft it, by the ignorant 
 or ill difpofed j and that very circumftance be 
 made the matter of complaint, which ought to 
 be moft of all the fubjed of applaufe and ad- 
 miration. The Crofs of Chrift has been long 
 ^ a rock of offence' in the way of unbelievers ; 
 ^ to the Jews a ftumbling block, to the Greeks 
 * foolifhnefs.' A Saviour of the world who 
 could not fave himfelf! A Divine perfonrelin- 
 quifhing the glories of his own nature for the 
 miferies of mortal life, and the torment of cru- 
 cifixion ! If the Son of God, had appeared with 
 a fplendour anfwerable to fuch a charader j if 
 he had defcended vifibly from heaven in a cha- 
 riot of fire, and with Legions of Angels, to 
 take vengeance on his enemies, and put his fol- 
 lowers in pofTeflion of riches, glory, power^ 
 profperity, and pleafure; fuch propofals as 
 thefe would have engaged attention, all nations 
 had been foon made profelytes; and nothing 
 ^Q^n or heard on earth, but the mofl cheerful 
 fubmifTion, andfincere thankfgivings. 
 
 H 2 This 
 
TOO 
 
 SERMON IV. 
 
 This is the wifdom of man ! Such a Saviour, 
 and fuch falvation^ would, no doubt, in our idea 
 have been the moft proper. Alas ! there is no 
 end of our folly, when we purfue the ravings 
 of imagination j and liften to the vanity of our . 
 wifhes, inftead of the voice of Reafon, and the 
 fobercounfels of Experience. 
 
 Shall we conclude then, upon theftrength of 
 fuch a wnfe harangue, that Jefus could not come 
 from God, fince he neither brought thefe bene- 
 fits, of which w^e are fo greatly defirous, along 
 with him j nor delivered us from ficknefs, for- 
 row, and death, and a great number of ether 
 evils, which are fo grievous to us ? 
 
 But if Almighty God hath not rsdecmedxht 
 world ; I prefume he made it. And hath he 
 made it to be a ftate of fuch felicity as you re- 
 quire ? or exempted it from the afflidions to 
 which you objed ? The world itfelf, it feems, 
 came from God, though it contains all thefe bad 
 things : and vrhy might not the gofpel, though 
 it does not remove them '^ 
 
 Will you fay, that the world, as it came out 
 of the hand of God, at firft, was better than it 
 is at prefent ^ and that thefe evils were intro- 
 duced into it, on account oilhc fall of our firft 
 parents ? 
 
 What you fay is true : but where, pray, did 
 you learn it? This is not an article of natural 
 religion, but of revelation. Yovi believe the 
 fair of man in Adam, on the tefiimony of 
 Scripture ; v.hy then will you not admit his re- 
 demption by Chrift on the famiC Authority ? 
 
 But 
 
SERMON IV. 
 
 01 
 
 But let us fuppofe it to be as you have faid ; 
 that man was not liable to thefe hardfl:iips at 
 firft, but has forfeited his happy ftatc by his 
 difobedience. Upon what grounds then do you 
 infifl that he (hould be placed again in it ? Man 
 was created happy ; and became wicked. Some 
 other iituation muft be fought out for him : a 
 paradife is no place for his amendment. 
 
 Perfons v;ho can make fuch high demands of 
 happinefs, mufl have formed their expeda- 
 tions, one would think, from works of God un- 
 knovv^n to us, and worlds very difterent from this 
 which we inhabit. The Maker of the earth 
 on which we live, does not appear, by any thing 
 we fee in it, to have intended itfcr a place of 
 pleafure and indulgence, but of difcipline and 
 trial; offering, together with a fufficient, but 
 mofily moderate fupply of our neceffities, abun- 
 dant matter for the exercife and improvem.ent 
 of our virtue. In this view, the world was 
 created and redeemiCd w^ith equal wifdom \ and 
 everything in both thefe difpenfations properly 
 adapted to the end which God defigned. 
 
 But when we feek happinefs here, we look 
 for what was never found. The plant grows 
 not in this foil. But infirmities and afHidions ; 
 pain of body and anguifh of mind; cares and 
 fears, and difappointments, both in the pur- 
 fuit and pofTefTion of our wifhes ; with clamo- 
 rous pafTions and eager appetites, impatient of 
 denial, inflamed by indulgence; and a multi- 
 tude of other evils, which no tongue can count, 
 or medicine heal, flicking clofe to the life of 
 
 maa 
 
102 SERMON IV. 
 
 man in all ftations, and purfuing him through 
 every period of the Httle, laborious interval be- 
 tween the cradle and the grave. 
 
 Such is the condition, in which it has feemed 
 good to God to place us ^ as vvc all fee, and feel ; 
 ordered according to his own eternal counfels, 
 not our blind will ; little accommodated to our 
 wiflies, but chofen by his unerring wifdom. 
 
 And ^ fuch a high prieft alfo became us / 
 was fuitable to the ttate of fuch fmners ; 
 
 * touched with the feelings of our infirmities ; 
 
 * and in all points tempted like as we are, yet 
 
 * without fin/ 
 
 The cup of which we are m.ade to drink, is 
 offered to the Son of God, and ' the captain of 
 
 * our falvation made perfed through fufi:erings/ 
 
 But thofe fufferings are alfo the ^ price of 
 
 * our redemption,' the confideration on ac- 
 count of which we finners are received to 
 mercy. ^ Without fhcdding of blood there is 
 
 * no remiffion ; He is the propitiation of our 
 
 * fins/ 
 
 Expiatory facrifices were in ufe from the 
 earlieft times, and were exprefsly required by 
 Almighty God of the nation of the Jews. 
 This Divine Perfon, therefore, that he might 
 have fomewhat much more valuable to offer ^ af- 
 fumed * a body that Vv'as prepared for him,' and 
 offered hirafelf ' as a Lamb without fpot,' to 
 God. He had no fins of his own to expiate : 
 but, regardlefs of pleafure, eafe, and life, and 
 moved by the moft exalted deve^tion to God, 
 and unbounded charity to man, he gave his fide 
 
 to 
 
S E R M O N iV. 103 
 
 to the fpear, he ftretched out his arms upon 
 the crofs ; and made ^ a full, perfed, and fuffi- 
 ^ cient facrifice, oblation, and fatisfadion for 
 
 * the fms of the whole world.* 
 
 But you would be glad to know the reafons 
 of thefe wonderful counfels, and comprehend 
 the whole myftery of man's redemption. 
 
 Do you comprehend the other plans of Pro- 
 vidence in fo complete and mafterly a manner? 
 Is this the only counfel of God which eludes 
 your inquiry ? 
 
 God hath been pleafed to give life, you fee, 
 to other creatures on earth befides man : did he 
 intend them to be happy ? are they always fo ? 
 can any of them ever have deferved to be other- 
 wife ? 
 
 Perhaps they were made for man. But why 
 muft they die in order to fuftain him ? It is 
 written that ' man doth not live by bread alone, 
 
 * but by every word that procecdeth out of the 
 ^ mouth of God :' why did he not fpeak this 
 w^ord? Whatl was there no fupport to be 
 found for him in the magazines of omnipotence, 
 but by the ilaughter of fo many vidims? un- 
 v/illing vidims ? 
 
 What fay you to this part of the Divine go- 
 vernment ? Do you choofe to cenfure it ? Are 
 you able to explain it ? 
 
 You fee your own children perhaps ruined 
 by your vices ; then afk if it be poffible that 
 any perfon fhould fuffer but for his own offen- 
 ces. Or rather, I hope, you fee them become 
 virtuous and happy by your care and kindnefs ; 
 
 and 
 
104 SERMON IV. 
 
 and no longer wonder to be told that when 
 they and you are made partakers together of 
 life eternal, you will all be indebted for fo 
 great a bleffing to fomething further than 
 your own endeavours to obtain it. 
 
 The doflrine, that ' God is in Chrifl recon- 
 ^ ciling the w^orld unto himfelf/ myfterious 
 as it muft ever appear to the eye of Curiofity, 
 opens to the ingenuous heart reflexions of the 
 higheft importance. And who may take upon 
 him to fay, that fo great an ufe was not even 
 among the reafons of this awful difpenfation ? 
 
 The redemption of mankind by the fuffe- 
 rings and death of the Son of God, is the grea- 
 teft proof of divine Mercy i and, at the fame 
 tim.e, to a noble, nay, to any mind, the grea- 
 teft difcouragement to vice, that is polTible to be 
 conceived by man; the flrongeft obligation 
 that is in all nature to gratitude, the fublim- 
 eft and moft forcible inducement to repen- 
 tance. 
 
 Believe then that the Almighty Father de- 
 livered up his only begotten, for this very end, 
 to fhew^ us in their full light, both the un- 
 bounded extent of his goodnefs, and the in- 
 expreliible danger of our im.penitence : to teach 
 to poor fallen man, the love, and the fear of 
 him that made him. In the chain of being de- 
 fcending from heaven to earth, the baleful ef- 
 fects even of htiman vice are felt higher than 
 all our conceptions can reach. ' God is love ;' 
 there is nothing he is not willing to do for his 
 creatures ^ yet obftinate difobedience can fruf- 
 
 trate 
 
S E R M O N IV. 105 
 
 trate all the efforts of omnipotent goodnefs. 
 
 * What fhall I do ? I will fend my beloved Son. 
 ^ If we fin wilfully after that we have received 
 
 * this knowledge of the truth, there remaineth 
 ' no more facrifice for fins j but a certain fear- 
 ^ ful looking for of judgment, and fiery indig- 
 
 * nation.' 
 
 As the proofs of God's grace and goodnefs 
 are multiphed, fo is the dread of his difpleafurc 
 increafed j and this on a double account; the 
 condemnation is more certain, the punifhment 
 more terrible. 
 
 * Behold therefore the goodnefs and feverity 
 
 * of God :' behold them brought near to us 
 now, by the death of Chrift, and fpread out 
 to an amazing magnitude : fee, what he has 
 prepared for the fin of man ! how rich a ran- 
 fom ! what tremendous vengeance ! He ofiers 
 j^ou the choice of either. 
 
 We accept, Lord, thy tender of grace ; and 
 are willing ' to be conformed to the image of 
 ^ thy Son :' embracing whatever fufferings thou 
 art pleafed to allot, ' that we may be made 
 
 * partakers of Chrift.' We trace his fteps 
 through the vale of tears j without impatience, 
 yet prejTing forward; not complaining of la- 
 bour, yet defirous of reft. We are encom- 
 paflTed with troubles, but our eye is fixt on im- 
 mortality ; we fuffer, in hope 3 and * rejoice, 
 
 * w^ith trembling.' 
 
 And oh ! When he who once appeared in 
 the form of a fervant, and died as a malefac- 
 tor and a flavc, fiiall come again with power, 
 
 and 
 
iq6 S E R M O N IV 
 
 and arrayed with his Father's glory, then alfo 
 may we * be like him; if fo be that we fufFer 
 
 * with him/ may we be ^ glorified together.' 
 Let us never be found among thofe truly mi- 
 ferable^ who ' have their portion of happinefs 
 
 * in this life / thofe utterly loft, for whom 
 
 * Chrift is dead in vain / that ungrateful im- 
 pious number, who * refufe him that fpeaketh 
 
 * whether on earth or from heaven \ and whofe 
 guilt and condemnation are but the more in- 
 creafed, by all that God hath done, and God 
 hath fuffered for their falvation. 
 
 ►«^^^>»»^^;^^:<$^$<^-c<«^^ <«— 
 
 SERMON V. 
 
 ACTS ii. 31. 
 
 His Soul was not left in Hell^ neither his Jiejh 
 did fee corruption, 
 
 W HEN the Saviour of the w^orld had now 
 been fufpended, with his arms ftretched out, 
 and his hands and feet nailed to the ignomi- 
 nious tree, from the third to the ninth hour; 
 he perceived at length the approach of that 
 welcome mefTenger, Death ; and having ^ re- 
 ^ ceived the vinegar. He faid, It is finiflied : 
 
 ^ and 
 
S E R M O N V. 107 
 
 « and he bowed his head, and gave up the 
 ^ ghoft.' 
 
 * It is finifhed/ The important work, for 
 which my Father fent me, and I came willing- 
 ly into the world, is at Jaft accompHfhed. I 
 have done, and have now fuffered, the whole 
 will of God. The bitter ^ cup which might 
 
 * not pafs away from me,' is emptied to the 
 dregs. It remains that I repofe a moment af- 
 ter this painful conflid. I will appear on the 
 third day with the palm of vidory, and again 
 in the pomp of triumph at the day of judg- 
 ment. 
 
 The Redeemer had no further fufferings, 
 that we know of, to endure after his death. 
 it is wTitten that * his foul v>^as not left in hell, 
 
 * neither his flefli did fee coriuption.' But 
 nothing is more common in Scripture than a 
 repetition of the fame- fentiment in different 
 words. The word Soul oiten denotes the Per- 
 
 Jon^ without regard to the diflindion between 
 Soul and Body, and that Vvhich is here ren- 
 dered kell^ may mean the grave ^ or the ftate 
 and place of the dead, without implying either 
 reward or torment. 
 
 The human Soul of our Lord v/as by death 
 feparated from the Body ; and remained, till 
 his refurrcdion, in the place or ftate of un- 
 clothed Spirits. 
 
 But it's abode there was not long. The 
 departed Soul, and the crucified Body of the 
 Redeemer were foon re-united ; and, accord- 
 ing to his own exprefs promife, on the third 
 
 day 
 
loa SERMON V. 
 
 day he rofe again from the dead. The wit- 
 neffes of this important event, are competent, 
 clear, and full. 
 
 They wha of all men had the beft know- 
 ledge of the perfon of Chrift, did themfelves 
 Jee^ and hear^ and handle him, after his refur- 
 re<flion. ' Of thefe men w^hich have compa- 
 
 * nied vvith us all the time that the Lord Jefus 
 
 * went in and out among us, beginning from 
 
 * the baptifm of John, unto that fame day that 
 
 * he was taken up from us, muft one be or- 
 
 * dained to be a witnefs w ith us of his refur- 
 
 * redion.' They had been his attendants for 
 fome years before his pafiion j and converfed 
 with him forty days after it. They ^^o not 
 am.ufe us w^ith im.aginations or conjecture : it 
 is not a matter of tradition or probability which 
 they deliver. But, ' That which we have ^ttn 
 ' with our eyes, and our hands have handled of 
 
 * the w^ord of life, that which we have feen 
 ^ and heard declare we unto you.' The Apof- 
 tles had the repeated evidence of every fenfe, 
 for the truth of the fad which they publifned 
 to the world : and if they affure us that their 
 ' Lord is rifen indeed ; // zs hccauje he fhew- 
 
 * ed himfelf alive after his paffion, by many 
 ' infi'JVhle proofs.' 
 
 The witneffes of our Lord's refurrecfticn 
 were alfo inimerous. ' He was feen of Cephas, 
 ' then oFthe twelve: after that, he was feen 
 ' of five hundred brethren at once:' w^hat an 
 air of truth in the w^ords that follow! ' Of 
 
 * whom the greater part rcm.ain unto this pre- 
 
 ^ fent.' 
 
S E R M O N V. 109 
 
 " fent.' It is obflinacy then, or vice, or folly, 
 or any thing but reafon that fupports us, if 
 we refufe to yield our aflent, when ' we are 
 
 * compaffed about with fo great a cloud of 
 ' witnefles/ 
 
 Nor are wx yet poiTeffed of the entire amount 
 of their teftimony, unlefs we refled that they 
 WTre mod undoubtedly u?icorrupt. To what 
 end, for what purpofe fhould they attempt to 
 impofe upoQ mankind ? What interefls or 
 views of their own were thefe poor men pur- 
 fuing ? At what fcope could they poffibly aim ? 
 Or by what human principle be influen- 
 ced ? 
 
 Perhaps Ambition, Yes j you have deteded 
 their latent paflion : they were indeed ambiti- 
 ous ; afpiring to the great, but yet unenvied 
 honour, of fufFering in the caufe of God; 
 the dignity of bearing contempt and infult, 
 for the fake of religion, truth, and virtue. 
 
 * When they had called the Apollles, and 
 ^ beaten them, they commanded that they 
 ^ fhould not fpeak in the name of Jefus : and 
 ^ they departed from the prefence of the coun- 
 
 * cil, rejoicing that they were counted worthy 
 ^ to fufFer fhame for his name ^ Unto you it is 
 ^ given/ as a peculiar favour and honour, 
 ^ Unto you it is given in the behalf of Chrift, 
 ^ not only to believe on him, but alfo to fufi^er 
 
 * for his fake. 
 
 Or it w\^3 pleafure perhaps thofe foolifli per- 
 fons had in view, and the plan of Chriftianity 
 was projeded as a fcheme of fenfual enjoy- 
 ment. 
 
jio S E R M O N V. 
 
 ment, Foolifh indeed ! if this was the objed 
 of their purfuits. Their pleafures were as lit- 
 tle defirable as their honours. The only plea- 
 fures they expcded, or experienced, beiide the 
 fatisfadion of a good confcience, and the 
 hopes of another life, were the pleafures of 
 being fcourged and beaten, of being imprifon- 
 ed, and tortured, and killed. ' If in this life 
 ' only v/e have hope in Chrift, we are of all 
 ' men moft miferable.' 
 
 Not only miferable, but impious, and mad, 
 to abandon their friends, and family, and 
 country , for the pleafure of fpreading a known 
 falfhood, and the reward of dying, both in bo- 
 dy and foul, for the fupport of it. 
 
 But what Sceptic was ever fatisfied ? What 
 caviller confuted ^. The adverfaries of our faith 
 finding no further refources on the plain 
 ground of common fenfe, make their lafl re- 
 treat into the thorns of fubtilty. 
 
 The refurredion, it feems, was an event fo 
 itrange, that no teftimony whatever is enough 
 to prove it : the flory, we may be fure, is not 
 -true ; whoever he be that tells it. 
 
 On what foundation pray, do you build an 
 alTurance fo very abfolute ? 
 
 On the foundation of Experience. 
 
 As how ^ 
 
 I am to tell you, then, that we know no- 
 thing of the effence of caujalify j but found all 
 our alfent u^ponJimiHtude, 
 
 I am not fure that I comprehend you. 
 
 You 
 
S E R M O N V. Ill 
 
 You cannot be poffeffed of fo fine an argu- 
 ment in its perfedion, without having recourfe 
 to the original Inventor : it may fuffice to let 
 you know in brief, that we believe always what 
 is moft likely^ and call that moft likely, which 
 moft refembles what v/e have before met 
 with. 
 
 But things often fall out that were not 
 likely. 
 
 Yes ; fo often, that we find it, in general, 
 likely that they Ihould -, and in each particular 
 cafe refled w^hich of the two is lefs likely, 
 that the thing fhould be as it is reprefented, 
 or the reporter reprefent it falfely. 
 
 Have you ever found in the courfe of your 
 experience that any thing was not true, which 
 had been as well attefted as the refurredion ? 
 
 It was a miracle : experience therefore, uni- 
 verfal experience declares againft it. 
 
 That of thej^i;^' hundred brethren who faw 
 it, was, fure, on the other fide. 
 
 You muft appeal to prefent experience. 
 Nature we find unchangeable. 
 
 Nature ! When I difpute with you about 
 Chriftianity, I fuppofe that you believe a 
 God. 
 
 You fuppofe perhaps too faft. 
 
 Then I have no further difpute with you : 
 I leave you to other hands. Chriftianity de- 
 fires no greater honour than to be received by 
 every one that is not an Atheifl:. 
 
 Suppofe there be a God : what then ? 
 
 Why, then he made the world. 
 
 Well 
 
112 S E R M O N V. 
 
 Well. 
 
 And a multitude of things muft have been 
 done at that time of the Creation, which are 
 not comprehended within the prefent courfe of 
 nature. Every anim.al, ev^ery vegetable, mart 
 have been brought into Being at firft in fome 
 manner of which the world now affords no ex- 
 amples. Of this we have no experience, yet 
 we allow it to be true j and we need no tefti- 
 monyj for we know it muft have happened. 
 
 And if the Son of God were to affumeour 
 nature a fecondtime, and be once more cruci^ 
 fiedy and buried; according to the unalterable 
 laws of the Univerfe, he muft rife again from 
 the grave, and ' the pains of death be loofed 
 ^ as before^ becaufe it w^as not possible that 
 
 * he (hould be holden of it.' 
 
 The opinion that this prefent life is the 
 w^hole of man, that death puts an entire end to 
 his Being, and there can be nothing for any 
 one to hope or fear after it, is of all the mofl: 
 contrary to religion, and deftrudive to virtue. 
 This great error is in afpecial manner confuted 
 bv our Cord's refurredion : and the dodrine of 
 a future ftate eftabliflied beyond the reach of 
 controverfy. 
 
 He had indeed taken care, during his life, to 
 inculcate a truth of fo much confequence, and 
 confirm it both by his authority and by argu- 
 ments. * Be not afraid of them that kill the 
 ^ body, and after that have no more that they 
 
 * can do. He is not a God of the dead, but of 
 ^ the living : for all live unto him,' But our 
 
 Lord 
 
SERMON V. 113 
 
 Lord has now demonflrated this article of 
 faith to the fenfes of mankind j and'by raifing 
 himfelf to life he gave at the fame time a proof 
 and a fpecimen of the great dodrine he had be- 
 fore delivered. Do w^e difregard his teftimony ? 
 are his arguments not convincing? yet what 
 can we objedt to fo plain a fa(ft ? (liali we dif- 
 pute alfo againft experience? 
 
 We are taught further to exped the refurrec- 
 tion of the body. The light of reafon has been 
 able to induce many good men to look for ano- 
 ther life after death. But they did not extend 
 their hopes to the refurredion of the body. 
 They only trufted that they fhould not perifh 
 wholly, but their fouls might furvive the diffo- 
 lution of this earthly frame. We now fee that 
 the body alfo (hall be partaker of the life to 
 come. The hand of death, though it lays 
 hold on us, can keep nothing which belongs to 
 us. The exquifite knot, fo rudely broken, 
 fhall be tied again, never to be diifolved more. 
 
 * Behold my hands and my feet ; that it is I 
 
 * myfelf : handle me, and fee ; for a fpirit hath 
 ' not flefh and bones, as ye fee me have.' 
 
 The dominion of our Lord is alfo conneded 
 with his refurredion ^ which was his entrance, 
 as it were, upon his univerfal government. 
 
 * All power is given unto me in heaven, and in 
 
 * earth. To this end Chrift both died, and rofe, 
 
 * and revived, that he might be Lord both of 
 ' the dead and living.' 
 
 Laflly, that moft important article of faith, 
 a future judgment^ is confirmed by the refur- 
 
 I redion 
 
114 SERMON VI. 
 
 redion of our Lord; who is the appointed 
 judge, to whom this high office is committed in 
 reward of his great humiliation ^ and whofe 
 own return to Hfe, and exaltation to power and 
 glory, is the greateft inflance, and the fureft 
 pledge of the juft judgment of God. * Asthe 
 
 * Father raifeth up the dead and quickeneth 
 ^ them ; even fo the Son quickeneth whom he 
 
 * will. For the Father judgeth no man ; but 
 
 * hath committed all judgement unto the Son. 
 
 * The hour is coming when the dead fhall hear 
 
 * the voice of the Son of God : and they that 
 
 * hear fhall live. For as the Father hath life 
 
 * in himfelf, fo hath he given to the Son to 
 ^ have life in himfelf; and hath given him au- 
 ' thority to execute judgement alfo, becaufe he 
 ^ is the Son of man/ 
 
 S E R M O N VL 
 
 HE BR. 
 
 11. 10. 
 
 Forifltcame him,, for wlwn are all Things^ and 
 ' hy whom are all Things^ tn bringing many Sons 
 unto Glory^ to make the Captain of their Salva- 
 tion perfeB through Sufferings, 
 
 l.HOSE arc commonly the fittefl perfons 
 to command, who have before learned to obey. 
 Men are beft qualified for places of authority by 
 fubjedion* 'Tis in this School they learn to 
 
 bend 
 
S E R M O N VI. 11^ 
 
 bend their ftubborn will, to break the impe- 
 tuofity and fiercenefs fo natural to the human 
 mind, and acquire that patience of reftraint, 
 which is both becoming and ufeful in every 
 condition of liie, and moft of all in the higheft. 
 Being thus made acquainted with the difficul- 
 ties of thofe duties which they are authorized 
 to enjoin, they become the more equitable in 
 their commands, referved in their cenfures, 
 and gentle in their punifhments. Nor can it 
 well be expeded that any thing lefs than a long 
 <:ourfe of rigid difcipline fhould be able to pro- 
 duce fuch a permanent principle of moderation 
 as will be always wanted amidft the means, and 
 folicitations of indulgence. 
 
 Accordingly we may obferve that^ as the 
 race of mankind, being intended for a higher 
 ftation among the works of their Creator, are 
 trained up for it by the trials and troubles of 
 which the world is full 5 fo alfo many a parti- 
 cular perfon, whom God hath defigned to raife 
 in this prefent life to an extraordinary degree of 
 greatnefs, has in the wifdom of his Providence 
 been exercifed by a feries of afflidions, as re- 
 markable as that advancement to which they 
 have conduded him. 
 
 You call to mind the example of that virtu- 
 ous youth, who became the fupport of the old 
 Patriarch's family. Lord of all the land of 
 Egypt, and a Father to Pharaoh ; but not till 
 he had firft taftedof the bitter cup of adverfity, 
 and feeri himfelf both a prifoner and a flave. 
 
 I 2 You 
 
ii6 S E R M O N VL 
 
 You caft your eye upon that forlorn fugitive, 
 who efcapes alone and naked from a houfe fur- 
 rounded by aflaffins ; he is purfued from one 
 wildernefs to another, and hunted (it is his own 
 word) through all the mountains of Ifrael, by 
 one who has been indebted for vidory to his 
 valour, and to his mercy for life; till he is 
 driven to feek Ihelter amongft the enemies he 
 had vanquifhed, and to affume the mafk of 
 madnefs : yet is he ftill the anointed of the 
 Lord ; deftined to be the Prince of his chofen 
 people, and the Father of the Son of God. 
 
 And that very Son himfelf, though he had 
 no evil habits to eradicate, nor ftubborn heart to 
 tam^e ; though in no danger of being corrupted 
 by powder, or tempted in any ftate of exaltation 
 to refufe the counfels of moderation and mercy; 
 
 vet was he made conformable to the common 
 
 rf 
 
 pattern, and w^ent up to the throne of his Fa- 
 ther by the fame fteps of forrow. 
 
 Labour, w^ant, and pain, are the beaten road 
 to greatnefs. And ^ it became him, for whom 
 
 * are all things, and by whom are all things, in 
 ' bringing many fons to glory, to make the 
 
 * captain of their falvation perfed through 
 
 * fufferings:' To condud him to his fupreme 
 dominion, through a previous ftate, of humi- 
 liation and forrow ; and deal with him, though 
 not for the fame reafons, yet in the fame man- 
 ner as with thofe w^hom he ' is not afliamed to 
 ' call brethren.' 
 
 * He did no fin, neither was guile found in 
 ^ his mouth/ If the purification of his own 
 
 heart 
 
S E R M O N VI. 117 
 
 heart had been the end propofed, all hisfiifFer- 
 ings had been fuperfluous. He was ever deck- 
 ed with the ^ Robe of rightcoufncfs/ It was 
 not neceffary thus to clothe him with ' the vef- 
 
 * ture dipped in blood/ 
 
 But ' though he were a Son, yet learned he 
 ^ obedience by the things which he fuffered/ 
 He was made acquainted with the fevered trials 
 of virtue; called to fubmilTion in it's hardefl: 
 infiances. He was taught by his own experi^ 
 ence and feeling how painful the paffage is 
 through the ftorms of human life ; how difficult 
 that difcipline by which the children of God 
 are trained up to happinefs. And ' being 
 ^ made perfed/ having finifhed his courfe of 
 afflidions, and poffeffing the revv^ard of them, 
 his place at the right hand of God, theexercife 
 of all ^ power in heaven and in earth ; he be- 
 ^ came the author of eternal falvation unto all 
 
 * them that obey him.' He governs the church 
 which is yet left behind him upon earth y and 
 by his word and ordinances, his Providence and 
 Spirit, he conduds all thofe who are willing- to 
 be thus led, along the fame road, to the fame 
 place, whither he is gone before : That being 
 firfl made ' conformable to his death,' they 
 may become ^ partakers of his re fur red ion';' 
 and following him through the paths of pain 
 and trouble, may join in his triumphant afcen- 
 fion ; and that ' where he is they may be alfo'. 
 
 Since then the Son of God incarnate was 
 made to pafs through a ftate of very fevere fuf- 
 ferings, before he afcended up into heaven; 
 
 and 
 
ii8 S E R M O N VI. 
 
 and fince his faints and fervants have in this 
 refped been required to tread in his licps 5 we 
 cannot but knordo what our lot is like to be in 
 going through the fame world. 
 
 Nor fhould we only learn to look for alBidi- 
 ons, we Ihould be willing to find them, when 
 we refled that they have fallen fo largely to the 
 {hare of fo many perfons, better than ourfelves, 
 and of the Son of God himfelf. 
 
 Nay, we fliould be even thankful ?or our fuf- 
 fcrings, did we confider the ends for which they 
 are inflided on us, and the great good we re- 
 ceive from them. 
 
 It was indeed on our account, that the Re- 
 deemer fubmitted to fo low a ftate of humilia- 
 tion and forrow. He had no depravities of 
 heart to atone for, or to corred. Still, he 
 died; for our admonition, and encouragement ; 
 for the confirmation of our faith ^ and for the 
 expiation of our fins. And yet, even to him- 
 felf, his fufferings were not without very va- 
 luable fruits, the increafe both of his honour 
 and happinefs, by the gratitude and falvation 
 of a world of finners. He could not proceed 
 to his glorious refurredion, and the triumph of 
 his afcenfion, but through the gate of death. 
 The very dominion which he now cxercifes 
 over all things that are in heaven and earth is 
 the purchafe of his own condemnation before 
 the tribunal of an unjuft judge. ^ He became 
 ' obedient unto death. Wherefore God alfo 
 
 * hath highly exalted him, and given him a 
 
 * name v/hich is above every name; that at the 
 
SERMON VI. 119 
 
 * name of Jefus every knee lliould bow, of 
 ^ things in heaven, and things in earth, and 
 
 * things under the earth. And hath given him 
 ^ authority to execute judgement alfo, becaufe 
 
 * he is the Son of man.' 
 
 But the fufFerings, which to him were only 
 glorious^ are necejfary to us. Our condition 
 requires this treatment. We are lick of a dif- 
 eafe which will yield to no other application. 
 Into what exceffes fhould we not run headlong 
 without this feafonable reflraint! Humanity, 
 Moderation, Charity, and, even Juftice, are too 
 ieldomfeen in the world, as it is : but the very 
 footfteps of thefe virtues would not be vifible 
 upon the earth, if Adverfity were banifhed out 
 of it. Eager Appetites, clamorous Paffions, 
 hearken to no other call. The voice of Reafon 
 cannot reach them. As full of unhappinefsas 
 the world is, men ftill find courage to be wick- 
 ed : and the little of virtue that yet remains 
 among us, is chiefly owing to this falutary dif- 
 cipline. 
 
 We thank God, perhaps, when we do thank 
 him, for profperity •, for health, plenty, fuccefs 
 and honour. We do welL They are the 
 gifts of God's Providence, and demand our ac- 
 knowledgements. But they are not the only 
 bleffings his goodnefs confers on us. Adverfity 
 fhould be added to the number of his favours, 
 and remembered in our moft devout thankfgiv- 
 ings. 
 
 BleiTed be God for pain, ficknefs, difappoint- 
 ment, diftrefs^ and every one of thofe various 
 
 evils 
 
120 
 
 SERMON VII. 
 
 evils with which the hfe of man is filled, and 
 which are the fubjeds of ourhafty complaints: 
 Evils, which are our greatell good ; which af- 
 flid but purify, tear and harrow up the foul, 
 but prepare it for the feeds of virtue. 
 
 BlefTed be God that he is not fo unkind as to 
 try us by the moft dangerous of all temptations, 
 uninterrupted profperity : That we are not un- 
 done by the accomplifhm.ent of our wifties : 
 That he is ploafed.to chaitife us with his legiti- 
 mate children, and with his dear and only be- 
 gotten Son ; Whom we hope to follow through 
 the gate of the grave to a joyful refurredion ; 
 and to be received by him into thofe manfions 
 which he is now preparing for us in heaven ; 
 where he liveth and reigneth, with the Father 
 and Holy Spirit, one God, world without end. 
 
 SERMON VIL 
 
 I THES. iv. 14. 
 
 For if we . believe that Jefus Died, and roje 
 again \ even fo them alfo wiiich Jleep in Jefus 
 will God bring with him. 
 
 Every command of Almighty God our 
 Creator has aright, no doubt, to our obedience j 
 and every truth which comes down from the 
 
 ' Father 
 
SERMON VII. 121 
 
 * Father of lights/ demands our affent. Yet 
 as our Lord direds us to diflinguifh between the 
 
 * weightier matters of the Law/ which are to 
 be done firft, and the other parts of it, which 
 however, are ?2ot to be left undone ^ fo have we 
 ground to put a difference among articles of 
 faith : there being fome capital dodrines in re- 
 ligion, which require our belief more indifpen- 
 fably than others, and more amply reward our 
 meditations. 
 
 Of thefe the principal are that Chrift died 
 for our fins, that he rofe from the dead, and 
 that he will come again to judgment. 
 
 In his deathy he is fet forth as *^ a propitiation / 
 as he declares of himfelf, that became ^ to give 
 
 * his life a ranfom for many.' 
 
 By his rejurredicn^ he gave full proof of the 
 truth of all his dodrines, and particularly of his 
 future return to judgment; as it is written. 
 God ' hath appointed a day, in which he will 
 
 * judge the world in righteoufnefs, by that 
 ^ man whom he hath ordained ^ whereof he 
 
 * hath given affurance unto all men, in that he 
 ' hath raifed him from the dead.' 
 
 T'^i^ future judgment is the completion of his 
 office, in the final diftribution of rewards and 
 punifhments; offering to our view, both that 
 ' terror of the Lord' {q efficacious in difTuadina; 
 men from fin ; and thofe ' exceeding great and 
 
 * precious promifes, by which we are made 
 
 * partakers of the divine nature • foj- we know 
 
 * that when he fliall appear, we fhall be like 
 ^ him j for we fhall fee him as he is.' 
 
 * If 
 
122 SERMON VIL 
 
 ' If we believe that Jefus died, and rofe 
 * again, even fo them alfo which ileep in Jefus 
 ' will God bring with him/ 
 
 But both the high rank of thefe articles in a 
 Chriftian's faith, and their connexion with each 
 other, are fhewn together by St. Paul in the 
 15th Chapter of his firft Epiftle to the Corin- 
 thians; where heufhers them in with much fo- 
 lemnity, and dignifies them with the name of 
 the Gojpel '^ as if all he had written before, 
 through fo many pages, had been, in compari- 
 fen, no part of it. ' Moreover, brethren, Ide- 
 
 * clare unto you the Gofpel which I preached 
 
 * unto you, which affo ye have received, and 
 
 * wherein ye ftand ; by which alfo ye arefaved, 
 
 * if ye keep in memory what I preached unto 
 
 * you, unlefs ye have believed in vain. For I 
 
 * delivered unto you firfl: of all, that which I 
 
 * alfo received, how that Chrift died for our 
 
 * fins according to the Scriptures : aiid that he 
 
 * was buried, and that he rofe again the third 
 
 * day according to the Scriptures.' The" gofpel 
 which I preach I had from Chrift. The firft 
 thing he taught me was this, That he died for 
 the fins of men ; and the fecond, that, being 
 buried, he rofe again. * Now if Chrift rofe 
 ' from the dead, how fay fome among you that' 
 
 * there is no refurre(f^ion of the dead.f* Then is 
 ^ our preaching vain, and your faith is alfo 
 
 * vain.' Our religion is worth nothing without 
 thefe parts of it. ^ If in this life only Vv'c have 
 
 * hope in Chrift, we are of all men moft mife- 
 ' rable.' 
 
 So 
 
S E *R M O N Vir. 123 
 
 So that the great Proof of a future judgment, 
 is the declaration of Scripture : the teftimony 
 of our Lord, who is himfelf the Judge, and by 
 the many wonders of his Hfe, and his glorious 
 refurredion from the dead, hath given the moft 
 ample demonflration, that he is able to fulfil 
 his promifes, and execute histhreatenings • and 
 that ' when the Son of man fhall come in his 
 
 * glory, and all the holy angels with him, then 
 
 * fhall he fit upon the throne of his glory, and 
 
 * all nations fliall be gathered before him.' 
 
 This proof from Scripture \\2.s the advantage 
 cji being at the fame time univerfally intelligi- 
 ble, and decilive j level to the capacity of the 
 loweft among the vulgar, and fatisfaflory to 
 the mofl fcrupulous in the School of philofophy. 
 
 But there are alfo other arguments, fuggefled 
 by the voice of Reafon^ in number not few, 
 and in weight, taken all together, very confider- 
 able; tending, each according to its ftrength, 
 to raife in us the thoughts, or hopes, or expec- 
 tation of another life, and a judgment to come. 
 
 The univerfality of this perfuafion, may be 
 urged here with the fame propriety as.it is al- 
 leged in proof of the being of God; and, if 
 the perfuafion be equally general, with the fame 
 force. For fo univerfal a concurrence in the 
 fentiments of mankind mufl either be owing 
 to fome original revelation, or elfe mufl arife 
 from the fuggeftions of nature, and the plain 
 principles of reafon. The feeds of this belief 
 muft have been mixed with the very mould of 
 which Vv'e were made, fince they are fo apt to 
 Ihoot up in every breaft. 
 
 But 
 
124 SERMON' VII. 
 
 But befides this fecondary kind of argument, 
 which we draw from the concurrent fentiments 
 of mankind ; thofe very fuggeftions of nature 
 or principles of reafon which have been fuffici- 
 ent to prevail with others, will themfelves alfo 
 deferve our attention. 
 
 The human foul, being endowed with the 
 powers of perception and will, fo remote from 
 all the known qualities of matter, or even in- 
 conliftent with them, appears to be immaterial ; 
 and by confequence, not being capable of di- 
 viiion or diffolution of parts, muft be naturally 
 immortal. 
 
 So much, at leaf!:, is evident-, that That 
 which thinks in man, of whatever it confifts, 
 does not neceffarily ceafe to be, whenever it 
 ccafes toad, or when its operations ceafe to be 
 vifible. Of v;hich the fufpenfion of thinking 
 during fleep, if there be a fufpenfion, is a proof. 
 It is certain, hovvxver, that fome perfons have 
 returned to life, and to the perfed confciouf- 
 nefsof their own identity, after a ceffation for 
 hours, and even days, of all the difcernible to- 
 kens of thought or adion. 
 
 But there are confiderations of a moral kind 
 which lead towards the fame conclufion. We 
 areconfcious to ourfelves of good and ill defert, 
 in the pradice of virtue and the commiffion of 
 vice. We know it is fit and proper that re- 
 wards and punifhments fhould be difiributed to 
 fuch creatures as men, according to their beha- 
 viour. We are all fenfible in our hearts that 
 this is right • and may deny, but cannot doubt it. 
 
 Experience 
 
SERMON VII. 125 
 
 Experience alfo aflures ns that this is done, to 
 a conliderable degree, in the ftate in which we 
 are placed at prefent. We in fad Hve under a 
 moral government, by the conftitution of 
 things, that is, by the appointment of God. 
 He is therefore a moral governor over us, re- 
 warding virtue; and punifhing vice. 
 
 This character of the Supreme Being recom- 
 mends him to our approbation. We believe 
 him to be true, and good, andjuft j and honour 
 him the more for being fo. 
 
 Still this moral government of God, in the 
 prefent ftate, is not perfed ; being obftruded 
 by various impediments, which yet do not ap- 
 pear to have been defigned by him, in the fame 
 manner as the caufes are defigned which pro- 
 mote that moral government. Notwithfland- 
 ing all the tendency of virtue to happinefs, 
 there have been good men, good at leaft in 
 comparifon of others, to appearance unh;appy ; 
 and bad men whofe vicious pradice has not yet 
 rendered them miferable. Will the Almighty 
 permit fuch a defed to remain in his works ? 
 fuch inequalities to go unredified for ever ? 
 
 Or may we not rather hope, that this life is 
 not the whole of man? But there will come af- 
 ter it another ftate, in which the diftindion be- 
 tween the good and bad will be made more 
 confpicuQus and complete j and even a peculiar 
 regard be had to the want of this diftindion in 
 the prefent life, fo far as it has been wanting? 
 
 This is a fliort abfirad of the argument for a 
 future ftate, and juft judgment to come, as it 
 
 appears 
 
iz6 S E R M O N Vir. 
 
 appears by the light of nature : ' a light fhining 
 * i?ut in a dark place, till the day dawned, an^' 
 ^ the fun of righteoufnefs arofe/ 
 
 But if unhappily all our arguments be inef- 
 fedual, if ftill there be found fome minds too 
 dull to difcern, or too difputatious to admit 
 their validity ^ we have yet in referve one me- 
 thod by which every perfon, let his capacity or 
 turn of mind be what it will, may bring him- 
 felf infallibly to the full belief of this great arti- 
 cle of our religion : and it is this, let him be a 
 good man^ Let him do what he knows in his 
 confcience to be his duty, whether any one will 
 ever bring him to account for the difcharge of 
 it, or not : Let him learn not to fear the in- 
 fpedion of a heavenly eye: Let him bejufi 
 fuch a perfon as he ought^tobe, if it wxre certain 
 he (hould be called to judgment^ and we may 
 be bold to pronounce that his fcruples will foon 
 vanifh. ^ If any m.an will do Gods will, he 
 ' fhall know of the dodrine whether it be of 
 ' God/ This method will help him w^onder== 
 fully to fee the force of arguments; and make 
 him * wifer than the aged becaufe he keeps the 
 ^ commandments/ It will do more towards 
 the confirmation of his belief than the moft 
 perfevering ftudy of philofophy, or even of the 
 Holy Scriptures : and it will, belides, do that for 
 him which belief cannot do: it w^ill fave him„ 
 It wmH exceed the knowledge of myfteries, or 
 gift of tongues, or power of working miracles. 
 It Vv'ill place him before the prefence of his 
 Judge ^ with exceeding joy ,' and through the 
 
 imercy 
 
SERMON Vir. 127 
 
 mercy of Almighty God, the grace of his Spi- 
 rit, and the mediation of his Son, fecure to 
 him the poffeffion of that bhfs which others in- 
 deed of greater ingenuity or eloquence, might 
 prove v.'Hth more exadnefs, or preach with 
 more power ^ but which the good alone have 
 the wifdom to obtain. 
 
 -^3^>»^^:^^^,2^^^^«<««« 
 
 SERMON VIIL 
 
 :R O M. XV, 13. 
 
 Nm) the God of hope 'Jill you with ^all joy and 
 , peace in believing^ that ye may abound in Hope 
 through the power of th^ Holy Ghoji, 
 
 1 T is not only true, that there is a God who 
 made lis ; it isa truth to which we are^bound to 
 give affent. 
 
 Is it not*a duty to be grateful ? God hath 
 given us- all w^e have ; and ihould we not thank 
 him for it? He ' teacheth us more than the 
 
 * beafts of the earth \ and will he not require 
 that we know more ? He fpeaks to us loudly 
 in all his works : are we at liberty not to hearf 
 
 * When he made a decree for the rain, anA a 
 
 * w^ay for the lightening of the thunder ; unto 
 
128 S E R M O N VIIL 
 
 ' man he faid, Behold the fear of the Lord, 
 
 * that is wifdom :' and can we be innocent 
 when we do not fear him ? On this fubjed, 
 inattention is vice ; and ignorance depravity. 
 As it is wTitten, ' They have taught thefir tongjue 
 
 * to fpeaklies: through deceit they refufe to 
 
 * know me, faith the Loi-d.' 
 
 This belief of the Being of God is alfo moft 
 highly favourable to the caufe of virtue, or 
 even abfolutely neceffary to it : and atheifm 
 lirengthens every temptation to what is evil. 
 Naked we ftand, and open to ' all the fiery 
 
 * darts of the wicked one,' having caft aw^ay 
 
 * the fhield of faith,* and put off ' the whole 
 
 * armour of God.' 
 
 Secondly, Let us now fuppofe that, as we 
 were originally created by Almighty God, fo 
 we have been redeemed by his Son : That we 
 had fallen from a flate of happinefs by the fin 
 of our firft parents ^ and were become liable 
 for our own offences alfo to further degrees 
 of our Maker's difpleafure, and to everlafting 
 condemnation : That this Divine Perfon inter- 
 pofed in our behalf, took upon him our nature, 
 and in a human body bore the punifhment 
 due to our offences; thus putting it into our 
 power to be reftored to God's favour, and 
 again made partakers of blifs eternal. 
 
 Is not this inftance fimilar to the preceding? 
 may not faith be as much a duty in the one 
 cafe, as in the other? according to the words 
 ofbur Lord, ^ Ye believe in God ; believe al- 
 ^ fo in me.' 
 
 It 
 
SERMON VIII. 129 
 
 It is of no importance in this queftion which 
 waj the knowledge is conveyed, but whether 
 it be in /aff conveyed to us. The voice of 
 God in his works is, in ten thoufand inftances 
 continually, unheard j and as often, when it 
 is heard, difregarded. But we are much to 
 blam^e for our negligence, and more for our 
 obftinacy. It is the fame with his word addref- 
 fed to us in the Holy Scriptures ; provided it 
 be loud enough to be heard if we attend, and 
 plain enough to be underftood if we be docile. 
 In fhort, from a willing mind, andagooddif- 
 pofition his commands will meet with regard 
 'in both cafes -, from men of other principles, 
 in neither. 
 
 The benefit which the Chriftian Revelation 
 propofes to us certainly deferves a ferious 
 thought. This is the leafl: refped we can pay, 
 to an offer of everlafting life. We know that 
 WG are finners, as furely as we know that we 
 were born ; and if finners, liable to God's 
 wrath. When we are told therefore that we 
 may be reconciled to our Maker, and reftored 
 to his love and favour for ever j is it not 
 worth while to confider whether this be true, 
 and how it may be done? Inquiry then is 
 plainly our duty ; in a matter of fuch impor- 
 tance, ydr/b^/j inquiry;- in one where fo many 
 prejudices are concerned, impartiaL If then 
 ferious and impartial inquiry will produce con- 
 vidion, convidion is a duty ; and unbelief a 
 fin. 
 
 K And 
 
I30 SERMON Vlir. ' 
 
 And as it was obfervcd of the belief of a 
 God3 fo this faith in Chrift is not only right in 
 itfelf, but alfo highly beneficial to the believ- 
 er. The Chriiiian religion is a fchool of vir- 
 tue. 
 
 The redemption of men by the Son of God, 
 with the dodrine of a future judgment to be 
 executed by that Divine Perfon, who came 
 down from heaven to be crucified, in order 
 that he might deliver us from death eternaU 
 is the ftrongeft argument that was ever urged, 
 or that can be conceived to make men good. 
 It has an efiicacy proper to^^work upon every 
 difpofition j to reftrain the vaCn^ to recover the 
 fallen, to confirm the vvavering, to foften the 
 obdurate, to awe the prefumptuous, to encou- 
 rage and animate the defponding and weak, 
 and to improve and exalt the virtuous and 
 good of every degree to perfedion. 
 
 But, Thirdly, there is alfo ftiil another Per- 
 fon, of Divine Nature ; another, and yet uni- 
 ted v/ith the Son and Father, in a manner in- 
 timate beyond all other union, and inconceiv- 
 able by mortal men ; whofe concurrence is 
 equally neceffary to our falvation, lince ' no 
 ' man can fay that Jefus is the Lord, but by 
 ^ the liolv Ghoft ;' to Vv^hom ?11 Chriftians are 
 dedicated m baptif i ^ * Go ye therefore, and 
 
 * teach all nations, baptizing them in the name 
 
 * of the Father, ^nd of the Son, and of the 
 ^ Holy •Ghoft;' in whofe name Chriflians are 
 folemnly bleffcd, ' The grace of our Lord Je- 
 / fus Chrili, and the love of God, and the 
 
 ' communion 
 
SERMON VIII. 131 
 
 ^' communion of the Holy Ghofl: be with you 
 ^ all;* who is {o united w^ith the Supreme Fa- 
 ther, as the Spirit of a man is with himfelf, 
 for * w^hat man knoweth the things of a man, 
 
 * fave the fpirit of man which is in hini ? even 
 
 * fo the things of Gpd knoweth no one, but 
 ^ the Spirit of God ;' who by dweHing in 
 Chriftians, makes them the temple of God, 
 ^ Know ye not that ye are the temple of God, 
 ^ and that the Spirit of God dwelleth in you? 
 ^ Ye are builded together for an habitation of 
 
 * God through the Spirit/ by whom all good 
 perfons are * led, comforted, fandified, and 
 ' fealed unto the day of redemption y and bv 
 whom together with the Father and the Son 
 the whole body of the church is upheld and 
 governed, for ^ there are diveriities of gifts, 
 ^ but the fame Spirit ; there are differences of 
 ^ adminiflrations, but the fame Lord ^ diverfi- 
 
 * ties of operations, but it is the fame God ; 
 
 * which w^orketh ai! in all/ Now if it be thus 
 difcovered to us, that there exifts befides, and 
 yet together with the Son and Father, a third 
 Divine Perfon, to whom we are indebted for fo 
 many, and fcch bleffings ; can we be any 
 longer at liberty whether we will acknowledge 
 him or no ? 
 
 The manner in w^hich we receive intimation 
 of thefe benefits alfo is not material j whether 
 by divine revelation, or by experience, reafon, 
 or human teflimony. For the obligation arifes 
 from the importance of the benefits, and the 
 degree, not the kind of evidence we have of 
 
 K 2 them. 
 
!32 ' SERMON VIII. 
 
 them. It is our part to attend with reverence,, 
 and inquire with diligence, and decide with 
 fairnefs : and if fuch an examination would 
 end in affent ; affent is our duty ^ 'difobedience 
 is impiety j and unbelief a crime exadly like 
 that of athcifm. 
 
 As it is thus a neceffary duty to believe in 
 the Holv Ghoft, fo this faith alfo will be of 
 great advantage to us ^ and, together with our 
 belief in the Father and Souj contribute pow- 
 erfully to the fatisfaclion of our minds, and to 
 our advancement in all goodncfs. 
 
 That there is often difficulty in acting right- 
 ly, is plain matter of experience. If you can- 
 not admit that man wants any degree of up- 
 rightnefs which he ever poffeiled j he wants at 
 leaft that Vv^hich, if he had it, would be a 
 great bleffing to him. Paflions and appetites 
 feduce him often from his intereft j his intereft 
 itfelf fometimes from his duty. 
 
 The natural difpofition is different, no 
 doubt, in different perfons : but in no perfon 
 does it appear to be accommodated to the prac- 
 tice of virtue in the manner that is abfolutely 
 the beft. An improper education, and the 
 corrupt fiate cf the world into which we are 
 born, have perverted us ftill further, even ve- 
 ry early. But we who are grown up, have al- 
 fo, all of us, difordered our own appetites, af- 
 fedions, paffions, by irregular gratifications, 
 and broken the balance of our internal con- 
 ilitution, by imprudent indulgences. Where 
 is the perfon who can fay, he has not betray- 
 ed 
 
SERMON VIII. 
 
 133 
 
 ed the authority of Confcience, that Vicege- 
 rent of God within ; but on the contrary has 
 fupported it in the pre-eminence to which it 
 is juftly intituled, and by an uniform obedi- 
 ence rendered it's power as abfolute, as it's 
 right is unquefiionable ? 
 
 In this ftate therefore of difficulty in the dif- 
 charge of what we feel to be our duty, and 
 know to be our happinefs ; muil not any of- 
 fer of help be embraced with alacrity, any 
 hopes of it cherifhed with joy, and every pro- 
 bable diredion to obtain it, received with gra- 
 titude, and purfued with earneftnefs ? 
 
 ' If ye being evil know how to give good 
 
 * gifts unto your children : how much more 
 ^ fhall your Heavenly Father give the Hoiy 
 ^ Spirit to them that afk him ?' 
 
 * We v*Teftle not, not onfy, againft flefh and 
 ^ blood, but againft principalities, againft pow- 
 ^ ers,' thofe infernal Beings who have ufurped 
 fo large a fhare in the dominion of this wrick- 
 ed and deluded world. And our defence is 
 proportioned to the danger : bi^t, ^ like the 
 
 * fervant of the man of God,' we are blind to 
 our own ftrength. * Behold an hoft compaf- 
 
 * fed the city both with horfes and chariots ; 
 
 * and he faid, Alas ! my mafter, how fliall w^e 
 
 * do? And he anfwered, Fear not; for they 
 
 * that be with us, are more than they that be 
 
 * with them. And the Lord opened the eyes 
 ' of the young man, and he faw : and behold 
 ' the mountain was full of horfes, and cha- 
 
 * riots of fire round about Elilha.' 
 
 The 
 
134 SERMON VIII. 
 
 The prefence of Almighty God every where, 
 has always been -urged, and jufily, as a pov/- 
 erful argument to withhold men from the com- 
 mifiion of iin. But the objed is brought ftill 
 nearer to the eye, and acquires a prodigious 
 magnitude from this article of a Chriftian's faith. 
 That the Divine Spirit, one Perfon of the moft 
 licicred Trinity, inhabits within him ? and that 
 his ' body is the Temple of the Floly Ghoft.' 
 
 He pretends not to underftand the divine 
 gcodnefs, any more than to deferve it. One 
 thing he knovrs, that it becomes him, fo 
 much the more, to ^ be holy in all manner of 
 ^ converfation and godlinefs. He that hath 
 ^ this hope, purifieth' himfelf, even as he is 
 ' pure.' 
 
 He refleds that he is now ^ a debtor, not 
 
 * to the flelh, to live after the flefh : for if ye 
 
 * live after the flelh, ye (hall die : but if ye 
 ^ through the Spirit do mortify the deeds of 
 ^ the body, ye fhali live ;' that every fin is 
 oltenfive to his heavenly giieft ^ and every 
 habit of it incompatible WMth his prefence: 
 that the pollutions of the world, and the de- 
 ceits of it, are alike repugnant to the Spirit 
 of truth and purity : they profane the tem- 
 ple of God, and drive out the Divinity from 
 within him. 
 
 Bleffed Lord! who may ftand in thy fight? 
 We tremble to refled on thy tranfcendant 
 goodnefs : and contemplate our own happi- 
 nefs with terrour. 
 
 « Depart 
 
SERMON IX. 135 
 
 ^ Depart from me, for I am a finful man, O 
 * Lord/ Or rather, come, and purify, and pre- 
 pare an habitation for thy fe If. Barn up every 
 inordinate affedion, kindle every holy defire 
 with the ^ brightnefs of thy prefence/ Thy- 
 felf make us fuch, that thou mayeft delight to 
 dwell within us; and that we may be one with 
 thee, our Creator, Redeemer, and Sandiiier, 
 for ever. 
 
 SERMON IX. 
 
 I J O H N iii. 24. 
 
 And he that keepeih his commandments^ dwelleth in 
 him^ and he in him ^ and hereby we k?20w that 
 ^he ahideth in us^ by the Spirit which he hath 
 ■giveti us, 
 
 X H E Scriptures in many places fpeak of the 
 Holy Spirit as abiding in believers.. — ' But ye 
 
 * are not in the flelh, but in the Spirit ; if fo be 
 ' that the Spirit of God dwell in you ; now if 
 ^ any man have not the Spirit of Chrift, he is 
 ' none of his. I will pray the Father, and he 
 
 * fliall give you another Comforter, that he may 
 
 * abide with you for ever, even the Spirit of 
 
 * truth ; he dwelleth with you, and fhall be in 
 ' you. Know ye not that ye are the temple of 
 ^ God j and that the Spirit of God dwelleth in 
 
 ' you? — 
 
136 SERMON IX. 
 
 ' you ? — All the building fitly framed together 
 
 * groweth unto an holy Temple in the Lord ; in 
 whom you alfoarebuilded together for an ha- 
 bitation of God through the Spirit. — Except 
 a man be born of water and of the Spirit, he 
 cannot enter into the kingdom of God.- — As 
 many as are led by the Spirit of God, they are 
 
 * the fons of God.' Sandification isreprefent- 
 ed not as being exadly the fame thing Vyith the 
 inhabitation of God's Spirit, but the ejfed of 
 it: as being his work. — ' Such were fome of 
 ^ you : but ye are v/allied, but ye are fandified, 
 i — in the name of the Lord Jefus, and by the 
 
 * Spirit of our God. — Eled according to the 
 
 * foreknowledge of God the Father, through 
 ^ Sandification of the Spirit unto obcdiencev' 
 
 Neither is it probable that the prefence of the 
 Holy Ghoft thus fpokenof, is to be underfl[oot| 
 of any favour peculiar to the firft ages of the 
 gofpel, or coniined to fome few an::ong tijc 
 number of goodCbridians. Thephrafes now 
 recited bear the face of a more extended lignifi' 
 cation, and feem to promife a general bleiling. 
 
 Yet many ferious perfons pretend to no ex- 
 perience of this : and that experience which 
 has been alleged in leveral ages, and particular- 
 ly in our own, feems to be attended with dif- 
 iiculties : the proofs not altogether unexcep- 
 tionable; the ci re urn fiances fometimes fufpici- 
 ous : to the creating of doubt and uneafinefs in 
 believers ; and to the fcorn of infidels. 
 
 But furely we need not be reminded that 
 Chrifiians may have the afiaflance of the Spirit 
 
 of 
 
SERMON IX. 13; 
 
 of God, without the power of woiking mira- 
 cles. The very readinefs to receive the Gof- 
 pel, even in the firft age of it, is afcribed to his 
 operation j ' no man can fay that Jefus is the 
 * Lord, but by the Holy Ghoft. — A great door, 
 ^ fays St. Paul, and effedual was opened unto 
 ^ me. — // IS written of Lydia^ whofe heart the 
 ^ Lord opened, that fhe attended unto the 
 ' things which were fpoken.' 
 
 Often indeed the, prefence of the Divine Spi- 
 rit w^as in thofe days viiible in miraculous 
 y^orks ; which is not fo now. Nor is this alto- 
 gether unaccountable. 
 
 The Father of all difpenfes his bleflings to his 
 children with a kind of fparing liberality; ne- 
 ver beftowinp; lefs than is neceffarv ; feldom 
 much more than isfnfficient. Xn the beginning 
 of the Gofpel-age, when the world was to be 
 converted to a faith, that oppofed the reigning 
 prejudices and interefts of mankind ^ the 
 preachers were furnifhed with proportionable 
 abilities, and tfie ^ demonftration of the Spirit, 
 ^ was that of power/ But as foon as Chriftia- 
 nity by thefe fupernatural means was fpread 
 abroad in the world, and men were difpofed to 
 receive the Gofpel with lefs averfion : the pow- 
 ers which were no longer necefiary were no 
 longer given. By degrees they became more 
 rare and lefs diftinguifhable ; till at laft they va- 
 niflied from the earth. Men may therefore 
 now believe in Jefus, and yet not be able to 
 take up ferpentSy or drink deadly poifon without 
 danger : yqu may meet with pious perfons, but 
 
 none 
 
J3S SERMON IX. 
 
 none vvhofe touch will heal the fick ; with 
 many whole faith, we truft, is not only os a 
 grain of mujiardfeed^ but ftrong and adive, 
 and yet if they fay to this mou?itain be thou re- 
 moved and c aft into the fea^ it fall not obey them. 
 
 Chriftians alfo may have the Spirit ofChrift, 
 without being infpired with the certain know- 
 ledge of all divine thingS3 or with fkill infalHble 
 in the interpretation of Scripture. Ignorance, 
 doubt, and error, may reiidein the fame breaft 
 with the fountain of all truth and light : be- 
 caufe he pours not out the fireams of his bounty 
 without rneafurcj but ' divideth to every man 
 * feverallv as he will/ 
 
 The Spirit was promifed to the Apoftles to 
 teach them all things^ and bring to their remeni" 
 hrancewhatfoever the ?}:iv\0ViV had fiid unto them. 
 And they laboured in the fervice of the Gofpel 
 • as they were enabled and commanded. They 
 communicated the will of God to the world j 
 ihey committed it to writing for future ages ; 
 and thev fealed it with their blood. 
 
 But yet, though the fubftance of cur duty is 
 evident, and the heads of the divine laws 
 written in large charaders ; there are fiill many 
 queftions, and to appearance confiderable, 
 which can receive no probable anfwer without 
 \^?iQ utmoft ufe of induftry, and the help of 
 learning, and with both no certain decifion. 
 
 However the divine revelation might be im- 
 parted to the primitive teachers j their fuccefTors 
 have it to learn by flow and uncertain methods. 
 But the fame Being who made the world, re- 
 deemed 
 
SERMON IX. 139 
 
 deemed it : and can we wonder to find a re- 
 femblance in his operations ? Our firfl: parent 
 never pafled through the ftate of infancy, but 
 came into the world a man. The lot of his 
 poflerity is different. We are weak and help- 
 lefs in our beginning of life 5 and afcend by te- 
 dious and tottering fteps to our limited degree 
 of ftrength and of underftanding. 
 
 The great Apcftlc' might boafi, ' The Gof- 
 ^ pel which was preached of me is not after 
 ' man. Fori neither received it of man; nei- 
 ^ ther was I taught it but by the revelation of 
 ' Jefus Chriit. When it pleafed God who fe- 
 
 * parated me from my mother's womb, and 
 ^ called me by his grace to reveal his Son in me, 
 ' that I might preach him among the heathen 3 
 ^ I conferred not with Heih and blood.' From 
 being ' a blafphemer and a perfecutor and in- 
 
 * jurious/ he became at once not a whit infe- 
 rior ' to the very chiefeft Apofiles.' 
 
 But we are not to meafure our expedations 
 by thefe great examples. It is enough that our 
 Lord hath affuredly promifed, ^ To be with us 
 ^ alway even unto the end of the world :' and 
 to procure for us ^ another Comforter that he 
 ^ may abide with us for ever.' 
 
 On this promife, and this Comforter, we flill 
 rely for fuch help as is ftill needful^ though not 
 fuch as V\''e might vainly wifh : acknov/ledging 
 at the fame time that we are as ignorant as we 
 are feeble, both befet with danger, and encom- 
 palTed with doubts. Whoever thinks that good 
 Chriftians fhould be exempted from error, may 
 
 demand 
 
^14© SERMON IX. 
 
 demand alfo that they fhoiild be delivered from 
 pain; be freed from the debihty of childhood, 
 the folly of youth, the decays of age j be created 
 compleat in every powder, and ftart up at once 
 to the perfedlion of happinefs. 
 
 May we not add, That good men may be led 
 by the Spirit of God, and yet they themfelves 
 notdiflinguifh his holy influence ? and be con- 
 duded fafely in the way to heaven, without dif- 
 cerning the very hand that guides them ? How 
 is this incredible ? 
 
 \ou believe, all of you. the Providence of 
 God. It is a dodrine even of natural religion. 
 Can you diftinguifn between the ads of God, 
 and the courfe of Nature? What is it that God 
 doth? He doth all. No doubt. He ruleth in 
 heaven above, and in the earth beneath. But 
 he is invifible to your eyes : nor can you cer- 
 tainly feparate, in the tranfadions that lie be- 
 fore 3'ou, human weaknefs from omnipotent 
 power; or draw the precife line in any one 
 event, which jou now fee, between God and 
 Nature. 
 
 He is ever doing good, and alm.ofl: ever in a 
 manner that exceeds alike ourdeferts and our 
 underflanding. His heavenly hand, like the 
 hidden fpring in a machine, works unfeen, yet 
 powerfully; is little in appearance, but in ef- 
 fed wonderful. He delivers from dangers we 
 never feared, befiows a thoufand benefits we 
 knew not that we wanted. ^ Not a fparrow is 
 * forgotten before God: the very hairs of your 
 ^ head are all numbered.' In the mean time 
 
 the 
 
S E Pw M O N IX. 141 
 
 the original caufe of all is undifcerned, per- 
 haps alas ! unthought of. He is ' about my 
 ^ path, and about my bed. — Jnd yet^ Behold 1 
 
 * go forward, but he is not there, and back- 
 
 * ward, but I cannot perceive him : on the left 
 
 * hand, where he doth work, but 1 cannot be- 
 ^ hold him : he hideth himfelf on the right 
 
 * hand that I cannot fee him.' 
 
 ' So is the kingdom of God, as if a man 
 ^ fhould caft feed into the ground 5 and fhould 
 ' fleep and rife night and day j' and the feed 
 fhould fpring and grow up he knoweth not 
 how: * for the earth bringeth forth fruit of 
 ' herfelf, firft the blade, then the ear, after that 
 ' the full corn in the ear. And when the fruit 
 
 * is brought forth, immediat^y he putteth in 
 ' the fickle becaufe the harveft is come.' — The 
 feed is the word of God ^ the heart of man is 
 the ground into which it is caft: if this be good, 
 doubt not the care of God ; he will caufe it to 
 ^ fpring and grow up, though we know not 
 
 * how.' His Spirit ' which helpeth our infir- 
 ' mi ties,' will fhed on it ih^fweet influences of 
 heaven, fupport and cherifii our tender good- 
 nefs, defend it from the infcds of the earth, 
 and the ftorms above : the fruit is a life of piety 
 and faith, good works and charity, purity and 
 patience : when this is brought forth, the fickle 
 is in the hand of the Angel of death, and the 
 harveft is immortal glory. 
 
 It is certainly both allowable and proper to 
 confider the moft fpeculative points, which 
 have any relation to religion j but our attention 
 
 fi:iould 
 
142 SERMON IX. 
 
 lliouid be much more employed on pradical 
 fubjeds; and moR of 3.11 on pra^ ice. If we 
 woaid obey God's commandments more, we 
 fliould, all of us, queftion his promifes lefs^ 
 perhaps nnderfiand them better^ certainly be 
 more largely partakers of them. 
 
 There are, and will always be, innumerable 
 things*in the divine government impoffible for 
 us to comprehend. And as thofe which are 
 more known to us require our thanks and 
 praife; fo the former call for other fentiments 
 and difpofitionsof mind equally reafonable, ad- 
 miration, fubmiiiion, truft : and all confpire to 
 demand the conformity of our lives to the wilt 
 of God. In cafes which we underftand, we 
 fee there is great reafon for this ; and in thof© 
 we do not, there may be greater. 
 
 When w^e read of the miracles done by the 
 Apoftles, and find that in ancient times the 
 bhnd received their fight, the deaf heard, the 
 lepers were cleanfed, the lame walked, and the 
 very dead were raifed at the fpeaking of a 
 word ; we are amazed at the powers beftowed 
 on the firft preachers of the Gofpel, and fhould 
 be willing to fubmit to any degrees of rigour in 
 onr lives, that ourfelves alfo, if it were now 
 uolfible, mieht be honoured with the fame fip;- 
 nal endov/ments. Though we are not fo 
 wickedly fooliili as to think, that the gifts of 
 God can be purclia fed with moneys whatever 
 could procure them we fhould be forward to of- 
 fer, crying out, v/ith that talfe convert, ' Give 
 ' me alfo this power.' 
 
SERMON IX. 143 
 
 ' He that keepeth his commandments dweli- 
 ^ eth in him, and he in him.' Be as good men 
 as the firft preachers of Chriftianity, keep but 
 with eqnal care the commandments of God, 
 and the fame Spirit will be, is already, in you 
 which was alfo in them. You cannot work 
 miracles ^ but you are as dear to your Heavenly 
 Father, as thofe whom he enabled to raife the 
 dead. 
 
 Nay more , men may work miracles in fup- 
 port of God's true religion, and yet be found at 
 iaft, to have been the fervants of another maf- 
 ter ; and the preacher of rightcoufnefs be con- 
 demned for his fins. ' Many will fay to me in 
 ' that day. Lord, Lord, have we not prophefied 
 
 * in thy name, and in thy name have caft out 
 
 * devils, and in thy name done many wonder- 
 
 * ful works .? then will I profefs unto them, I 
 
 * never l^new you; depart from me ye that 
 
 * work iniquity. In this rejoice not that the 
 ' Spirits are fubjed unto you; but rather re- 
 
 * joice that your names are written in heaven. 
 
 * To obey is better than facrifice :' a good life 
 is above miracles. 
 
 There Vv^ill be found among the workers of 
 w^onders, among Apoilles, Prophets, jMartyrs, 
 whofhall be ' cut off, and caft into outer dark- 
 ' nefs.' But of thofe Vv'ho love God, and keep 
 his commandments, not one fhall be loll. The 
 obedient fliall ail be received into the flate of 
 blifs, and be made ' kings and priefts to Godj 
 ' for ever and ever.' 
 
 SER- 
 
SERMON X. 
 
 JUDE V. 3. 
 
 That ye Jhould earneftly contend for the Faith 
 which was once delivered to the Saints, 
 
 W HEN the Apoftles were ' filled with the 
 ' Holy Ghoft, and began to fpeak with other 
 ' tongues, as the Spirit gave them utterance,' 
 the miracle, according to the notion of fome 
 writers, was wrought upon the audience. 
 Though they that fpake were Galileans^ and 
 fpake too, as thefe perfons fuppofe, the lan- 
 guage only ot their own country ; they were 
 ^ heard by every man in his own tongue ia 
 * which he was born/ 
 
 However that may be, in whatever words the 
 newly infpired Apoflles might utter the won- 
 derful works of God, on the day of Pentecoft; 
 the dodrine and duties of the Chriftian cove- 
 nant, which they have left behind them in 
 writing, are, now at leaft, in one language ; 
 and the whole New Te^ament has been thus 
 delivered down through many ages, anddifper- 
 fed into every nation of the world. And yet, 
 alas ! fuch is the power of education, cuftom, 
 intereft, and other caufes, that v^^e have deduced 
 a 2;reat variety of very different opinions and 
 fyftems of faith from one common wTitten 
 w^ord. Every Church, and Sed has a fenfe of 
 
 ' it's 
 
S E R M O N X. 145 
 
 it's own, which it learns to affix to the lan- 
 guage of Scripture. And though ' they that 
 
 * fpeak to us be all Galileans/ though there be 
 among them no diverfity of fpeech or difagree- 
 ment of dodrine ; Prejudice, it feems, has been 
 able to work fomething like that firft great 
 wonder upon us : we ' hear them every man 
 
 * in his own tongue in which he was born.' 
 
 The opinions which we thus owe to prepof- 
 fellion, wx fupport and patronife with a tem- 
 per as different from that earneflnefs enjoined 
 by the Apoftle, as are the tenets, poffibly, for 
 which we contend, from ^ the faith w^hich was 
 
 * once delivered to the Saints.' 
 
 This Spirit fteals upon us fom.etimes almoft 
 infenfibly, and we are in the midft, or at the 
 head of a fa^ion, before we ourfelves are 
 aware of it. We know not on either fide, 
 what we are doing, but we perceive the diftance 
 Vs^idens, and charity and nnion are become im- 
 pradicable. We caft the blame always on our 
 adverfaries \ and impute to them the divifion- 
 that is fo detrimental to us both. We obferve 
 not the motion of our own veffel ; but the 
 fhore flies from us. 
 
 Sometimes we enter into thefe faftious con- 
 tefts out of a regard, as w^e fancy, to Religion 
 and Truth. The cloak of zeal is thrown over ; 
 and it covers even from our own eyes, often in- 
 deed from them only, avarice, ambition, vanity, 
 or refentment. 
 
 When we are moved therefore to take upon 
 us the execution of thefe orders of the Apoftle 
 
 L St. Tude, 
 
146 S E R M O N X. 
 
 St. Jude, and are going out in our armour in 
 this caufe of Faith -, there are a few cautions 
 we may do well to take along with us. 
 
 The firft is this, That we be fure it is indeed 
 the very * Faith which was once delivered to 
 ^ the Saints;' no innovatioo introduced in later 
 days by the authority or artifice of men. That 
 we eredl not on the bafis of caprice or intereft, 
 a towering fyfiem of opinions ; and call this^ 
 ^ The temple of the Lord j The pillar and 
 
 * ground of the Truth.' 
 
 In the next place, it would be advifable that 
 our zealfhould abate, as the articles of our be- 
 lief are multiplied. Deductions in Divinity 
 are dangerous. We (hall do well to keep the 
 ' Form of found words/ but may be more 
 moderate in our concern for very ingenious ex- 
 plications of them. ^ Be rooted and built up 
 
 * in Chrift, and flabliflied in the faith as ye 
 ^ have been taught : but beware left any man 
 
 * fpoil you through Fhilofophy and vain de- 
 
 * ceit, after the tradition of men, after the ru- 
 ' diments of the world.' 
 
 But muft not follies be checked as they rife? 
 Can new errors beoppofed without new terms? 
 Suppofe a perfon affents to the words of the 
 Gofpel, but contradicts the whole meaning of 
 it: he allows, for inftance, the Refurredion ; 
 but explains it into allegory, or teaches that it 
 is * paft already.' — I grant it : He * overthrows 
 
 * the faith — A man that is an heretic after the 
 
 * firft and fecond admonition, rejed.' Yet, 
 remember, that Referve is the companion of 
 
 Wifdom, 
 
S E R M O N X. ,47 
 
 Wifdom, and the Guardian of Authority. 
 ^«.Jf any man feem to be contentious ; we 
 
 * have no fuch cuftom, neither the churches of 
 ' God/ Let us refute the erroneous, and re- 
 prefs the arrogant, by the clear teftimony of 
 Scripture, and by the pradice of the firft 
 churches : not enlarging our chriflian creed into 
 an univerfal body of all philofophy, not deci- 
 ding in it all things that ever have been difpu- 
 ted, not corrupting it with great fwelling words 
 of vanity, nor framing continually our Faith 
 anew in conformity to thofe fyftems of * Sci- 
 
 * ence, falfly fo called,' which fpring up and 
 decay in every age^ and are fucceeded by 
 others, as highly celebrated, and as foon for- 
 gotten. 
 
 Our (hallow fliort-lived fophiftry is but ill 
 fuited to that * word of God which liveth and 
 
 * abideth for ever.' Being in their nature re- 
 pugnant, they cannot be thoroughly united. 
 Like the iron and the clay in the feet of Nebu- 
 chadnezzar's Image, they are materials that will 
 not incorporate. Preferve the facred truths of 
 religion, and deliver them down to the lateft 
 ages, unviolated. They need no ornaments of 
 our's, they will receive none. They are defi- 
 led by decorations. ^ Thou (halt build the al- 
 
 * tar of the Lord thy God of whole ftones ; 
 
 * thou {halt not build it of hewn ftone : for if 
 ^ thou lift up thy tool upon it, thou haft pollu- 
 ' ted it.' 
 
 Nor is every thing which is contained in the 
 Scripture itfelf, for this reafon efTential to reli- 
 
 L 2 g^^^^^ 
 
14$ SERMON X. 
 
 gion. In this great ftorehoufe of divine truths 
 there are not only ' veffels of gold and filver, 
 ' hut of wood and ftone ^ fome to honour, and 
 ' fome, / do not Jay ^ to difhonour,' but of a 
 rank lefs diftinguilhed. It may be truth, and 
 a Scripture truth, for which we contend \ and 
 yet our zea! may be not well placed. The 
 poflelTion muft be very valuable which is not 
 dearly purchafed at the expence of peace. 
 Truth is indeed of an awful prefence, and muft 
 never be affronted with the rudenefs of dired 
 oppofition ^ yet will Ihe confent for a moment 
 to pafs unregarded, while your refpeds are of- 
 fered to her Sifter C^^r/Vy. 
 
 If it be the obfcure, the minute, the ceremo- 
 nial part of religion for which we are contend- 
 ing; though the triumph be empty, the dif- 
 pute is dangerous. Like the men of Ai, we 
 purfue perhaps fome little party that flies be- 
 fore us, and are eager that not a ftraggler may 
 efcape^ but when we look behind, our city is 
 in flames. 
 
 On the other hand, but for the famereafons, 
 as we fhould not be forward, and urgent inim- 
 pofing the profeflion of fuch articles, or the ufe 
 of fuch ceremonies, as are not, or are not 
 plainly efientiil to religion ; fo if unreafonable 
 men will lay thco upon us, we will do all we 
 can to content them. We will refufe no bur- 
 den for the fake of peace. We will prefer the 
 profperity of the church of Chrift before the 
 fatisfadion of our defires, or the honour of vic- 
 tory. Or rather, we will efieem it yet a greater 
 
 pleafure 
 
S E R M O N X. I4P 
 
 pleafure and triumph, to bend to the infirmi- 
 ties of the weak, and yield up our own inclina- 
 tion and judgment, to the prejudices, or the 
 paffions, or even the perverfenels of our fellow 
 Chriftians. 
 
 It is a poor argument that is fo often brought 
 by the difturbers of order ^ That we are obliged 
 to bear our tejlimony^ as their phrafe is, againft 
 encroachments. We do it beft, by differing as 
 far as poffible from the fpirit of thofe who make 
 them J by not following their bad example; 
 nor accepting their challenge to quarrel about 
 little matters j by fhewing that we value peace 
 more than they do. 
 
 An honeft man, much more a Chriftian, 
 may not indeed profefs any thing contrary to 
 his belief, or pradife any thing againft his con- 
 fcience; but he may join in communion with 
 fuch as do; and the pretence or the hope of 
 better edification, will not always counterbal- 
 ance the apparent mifchiefs of feparation and 
 fchifm. 
 
 Zeal not only for faith and opinion, but even 
 for holinefs^ if it break out beyond the reftraints 
 of Prudence and Charity, changes it's name 
 and nature, and becomes as much more dange- 
 rous, and culpable than indifference, as the beft 
 things when corrupted are worfe than others. 
 At leaft, if it be ftill a zeal for God, yet not be- 
 ing ' according to knowledge/ as the Scripture 
 fpeaks, being miftaken in it's meafures, with- 
 out difcretionitfelf, and unwilling to fubmit to 
 the guidance of any other ; the effed and con- 
 
 fequence 
 
ISO S E R M O N X. 
 
 fequence may be as bad, as if the caufe were 
 more criminal : and after fome interval of 
 time, and the regular progrefs from Enthufiafm 
 to Kypocrify ; the end and iflue alas ! may be 
 no other than the propagation of that very un- 
 belief and wickednefs w^hich at firft we intend- 
 ed to root up. 
 
 God indeed is not tied to the rules of human 
 prudence ^ but is able to bring light out of 
 darknefs, and make his own ftrength moftcon- 
 fpicuous in the weaknefs of his inftruments. 
 But, fetting afide his miraculous interpofition, 
 which is not haftily to be relied on^ or to be al- 
 leged in our days furely without ftrange pre-^ 
 fumption, as the learned only can be fuppofed 
 to inftrud, fo none but thp magiftrate muft be 
 allowed to govern. And this regular fubordi- 
 nation muft take place in the Chriftian, as wxll 
 . as every other community, if we are truly de- 
 lirous of it's profperity and continuance. 
 
 Severe he might be, and rigorous, but he was 
 a wife commander, and a true lover of his 
 country, who put his own fon to death, for 
 fighting in oppofition to his orders ; though he 
 brought back with him in his hand the head of 
 an enemy. 
 
 But befide the danger and mifchief ; thefe 
 loofe diforderly efforts of felf-willed and fepa- 
 rate adventurers, however more violent and ob- 
 fervable, yet in efFed and force are not to be 
 compared to the impreffions of acompad, v;ell 
 governed, and obedient body 5 like the Grecian 
 
 phalanx. 
 
S E R M O N X. 151 
 
 phalanx, as it isdefcribed by the Poet*, ftill 
 and fleady; filent, but yet refolute; ardent 
 without clamour ; and adive without confu- 
 fion. 
 
 A good man choofes indeed to err rather on 
 the fide of charity ; or elfe, we are too favour- 
 able in our conceffions, when we allow that 
 thofe perfons who thus break loofe from the 
 reins and order of government, are actuated al- 
 ways by pious views, and a well meaning en- 
 thufiafm. We know, at leaft, the time has 
 been, when under a condud not unlike to 
 theirs, and the fame profeffions, have been con- 
 cealed the moft malignant and dangerous de- 
 figns. The demure hypocrite, with all his 
 cant, has been at laft deteded : notwithftand- 
 ing his furious preaching of a fublimer piety, 
 and a yet more thorough reformation, his venom 
 has been difcovered 5 and the Sedary, touched 
 with IthurieFs fpear, ftarts up into a Jefuit. 
 
 That church, whofe earneftnefs indeed in 
 this contention can never be denied, has yet, 
 we think, in other refpeds been highly culpa- 
 ble ; and may ferve, in conclufion, for an ex- 
 ample of the violation of all the rules and cau- 
 tions now exprefled or infinuated. A fyftcm 
 of faith too large and voluminous, in fome 
 parts injurious to religion and virtue, in many 
 not true, in others not certain, or not important, 
 they yet maintain, impofe, and propagate, with 
 a violence and tyranny which no faith or 
 truths whatever are fufficient to juftify, and by 
 
 arts 
 
15^ S E R M O N X. 
 
 arts which are condemned by all the principles 
 of morality. 
 
 There is one way, how^ever, by which we arc 
 always at liberty, both Laity and Clergy, to 
 plead for our own principles, and recommend 
 that fyftem. of faith, and form of worfhip 
 w^hich we embrace, whatever it be, to the ac- 
 ceptance of mankind : a w^ay which is likely 
 to be the mod effedual of any, and is liable to 
 none of thofe objedions which are with fo 
 much reafon alleged againft many other me- 
 thods of making profelytes. It is fuch a me- 
 thod of converting others, as will be fure at 
 leall to have a good effecS upon ourfelves ; and 
 w^ill neither expofe us to the cenfure of obfti- 
 nacy and fchifmon the one hand, nor of injuf- 
 tice and perfecution on the other. In fhort it 
 is the pradice of virtue ; the confcientious dif- 
 charge of thofe duties, and the cultivation of 
 thofe graces, which are enjoined by theuniver- 
 fal and acknowledged principles of morality, 
 and recommended by every profeffion of reli- 
 gion. Reverence, refignation, gratitude to the 
 Supreme Being ^ refped and tendernefs as well 
 as juftice and fidelity to mankind -, moderation, 
 felf-government, fobriety ; thefe things will 
 probably recommend our belief to men, our- 
 felves moft certainly through the mediation of 
 Chrift, to the mercy of our Maker. 'Tis thus 
 we may beft ^ adorn the dodrine of God our 
 * Saviour,' w^iden the pales of his church, and 
 ftrengthen his dominion. In this way we may 
 all be preachers of righteoufnefs, a nation of 
 priefls. 
 
 There 
 
S E R M O N X. 153 
 
 There is no danger, in our days, in the 
 profeffion of rehgion ; and the difhonour is yet 
 perhaps on the fide of infideHty. So much the 
 more let us berfd our endeavours to pradice ^ 
 the only point that has in it any difficulty, or 
 much diftindion. Let us preferve the profef- 
 fion of a pure faith, in charity 5 have zeal 
 without fiercenefs j and meeknefs without fear j 
 
 * fpeaking the truth in love, and adding to our 
 
 * faith virtue, be not unfruitful in the know- 
 
 * ledge of our Lord Jefus Chrift.' 
 
 To whom with the Father and the Holy 
 Spirit, be glory and majefty, dominion and 
 power, now and for ever. 
 
 SERMON XL 
 
 LUKE v. 20. 
 MaUy thy fins are forgiven thee. 
 
 Who can forgive fins but God alone ?' 
 faid the Jews in wonder to each other, when 
 they faw the Saviour of the world, who had 
 fo often cured their bodily difeafes, undertak- 
 ing to remove the feverer maladies of the mind, 
 and * to heal the broken hearted.' 
 
 It 
 
154 SERMON XI. 
 
 It is true, God is both Lawgiver, and 
 Judge : ' who art thou that judgeft another 
 ' man's fervant ? to his own mafler he flandeth 
 * or falleth/ The Confcience of every man, 
 accufing or acquitting him as he behaves, is 
 God's voice within. It delivers the didates of 
 that Reafon which he hath imparted, the fug- 
 geftions of thofe principles he hath implanted ; 
 in his name, and with his authority. When 
 we ad contrary to it's diredions, we know that 
 we do wrong, that we violate the law of him 
 who made us, and deferve a punifhment 
 which no power on earth can remit. Kings 
 and Magiflrates, v;ho difpenfe juftice or mer- 
 cy to all others, according to their own plea- 
 fure, are yet themfelves fubjed to the control 
 of this inward monitor ; and while the Prifon- 
 er reafons ^ of righteoufnefs, temperance, and 
 ' judgement to come,' the guilty Judge ^ trem- 
 ' bles.' 
 
 Whatever be the nature of our crimes, whe- 
 ther they be violations of temperance, juflice, 
 or humanity; they are all offences againft 
 God. * Deliver me from blood-guiltinefs, O 
 ^ God.' It was murder this penitent finner had 
 committed j yet he cries, * againft thee, thee 
 ^ only have I finned, and done this evil in thy 
 ' fight.' 
 
 Yet was our Lord guilty of no blafphemy, 
 when either to the poor paralytick, who w^as 
 let down into his prefence through the ro©f, 
 or to that contrite woman, who wafhed his 
 feet with her tears, and wiped them with the 
 
 hairs 
 
SERMON XI. 155 
 
 hairs of her head, he vouchfaied to pronounce 
 thofe comfortable words, * Thy fins are for- 
 « given. The Son of Man had power upon 
 ^ earth to forgive fins.' He was invefted 
 with his Father's authority, was himfelf God, 
 as well as Man ; the Maker and Governor of 
 the world. ' All things were made by him ; 
 
 * and without him was not any thing made, 
 ^ that was made.' When he came into the 
 world, he came ^ unto his own, though his 
 
 * own received him not.' 
 
 Nay, his Apoftles, authorifed by his com- 
 miflion, guided by his Spirit, and girt with his 
 power, they too, while here on earth, could 
 
 * forgive fins. As my Father hath fent me, 
 
 * even fo fend I you. And when he had faid 
 ^ this, he breathed on them, and faith unto 
 f them. Receive ye the Holy Ghoft. Whofe 
 f foever fins ye remit, they are remitted unto 
 f them; and whofe foever fins ye retain, they 
 
 * are retained.' 
 
 The authority thus received they exercifed 
 often in ads of mercy; giving health to the 
 fick, feet to the lame, and, like their Lord, 
 loofing from their infirmities thofe whom Sa- 
 tan had bound for many years : fometimes in 
 ads of judgment ; ' How is it that ye have 
 
 * agreed together to tempt the Spirit of the 
 ' Lord } Behold the feet of them which have 
 
 * buried thy hufl^and are at the door, and fliall 
 
 * carry thee out. Then fell fhe down flraight- 
 ^ way at his feet, and yielded up the Ghoft.' 
 
 ' Paul 
 
rs^ S E R M O N XI. 
 
 ' Paul filled with the Holy Ghoft, fet hi? 
 ^ eyes on him, and faid, O full of all fubtilty 
 ' and all mifchief, thou child of the devil, thou 
 
 * enemy of all righteoufnefs, wilt thou not 
 ^ ceafe to pervert the right ways of the Lord ? 
 
 * the hand of the Lord is upon thee.— -And 
 
 * there fell on him a mift and darknefs, and he 
 
 * went about feeking fome to lead hira by the 
 
 * hand. 
 
 That which remains of this authority in the 
 Church, if it may be called by the fame name, 
 being ftripped of it's miraculous power to dif- 
 cern the innocent from the guilty, to inflid 
 judgments from heaven, or to deliver from 
 them, muft be content to exert itfelf within 
 much narrower limits. It is the powder which 
 belongs to every fociety, and to the Chri- 
 ftian, as well as others, of excluding the un- 
 worthy, and receiving back the penitent. 
 And this branch of his authority the Apoflle 
 Paul himfelf was willing to execute in con- 
 jundion with his own difciples, ^ Sufficient 
 " to fuch a man is this punifhment which w^as 
 ^ inflided of many. Wherefore I befeech you 
 * that ye w^ould confirm your love towards him. 
 ^ To whom ye forgive any thing, I forgive 
 ' alfo.' 
 
 The miniflers of Chrift now can only declare 
 to you the terms on which God will forgive fin, 
 and thefe they muft deliver as they find them 
 in the Gofpel. 
 
 The light of nature fuggefts no certain way 
 of obtaining the forgivenefs of fin. The of- 
 fender 
 
S E R M O N XL 157 
 
 fender may be forry for his paft mifcondud, 
 and amend his life ; but this is not to be in- 
 nocent, but femte?2t. 
 
 Did we not receive all our ability to do well 
 from God's bounty ? If then we had employed 
 it in all things according to his will, where had 
 been our merit, or his obligations ? Having 
 not exceeded the ftrid demands ofjuftice, we 
 might truly flyle ourfelves ' unprofitable fer- 
 * vants, who h-ad done that which was our duty 
 ^ to do;' and nothing more. We had only 
 ^ not offended : and therefore could afTume to 
 ourfelves but this part of praife; to be free 
 from cenfure ; and lay claim to no greater re- 
 Ward, than that of efcaping punifhment. 
 
 But alas! we mull relinquifh even this pre- 
 tenfion ; and be obliged to own, that of all 
 the gifts of God to man, there is none more 
 fuitable to a finner than Forgivenefs. 
 
 And God will forgive ; he is difpofed, and 
 hath promifed to do fo. Some experience of 
 his mercy we have at prefent. It is he who 
 fupplies our wants ; and does he not alfo bear 
 with our offences ? How often doth he fparc 
 when we deferve punifhment ? how often in 
 wrath remember mercy ? 
 
 In the revelations which he hath been pleaf- 
 cd to make to mankind, Almighty God hath 
 publifhed the charter of his mercy more expli- 
 citly. Even to the Jews he proclaimed his 
 own title, ^ The Lord, the Lord God, merci- 
 ' ful, and gracious, lons;-fufFering, and abun- 
 ^ dant in goodnefs and trutli.' 
 
 But 
 
158 SERMON XL 
 
 But it is the Chriliian religion which exhi- 
 bits the moft ample difplay of the divine mer- 
 cy, whether we confider the extent of it, or 
 the manner of difpenfing it. ' Go ye into all 
 
 * the world, and preach the gofpel to every 
 
 * creature j he that believeth and is baptized 
 
 * ihall be faved. By him all that believe are 
 
 * juflified from all things, from which ye could 
 ' not be juflified by the Law of Mofes.* 
 
 But the method in which this great mercy 
 is conveyed, recommends it beyond any other 
 even of the divine benefadions ^ and is indeed 
 aftonifhing. We thank God for our creation, 
 prefervaiion, and fupport. We do well. They 
 are benefits we have not deferved, and can 
 never repay. But thefe blefllngs, however 
 important to us, are yet, if you will overlook 
 both the freedom of the language, and the 
 meannefs of it, no expence to him. To make 
 a world, to God is no more than to utter his 
 command. ' He fpake, and it was done : let 
 ' there be light ^ and there was light.' 
 
 To recover men, when fallen by their own 
 difobedience into a flate of fin and mifery, 
 this appears to have been a tafl< of a very dif- 
 ferent nature, more difficult to be accomplifh- 
 ed, and requiring, I had almoft faid, all the 
 efforts of omnipotence. 
 
 For confider in what terms it is reprefented 
 to us. ' So God loved the world, that he gave 
 ' his only begot ton Son. He hath made us ac- 
 
 * cepted in the beloved, in Vv^hom we have re- 
 
 * demption through his blood. He fpared not 
 
 ' his 
 
SERMON XI. 159 
 
 * his own Son, but delivered him up for us all.' 
 And the Son himfelf was willing to be thus 
 given for us. ' I lay down my life for the 
 
 * Sheep : No man taketh it from me ; but I 
 
 * lay it down of myfelf. Greater love hath 
 
 * no man than this, that a man lay down his 
 ^ life for his friends. Chrift hath loved us, 
 
 * and hatb given himfelf for us, an offering 
 
 * and a facrifice to God/ 
 
 Some allowance we might exped, for the 
 many infirmities of our nature, and the per- 
 petual and imminent danger of our fituation, 
 from a God of equity and goodnefs, himfelf 
 the author of our being, the maker and go- 
 vernor of the w^orld : but to w^hat number or 
 degree of tranfgreflions his mercy might ex- 
 tend; or what meafure of woe we might be 
 required to exhauft, before the cup of his 
 wrath would be turned away from us, could be 
 determined by no dedudions of human reafon. 
 He offers us the forgivenefs of every fin j and 
 lays the weight of punifhment upon the head 
 of his Son. 
 
 Yet extenfive as this offer is, however won- 
 derful this love, in one refped they are limi- 
 ted. There are yet conditions to be performed 
 on our part, to make us proper objeds of this 
 abundant grace : and after all the overflowings 
 of the divine goodnefs, without yi/V/^ and re- 
 pentance, we cannot be partakers of it. It is 
 true, ' So God loved the world, that he gave 
 
 * his only begotten Son ; l^ut why'^ to the end 
 
 * that all that believe in him ihould not perifh, 
 
 ' Our 
 
i6o SERMON Xr. 
 
 * Our Lord did fay ^ Greater love hath no man 
 ' than this, that a man lay down his life for 
 « his friends ; but how ? ye are my friends, 
 
 * if ye do whatfoever I command you. What 
 
 * was the Go/pel that St, Paul preached? 
 
 * I kept back nothing that was profitable unto 
 ^ you J but have fhewed you, and have taught 
 
 * you publickly, and from houfe to houfe; 
 
 * teflifying both to the Jews, and alfo to the 
 
 * Greeks, repentance toward God, and faith 
 
 * toward our Lord Jefus Chrifl.' 
 
 Receive therefore the tender of mercy with 
 humble gratitude : be fenfible that you want 
 it, and thankfully comply with the conditions 
 God hath been pleafed to annex to it. Nei- 
 ther doubt his goodnefs, nor difpute his au- 
 thority. Believe what he teaches, obey what 
 he commands. If he has provided an atone- 
 ment for you, it is becaufe you wanted it, and 
 you may be fure he is ready to accept it. 
 ^ Kifs the fon left he be angry, and fo ye perifh 
 
 * from the right way, if his wrath be kindled, 
 ' yea, but a little.' 
 
 You will not, even under the gofpel, per- 
 form an unfinning obedience, or arrive at ab- 
 folute perfedion ^ but you will afpire after it, 
 and draw nearer towards it, making continu- 
 al advances in piety and goodnefs. You will 
 fufFer no fin to have dominion over you, no 
 graces or virtues to be ftrangers to you. 
 
 You have not beheld the ' glory of the only 
 ^begotten of the Father, full of grace and 
 ^ truth,' performing miracles of mercy for 
 
 the 
 
S E R M O N XI. i6t 
 
 the falvation of mankind, aud cannot there- 
 fore be guilty of afcribing thofe wonders of 
 divine love, of which yourfelves have been 
 witneffes, to the powers of darknefs. But, to 
 exhort you in the Apoftle's words, ^ Take heed, 
 
 * brethren, left there be in any of you an evil 
 
 * heart of unbelief, in departing from the living 
 
 * God, and left any of you be hardened through 
 ' the deceitfulnefs of fin. If we fin wilfully, 
 
 * after that we have received the knowledge of 
 
 * the truth, there remaineth no more facrifice 
 
 * for fins 5 but a certain fearful looking for of 
 ' judgment, and fiery indignation.' 
 
 Alas ! the very grace of God itfelf, and the 
 offer of mercy through his Son, may prove 
 pernicious to us -, and turn, if we will have it 
 foy to ouf greater condemnation. Forgivenefs 
 repulfed will return in vengeance : the blood 
 of Chrift, if it be trampled under our feet^ 
 will fpeak but the fame things with that ofAbel^ 
 and the voice of it cry out againft us. Not 
 only the judgments of God are to be feared ; 
 his very mercies are awful, and every blefling 
 has an edge with which it can wound. ^ It 
 ^ had been better not to have known the way 
 
 * of righteoufnefs, than after they have known 
 
 * it, to turn from the holy commandment de- 
 
 * livered unto them. — Behold thou art made 
 ^ whole, fin no more, left a worfe thing come 
 
 * unto thee/ 
 
 M S E R^ 
 
SERMON XIL 
 
 I COR. XV. 35. 
 
 Butfome Man will fay, how are the dead raijed 
 up ? and with what Body do they come ? 
 
 P H I L O S O P H E R S and the vulgar, Pagans 
 and Chriftians, have diftinguifhed between the 
 Soul and Body of Man. By the light of na- 
 ture alone, men have been enabled to look 
 through the dark earthly tabernacle with which 
 the human mind is encompaffed ; and difcern 
 the fpiritual inhabitant within. Who does not 
 fee that fuch life and adivity, fuch an extent 
 and vigour of imagination, fuch clearnefs and 
 penetration of rcafon, and fuch eaineft afpira- 
 tions after virtue and immortality can never be 
 the genuine properties of that heavy clod which 
 cleaves fo clofe to the earth, and finks into it fo 
 foon : and that thefe grofs corporeal organs are 
 but flaves in the fervice, or rather inftruments 
 in the hand of a much nobler Being .^ 
 
 This diftin61ion is alfo clearly taught in 
 Scripture. ^ Fear not them that kill the body, 
 
 * but are not able to kill the foul ; but rather 
 ^ fear him which is able to defiroy both foul 
 
 * and body in hell.' The body of our Lord 
 himfelf was not raifcd out of the grave till the 
 third day ; yet when one of the two malefac- 
 tors who fuifered v/ith him, as he was hanging 
 
 upon 
 
SERMON XII. 163 
 
 upon the crofs, ' faid unto Jefus, Lord, remem- 
 
 * ber me when thou comeit into thy kingdom. 
 
 * Jefus faid unto him, Verily I fay unto thee, 
 
 * to day fhalt thou be with me in paradife/ 
 
 Now fome powers of the human mind or foul 
 feem to be exerted with lefs dependance on the 
 body than others; the intercourfe between 
 thefe two partners being either not uniform, or 
 not always ahke obfervable. The ftrength of 
 the underftanding is by no means proportioned 
 to that of the limbs. A perfon of very weak 
 intelleds may be happy in a robuft and vigo- 
 rous habit of body ; and on the other hand, 
 the higheft mental endowments, the brighteft 
 wit, the richeft fancy, the foundeft judgment, 
 now and then make what amends they can for 
 an infirm and fickly conflitution. 
 
 Confiderable members of the body may be 
 taken away, the greateft part of it by gradual 
 decay be loft, or even the whole by degrees 
 changed, without any apparent alteration in 
 the power of the mind. Men have fhewn as 
 much clearnefsof apprehenfion, andfenfibility 
 of heart, in their laft moments, as in any part 
 of their lives. And tracing the foul in it's paf- 
 fage to the very confines of the other world, 
 fometimeswe can difcern no diminution in it's 
 capacity or feeling : but it feems to go into the 
 unknown ftate with it's paflions in their full 
 ftrength, and every faculty in perfedion. 
 
 Yet at other times, and in many inftances, 
 on the contrary, the Mind appears to exert it- 
 felf with lefs freedom ; and gives iigns of a clo- 
 
 M 2, fer 
 
i64 SERMON XII. 
 
 fer conncdion with her earthly companion. 
 She feems to fympathife with the body in every 
 the leaft diforder and infirmity; tailing no 
 pleafure by reafon of the other's complaints, 
 and drooping under weakneffes not her own. 
 The very ufe of her reafon is interrupted and 
 loft J fhe becomes melancholy or diftraded by 
 the leaft violence done to the minute parts of 
 the corporeal fyftem ; by the vapour of a plant ; 
 by the touch of an infed; by the difcompo- 
 fure, it may be, of fome portion of our frame 
 even too fmall for human difcernment. 
 
 So wonderful is the union between the foul 
 and body of man j fo important, and yet in- 
 comprehenfible : in it's hidden nature utterly 
 beyond all our reach ; and even in the external 
 appearances, various, irregular, and contradic- 
 tory. 
 
 l^vQuJleep itfelf, however the matter of con- 
 tinually repeated and univerfal experience, is 
 found to be a fubjed that baffles all our philo- 
 fophy. Infomuch that fome fpeculative men 
 have not been able to fatisfy themfelveson this 
 head, without recourfe to what is little lefs 
 than miraculous; afcribing the perceptions in 
 our repofe to the nodurnal vifits, and illufive 
 operations of fpiritual Beings unfeen and innu- 
 merable. 
 
 Bleffed Lord ! How little do we know of thy 
 works! Of thofe parts of them with which we 
 are moft converfant ! How blindly do we con- 
 jedure; how vainly err! Well may we be ig- 
 norant of thy infinite Effence ; fince our own 
 
 frame 
 
SERMON XII. i6^ 
 
 frame efcapes our knowledge, and we are firan- 
 gers even to ourfelves. Overfpread with fuch 
 darknefs, we look to the revelation of thy 
 w^ord, and rejoice in that heavenly light; re- 
 figning ourfelves entirely to thee ; our head and 
 heart ; our condud: to thy command, our linder- 
 ftanding to thy illumination. We are wholly 
 thine, both body and foul ^ in the hands of thy 
 mercy, Father, in every ftage of our exiftencen 
 while we dwell firfl: in this houfe of clay 5 next 
 when we fhall enter, as we fhall quickly, un- 
 clothed into the world of fpirits; and laftly 
 when the two parts of us, after a long, per- 
 haps, and unknown ftate of feparation, fhall 
 be finally reunited never to be divided more. 
 Still, Curiofity will be prying into myfteries : 
 
 * Some man will fay. How are the dead raifed 
 
 * up.? and with what body do they come? 
 ' Thou fool :' fool ; not for v/anting ability to 
 anfwer thefe queftions, but for being w^ak 
 enough to propofe them. * That which thou 
 
 * foweft is not quickened except it die.' Grain 
 thrown into the ground cannot fpring up again 
 without lofing it's prefent form and contexture. 
 By diflblution only muft it be quickened into a 
 new and more abundant life, yielding ' fome 
 
 * thirty, fome fixty, and fome an hundredfold,' 
 
 ^ With what body do they come V It is in his 
 power who made all things, to affign to each 
 what body he will : yet, you fee, * he gives to 
 ^ every feed it's own.' A grain of wheat doth 
 not fpring up into barley. ^ If God fo clothe 
 
 * the grafs of the field, fhall he not much more 
 
 * clothe 
 
i66 SERMON XII. 
 
 ' clothe you, O ye of little faith ?' Truft him ^ 
 at leaft, where you can do nothing for your- 
 felves ; or if you could, would do harm. You, 
 it is likely, would be for preferving * the life 
 ' which vou now live in the flefii,' and keep- 
 ing the bodies of w^hichyou are already in pof- 
 feffion. Death, whenever it comes, is gene- 
 rally an unwelcome gueft ; admitted, becaufe 
 he will not be put back. And yet this death, 
 or a change equivalent to it, is the only means, 
 now at leaf}:, iince the fall, by which our dying 
 bodies can be advanced to their due perfedion, 
 and be made partakers, with the foul, of im- 
 mortal life. 
 
 We find all kinds of animals fitted for the 
 llalion they are placed in, and the duration in- 
 tended for them. Fi(h, fowl, beafts, infeds, 
 have all bodies with organs accommodated to 
 their feveral degrees of perception and adion. 
 The cafe is the fame, w^e fee, with man, in the 
 prefent w^orld : and if it is revealed that we 
 ihall have bodies alfo in the world to come ; we 
 may be fure, it is becaufe we fhall want them ; 
 and that they will be fuch as we fhall want. 
 ' Flefh and blood cannot inherit the kingdom 
 < of God.' Is it a wonder that this feeble, pe- 
 rifliable frame, fhould be found unfit for an in- 
 corruptible and eternal ftate ? an earthly fa- 
 brick for the heavenly city ? 
 
 ' There are alfo celeftial bodies, and bodies 
 « terreflrial.' Some animals on earth, not to 
 fay all, at a certain period pafs forward into a 
 Oate extremely different from that which was 
 
 firft 
 
SERMON Xir. 167 
 
 firft affigned them. But the frame of their 
 body is altered to fuit with the intended remo^ 
 val ; and it now as much requires the air^ fup- 
 pofe, or the water ^ as before it was averfe from 
 it. They cannot fubfilt at all but in the very 
 element^ which, a very fhort time before, would 
 havedeftroyed them in a moment. The human 
 frame itfelf, among the reft, undergoes one 
 fuch change even here : How is it incredible 
 then, that when man fhall be removed into yet 
 another world, he fhall want, and fhall be fup- 
 plied with a celeftial body, as different from the 
 earthly, as the place of it's refidence, or the 
 nature of it's occupations ? 
 
 Our Saviour indeed fpeaks of the refurrec- 
 tion, as a perfon might be expeded to do con- 
 cerning a future ftate in general. His Apoftle 
 Paul does the fame, in fome parts even of this 
 very Chapter where he takes fo much pains to 
 eftablifh the dodrine of the refurreQion, and 
 to filence objedions againft it. The great 
 point, no doubt, in which we are concerned, is, 
 whether death will be the end of us ; or whether 
 we fhall live after it: and if we fhall, whether 
 our future condition may be affeded by any 
 thing which it is now in cur power to do. If 
 it be fufHciently made known that we fhall thus 
 live after death ; ^ whether in the body, or out 
 ^ of the body,' it might fuflice that ' God 
 ^ knoweth.' However he hath been pleafed to 
 reveal to us, in fome degree, even this point 
 alfo. Not only our natural hopes of a future 
 life are confirmed \ we are alfo taught that we 
 
 fhall 
 
16B SERMON XII, 
 
 fhall be again clothed with bodies fuitablc to 
 that heavenly ftate j and that we (hall die no 
 more. 
 
 Happy for us, if any principle or dodrine, of 
 natural or revealed religion, any expedation, 
 or any reafon w^hatever, have influence enough 
 to induce us to live well, the little time we do 
 live here ©n earth : if regard to our prefent or 
 future welfare, if the fear or the love of God, 
 if reverence to our fouls, created after his 
 image, and by their birth immortal, or refped 
 to our very bodies, which fhall be made fo, or 
 any other argument, prevail w^ith us to do that 
 which is right, well pleafmg to our Maker, and 
 approved by our own confcience, and to ^ ef- 
 
 * cape the corruption that is in the world.' 
 
 God made us ; both foul and body ; ^ There- 
 ^ fore glorify him both in your body, and in 
 
 * your fpirit, which are God's.' But he not 
 only made, he preferves us alfo , * he holdeth 
 ^ our foul in life -,' he fuftains our corporeal 
 frame; he feeds, and clothes, and proteds us. 
 All our care can add nothing to our flature, 
 and little to the 1- ngth of our days; but ^ he 
 
 * will be our guide ioth unto death,' and be- 
 yond it; and fuffer no part of us to perifh. 
 Our fouls are in his hand ; * the hairs of our 
 ^ head are numbered by him.' The life which 
 he has given, or rather one infinitely more 
 glorious both in foul and body, if we will ac- 
 cept of it, hepromifesto reftore, and to conti- 
 nue for evero 
 
 ' Lord, 
 
SERMON XII. 1(59 
 
 ' Lord, what is man that thou art mindfu^ 
 
 * of him ; or the fon of man that thou thus vi- 
 
 * fitefl: him ? What thanks, what fervice fliall 
 we pay thee for thy unbounded goodnefs? 
 This poor perifhable life, if we give it wholly 
 to thee^ is a fmall return for thy mercies, and 
 is already thine. In that future ftate, which 
 thou art pleafed to promife, let us continue to be 
 employed in the performance of thy commands. 
 AH thy bleffings, even ^ the light of thy coun- 
 ' tenance' in heaven itfelf, will leave our hap- 
 pinefs imperfedl, if we are not permitted to ten- 
 der to thee fome tribute of our thankful 
 hearts, and gratify the ardour of our affedion. 
 
 Thy mercies are innumerable and infinite, 
 and our obedience and praifes, though they add 
 nothing to thine honour, will yet, we truft,for 
 our fake, be fufFered to approach thee to all 
 eternity. Compleat all thy kindnefs in admit- 
 ting our little fervice ^ and fill up the whole 
 meafure of our blifs, by receiving from us a 
 drop into the ocean of thy Felicity and Glory. 
 
 SER- 
 
SERMON XIIL 
 
 M A T T H. XXV. 46. 
 
 And thefe Jhall go away into everlafting Punijk^ 
 meniy but the righteous into Life eternal, 
 
 W HEN the Lord formed man upon the 
 earth, and * breathed into his noftrils the 
 
 * breath of hfe, he created htm^ to be immortal, 
 ' and made him to be an image of his own 
 ' eternity/ 
 
 From this happy immortaHty, Man, by his 
 tranfgreffion, fell into a ftate of mifery, and 
 death. ' For God made not death; but nn- 
 
 * godly men by their v/orks, and words, called 
 
 * it to them. Or rather^ By one man fin en- 
 
 * tered into the world, and death by fin : and 
 
 * fo death pafled upon all men : and reigned 
 
 * even ovei' them that had not finned after the 
 
 * fimiiitude of Adam's tranfgrefilon.' 
 
 If our firft parents, upon their difobedience, 
 had been punilhed with immediate death, they 
 had fuffered only what they too juftly deferved : 
 and their pofterity had, in that cafe, been no- 
 thing; no matter of difpute, no objeds of in- 
 jufticeor of favour; but clafiTed among the in- 
 numerable tribe of poffibilities, without Being. 
 
 However, Almighty God waspleafed, in the 
 overflowings of his goodnefs, to fufpend that 
 fentence of death which he had pronounced, 
 
 till 
 
SERMON XIII. 171 
 
 till a race of men were born into the world, 
 fuch as could proceed from fach parents, fallen 
 from their uprightnefs, and driven out from the 
 happi'nefs of Paradife, and from the tree of 
 Life, into a ftate full of trouble and temptation, 
 of difeafes, and death. 
 
 Can we help refleding here, as we pafs 
 along, on the deftrudive nature of fin, how 
 ruinous in it's effects both to ourfelvcs and all 
 around us : how bitter even when tempered 
 with mercy ^ and dreadful, though difarmed of 
 half it's terrors. 
 
 Still further; it pleafed the Supreme Father, 
 in the depth of his unfearchable wifdom and 
 love, to provide for us a deliverer from the pow- 
 er of this death which ^ paffeth upon all men -^ 
 and by the death and refurredion of his dear 
 Son, to open once again to us the gates of life, 
 and reftoreus to that immortality both in body 
 and foul, for which he had created us. * Come, 
 ^ ye bleffed of my Father, inherit the king- 
 
 * dom prepared for you from the foundation of 
 ' the world. As in Adam all die, even fo in 
 
 * Chrift (hall all be made alive. The trumpet 
 
 * (hall found, and the dead fhall be raifed in- 
 ^ corruptible. Neither can they die any more : 
 ^ for they are equal unto the angels; and are 
 
 * the children of God, being the children of the 
 ^ refurredion.' 
 
 Good men, under every difpenfation of reli- 
 gion, confidering how full of trouble the world 
 is, and to how great a degree the comforts and 
 bleflings of it are difperfed promifcuoufly, 
 
 have 
 
I7Z SERMON XIIL 
 
 have encouraged themfelves with the hopes of 
 a future recompenfe, and the profpedl of a 
 ' better country, that is an heavenly/ The 
 Chriftian reHgion, you fee, both confirms thefe 
 expedations, and enlarges them j affuring us 
 that all good perfons ihall be made glorious and 
 happy, both in body and foul, with God to all 
 eternity. 
 
 This article of our faith, in the firft place, 
 is to be received with the mod profound thank- 
 fulnefs to the great Author of our Being, w^ho 
 created us at firft for happinefs, and perfeveres 
 through a courfe of fuch aftonifhing mcafures 
 to bring us at laft to the pofTeffion of it. Who 
 being exalted in his own nature to the height of 
 blifs and glory, could have no views towards 
 himfelf in any thing he has done for us 5 and 
 yet has created the earth for our accommoda- 
 tion, given his dearly beloved Son for our re- 
 demption, and prepared his own heaven for 
 our happy habitation for ever. ' Lord, what 
 ^ is man that thou art mindful of him ? and the 
 ^ Son of man that thou vifiteft him ? Thou 
 
 * madeft him lower than the Angels, to crown 
 
 * him with glory and w^orfliip/ 
 
 Secondly, This dodrine of life everlafting .is 
 
 the greateft fpur to obedience, aqd the pradice 
 
 ^f virtue, not only out of love and thankful- 
 
 efs to our divine benefador, but out of regard 
 
 o our own intereft. The richer the reward 
 
 be more it defer ves our alTiduous and earneft 
 
 3ndeavours. Shall we not ' prefs toward the 
 
 ' mark for the prize of the high calling of 
 
 ' God 
 
SERMON Xlll. 17a 
 
 * God in Chrift Jefus/ when wc refled that in 
 value it exceeds all that ' eye ha.th feen, or ear 
 
 * heard, or that hath entered into the heart of 
 
 * man/ arid hath befides this tranfcendent ex- 
 cellence, that, like the giver^s mercy, it ^ en- 
 ^ dureth for ever ?' The poffeffions or diftinc- 
 tions of this vain world in their nature can ne- 
 ver fatisfy, and drop from us as fall as we obtain 
 them, at thelateft with this fhortlife, and many 
 of them much fooner : but the heavenly blifs 
 continues unfading to eternity-, and after the 
 revolution of endlefs, endlefs ages, is but flill 
 beginning. How Ihould we defpife the empty 
 pomp, the idle buftle, the little greatnefs of 
 this poor tranfient flate; were ^ the eyes of 
 *' our underftanding, /^ Go^' J* ^r^r^, enlighten- 
 ^ ed, to know what is the hope of his calling, 
 
 * and what the riches of the glory of his inhe- 
 ' ritance.' The wife merchant, having found 
 thi^ ' one pearl of great price,' fells all that he 
 hath, and buys it ; gladly facrificing eafe, plea- 
 fure, profit, whatever is moft dear and valuable, 
 and life itfelf, and efteeming all as nothing, 
 when compared with an Eternity of Happinefs : 
 a recompence infinitely too great for any fer- 
 vices of our's, wxre they ever fo perfed ; but 
 not too great for God's bounty, and the jnerit of 
 his dear Son. ' The gift of God is eternal 
 ' life, through Jefus Chrift our Lord.' 
 
 But w^hile w^ith fo much delight and triumph 
 we have ^ refpeft unto the recompence of the 
 
 * reward j' we muft fuffer ourfelves alfo to be 
 reminded of ^ the day of wrath, and revelation 
 
 > of 
 
174 SERMON XIII. 
 
 * of the righteous judgment of God/ Were 
 religion made up of promifes only, it would 
 meet with a readier acceptance 5 but in reality 
 would be much lefs agreeable to the dictates of 
 unprejudiced reafon, and the fuggeftions of 
 human experience. 
 
 Guilt deferves punifhment. This we know, 
 every one of us ; and are certain of it, by our 
 ow^n confcioufnefs. Difficulties indeed may be 
 raifed concerning the degree of punifhment, 
 the province of mercy, the efficacy of repent- 
 ance : but the thing itfelf is unqueftionable 5 
 and though we fliould deny, we cannot doubt 
 it. 
 
 If then the Juflice of God will not permit 
 him to let incorrigible wickedncfs pafs finally 
 without punifhment^ what period may be put 
 to it by this, or any other Attribute of his na- 
 ture, by his univerfal Reditude, his infinite 
 Wifdom, his boundlefs Goodnefs; mufl be far 
 beyond the reach of our abilities to determine: 
 or whether thofe who have obflinately refufed 
 all the offers of the divine mercy on earth, may 
 not continue to be wicked, and to be miferablc 
 for ever. 
 
 Our own experience, in this life, how vafiiy, 
 beyond all proportion, the natural punifhment 
 of crimes can fometimes exceed all the profit 
 or pleafure that was obtained by them, may 
 give us the moit awakening intimations of 
 what is pofiible : and the declarations of Scrip-- 
 turehave raifed thefe aoDrehenlions intoceitain» 
 ty, in a m.anner, I fear, equally decifive and 
 
 ^iVvful. 
 
 Mt 
 
SERMON XIII. 175 
 
 * It is better for thee to enter into life maim- 
 
 * ed, than having two hands, to go into hell, 
 
 * into the fire that never fhall be quenched : 
 
 * Where their worm dieth not, and the fire is 
 
 * not quenched. They (hall drink of the wine 
 
 * of the wrath of God, which is poured out 
 
 * without mixture into the cup of his indigna- 
 
 * tion : they fhall be tormented with fire and 
 
 * brimflone, and the fmoke of their torment af- 
 
 * cendeth up for ever and ever.' 
 
 ' I was an hungred, arid ye gave me no 
 ^ meat : I was thirfty, and ye gave me no drink. 
 
 * Depart from me, ye curfed, into eyerlafting 
 ^ fire, prepared for the devil, and his angels.' 
 We would gladly make a diftindion between 
 the eternity allotted to the happy, and that to 
 which the v^icked fhall be condemned : but 
 there appears no ground for it in holy Scripture. 
 ^ Thefe fhall go away into everlafling punifh- 
 
 * ment; but the righteous into hfe eternal.' 
 Eternal and everlafting are but two different 
 tranflations of one and the fame word in the 
 original. 
 
 See^ therefore, to apply the exhortation of 
 Mofes in the ampleft extent, * in that I com- 
 ' mand thee this day to love the Lord thy God, 
 
 * to walk in his ways, and to keep his com- 
 
 * mandments, and his ftatutes, and his judg- 
 
 * ments ; I have fet before thee life and good, 
 
 * and death and evil. I call heaven and earth 
 ' to record againft you, that I have fet before 
 
 * you life and death;* lifej not that poor pe- 
 rifhing thing, here on earth called life, of 
 
 * threefcore 
 
17^ SERMON XIIL 
 
 ^ threefcore years and ten,' which at beft is full 
 of trouble, and is brought ' to an end, as it 
 
 * were a tale that is told :' but a life of immor- 
 tality and happinefsj a life not terminated by 
 deatli, norinvar^ed by debility and age j and a 
 happinefs, unallayed by pain or forrow, and 
 enduring for ever and ever : and death ; not like 
 that here below, which puts an end to all the 
 fufFerings of this mortal ftate, but rather a life 
 of everlafting mifery ; not the extindion of a 
 wicked and wretched exiftence, but a birth into 
 a new Being of complete and never ending 
 woej of guilt imbittered by remorfe without 
 repentance; of envy at the fight of that celef- 
 tial blifs poffeffed by the once unpitied poor, 
 now feparated from us by a gulf unpafTable ; 
 of malice againft the gracious Being, whofe 
 mercy waited for us fo long, but is now hid for 
 ftvtv fr 0/71 our eyes '^ and of mad rage, the only 
 paffion to be gratified in hell, againft the tempt- 
 er and accomplices of our crimes, the companT- 
 ons now and partakers of our punifliment, 
 permitted by God's juftice to fatisfy their mu- 
 tual refentment, and execute his juft judg- 
 ments on each other. 
 
 ' The Angels which kept not their firft ef- 
 ^ tate, but left their own habitation, he hath 
 
 * referved in everlafting chains, under darknefs 
 ' unto the judgment of the great day/ They 
 fell once, and fell for ever. To poor fallen man 
 there is mercy offered, would he but accept it, 
 unlefs Chrift'hath died in vain. ^ For verily 
 
 * he took not on him the nature of Angels^ 
 
 ^but 
 
SERMON Xrir. 177 
 
 * but he took on him the feed of Abraham/ 
 The greater the mercy, the more terrible will 
 be the vengeance. Let it not be in vain, that 
 God v/aits yet v/ith patience for your repent- 
 ance, and offers you the atonement of his dear 
 Son. Think not that he lies in wait to catch 
 at your tranfgrefiions, and feize upon the firft 
 little flip you make, in the midft of innumera- 
 ble fnares, to deliver you up to this eternal tor- 
 ment. Did he defire your perdition, could he 
 not deftroy you in a moment ? It is becaufe he 
 wiflies moft truly for your happinefs, that he 
 hath given his only Beloved, to become a man 
 as you are, to prevail with you to amend your 
 life; and to bear the puniflimentfor you of all 
 that you have hitherto done amifs. 
 
 Let this fufEce. Embrace the offer of life ; 
 fly from the wrath to come. You know not 
 the plan of infinite government, what the or- 
 der of God's Univerfe admits, what eternal 
 wnfdom counfels, or fupremereditude requires. 
 Say not within yourfelves, ' If he defires that 
 
 * I fliould be happy he can make me fo.' He 
 can do every thing that is right and fit to be 
 done ; and nothing more. He defires you to be 
 happy, and 'tis therefore he does fo much, and, 
 for any thing you know, all he can do, to effedt 
 it. He is your Friend and your Father : but, 
 in this refped like your parents upon earth, he 
 can only lament over your calamities, if you 
 refifl: his goodnefs, and are refolved to perilh in 
 fpite of all the efforts of omnipotence, 
 
 N For 
 
178 S E R M O N Xril. 
 
 For your own fake, and for the fake of 
 thofe who love you, not only on earth, but 
 above, the bleffed angels, the Holy Trinity, 
 return to yourfelf, to a found mind, to the ex- 
 ercife of piety, and the pradice of all virtue : 
 * there is joy in heaven over one finner that 
 ^ repenteth.' 
 
 SERMON XIV. 
 
 2 TIM. ii. iQ. 
 
 y 
 
 Let every one that nameth the Name of Chriji^ 
 depart from Iniquity, 
 
 1 H E R E is no perfon, of what perfuafion 
 foever in religion, but has cogent reafons to 
 difTuade him from a vitious courfe of life, and 
 engage him in the pradice of virtue. Even 
 
 * the fool, that hath faid in his heart,' or with 
 his lips, ' there is no God,' yet muft own that 
 there are at leaft Rulers upon earth, who are 
 
 * not a terror to good works but to the evil, 
 
 * and wko bear not always the fword in vain ^' 
 that health attends on temperance, fecurity on 
 juftice, honour on gcnerofity j and that great 
 
 degrees 
 
SERMON XIV. 179 
 
 degrees of the oppofite vices, as they are uni- 
 verfally either contemptible or odious, fo they 
 arp commonly full as detrimental to the guilty 
 perfon, as to any of thofe who are aggrieved 
 by him. 
 
 To all thefe confiderations, he who ftyles 
 himfelf a profeffor of the religion of nature, 
 will add further, that he hath a God to ferve, 
 and a foul, perhaps, to fave. 
 
 The followers of the great Impoftor in the 
 Eaft are tied down to rules of devotion, fobrie- 
 ty, and abftinence, in fome refpeds very ri- 
 gorous; with an aflurance of ample amends 
 hereafter in the enjoyment of all corporeal 
 pleafures in a terrcftrial paradifc. 
 
 The exprefs promife of plenty, health, long 
 life, and honour, with fome obfcure intima- 
 tions of better things to come, were the mo- 
 tives v/hich it pleafed the Divine Wifdom to 
 make ufe of in order to engage the obedience 
 of the Jewifh people : difgrace and poverty, 
 peftilence, and death were threatened to deter 
 them from Idolatry. 
 
 Now moft of thefe arguments have, or had 
 at the time when they were propofed, their 
 degree of efRcacy ; and many of them are 
 univerfal, alike folid and fatisfadory in all 
 ages. 
 
 But yet, as the piety and charity required 
 by the Chriftian revelation are the moft fub- 
 lime ; fo the arguments urged to enforce them 
 are the moft confiderable, not a few peculiar 
 to Chriftianity, and fome the moft' weighty 
 
 N 2 that 
 
iS© SERMON XIV. 
 
 that can poflibly be addrefled to the mind of 
 man. 
 
 In the firft place, every Chriftian is bound 
 to the pradice of every thing good and holy 
 by his own promife and vow. The religion of 
 Chrift is fo utterly incompatible with all kinds 
 of vice, that no perfon can be admitted into 
 it by baptifm, without giving the moft folemn 
 a fTu ranees, before God and the Church, that 
 he will renounce them all. This engagement, 
 which was firft made for us before we were 
 fcnfible of it's importance, we have fince, it 
 muft be fuppofed, fuch of us as are arrived at 
 the age of manhood, made our own : by a 
 particular and formal ad taking the baptifmal 
 vow upon our own fouls, and binding our 
 confcience by the * form of found words' 
 pronounced over us at the * laver of regenera- 
 
 * tion.* At the Lord's table alfo, we prefent 
 unto God * ourfelves, our fouls and bodies, to 
 
 * be a reafonable, holy, and lively facrifice/ 
 Nay, by barely joining with the congregation 
 in the common Chriftian w^orfhip, we (hew to 
 what religion wx belong, and tacitly, or rather 
 with our own lips we openly lay claim to the 
 bleffings, and acknowledge the obligations of 
 Chriftianity. Thus are the vows of God up- 
 on us all. No crim.e committed by a Chrif- 
 tian isji/7gk. After fuch folemn and repeated 
 engagements to lead a holy life, he who ftill 
 commits lin, m.ultiplies the tranfgreffion, and 
 inflames every offence by the addition of 
 unfaithfulnefs and perjury. 
 
 To 
 
SERMON XIV. i8i 
 
 To thefe he adds alfo the vice of ^ impious 
 ^ ingratitude 5' not only, as every other wick- 
 ed perfon in the world doth, againft Almighty 
 God our heavenly Father, but alfo againft his 
 only begotten Sou our Lord. Nor is there a 
 duty in the whole catalogue of virtues, which, 
 befides it's own intrinfic excellence, and the 
 authority ofGodftamped upon it, is not fur- 
 ther an4 forcibly recommended to us, by the 
 earneft ir^treaty of our Divine Redeemer. He, 
 whofe benefits, and whofe love to us are be- 
 yond all example, and conception, requefts 
 this one thing of us, in return for all his good- 
 nefs, that we do good ; that we ferve God ; 
 that we love one another. ^ By this (hall all 
 ' men know that ye are my difciples, if ye 
 ^ have love one to another. Who is my mo- 
 
 * ther, and who are my brethren ? Whofoever 
 
 * fhall do the will of my Father which is in hea- 
 
 * ven, the fame is my brother and fifter and 
 
 * mother.' If we have gratitudc,^ let us ihew 
 it by our works, as well as words; in our 
 lives, as well as prayers ; left we incur that 
 juft reproof, * why call ye me Lord, Lord, and 
 
 * do not the things which I fay ?' 
 
 But for our encouragement and diredion in 
 the exercife of all virtues, this Divine Perfon 
 has been pleafed alfo to fet them before us both 
 in his dodrine and in his own life. He went 
 about teaching truth, and doing good ; but 
 
 * he did no fin, neither was guile found in his 
 ^ mouth.' Whatever inftances of piety, cha- 
 rity, humility, or fclf-dcnial he calls us to, he 
 
 €xhibit$ 
 
i82 SERMON XIV. 
 
 exhibits them in his own perfon. He requires 
 no duties which he did not difcharge, forbids 
 no pleafures which he did not refufe. 
 
 The virtues fuitable to the condition of men 
 were, many of them, not naturally adapted 
 to his ftate of divine greatnefs ; and amidft the 
 luftre of heavenly glory, his pattern, however 
 perfed, would be invifible to an eye of flefh. 
 But this difficulty he removes : he divefts him-, 
 felf of this celeftial glory ; comes down into 
 our world, affumes the human nature, not in 
 appearance only, but in reality and truth, with 
 all it's wxakneffes, wants, and paffions, fin 
 only excepted. 
 
 Among the conditions alfo of human life, 
 though none of them be free from troubles 
 and trials, there is yet a wide difference ; fome 
 being more honourable than others, and fome 
 more commodious : he chofe to himfelf the 
 loweft ftation, and the fliarpeft fufferings. He 
 did not come into the world to difplay his dig- 
 nity, and receive the homage of his crea- 
 tures, or to tafte the gratifications of fenfe : 
 but to labour, and yet be in want ; to minifter 
 to the neceffities of others, without having 
 where to lay his head ; to heal the infirmities 
 of men, and bear with their perverfenefs ^ to 
 be reviled for his heavenly dodrine, and pur- 
 fued with menaces and flones for the ' many 
 * good works which he had fhewed for his 
 ^ Father.' 
 
 And as it pleafed that Supreme Father, in 
 the depth of his unfearchable counfels, to re- 
 ceive 
 
SERMON XIV. 183 
 
 ceive fallen man to mercy only through the 
 blood of his own Son ; he willingly undertook 
 even this part alfo. He gave his body up to 
 violence, to be ftripped, fcourged, and nailed 
 to the crofs : thus becoming in his own blood 
 a facrifice, and atonement for others ; and 
 by his death reconciling a world of finners to 
 his offended Father. 
 
 And is there in all this no motive to piety 
 and virtue ? Is it nothing that we have been 
 thus beloved, inftruded, encouraged, and re- 
 deemed ? Can we fee no reafon in all that has 
 been done for us, to do what we can, I would 
 have faid, for him who hath done fo much for 
 us, but at leaft for ourfelves ? If gratitude 
 and love touch us not 5 cannot felf-interett 
 move us ? Are we w^illing to give up fo many 
 benefits, purchafed for us fo dearly, and of- 
 fered fo freely to our acceptance ? Can we con- 
 fent that Chrift fhould thus have loved us, and 
 lived and died for us ; and all in vain ? Yet 
 in vain, we know, it mull be, unlefs we lead 
 a holy and virtuous life. ' Little children, let 
 
 * no man deceive you : he that doeth righte- 
 
 * oufnefs is righteous : even as he is righteous : 
 
 * whofoever finneth,' habitually and wilfully, 
 ' hath not feen him nor known him.' In this 
 the children of God are manifeft, and the 
 children of the Devil : ^ whofoever doeth not 
 
 * righteoufnefs, is not of God ^ neither he that 
 
 * loveth not his brother.' 
 
 When you are thus told of the mighty things 
 that have been done for you, of the mercy of 
 
 the 
 
i84 SERMON XIV. 
 
 the Supreme Father, the love of his divine Son, 
 and all the fufFerings he underwent on your 
 account; you may perhaps reply, that you 
 acknowledge all this to be true, and wifh with 
 all your heart that you could be duly fenfible 
 of it : you are forry that your minds are 
 not more deeply impreffed ; and if you do not 
 love your Creator and Redeemer as you ought, 
 you can truly fay, that you defire to do it. 
 
 But do you confider that there is a fure rule 
 to prove the fincerity of thefe pretenfions of 
 your's ? ' Thou knov/eft the commandments, 
 
 * Do not commit adultery, Do not kill. Do not 
 ^ ileal. Do not bear falfe witncfs, Defraud not, 
 ' Honour thy father and mother.' If yon have 
 fnch a fenfe of the ^ love of God in Chrift 
 *' Jefus' as miakcs you good men, as leads you 
 to do whatever he requires, and keeps you 
 from committing any thing that will offend 
 him ; the Gofpel has it's proper effed upon 
 you. And notwithftanding the coldnefs of 
 your fentiments, all is ftill w^ell, while you 
 can aliedge your obedience as the proof of the 
 iincerity of them. • ^ ^ 
 
 But this obedience itfelf, in the prefent fal- 
 len condition of mankind, and corrupt ftate 
 of the w^orld, as it is perfed in no perfon, fo 
 it is difficult, at leafl in fome inflances, to all. 
 Here therefore is another token of the tender 
 care of our Redeemer, w^ho procures us afTif- 
 tance from heaven ; and leaving the earth him- 
 ielf, fends down to us ' another Comforter, 
 
 * which is the Holy Ghofl, to abide with us 
 
 < for 
 
SERMON XIV. 185 
 
 ^ for ever, to guide us into all needful truth, 
 
 * to help our infirmities, and to bear witnefs 
 
 * with our fpirit that we are the children of 
 
 * God/ What a fund of encouragement is this 
 for patience in troubles, and perfeverance in 
 every virtue ! You fee how greatly a Chriftian 
 is the care of heaven. The moil holy Trinity 
 is reprefented as co-operating to the falvatioa 
 of Believers. Be afraid of the fin of not con- 
 curring humbly and earneftly with fuch a Help- 
 er. The Apoftle's argument is not contradic- 
 tory to itfelf, but as juft as it is awful : * It is 
 
 * God which worketh in you both to will, and 
 f to do ; therefore y work out your own falvati- 
 f on with fear and trembling.' 
 
 The obedience which you thus perform by 
 God's help, will be rewarded by his bounty, 
 as if it were all your own. It is a moft emi- 
 nent diflindlion of the Chriftian Religion that 
 by it, * are given unto us exceeding great and 
 
 * precious promifes :' we are affured not only 
 of the protedion of God's providence, and the 
 affiftance of his Spirit, but of the ' Inheritance 
 
 * incorruptible, and undefiled, and that fadeth 
 
 * not away.' The refurreQion of our Lord 
 hath given men an ocular demonftration ®f a 
 life after death : and he is gone into heaven^ 
 as he hath told us, ^ to prepare a placey^^r his 
 ^ difcipksy that where he is, there they may be 
 ^ alfo. Neither can they die any more : for 
 
 * they are equal unto the Angels ; and are the 
 ? children of God, being the children of the re- 
 ^ furredion.' 
 
iS5 SERMON XIV. 
 
 It remains only to be added, in the lail 
 place, that as the rewards propafed in the Gof- 
 p>el exceed all that we can aik or think ; fo the 
 punifhment denounced againft the impenitent 
 is proportionably alarming. They ihall be caft 
 both ' body and foul into hell, into outer 
 ^ darknefs, where the worm dieth not, and 
 ^ the fire is not quenched. When the Son of 
 ' man fhall come in his glory, and all the holy 
 
 * Angels with him ; then fhall he fit upon the 
 ' throne of his glory, and before him ihall be 
 
 * gathered all nations : and he fhall feparate 
 
 * them as a fhepherd divideth the fheep from 
 ^ the goats : and he fhall fet the fheep on his 
 
 * right hand, but the goats on the left : and 
 ' thefe fhall go away into everlafting punifh- 
 ' ment ^ but the righteous into life eternal.' 
 
 As a wicked Chriflian is more inexcufable 
 than thofe who fin with lefs knowledge of 
 their duty, and lefs experience of the Divine 
 goodnefs j fo will his punifhment be more fe- 
 vcre. Mercy is indeed the mofl amiable at- 
 tribute of the Almighty. ' He doth not af- 
 
 * ilict willingly, nor grieve the children of 
 
 * men.' But there is a time when mercy, even 
 the Divine mercy, abufed, is turned to ven-. 
 gcance. 
 
 The goodnefs, and love, even of God him- 
 felf, become to the incorrigible and obftinate, 
 only the foundation of fear and danger. Eve- 
 ry blelTing he hath beflowed, or offered, the 
 regeneration of baptifm, the communion of 
 the body and blood of Chrifl, the love of God, 
 
 the 
 
SERMON XIV. 187 
 
 the gift of his dear Son, the miflion of his 
 holy Spirit, and the everlafting habitations 
 prepared in heaven, if we refufe to hear, now 
 when they call us to amendment, hereafter 
 will ' rife np againft us, and condemn us.' 
 
 A Chriftian ftands not on the fame level with 
 other men. As his virtues ought to be more 
 eminent: what he does amifs, is more crimi- 
 nal. God hath provided for him the higheft 
 manfions in the kingdom of glory, and is de- 
 lirous to place him neareft to himfelf in hea- 
 ven ; but if he relift the means of grace, and 
 rejed the offer of falvation, his punifhment 
 v/ill be as terrible as his hopes were glori- 
 ous. 
 
 Thus then the Chriftian's Creed is a ^ doc- 
 * trine according to godlinefs j' all the capital 
 articles of it enforcing mofl ftrongly a virtuous 
 and godly life. We have all the great reafons 
 to be good men, which are common to others, 
 and more, and greater, over and above. Let 
 us not fuffer them to be loft upon us. Let the 
 piety and virtue of our lives be anfwerable to 
 thefe accumulated obligations ; and if our own 
 folemn engagements ; if the precepts, or doc- 
 trine, or love of Chrift -, if the example of his 
 life, the propitiation of his death, the fandifi- 
 cation of his Spirit j if the offer of everlafting 
 happinefs, or the terror of eternal mifery, be 
 arguments of any weight -, then, however 
 others live, ^ let every one that nameth the 
 ^ name of Chrift, depart from iniquity !' 
 

 S E R M O N S 
 
 O N T H E 
 
 TEN COMMANDMENTS. 
 
 ^^^.<^V^^^^^^^ 
 
SERMON I, 
 
 First Commandment. 
 
 EXOD. XX. 3. 
 
 Thoujhalt have no other Gods before me, 
 
 X H A T the heavens and all the hoji of them^ 
 in which we obferve fo much magnificence and 
 order j the earth, air, and fea, with their vari- 
 ous and innumerable inhabitants, in which we 
 fee and experience fo much ufe and beauty, 
 are the workmanfhip of fome fuperior power, 
 and the contrivance of a wifdom exceeding in- 
 finitely that of poor mortal man; has been 
 readily allowed by almoft all perfons in every 
 nation and age. Trifling difputes may have 
 been raifed, and the appearance of oppofition 
 kept up ; but to little effedi, except the confir- 
 mation of the truth. For the dodrines of 
 Priefts, the opinions of Philofophers, the tra- 
 ditions of the Vulgar, unite in the fupport of 
 each other; and all agree to eflablifh this great 
 article of our faith. That the world was made 
 by a Divine Hand ; that there is a God. 
 
 But then, that ^ there is none other but he ;' 
 that all things were made, and are governed by 
 one alone, this is a point which has not been 
 acknowledged fo univerfally. The Unity of 
 
 God 
 
192 S E R M ONI. 
 
 God has been unknown to the common people 
 for many ages, in almoft all nations : and the 
 learned are but debating at this day, whether it 
 can yet be proved by the light of nature. 
 
 But, fuppofe we fhould want 2idemonJirationy 
 that there is but one God ; we plainly have no 
 grounds on which to build fo much as a con- 
 jedure, that there are more. 
 
 In the frame of nature we difcern the marks 
 not only of defign, but of uniformity j we fee 
 a connedion between the parts, extending as 
 far as we are able to carry our obfervations : 
 which is an intimation to us that the Univerfe 
 is One Whole, 
 
 This Whole indeed is too vaft for our under- 
 flanding to grafp •, and the parts are tied toge- 
 ther often by links too fine for our diftind rn- 
 fpedion. Can Man comprehend the curious 
 proportions, nice adjuftments, the intricate and 
 endlefs co-operations of every atom of w'orlds 
 unnumbered through the immenfity of Space? 
 Yet even Man is not furnifhed with fuch dull 
 organs, but that from his ftation in the midft of 
 this awful dome of nature, where all things, 
 great and fmall, inanimate and living refound 
 the glory of the Creator, he is able to hear fome 
 portion of the univerfal harmony that fur- 
 rounds him. 
 
 But there is difcord ?\^o among the v/orks of 
 God; fome evil, as well as much good. Every 
 thing does not appear to contribute to this ge- 
 neral agreement; and if the happinefs which 
 we find in the world require us to acknow^ledge, 
 
 that 
 
S r: R M O N t 
 
 19a 
 
 that there is a God of wifdoniand goodnefs* 
 there is mifery enough in it to be irriputed to 
 fbrrie other Author. 
 
 Yes- to oiirjelves^ very much of it^ and to 
 our own voluntary choice. We will not re- 
 ceive the good th^t is offered us : we refufe to 
 comply with the intentions of our Maker, and 
 to ad the part allotted us : we abufe the blef- 
 fmgs of heaven, and then murmur againft the 
 Author of them ; ' The foolifhnefs of man per- 
 
 * verteth his way ^ and his heart fretteth 
 
 * againft the Lord.' 
 
 Sometimes others ad thus perveffely, and w^e 
 alfo fuffer, in various degrees, for their faults. 
 Still our calamities flow from that Free agency 
 which was imparted to us for our good, and 
 upon the whole contributes to itj and which 
 would lofe it's ufe, and it's very nature, were 
 the effeds of it to be obflruded. 
 
 Or wx fuffer hy generallaivs^ an interruption 
 of which would be more hurtful than the evils 
 wx complain of. 
 
 Or our fufferings arife unavoidably out of 
 ouv happi?7ej}^ or they are neceffary in order to 
 produce it. Pain, amongft men, is the off- 
 fpring, or the parent of all pleafure. It i^ 
 evidently {q in irrftances exceeding all number, 
 and probably w'here we cannot trace the rela-^ 
 tion. 
 
 Or, laftly, the evils which w^e fuffer are fuch 
 as the Author of the w^orld meant to lay upon 
 us J they are agreeable, if not to our wifhes, to 
 the plan of his providence ; and tend^ as much 
 
 O perhaps 
 
194 S E R M O N L 
 
 perhaps as other things more eligible in our 
 eyes, to the great ends of his Creation. 
 
 Thus, as the voice of nature fpoaks moft 
 plainly the exiflence of one God, it fuggefts 
 nothing to us concerning more : and the rules 
 of found Philofophy forbid us to multiply 
 caufes without neceffity, or fo much as the 
 fhadow of a reafon. 
 
 But Philofophy, in the Heathen worldy even 
 in the moft learned times, enlightened but a 
 few perfons : and thofe few thought them- 
 felves at liberty to equivocate with the vulgar, 
 and diffemble their faith. If in their hearts 
 they believed in one God, they worjhipped 
 more ; and offered their facrifices upon as many 
 altars as the reft of their countrymen. 
 
 The religion of the Jews6\A indeed exprefs- 
 ly teach, and earneftly inculcate the Unity of 
 God : yet was it fo far from expelling the evil 
 of Polythcifm out of other nations, that it was 
 not able to keep off the contagion from their 
 own. While that people were mafters of their 
 own land, they were feldom content but with 
 the Gods of their neighbours : fo long as they 
 continued free from the dominion of foreigners, 
 they were ever ready to make room for their 
 Deities. And nothing could effectually cure 
 them of Idolatry, but a long fervitude to Ido- 
 laters. 
 
 But, ^ what the Law could not do,' to bor- 
 row the Apoftle's words on another oecafion, 
 
 * in that it was w-eak, God fending his own 
 
 * Son* hath eminently accompliflied. Hence- 
 
 forth, 
 
S E R M O N L 195 
 
 forth, ^ to us there is but one God, the Father, 
 
 * of whom are all things, and we in him ; and 
 
 * one Lord Jefus Chrift, by whom are all things, 
 
 * and we by him.' 
 
 But even we, enlightened, as we are, by the^ 
 Gofpel, muft be content with what is deliver- 
 ed j and not, prompted by curidfity, or by va- 
 nity, prefume to be wife ' above that which is 
 ' written/ We are to ' hold faft the form of 
 ^ fourid words ;' without departing from it on 
 either fide, by explaining it into what is not 
 meant, or into nothing; neither confining 
 what is left general, nor denying what we can 
 not comprehend ; left thus ' profefling our- 
 
 * felves to be wife, we become fools.* 
 
 The ideas of Unity ^ and Identity^ in the ab- 
 ftrad, are clear ; applied to a Man^ or to the 
 meaneft InfeSl^ they immediately become liable 
 to a thoufand difficulties, which hardly any two 
 Philofophers clear up alike. And can we but 
 be overwhelmed and loft in the * breadth and 
 
 * length and depth and height,' the glory and 
 humiliation, the union with the Father, and 
 with Man, of that IVord^ who ^ was' in the 
 ^ beginning, was with God, and was God, and 
 ^ was made Flefh, and dwelt, Und died among 
 ' us!* 
 
 . This then is one thing we may do well to 
 learn from the contemplation of the fulbjed be- 
 fore us ; and the lefs vve comprehend of the 
 fubjed, the more clearly we may deduce this 
 inference.; That it becomes us to be humble in 
 our opinion of our own accompliftiments ; but 
 
 O 2 efpecially 
 
u-,6 S E R M O N I. 
 
 efpecially of our knowledge, and above all, of 
 our knowledge of God : never to didate, nor 
 yet he forward to contradiQ. It is wrong, no 
 doubt, to be ignorant and dogmatical: but 
 where is our merit in being obftinate, when we 
 are no wifer? How often in thefe altercations 
 have both parties been the champions of Error? 
 how long difputed without meaning; But 
 fuch, alas! is our frowardnefs: in purfuit of 
 Truth, which yet flies from us, we abandon 
 that Charity w4iich would make us happy. 
 
 We may learn alfo, not only to be humble in 
 our thoughts and words, but thankful and obe- 
 dient in our hearts and lives. The Divine 
 Nature is incomprehenfible ; but our obligations 
 and duty are evident. We are ignorant in 
 w^hat manner the Father, the Son, and Spirit 
 jare united: we are fure that we have been 
 created ^ w^e believe that we have been re- 
 deemed ; and if w^e have not yet learned, let 
 us defire and ftrive to experience what it is to be 
 fandified alfo. The myfterious eflence of God 
 Jie knows beft, who polTefies the greateft degree 
 of refemblance to him, and is himfelf, as the 
 Apoftle fpeaks, * partaker of the Divine Na- 
 ' ture.' 
 
 The fcripture is full of this great truth, and 
 in this article at leaft it is fufficiently clear. 
 ' Hereby we <l0 know that we know him, if 
 ^ we keep his commandments. He that faith, 
 ^ I know him, and keepeth not his command- 
 ' ments, is a liar, and the truth is not in him.' 
 
 Without 
 
SERMON I. 197 
 
 Without obedience, our knowledge is- but 
 fgnOfanGe, our wifdom folly • and otiF belief rt<S^ 
 better^ nay it h worfe than- infidelity. Th^ 
 more we know of our Maker, and of his will^ 
 if we do ir not, we fball be * beaten with the 
 
 * more ftripes/ Olrthodox opinions not aceom- 
 panifcd with a good life, like bloffoms without 
 fruit, by promising fairly aggravate the difap^ 
 pointment. 
 
 What is it but mockery to difcourfe of the 
 Supreme Being, were it ever fo properly, if I 
 pay no refped: to his authority ? I define, fup- 
 pofe, all his a-ttributes, but regard none of them ; 
 and while I contemplate his perfedions, neither 
 love, nor fear, nor refemble him. How mucb 
 fuperiour to me is the mod illiterate Ruftic, 
 who is faithful, juft, and merciful ? the wildeft^; 
 favage, who ^ does by nature the things con- 
 ' tained in the law ? and the heretic, who holds 
 his miftakes with modefly, and adds not immo- 
 rality to his errors ? 
 
 * Thou believeft, that there is one God 5 
 
 * thou doeft well -, the Devils alfo believe, and 
 ^ tremble/ If our life be bad, the very apof- 
 tate Spirits, who are referved in everlailing 
 chains under darknefs, are religious as we are ; 
 and we have reafon to be fenfible of all their 
 apprehenfions : The fame faith fhould be pro- 
 dudiveof the fame fears ; we too may ' believe, 
 ^ and tremble/ 
 
 ' Hear, O Ifrael, The Lord our God is one 
 
 * Lord. And thou fhalt love the Lord thy 
 ^ God, with all thine heart, and with all thv 
 
 ' foul, 
 
ipg S E R M O N I. 
 
 ^ foul, and with all thy might/ The ftrength 
 of the fentiment is to be eftimated by the in- 
 fluence it hath upon our life and adions. 
 Whatever it be which we fuffer to occupy fuch 
 a place in our afFedions, ^s to withdraw us 
 from our dqty. That becomes our God. 
 
 Every immorality, indeed, is incompatible 
 with the belief of one God, and the fupremc 
 regard due to him. But there is one vice, which 
 the Apoflle delights toreprefent in this point of 
 view : ' Covetoufnefs, which is Idolatry j the 
 ^ covetous man, who is an Idolater/ 
 
 The golden Image is fet up in every nation, 
 and has never wanted worfhippers. Among 
 the profelTed fervants of the one true God, 
 how many altars fhould vyx find, could we 
 read the heart, infcribed and dedicated to this 
 Idol! 
 
 All our unjuft acquifitions are fo many ob- 
 lations to Mammon: and we are his fervants 
 and w^orfhippcrs, and not God's, when our 
 thoughts, time, and afFedions are fo engaged by 
 riches, that we violate, or negled, for the fake 
 of them, the duty we owe to God or man. 
 ^ Love not the world, neither the things that 
 * are in the world ; if any man love the 
 ^ world, the love of the. Father is not in him/ 
 
 SER. 
 
SERMON II. 
 
 Second Commandment. Part L 
 
 E X O D. XX. 4,5. 
 
 Thou Jhalt not make unto thee any graven Image ^ 
 or any likenejs of any thing that is in Heaven 
 above ^ or that is in the Earth beneath^ or that is 
 in the Water under the Earth, Thou Jhalt not 
 bow down thyfelf to them^ nor ferve them, 
 
 i H E medicine adminiftered for the cure of 
 one diftemper will fometimes bring on another^ 
 and this in diforders of the mind as well as 
 body ^ and in both chiefly where the habit is 
 bad. What wonder indeed that our applica- 
 tions are unfuccefsful, when, to ufe the ex- 
 preflion of the Prophet, ^ The wound REFU- 
 ' SETH to be healed?* 
 
 Where little pomp, and few ceremonies are 
 ufed in the celebration of God's worfhip, it is 
 too often neglefled, or attended with indif- 
 ference. 
 
 His adorable perfedlions, and divine benefits 
 are all loft upon us. The imagination, want- 
 ing a fenfible objedl to lay hold on, is un- 
 moved : and we can prefent our fupplications 
 with lifelefs lips and a cold heart before the 
 Author of all Being, and Giver of all good. 
 
 But 
 
:^oo SERMON 11. 
 
 But when an Englifli Proteflant happens to 
 be prefent in the congregations of Catholics 
 abroad, he is amazed to obferve fuch fervours 
 of devotion, as he w^as never a witnefs of 
 among his own countrymen ^ fuch violent emo- 
 tions and rapture, as are not produced by pray- 
 ers put up diredly to Heaven, and the fimpli- 
 city of a reafonable fervice.. 
 
 On the other hand, we allege that tl^ofe ve- 
 ry reprefejitations and fymbols which appear 
 fo great a help to devotion^ are trie hindrance 
 of true piety and virtue ; and this both among 
 the higher ranks of mankind, and the vulgar. 
 
 The former of thefe, having the fenfe to 
 fee that Religion cannot confift in fuch cere- 
 monies, haftily conclude that it is wholly im- 
 poflure anddelufipn J . and that all the preach* 
 ing of the Gofpel is b\jt fraud, and the profef- 
 fion of it hypocrify or enthufiafm. They are 
 made utterly unbelievers by fuch pious fhews : 
 religion is killed by b^ing cherifhed overmuch :i 
 and there is no where to be found fo much In- 
 fidelity, as in thofe couptrlcs, where there is 
 moft of this appearance of Devotion. 
 
 The common people toq,' for whofe benefit 
 thefe decorations of religion wxre defigned, are 
 not a little injured. For beiides that they are 
 apt to take up the opinions of their betters, 
 and when Irreligion is efleemed Politenefs, 
 foon think themfelves qualified to be infidels, 
 they get by thefe means wrong notions of re- 
 ligion, which are alvrays favourable to corrup- 
 tions in practice : if they fall not into Atheifcn, 
 
 they 
 
SERMON 11. ^01 
 
 they become either enthufiaftical or fuperfliti- 
 ous ; and in all the three cafes, their lives, it 
 is likely, will be wicked, 
 
 Whep they are kindled into enthiifiajiic fer- 
 vours, they feel an internal impuife, which 
 will hearken, to no reftraint, and are carried 
 out a great way beyond the ordinary road of 
 duty. The offices of common life are neglec- 
 ted ; the calls of nature, and of kindred are 
 unheard, and God's world muft become a wil- 
 dernefs, if all men were thus to v^^orfliip him. 
 
 More ufually a multitude of religious rites, 
 and a fhevt^y worfhip leads the common people 
 to Superjlition. They are taught to place their 
 religion in pradices, which at beft are but fteps 
 towards it. They miftake the means for the 
 end, and are much engaged in the fervice of 
 God, without Godlinefs. The Divine Bein^ 
 is difhonoured by their opinions of him ^ while 
 they think he can be pleafed with performances 
 of no value, and offended w^ithout a fault : as 
 if the heart and life were not of more confide- 
 ration with him than words and geftures, or 
 any offering could be preferred before inno- 
 cence and charity. It is from fuch notions as 
 thefe, that men contrad the Jiidaical difpofi- 
 tion, and exercife the righteoufnefs of a Pha- 
 rifee 5 adorning the temple, if they leave their 
 parents in neceffity : they cringe at God's altar 
 with hardened hearts ; and are willing to atope 
 by the mockery of penance, and numbered 
 prayers, for the want of the Love of God, 
 and of Juftice to man. 
 
 So 
 
202 S E R M O N II. 
 
 So true is it, that Religion, as well as other 
 objeds naturally beautiful, is feen to beft ad- 
 vantage when adorned with moderation j and 
 fufFers alike by too much Art, and by the hand 
 of Ignorance. 
 
 It is often eafy to fee the mifchief in the two 
 extremes, and yet difficult to affign the exad: 
 mean at the beft diftance from them both. As 
 Catholics are liable to cenfure for the abufe of 
 religious rites , fome Proteftants are juftly 
 blameable for vehemently rejecting the w^hole 
 life of them : mighty earneft in their averfion 
 to little matters, and formal in the very abhor- 
 rence of forms. Our church in her public fer- 
 vice, we think, is neither deflitute of grace and 
 dignity, nor yet laborioufly or fancifully cere- 
 monious ; neither fupinely negligent, nor vain- 
 ly oftentatious. She recommends to her fons, 
 and defire to inflil into them fuch a reverence 
 for religion as may be united with the love of 
 it, a found piety untainted by hypocrify or en- 
 thufiafm. 
 
 Let us then improve both under her care, 
 and by her example ; fearing God with all fo- 
 licitude, yet without that frivolous anxiety 
 w-hich is the parent of many fcruples and but 
 fmall improvement j and obeying men too, 
 
 * them that have the rule over us,' wnth a w^il- 
 ling mind, but without fervility ; as * free, but 
 
 * not ufing our liberty for a cloke of malici- 
 ^ oufnefs.' 
 
 Let us have a tender confcience, with a 
 teachable temper j ' giving no offence,' and 
 
 takin-g 
 
S E R M O N 11. 20^ 
 
 taking as little as is poffible ; and yet ready 
 Wth an honeft * anfwer to every man, that 
 
 * afketh a reafon of the hope that is in us^ 
 
 Let us be obliging without felfifh views, 
 without partiality, without fear; and pious 
 indeed, but neither frantick nor cenforious ; 
 ^ fully perfuaded in our own mind, and fhew- 
 
 * ing all meeknefs to all men j' adive, and pa- 
 tient J warmed with zeal, and illuminated by 
 knowledge. 
 
 Let us add humanity to our godlinefs, and 
 
 * to faith virtue;' and uniting, what indeed 
 cannot dwell afunder, Religion and Charity, 
 recommend what we piadife, ' adorn the 
 ^ dodrine of God our Saviour, and be living 
 f members of his body, which is the church/ 
 
 Hoyvrcver agreeable the dodrines of our 
 faith, or the mode of our worfhip may be to 
 our own judgment, or even to the word of 
 God, they will avail us but little, if our life be 
 not anfwerable to them. The purity of our 
 principles rnuft be transferred into our prac- 
 tice ; the holinefs of our prayers pafs into our 
 difpofition and deportment. 
 
 It has been obferved of the Heathens, that 
 their errours muft needs have an ill influence 
 upon their lives ; and that it was difficult in- 
 deed for them to be virtuous, while their re- 
 ligion itfelf was impure, and their very Gods 
 impious. 
 
 Our God is of ^ purer eyes than to behold 
 ' evil : and^ the commandment is holy and juft 
 ^ and good/ We are not expofed to the fame 
 
 temptation^ 
 
ae4 SERMON H. 
 
 tcmptatioa, but then we are without their 
 excufe. ' That which is good may be made 
 ^ death unto us / and every additional motive 
 ta goodnefs make us ftill more the child- 
 ren of perdition. Chriftians, who lead the 
 life of Infidek and Heathens, muft cxped, 
 uot tJieir punishment, but a worfe. 
 
 We Protejlants efpecially are on all accounts 
 obliged to this fancSlity in our lives, and felf 
 condemned if we negled it. We pretend not 
 to know any way of Salvation without inno- 
 cence, or without repentance followed by real 
 reformation in life and pracf^ice. The great 
 benefits offered to all in the gofpel, every man 
 by God's grace mufl fecure to himfelf. No 
 benedidion, alas ! that we can pronounce over 
 any one, will make a Saint of him who conti- 
 nues in fin. The Spirit itfelf may be ' quench- 
 * ed ; a7id the grace of God received in vain :' 
 yet, not wholly in vain ^ fince it will redound 
 to the vindication of his judgments, and the 
 greater glory of the fupreme Juftice in the final 
 condemnation of the wicked. 
 
 Can it avail us in the laft day, that our Re- 
 ligion was refonmd, while we our Je Ives were 
 not fo f we thank God that we are fepa rated 
 from the errours, and freed from the chains of 
 Popery, without breaking out into a flate of 
 religious anarchy. But if in this land of light 
 and liberty, we be yet blinded by corruption, 
 and flaves to fin, all honeft men of every reli- 
 gion, and if there can be any honeft upright 
 m:in of no religion upon earth, they will all 
 
 ' rife 
 
SERMON II. zos 
 
 * rife up in the judgment againft us and con- 
 
 * demn us. Many ihall come from the eall 
 < and weft/ from every region, and of allpro> 
 fcffions, ' and fhall lit down with Abraham 
 
 * and Ifaac, with Patriarchs, Apoftles, and 
 ^ Saints, in the kingdom of Heaven, while 
 ' the children of the kingdom,' the profefiors 
 of Chriftianity, and pretenders to Reformatipn, 
 are caft, together with all the workers of ini- 
 quity, ' into outer darknefs, where (hall be 
 
 * weeping and gnafhing of teeth/ 
 
 >^>>^>5>^^^^:^^*^,^<^^S«:-c^«<' 
 
 SERMON IIL 
 
 Second CommandmenI*. Part IL 
 
 E X O D. XX. 5, 6. 
 
 Ftjiting the Iniquity of the Fathers upon the 
 Children unto the third and Jour th Genera^ 
 tion of them that hate ?ne : and Jhewing Mer- 
 cy unto Thoujands of them that Love me, and 
 keep my Commandments, 
 
 When, for the encouragement of piety, 
 God is pleafed to declare, that He will ^ fhcw 
 * mercy unto thoufands of them that love Him, 
 
 ^ and 
 
2o6 SERMON in. 
 
 * and keep his eommandments/ that is, to the 
 remoteft relations and lateft defcendants of an 
 eminently good man, treating them with pecu- 
 liar tendernefs, rewarding with an opener 
 hand, and punifhing more fparingly, for his 
 fake to whom they belong, or from whom they 
 fpring i we take all thefe offers in good part, 
 and have no difficulty in being reconciled to fo 
 gracious a difpenfation. There is no com^ 
 ph'int in this cafe of the want of a due propor-- 
 iion between the merit and the recompence : 
 we eafily find ourfelves qualified to receive 
 kindneflTes ; and confent readily that Almighty 
 God may be as liberal as He will, and with as 
 little reafon. 
 
 But it is much otherwife in the cafe oipu- 
 nijhments. For if, in like manner, for the dif- 
 couragement of impiety and vice, He has ieevt 
 it neceflTary to defcend to threatenings ; and in- 
 timate, that He is 2i jealous God^ not willing to 
 
 * give his glory to another ; that He will repay 
 
 * fury to his adverfaries ; and to eminent Idola- 
 ^ ters will give to drink the cup of the fiercenefs 
 ^ of his wrath,' not only full, hutjlowing over 
 on thofe around them ; here vve are by no 
 means fo foon fatisfied ; w^e immediately be- 
 come curious and inquifitive, defire to fee the 
 grounds and reafons of his proceedings, and 
 have a multitude of objedlions againft the wif- 
 dom and equity of the Divine Adminiftration. 
 'Tis in vain to talk to us of general laws, or 
 the welfare of the world ; we find no plan of pro- 
 vidence defenfible, by which w^e ourfelves are 
 
 fufFerers v 
 
S E R IVI O N III. 207 
 
 fufFerers ; nor allow that the good of the Uni- 
 verfe ought to be purchafed at lb great a price as 
 the afflidion of perfons fo innocent and vvell- 
 deferving. 
 
 Both innocent, and deferving! alas! who 
 are they? or where to be found? Do we not 
 boaft of imaginary qualifications, and lay 
 claim to titles, that may be valuable indeed, but 
 are not our's? Does it concern us what are the 
 rights of fuch perfons, if we are not of the 
 number? * There is none good but one, that is 
 ' God. His angels he chargcth with folly : and 
 
 * the heavens are not clean in his fight. How 
 
 * much lefs man, that is a worm!' He knows 
 our defert, that it is fhame and puniftiment. 
 We ftand naked and open before his eyeSj 
 proud, and poor^ clamorous and ignorant; 
 demanding recompence and praife, when we 
 fhould deprecate his difpleafure j and challeng- 
 ing juftice, while ourfelves are the criminals. 
 Well may we fubmit to the divine wifdom, 
 and patiently take our fliare of evil, according 
 to his will, and for the good of his world ; 
 when w^e refled, that the leaft of his mercies is 
 more than our merit; and thegreateft of thofe 
 fufFerings, which for fo many reafons he irip 
 fliifls, are lefs than we have deferved by^--©dr 
 own iniquities. 
 
 But children at leaft are innocent: They 
 can be guilty of no crimes to cry for vengeance, 
 and call down that ^ indignation which refteth 
 * upon finners.' If they have no right to re- 
 compence for fervices, which they have not dif- 
 
 chargcd 
 
^o8 S E R M O N III. 
 
 charged; is it juft to expofe them to punilh- 
 ment for tranfgreffions they were not able to 
 commit? 
 
 The word children y in the language of Scrip- 
 ture, is not confined to infants. When it is 
 written^ ' I am a jealous God, vifiting the ini- 
 * quity of the Fathers upon the children,' 
 their age is not fpecified : There is nothing faid 
 to denote their infancy, or their innocence. 
 ' Unto the third and fotrrth generation of them 
 ^ that hate me \ The title of ' Haters of God' 
 was purchafcd indeed by their anceflors; it is 
 inherited, and deferved too by themfelves ; who 
 give proof of their legitimate defcent, and fill 
 tip the meafure of the iniquity of their fathers, 
 by their own perfonal atciiievements. 
 
 Or were rt otherwife ; were they fuch as 
 could not ' difcern between the right hand and 
 ' the left :' who is the giver of life? Is not 
 God? If he had never given it,: had he been to 
 blame ? If he takes it back, is not his will a 
 reafon ? may he not withdraw from us the be- 
 nefits, which he himfelf has lent; and when- 
 ever he fees fit, without any confent or deme-^ 
 rit of ours, reduce us to infenfibility, or to no- 
 thing ? Be it, that he is bound by a law of juf- 
 tice, that will not bend eVen to fave the TJni- 
 Ycrfe from ruin ; he is furely not anfwerable 
 for the refumption of his favours, as he did not 
 engage for the continuance of them, but may 
 ^ do what he will with his own.' 
 
 Nay, (hould he at any time proceed even 
 further than this, oppreffing with calamities 
 
 thofc 
 
SERMON IIL 'iog 
 
 thofe whom he had never loaded with his bene- 
 fits, and rendering the life of the moft inno- 
 cent worfe than death ^ we may refled, that he 
 holds the reins of nature in his hand j that we 
 fee but a little of his waysj that it will always 
 be in his power, as it is in the power of no 
 other to remember, reftore, and rectify. That 
 all fouls are in his power and live before him. 
 Even death removes us not out of his empire; 
 He can flill reconipenfe the fufFerings of his 
 fervants beyond the grave, and change the gar- 
 ments dipped in blood into robes of glory. 
 His uncontrolable/oiy^r becomes the foundation 
 of juft authority ; and he has rights which can 
 appertain only to the Ruler of the Univerfe, 
 befides thofe that belong to him as the Author 
 of it. 
 
 But after all, there is really no neceffity, that, 
 in order to vindicate the fandion in this com- 
 mandment, we fhould trace with fo much 
 anxiety the rules of juftice, and the foundation 
 of morality : It is fufficient only to open our 
 eyes, and have recourfe in this cafe to experi- 
 ence. 
 
 Whether the Law of Mofes be the word of 
 God, or no; the World, I prefume, is his 
 work : The laws of Nature at leaft are of his 
 appointment. Now according to thefe laws, 
 we fee that children are every day fufFering the 
 moft grievous calamities, on account of the 
 crimes of their parents and progenitors. It is 
 God's will, that they fhould do fo : he has 
 made the world fo, that they muft. What 
 
 P therefore 
 
2IO SERMON III. 
 
 therefore we know he hath done, in many in- 
 ftances which we fee, we may well believe he 
 will do in others, if he be pleafed to tell us fo. 
 
 But the inftances which we fee, are according 
 to the courfe of nature. That is the very 
 thing infifted on. God hath eftabliflied the 
 courfe of nature ; and by the courfe of nature 
 w^efind a multitude of fuch fufferings inflicted, 
 as thofe which he threatens in the command- 
 ment. 
 
 Would you urge, that thefe natural fuffer- 
 ings are not punijfhments ? Shall I afk, whether 
 they are vijitations ? Alas ! to how little pur- 
 pofe both of us ! Will our words make any al- 
 teration in them ? Are the things changed, be- 
 caufe we name ihem differently ? Do they be- 
 come, either lefs the ad of Almighty God, or 
 lefs calamitous to thofe on whom they fall ? 
 
 When a new born infant is carried off by a 
 malady, owning, fuppofe, to the intemperance 
 of it's parent j the child is not to blame, yet it 
 feels pain and dies. 
 
 It is written, * The Lord ftruck the child 
 * that Uriah's wife bare unto David.' Are not 
 the laws of nature, by w^hich the child of the 
 intemperate perfon dies, the hand of the fame 
 God, w^ho flew this child of David ^. Or was 
 this fufferer more innocent, than the other? 
 
 The Supreme Governor is direded, no doubt, 
 by his wifdom and reditude in all his adions, 
 and all his appointments. The reafons of his 
 general laws, and of his particular ads may be 
 different, and yet both, no doubt, are alike 
 
 good. 
 
SERMON III. 211 
 
 good. But in the guilt of the parents, and the 
 confequent death of the innocent children, the 
 two inftances are perfedlly fimilar: and no 
 complaint can be made againft the Divine Go- 
 vernment in favour of the one fufFerer, that 
 will not be equally applicable to the other. 
 
 Can we but admire that heavenly wifdom, 
 tvhich reachethy as the wife man fpeaks, ' from 
 
 * one end to another, and fweetly doth order 
 
 * all things V and among the reft, hath eftablifh- 
 ed this harmony between natural religion and 
 revealed ? in fo much that every cavil at the 
 dodrines of revelation, is found to be an ob- 
 jedion againft the religion of nature, and an 
 arraignment of the Creator of the worid. 
 
 Yet, fay we, ^ The wa:y of the Lord is not 
 
 * equal : The fathers have eateti four grapes, 
 
 * and the children's teeth are fet on edge„ 
 ^ Therefore will I judge you, houfe of Ifrael, 
 
 * every one according to his ways, faith the 
 
 * Lord God.' 
 
 You complain of the partfality of my Provi- 
 dence ; therefore will I be indeed impartial to 
 you, arid deal with you according to your de- 
 ferts : you demand juftice, and you fiiall have 
 it : but remember, that it will defcend in pu~ 
 nifhment. Since you call me fo ftridly to ac- 
 count, i will be ftrid and eXad in my reckon- 
 ing with you : * I will judge you, O houfe of 
 
 * Ifrael, every one according to his ways, faith 
 ^ the Lord God.' 
 
 Oh ! can there be a feverer threatening in the 
 
 whole ftorehoufe of divine vengeance? How 
 
 P 2 impatiently 
 
212 SERMON III. 
 
 impatiently do we call out, for what will be 
 our greateft calamity ! Alas ! God is but juft, 
 when He condemns us finners to everlafting 
 punilliment : and is this, w^hat we defire of 
 Him ? this, what we reproach Him for refu- 
 fing ? Forgive Him this wrong. His denial may 
 be no more than a delay. The recompence 
 w'e require may overtake us : not fo foon in- 
 deed as we afk, or as we have deferved ^ but in 
 full wxight and meafureat lafl", and with fuch 
 clear demonjiratioji of it's juftice, as to over- 
 whelm all our complaints and hopes together. 
 
 Inftead of cenfuring the Divine ways, let us 
 amend our own. Let us do, what we know 
 certainly to be our duty ; and not prefume to 
 fay what is His : His Duty ! to us\ who, what 
 are we ? ' He giveth not account of any of his 
 ^ matters/ He will do what He fees fit j and 
 that will be w^hat is fo. 
 
 Nay, He is ready to do for us, not that which 
 is not right, ' That be far from Him ,' but that 
 which we have no right to require : He will re- 
 ward us, if we do what is but our duty ; and 
 when we do it not, if we repent. He will for- 
 give. 
 
 ' Repent, and turn yourfelves from all your 
 * tranfgreffions, fo iniquity (hall not be your 
 ^ ruin :' It is the very application, with which 
 Almi2;hty God concludes a long Apology for 
 that condud, w^hich w^e find liable, it feems, to 
 ib many objedions : but to this conclufion, at 
 leaft, wc can have none; or none that wx will 
 avow. Such offers of mercy, as they are plain 
 
 to 
 
SERMON III. ti^ 
 
 to be underftood, fo they muft of neceffity be 
 approved by us. It remains, that we thank- 
 fully embrace them. * Caft away from you all 
 ^ your tranfgreffions whereby ye have tranf- 
 * greffed, and make you a new heart, and a 
 ^ new fpirit j for why will ye die, O houfe of 
 ' Ifrael!' 
 
 Laftly, let us look with reverence on that 
 obvious but awful difpenfation, by which the 
 behaviour of every individual is conneded 
 w^ith the welfare, or the fufFerings of fo many 
 perfons befides himfelf : As a bad man is a pub- 
 lick calamity, which yet under the direction of 
 the Father of all, will terminate we hope in 
 good : fo a pious and eminently worthy perfon 
 is an univerfal bleffing ; reaping the fruit of his 
 virtues in his own happinefs, fpreading the 
 voice of joy and health throughout the dwell- 
 ings of the righteous, and entailing the divine 
 bleffing on thofe that come after him to the 
 lateft generations. 
 
 SER. 
 
SERMON IV. 
 
 Second Commandment. Part III. 
 
 J O B xl. 3,4. 
 
 Then Job anfwered the Lord^ andfaid^ behold^ I 
 a?n VI le ; wHatJhall I anfwer thee ^ I will lay 
 mine hand upon my mouth, 
 
 JD E I N G called upon to give an account pf 
 certain fums pf money belonging to the pub-^ 
 lick, the Roman General, you know, returned 
 for anfwer, * It was on this day I cojiquered 
 
 * Hannibal.' 
 
 Almoft after the fame manner, if we might 
 prefume to draw fuch parallels, when Almighty 
 God is reprefented here in the book of Job, as 
 defcending from Heaven to put an end to the 
 long debate concerning the equity of his pro- 
 vidence, he regards neither arguments nor an- 
 fwers; condemns his defenders, offers nothing 
 for himfelf ; but when you exped his reafons, 
 has recourfe to his authority : and for a reply to 
 all complaints of his injuftice, * The Lord an- 
 
 * fvvered unto Job out of the w^hirlwind, and 
 
 * faid. Haft thou an arm like God ? or canft 
 f thou thunder with a voice like him ?* 
 
 The pious patriarch feems alfo to be fenfible 
 of the weight of this argument , and, however 
 
 bold 
 
SERMON IV. 215 
 
 bold and clamorous before, is convinced at laft 
 by fuch decifive reafoning: * I know, that thou 
 ^ canft do every thing j therefore have I utter- 
 ' ed that I underftood not: mine eye feeth 
 
 * thee •, wherefore I abhor myfelf, and repent 
 
 * in duft and afhes/ 
 
 What pretenfions indeed can man poffibly 
 have to expoftulate with his Creator ? Where 
 is the wrong, if he who made us all, take away 
 the life of any, guilty or innocent, whenever 
 he pleafes ? 
 
 But we are told, that he has promifed not to 
 ad in a manner fo arbitrary. And one of the 
 moft remarkable paffages of Scripture to this 
 purpofe, is that in the prophet Ezekiel : ' Be- 
 ' hold, all fouls are mine; as the foul of the 
 
 * father, fo alfo the foul of the fon is mine : 
 ^ the foul that finneth, it fhall die. The fon 
 
 * fhall not bear the iniquity of the father; 
 ^ neither fhall the father bear the iniquity of 
 ' the fon.' 
 
 It is afked. How is this confiflent with the 
 fandion annexed to the fecond commandment ? 
 And does it not amount to an abrogation^ or at 
 leafl to 2ifufpenfion^ of it .? 
 
 Abrogation ! and Sufpenjion ! alas ! fuch lan- 
 guage, is not enough fuited to the imperfedion 
 of human knowledge, and favours too much of 
 fyjiem. 
 
 In the * day of judgment,' we know, that 
 
 * Every one fhall receive according to that he 
 ' hath done, whether it be good or bad ;' and, 
 by God's grace in Chrift, fhall * have rejoicing 
 
 * in 
 
2i6 S E E M O N IV. 
 
 ^ in himfelf alone, and not in another.' And 
 in regard to the prefent life, thefe predidions 
 of the prophet Ezekiel, in whatever extent 
 they were meant, were, no doubt, faithfully 
 fulfilled J though we may be little able, we ef- 
 pecially at this diftance, to fpecify the times, 
 or perfons, or occurrences, of which they were 
 fpoken. 
 
 It may be more eafy perhaps to fingle out an 
 event or two, of w^hich they certainly were not 
 intended. 
 
 The deflrudion of Solomons temple^ for ex- 
 ample, together with the captivity oi feventy 
 years, was plainly of the number of thofe pu- 
 nifhments, which were inflifled, not only for 
 the fins of thp fu&rers, but alfo for the fins of 
 thofe who went before them. ^ Like unto 
 
 * him {that is Jofiah) was there no king, that 
 
 * turned to the Lord w^ith all his heart, and 
 
 * with all his foul, and with all his might. 
 
 * Notwithflanding, tlie Lord turned not from 
 ^ the fiercenefs of his great wrath, w^herewith 
 
 * his anger was kindled againft Judah,' 
 
 * And they burnt the houfe of God, and 
 ^ brake down the wall of Jerufalem, and burnt 
 
 * all the palaces thereof with fire.' 
 
 - ' Surely at the commandment of the Lord 
 
 * came this upon Judah, to remove them out 
 
 * of his fight, for the fins of Manafl^eh, ac- 
 ^ cording to all that he did : and alfo for the 
 ^ innocent blood that he filed ; for he filled Je- 
 
 * rufalem with innocent bipod, which the Lord 
 ^ would not pardoq.- 
 
 The 
 
SERMON IV. 217 
 
 The deftrudion alfo oi the fecond te?np/e, and 
 the aftonifhing llaughter and excifion almoft of 
 the whole people of the Jews, which accom- 
 panied and followed it, as they are plainly- 
 foretold by our Lord, fo they feem to be fpoken 
 of by Him as a Divine Piini/hment^ and fpecial 
 Judgment, not only for the crucifixion of our 
 Lord Himfelf, but alfo for the violence done 
 to all the Holy men and Prophets that had been 
 before Him. ' Fill ye up the meafureof your 
 ^ Fathers. — Behold, I fend unto you Prophets, 
 ^ and wife men, and Scribes ; and fome of 
 ^ them ye fhall kill and crucify, and fome of 
 ^ them fhall ye fcourge in your fynagogues, 
 
 * and perfecute them from City to City : that 
 ^ upon you may come all the righteous blood 
 ' fned upon the earth, from the blood of 
 ^ righteous Abel, unto the blood of Zacharias 
 ^ fon of Barachias, whom ye flew between the 
 ^ Temple and the Altar. Verily I fay unto 
 
 * you, all thefe things fhall come upon this ge- 
 
 * neratlon. — I fay unto you, it fhall be re- 
 
 * quired of this generation.' 
 
 And that we may the lefs wonder at thefe ex- 
 amples of divine punifhment, or at leaft may 
 mingle reverence with our amazement, in the 
 very fame manner Almighty God feems to have 
 dealt fometimes with other nations befides the 
 Jews; bearing w^ith them long in their iniqui- 
 ties, and then interpofing at lafl, by his fpecial 
 providence, to take the more exemplary venge- 
 ance for the fins of many generations toge- 
 ther, Thou^ faith He to Abram, ' fhalt go to 
 
 ' thy 
 
2i8 SERMON IV. 
 
 ^ thy fathers in peace, thou llialt be buried in 
 
 * a good old age ;' but in the fourth generation, 
 thejy (that is, thy poflerity,) * fhall come hither 
 
 * again ; for the iniquity of the Amorites is 
 
 * not yet FULL.' 
 
 * Thus faith the Lord of Hofts/ (they are 
 the words of the Prophet Samuel to King Sauf, 
 about four hundred and fifty years after the de- 
 parture of the Ifraelites out of Egypt,) * I re- 
 ' member that which Amalek did to Ifrael, how 
 ^ he laid wait for him in the way when he 
 *- came up from Egypt: now go, and fmite 
 
 * Amalek, and utterly deftroy all that they 
 
 * have, and fpare them not ^ but flay both man 
 
 * and w^oman, infant and fuckling, ox and 
 
 * fhecp, camel and afs.' The Amalekites 
 were indeed themfelvesy//?;^^rj; but the offen- 
 ces alfo of their forefathers, you fee, for many 
 generations, are taken into the account, to fill 
 up the meafure of their iniquities, and aggra- 
 vate their condemnation. 
 
 What fhall we fay more? or what other 
 choice indeed is left us, but to confefsour igno- 
 rance, and acquiefcc in God's will ? ^ Right- 
 
 * eoufnefs and Judgment are the habitation of 
 
 * his feat; but clouds and darknefs are round 
 
 * about him.' His very truth, and mercy, by 
 which we live, on which all our hopes reft, 
 however glorious and refplendent in Him, are 
 fhewn to human fight w^ith a luftre dim and 
 interrupted ; the bright nefs of a fky broken 
 with clouds, and wet with the drops erf rain. 
 
 When 
 
S E R M O N IV. 219 
 
 When we difcern the footfleps of wifdom and 
 goodnefs in the works or the word of God, 
 how juft is it to acknowledge, and delightful to 
 admire them ? Mt is a joyful and pleafant 
 
 * thing to be thankful.' Yet all our religious 
 fentiments may be properly tindured with 
 awe : ^ Serve the Lord in fear ; even rejoice 
 
 * unto him with reverence.' 
 
 To reprejent alfo the divine v/ifdom to 
 others, in order to awaken the fame juft fenti- 
 ments in them, is on every account highly 
 commendable. But here too, let Underftand- 
 ing be our leader, and our companion Modef^ 
 ty. Our charity fhould be illuminated by 
 knowledge, and the flame of zeal tremble. 
 Qtherwife, the apologies we make for Provi- 
 dence may themfelves want pardon ; and our 
 panegyricks on the Almighty be * the facrifice 
 ' of fools. My wrath is kindled againft thee,' 
 faid the Lord to one of his three famous advo- 
 cates, * and againft thy two friends : therefore 
 
 * oiFer np for yourfelves a burnt offering ; left I 
 ^ deal with you after your folly, in that ye 
 
 * have not fpoken of me the thing vv^hich is 
 ' right; 
 
 Our good will may not always atone for our 
 prefumption, * Will ye fpeak wickedly for 
 
 * God?' Dare we draw near even to vindicate 
 the moft holy without fome fenfe of our own 
 defilement? He is attacked impioufly, we rufh 
 in irreverently : The ark is fliaken, v/e put 
 forth unhallowed hands. 
 
 ' God 
 
220 SERMON IV. 
 
 * God is very greatly to be feared in the 
 
 * council of the Saints, and to be had in reve- 
 ' rence of all them that are round about him.' 
 
 Humility, the moft profound and perfect 
 fubmillion, is the proper difpofition of every 
 creature in his prefence ; of angels, archangels, 
 all, and the higheft orders of celeftial Beings 
 that minifter before the throne of God ; how 
 much more of ' Man that is a worm, and the 
 
 * fon of man which is a worm.' 
 
 We fubmit then, after much difputing on a 
 dark fubjed; after much difputing, perhaps 
 darker; we fubmit, Lord, ourfelves to thec; 
 our condud to thy command, and our blind 
 reafon and worldly wifdom to thy heavenly 
 light. The very fentiments of truft and grati- 
 tude, which are infpired by thy unnumbered 
 mercies, we temper with reverence and godly 
 fear. Thy goodnefs we cannot fearch to it's 
 fource ; but we are fure we have not deferved 
 it : and (hy Judgments^ if they fall on our head, 
 will only defcend upon the guilty. No oppo- 
 fition can be made to this inllance of thy juf- 
 ticc; and however difpofed to complain or 
 cavil, we muft at leaft approve the fentence of 
 cur own condemnation. 
 
 What can VvX do, but flee * for refuge to lay 
 
 * hold upon the hope fct before us ? Hm^ who 
 ^ of God is made unto us wifdom, and right- 
 
 * eoufnefs, and fandification, and redemption i' 
 we, unprofitable fervants, rewarded for His 
 merit; we, finners, fheltered from the florm of 
 deferved wrath under His fufferings. 
 
 We 
 
SERMON IV. 221 
 
 We difpute againft God's providence, and 
 call his attributes intoqueftion, when the inno- 
 cent are afflided : Behold here the only perfon 
 who was truly fuch ; ' it pleafed the Lord to 
 < make his foul an offering for fin/ w^hich he 
 committed not : ' he had done no violence 5 
 ^ yet was he flricken, fmitten of God, and af- 
 ^ Aided : he w^as w^ounded for our tranfgref- 
 
 * ficns, he was bruifed for our iniquities. All 
 ^ we like fhcep have gone aftray ; and the Lord 
 
 * hath laid on him the iniquity of us all.' 
 
 Will you accept thefe offers of divine good- 
 nefs? Do you confent to be faved on fuch 
 terms ? Is the grace of God welcome, though 
 it be a ' Free gift ?' and if you could not merit 
 fuch mercy j can you be thankful for it ^ 
 
 Or w^ill you rather, perhaps, Itand up in vin- 
 dication of your rights? refufe to be punifhed, 
 when you have not offended ^ and for another's 
 fufferings difdain to be forgiven ^ 
 
 Alas ! w^e know not what we do, when we 
 do other than conform to the purpofes of God. 
 It is His world : and fubmilfion to Him is the 
 fummit both of virtue and of w'ifdom. All 
 is right which He wills; every thing good that 
 comes from God. 
 
 ^ The peflilence that walketh in darknefs, 
 * the ficknefs that deftroyeth in the rioon day / 
 the mofl extenfive and terrible of his judg- 
 ments, w^hich diflinguifh not, to our eye, the 
 righteous from the WMcked ; pitying neither the 
 innocence of infancy, nor the infirmities of 
 age y but laying wafle the w^orks of art and na- 
 ture 
 
222 S E R M O N V. 
 
 ture together, covering the cultivated land with 
 defolation, and cutting off from the crouded 
 city man and beaft, are all the meffengers and 
 minifters of God ; and wc know that they all, 
 for ^ we know that a// things^ work together 
 * for good to them that love God.' 
 
 SERMON V. 
 
 Third Commandment. Part I. 
 
 JAMES V. 12. 
 
 Above all things y my Brethren^ fwear not ; nei- 
 ther by Heaven y neither by the Earthy neither 
 by any other Oath. 
 
 W H E N a particular vice is obfcrved to be 
 predominant, the preacher fets himfelf to op- 
 pofe it w^ith all his might. He draws out afl 
 his train of reafons and arguments; and if he 
 find himfelf furnifhed with any ftores of elo- 
 quence alfo, he fcruples not to make ufe even 
 of that dangerous weapon. He reprefents the 
 irregularity againft which he is engaged, as the 
 moft heinous of offences : whatever other crime 
 
 we 
 
SERMON V. 223 
 
 we overlook, he requires us to beware of this 
 capital evil ; and prohibits every adion that but 
 approaches near it, in the moft comprehenfive 
 expreffions, and under the fevereft penalties. 
 For the making of neceffary exceptions, and 
 limitations, wc are left to our own reflexions, 
 to nature, to experience, and the common fenfe 
 of all the world. In the mean time, Cafuiflry 
 being no part of his province, he preflTes for- 
 w^ard to diflliade, rebuke, and threaten. He 
 flays not to look around, and colled all the 
 cafes where his maxims may give way ; nor lets 
 the force and flame of his exhortations die, uri- 
 der the weight of unfeafonable and frigid di- 
 ftindions. 
 
 ^ Above all things, my brethren, fwear not/ 
 How ! Is the fin here forbidden, the w^orft of 
 all fins ? Grows there no other oftence fo rank 
 in that foil, fertile of vice, the heart of man f 
 It is indeed utterly incapable of defence, or ex- 
 cufe; foolifli, profane, and hurtful; diflionour« 
 able to the Supreme Being, and detrimental to 
 mankind. But fo, alas ! are many other vices. 
 All indeed are fo, either diredly, or in their 
 confequences. But fome there are furely in 
 themfelves fo odious, in their efi^eds fo fatal, 
 that they may be allowed to claim this infamous 
 preeminence ; fo that he who fwears, and that 
 inconfiderately and falfly, * by heaven, or by 
 * earth, or by any other oath,' however liable 
 to blame and punifliment, will hardly fall into 
 a greater condemnation. 
 
 * Above 
 
224 S E R M O N V. 
 
 * Above all, taking the fhield of faith,— 
 
 * above all things, have fervent charity/—^ 
 We need not fet the graces and virtues of our re- 
 ligion in competition with each other; we di^ 
 ftinguifh beft, when we are poffefled of all. It 
 is not neceifary to weigh the vices in fo exadl 
 a balance. The very fame Apoftle, who is in 
 this inftance fo urgent, ^ above all things, my 
 ^ brethren, fvvear not,' has already taught us, 
 that ' whofoever fhall keep the whole law, 
 ' and yet offend in one point he is guilty of all.' 
 
 The text of St. James is taken from the 
 words of our Lord in his fermonon the mount. 
 
 * I fay unto you, fwear not at all : neither by 
 ' heaven, for it is God's throne ; nor by the 
 ' earth, for it is his footftool ; neither by Jeru- 
 
 * falem ;' and fo on. iVfter this follows almoft 
 immediately : ^ I fay unto you, that yerefift not 
 ' evil : whofoever fhall fmite thee on thy right 
 ^ cheek, turn to him the other alfo.' Whatf 
 not hold his hand at leaft, if it were flretched 
 out to murder me? If God ever give him the 
 grace to repent, it will alleviate the anguifh of 
 his remorfe, that the crime which he had the 
 wickednefs to attempt, he had not the unhap- 
 py fuccefs to execute. ' Turn to him the other 
 ' alfo:' How! will you deny me the ufe of 
 that prudent precaution, which is even com- 
 manded by our Lord himfelf ? ^ when they 
 perfecute you in one city, flee unto another.' 
 
 But the perfons who fcruple to fwear, dif- 
 claim refiflance alfo : and in this they are con- 
 fiftent at leaft, if they be not wife. It is writ- 
 
 teuj 
 
S^ E R M O N V. 22^ 
 
 ten, * If any man will fue thee at the law, and 
 
 * take away thy coat, let him have thy cloak 
 
 * alfo/— Are they willing to deliver up their 
 property always to the firft invader ? Of thefc 
 rights they are fometimes, and with reafon, a 
 little more tenacious. 
 
 ^ Let all wrath, and anger be put away from 
 
 * you,' fays the Apoftle Paul ; yet he himfelf 
 had written but a few lines before, ^ be ye an- 
 
 * gry, and fin not/ And our Lord himfelf, 
 when * they watched him, whether he would 
 ' heal on the fabbath day, looked round about 
 
 * on them with anger, being- grieved for the 
 ^ hardnefs of thei? hearts. Honour all men : 
 
 * love the brotherhood. Hufbands love your 
 
 * wives, even as Chrift alfo loved the Church. 
 ' Children obey your parents : honour thy fa- 
 ' thvTr and mother.'-— and yet ^ If any man 
 
 * come after me, and hate not his father and 
 
 * mother, and wife and children, and brethren 
 
 * and fifters, yea, and his ov/n life alfo, he can- 
 
 * not be my difciple.' It is not the mere found 
 of a wordj that we can rely upon for the 
 knowledge of what the fcriptufe teaches in any 
 cafe : the nature of the fubjed, the fcope of 
 the writer, the lights afforded from other parts 
 of fcripture, and from reafon alfo, deferve all 
 to be attended to. So that the true interpreta- 
 tion of a paffage is fometimes very different 
 front that, which may be firft fuggefted to a 
 hafty heedlefs hearer. 
 
 The ufe of oaths is not prohibited in the 
 fhirj corrimandment. The name of the Lord 
 
 Q^ cannot 
 
226 SERMON V. 
 
 cannot be faid to be taken in vain^ when it is 
 ufed in the fupport of Triithy upon occafionsof 
 Lriportance, 
 
 Secondly, Nor is there any thing hke fuch 
 a prohibition in all the Old Jejiament : though 
 it is certain, that oaths were in ufe among 
 other nations, and among the Jews, both be- 
 fore the giving of the Law, and under it. 
 
 Thirdly, On the contrary, there are many 
 examples recorded in the book of Genefis, and 
 other parts of fcripture, of the beft men, who 
 made ufe of oaths, or exacted them of others ; 
 Abraham, Ifaac, Jacob, and Jofeph, and ma- 
 ny more. 
 
 Befides example, we meet with direBkns 
 and precepts relative to the ufe of oaths, toge- 
 ther with other marks of the approbation of 
 them. * If a man vow a vow unto the Lord, 
 
 * or fwear an oath, to bind his foul with a 
 
 * bond ; he fliall not break his word : he fhall 
 
 * do according to all that proceedeth out of his 
 
 * mouth.— Thou fhalt fear the Lord thy God, 
 
 * and ferve him, and fhalt fwear by his name. 
 « — Lord, who fhall dwell in thy tabernacle, or 
 
 * who fhall refl upon thy holy hill ? Even he 
 ^ that leadeth an uncorrupt life — he that fwea- 
 
 * reth unto his neighbour, and difappointeth 
 ^ him not. — tJnto me every knee fhall bow, 
 ' every tongue fhall fwear.— He that fweareth 
 ^ in the earth, fhall fwear by the God of truth. 
 
 * — If thou wilt return, O Ifrael, faith the 
 
 * Lord, return unto me- — and thou fhalt fwear, 
 
 * the Lord livethj in truth, in judgment, and 
 
 ' in 
 
S E R M O N V. 227 
 
 * ill righteoufnefs. — -And they fware unto the 
 
 * Lord with a loud voice-^and all Judah re- 
 
 * joiced at the oath ; for they had fworn with 
 
 * all their heart, and fought hirri with their 
 
 * whole defire : and he was found of them 5 
 
 * and the Lord gave them reft round about/ 
 
 An oath indeed is juftly confidered as an a£i 
 of Religion. 
 
 Firft, It is an acknowledgment of the pow- 
 er and divinity of the Being we invoke. 
 
 Secondly, It is an acknowledgment of his 
 moral attributes, ^.nA provide?2ce -^ that he is a 
 lover of truth and juftice, that he marks our 
 adions, and will call us to account for them. 
 
 Thirdly, It is an acknowledgment of this, 
 made in a public manner^ before many witnef- 
 fes, and with great folemnity. Oaths there- 
 fore are ufeful ; or may Idc fo, if the fault be 
 not in ourfelves 5 both by impreffing fentiments 
 of Religion, and by ftrengthening the fidelity,' 
 and mutual confidence of men in each other; 
 and this in cafes fometimes, to which no other 
 bonds but thefe of Religion and confcience caii 
 reach j in contrads of the very higheft impor- 
 tance, among private perfons, and between 
 princes and kingdoms. Had our Lord defign- 
 ed to put an end to all oaths abfolutely, would 
 He not have forbidden us to fwear by Almigh- 
 ty God himfelf ? Of this oath He is filent. 
 ^ I fay unto you fwear not at all, neither by 
 * heaven, nor by the earth, nor by any other' 
 fuch like, vain, fantaftic, abfurd oath, 
 
 0.2 Tha 
 
228 SERMON V. 
 
 The Apoftle Paul, who furely underftood 
 cur Lord's intention on this fubjefl, fcruples 
 not even in his epiflles to the chriftian church- 
 es, to confirm his affertions by oaths. — ' God 
 ' is my witnefs, whom I ferve in the gofpel of 
 
 * his Ion. — Now the thiags which I write unto 
 
 * you, behold, before God, I lie not. The God 
 
 * and Father of our Lord Jefus Chrift, which is 
 ^ bleffed for evermore, knoweth that I lie not.' 
 You fee, the Apoflle Paul makes ufe of oaths, 
 both in effed, and in very exprefs terms: Not 
 irrdced ' by heaven, nor by the earth, nor any 
 ' other fuch like oath \ he feeks no fuch vain 
 fubterfuges againft profanenefs or perjury 5 but 
 fwears, as he lived, in ' fimplicity as well as 
 
 * fincerity, by the God and Father of our Lord 
 *• Jefus Chrift,' than which a more awful name 
 is not to be uttered by the voice of man. 
 
 But * who is Paul, or who is Apollos ?' That 
 very God and' Father of our Lord hath ftrength- 
 ened his own promifes, to thofc that truft in 
 him, by the confirmation of an oath. Be it, 
 that the ufe of oaths is founded upon the cor- 
 ruption of our nature, upon our falfhood and 
 inftability; the Almighty, at leafl, is free from 
 this fufpicion : He is not to be charged with 
 infincerity. Yet ' God, willing more abun- 
 
 * dantly to fhew unto the heirs of promife the 
 ^ immutability of his counfel, confirmed it by 
 « an oath : That by two immutable things,' 
 that is, his immutable counfel, and inviolable 
 oath, * in which it was impofTible for God to 
 ^ lie, we might have a ftrong confolation, who 
 
 * have 
 
S E R M O N V. 229 
 
 ^ have iled for refuge to lay hold upon the hope 
 ' fet before us/ 
 
 But if, in imitation of the plain example of 
 the Supreme Being himfelf, and in oppofition, 
 as we think, to none of his commands, in cau- 
 fes of importance, for the fake of truth, in 
 fapport of juflice, at the call of charity, we 
 engage our religion as well as honour, and fub- 
 niit to be bound by this accumulated obligati- 
 on i let us not forget to imitate the fame perfedt 
 j^attern in that Jf^^//Vy alfo and triithy which 
 may render the affiftance of oaths as little 
 neceffary as poflible. This at leaft we may do 
 fafely j without danger of offending God^ and 
 without cenfure from any fed of Chriftians. 
 Whether it be lawful to fwear, or not j it is 
 certainly a duty to fpeak truth, and to ad ho- 
 V' fl^y. The controverfy concerning oaths 
 vv -)uld come to a very defirable end, if all par- 
 ties would but draw this conclufion from 
 it. 
 
 However we may differ from thofe who 
 fcruplc the ufe of oaths, we muft agree with 
 them in this ; that the moft certain and unex- 
 ceptionable way of gaining credit^ is always to 
 fpeak Truth, And \i they be careful to give us 
 this fecurity to rely upon, we have not much 
 reafon to complain of the exchange. Their 
 praSlice will be the beft vindication of their pro- 
 feffions. Though we do right, on our part, 
 to * be fully perfuaded in our own mind ;' we 
 may well permit them to plead confcience^ who 
 can give the mott inviolable fidelity for a proof 
 
 of 
 
230 S E R M O N V. 
 
 of their confcientioufnefs : let them freely ea- 
 joy any diftindion or privilege, fo long as they 
 never ufe it for a ^ cloke of malicioufnefs, or 
 ' <?/ fraud/ 
 
 And perfons of all perfuafions on this fub- 
 jed, or on any other, may do well to refled, 
 ^hat God is witnefs of every thing. Whether 
 we invoke him or not, ftill he is prefent. 
 Though we cautioufly decline the u/e of his 
 holy name, and fubftitute fome objed of lefs 
 veneration in his place ; or if we trifle with him 
 by mental refervations, or by putting to words 
 a fenfe of our own, different from that which 
 is acknowledged and underftood ; or if w^e 
 refufe to fwear at all from pretended or real 
 fcruples ; all thefe evafive expedients will be 
 found infufficient to fcreen our infincerity from 
 his refentment. Faljliood is ofFenfive to him, 
 as certainly as Perjury. ^ Lying lips are abo^ 
 
 * mination to the Lord. The Lord fhall root 
 ' out all deceitful lips. Lord, who fhall dwell 
 ^ in thy tabernacle ?— even he that leadeth an 
 
 * uncorrupt life, and docth the thing which is 
 
 * right, and fpeaketh the truth from his heart ; 
 
 * he that hath ufed no deceit in his tongue, nor 
 f done evil to his neighbour. He that fweareth 
 ^ unto his neighbour,' or if he have not fworn 
 unto him, * difappointeth him not, though it 
 
 * were to his own hindrance. Whofo doeth 
 ^ thefe things fhall never fall' 
 
 SER. 
 
SERMON VI. 
 
 Third Commandment. Part II. 
 
 EXOD. XX. 7. 
 
 Thou Jhalt not take the name of the Lord 
 thy God in vain : for the Lord will not 
 hold him guiltlefs that taketh his Name in 
 vain, 
 
 1 F we undertake to treat of oaths, it is pro- 
 per, no doubt, impartially to reprefent, both 
 how far they may be allowed ; and in the ca- 
 fes where they are not allov/able, how greatly 
 they ought to be condemned. The former, 
 however, of thefe two points is not generally 
 fo feafonable, nor fo important as the latter. 
 Scruples are not f® common as profanenefs, nor 
 by any means fo detrimental: and to almoft 
 every congregation of chriftians the beft and 
 moft ufcful difcourfe concerning oaths is that, 
 I fear, which brings the beft and ftrongeft ar- 
 guments againji them. 
 
 But indeed, when we maintain that oatlis 
 are properly ads of religion towards God, and 
 adapted to promote truth and confidence among 
 men, we are fo far from giving encourage- 
 ment to the pradice of common fwearing, that, 
 in all juft eftimation, we plead ftrongly on the 
 other lide. For this profane abufe of oaths 
 
 plainly 
 
232 S £ R M O N VI. 
 
 plainly tends to degrade the dignity, and de- 
 ftroy the ufefulnefs of all oaths whatever. 
 There is not a moment's interval between fa- 
 miliarity and contempt. What wonder if^ 
 thus proftituted, they meet with little reve- 
 rence on the moft aw^ul occafions ? 
 
 Were they not capable of being applied to 
 any ufeful purpofe, it would be but a fingle 
 crime to do hurt with them : whereas now we 
 are anfwerable, not only for the mifchicf we 
 occafion, but the want of all the good which 
 we prevent. Out of our own mouths we arc 
 condemned : and profane fwearing is more 
 criminal in us^ than it would be in one of thofc 
 perfons, who are perfuaded, that oaths are in 
 all cafes unneceffary, and abfolutely and ut- 
 terly forbidden. 
 
 Yet the people of that perfuafion, to do 
 them juftice, in this refped are very little guil- 
 ty. It is rarely that you fhall find any of that 
 fedl, who maintain that even ferious oaths are 
 not allowable, falling into profane. Their 
 opinion therefore, however miftaken, yet at 
 leaft may be borne with 5 and a pradice fo con- 
 formable to it, lays claim to our commendati- 
 on. Whereas we, by a condud inconfiftent 
 with any principles, and doubly wrong upon 
 our own, do evil with the means of good, and 
 profane what we pretend to hold facred. 
 
 Is it not furpriling, that a pradicc fo con- 
 trary to religion, and detrimental to fociety 
 (hould have abounded io much as this hath 
 done, in almoft all kingdoms and ages ? Though 
 
 it 
 
SERMON VI. 233 
 
 2t is indeed ftill too common among us j ve 
 have no reafon to complain that it is more ib, 
 than in former times, or foreign counirics. 
 
 The Greek and Latin nations were far h^m 
 being faultlefs in this refped; nor did they 
 confine themfelves to any one form of fwear- 
 ing, or one objed. They had a mukitvice of 
 Divinities,, adapted each to a different purpafe : 
 but every one of them ready to lend his naiac, 
 as it might be moft fuitabic to the inclination, 
 of the perfon difpofed to make this bad ufe of 
 it. 
 
 Whether the inhabitants of the Britifh Ifland 
 were formerly deficient in this article of vice, 
 or whatever might be the reafon, our Norman 
 conquerors, we are told, brought over with 
 them a great flock. And feveral of the Mo- 
 narchs of that formidable race made themfelves 
 remarkable, as for their other great exploits, 
 fo each of them for a particular mode of com- 
 mon fwearing, of which he was plea fed to fet 
 an example, and to become the profefTed pro- 
 tedor and patron. Some few of thefe feled 
 forms have had the fortune to furvive even to 
 this day ; but meet with no refped now, like 
 other favourites without merit, when their 
 maflers are no more. 
 
 The ancient Roman Emperors being far 
 greater than ordinary Kings, took upon them 
 proportionably greater ftate even in this cere- 
 mooy of oaths. For though they might them- 
 felves condefcend, on occaiion, to invoke Ju- 
 piter, or Hercules, or any other Deity, whom 
 
 they 
 
234 SERMON VI. 
 
 they were pleafed to honour with their notice -, 
 they required their fubjefts and flaves to offer 
 incenfe to the Emperor's own image, and to 
 fwear by his name. 
 
 In fhortj the cuftom of profane fwearing has 
 overfpread the world. And yet this fingle plea 
 of cuftom is all that can be alleged in it's ex- 
 cufe ; while there is fuch a Multitude of the 
 jufteft reafons that condemn it. 
 
 Faffing by the Idolatry there would be in 
 fwearing by falfe Gods, with any real refpe£t 
 to their authority, and the Abfurdity and Im- 
 piety united in the invocation of empty names ; 
 let us fuppofe the offence in queftion to confift 
 in calling upon the Supreme Being in a form 
 of words appropriated to fwearing, yet without 
 any particular intention at the time ferioufly 
 to requeft his interpofition ^ but merely to 
 fignify, that we are angry perhaps, or perhaps 
 merry; that we are fomewhat furprifed, or 
 fcarcely fober ^ that we are very pofitive, or 
 willing to be thought witty -, or perhaps with- 
 out any intention or meaning whatever. 
 
 And where is the mighty harm, it may be 
 faid, fince it is all in fport ? 
 
 Sport! with whom ? The Creator and Lord 
 of the UniverfeP before whom the higheft or- 
 ders of celeftial Beings fall down, and worfhip ? 
 whom no man.can fee and live? Is He a fub- 
 jed for fport ? 
 
 Or were He lefs great ; confider. He is 
 
 jour Creator and Lord. You * live, and move, 
 
 ' and have your being in Him.' He made you 
 
 what 
 
SERMON VI^ 235 
 
 what you are : He gives you all you have : 
 ^ He taketh away your breath, you die, and 
 
 * are turned again to your duft. Nay^ can 
 ^ deftroy both body and foul in hell.' Is He a 
 fubjed for fport ? He gave his own, and onlv 
 begotten fon to fufFer death, to be crucified for 
 your fins : Is He a fubjed of fport ? 
 
 As to religious matters, you have nothing; to 
 do w^ith them. Are you fure of that ? Can you 
 demonftrate then, that there is no God who 
 made you? No Saviour to judge you? You 
 know at leaft that you muft die : what if you 
 fhould then find, that you have been mifiaken ? 
 will you ftand fuch a hazard for fport ? 
 
 Undertake fome bold profitable perjurv- 
 True wifdom indeed will condemn your con- 
 dud ftill. Alas ! ' What is a man profited, if 
 
 * he gain the whole world, and lofe his own 
 
 * foul ?' But you will be able to refled, that 
 you had before your eyesj when you went 
 aflray, the appearance of advantage ; and were 
 undone for what you once hoped might have 
 been ufeful. 
 
 You look for no benefit from this vice : do 
 you receive any pleafure from it ? It is wrong, 
 you muft confefs j but fo delightful and fweet 
 perhaps, that you know not how to abftain. 
 Poflibly you have often refolved againft it, but 
 through the imbecility of human nature, to no 
 purpoie; relapfing continually and almoft 
 unavoidably into a pradice, which makes the 
 whole comfort and fatisfadion of your life. 
 
 You 
 
2p SERMON VI. 
 
 You muft know your own comforts beft. If 
 you affert, that fwcaring is fo prodigioufly 
 pleafing, who fhall fake upon him to contra- 
 did you ? Only it will be a myftery, of which 
 we cannot have any corfiprehenfion. 
 
 When 2i glutton^ or a drunkard pleads the 
 delight he takes in his intemperance j we un- 
 derftand that the appetites of hunger and thirjly 
 which are neceffary to our fubfiitence, and to 
 the gratification of which there is naturally an- 
 nexed fome degree of pleafure, have been fo 
 enlarged by excefs, and perverted by abufe, 
 that the poor Man finds a real difficulty in re- 
 fraining from the exceffes that deftroy him. 
 
 The moft intemperate ragCy however dan- 
 gerous and criminal, is but the extreme of the 
 paflion of anger j the fatisfadion of w^hich is 
 the removal of a prefent pain, and the ulti- 
 mate end of it, felf defence. 
 
 It might puzzle a Philofopher to trace tfee 
 love of fwearing to it's original principle, and 
 afiign it's place in the conftitution of man. 
 
 Is it a paffion, or an appetite, or an inftind ? 
 What is it's juft meafure, it's proper objed, 
 it's ultimate end ? 
 
 Or fhall we conclude that it is entirely the 
 work of art ? a vice, which men have inven- 
 ted for themfelves without profped of pleafure 
 or profit, and to which there is no imaginable 
 tem.ptation in nature ? 
 
 Can any thing further be thought of in it's 
 defence t Is it an honour to fwear ? There are 
 indeed fome perfons, if we may judge by the 
 
 felf- 
 
SERMON VI. 237 
 
 felf-complacency apparent in their air and mau- 
 netj who are fo far miftaken, as to fancy that 
 this vice is an improvement of difcourfe, 
 giving a fpirit, a kind of high relifh to their 
 fentiments; and accordingly they ferve it np 
 to you, on every occafion, and mix it with all 
 their remarks. Indeed it takes upon itfelf 
 fometimes to be more than a mere ornament in 
 converfation, and becomes the moft confide- 
 rable part of w^hat people have to offer. You 
 find, if you refled on what they have faid, 
 that the oath is the whole fubftance of the 
 obfervation. 
 
 If it be an accomplifhment, it is fuch a one 
 as the meaneft perfon may make himfelf maf- 
 ter of; requiring neither rank nor fortune, 
 neither genius nor learning. 
 
 But if it be no teft of wit ; we muft allow 
 perhaps that it wears the appearance of valour, 
 Alas ! what is the appearance of any thing ? 
 The little birds perch upon the image of an 
 Eagle. 
 
 True Bravery is fedate, and inoffenfive : if 
 it refufe to fubmit to infults, it offers none ; 
 begins no difputes, enters into no needlefs 
 quarrels; is above the little, troublefome am- 
 bition to be diftinguiflied every moment : it 
 hears in filence, and replies with modefty ; 
 fearing no enemy, and making none ; and is 
 as much afhamed of infolence as of cowar- 
 dice. 
 
 Laftly, the vice of common fwearing is pro- 
 hibited by the law^ of God and man. 
 
 It 
 
233 SERMON VI. 
 
 It is an open violation of your country's 
 laws, enaded by the higheft authority in this 
 nation, both wifely and juftly, w^ith a view 
 to the publick good : nor can you, fo long 
 as you continue notorioufly guilty in this ref- 
 ped^ lay claim to the title of a good citi- 
 zen. 
 
 That of a good chriflian perhaps you are not 
 ambitious of obtaining : Or elfe, what further 
 occafion is there for words or arguments ? Pro- 
 fane fvvearing is difpleafing to Almighty God; 
 it is forbidden, and will be punifhed by him. 
 ^ 1 fay unto you, fwear not at all ; neither by 
 
 * heaven, for it is God's throne j nor by the 
 ^ earth, for it is his footftool : but let your 
 ^ communication be yea, yea , nay, nay ; for 
 ^ whatfoever is more than thefe cometh of evil. 
 ^ Thou (halt not take the name of the Lord thy 
 ' God in vain: the threatetmig follows \ the 
 ^ Lord w^ill not hold \\\m guilt lefs that taketh 
 
 * his name in vain.' There is more intended 
 than exprefled; the meaning is, hew^ill fevere- 
 ly punifli him. The Lord will not hold him 
 guiltlefs : He will take this caufe into his own 
 hands; being particularly, and, as it were, 
 perfonally concerned in it. 
 
 The penalties appointed by human laws are 
 not always inflided ; and in the cafe before us 
 very rarely. Of a thoufand offenders, is there 
 one brought before the magiftrate? Or he, for 
 one of his offences in a thoufand ? 
 
 But the Divine Lawgiver, and Judge, who 
 has annexed a peculiar threatening to this com- 
 mandment. 
 
S E R M O N VI. 239 
 
 mandment, is Himfelf, we fhould confider, a 
 witnefs too of every violation of it. He bears 
 indeed wnth our offences ; yet he notes them : 
 and though He be long fufferlng: He is alfo 
 true and juft, and will ' by no means clear the 
 * guilty.' 
 
 His fentence is not executed fpeedily ^ and 
 may indeed, by timely repentance, be preven- 
 ted : without this, the ftroke, however flow, 
 is inevitable. Delay is no fecurity. On the 
 contrary, the longer the Divine Patience fpares 
 us, fo much the more heinous is our guilt, if 
 we repent not 5 and the heavier muft be our 
 punifhment. However free we may be from 
 the dread of any human tribunal j however 
 the Divine vengeance may flumbcr for a fea- 
 fon 5 it is impoffible for us to efcape, lince 
 He who cannot lie hath faid, ' The Lord will 
 ^ not hold him guiltlefs that taketh his name 
 ' in vain.' 
 
 The time will come, when impious, mirth 
 will be turned into mourning; the laughter of 
 fcoffers into tears. Their profane oaths they 
 will change into Applications, and prayers : 
 which now indeed might be heard, but will 
 be then too late. Or rather, fince the day of 
 Grace will be paft, and even repentance be 
 then in vain, they may continue the courfe 
 they have now chofen : imprecations and blaf- 
 phemies may be ftill their employment ; def- 
 pair their refuge ; and accurfed fpirits, whom 
 
 they 
 
240 S E R M O N VII. 
 
 they have refembled on earth, be their 
 companions and tormentors to all eterni- 
 ty- 
 
 >=>^>^^«««««««-^ 
 
 SERMON VIL 
 
 Fourth, Commandment. Part L 
 
 E X O D. XX. 8. 
 
 Remember the Sabbath Day to keep it Holy. 
 
 JL H E prodigious folemnity with which the 
 ten commandments were delivered, from a moun- 
 tain burning with fire, by the voice of God, 
 gave them a diftindion above the reft of the 
 Law of Mofes ; though it was all derived from 
 one fountain of wifdom, and enjoined by the 
 felf-fame authority. The people of the Jews 
 could not but pay a peculiar refped to precepts, 
 uttered by the Almighty himfelf in their own 
 ears : and their pofterity, and all men indeed, 
 muft be led to think, that thefe laws were not 
 feleded from the reft, and accompanied with 
 fuch marks of honour, without fome fuperiour 
 merit ; but the obfervance of them muft be 
 either more eminently acceptable to the Su- 
 preme 
 
SERMON VII. 241 
 
 preme Lawgiver, or, which is in reahty the 
 fame, more neceffary for the good of men. 
 
 The fuhjeB matter of thefe commands ap- 
 pears alfo upon examination to be anfwerable 
 to fuch expedlations. They contain the great 
 principles of human duty, the fundamental 
 rules of religion and morality. Befides the 
 great authority impreffed on them, there is an 
 original, intrinfic value in all the laws 
 which have found a place in that literally Di- 
 vine compofition, * of which the tables were 
 
 * the work of God, and the writing was the 
 
 * writing of God/ 
 
 If there be any objedion to this obfervation • 
 any precept among this chofen number, that 
 in it's own nature is not effential to religion 
 and virtue, but owes all it's obligation to the 
 revealed will of the Lawgiver, it it this, ' Re- 
 
 * member that thou keep holy the fabbath day. 
 
 * Six days fhalt thou labour, and do all that 
 
 * thou haft to do : but the feventh day is the 
 
 * Sabbath of the Lord thy God.' 
 
 In the ftridnefs, in which this precept was 
 enjoined to the Jews, it is to be confidered as 
 making a part of their ritual law, and expiring 
 with the commencement of Chriftianity. 
 
 Amongft all the difcourfes of our Lord; and 
 all the writings of his Apoftles, in which the 
 duties of men are raifed to the higheft pitch, 
 and preffed with the greateft earneftnefs 5 there 
 is not to be found one word to recommend the 
 flri£t, or indeed any obfervance of the Sabbath. 
 
 R Can 
 
242 S E R M O N VIL 
 
 Can it be ranked among the duties of ChriH. 
 tians ? 
 
 Be it, that a regular fyflem of virtues is not 
 defigned to be drawn up in the New Tefta- 
 ment ; and that the Jews, in thofe days at 
 leaft, were fufficiently obfervant of the Sab- 
 bath : can we fuppofe that the Gentile con- 
 verts, to whom fo many of the Epiftles are 
 addreffed, had been every where fo well in- 
 truded in this duty, if it was a duty to them 5 
 and fo thoroughly accuftomed to the pra6iice 
 of it, as to ftand in no further need of infor- 
 mation or counfel ? 
 
 Secondly, Several of the miracles and dif- 
 courfesof our Lord tended plainly to diminifh 
 the veneration for the Sabbath ; and, as it may 
 be thought, to prepare the minds of men for 
 the abolition or alteration of it. The Jews in- 
 deed wxre fuperftitioiis ^ to heal the fick on 
 any day, could never be a violation of a law of 
 God: and it was a fufficient anfwer to fuch 
 as thought othervv'ife, ' that the Sabbath was 
 * made for man.' 
 
 But our Lord did more than this. He com- 
 manded one perfon, whom, he had juft enabled 
 to walk, to carry his bed along with him on 
 that day ^ though it was exprefsly written in the 
 prophet, that no burden fhould be born upon 
 the Sabbath. And vv'hen the Pharifees found 
 fault with his difciples for rubbing the ears or 
 corn, he vindicates them by comparing the law 
 of the Sabbath, to the Levitical rules concern- 
 ing Xh^Jkeisobread^ ?.nAfacrifice, He reprefents 
 
 fome 
 
SERMON VII. 243 
 
 foraeof the ceremonies attending their 'temple- 
 worfhip, andthe riteof circuracifion, as pro- 
 perly and reafonably taking place of the refpect 
 due to the Sabbath, and excufing the profana- 
 tion of it : and adds, * In this place is one 
 ^ greater than the Temple : The fon of man is 
 ^ Lord even of the Sabbath day/ plainly de- 
 claring, that he had power to alter thefe legal 
 inflitutions^ and intimating alfo perhaps, that 
 he intended to uje it. 
 
 But that the Jevvifh Sabbath is not now bind- 
 ing to Chriftians, appears no where io plainly 
 as in the Efijiles of St. Paul. 
 
 ^ Now after that ye have known God, how 
 
 * turn ye again to the weak and beggarly ele- 
 
 * ments, whereunto ye deiire again to be in 
 ^ bondage.? Yeobferve days, and months^ and 
 ^ times, and years. I am afraid of you, left I 
 
 * have beftowed upon you labour in vain.' And 
 if you doubt what are the times and days he 
 fpeaks of in a manner fo difparaging, hear 
 him again : * Blotting out the hand writing of 
 ' ordinances, that w^as againft us, nailing it to 
 ^ his crofs.— Let no man therefore judge you in 
 ^ meat, or in drink, or in refped of an holy 
 
 * day, or of the new moon, or of the Sabbath 
 ^ days.* 
 
 . Behold the great Apoftle afferting the liber- 
 ties of mankind, with an earncftnefs fuitable 
 alike to the ftrength of his genius, and the im-^ 
 portance of his fubjed ! as if he had faid, 
 
 " Thefe ritual ordinances v/ere a burden 
 ijpon us doubly grievous : the obfcrvance of 
 
 ^ % Xhem 
 
244 S E R M O N VII. 
 
 them was flavery, and difobedience death. A 
 law fo voluminous and rigorous, muft ' con- 
 
 * elude all under lin/ and be alike fatal to 
 every man livings fet up, like the hand writ- 
 ing upon the wall againft the profane King, as 
 it were on purpofe to pronounce over our head 
 the fentence of condemnation. But thanks be 
 to God in Jefus Chrift, it is at length extindt ^ 
 dead in his death, never to revive more. Call 
 us to no account henceforth on this antiquated 
 fubjed, nor prefume to name to men the chil- 
 dren's toys. We can yield to no intreaties, no 
 authority, not even of the ' very chiefeft of the 
 ^ Apoftles,' in this capital caufe ; but ftand faft 
 in our freedom, and refufe utterly to wear 
 again the yoke of bondage. The Jewifh di- 
 ftindion of meats and days is at an end. ' To 
 ' the pure all things are pure.' Chriflians 
 keep a continual feftival of obedience and 
 thankfgiving : God has granted us here a more 
 valuable reji^ from the ceremonies of the Law, 
 and the fervitude of fin ; and has prepared for 
 us an everlafling Sabbathy which we fhall cele- 
 brate with the faints and angels, and with him- 
 felf in heaven." 
 
 If, after all, fome of the firft converts to 
 Chriftianity among the Jews, could not con- 
 quer all their prejudices at once, but had ftill a 
 leaning towards the Law ; like the nation that, 
 impatient of freedom, petitioned in form to be 
 again flaves; the Apofile, for tbemfelves, has 
 condefcended to their requeft: * One man ef- 
 
 * teemeth one day above another j another ef- 
 
 * teemeth 
 
SERMON VII. 245 
 
 ^ teemeth every day alike/ — He has confented, 
 that they might be left to their own choice : 
 
 * and regard the day to the Lord ; or not regard 
 it/ and that alfo ' to the Lord/ with the fame 
 fincere intention to pleafe and honour him, and 
 with the very fame fuccefs. 
 
 Weak and fcrupulous minds might be allow- 
 ed to fatisfythemfelves, by retaining thefe rem- 
 nants of the religion of times paft^ and the 
 God of the fpirits of all flefh would behold 
 their miftake with pity, and their finccrity with 
 approbation : but perfons of more knowledge ^ 
 and a maturer age in Chrift, would eafily per- 
 ceive that they were fet at liberty from fuch 
 ceremonies, and would be thankful for it; 
 finding them now infipid, and beingdefirousof 
 ftronger food, of fpiritual dodrines, and a 
 more reafonable fervice ; a worfhip, which they 
 might be allowed to perform ^ within the Veil,' 
 approaching nearer to God's pre fence, illumina- 
 ted more fully by his Spirit, and partakers even 
 of his ^ Divine Nature/ 
 
 But though the Sabbath^ in all it's ftridnefs, 
 was a ritual inftitution, ajign^ as it is written, 
 between Almighty God and the children of 
 Ifrael; ihcfeventh day was funftijied ivova the 
 beginning of the world. 
 
 * Thus the heavens and the earth were 
 
 * finifhed, and all the hoft of them. And on 
 ^ the feventh day God ended his work which 
 ' he had made : and he refled on the feventh 
 ^ day from all his work v/hich he had made. 
 
 * And God bleffed the feventh day, and fandi- 
 
 ' fied 
 
24^ S E R M O N VII. 
 
 * fiedit: becaufe that in it, he had refled from 
 
 * all his work, which God created and made/ 
 
 How pleafing is it to obferve the divine fim- 
 pHcity of the mofl: ancient, and yet unequal- 
 led hiftorian ! that perfect propriety, which is 
 the genuine mark of Truth and Nature, and 
 which Art cannot reach ! * And God bleffed 
 ' the feventh day, and fandified it/ This Is 
 all. Nothing more, you fee, w^as originally en- 
 joined to man than this, that he fhould efleem 
 the feventh day ' bleffed and fandified/ Not 
 a word is added -, not even that he ought to refi 
 from his labour on that day 5 though this is a 
 circumftance,to which the hiftorian's attention, 
 one would think, fhould have been naturally 
 kd, by the reafon w^hich he himfelf adds : 
 
 * God bleffed the feventh day, and fandified 
 ^ it; becaufe that in it he had refted from all 
 
 * hisw^ork, which God created and made/ 
 
 When the precept was afterwards delivered 
 to the Jews, it is expreffed very differently ; 
 *^ Six days (halt thou labour, and do all that 
 
 * thou haft to do; but the feventh day is the 
 
 * Sabbath of the Lord thy God. In it thou 
 ^ fhalt not do any v7ork, thou, nor thy fon, nor 
 ' thy daughter, thy man fervant, nor thy 
 
 * maid fervant, nor thy cattle, nor thy ftranger 
 ^ that is within thy gates.' 
 
 Here you obferve, the feventh day is ftyled a 
 Sahbath: and this Idea of reft from labour 
 fvvallows up eveiy other confideration, and en- 
 groffes the commandment. 
 
 Whatever 
 
SERMON VII. 247 
 
 Whatever honour God commands to be paid 
 tohimfelf, it is all required for the fake of the 
 worfhipper. Reft was now become a relief ne- 
 ceflary to fallen man, condemned to * eat bread 
 ^ in the fweat of his face/ 
 
 But when the feventh day w^as firft ^ bleffed 
 
 * and fandified/ he was not yet driven ' forth 
 
 * from the garden of Eden, to till the ground 
 ^ from whence he was taken •/ nor that ground 
 
 * yet curfed, ' to bring forth thorns and thiftles' 
 to him. His daily tafl< was pleafure ; exceed- 
 ed only by the joy he felt at the weekly return 
 of his thankfgivings. 
 
 Happy flate of innocence and eafe, from 
 which we fell in Adam ! 
 
 But, ^ as in Adam all die, even fo in Chrift 
 
 * (hall all be made alive. There remaineth yet 
 ^ a reft for the people of God.' 
 
 This life is to us the ' fix days of labour/ 
 and Heaven our everlafting Sabbath. ^ Let us 
 ^ labour therefore to enter into that reft/ 
 
 Driven out from the feat of blifs by cheru- 
 bims and a flaming fword, condemned to ftrug- 
 gle through the thorny wildernefs of this world, 
 and eat our bread ^ in forrow till we return to 
 
 * duft,' we yet look for a ^ better country, that 
 ^ is an heavenly j'^ a happier Eden, gained by 
 the fecond Adam, and to be loft no more. ^ To 
 
 * him thatovercometh will I give to eat of the 
 
 * tree of life, which is in the midft of the Pa- 
 ' radife of God.' 
 
 SER. 
 
SERMON VIII. 
 
 Fourth CoMMAN^MfeNT. Part IL 
 
 REV. i. lo. 
 
 / was in the Spirit on the Lord's Day, 
 
 W HATEVER be our opinion concerning 
 the Sabbath^ fuppofe we were never bound to 
 keep it, or are fet free from it ever fo fully ; 
 \ve may ftill be fubjed to another appointment 
 of a Nature fo far fimilar, as to contain that 
 which was moft valuable in the firft. Our 
 Chri^ftian Liberty furely is not a freedom from 
 the worfhip of Almighty God y nor from all 
 external forms appertaining to it: fince it can- 
 not well fubfift, and cannot at all be publick, 
 without fome of them. 
 
 Even we have ^ facrijice to o^cx^ that of 
 
 * praife to God continually, the fruit of our 
 ' lips, giving thanks to his name.' 
 
 We have that * one facrifice, that was of- 
 
 * fercd for fins for ever,' to commemorate, till 
 he come again w^ho offered it : ^ This do in re- 
 
 * membrance of me. Ye do fhew the Lord's 
 
 * death till he come.' 
 
 * Circumcifion indeed is nothing, and uncir^ 
 ' cumcifion is nothing, but the keeping of the 
 *• commandments of God :' yet even Chriflians 
 
 have 
 
SERMON VIII. 249 
 
 have a command, not only to believe, but to be 
 baptized * in the name of the Lord.' 
 
 In like manner, ' although no man may 
 * now judge us, in refped of the' Sabbath j 
 yet muft we be very inattentive to overlook, 
 and highly culpable if we difregard, the great 
 authorities on which the inftitution of the 
 Lords Day is founded, and the many obliga- 
 tions we are under to the obfervance of it. 
 
 In the firft place, this Feftival hath been kept 
 by the whole church of Chrifl, in all ages : It 
 hath been obferved in every nation where the 
 gofpel hath been planted, and can be traced up 
 to the firft fources of Chriftianity. It's very 
 antiquity muft render it venerable. Is it not 
 natural to regard with refped, that which hath 
 received fo much honour ? Are we not afraid to 
 violate what hath been always held facred ? at 
 leaft, methinks, till we have well inquired whe- 
 ther the appointment, which has met with fo 
 general an approbation, were not built on great 
 authority^ or good reafons ^ 
 
 We fhall find, that it was founded upon both. 
 There are not wanting pafTages even in the 
 Scriptures, from which it may be inferred, that 
 the religious celebration of the Lords Day was 
 ordered by the Apoftles, and authorifed by the 
 miraculous prefence of our Lordhimfelf. 
 
 ^ The fame day at evening, being the Jirji 
 ' day of the week, when the doors were fhut 
 ' where the difciples were affembled, came Je- 
 ' fusy and flood in the midft, and faith unto 
 ^ them, Peace be unto vou.' 
 
 ^ And 
 
i^-o SERMON VIIL 
 
 ^ And after eight days, again his difciples 
 
 * were within, — then came Jefus, and flood in 
 ^ the miclft, and faid, peace be unto you.' — I 
 need not obferve to you, that after eight dajTy 
 in the language of Scripture, means on the 
 fame day of the week following. 
 
 Not only at Jerufalem ; in other parts at a 
 great diflance, the firfl: Chriflians, we find, had 
 foon adopted this holy feaft, in imitation of the 
 example, or in conformity to the diredions of 
 thofe who had converted them ^ and employed 
 it in the celebration of publick ivor/kipy and in 
 afls of publick charity. *• We failed away 
 ^ from Philippi, — and came unto them to 
 ^ Troas : — and upon the^r/? day of the week, 
 
 * when the difciples came together to break 
 breads V^uX preached unto them.' 
 
 ' Now concerning the colleflion for the 
 
 * faints, as I have given order to the churches 
 
 * of Galatia, even io do ye. Upon the Jirji 
 
 * day of the week, let every one of you lay by 
 ^ him in floreas God hath profpered him j that 
 ^ there be no gathering when I come.' 
 
 ' I John w^as in the Ifle that is called Pat- 
 
 * mos, for the word of God, and for the tefti- 
 
 * mony of Jefus Chrift : I w^as in the Spirit on 
 ^ the' Lord's Day. To whatever place the 
 Apoflles and firft difciples of Chrift went, or 
 were driven by their enemies, they carried this 
 rule of their religion along with them, to re- 
 member the Chriftian Sabbath : their Lord, in 
 commemoration of whofe refurredion they 
 kept it, continued to follow them with tokens 
 
 of 
 
SERMON VIII. 251 
 
 of his approbation and prefence 5 accepting the 
 day, which they had dedicated to him, and had 
 diiiinguifhed by his name : ' I was in the Spirit 
 ' on the Lord's Day/ 
 
 Nor is it of no moment, that the obfervancc 
 of the Lord's Day has the fanflion of civil au- 
 thority. What though the penalties are not of- 
 ten exaded? Much guilt may be incurred, 
 where there is little danger of punifhment. 
 
 But the danger is not little : for to violate the 
 juft laws oi the community y is an offence againft 
 God^ the fource of all power, the fupreme 
 Head of all magiftrates ; who is pleafed alike, 
 with the right ufe of the authority he hath de- 
 legated, and with a due fubjedion to it. Him 
 at leaft we cannot offend with impunity : and 
 were it not that the Chriftian Sabbath claims, 
 as you have feen, an Original higher than hu- 
 man, there could be no inflance in which we 
 are more plainly bound to ' fubmit to the or- 
 * dinance of man^ for the Loris fake.* 
 
 The inftitution of this weekly feftlval, both 
 as a day of devotion and of relief from labour, 
 is evidently and greatly heneJiciaL 
 
 To what other caufe can weafcribe that de- 
 gree of knowledge and civility found amongft 
 the vulgar? w'ho make the bulk of mankind; 
 and ^vould make a greater, and a much worfe 
 part of the world than they do, were it not for 
 the obfervance of this or fome fuch feftival. 
 
 It is an inftitution much in favour of the in-^ 
 ferior part of our fpecies in another refped al- 
 fo; as it checks that inequality, which is per- 
 petually 
 
iji Sermon vm. 
 
 petually growing up among men ; and which is 
 ufeful indeed while confined within due 
 bounds, but eafily degenerates into Tyranny 
 and Servitude; detrimental to both parties, and 
 to the one furely the greateft calamity on earth. 
 
 This day probably preferves Religion in the 
 world. 
 
 Without the affignment of fome particular 
 times either by authority or cuftom for the wor- 
 ftip of God, and the celebration of religious 
 rites, it is not at all incredible that Chriftianity 
 itfelf, long before our days, and all knowledge, 
 and thought even of a Suprcfne Being might 
 have perifhed from the face of the earth. 
 
 Duties, which men are left at liberty to dif- 
 charge at what time they pleafe, foon come to 
 be utterly negleded. Of all thofe great num- 
 bers, who cannot be prevailed on to worfhip 
 their Creator upon the folemn day fet apart for 
 that purpofe, there are, w^e apprehend, exceed- 
 ingly few, who find it more convenient to do it 
 on any ether. 
 
 No. Although wx muft acknowledge, that 
 our places of public worfhip are found to con- 
 t'lin fome perhaps y^/)£?^r///V^/perfons, who aim 
 at no more than the fhew of piety ^ crosvds of 
 thoughtlefs people, who come without any the 
 leaft defign relative to piety ^ no fmall number 
 of lukeimr?7t and irrefolutu chriiiians, whofe 
 lives fall (hort not only of their profeflions, 
 but of their own wifhes and intentions : and 
 in general too many wicked perfons of every 
 clafs; who join no devotion to their prayers, 
 
 or 
 
SERMON VIII. 25a 
 
 or no virtue to their devotion : yet, though 
 multitudes of bad men be in the church, the 
 good are all there. Rarely is it found, that 
 thofe who give not this fpecimen of their 
 piety, either fhew their religion in other inftan- 
 ces, or an eminent degree of virtue in any. 
 Of all the motives to a good life, none comes 
 up to the fear of God. The morality^ that is 
 univerfal and durable, fprings from the root of 
 Religion, 
 
 Poffible it is, no doubt, to be too fcrupulous 
 in our regard to this or any other of the exter- 
 nal forms of piety. But there is a great differ- 
 ence between a freedom from groundlefs 
 anxiety, and an infenfibility to religious im- 
 preffions. Which latter, whether it be the 
 greater fault or not, appears to be much the 
 more common : and therefore it is more necef- 
 fary to caution men againft it, and to avoid it. 
 
 Whatever may be the cafe in other coun- 
 tries, or may have been even here formerly; 
 in this nation, and in our days. Super Jlitioiiy 
 however bad a thing, is not very terrible. 
 The danger is almoft wholly from Irreligion. 
 There are vafl: numbers who abfent themfelves 
 from the publick worfhip without any reafon, 
 for one who has good reafon to be abfent, and 
 yet attends it. Generally, when we negle£l 
 the Lord's Day, it is owing to fome little call 
 of bufmefs, or pleafure, or perhaps to mere in- 
 dolence ; and not to the greater refped we ha^ve 
 for any fuperior duties. Thefecan be our ex- 
 cufe only when we are employed in them. 
 
 What 
 
2S4 SERMON Vlir. 
 
 What is it to us, that God * will have mercy 
 * rather than facrifice,' when we give him 
 neither? 
 
 Exad rules cannot be laid down concerning 
 this, or many other things, fo as to include all 
 perfons and cafes. 
 
 I cannot prefume to prefcribe to another pcr- 
 fon, what Jum of money he fhall give away in 
 charity, or what perfons in particular he muft 
 make the objeds of it : yet alms giving is ne- 
 verthelefs a neceffary duty ; and, as we may fee 
 by our Lord's account of the laft Judgment, it 
 will be fatal to have negleded it. 
 
 It will be hardly faid to me, that I am 
 obliged to attend the public worfhip of God, 
 every time when it is /o^i'/^ J or even always 
 when I might do it without very confiderable 
 inconvenience. It muft be left to myfelf to be 
 the judge : and it may be difHcult to cenfure me 
 fafely in any particular inflance. And yet 
 furely I may make myfelf highly culpable upon 
 the whole. A total negled is fcarcc confiftent 
 with the h:ix^ profe/Ji on of Chriftianity j and a 
 backwardnefs in this attendance is a fign of a 
 cold regard to it's interefts, and a flender profi- 
 ciency in it's power and fpirit. 
 
 Who will prefume to fpecify w^hat exercifcs, 
 viiits, occupations, except thofe prohibited by 
 law, are inconfiftent w\\.\\ the decent, godly, 
 and reafonable obfervance of the Lord's Day ; 
 or hovv^ great a portion of it every Chriftian is 
 bound to confccratc to afls of piety, and em- 
 ploy in the publick or private duties of Reli^. 
 
 gion ? 
 
SERMON VIII. 255 
 
 gion ? The determination, if it were made, 
 would not be the fame for all, nor for the 
 fame perfon upon all occafions. And in any 
 inflance it would allow fome latitude. 
 
 What may we hence, infer ? that there is no- 
 thing wrong ? That we are at full liberty, with 
 refped to this branch of our condud, to ad 
 juft as we (hall think fit, or rather, as we may 
 fancy ^ That engagements, at the beft of no 
 ufe, and amufements hardly innocent upon 
 any day, may yet engrofs and fill that time, 
 which by the laws and cuftoms of our country, 
 and by the pradice and injundions of the 
 chriftian church, in all nations, and from the 
 firft ages of it, has been fet apart, for the pur- 
 pofes of cultivating piety, and giving honour 
 to Almighty God ? \i the Scriptures were fi- 
 lent^ if there were no traces of this cuftom in 
 the pradice of the A poftles, who indeed gave 
 i7// their time to Religion, and continued daily 
 * with one accord in the temple,' I had almoit 
 added, if there were no Revealed Religion 
 upon earth, this day is now, by fo many rea- 
 fons, fo long a prei'cription, and for fuch im- 
 portant purpofcs, appropriated andconfecrated 
 to God, that it is a Jacrilege \.oprofane it. 
 
 Let me juft add, that to the inferior part of 
 mankind this inftitution of the Lord's Day, 
 though intended even chiefly for their advan- 
 tage, is moft dangerous. In thisit but refem- 
 bles many other means of grace, which being 
 mifapplied, become pernicious. Some rich 
 men, it is probable, had been happier if they 
 
 had 
 
256 SERMON IX. 
 
 had been born to labour : and the poor fome- 
 times find reafon to wifh, they had had no day 
 at their own difpofal. Brought to the mod 
 deplorable end, and become examples and a 
 fpedacle for the good only of others, they have 
 been heard to acknowledge, with their dying 
 breath, that their firft engagements in iniquity 
 were contraded at a time when they were, too 
 much, alas ! for them, tjieir own Maflers on 
 the Lord's Day : they were corrupted, and un- 
 done by the abufe of God's mercy, and the 
 very means which he had appointed for their 
 amendment and falvation. 
 
 SERMON IX. 
 
 Fifth Commandment. Part I. 
 
 EXOD. XX. 12. 
 
 Honour thy Father ^ and thy Mother: that thy 
 Days 77iay he long in the Land which the Lord 
 thy God giveth thee. 
 
 X H E R E is fome diverfity, it feems, in the 
 arrangement of the commandments. They 
 are divided into ten after a different manner by 
 
 Catholics 
 
SERMON IX. 257 
 
 Catholics ^nA Protejiants ; and diftributed dif- 
 ferently into two tables by Jews and Chrijiians, 
 The order alfo of fome of them is a httle al- 
 tered in the old Greek tranflation. But in 
 every diftribution and divifion, among the 
 perfons of all perfuafions, and in all languages, 
 the precept now before us, * Honour thy fa- 
 * ther and thy mother,* is always ranked im- 
 mediately after thofe, which fet forth our duty 
 to Almighty God, The order in this inftance 
 is fo natural and undeniable, that neither de- 
 fign, nor accident has ever difturbed it. Af- 
 ter that entire and boundlefs obedience and ve- 
 neration due from all to God, the next degree of 
 refped and reverence is that due from children 
 to their parents. 
 
 The relation between the Creator and his 
 creatures admits, in ftridnefs^' of no compari- 
 fon ; yet when He is pleafed to reprefent him- 
 felf to us under notions accommodated to our 
 capacity, there is not any charader He affumes 
 more frequently or willingly^ than this of a 
 parent. No refemblance can exadlyfct before 
 us his nature or operations, what He is in him- 
 felf, or what He is to us j but this, we may 
 pre fume, has in it the leaft impropriety. He 
 not only condefcends to take the title, but 
 claims, and as it were glories in it ; calling at 
 the fame time for all thofe fentiments and re- 
 turns from us, which are fuitable to that rela- 
 tion.—* One God and Father of all. — God the 
 ^ Father, of whom are all things, and wx in 
 ' him.— We have had fathers of our flefh, 
 
 S * which 
 
xjS S E R LI O N IX. 
 
 ^ which corre6"£ed us, and we gave them reve- 
 
 * rence , fliall Vv^e not much rather be in fub- 
 ' jedion to the Father of Spirits ? — A fon ho- 
 ^ noureth his father, and a fervant his mafter j 
 ^ if then I be a father, where is mine honour ?' 
 
 What great refped mufl be due from us to 
 that charader, which the Supreme Nature has 
 chofen to be the reprefentation of his own ! 
 The authority of a father can be feen in no 
 fairer view, than by this refleded Hght. When 
 you look on the parental power, you behold 
 the image of the divine. 
 
 Not that we are obliged to have recourfe to 
 meta^hors^ and oblique arguments, on this fub- 
 Jie6f. ' The duty of children towards their pa- 
 rents is bound upon them by the moft immedi- 
 ate and obvious, as well as the moft powerful 
 and indifpenfable obligations. 
 
 In the firft place, here is the command of Al- 
 mighty God : ^ Honour thy father and thy mo- 
 ' ther.* What need of reafoning to evince 
 our obligation ? or what room for evafion, if 
 we could be willing to difown it ? 
 
 Secondly, The command is exprefs. What 
 we are to do in the other inftances, is left to be 
 inferred : and in dired terms we are only 
 warned to avoid, that, which is wrong. * Thou 
 ^ fhalt have no other Gods before me. — Thou 
 '" fhak not make unto thee any graven image. 
 
 * — Thou fhalt not take the name of the Lord 
 *^ thy God in vain.* — And even the fourth 
 commandm.ent wears the fame form of prohi- 
 bition. ^Remember the Sabbath day to keep it 
 
 * holy.' 
 
S E R M O N IX. 2S9 
 
 * holy /—How? ^ in it thou fhalt mt do any 
 
 * work, thou, nor thy fon^ nor thy daughter.' — 
 And fo throughout the other table. In this 
 inftance alone, not content with his ufual ftvle, 
 the divine Lawgiver has added force to the pre- 
 cept, by a rrianner of fpeaking more cogerit, 
 and pofitivc : ' Honour thy father and thy mo- 
 ^ ther.' Negled in this cafe is againft the very 
 letter of the law ^ And he who does not exert 
 himfelf in the keeping of this commandment, 
 breaks it. 
 
 It is repeated alfo, and enforced in the 7iew 
 TeftamenU ^ Children, obey your parents in 
 
 * all things-, for this is well pleafing unto the 
 ' Lord.' Our Savioiir has fhewn great refped 
 to this commandrnent, hot only by obferving it, 
 being fubjed to his parents, the one of them 
 only fo called^ and the other honoured above 
 all human creatures in ^^/>;^ fo; but alfo re- 
 ftoring it, when it was degraded, to it's proper 
 rank, ^nd declaring it to be indifpenfable. 
 Alms to the poor, no doubt, are good ; the fup-- 
 port of God's temple and worfhip w^as certain- 
 ly acceptable to Him : but even fuch valuable 
 things as thefe, he has taught us, are to give 
 place to others yet more neceffary. ' God 
 
 * commanded, faying, honour thy father and 
 
 * mother : but ye fay, whofoever fhall fay to 
 ^ his father or mother, it is a gift by whatfoever 
 ^ thou mighteft be profited by m*Cj' that is, I 
 have given to God what might have relieved 
 my parents 5 ' and honour not his father or his 
 
 * niother, he (hall be free. Thus have ye 
 
 S % ^ made- 
 
■iGo SERMON IX. 
 
 * made the commandment of God of none ef- 
 ' fed by your tradition.' Ads of charity and 
 devotion are not well timed, when they ob- 
 ftrud ns in this duty. God will accept of no- 
 thing, till we have paid this neceffary debt at 
 home : and when we divert even to facredufes 
 w^hat is required for the relief and comfort of a 
 parent in want, the holy treafury is defiled by 
 our gifts, and loaths the offenfive offering. 
 
 But though Almighty God will not allow 
 any honour offered to himfelf to excufe the ne- 
 gled of our parents ; yet our kindnefs to 
 them, will fland us in great fiead, when He 
 calls us to account for our forgetfulnefs oi Htm ; 
 and vifits us for our tranfgrefTions. * Hear 
 ' me your father, O children, and do thereafter 
 ' that ye may be fafe. For the Lord hath 
 ' given the father honour over the children, 
 
 * and hath confirmed the authority of the mo- 
 ^ ther over the fons. Whofo honoureth his 
 
 * father maketh an atonement for his fins : and 
 ' he that honoureth his mother, is as one that 
 
 * layeth uptreafure. — My fon, help thy father 
 
 * in his age, and grieve him not as long as he 
 
 * liveth. And if his underflanding fail, have 
 
 * patience with him ; and defpife him not 
 ' when thou art in thy full flrength. For the 
 ' relieving of thy father fhall not be forgotten : 
 — in the day of thine afHidion it fhall be re- 
 ' memberedj thy fms alfo fhall melt away, as 
 ^ the ice in the fair warm weather.' 
 
 *^ But we are not left to rely wholly on the au- 
 ilioritv of the Son of Sirach^ or of any 77ian'^ 
 
 God 
 
SERMON IX. %m 
 
 God himfelf in the exprefs words of this com- 
 mandment has been pleafed to promife, that 
 he will blefs thofe that keep it ; and this in a 
 manner pecuhar and remarkable. ' Honour 
 ^ thy father and thy mother, that thy days may 
 
 * be long upon the land which the Lord thy 
 *- God giveth thee/ The long and happy pof- 
 feffion of the land of Canaan, was the reward 
 propofed to the Jews for the keeping of all 
 God's commandments. ^ You (hall walk in all 
 
 * the ways which the Lord your God hath 
 ' commanded you \ that ye may live, and that 
 
 * it may be well with you, and that ye may 
 ' prolong your days in the land which ye fiiall 
 ^ poffefs/ And yet in the folemn dehvery 
 of the ten Commandments, the reward is not 
 fubjoined to the whole ; but annexed, it fecms, 
 to one diftinguiihed precept : as if refped to this 
 one of the divine laws had a fuperior efficacy 
 in drawing down that bleffing, which indeed 
 was only due to the obfervance of all. 
 
 IMor is this reward a confideration of no 
 weight even to Chrijiians, 
 
 Firft, Children that obey their parents are 
 the moil likely to do well and profpcr, to live 
 long and happily, according to the natural 
 coiirfe of things. The whole of life is apt to 
 take it's colour from the employment of our 
 youth j and that employment of it which is the 
 moft agreeable to our parents, will comm.only 
 be moft to our advantage. 
 
 Secondly, St, Paul alleges as obligatory and 
 yet in force this very commandment, with the 
 
 promife 
 
^ SERMON IX, 
 
 promife annexed to it. * Honour thy father 
 
 * and mother, which is the firft commandment 
 ^ with promife, that it may be w^ell with thee, 
 
 * and thou mayeft Ijve long upon the earth.' — 
 Dutiful children may yet hope for the blelTing 
 of God even in this life : he flill interpofes 
 in favour of thofe, who are obedient to this 
 commandment. 
 
 Thirdly, Or fuppofe the rewards offered to 
 Chriftians were only the bleffings of the world 
 to come ; the promife here fubjoined to this com- 
 mandment may flill be made ufe of, and ap- 
 plied wnth great juftnefs for their encourage- 
 ment. It is of no confequence, to know what 
 virtues are moft acceptable in the iight of God, 
 becaufe He refer ves his recompence to the day 
 of Judgment ? If obedience to parents was 
 entitled to an eminent fhare of God's favour, 
 when the tokens of it were temporal • may 
 we not truft, that he flill views this amiable 
 virtue with the flimeeyc; and will diflinguifh 
 it in a proportionable degree, but with much 
 greater honour, when he makes us citizens of 
 the new Jerufalem^ and receives^ us into ever 
 lajiing habitations ? 
 
 Lafllv, as the willing obfervanc.e of this law 
 is peculiarly pleafmg to Almighty God, fo the 
 violation of it is eminently offenfive to Him, 
 and will be attended or followed by an exem- 
 plary vengeance. 
 
 According to the law of Mofcs, to which 
 our Saviour refers us, a figna! outrage againft 
 parents was capital ^ God commanded, fay- 
 
 ' ing, 
 
SERMON IX. 262 
 
 ' ing, Honour thy father and mother : and he 
 ^ that curfeth father or mother, let him die the 
 ' death.' 
 
 ' If a man have a flubborn and rebellious 
 
 * fon, which will not obey the voice of his fa- 
 
 * ther, or the voice of his mother, and that 
 
 * when they have chaftened him, will not 
 
 * hearken unto them j — all the men of his 
 ^ city fliall ftone him with ftones that he die : 
 ' fo fhalt thou put evil away from among 
 
 * you.' 
 
 Juft fo in the cafe of ^ idolatry ^W blaf- 
 
 * phemy. If there be found among you man 
 ^ or woman, that hath gone and ferved other 
 ' Gods, and worfhipped them — thou fhalt 
 ' flone them with ftones, till they die : fo thou 
 ' fhalt put the evil away from among you. 
 ' He that blafphemeth the name of the Lord, 
 
 * fliall furely be put to death, and all the con* 
 ^ gregation fhall certainly ftone him.* 
 
 And no wonder that the punifhment is the 
 fame, when the offences are fo much alike. 
 
 * He that forfaketh his father, is as a i/af- 
 ^ phemer.' 
 
 St. Paul too feems to acknowledge the affi- 
 nity between thefe two vices by his arrange- 
 ment of the offenders, ^ blafphemers, difobe- 
 
 * dient to Parents.' 
 
 Is there need of more? The command \s 
 exprefs 5 the fandion great, on both fides j 
 the reward diftinguifhed; the condemnation 
 dreadful, and yet equitable : The confcience 
 even of the tranfgreffor cannot but approve of 
 
 it. 
 
i^4 S E R M O N IX. 
 
 it. He that is hard-hearted to him that begat 
 and her that bare him, to whom will he be 
 good ? What crimes wnll he not in time com- 
 mit, who begins with this ? and what punifh- 
 ipent may he not grow up to fufFer ? 
 
 * The eye that mocketh at his father, and de- 
 
 * fpifeth to obey his mother, the ravens of the 
 
 * valley fhall pick it out, and the young eagles 
 ^ fhall eat it/ 
 
 And in fad, what confeffion is more juft^ 
 or indeed more frequent, in thofe who are 
 brought to an ignominious end, than this. 
 That they begun their courfe of iniquity at 
 homey in an pbflinate ungovernable difpoution, 
 and difobedience to their parents ? The pro- 
 grefs after this was natural, through every 
 vice to that fatal prime to be now expiated ; and 
 yet perhaps not expiated, even by their blood ; 
 through every danger to this awful moment, 
 when they find Almighty God faithful at leafl 
 jn his threatenings. They arc fnatched away 
 in the midft, in the beginning often of their 
 days j gathering thus the firfl bitter fruits of 
 difobedience, and looking for the full vintagp 
 ^preafter in eternal death. 
 
 SER- 
 
SERMON X. 
 
 Fifth Commandment. Part IL 
 
 E P H E S. vi. I. 
 
 Children^ obey jour Parents in the Lord-^ for 
 this is right, 
 
 A S the duty of Children to parents is enjoin- 
 ed in the cleareft manner, and under the (Iron- 
 geft fandions by the Law of God -^ fo it is alfo 
 required by, what is indeed the Law of God 
 too, the voice of Naturey Reafon, and Hunia^ 
 nity. 
 
 You obferve how the young of Animals ap- 
 pear to be committed by Nature to the care 
 and protedion of their parents : They have 
 continual recourfe to them in their wants and 
 fears, and conform inftantly to every intimati- 
 on of fuch law^ful guides and governors. The 
 parents accordingly, on the other hand, are in 
 a moft wonderful manner both difpofed to un- 
 dertake this truft, and enabled to execute 
 it. 
 
 Thefe ties, we fee, are firft formed by the 
 hand of nature : and the child, that endeavours 
 to break loofe from this regular dependance 
 and fubjedlion, oppofes the order inftituted by 
 providence, and the courfe of things. He can 
 find no example in any other fpecies, to coun- 
 tenance 
 
266 S E R M O N X. 
 
 tenance his unnatural wilfulnefs ; and the 
 voice of every creature upon earth cries out 
 againft him, and condemns him. 
 
 But Reafon alfo in the Human fpecies is on 
 the fame fide, and flrengthens the ties of na- 
 ture. Regard to the pubhck and our own 
 welfare will prefcribe the fame condud, to 
 which we are already prompted by prior mo- 
 tives : nor is this argument above the capacity 
 of thofe it is addreffed to. Even a child may 
 foon perceive fo much, that he is not fo wife 
 as his parents : That if he follov^^ his own 
 fancy in oppofition to their judgment, it is ve- 
 ry likely, both that he will do mifchief, an^ 
 have caufe himfelf to repent it. 
 
 For, together wnth the fuperiority of their 
 underftanding, he will obferve alfo the tender- 
 nefs of their affedion. Their advice he muft 
 foon be fenfible, is fincere and honcft and di- 
 linterefled. His other Counfellors, (and his 
 pajffions are to be reckoned among the num- 
 ber,) may be his enemies ; and generally they 
 are at beft but their ow7i friends. But his pa- 
 rents, he may be very fure, will be faithful to 
 him. Their's arc the counfelsof kindnefs, and 
 their reproofs the effects, and very often the 
 befi tokens of it. There can be no difference 
 between him and them, but about the means : 
 the thing aimed at on both fides is the fame ^ 
 it is his welfare, honour, and happinefs : They 
 would be glad to gratify even his humour, but 
 they prefer his lafiing good. No other confi- 
 
 deration. 
 
SERMON X. Q^^y 
 
 deration, but the view of his advantage, could 
 prevail v^'ith them to offend him. 
 
 This affedion which your parents bear to- 
 wards you, and the great good they have done 
 you in confequence of it, give them flill ano- 
 ther title to your confideration and refped, a 
 right to be regarded by you for their own fake. 
 And if in fome inflances you were perfuaded, 
 and truly too, that their counfels were not the 
 moft advantageous^ this would not immedi- 
 ately exempt you from all obligation to com- 
 ply with them. Gratitude, and fome tender- 
 nefs furely on your part, in return for fo much 
 on their's, muft be allowed to have weight, 
 and come in to fupply the place of more felfifli 
 confiderations. Mufl your own fatisfaction be 
 the end of all your meafures ? or rather, can- 
 not you receive fatisfadion from the gratifica- 
 tion of others ? Will it afford you no pleafure, 
 to give It to your beft friends and greateft be- 
 nefadors ? You may part with fomething, were 
 it to the miftakes of fuch perfons ; and ex- 
 change, with no great lofs, your own defires 
 for this pleafure pf pleajifig. 
 
 Confcience^ it is acknowledged, you are not 
 to give up to any. Neither Father nor Mo- 
 ther muft prevail with you to be wicked, and 
 to difobey your Creator. Nor will they tempt 
 you to do it. The injundions of Parents are 
 of another Sort, the fame with the commands 
 of your heavenly Father ; to be good Chri- 
 ftians, to be diligent, fober, honefl men. Lay 
 afide your apprehenfions ; I take upon me to 
 
 be 
 
268 SERMON X. 
 
 be refponfible for it, that you will meet with 
 little difficulty on this head j but have full 
 fcope to oblige and pleafe both your Father 
 and Mother, without the danger of violating 
 any one of God's commandments. 
 
 If the two parents themfelves be divided in 
 their fentiments, the preference is due to him, 
 to whom even the other parent is bound to be 
 fubjed* But they are not apt to be divided, 
 or miftaken in thefe cafes ; not in their advice 
 to their children, however they may in their 
 ewn pra&ice. Even parents, who cannot pre- 
 vail upon themfelves to be virtuous and good, 
 would yet wifb, and will kindly and wifely 
 exhort their children to deferve that charader. 
 There is no envy in their hearts : they will be 
 glad to fee themfelves excelled by you as far as 
 you pleafe : and their advice will be fafe, though 
 their example may be dangerous. 
 
 Would then the power of parents, but for 
 that one limitation, be abfolutely boundlefs ? 
 Is there nothing that can poffibly be brought 
 into competition with it, belides the command 
 of Almighty God ? Can no adva?itage be fo 
 great, no inconvenience fopreffing, as to coun- 
 terbalance it ? 
 
 Before a child is yet arrived at the age of 
 difcreiion^ which he muft be content to efli- 
 mate by the laws and cufloms of his country ; 
 while he is in the family, or educated under 
 the diredion, and maintained by the fubftance 
 of his parents, his obedience may be iinreferved. 
 He can hardly exceed in it. Their authority 
 
 is 
 
SERMON X. 269 
 
 is then at the higheft ; and then alfo of the 
 greateft neceffity and ufe to him. 
 
 Afterwards, and always it will indeed be 
 great, but not abfolute^ and let me have leave 
 to tell you, your reafons and objedions, when- 
 ever you difpute it, ought to fatisfy not only 
 yourfelveSj but wife and good men, difinteref- 
 ted, without prejudice, and well acquainted 
 w^ith both fides of the queftion. Otherwife, 
 if you dare not, or if you do not advife with 
 thefe, but think proper to confult your own 
 fenfe only, the prefumption lies againft you. 
 Without entering into the particulars, it is 
 probable you are in the wrong. There are a 
 great many inftances of iindutiful behaviour 
 and blameable difobedience to parents, for one 
 on the other hand, where their authority is 
 patiently fubmitted to, when it ought in reafon 
 to be rejedcd. 
 
 The cafe of all the moft perplexing, as well 
 as moft frequent, is that oi marriage. — If it be 
 left to the difcretion of every young man him- 
 felf, as foon as ever he is of the legitimate age, 
 (for till then we can give no ear at all to his 
 pretenfions,) that difcretion may but ill de- 
 ferve the name. His judgment w*ill be apt to 
 follow the verdid of his inclinations ; the Fan- 
 cy w^ill raife a number of impregnable argu- 
 ments, yielding to nothing but Experience : and 
 this will come too late to be of ufe to him. — 
 On the other hand, the reafons of conveni- 
 ence, intereft, and advancement, by which pa- 
 rents are often determined, though confidera- 
 
 ble, 
 
270 S E R M O N X. 
 
 ble, do not feem to be decifive alone. Even 
 the more important recommendations of cha- 
 raderand temper, are yet hardly fufRcient, ex- 
 cept they receive fome enforcement from the 
 ufeful partiality of affection. This indeed may 
 be excited^ where it is not ; and fuch amiable 
 qualities are the moft likely to excite it : it may 
 alfo be exti?7gui/hed^ where it is ; and will al~ 
 moft certainly for the want of them. 
 
 So that perhaps no general rule for this cafe 
 will be binding in every inftance. A kind Fa- 
 ther will make great condefcenjions j a prudent 
 child will be cautious how far he proceeds in 
 fuch connedions, without the approbation of 
 his parents ; and He is an obedient fon indeed, 
 and a pattern of filial duty, who fets the re- 
 membrance of benefits paft above the expeda- 
 tion of pleafure to come, prefers the comfort 
 and fatisfadion of thofe to whom he has owed 
 fo much, before his own moft impetuous de- 
 fires, and gives freely to his gratitude^ the tri- 
 umph over his love. 
 
 The other inftances of duty to parents will 
 not be difficult, either to underftahd, or indeed 
 to pradife. The obligation is more evident 
 and indifputable, and the performance eafy, 
 and pleafant. A refpedful, and obliging, and 
 kind behaviour tow^ards them upon all common 
 occajionsy and in the courfe of your ordinary 
 concerns and converfation, as it is plainly right, 
 fo will it be agreeable to the didates of your 
 own heart. Yon fee it is the leaft that can be 
 
 due J 
 
SERMON X, 271 
 
 due J and though you pay it, if it be with re- 
 ludance, it is fome difcredit to you. 
 
 But there may be two occafions, which how- 
 ever widely different, jet both call for the grea- 
 teft degrees of this ceremonious attention, and 
 the moil ftudied refpeiS. The one is, when 
 fome duty to God, or your country, or fome 
 private intereft, plain, juft, and no lefs impor- 
 tant, interferes with your obedience. Yon are 
 then to foften the afperity of what you do^ by 
 the gentleft words^ and by all other honefl 
 means. Condefcend to reqiieft^ if that will 
 help, even what is moft j(?//r oxmi. Accept as 
 a token of favour what cannot be denied. Dis- 
 approve with great civility, or filence. When 
 it is impoffible to grant, it may yet not be ne~ 
 ceiTary to refufe. But the practice of this part 
 of your duty will hardly ever be called for, 
 except perhaps fometimes in the cafe of a Pa- 
 rent's fecond marriage. 
 
 The .other occafion, which, as I faid, de* 
 mands from you the greateft tokens of refped: 
 and tendemefs in your behaviour to your pa- 
 rents, is when they labour under infirmities of 
 body or mind, and in the time of their extreme, 
 old age. You wHll then double all your tender 
 affiduity : you will watch their wifhes, prevent 
 their defires, catch every precious opportunity 
 to be grateful with an eager fweet attention ; 
 of which you will give them a tltoxrfand little 
 ineftimable proofs, which words cannot teach ^ 
 and not to know, is criminal j which require 
 
 no 
 
272 S E R M O N X. 
 
 no capacity but that oi fee ling y and are to be 
 underflood in the heart, 
 
 I do not condefcend to mention, that they 
 may be in want : they muft not be fo, while 
 you have any thing, though it were only 
 Jirength to maintain them by your labour. 
 
 But however affluent their fortunes, or libe- 
 ral your fupphes, they will always want, in 
 that ftate of old age and infirmity, an indul- 
 gence and care, which wealth cannot procure; 
 and which, if it could, lofe all their value 
 when they are purchafed. They will look for 
 tokens of your kindnefs, which can not be re- 
 jcefved from other hands. Their child is ftill 
 the comfort and delight of their dying eyes -, 
 and no other objed pleafing. You will be rea- 
 dy to anfwer fuch demands : your heart will 
 correfpond to thefe calls of nature. You will 
 be proud of the humbleft offices, and plea fed 
 with the moft irkfome. They cannot give 
 your patience more exercife, than you have 
 given theits. They will not live to let you 
 clear your obligations. Pay what you can, 
 you will ftill be debtors. Your felicity muft be 
 fingular, or their diftrefs, if you ^ recompenfe 
 
 * them the things that they have done for 
 
 * you.' 
 
 It is written indeed in hiftory, that one wo-- 
 man, when her aged father was confined in 
 prifon, and like to die by famine there, obtain- 
 ed leave of his keepers to vifit him once a day, 
 and fuftained him with her breaft. Filial duty 
 in this inftance took the place of parental love, 
 
 and 
 
S E R M O N X. 273 
 
 and taught her in his extremity to become a 
 mother to him. 
 
 One writer feems to intimate, that this fame 
 old man, who had fo much comfort in his 
 daughter, had been a voluntary prifoner him- 
 felf in his younger years for his father. How 
 remarkable Xvould be fulfilled the words of the 
 wife Jewifh writer I ' He that honoureth his 
 ^ father, fhall have joy of hisowii childrcUo* 
 
 — .V>:;^»»$|^>^<^««««V«- 
 
 SERMON XL 
 
 Fifth Commandment. Part III. 
 P R O V. X. I. 
 
 A Wife Son maketh a Glad Father, 
 
 1 H E R E is no period of life, in \yhich it 
 is Hot better and happier to be wift and good, 
 than profligate and wicked. For the reafon, 
 why God, who is love and goodnefs itfelf, re- 
 quires anything of tis, is becaufe it. is fuitable 
 to the nature he has given us, andyir our good. 
 This is the general ground of his commands. 
 And if in any inftances, lifeem otherwife ; it 
 is not fo in reality j our true good is not that, 
 
 T which 
 
274 S E R M O N XI. 
 
 which appears to us as fuch. In thefe cafes, 
 we are to rely on the providence and promifes 
 of Gk>d. ' Every one that hath forfaken hou- 
 * fes, or brethren, or fitters, or father, or mo- 
 *■ ther, or wife, or children, or lands, for my 
 ^ name's fake -, fhall receive an hundred fold, 
 ^ and fhall inherit everlafting hfe/ 
 
 But, though virtue is indeed always perfed- 
 ly rcafonable, yet it is moft amiable in youth. 
 It is ever, and in every one the objed of our 
 approbation j but then efpecially of our 
 love. 
 
 Decency in men of years is no more, than 
 what we look for ; the payment as it were of a 
 debt. We demand it, in return perhaps for 
 that veneration and refped, which is given to 
 age, and as the natural confequence of the 
 wifdom taught by Time. 
 
 But when we behold in youth, the fame de- 
 gree of regularity and piety, which we are 
 w^ont to exped only from the aged j when we 
 fee one, who is comparatively but a child, 
 grown up to fuch a height of devout reverence 
 for the Supreme Being, fuch prudent govern- 
 ment of himfelf, and exad attention to all the 
 rights and demands of other men, as are moft- 
 ly the produd, w^hen they are produced at all, 
 of long experience, and the labour of years ; 
 his excellent accomplishments are the more ad- 
 mirable for being lefs looked for^ and the na- 
 tural gracefulnefs of youth adds alfo fomething 
 of it's own beauty, and refleds a luftre upon 
 ^verv virtue, with which itfelf is adorned. 
 
 Hardlv 
 
S E R M O N XI. 2JS 
 
 Hardly indeed does a late penitent give us, or 
 himfelf, any good proof of the lincerity of his 
 repentance, and a true hearty attachment to 
 the caufe he has at laft chofen. May we not 
 furmife it poffible, that no deiire of leading a 
 holy life, but the vifible approach of death ; 
 not any love of God or goodnefs, but the fear 
 of impending torment, has roufed him for a 
 moment from his lethargy, and awakened him 
 to fome little tranfient fenfe of his condition ? 
 And that were the apprehenfion of danger re- 
 moved, and his profped of life lengthened, he 
 would return with greedinefs to the iniquities 
 of his youth, and lay afide his thoughts of 
 religion and the grave together. 
 
 Far be it from a preacher of the gofpel to 
 teach, that any Sinner, who comes to God 
 with repentance and faith, can be rejeded« 
 But habits of evil, by length of time rooted 
 deeply into our frame, are not to be torn from 
 us without fo many ftruggles, and fo much 
 pain and trouble, as few or none, upon the 
 trial, find themfelves willing to endure. 
 
 What fpedacle more melancholy, than that 
 of an old linner, at laft fmitten with remorfe ? 
 beginning to be fenfible of the deformity and 
 danger or the courfe of life he is in, yet unable 
 almoft, and not quite willing to forfake it ; 
 under a load that lits heavy on him, with juft 
 perhaps the power, and not the refblution to 
 ihake it off; fond of his old practices and com^ 
 panions, yet wifliing a thoufand times he had 
 never known them ^ and afraid of the confe- 
 
 T 2 quencc 
 
276 SERMON XI. 
 
 quence, which he is going forward ftill to 
 meet: how hard is repentance, but death is 
 dreadful : forgive^ he tries to fay, and holds up 
 his fhaking hands towards heaven : to he for- 
 given^ I muft repent : to repent^ is to offend no 
 more, what pain foever it may coft me, to re- 
 pair all wrongs, reftore unfair gains, be brought 
 perhaps to want, expofed perhaps to infamy. 
 Alas ! who that has done evil long, can at laft 
 repent w^orthily ! how eafy to be innocent ! im- 
 polTible to become fo ! how terrible is judgment ! 
 how bitter is a true and late repentance ! 
 
 Poor, unhappy man ! would you envy him 
 his meditations ? yet with thefe fruitlefs wilhes, 
 ineffectual efforts, diftraded apprehenfions, 
 many pafs into eternity, who might once have 
 been eminent faints with a part of that felf 
 denial, which now only diflurbs them in their 
 fins, and avails nothing to their falvation. 
 
 Thefe are the great arguments, it mufl be 
 acknowledged, for an early piety ; and they are 
 fufficient furely to recommend it to the choice 
 of every young perfon, that will refliecft upon 
 them as he ought. 
 
 Yet there is fiill remaining another motive 
 befides thefe j which, though comparatively 
 fmall, w411 have fome weight, if they who have 
 indeed caft off the fear of God, have not loft al- 
 fo the fentiments and feelings of men, but re- 
 main ftill open to the imptefTidns of humanity 
 and compairion. How happy for both parties \ 
 if fome youth, carelefs, I confefs, but perhaps 
 not cruel, could be induced ta do good to 
 
 himfelf 
 
S E R M O N Xr. 277 
 
 himfelf for another's fake, and enter immedi- 
 ately on a fober and pious life, that his Father, 
 or Mother, might have comfort in him : as it is 
 written, * A wife fon maketh a glad father, 
 
 * but a foolifh fon is the heavinefs of his mo- 
 « ther/ 
 
 It is a well known obfervation, that if you 
 fay of any perfon he is ungrateful^ you give 
 him the very worft of charaders. Whoever 
 is without gratitude, is devoid of all virtue. 
 If a man can be fo infenfible and mean, as to 
 forget the law of kindoefs, and break through 
 the ftrong but liberal reflraints of love, cunning 
 he may be called, but can never be truly wife, 
 or capable of any generous or virtuous aflion ; 
 and as little indeed of any real piety towards 
 God, ^ for he that loveth not his brother,' his 
 benefador, friend, father, ^ whom He hath 
 
 * feen ; how can he love God, whom he hath 
 ^ not feen ? 
 
 Now we may venture to affert, that if a man 
 has any well wifhers, any benefadors on earth, 
 to whom he is bound by indiffoluble ties of 
 gratitude, his parents are the perfons. 
 
 Indeed one is willinsj to think, that many of 
 thofe young people whofe behaviour is fo 
 blameable, are not fenfible of the uncafinefs it 
 occafions, nor at all aware how much anguifh 
 is endured on their account. 
 
 They run heedlefsly forward in the broad 
 and open path, and have no thought but of the 
 pleafure they are purfuing. 
 
 Ygt 
 
a78 S E R M O N XL 
 
 Yet flop, young man, we beg, a little, tq 
 look towards thy poor parents. Think it not 
 too much to beftow a moment's refledion upon 
 thofe, who never forget thee. Recoiled what 
 they have done for thee. Remember all-r-^// 
 indeed thou canft not : alas ! ill had been thy 
 lot, had not their care of thee begun before 
 thou couldeft remember, or know any thing. 
 
 Now fo proud, felf willed, inexorable, thou 
 couldeft then only afk by wailing, and move 
 them with thy tears. And they were moved. 
 Their heart was touched with thy diftrefs; 
 they relieved and watched thy wants, before 
 thou kneweft thine own neceflities or their 
 kindnefs. They clothed thee ; thou kneweft 
 iiot that thou waft naked : thou a&edft not 
 for bread ; but they fed thee. And ever lince, 
 in fhort, for the particulars are too many to be 
 recounted, and too many furely to be all utter- 
 ly forgotten, it has been the very principal en- 
 deavour, employment, and ftudy of their lives 
 to do fervice to thee. 
 
 And remember, for this too is of moment, it 
 is all out of pure unfeigned aftedion. Other 
 friends moflly exped their civilities to be repaid, 
 and their kind offices returned with intereft. 
 But parents have no thoughts like thefc. They 
 feek not thine^ hut thee. Their regard is real, 
 and hearty, and undefigning. They have no 
 reflex views upon themfelves, no oblique glan- 
 ces towards their own intereft. If by all their 
 endeavours they can obtain their child*s wel- 
 fare, they arrive at the full accomplifhment of 
 
 their 
 
S E R M O K XL 279 
 
 their wiihes. They have no higher objed of 
 their ambition. Be thou but happy, and they 
 are fo. 
 
 And now tell me : is not fomcthing to' be 
 done, I do not now fay for thyfelf, but for 
 them ? If it be too much to defire of thee to be 
 good, and wife, and virtuous, and happy for 
 thy own fake; yet be happy for their s. Think 
 that afober, upright, and let me add, religious 
 life, befides the bleffings it will bring upon thy 
 own head, will be a fountain of unfailing 
 comfort to thy declining parents, and make the 
 heart of the aged fing for joy. 
 
 What fliall we fay ? Which of thcfe is hap- 
 pier ? the Son, that maketh a glad Father ? or 
 the Father, bleffed with fuch a Son ? 
 
 Fortunate young man ! who haft an heart 
 open fo early to virtuous delights ; and canfi: 
 find thy own happinefs, in returning thy fa- 
 ther's bleffing upon his own head. 
 
 And happy father! whofe years have been 
 prolonged, not as it often happens, to fee his 
 comforts fall from him one after another, and 
 to become at once old and deliitutc; but to 
 tafte a new pleafure, not to be found among 
 the pleafures of youth, referved for his age; to 
 reap the harveft of all his cares and labour in 
 the duty, afFe£tion, and felicity of his dear 
 child. His very look befpeaks the inward fa- 
 tisfadion of his heart. The infirmities of age 
 fit light on him. He feels not the troubles of 
 life : he fmiles at the approach of death. Sees 
 himfelf ftill living and honoured in the me- 
 
 morv 
 
a8o SERMON XL 
 
 mory and the perfon of his fon, his other, dearer 
 felf ; and paffes down to the receptacle of all 
 the living in the fiilnefs of content and joy. 
 
 How unlike to this, is the condition of him, 
 who has the afflidion to be the father of a 
 wicked offspring! Poor unhappy man! No 
 ibrrow is like nnto thy forrow\ Difeafes and 
 death are bleffings, if compared with the an- 
 guifhof thy heart, when thou feeft thy deareft 
 children run heedlefsly headlong in the ways of 
 fin, forgetful of their parent's couafel, and 
 their ov^ n happinefs. Unfortunate old man ! 
 How often does he wifn, he had never been 
 born, or had been cut off before he Was a fa- 
 ther! No reflexion is able to afford him confo-- 
 lation. He grows old betimes : and the afflic- 
 tions of age are doubled on his head. In 
 vain are inflruments of pleafure brought forth. 
 His foul refofes comfort. Every blefling of 
 life is loft upon Him. No fuccefs is able to 
 give him joy. His triumphs are like that of 
 David : While his friends, captains, foldiers, 
 were rending the air with the fliouts of vidory ; 
 he, poor conqueror ! ivent upy as it is written, 
 
 * to the chamber over the gate, and wept* 
 ^ And as he went, thus he faid ; O my fon Ab- 
 ^ falom! my for, my fon Abfalom ! Would 
 
 * God I had died for thee ! O Abfalom, my 
 
 * fon, my fon ! . ' ^ 
 
 SER- 
 
SERMON XII. 
 
 Fifth Commandment. Part IV. 
 
 E P H E S. vi. 4. 
 
 And ye Fathers^ provoke not your Children to 
 H^rath ; but bring them up in the Nurture and 
 Admonition of the Lord, 
 
 A Barbarous cuftom prevailed once even 
 among the Greek nations, that whenever the 
 parents of a child were unw^iiling to be troub- 
 led with the care of bringing him up, they took, 
 and expofed him, as the phrafe was 5 laid and 
 left him, as foon as he was born, in fome di- 
 ftant folitary place, to die by famine, or be 
 torn in pieces by wild beafls. 
 
 Sometimes it happened, that a traveller hav- 
 ing loft his road, or a fportfman in purfuit of 
 game, paflpd that way, took up the infantj^ and 
 maintained hirn with his own. * Which now 
 \ of thefe two,' to imitate a queflion of our 
 Lord, ' think ye, was father to the expofed 
 ^ child ? He/ure/y that fhewed mercy on him.* 
 The other deferved not the name, nor can 
 claim the rights of a parent : He was rather a 
 murderer. And if the laws of his country pro- 
 tected him from punifhment, and the cuftoms 
 of thofe times from fhame ; yet by no law 
 certainly of reafon or religion, can he ever de- 
 mand 
 
282 S E R M O N XII. 
 
 mand duty from this fon : but is to be excepted 
 out of the number of thofe parents, concern- 
 ing whom it is commanded, ' Honour thy fa- 
 * ther and thy mother.' 
 
 Power and prerogatives are for the benefit of 
 the poffejfor only in the fecond place. The 
 good of thofe who are governed, the fervice of 
 the public, is the principal thing intended. 
 This authority of parents, among the reft, as 
 it is fo confiderable, is charged with a propor- 
 tionable load of obligations ; and muft be fup- 
 ported by benefits, or at leaft by kindnefs, 
 which is adifpofition to confer them. 
 
 Indeed to do them juftice. Parents are not 
 commonly deficient in this difpofition. They 
 fhould love their children, no doubt ; but they 
 do fo, and there is no occafion in general to re- 
 mind them of it. I do not remember, that 
 this duty is commanded any where in the 
 whole compafs of the Scriptures. Is it there- 
 fore -unneceiTary ? God forbid. If any parent 
 Ihould feel in his heart, that he is without fo 
 natural an affedion ; he ought, (and this is the 
 meaning of all other precepts to love any one,) 
 to acquire and cultivate it by all the ways he 
 can, and efpecially by ailing as if he poffejfed 
 it. 
 
 But Parents do not fo often want kindnefs, 
 as difcretion and judgment in the diredion of 
 it. 
 
 Sometimes they let their love for their chil- 
 dren become too Jirong, And then, as it is very 
 painful to themfelves; fo it is not for that rea- 
 
 fon 
 
SERMON XII. 283 
 
 fon the more ufeful^ or even acceptable to the 
 perfon who is the objed of it. But rather it is 
 apt to do harm, and create difguft; and be- 
 comes in both thefe refpefls, Hke any other />«- 
 ?noderate affe6iion^ the caufe of it's own difap- 
 pointment. 
 
 A child certainly has a right to be beloved : 
 and it feems prudent, as it is natural and de- 
 lightful, to let him underftand that he is fo ^ to 
 the end that his heart too may be touched, that 
 he may be influenced in his behaviour towards 
 you by the beft and moft pleafing motive, and 
 may rely always with entire confidence on 
 your good intentions towards him. 
 
 But ftill it may not be advifable to make 
 him too fenfible of his power, left he fhould be 
 tempted to abufe it. When you have fufFered 
 him upon a few trials to carry off the vittory, 
 againft all reafon, merely by his importunity ; 
 innocent and harmlefs as you think him, he 
 will feel his own importance, and with a wan- 
 ton frowardnefs have recourfe to it continual- 
 ly; imperious in his illegitimate authority ; a 
 tyrant^ as well as an ufurper. Till at laft, not 
 wholly without caufe, though with prodigious 
 ingratitude, he may impute to you all the cala- 
 mities that follow; upbraiding you with your 
 excefs of tendernefs, and lamenting in his 
 greateft mifery, notfo much his own obflinate 
 ungovernable paffions, as the weak and fatal 
 condefccnfion of you, who fliould have ruled 
 him. 
 
 But 
 
284 SERMON XII. 
 
 But though reflraint and difcipline be abfo- 
 lutely neceflary for all young perfons without 
 exception, yet the fame difcipline will not be 
 properfor all. It is to be accommodated in the 
 degree, and duration, to their difpofition, age, 
 fex, and other confiderations. AH the hard- 
 ihips and refufals they are obliged to fubmit to, 
 not only mult be neceifary for fome good end, 
 but fhould appear to be fo, if poffible, to them- 
 felves. Ruled they muft be, or they are ruin- 
 ed ; but it fhould be by reafon. Paffion muft 
 fhew itfelf with an ill grace*, and ill effed, in 
 the cultivation of morals ^ which confiftsfo very 
 much in the reftraint and government of the 
 paffions. 
 
 CorreSiian is a part of difcipline, and comes 
 under the fame rules. Solomon has expreffed 
 the neceflity of it in ftrong terms : ' He that 
 ^ fpareth the rod, hatethhis fon.' But though 
 you have recourfe fometimes even to this to- 
 ken of your difpleafure ; it will be v/ith mo- 
 deration, with temper, after the ineffedualufe 
 of other applications, and with a real, and an 
 apparent unwillingnefs. 
 
 K% paffion is improper in the government of 
 children, fo is partialUy. It is obferved of 
 fome parents, that they divide their kindnefs 
 with a very unequal hand, treating their chil- 
 dren with a groundlefs and difagreeable diftinc- 
 tion : infomuch that of the one parent it is be- 
 come almoft a proverbial faying, that the 
 * worft fon is the favourite.' It will not how- 
 ever follow, that he has the beft ufage : In- 
 dulgence 
 
SERMON XIL .285 
 
 dulgence may not prove fo. But this cenfure 
 of the partiahty of the mother is perhaps ra- 
 ther fevere : for if to an equal flock of original 
 afFedion for all her fons, you add, what is fo 
 nearly akin to love, pity, of which profligate 
 children w^ill be often the proper objeds ; and 
 fear, which they will always excite ; what 
 wonder that the fenfation is quickened ; and 
 fuch tokens of tendernefs difcovered, as are 
 only to be drawn forth by calamities and dan- 
 ger'? 
 
 The maintenance of children is to be fuited 
 to the flation they are likely to appear in, and 
 the abilities of the parents. There is a fault 
 both in the excefs and defed ; and the confe- 
 quences of either, may be bad. Yet the rich, 
 methinks, fhould not be excufed from fome 
 good degree of bodily exercife, if their confli- 
 tution w^ill bear it j nor the pooreft left utterly 
 without all learning, if their capacity will re- 
 ceive it. 
 
 I muft not omit, that the fear of God, and 
 fome inftrudion in the Chriftian Religion, a 
 regard to truth and honefly, and a habit of di- 
 ligence, are indifpenfably necefi^ary to all, even 
 the pooreft children •, and I could add, I doubt, 
 that they are very little taught them. 
 
 For i\\c dijiribution of your fubjiunce you are 
 not to be called to account too ftridly : What 
 you have to leave behind you, is not to be de- 
 manded even by your children as a debt ; that 
 part efpecially, which is of your own acquifi- 
 tion. You will confider however the aijioins^ 
 
 as 
 
286 SERMON XIL 
 
 as well as laws of your country j what will be 
 generally thought rights and what yourfelves 
 Ihall be likely to approve at your laft hour, that 
 yourown heart may not then condemn you. 
 
 Yet is it not intended to counfel you to an 
 immediate and final difpofal of what you have, 
 even to your children : It is one thing to ar^ 
 range^ and another to alienate. This latter is 
 not generally thought advifable. Gratitude is 
 not found fo ftrong a principle, as expedation. 
 And the parent, that would be fure of his 
 children's obedience, muft not only have been 
 very kind to them, but keep it in his power to 
 be fo flill. The wife fon of Sirach is uncom- 
 monly earneft upon this head. * Hear me, O 
 
 * ye great men of the people, and hearken 
 ^ with your ears, ye rulers of the congrega- 
 
 * tion.' — What is it, that he would introduce 
 withfo much folemnity J commanding thofe in 
 authority, and teaching the teachers of man- 
 kind? — ^ Give not thy fon, and wife, thy 
 
 * brother, and friend, power over thee while 
 
 * thou liveft: and give not thy goods to ano- 
 
 * ther^ left it repent thee, and thou intreat 
 
 * for the fame again. As long as thou liveft, 
 < and haft breath in thee, give not thy felf over 
 ' to any.* 
 
 Yet there is an error on the other fide. As 
 liberality without meafure may be imprudent^ 
 extreme parfimony would be cruel. Too great 
 a depreflion of thofe whom you muft advance 
 at your death, will fpoil both the grace and 
 value of your gift ^ making your heirs unhap- 
 
SERMON XII. 287 
 
 py, firft in the tedious expectation, and then in 
 the aukward poffeffion of a fortune they were 
 never taught to ufe, or to enjoy. 
 
 Nor fons alone, but daughters, by fuch ill- 
 judged oeconomy, have been greatly injured j 
 and have taken a dangerous revenge. They 
 cannot indeed be juftified ; but neither are you 
 excufable. And you fliould remember, that 
 as you are joined in the blame, you will find 
 yourfelves certainly to partake in the confe- 
 quences, whatever they be. Befides the dif- 
 honour, the diftrefs will always reach you. 
 Your happinefs is involved in their's: You fail 
 on the fame bottom. And whatever you ac- 
 quire^ or keep^ you may appear fplendid, and be 
 called fortunate : but you will never be happy, 
 while you have children that are miferable and 
 infamous. 
 
 But if, on the contrary, by your attention, 
 and encouragement, by a fuitable education, 
 and a conftant kindnefs tempered, or rather 
 heightened by difcretion, you can, with God's 
 bleifing, make them good j in the firft place, 
 you will do them the greateft fervice that is pof- 
 fible-, fecondly, you will difcharge your own 
 confcience^ and acquit yourfelves faithfully ot 
 the great truft repofed in you by Providence; 
 and laftly, you w^ill reap your reward in their 
 merit, and feel the comfort of all their happi- 
 nefs, both in this world, and that which is to 
 come. Befides the many inftances of gratis 
 tude and afFedion to be cxpeded from fuch 
 children, which may prove to be ufeful, and 
 
 will 
 
^8g SERMON X[I. 
 
 will always be pleafingj you will participate 
 of all their welfare, refleded, as it were, into 
 your own bofom ; as your kindnefs laid the 
 foundation of their felicity, the influence is 
 reciprocal ; and their virtues, and thofe of their 
 children after them, will to you be matter of 
 ccvnftant and growing fatisfadion. ^ Children's 
 ' children are th^ crown of old men : and the 
 * glory of children are their fathers/ 
 
 There is yet one thing more you are to pro- 
 vide for your children, which mull not be 
 overlooked j itfelf one of the moft efficacious 
 means of doing them fervice^ and fuch as 
 may be properly joined with every other in- 
 ftance of your attention and tendernefs : I 
 mean the filent but perfuafive admonition of 
 your own virtuous life, and good example. 
 With what face, or with what fuccefs, can any 
 one reprimand his family for irregularities^ 
 ^vhich he commits ^ or exhort to virtues, that 
 he only talks of.^ Parents, we fee, have an ad- 
 ditional reafon to be religious and exemplary, 
 ov^r and above the motives that are common to 
 all chriftians. Thev cannot do themfelves 
 mifchref, without great hazard to thofe whom 
 they have brought into the world. Teftify 
 your aifedtion for your children, in the moft 
 important inftance both to youffelves, and 
 them. Go before them in every thing that is 
 good : Inftrud, and lead them too, in the way 
 to heaven. Though poor, you will give them 
 a noble fortune, if you teach them to be good' 
 chriftians. Your example may be better to 
 
 them^ 
 
SERMON XIII. 2«9 
 
 them, than any eftate. But what amends will 
 you make them, by all the kindnefs you can 
 ihewy or the poffeflions you may provide, if it 
 Ihould be owing to you, that they are cut off at 
 laft from the inheritance of the faints in light, 
 and condemned to have their portion for ever, 
 * where fliall be weeping and gnafhing of 
 ^ teeth?' 
 
 SERMON XIII. 
 
 f'rFfli CoiMivMNDl^ENl'. PaRT V, 
 
 COLOS. iii. 22. 
 
 Servants y ohey in ull things your Majiers accord-- 
 ing to the Flejh\ not with eye fer vice ^ as Men 
 pleafersy but in fingknefs of Hearty fearing 
 God. 
 
 Jt H E Ten Commaridments are delivered^ 
 inoft of therri, in few wordsj with a dignity 
 fuited to the authority by which they are en- 
 joined, and a fimplicity anfwerable to the man- 
 ners of that age when they were fpoken* The 
 great capital duties of religion and morality arc 
 
 U fmglcd 
 
290 SERMON XIII. 
 
 fingled out and commanded, or rather the vio- 
 lation of them i'^ forbidden in plain and general 
 terms. A fair and honeft mind is the beft of 
 all interpreters. He who applies himfelf to 
 the keeping of thefe feXv commands with fuch 
 a difpolition, w^iil not be * far from the king- 
 ' dom of God/ To perfons of a captious and 
 corrupt temper, no words arefufficientj the 
 prohibition never reaches their cafe j the com- 
 mand is never binding to them : the whole vo- 
 lume of the fcriptures, and all the writings of 
 all the morallfis in the world, are too little to 
 enforce a virtue on a depraved heart, and ex- 
 plain what men "xill not underftand. 
 
 There are two or three duties^ which I would 
 throw together here, and make the fubjedi of 
 one difcourfe. They are of importance, and 
 one or other of them makes part of the duty of 
 moft perfons: it is of little confequence under 
 v/hat head they are arranged, provided they be 
 well underftood and pradifed. 
 
 It is written, ^ Children, obey your parents 
 
 * in all things :* in like manner, and the fame 
 words, * Servants, obey in all things your maf- 
 
 * tersj* it follows, 'not with eye fervice as 
 
 * men pleafers, but in finglenefs of heart, fear- 
 
 * ing God : knowing, that of the Lord ye fhall 
 
 * receive the reward of the inheritance.' Obe^ 
 dience and fidelity conftitute a great part of 
 what is due from a fervant ; and they are evi- 
 dently due: obedience is immediately implied 
 \vi the relation of ?^ fervant \ and fidelity fhould 
 
 ^ accompany all the intercourfe between man 
 
 and 
 
SERMON XIII. 291 
 
 and man. They are plainly reafonable and 
 right j and therefore well pleafing to God, as 
 the difcharge of filial duty is : Secondly, they 
 are as plainly required by him ; and fo may be 
 advanced at the fame time into an obedience to 
 God alfo: and Thirdly, He promifes, we fee, 
 himfelf to repay this fervice, as well as the 
 other of children to their parents, both libe- 
 rally, and in a way peculiarly fuitable : ' Ye 
 
 * fhall receive the reward of the' inheritance. 
 
 Your rccompence for being good fervants to 
 men, will be, that you fhall become the chil- 
 dren of God. He will look upon you as his 
 fons : You fhall be adopted into his family, and 
 made heirs of his heavenly kingdom. * For 
 
 * there is no refpedl of perfons with him : He 
 
 * is the fame Lord over all.' In his eye there 
 is no diftindion : ^ There is neither bond nor 
 ' free : He that is called in the Lord, being a 
 ^ fervant, is the Lord's freeman : likewife alfo 
 ^ he that is called being free, is Chrifl's fer- 
 
 * vant.' The higheft angels in heaven are 
 God's minifters and meflengers, and are glori- 
 ous and happy in their obedience : and the 
 very meaneft of the fons of men, if not w^ant- 
 ing in the duties of their prefent ftation, 
 whatever it be, fhall be advanced to the fame 
 likenefs j for ' They are equal unto the An- 
 
 * gels, and are the children of God, being the 
 
 * children of the refurredion.' The lowefi 
 offices become thefleps of our highefl advance- 
 ment. Every flation is holy, that is filled by a 
 devout perfon. He who doth * fervice as unto 
 
 U 2 ^thc 
 
1.92 SERMON XIII. 
 
 ' the Lord,' is as he that miniftereth at the al- 
 tar. Though your time and hands are taken 
 up, more perhaps than they fhould be, by a 
 hard mafter, you have your hearts and affec- 
 tions free. Love God, and keep his com- 
 mandments, and your lot is to be envied. 
 ^ There is referved in heaven for you, an in- 
 ^ heritance incorruptible, undefiled, and that 
 
 * fadeth not aw^ay.' 
 
 * Servants, be fubjed to your maflers with 
 
 * all fear ; not only to the good and gentle, but 
 ^ alfo to the froward. For this is thank wor- 
 ^ thy, if a man for confcience toward God en- 
 ' dure grief, fuffering wrongfully.' There is 
 indeed no ftation of life, in w^hich the virtue 
 of patience will not be much wanted. It is 
 very neceflary, both for fervants and matters : 
 though the former are called to exercife it in a 
 peculiar manner. But ftill there are tw^o con- 
 llderations, that will make fome difference in 
 this duty. 
 
 Firft, Servants are of different degrees : 
 fome of them are entertained for particular 
 purpofes, expreffed, or well underftood on both 
 lides ; and if they anfwer thefe purpofes fairly, 
 and honeftly, they have difcharged the duty of 
 their fervice. 
 
 Secondly, No fervants now^ among us are in 
 the fame condition, that fervants were in for- 
 merly j and particularly, when the Scriptures 
 were w*ritten ; for thofe were Jlaies^ and the 
 word might properly be tranflated fo. And 
 therefore, though fervants are obliged, no 
 
 doubt, 
 
SERMON XIII. 293 
 
 doubt, ftill, and as much as ever they were, to 
 be faithful and honeft, ' not purloining, but 
 ^ fhewing all good fidelity j' yet they are not 
 bound to all the fame things, nor for the fame 
 time. With us, they moflly hiYe thtjnfelvesy 
 and it is tofervice^ not fervi'tude. By the law 
 of the land, they are not flaves ; and there is 
 no Chriftian law, that obliges them to become 
 fuch. ^ Art thou called being a fervant,' or 
 flave ? ^ care not for it ; but if thou maycll be 
 
 * made free, ufe it rather.' 
 
 It is both prudent and right in fervants to be 
 refpeSfful alfo, as well as honeft. Wife and 
 Chriftian counfel is that, which is given them 
 by the Apoflle, if they can ' to pleafe their 
 
 * own mafters well in all things, not anfwering 
 
 * again' — without murmurings, complaints, 
 reluflance, which make their fervice more 
 painful and lefs acceptable. Yet in thefe 
 countries, where they ferve only upon agree- 
 ment, they may certainly infift upon the con^ 
 ditions of it. 
 
 And though they are obliged by all the ties 
 of reafon, and religion, and their ownintereft 
 to behave themfelves well in their fervice^ it 
 may be, they are bound by none of thefe to 
 continue in it; and, excepting only the cafe of 
 contrads for a Jioced time., and fome little re- 
 ftraints alfo which are eftablifhed by cuftom^ 
 when they judge that they can be treated with 
 more kindnefs, or receive a better recompence 
 from a new maftery or in another Jiationy they 
 are at liberty to try. Confcienee towards God 
 
 does 
 
294 SERMON XIII. 
 
 does not oblige them ^ofuffer thus wrongfully : 
 the counfels fuggefted by prudence, may be 
 followed with innocence. 
 
 And ye^ matters, * do the fame thing unto 
 ^ them ;' — that is, ad in the fame reafonable 
 and religious manner ; be as confiderate and 
 equitable, as you exped them to be refpedful 
 and honeft ; in one word, be fuch matters, as 
 you would w^ifh to meet WMth, if you were fer- 
 vants. Forbearing threatening: It is a fign you 
 want Ikill in the art of governing, if you have 
 much occafion for feverity ; and you mutt want 
 both religion and humanity, if you ufe it 
 when it is not neceffary. Take care that none 
 of the offences you would corred, nor any 
 other, be any way owing to yourfelves ; be not 
 partakers of their fins, by giving them en- 
 couragement or provocation to commit them, 
 or fetting an example of them ; ' Knowing 
 
 * that your matter alfo is in heaven.' — KnowtTig 
 thisj you need not have recourfe to imagina- 
 tion, to make you fee what is reafonable in 
 this cafe, and induce you to do, as * you 
 
 * would be done to.' The fuppofition that 
 you too are fervants, is very true : You have 
 a matter, as well as they, and the fame that 
 they have ; who will deal fairly by you both, 
 according to your merit and not rank : and a 
 very confiderable part of your merit wmII con- 
 fift in your good behaviour to them. You fhall 
 meet from God with the mercy you fhew; at 
 the time when you will want it. But if you 
 be injurious and oppreflive, if you be lordly, 
 
 and 
 
SERMON XIII. 2$>5 
 
 and infolent, and inhuman ^ it had been bet- 
 ter you had been born to beg, or that you had 
 never been born. Your dead body will be bu- 
 ried with a little more ceremony than thcir^s^ 
 and there ends all your glory : The grave is the 
 concluding fcene of earthly greatnefs : ' The 
 
 * rich man died, and was buried/ Then a 
 different profped opens : * And in hell he lift 
 
 * up his eyes, being in torments, and feeth 
 
 * Abraham afar off, and Lazarus in his bofom/ 
 There will be an exchange of flation in the 
 world to come : * Many that are firft, (hall be 
 
 * lafli andthelaft, firft/ 
 
 Princes^ MagiJirateSy Superiors of every fort, 
 have a right to refped and honour, and to obe- 
 dience, according to their place, and their re- 
 lation to us, and the laws of that civil fociety 
 in which we live. Thefe duties, refembling 
 fo nearly what we owe to our parents, rank 
 eafily under the fame rule. The relation has 
 been often expreffed by the fame name^ and 
 the obligations are fimilar. * Mofes faid unto 
 
 * the Lord, wherefore haft thou afflided thy 
 ^ fervant, that thou layeft the burden of all 
 ' this people upon me? have I conceived all 
 
 * this people; haye I begotten them, that thou 
 ^ fhouldeft fay unto me. Carry them in thy bo- 
 
 * fom, as a nurfing father beareth the fucking 
 
 * child }' The fenators of Rome wxre always 
 addreffed by the name of Fathers: and the 
 Emperors did more frequently receive, than 
 defer ve, the title of the fathers of their country, 
 Chriftianity makes no alteration in thefe duties, 
 
 on 
 
29^ SERMON XIII. 
 
 on .either fide ; but pnly enforces them more 
 ftrongly ; and difpofes men better to the dif- 
 charge of them^ by turning their thoughts 
 from thofe objedls, which occafion competi- 
 tions and jealoufies among worldly minded 
 perfons, * to the city of the living God, the 
 ' heavenly Jerufalem, to an innumerable com- 
 ' pany of Angels, to the general ailembly and 
 ' church of the firll born, which are written 
 ^ in heaven, and to God the judge of all.* 
 
 Even age alone gives a kind of fuperiority j 
 and, as fome little balance to many difad van- 
 tages, carries an allowed claim to refpeft. 
 ' Pharaoh faid unto Jacob, How old art thou I 
 
 * And Jacob faid. The days of the years of my 
 
 * pilgrimage are an hundred and thirty years : 
 
 * And Jacob blelTed Pharaoh.* And 'without 
 
 * all contradidion,' as the Apoflle argues, ' the 
 ' Icfs is bleffed of the better. Thou (halt rife 
 ' up', fays tiie law of Mofes, ' before the 
 
 * hoary bead, and honour the face of the old 
 ' man.* The Apoflle Peter commands, ' yp 
 ^ younger, fubmit yourfelves ynto the elder.* 
 And the Roman Poet tells us, that in the vir- 
 tuous times of that common-wealth, it w^ould 
 have been efteemed a capital crime not to rife 
 up with reverence to an aged perfon. 
 
 Laflly, there is alfo a refpeft and reverence 
 due, as well as maintenance, to the piinifters 
 pf the church. Minijiers they call themfelves, 
 ^nd they are willing to be: not only the minif- 
 t^rs of God, as magiflrates are ftyled, but even 
 
 * your fj5ry^n|s alfo for J^efus' fake.* But the 
 
 people. 
 
SERMON XIV. 297 
 
 people, on the other hand, \yill look upon 
 them, as indeed they are named in Scripture, 
 as ruler sdiiiA fathers, — This is a fubjed, which 
 appears to difad vantage in our hands. Let 
 this be the only competition between us, who 
 fhall be the moft fubmiffive, and moft fervice- 
 able. . * Yea, all of you be fubjecSt one to ano- 
 * ther, and be clothed with humiUty : for God 
 f refifteth the proud, and giveth grace to the 
 ? humble.* 
 
 SERMON XIV. 
 
 S{XTH Commandment. Part I. 
 
 EXOD. XX. 13. 
 
 Thou Jhalt not Kill, 
 
 Where no law is; there is no tranf- 
 * greiTion : For fin is the tranfgreflion of the 
 ^ law.' But it is by no means necelTary, that 
 this law fhould be pronounced in audible 
 founds by the mouth of God, or engraved in 
 ftoneby his finger. It may be woven into the 
 frame of our nature, and written ' in flefhly 
 ^ tables of the hearty' as many of God's laws, 
 
 which 
 
29» SERMON XIV. 
 
 which are alfo commanded in Scripture, evi- 
 dently are : and thefe are binding to men of all 
 nations^ and in every age. The ancient pa- 
 triarchs, fo far as they were not taught by re- 
 velation, and other perfons before the law of 
 Mofeswas delivered, and the Gentiles to whom 
 it was not given, ' were a law unto themfelves :' 
 the law was legible in their hearts; and ac- 
 cording as they obferved or tranfgrefied it, 
 their own confcience acquitted or condemned 
 them. 
 
 Take for an example the firfi: fin, of which 
 we have any account, after the fall, commit- 
 ted by the very firft man born into the world, 
 and nolefs a fin than the murder of his bro- 
 ther. How quick is the progrefs man is able 
 to make in evil! mature in the infancy of the 
 world, and advanced to the utmoft pitch of 
 guilt in his very firft efforts ! Not, however, 
 without fome fentiments of fliame, and an in- 
 ward natural fenfe of the authority of the law, 
 though it was not yet either pronounced, or 
 written. 
 
 To Adam indeed it wasfaid, ^ Of the tree of 
 ^ the knowledge of good and evil, thou fiialt 
 ' not eat of it/ The prohibition was plain; 
 and if the criminals endeavoured to hide them- 
 felves among the trees, their ignorance may be 
 wondered at, but their confufio7i was natural. 
 
 Murder was not forbidden, till after it had 
 httn committed. God had never faid to Catn^ 
 7i^ far as we know, * Thou fhalt not kill :' Yet 
 was he very fenfible, he had done wrong; and 
 
 he 
 
SERMON XIV. C!9^ 
 
 he prevaricates, diffembles, and denies it, with 
 a mixture of meannefs and infolence, the na- 
 tural attendants of confcious guilt. * Where 
 
 * is Abel thy brother? I know not : am 1 my 
 
 * brother's keeper V 
 
 There feems to have been another murder 
 committed, before there was a law againft it. 
 And in that inftance alfo, the criminal wa.s 
 fenfible he had done amifs •, and appears to feel 
 and fufFer the very ftroke which he had given. 
 
 * Hear my voice, ye wives of Lamech, hcark- 
 ' en unto my fpeech ; for I have (Iain a man to 
 
 * my woundingy and a young man to my hurt/ 
 
 Immediately after thcjloody the law againft 
 murder was delivered exprefsfyy w^ith the penal- 
 ty of death annexed to it. And the fixth of 
 the ten commandments is but a repetition, or 
 rather an epitome of that original law, which 
 was given to Noah and his fons j and in them 
 to all the world. * Whofo fheddeth man's 
 ' blood, by man (hall his blood be filed ^ for in 
 
 * the image of God made he man.' 
 
 ^ God is a fpirit; and a fpirit hath not ^.c(h 
 
 * and bones.' So far we have the words of our 
 Lord for our guide. Hence wt learn, that this 
 image of God which is in man, doth not confifl 
 in the form of his hodj^ nor any property of 
 bones and flefh. ^ Take ye therefore 8;ood 
 
 * heed unto yourfelves, for ye faw no manner 
 
 * of fimilitude on the day that the Lord fpake 
 
 * unto you; left ye corrupt yourfelves, and 
 
 * make you a graven image, the fimilitude o( 
 *^ any figure, the likenefs of male or female.' 
 
 Nei tiler 
 
300 SERMON XIV. 
 
 Neither can this image of God in man, con- 
 fift in any on'gvial^ but now no longer exifting 
 qualities of mind, which Adam might poffefs 
 before the fall, and lofe with his innocence j 
 fince wc find it is ftill, even after the flood, af- 
 figned as a reafon againft murder, or an argu- 
 ment of the great guilt of it. * Surely your 
 ^ blood of your lives will I require : at the hand 
 
 * of every man's brother wnll I require the life 
 ^ of man. Whofo flieddeth man's blood, by 
 
 * man fliall his blood be fhed; for in the image 
 ^ of God made he man.' If this image, what- 
 ever it be, W'Cre extind and loft, it could no 
 longer be defaced ; and confequentlv could not 
 now be brought in to conftitute, or aggravate 
 the guilt of murder. 
 
 Yet it appears to be fomething, which is not 
 in other creatures. Of all the animals upon 
 earth, it is in ?na?i alone. This may be gather- 
 ed from the manner in which this expreffion is 
 introduced, both in the hiftory of the creation, 
 and after the flood. ^ And God made the beaft 
 ' of the earth after his kind, and cattle after 
 
 * their kind, and every thing that creepeth 
 
 * upon the earth after his kind: And God 
 ^ faid. Let us make inan in our image ^ after 
 
 * our likencfs : and let them have dominion 
 ' over the fifli of the fea, and over the fowl of 
 
 * the air, and over the cattle, and over all the 
 
 * earth. — And God bleflTed Noah and his fons, 
 « and faid ; The fear of you, and the dread of 
 < you, fliall be upon every beaft of the earth, 
 ' and fowl of the air; into your hand are they 
 
 delivered : 
 
SERMON XIY. 301 
 
 ' delivered : every moving thing that liveth, 
 ^ fhall be meat for you. And furely your blood 
 ' of your lives will I require ; at the hand of 
 
 * every beaft will I require it, and at the hand 
 
 * of man : whofo fheddeth man's blood, by 
 ' man fhall his blood be fhed : for in the image 
 
 * of God made he man.* 
 
 The fum of thefe three obfervations amounts 
 only to this. That the Divine Image in man, is 
 to be looked for among the endorsements oimindy 
 now exijitng in the human race, and not pof- 
 fefTed by the brute creation. 
 
 Now in which of them fbever this refem- 
 blance lies, or be it that it confifts in more par- 
 ticulars than one; whether it be placed in the 
 reafon of man, which raifes him fo much above 
 the other creatures, and has been called even 
 by heathens a ray of the Divinity ; or in the ne- 
 ceffary confequence of that reafon, confciencey 
 the perception of moral differences, the power 
 ofdifcerning what is light and wrong, a fa- 
 culty, among all the creatures on earth, pecu- 
 liar to man alone ; or were if to confift in the 
 dominion^ delegated to him by God over the 
 earth and it's inhabitants, and poffeffed in a 
 confiderable degree by means of his fuperior 
 underftanding ; let this Divine Image be pla- 
 ced in which of thefc particulars you pleafe, 
 or all of them together, it will ftill conftitute, 
 fo long as it is ftill fubfifting, a juft argument 
 againft the commiffion of murder. The guilt 
 is increafed by this confideration ; and the 
 injury done ta man^ becomes alfo impiety 
 
 againft 
 
30Z S E R M O N Xl\K 
 
 againft God, He who defaces the copy, would 
 attack the original, we may prefume, were it 
 placed within his reach : and it is not right, 
 but power only that protects even the omnipo- 
 tent upon his throne, w'hen his reprefentative 
 is allaulted with fuch audacious and profane 
 outrage. Every fin is a violation of God*s 
 law, an ad of difcbcdience to the Supreme 
 Lawgiver; but this is an offence that ap- 
 proaches nearer to him, and becomes, as it 
 were, a perfonal indignity. 
 
 The injury v/hich is done to 7nan bv the fin 
 of murder, is of the largeft fize ; and in this 
 rcfpedl too, the horrid crime before us has ma- 
 ny great, and fome peculiar aggravations. 
 
 In the firft place, it is an offence againft the 
 flate. The lofs of a citizen is a misfortune to 
 the publick : the riches, ftrength, and glory 
 of a prince confifl: in the number of his fub- 
 ie6ls : and is it a w'onder, if he is the moft im- 
 placable in his refentment againft thofe, whp 
 rob him of his principal treafure? 
 
 Murder is a difturbance of the publick peace ; 
 and the greateft invafion of thofe rights, which 
 it is the very end of civil fociety to proted. 
 
 As the baleful influence of this crime ex- 
 tends to the prince and the ftate in general ; 
 fo it's venom is felt by many private perfons 
 at once, with peculiar anguifh ; the wrong be- 
 ing by no means confined to the unhappy per- 
 fon, who is the more immediate fufFerer. He 
 at leall is out of the reach of further violence ; 
 and knows not the affliction of the widow, the 
 
 orphaHj. 
 
SERMON XIV. 503 
 
 orphan, or the childlefs parent, who furvive 
 to more lafling forrow. 
 
 A fon, or hulband, a father, or friend, ta- 
 ken away by the courfe of nature, by the hand 
 of Providence, in fome diftrefsful cafes, and to 
 tender minds, has been found an afflidion too 
 heavy to be born : and a fecond funeral has 
 followed, through exceiFive forrow for the firft. 
 How greatly the anguifh muft be aggravated, 
 and every fling of grief ftarpened, when the 
 flroke is unjuft and bloody — may we never 
 know ! 
 
 To the per/on himfelf who fuffers this ex- 
 treme violence, the injury is the higheft of all 
 that can pofTibly be offered. The murderer 
 takes away all the bleffings of this world at 
 once, and the time and means alfo which God 
 had gracioufly granted of making preparation 
 for another. He cuts me off perhaps while 
 my repentance is yet imperfed, in my moft 
 unthinking hour j and with one blow configns, 
 it may be, two immortal fouls to perdition. 
 
 Oh ! let us be always ready ; for * at an 
 * hour when we think not, our Lord com- 
 ' eth.* 
 
 Let us be always ready j and leave it in the 
 power of no man ever to do xisfuch injury : 
 that our greateft enemies, when they have us 
 moft in their hands, may be able only to kill 
 the body. We take away the fting of death, 
 and efcape the cruelleft part of their malice, if 
 we die prepared for judgment. 
 
 Let 
 
304 S £ R M O N XIV. 
 
 Let us be always ready •, and reap this be-= 
 nefit even from the vices of men ; let the v^^ick-=^ 
 ednefs of others induce us to be the more earn- 
 eft and early in every thing that is good -, then 
 will the fruit be fweet, though the roott is bit- 
 ter. 
 
 Happy for us ! if by any means, and urged 
 by any arguments, we be but prevailed upon 
 to live well : if we have fuch a fenfe, either 
 of the dignity of man's nature, made in the 
 image of God, or on the other hand of the 
 frailty of our ftate, and the dangers, that fur- 
 round us on every fide, as to be induced to 
 make God our friend, and to take to ourfelves 
 thejhield of faith and helmet ^falvation ; ar- 
 mour, that will quench the fiery darts of our 
 worft adverfary. 
 
 He was a murderer from the beginning : his 
 wiles brought death into the world : and he 
 liilt ^ goeth about J feeking whom he may de- 
 * voui*.' If we fuiFcr ourfelves to be overcome 
 by this enemy, the mifchief is indeed irrepa- 
 rable. 
 
 The murderer, who takes my life, is utterly 
 unable to make reftitution : God however, I 
 know, will raife me from the dead at the laft 
 day, and clothe me with a body no longer lia- 
 ble to diffolution. But if I be then found to 
 be dead * in trefpaffes and fins / there remains 
 no future refurre£tion from that death, but an 
 endlefs ftate of defpair and torment. 
 
 Let us therefore be always prepared, * and 
 ^ fo that day fiiall never come upon us uua- 
 
 * wares/ 
 
SERMON XIV. 335 
 
 * wares/ Neverthelefs, as death is naturally- 
 terrible, and this life is the time God hath 
 granted us to prepare by his grace for a better ^ 
 we may very rationally, and let us now de- 
 voutly, befeech him to deliver us ' from light- 
 
 * ening, and tempeft -, from plague, pcftilence, 
 
 * and famine j from battle, and murder j and 
 ^ from fudden death/ 
 
 ^>^»»>^^i$^^^<««<* 
 
 «*« »» »■ 
 
 SERMON XV. 
 
 Sixth Commandment. Part II. 
 
 M A T T H. XV. 19, 20. 
 
 Out of the Heart proceed evil Thoughts y Mur- 
 
 ders. 
 
 1 A K E now thy fon, thine only fon, and 
 
 * offer him for a burnt offering. — And Abra- 
 ^ ham ftretched forth his hand, and took the 
 
 * knife to flay his fon.' — -He did no more ; he 
 was flopped by an angel. The outward a£i 
 was not brought to the expeded end : but in 
 the will his obedience was complete and per- 
 fed j and accepted accordingly by the righte- 
 ous judge, who knoweth the heart, and * cal- 
 
 X ' leth 
 
3o5 S £ R M O N XV. 
 
 * leth thofe things which be not, as though they 
 ^ were. By myfelf have I fworn, faith the 
 
 * Lord, becaufe thou haft done this thing, and 
 ^ haft not withheld thy fon, thine only fon ^ 
 ^ that in bleffing I will blefs thee, and in mul- 
 ^ tiplying I will multiply thy feed, as the ftars 
 « of heaven, and as the fand which is upon 
 
 * the fea Ihore ; — and in thy feed fhall all the 
 
 * nations of the earth be blefTed, becaufe thou 
 
 * haft obeyed my voice/ If he had been fuf- 
 fered to proceed further, and finifh the adion 
 he had undertaken, his fervice had been but 
 the fame ; and would have merited no greater 
 recompence : His mind was wholly con- 
 fenting to the facrifice that was required of 
 him. The will before God is the deed : and 
 the queftion is properly alked by the Apoftle^ 
 ^ Was not Abraham our father juftified by 
 
 * worksy when he had offered Ifaac his fon up- 
 
 * on the altar V 
 
 But theUy as it is an advantage to good men 
 to be tried by a judge, ' who feeth not as man 
 
 * feeth, but is a difcerner of the thoughts and 
 
 * intents of the heart :' fo on the other hand, 
 by parity of reafon, we muft acknowledge^ 
 that we fhall be condemned juftly before the 
 fame tribunal for the wickednefs of our will ; 
 and that whenever we but attempt to do evil^ 
 with God it is executed » 
 
 When the three Jews were caft by the king 
 of Babylon into the iiery furnace ; as they wer^ 
 martyrs, he ^vas a * murderer: though on their 
 
 * bodies the fire had no power, nor wds an hair 
 
 ' of 
 
S E R M O N XV. 397 
 
 * of their head finged, neither were their coats 
 
 * changed, nor the fmell of fire had paffed on 
 
 * them.' 
 
 If the wickednefs be in the intention only, 
 and have not broken out into an attempt ; yet 
 it is even then to be looked upon as accom- 
 plilhed : for the mind is the man ; and his 
 merit or guilt, whatever it be, is all there j it 
 has no other habitation, nor exiftence. 
 
 It is poflible, you wmU fay, he may be 
 touched with remorfe, and repent of his wick- 
 ednefs before the commiffion of it : but repen- 
 tance implies guilt ; and if it be fincere, is, 
 through God's goodnefs in Chrift Jefus, always 
 entitled to mercy. 
 
 If you reply, that a greater obftinacy in evil 
 may be neceiTary to carry us through the exe^ 
 cution of a wicked adion, than what is impli- 
 ed in the mere intention ; you fay what may 
 be true fometimes ; and when it is, God knows,. 
 And he alfo knows, when the fame external 
 ad, in two criminals, is attended with diffe- 
 rent degrees of aggravation. 
 
 Not only the attempt, and intention ; the 
 very wijk to do wickednefs, is wicked. ^ The 
 
 * thought of foolifhnefs is fin. Whofoever 
 
 * looketh on a woman to lufl: after her, hath 
 
 * committed adultery with her already, in his 
 
 * heart. Whofoever hateth his brother, is a 
 ' murderer : Whofoever is angry without a 
 
 * caufe, fhall be in danger of the judgment/ 
 
 * Ah I who may ftand in thy fight, O Lord-^ 
 ^ thou^ who art of purer eyes than to behold 
 
 X 2 * iniquity ? 
 
3o8 SERMON XV. 
 
 * iniquity ? The heart is deceitful above aH 
 
 * things, and defperately wicked :' Yet thou 
 feeft it's fecret thoughts, and the inmoft re- 
 ceffes of it's malignity. How fhall we appear 
 in thy prefence, or lift up our eyes, and Jfuch 
 hearts to thee ? let us adopt the confeffion of 
 thy holy prophet, ^ O Lord the great and dread- 
 
 * ful God, we have finned and committed ini- 
 
 * quity, and have done wickedly, and have 
 
 * rebelled, even by departing from thy pre- 
 ' cepts, and thy judgments : O Lord, righte- 
 
 * oufnefs belongeth unto thee; but unto us con- 
 ' fufion of face/ 
 
 * Thus every mouth mufl. be flopped, and all 
 
 * the world become guilty before God ; for by 
 
 * the law is the knowledge of fin \ by that law 
 efpecially, which makes the look only of luft 
 to be adultery ; and malice, murder. 
 
 But as guilt may be incurred, by evil 
 thoughts and defigns ; fo aftions may be per- 
 formed materially evil, without deferving cen- 
 fure. 
 
 It is not murder to kill a man in the juft 
 defence of yourfelf, or of another, from fomc 
 great violence: the blood of him that is flain 
 is upon his own head, if his hand was lifted up 
 to fhcd blood. 
 
 The fame may be faid of that blood, which 
 is fpilt in the legal execution of * juftice. If 
 "^ i)ay man hate his neighbour, and lie in wait 
 * for him, and rife up againft him, and fmite 
 ' him mortally that he die ^ thine eye fhall not 
 ^ pity him. — if a man come prefumptuoufly 
 
 * upon 
 
S E R M O N XV. 309 
 
 * upon his neighbour to (lay him with guilc^ 
 
 * thou fhalt take him from my altar that he 
 
 * may die' The pun i (lament of fi;ich an offen- 
 der is fo far from bringing upon us, that it puts 
 away theguilt of innocent blood. ^ The elders 
 ' of his city fhall deliver him into the hand of 
 '^ the avenger ; and thou fhalt put away the 
 ^ guilt of innocent blood from Ifrael, that it 
 ^ may go well with thee/ The cruelty in this 
 cafe were to fpare; and merey were a fecond 
 murder. Some other oftences alfo, though they 
 be lefs heinous than this^ it may be neceffary 
 for the publick good, to punifh in the fame 
 manner : and there are examples of the like 
 falutary feverity^ among the laws that came 
 from God, 
 
 The blood that is fhed in wary may alfo be 
 unavoidable: when it is fo, God knows, and 
 will judge : it is out of our province. A com- 
 mon perfon, in moft of thefe cafes, is able to 
 frame but very imperfed notions. ^ Put them 
 
 * in mind to be fubjed: to principalities and 
 "^ powers.' We are not at liberty to cenfure, 
 when we do not underftand ; nor always, when 
 we do. We may lament however, if we do 
 not condemn the flaughter, the butchery of 
 the human race, created after the image of 
 God : nay, we may condemn it. It can hard- 
 ly be neceffary and juft on both fides -, perhaps 
 it is on neither : and the authors, whofoever 
 they be, muft have much to anfwer for. It is 
 boafted of one, that in the courfe of his wars he 
 had flain three millions. You cannot compute 
 
 beforehand 
 
3!o SERMON XV. 
 
 beforehand how much mifchief you let loofc, 
 when you open the doors of war. Happy are 
 we, if we be but fenfible of our happineis, in 
 our pacific employments, and inferiour ftati- 
 ons. How dangerous a thing is power ! Sue- 
 cefs at laft how fatal ! It had been well for 
 many a conqueror, if he had been cut off 
 in his firft battle, before he was intoxicated 
 with his victories, or had acquired that habitu- 
 al thiril for the deftrudion of his fellow crea- 
 tures, which is called glory, but will cover him 
 wn'th everlafting confufion. * I beheld; and 
 ^ the heaven departed as a fcroll, and every 
 
 * mountain and ifland were removed out of 
 
 * their places : and the kings of the earth, and 
 ^ the great men, and the rich men, and the 
 ^ chief captains, and the mighty men, hid 
 ^ themfelves in the dens, and in the rocks of 
 
 * the mountains ^ and faid to the mountains 
 
 * and rocks. Fall on us, and hide us from the 
 
 * face of him that fitteth on the throne/ 
 
 But whatever may be alledged by either par- 
 ty, in excufe of thefe difputes between nations j 
 private war^ which is waged between two par- 
 ticulars members of the fame civil community, 
 who take the decifion of their controverfies, 
 each of them into his own hand, and commit 
 the arbitration of their differences to their own 
 fword, muft in all cafes be looked upon as in- 
 definable. If we have the benefit of living 
 in fociety, we muft fubmit to it's laws j and 
 be content with the regular and ordinary exe^ 
 cution of juftice, however imperfefl or difficult 
 
 to 
 
SERMON XV. 3rr 
 
 to be obtained. There will be danger of 
 great iniquity, if we attempt to fupply the de- 
 feats of civil juftice, and help ourielves to a 
 readier and ampler reparation. To fay no- 
 thing of the breach of publick peace, and the 
 tumults and diforders thence naturally to be 
 expeded ; i-t is not equitable, that a man fhould 
 be the judge of affronts and injuries done to 
 himfelf : we may be fure, they will be overva- 
 lued in fuch cftimation. In the eye of the 
 fufFerer, and feen through the medium of pre- 
 judice and felf love, offences foon fwell to a 
 vaft fize j and any little negled, or inconfide- 
 rate word, becomes a capital indignity. 
 
 But, befides that Chrijiianity requires of us 
 forgivenefs to a great extent 5 reafon will not 
 authorize the gratifJcation of refentment for it's 
 own fake : the pleafure of revenge, mufl not 
 be allowed to he a jufl motive to any adtion. 
 
 The praSice here eenfurcd is alfo barbarous^ 
 a cuftom unheard of among the wifefl and po- 
 liteft nations. Ancient Greece and Rome were 
 iirangers to it; and at this day, it is unknown 
 to the mofl civilized empires in the eafl. It 
 is entirely a Gothic inflitution j which there 
 js not fo much as a pretence for retaining now, 
 when it is divefled of all it's authority and 
 form, and no longer imagined by any one to bo 
 a tefl of rights or innocence. 
 
 And even as to courage itfelf, it docs not 
 confifl all furely in quarrelling 5 but may be 
 found in men of humane and gentle difpofiti- 
 ons. Many have faced an enemy without fear, 
 
 who 
 
312 SERMON XV. 
 
 who never killed a friend; and fome, who 
 have acquired applaufe in thefe unlawful en- 
 counters, have neverthelefs in the important 
 hour of authorized battle, when magnani-^ 
 ijiity had been indeed a virtue, fhrunk into 
 the moft abjed and fhameful timidity j feeking 
 a temporary fafety in eternal difhonour, and 
 betraying the name and glory, the poffeffions, 
 power, and fafety of their country. 
 
 There isflillrernaining one kind of murder yet 
 iinmentioned ; too (hocking indeed to be men- 
 tpned, and contrary to the firft and moft uni- 
 verfal principle in nature, which didates to 
 every creature the defence and prefer vation of 
 itfelf: a murder however, which has been but 
 too often committed ; and for which our own 
 nation is eminently infamous. May God of 
 his mercy keep us from the wTetched end, and 
 from the wicked life of the two traitors Ahitho^ 
 phel and Judas \ from the mifery and madnefs, 
 which lead the way to fuch a defperate ad ; 
 and the unavailing remcrfe, and cverlafting 
 punifhment, which, it is too probable, muft 
 follow! God keep us from all our enemies ^ 
 and among that number, from ourfelves ! Alas ! 
 we are the worfl; the only foes indeed, by 
 whom we can be thus doubly injured, and 
 plunged at once into the greateft guilt and fuf- 
 fering. A fpiteful tongue robs us of our repu- 
 tation, the thief takes our fubftance, the af- 
 faffin our life 5 thefe are not however the grea* 
 teft loffes : our everlafting welfare is put into 
 our own hands, and can never be wrefted from 
 
 us 
 
SERMON XV. 31I 
 
 \js without our confent. The worft injury a 
 man can fufFer, is always his own ad. Vice 
 is voluntary : and it is this only can deprive 
 us of ' the light of that countenance, which is 
 ^ better than life -,' and deliver us up to eternal 
 death -, ' to that outer darknefs, where there is 
 ' weeping, and gnalhing of teeth; where their 
 * worm dieth not, and the fire is not quench- 
 ^ ed; 
 
 SERMON XVI. 
 
 Seventh Commandment. Part I. 
 
 EXOD. XX. 14. 
 
 Thou Jlialt not commit Adultery, 
 
 1 H E Chriftian law of marriage which far- 
 bids polygamy, and allows not divorce but in 
 the cafe of adultery, may be found perhaps a 
 more equitable, and even merciful law, than 
 fome men feem to think it ; indeed the more 
 merciful; for thefe very reftraints which ap- 
 pear fo ftrid and rigorous. 
 
 Some regulations, it may be prefumed, eve- 
 ry perfon would acknowledge to be neceffary : 
 
 hardly 
 
314 SERMON XVI. 
 
 hardly will it be maintained, that there is no 
 other rule of chaftity than inclination. And 
 if we muft be confined within fome limits ; the 
 narroweft, in this inftance, may be the moft 
 juft, and moft commodious. 
 
 In the firft place, we may venture to affert, 
 that, though the Chriftian precept fhould not 
 be deducible from the light of reafon, it is at 
 leaft not contrary to it 5 if it be not enjoined 
 by the didates of nature, it is as conformable 
 to them^ as any other law would be. 
 
 Marry wives ^ fays the law of Mahomet, tix>o^ 
 three, or four. But why, we may alk, fo 
 many ? or why no more ? What reafon, when 
 we have once begun to number, for flopping 
 exadly in this place ? Indeed this precept of 
 the Koran has admitted of a latitude in the 
 interpretation ; and however precife the words 
 of the command, the practice is by no means 
 confined within the bounds prefcribed. 
 
 Secondly, the number of males and females 
 brought into the world, according to the courfe 
 of nature eftablifhed by Almir^hty God, is not 
 greatly unequal : which is fome intimation, 
 that the allotment He intended, was that of 
 one, to one. There feems to be no opportu- 
 nity for polygamy, without danger of injuf- 
 tice. 
 
 Experience alfo ftrengthens thefe apprehen- 
 lions. In thofe countries, where the greateft" 
 latitude is allowed in marriage, there is the 
 greateft oppreffion in government : in order to 
 maintain an indulgence, for which nature has 
 
 not 
 
SERMON XVI. 315 
 
 not made provifion, and to fecure to a few 
 perfons a licentious intercourfe with the other 
 ibx ; a great part of our own is enflaved and 
 mutilated. 
 
 Thirdly, fuppofe we knew no more, than 
 that Almighty God, in the beginning, made a 
 human pair, one man and one wom.an, to be 
 the parents of the whole race: this fingle facS, 
 would it not be a kind of precept ? an admo- 
 nition to us, what is the moft fuitable to our 
 nature, in the eflimation of Him that made 
 us ? 
 
 But when we find it the declared will of our 
 Creator, that * a man fhall leave his father and 
 
 * mother, and fhall cleave unto his wife, and 
 
 * they fhall be one flefh,' we mufl own it clear- 
 ly taught, as our Lord himfelf indeed explains 
 it, that this Ibciety was originally meant t6 
 comprehend but two perfons, and be corn pleat- 
 ed between them ; and that, at the very firfl 
 marriage, polygamy w^as forbidden. 
 
 Divorce too, at leaft for every little reafon, 
 for fancy, difgufl, or a new affeftion, is com- 
 prehended under the fame prohibition : no- 
 thing indeed lefs than unfaithfulnefs, a violati- 
 on of what is mofl efTential in this contrad, it 
 may fairly be inferred, will juflify the difTo- 
 lution of fo ftrid an union, eftablifhed by fuch 
 authority. 
 
 Difficulties there will be always : many oc- 
 cafions of felf-denial will meet us, whatever 
 courfe we take ^ and they will meet us the oft- 
 cner, the more anxioufly we flrive to fhun 
 
 •theme 
 
3i6 SERMON XVI. 
 
 them. There may alfo be cafes, where parti- 
 cular pcrfons are found to fuffer by regulations, 
 which yet are for the good of the whole : but 
 the queftion is, whether, as a general infti- 
 tution, the perpetuity of the marriage-contrad 
 be not beneficial to mankind. 
 
 We have in our compofition a principle, to 
 which we are much indebted : ufe makes eafy 
 to us many things, which we fancy intolera- 
 ble : we learn firft to acquiefce in what we can- 
 not alter, and then to like what we are accuf- 
 tomed to. The defire of change requires fome 
 probability of fuccefs, to keep it alive and 
 adive : our wifhes muft be fed with hopes, to 
 become ftrong enough to difturb us ^ they de- 
 cay naturally and are extinguiihed, when we 
 are once throughly perfuadcd, that they can- 
 not poffibly be gratified. 
 
 How many defires are thus checked, and 
 ftrangled in the birth ; which might have grown 
 up to an enormous ftrength, and proved fatal 
 to thofe that conceived them ! What confla- 
 grations had arifen from fparks, which are thus 
 happily extinguifhed ! It is a kindnefs, to keep 
 us back from thefe great dangers , to fhut 
 us up in a fecure and quiet haven; and not to 
 fuffer us to expofe ourfelvcs to the perilous con- 
 flid with boifterous pafiions, and a reliefs cu- 
 riofity. 
 
 If we permit fancy to be our leader, there 
 will be no end of it's rambling : licentioufncfs 
 knows no bounds. Were the laws altered, 
 were Chriftianity aboliflied, and two, or three, 
 
 or 
 
SERMON XVL 317 
 
 or a greater number of wives allowed ^ even 
 this large liberty might prove unfatisfadory. 
 Something forbidden will be flill left to create a 
 new longing : a depraved appetite can find no 
 fvi^xetnefs, but in that which is denied. 
 
 And this difpofition is feen in other paflions, 
 
 ' Haman went forth joyful, and with a glad 
 
 ^ heart. But when he faw Mordecai in the 
 
 ' king s gate, that he flood not up, nor moved 
 
 ' for him, he was full of indignation. — And 
 
 * Haman told of the glory of his riches, and 
 
 * the multitude of his children, and all the 
 ' things, wherein the king had promoted him 
 
 * above the princes and fervants of the king. 
 ' — Yet all this availeth me nothing, fo long 
 
 * as I fee Mordecai the Jew fitting at the king's 
 « gate.' — One, little, infignificant facrifice re- 
 fufed to his vanity, deftroyed the relifh of 
 every other gratification. To perfons, whofe 
 minds are engroflTed by any exceflive paflion^ 
 the abundance they poffefs is nothing, the 
 trifle wanted employs all their thoughts. 
 
 ' Naboth the Jezreelite had a vineyard, 
 ^ which was in Jezreel, hard by the palace of 
 ' Ahab king of Samaria. And Ahab fpake 
 
 * unto Naboth, faying, Give me thy vineyard, 
 ^ that I may have it for a garden of herbs, 
 ' becaufe it is near unto my houfe 5 and I will 
 
 * give thee for it a better vineyard than it. 
 ^ And Naboth faid, the Lord forbid it me, 
 
 * that I fhould give the inheritance of my 
 
 * fathers to thee. And Ahab came to his 
 
 * houfe heavy and difpleafed, becaufe of the 
 
 * word 
 
3i8 SERMON XVi. 
 
 * word which Naboth had fpoken to him ; and 
 
 * he laid him down upon his bed, and turned 
 
 * away his face, and would eat no bread/—- 
 Shall we only fay ? men are found to want 
 equally with a great dead, as with a little: Or 
 may We not add ? that this very abundance, is 
 the real fource of their ncceffities ; or at leaft 
 of the exquifite mifery, which they feel under 
 them. To fall fick for a garden of herbsy a 
 man muft be King over ten of the tribes of 
 Ifr^el. 
 
 But we need not go {o far for arguments ; or 
 illuftrate the infatiable nature of one irregular 
 defire, by comparifons drawn from others : let 
 us venture nearer to our fubjedl; and take one 
 example from Scripture, out of many, of the 
 fame perverfenefs, in the very paffion we arc 
 treating of. 
 
 * There were two men in one city ; the one 
 
 * rich, and the other poor. The rich man had 
 
 * exceeding many flocks and herds; but the 
 
 * poor man had nothing, fave one little ewe- 
 
 * lamb, which he had bought and nourifhed 
 
 * up ; and it grew up together with him and 
 
 * with his children; it did eat of his own 
 
 * meat, and drank of his own cup, and lay in 
 
 * his bofom, and vs^as unto him as a daughter. 
 ^ And there came a traveller unto the rich man ; 
 ^ and he fpared to take of his own flock, and 
 ' of his own herd, to drefs fpr the way-faring 
 
 * man that came unto him ; but took the poor 
 ^ .man's lamb, and drefled it for the man that 
 ^ W3S cQme to him/ 
 
 The 
 
SERMON XVI. 319 
 
 The offender in this fad, cruel inftance, had 
 already many, both wives and concubines. 
 But all is too little. Nothing is acceptable, but 
 the wife of another man, a faithful fubjed, a 
 brave foldier, abfent from his own family, en- 
 during hardfhips, and braving death in his fer- 
 vice. 
 
 The allowance of polygamy and concubi- 
 nage, as we fee by this example, is no fecurity 
 againft the fin of adultery ; and perhaps might 
 not fo much as lefTen the temptation to it. 
 For although it is very pofTible, that thefe li- 
 berties might prevent the tranfgreflion, in fome 
 particular inftances j yet they might alfo, on 
 the other hand, create or inflame that vehe- 
 mence of a pampered appetite, and rage of 
 roving fancy, which is fo unreafonable and 
 dangerous, and is never to be fatisfied with in- 
 dulgence. Did ever a mifer long lefs for gold, 
 becaufe he had already too much ? Did ever an 
 ambitious man arrive at the extent of his wifhr. 
 es? He imagines perhaps, that he fees fome 
 end of his defires ; and that the next acceflion 
 of power, which he has in view, fhall be the 
 utmofl he willeveraim at : but he finds, that 
 the horizon retires before him, and will fland 
 ftill only when he ceafes to purfue it. 
 
 Nothing has been faid of that perpetual un- 
 certainty and difquiet, thofe jealoufies and 
 contefls, thofe innumerable and endlefs dif- 
 tra6lions, which will be found attendants on 
 polygamy and divorce; except you imitate the 
 example of thofe nations, who feclude the 
 
 whole 
 
320 SERMON XVI. 
 
 whole female fex, in a manner, from all fociety 
 ■with the other; and keep them imprifoned, 
 like (laves or criminals -, adding thus cruelty to 
 unkindnefs, and maintaining injuftice by ty- 
 ranny. 
 
 But, to conclude with what was obferved 
 before, irregularity has naturally no limits: 
 one excefs draws on another ; indeed in all vi- 
 ces whatever, but in none more eminently 
 than in that corrupt difpofition, which we are 
 now confidering. Obferve how fome of the 
 faireft fruits are eafily preferved in perfedt 
 foundnefs ^ but when once they are touched 
 and tainted with the flighteft beginnings of de- 
 cay, how haftily, in fpite of all your efforts, 
 they diflblve into rottennefs. The moft eafy 
 therefore, as well as the moft excellent way of 
 being virtuous, is to be fo entirely. 
 
 Impetuous appetite and blind fancy muft be 
 flopt in their career, or they will hurry us to 
 deftrudion : it is our higheft wifdom to reftrain 
 them, before they have carried us to a fingle 
 ftep beyond the line of innocence and fafety. 
 
 SER- 
 
SERMON XVIL 
 
 Seventh Commandment. Part II. 
 
 I PETER ii. II. 
 
 Dearly beloved^ I befeech you as Strangers and 
 Pilgrims^ abjlainfromjlejhly lujis, 
 
 X T is very proper to examine into the reafons, 
 and fee the utility of the precepts of Chriftia- 
 nity. Not that our compliance is always to de- 
 pend upon the iffue of fuch inquiries. We 
 are not in the place of lawgivers, but fubjedls , 
 and may have a very fufficient rcafon for our 
 obedience, though we fhould difcern none for 
 the commandment. 
 
 Moft of the Chriftian laws indeed are plain- 
 ly the laws of reafon and nature : the very 
 fame things precifely are enjoined, w^hich 
 would have been our duty, had the Gofpel 
 been filcnt. If there be any difference be- 
 tween them, there is no contradiction. Chrif- 
 tianity never requires any thing, which is for- 
 bidden by the voice of nature ; never forbids, 
 what that enjoins : yet it may command cer- 
 tain adions, concerning which the law of na- 
 ture is filent^ or it may prohibit, what that 
 permits, 
 
 Y Nor 
 
322 SERMON XVII. 
 
 Nor let it appear ftrange that there are du- 
 ties, which, though conformable to our beft 
 reafon, feem not rigoroufly prefcribed and 
 commanded by it ^ virtues, which the law of 
 nature w^ould rather applaud, than require j 
 and reflraints, which, like a tender guardian, 
 Ihe may not chufe to impofe, but would be 
 well pleafed to fee us fubmit to. 
 
 The do6iri7ies of Chriftianity, fuch as the 
 fufFerings and death of Jefus Chrift, the Son of 
 God, and the clear profped of happinefs or 
 mifery after death to all eternity, tend to turn 
 away our thoughts and cares from this prefent 
 world : and can it be any wonder, if fome of 
 it's precepts be found to exa£l a greater degree of 
 difregard for the things on earth, and of affec- 
 tion for thofe above^ than what was either 
 likely to be found, or was generally called for 
 Tinder lefs enlightened difpenfations ? * The 
 ' tim.es of heathen ignorance God winked at/ 
 To the Jews he gave fome precepts, becaufe 
 they v/ere not then able to bear better : * but 
 ^ now he commandeth all men every where ta 
 ^ repent ; and to be pcrfed, even as their Fa- 
 '- ther in heaven is perfed.' 
 
 ^ Becaufe of the hardnefs of your hearts,, 
 '' Mofes fufPered you to put away your wives ^ 
 ^ but from the beginning it was not io,"^ Be- 
 fore the ficody we read but of one perfon who 
 had two wives : fome of the Patriarchs took 
 more. The Jewijh laiv was very favourable ta 
 the men J if liberty in this cafe be a favour. 
 Not that every liberty, fcemingly allowed by 
 
 it. 
 
SERMON XVII. 323 
 
 it, was therefore always innocent. There is 
 room for great wrong within the letter of the 
 law. And after all the conceirions of Mofes ia 
 favour of divorce, we find one of the Pro- 
 phets altogether condemning the whole prac- 
 tice i ' Take heed, — and let none deal treache- 
 ^ roufly againft the wife of his youth j for the 
 "' Lord the God of Ifrael faith, that he hateth 
 
 * putting away/ 
 
 Among the Greeks and Romans^ though the 
 laws, or at leaft the pradice might be different 
 at different periods of time^ yet in general. 
 Polygamy was forbidden^ Divorce allowed : 
 and even the women were admitted to the par- 
 ticipation of this liberty^ as is indeed implied 
 in that paflage of St. Paul, where he diffuades 
 both parties from the ufe of it. 
 
 ' If any brother hath a wife, that believeth 
 ^ not, and (he be pleafed to dwell with him, 
 
 * let him not put her away. And the woman 
 
 * which hath an hufband that believeth not, 
 ' and if he be pleafed to dwell v/ith her, let 
 
 * her not leave him/ Yet in theearlieft and 
 moft virtuous times of the Romans *, to the 
 credit of the republick, no man ever was 
 known to put away his wife : no woman at- 
 tempted to leave her hulband. 
 
 f Thefifterof Herod the Great, is faid to 
 have been the firft woman among the Jews, 
 that took upon her to divorce her hufband ^ 
 
 Y 2 learning 
 
 • Plutarch, in Thefeus and Romulus, 
 
 \ Jofeph. Antiq. Jud. Lib. 15. c, 7. — -zsiUTcii f^l* tvB-vg ccvtZ 
 
324 SERMON XVII. 
 
 learning this leflbn from the Greeks and Ro- 
 mans. 
 
 But whatever liberty the laws of particular 
 nations, or that of nature might allow, the 
 Chriftian rule is this, ' To avoid fornication let 
 
 * every man have his own w^ife, and every wo- 
 
 * man have her own hufband : — let not the 
 
 * wiife depart from her hufband, and let not 
 ^ the hufband put away his wife.' 
 
 The punifhment of adultery, by the laws o£ 
 many civilized nations, and even by the divine 
 law given to the Jews, was death -^ and that to 
 both the parties concerned in the offence. 
 ' If a man be found lying with a woman, mar- 
 ^ ried to a hufband, then they ihall both of 
 
 * them die' Let us not imagine the guilt to 
 be no longer the fame, becaufe the penalty is 
 apparently leflened : it is not leffened ; but 
 only delayed, and referved to be inflided with 
 more certainty and feverity by other hands ; 
 
 * whoremongers and adulterers God will judge.' 
 
 By the Chriflian law, for?iication is forbid- 
 den, as well as aduhery. * For this is the 
 ' will of God, that ye fhould abftain from 
 
 * fornication.' 
 
 We need not proceed to enumerate other 
 tranfgreiiions of ChriRian chaftity, lefs, or 
 greater than thefej or compute the degrees of 
 aggravation, that may be in each of them. 
 He is the ivifejf, in this cafe, who is the moii 
 ignorant. It were fome oftence, to look nar- 
 rowly into fuch fubjeds : and of v/hat ufe, 
 aUs ! to adjuft the difference of vices^ which 
 
 are 
 
S E R M O N XVII. 325 
 
 are all inconfiftciit with a ftate of falvation-? 
 I^ar hear the fentence of the great Apoftle : 
 
 * Now the works of the flefh are manifeft, 
 
 * which are thefe ; adultery, fornication, un- 
 
 * cleannefs, lafcivioufnefs,-«-and fuch like : of 
 ^ the which I tell you before, as I have alfo 
 ^ told you in time paft, that they which do 
 "^ fuch things, fhall not inherit the kingdom of 
 ' God.— r-For this ye know, that no whore- 
 ' monger nor unclean perfon hath any inheri- 
 ^ taeee in the kingdom of Chrift, and of God.* 
 And then, to cut fliort all difputes on this fub- 
 jed, and flap at once the mouths of fech ca- 
 villers, who a^e furnhhed with objedions by 
 their Jufts, and find it .eafier to argue than 
 obey; he adds, * Let no man deceive you 
 ' with vain words, for becaufe of thefe things 
 ^ cometh the wrath of God upon the children 
 ^ .of difobcdience/ 
 
 Id the fin of .adultery indeed, there are many 
 great a2;gravations of guilt. The wrong is not 
 only grievous, but irreparable. 
 
 It is an ungenerous thing, and the fign of a 
 mercilefs, and therefore mean difpofition, for 
 the gratification of a wanton appetite, to rob 
 an innocent man, perhaps a neighbour, per- 
 haps a friend, of the . comfort and happinefsof 
 ail his life. 
 
 It is an affront and infult ; to be computed 
 according to the eftimation of the fufferer. 
 Such diihonour is death to him : and may be fo 
 Koyou ; at lead if the perfon, whom you thus 
 injure, have no greater government of his paf- 
 
 fions, 
 
326 SERMON XVIT. 
 
 lions, than what he may learn from yo«r ex^ 
 ample : ^ For jealoufy is the tage of a man ; 
 
 * therefore he will not fpare in the day of vcn- 
 ^ geance/ 
 
 There is alfo perjury in adultery; it is the 
 breach and violation both of a contraB^ and a 
 vow: it is an offence directly againft God, as 
 well as man •, and at the fame time, and in a 
 high degree, both immoral, and impious. 
 
 But the greatnefs of one vice is no vindica- 
 tion of another. The pradice, and I had aU 
 moft faid, trade^ which is carried on by the dif- 
 folute, of feducing, betraying, and configning 
 to infamy and wretchednefs, the young, the 
 innocent, and unwary, has guilt enough of it's 
 own, without entering into comparifons to 
 render it truly diabolical. 
 
 Every fpecies of impurity hath it's peculiar 
 features of malignity ; all fufficiently odious, 
 and deteUable. Let them difpute among 
 themfelves the fhameful preeminence : turn we 
 our eyes aw^ay from all fuch objects • and let us 
 befeech Almighty God, to pour into our hearts 
 ^ the W'ifdom that is from above,' which ^ is 
 ^ iirft pure, then peaceable :' that we may each 
 of us ' know how to poiTefs this veflel' of the 
 body ' in fanflification and honour; not in the 
 
 * lufi: of concupifcence, as thofe that know not 
 ^ God ;' that we may be the temple of the 
 Holy Ghoft ; that He may delight to dwell in 
 us ; and that we may never incur the punifh- 
 ment denounced in that aW'ful threatening, 
 
 * If 
 
SERMON XVm. ^ 327 
 
 "^ If any man defile the temple of God, him 
 ' fball God deflroy/ 
 
 SERMON XVIIL 
 
 Eighth Commandment. Part L 
 
 RXOD. XX. 15. 
 
 Thou Jhalt not Steal, 
 
 15 UT, what! is thy fervant a dog?' fa id 
 Hazael to the weeping Prophet, who was re- 
 <:ounting to him the iiiftances of his future 
 cruelty : ^ I know the evil that thou wilt do 
 
 * unto the children of Ifrael ; their young men 
 ' wilt thou flay with the fwcrd, and wilt dafli 
 
 * their children, and rip up their women with 
 
 * child : And he faid. But, what ! is thy fer- 
 
 ^ vant a dog, that he fliould do this?' ^ 
 
 When we are to addrefs ourfelves to a con- 
 gregation of Chriftians, and efpecially to per- 
 fons of fome rank or charader, of a birth or 
 education above the level of the vulgar ; and 
 we produce with all folemnity for the fubjed of 
 our counfels, fuch a paflage of Scripture a« 
 
 this, 
 
3^8 S E R M O N XVIIL 
 
 this, ' Thou fhalt rtot' fteal -, a fpark of dif- 
 pleafure may poffibly be awakened in a perfon 
 difpofed to take offence, * Am I a dog, that I 
 ^ fliould do this?' Are we fallen fo very low in 
 the eflimation of the preacher ? are we thought 
 not only fo depraved and wicked, but fo mean 
 and bafe, as to ftand in need of exhortations to 
 honefty, and a difcourfe againft theft ^ Room 
 there is enough for our amendment ; but we 
 are clear at leaft of this contemptible fin, and 
 in no danger, we fhould prefume, of offending 
 againfl: the eighth commandment. 
 
 The commandments are conceived m.oflly in 
 concife terms ^ but the meaning is extenfive. 
 When vre read, ' Thou fnalt not fleal,' all 
 manner of injufiice and wrong, every thing 
 contrary to any law, divine or human, to rea- 
 ibn, religion, or humanity, affeding the pro- 
 periy of another, is to be underftood as forbid- 
 den : and if we follow this idea but a little 
 way, we fhall find, that to f!eal is a thing 
 more common in the vvorld, than is fuppofed j 
 and that thofe perfons many times, who arc 
 iliocked at the word, are yet intimate with the 
 offence, and deeply guilty of the very crime, 
 which they abhor. 
 
 To roby you will acknowledge, is a vice, that 
 ranks with great propriety under this clafs: the 
 injury is not the lefs, becaufe it is attended 
 with violence. There are fome remains of 
 lliame, and fear, the two guardians of virtue, 
 ic^thofe who pilfer only in private j and are 
 aoftyet hardened to fuch a degiee, as to offer 
 ODen wrong, and avow their injuftice. 
 
 But 
 
SERMON XVIII. 329 
 
 But robbery alfo you deteft, as much as 
 theft ; and find as Httle occafion upon this 
 head either for reproof, or counfel — It is true ; 
 in private perfons, and in Httle inftances, this 
 vice too is difhonourable : but is it always fo 
 efteemed in cafes of greater confequence, and 
 where it is worfe ? The plundering of a pro- 
 vince fiiall be a famous exploit, when that of a 
 fingle houfe is a capital crime : and the inva- 
 lion of a kingdom, though founded in wrong, 
 and accompanied with terrible barbarities, yet 
 takes it's name from the event, and if it be 
 fuccefsful, is always glorious. 
 
 But neither fhall w^e need to dwell upon 
 this particular. It is a tranfgreflion of the law 
 now before us ; but, however truly to be la- 
 mented, and flridly to be anfwered for, is not 
 likely to come into our account. We cannot 
 afpire to the commiffion of fuch great crimes : 
 it is a guilt above the reach of our ambition. 
 And fo far it is well : Happy were it for us, if 
 either our fituation or temper, if any princi- 
 ples, or motives, or means w^hatever would fe- 
 cure us with 'equal efficacy againft other vices, 
 or from all other tranfgreffions even of this 
 very commandment. 
 
 For, thirdly^ as robbery, and that higheft 
 fpecies of robbery, unjuft war, are offences- 
 againft this law ^ fo alfo is opprej/ion^ every en- 
 croachment of the rich and powerful upon the 
 poiTeffions or fer vices of their inferiors or de- 
 pendants. 
 
 And 
 
33® SERMON XVHI. 
 
 And this ofFence, it is to be feared, may be 
 of a complexion more familiar to us. Alas! 
 where almoft, may we afk, fhall we find the 
 perfon who will reftrain himfelf, when he can- 
 not be refitted ? who will not lean a little, and 
 be partial towards his own fide, when there is 
 nothing but reafon to be urged againft him? 
 Here is the touchftone oi Jtncerity^ the trial of 
 true virtue. Let me fee the man, who can at- 
 tend without a monitor to the whifper of e- 
 quity; who is an advocate with himfelf for 
 every one, who has a claim upon him ^ who 
 fees his own caufe with the fame eye, with 
 which he looks upon that of another j his own 
 reafons, not magnified by felf intereft, ano- 
 ther perfon's, not diminifhed by inability to 
 maintain them; who can beoppofedby his in- 
 feriors, and feel no refentment ; fpeak without 
 harfhnefs, to fuch as muft not anfwcr him j be 
 gentle, where he might be infolent with fafe- 
 ty ; civil, to thofe he has obliged ; pleafed, 
 with fuch as have expedations from him ; at- 
 tending to confiderations, of which he is not to 
 be reminded; im.pofing no hardfhips, v>^here 
 they muft be born ; and offering no infults, 
 when they cannot be returned ; in a word, 
 give me the man who finds no inducement to 
 do wrong, in the/^^TC'^r of doing it ; and I will 
 pronounce him a m-afler in all the virtues and 
 duties, which belong to the intercourfe of men 
 with each other: reafon requires nothing more 
 of him ; and he is perfect in that precept of 
 the gofpel, which comprehends the law and 
 
 the 
 
SERMON XVIII. 331 
 
 the prophets, * Whatfoever ye would that men 
 ^ fhoulddo to you, do ye even fo to them.* 
 
 But this charader, as it is excellent, fo is it 
 proportionably rare. For as the Apoftle aiks, 
 ' Do not rich men opprefs you, and draw you 
 ^ before the judgment feats ?' Not indeed now, 
 to moleft you in the profeffion of your Jaifk), a 
 point concerning which they are not apt to be 
 anxious, either for you or themfelves ^ but in 
 your property perhaps, which you arc as loth to 
 part w^ith. The benefit of the /aws^ in many 
 cafes, cannot be obtained ealily : if you will 
 have juftice, you muft pay for it. When rich 
 men therefore taking advantage of this diS- 
 culty, VvMthhold your right, under colour of re- 
 ferring it to the law, they rob; when under 
 the protcdion of their own greatnefs, or of 
 immunities meant for better purpofes, they re- 
 fufe, or but delay to comply with the moft 
 equitable obligations, they fteal: 
 
 If magifir ales pervert, or refufe, or delay 
 juflice : if they fell it, or load it with unnecef- 
 fary expence or difficulties, when it is already 
 fo grievoufly overcharged with them ; their in- 
 juftice is w^orfe than that of others, in as much 
 as it is aggravated by breach of truft, and 
 treachery; it is a robbery committed by a 
 guardian. 
 
 But thefe ads of oppreffion, I hope, are un- 
 common : there are other abufesof power, of 
 an inferior clafs indeed, and lefs importance, 
 fingly taken, but making up, it is to be feared, 
 in number v\^hat they want in weight. 
 
 For 
 
332 SERMON XVIII. 
 
 For the defcent is gradual through the feve- 
 ral ftations of human life, there is a continued 
 fucceffion and chain of preeminence and fub- 
 jedion down to the very loweft : and when we 
 abufe our fuperiority, of whatever fpecies or 
 degree, and have recourfe to our own Httle 
 greatnefs to fupport us in doing wrong ^ we 
 commit the double offence of difhonefty and 
 opprefTion ^ and if we take advantage in any 
 cafe of a perfon's diftrefs and neceffitics, we 
 fv/ell the reckoning yet further, by adding 
 cruelty to the number of our tranfgreffions. 
 
 It is a further degree, or even a higher fpecies 
 of oppreffion, of which, fomc are faid to be 
 guilty i not indeed in this liland, but in coun- 
 tries fubjedl to the government of Great Bri- 
 tain. They who are Haves there, if a late Au- 
 thor may be credited *, ^ endure a flavery m.ore 
 ^ compleat, and attended with far worfe cir- 
 
 * cumftances, than what any people in their 
 
 * condition fuffer in any other part of the 
 
 * world, or have fuffered in any other period of 
 ^ time.' — The moft confummate and perfect 
 example of oppreffion and inhumanity has been 
 referved then, it feems, to be exhibited in thefe 
 enlightened times, by the fubjecls of this free 
 and ChriJ}ia?i nation! Let us turn our eyes for 
 relief to iov^.z ordinary wickednefs. 
 
 A man may be guilty of cruel injuflice, in 
 demanding no more than his own. Jf a credi- 
 tor require only fo much, as is really due to 
 
 him j 
 
 ♦ Account of the European fcttlements m America, 
 
SERMON XVIII. 353 
 
 him ; yet if he do it at a time, which, though le- 
 gal, is not reafonable, or in a grievous mana- 
 ner; and, ftill worfe, if his defign be not fd 
 much to fecure his own right, as to ruin his 
 adverfary, he is to be ranked with the moft in- 
 jurious oppreffors; except we can think an in- 
 jury is the lefs, becaufe it is owing to revenge, 
 inftead of avarice. To fuch a perfon as this, 
 in it's full ftrength belgngs the parable of our 
 Lord, and the threatening that follows it. 
 ^ O thou wicked fervant, I forgave thee all 
 ^ that debt, becaufe thou dcfiredft me : (hould- 
 
 * eft not thou alfo have had compaffion on thy 
 ^ fellow-fervant, even as I had pity on thee ? 
 ^ And his Lord was wroth, and delivered him 
 
 * to the tormentors, till he fhould pay all that 
 ^ was due unto him. So likewife (hall my 
 ^* heavenly Father do alfo unto you, if ye from 
 ^ your hearts forgive not every one his brother 
 
 * their trefpaffes.' 
 
 Revenge indeed and malice fall properly un- 
 der the Jlxth commandment, according to the 
 decifion of our Lord, ' He that hateth his bro- 
 
 * ther is a murderer.' There he is fuppofed to 
 intend or wifti evil to his brother's perfon ; and 
 here his defigns are upon his property. The 
 whole tribe of fciences and of virtues, are fo 
 nearly related, that it has been held, no perfon 
 can be poffeflcd abfolutelyof any one, without 
 fome acquaintance with every other : wx can- 
 not then be furprifed to find the feveral vices 
 alfo, to v/hich the heart of man is fubjed, con- 
 tiguous ij 
 
334 SERMON XIX. 
 
 tiguous; and, like the colours in the rainbow^ 
 mingling imperceptibly with each other. 
 
 SERMON XIX, 
 
 Eighth Commandment, Part IL 
 
 L E V I T. xix. II. 
 
 Neither dealfaljly^ neither lie 07ie to another. 
 
 Acts of injuftice are moft likely to be 
 committed, and they are moft to be dreaded^ 
 when fupported by power, or borrowing 
 ftrength from fome fuperiority, whether of 
 riches, credit, or ftation. 
 
 But the commiiTion of injuftice is not con- 
 fined to the higher orders of men in the com- 
 .munity, nor learned only from rank and digni- 
 ty : wrongs can be done by the feebleft hands, 
 and are to be feared from the loweft perfons by 
 the moft powerful. 
 
 And fome w^ho have travelled, and had an 
 opportunity of comparing the manners of 
 other countries w^ith our own, have obferved, 
 that whereas people are in moft places trampled 
 
 on 
 
SERMON XIX. 335 
 
 on by their betters, and returny if we may fo 
 fpeak, the ill treatment, on others Hill below 
 them; in England^ on the contrary, the abufe 
 begins at the bottom, and is carried upwards 
 through all orders, fucceffively to the very 
 higheflj there prevailing among us univerfally, 
 fqch an impatience of authority and reftraint, 
 fuch a difpofition to molcft and pull down 
 thofe above us, as is not to be found in any 
 other nation. 
 
 No fooner is any perfon, for his merit or 
 abilities, or by his induftry, or even by the ge- 
 neral voice, and as it were at the command of 
 the public, advanced to any eminent degree of 
 authority and greatnefs; but inftantly, every 
 virtue difappears: he is no longer thought de- 
 fer ving of promotion, only becaufe he has ob- 
 tained it; he is attacked with obloquy from 
 every quarter ; and that breath of popular fa- 
 vour, by which he was driven forwards, on a 
 fudden, is both turned againft him, and fweil- 
 ed up into a ftorra. 
 
 Nor does this extreme hardihip and injuflice 
 attend only on the moft eminent ftations : the 
 fame principles work proportionably in lower 
 inflances ; as a clod of earth falls to the ground, 
 by the operation of the fame caufe, that keeps 
 the planets in their orbits. 
 
 As the great fometimes are tempted to 
 oppreffion, through a confcioufnefs of their 
 own power, and a contempt of the claims of 
 mean perfons ; io on the other hand, there arc 
 numbers of people of the lower clafs, who 
 think It is but a little fin to fteal from thofe v/tio 
 
 have 
 
33<5 S E R M O N XIX. 
 
 have abundance. ^ Injuries are as they are 
 ^ felt ; What is a rich Lord the worfe, for the 
 
 * want of fuch a trifle as will maintain my 
 
 * poor family.' 
 
 Even the Clergy not unfrequently receive 
 the fame compliment; and fometimes, when 
 it is not due to tkem : they have the honour 
 to be ranked among thofe, who can bear to be 
 pillaged, and may be injured w ithout injuftice. 
 
 This plea, or one very like it, is made ftill 
 more ufe of, and alledged with more confi- 
 dence, when the thing unjuftly retained or 
 taken, is the property of Tijoctety. 
 
 But the public^ far beyond all private perfons, 
 lies always open to thefe iniquitous depreda- 
 tions, and is attacked without mercy, from 
 every quarter -, as if it were of a conftitution 
 incapable of fuifering, or there were nothing 
 criminal, in doing injuries to a whole company. 
 
 But befides the a£ls of injuftice which we 
 are guilty of, towards our fuperiors, or thofe, 
 whom we are pleafed to view in that light; 
 there are others, which are done amongft 
 equals y or perfons confidered as fuch ; where 
 the inequality of the two parties, comes not in 
 as a motive to the injury, being neither the 
 encouragement on the one fide to oppreflion, 
 nor the temptation to fraud on the other. 
 
 Thefe belong to fuch branches of the inter- 
 courfe, which men have with each other, 
 where the traffick is fuppofed to be on even 
 terms, for the equal benefit of both parties. ^ As 
 
 * a nail fticketh faft between the joinings of the 
 
 * ftones 
 
SERMON XIX. 337 
 
 ' ftones, fo doth fin ftick clofe between b\iy- 
 * ing and felling/ 
 
 We need not defcend to particulars : much 
 penetration is not neceflary to judge of thefe 
 things, but a fair and equitable difpofition, 
 Acutenefs of underftanding is feldom wanted, 
 except to palliate what is wrong. Whatever 
 is underjiood to be right by both parties, is fo : 
 ■and when they differ, it is moftly concerning 
 thcfa^s^ rarely about i\\c principles they ought 
 to 2l(X upon. 
 
 A great variety of cafes will occur*, in 
 which, as a fair and honeft difpofition may 
 give proof of it's integrity, fo he who has a 
 tendency to double dealing, will find oppor- 
 tunities in abundance to deceive himfelf, as 
 well as thofe that deal with him. He will have 
 a thoufand apologies to allege, and be able to 
 raife arguments in his own defence, which it 
 may require fome fkill to anfwer, and yet but 
 a little honcfty to defpife. For certain truths 
 are eafier to underftand, and feel, than to ex- 
 plain. And if you can once bear to deliberate, 
 and begin to reafon about a piece of profitable 
 villainy, the odds are great that you conclude at 
 laft to commit it. 
 
 We need not add furely upon this fubjed: 
 that ?i\\falJhood\s forbidden. It finks a tradef- 
 man, or any man down to a low rank, when 
 he fubmits to this pradice ; and on any occa- 
 fion, or in any manner, tranfgreffes the bounds 
 of truth. We may fafely pronounce all That 
 to be ftolen, which is gained by lying. 
 
 Z The 
 
338 SERMON XIX. 
 
 The like might be faid in the cafe of cqtI' 
 ira£ls qf every fort, when fraudulently made, 
 or not performed faithfully ^ of ' breaches of 
 ^ truft* repofed in us, either by exprefs agree- 
 ment, or tacit confent j and in (hort, of every 
 advantage we take over another perfon, by 
 which we deprive him of his fubftance, in vi- 
 olation of law, jurtice, equity, truth, or 
 reafon. 
 
 But there is no neceffity to profecute thefe 
 things particularly : for it is not inftru<Slion or 
 ikill, that is requifite ; but rather, on the con- 
 
 * trary. Simplicity and godly fincerity,' the rc- 
 ^ verfe of flefhly w^fdom/ An honeft mind is the 
 beft inftrudor, and will teach us beyond a thou- 
 fand cafuifis. ^ It is joy to the juft to do judg- 
 
 * ment : he who truly loves that which is jull 
 and equal, and from his heart defires another's 
 welfare as his ow^n, may be depended on : and 
 he alone : he has a principle within him, a fe- 
 cret power, a inagnet that will be an infallible 
 diredor; and turn him true and fure to the 
 point of right, amidft all the darknefs of dif- 
 putation, and all the attradiions of felf-interefl. 
 
 Vice has often been compared to a noxious 
 weed, of a quick, alas ! and continual growth : 
 and we are perpetually employed, we labour- 
 ers in this moral field, to check it. We offer 
 men reafons to fet againft inclination, we op- 
 pofe duty to intereft j hoping to put fome flop 
 to the particular tranfgreffions at leaft that are 
 moft predominant : but they fpring up again 
 
SERMON XIX. 339 
 
 in oppofition to all our labours -, and the rank 
 harveft grows under the hands of the reaper. 
 
 ^ Set your aiFediions on things above, not 
 * on things on earth.' Could men be brought 
 to alter the objed of their defircs, the talk of 
 reformation would be all done at once 5 their 
 condudt would follow of itfelf the change of 
 their afFedions, and there would be little need 
 for us to explain oi" inculcate the command- 
 ments. Let but this fentimcnt, the defire of 
 heavenly things, enter into the heart, and 
 poffefs the dominion there ^ and no vice can 
 ftand before it. Evety irregular appetite and 
 paflion, ambition, envy, avarice, felfifhnefsj 
 all thofc corrupt affedlions, by which we are 
 led to be injurious to each other, are confum- 
 ed in a moment by this, ' fire from heaven.* 
 The very root of injuftice, the principle from 
 which it fprings, the means by which it grows, 
 the whole matter by which it is fupplied and 
 nourifhed, are bnrnt up and annihilated ; and 
 the heart impregnated with the feeds of grace^ 
 and virtue, becomes that ^ Good ground, which 
 
 * bringeth forth fruit, fome thirty fold, feme 
 
 * fixty, and fome an hundrede' 
 
 Z ^ SEE- 
 
SERMON XX. 
 
 Ninth Commandment. Past I. 
 
 EXOD. XX. i6. 
 
 Thou Jhalt not hear falfe witnefs againjl thy 
 Neighbour. 
 
 It doth not*, I think, appear, that the 
 teftimony of a witnefs, according to the law of 
 Mofes, was to be delivered upon oath. His 
 ferious affeveration was however accompanied, 
 according to the ufage of thofe times, with the 
 folemnity of fome fignificant adion. 
 
 ^ At the mouth of two witneffes, or three 
 
 * witneffes, fhall he that is worthy of death 
 ' be put to death •, but at the mouth of one 
 ^ witnefs he (hall not be put to death. The 
 
 * hands of the witneffes ihall be firft^upon him 
 ^ to put him to death, and afterwards the hands 
 ^ of all the people. — If thy brother entice thee 
 
 * fecretly, faying, let us go and ferve other 
 
 * Gods — thou fhalt furely kill him : thine hand 
 
 * fhall be firft upon him to put him to death, 
 
 * and afterwards the hand of all the people.' 
 It feems, as if the witneffes gave the firft blow 
 to the criminal ; and that this was at the fame 
 
 time 
 
 -' ft^Ltvit, V. I. may be un Jtrft©oJ cf the Cr/V7;/W. 
 
S E R M O N XX. S4I 
 
 time both the fignal, and, as it were, the war* 
 rant for his execution. When St. Stephen was 
 ftoned, it was at St. Paurs feet that the wit- 
 nefles * laid down their clothes ;' which they 
 put oif, we may fuppofe, to make themfelves 
 the readier to perform that office. 
 
 It is to this pradice our Lord alludes, in his 
 fentence on the woman taken in adultery ; and 
 his decifion, which is every way admirable, 
 receives an additional propriety from this al- 
 lufion : * He that is without fin among you, 
 
 * let him firft caft the ftone at her.* 
 
 With us indeed and other nations, falfe tef- 
 timony hath, for many ages, been accompanied 
 W\ih falfe /wearing: ^inAthhy no doubt, is an 
 aggravation of the offence. 
 
 God hath faid, that he * will not hold him 
 
 * guiltlefs, that taketh his name in vain j' in- 
 timating, perhaps, that he may delay the pun- 
 ifhment ; afTerting flrongly, that he will inflift 
 it. The offender may efeape for a time, and 
 feem to triumph in his impunity; but he is all 
 the while under a curfe, by which he is fafter 
 held, than by a thoufand bars. This fentence 
 of God, like a drawn fword, hangs trembling 
 over his head, and ' will cut him in funder in 
 
 * a day when he looketh not for it, at an hour 
 ^ when be is not ware/ 
 
 And as he, who taketh God's name in vain, 
 ^ fhall not be held guiltlefs/ fo we find a like 
 threatening denounced againfl the other part 
 of this complicated offence j * a falfe witnefs 
 
 * fhall not be unpunifhed.* There is not only 
 
 a force 
 
342 SERMON XX. 
 
 a force and emphafis in this form of cxpreffion, 
 but fach a refeniblance alfo to the other threa- 
 tening, as is remarkable : ^ The Lord will not 
 
 * hold him guiltlefs.— He fhall not be un- 
 
 ^ punifhed. Guiltlefs, and unpunifhed,' under 
 God's juft government agree, no doubt, in .their 
 import y at leaft they will be found to do fo at 
 the confummation of all things, when he fhall 
 '^ render to every man according to his works/ 
 But in this cafe, the very language is notdiffer- 
 cnt : it is the fame word in both thefe places 
 in the original T^pT ^^* 
 
 Falfe teftimony draws after it alfo by human 
 laws a punifhment confiderable, and with us 
 very ignominious : but yet not always, it muft 
 be acknowledged, proportionable to the ma- 
 lignity and mifohief of the offence, or to the 
 punilhment which is inflicted for other crimes 
 lefs atrocious in themifelves, and lefs detrimen- 
 tal to the public. Of this the legiflature are 
 not ignorant : they have their reafons, w'e may 
 be fure, for this lenity ; and regard probably 
 wb.at is convenient and praflicable, as well as 
 what is juft. The office of 2Ln informer^ how- 
 ever fometimes ncceffary, is difagreeablc and 
 invidious; and fhould not, it is thought, be 
 overcharged with difficulties and danger ; in» 
 numiCrable crimes, even as the law now {lands, 
 efcaping punifhraent, merely becaufe no one 
 is willing to be the witnefs againji them, 
 though of them, alas! we are all witnelTcs. 
 
 Thofe who make a trade of accufing, were 
 
 always, and muli be ever odious : but to pro- 
 
 . ' fccute 
 
S E R M O N XX. 343 
 
 fecute and bring to publickjuftice, fome great 
 and powerful offender, was efteemed honour- 
 able in the common wealths of Greece and 
 Rome, and was often the firft ftep to advance- 
 ment. 
 
 The punifhment appointed for falfe teftimo- 
 ny has been * death: but the moft natural and 
 equitable punifhment, (which alfo appears to 
 have been inflifled in fomef nations, and in 
 the J Roman government at a certain period) is 
 that which the law of Mofes prefcribes. ' If 
 
 * a falfe witnefs rife up againft any man, tote- 
 
 * flify againft him that which is wrong ^ then 
 
 * both the men, between whom the controver- 
 ^ fy is, fhall ftand before the Lord, before the 
 ^ priefts, and the judges w^hich fhall be in thofe 
 
 * days; and the judges (hall make diligent in- 
 
 * quifition ; and behold, if the witnefs be a falfe 
 
 * witnefs, and hath teftified falfly againft his 
 ' brother; then fliall ye do unto him as he had 
 ^ thought to have done unto his brother. So 
 
 * flialtthou put the evil away from among you. 
 
 * And thofe which remain fliall hear, and fear, 
 ^ and fhall henceforth commit no more any 
 ^ fuch evil among you. And thine eye fliall 
 
 * not pity, but life fhall go for life, eye for eye, 
 ' tooth for tooth, hand for hand, foot for foot.' 
 
 And 
 
 * Ut qui falfurn tcftimoniam dixifTct, e faxo Tarpeio deji- 
 ceretur. XII. Tab. 
 
 In France, I fuppofe in fome cafes only, this crime is faid ta 
 be now capital. Montef. Spir. of Laws. Book 29. Chap. 11. 
 
 \ Diod. Sic. Lib. I. — 0< Ti "l^ivt'K^ rivat Kxlnyo^irxflig a>(pu>.C' 
 iSro -STothhy '0 rc'i'g c-jxo'pxfirihJtri)/ sriTccKic. ■ 
 
 I Cum calumniantes ad vindiaam pofcat /wjV;7w</tf fuppHcH. 
 C. 9. 2. 17. 
 
344 S £ R M O N XX. 
 
 And were it not a matter of extreme diiR-- 
 culty to pronounce concerning the utility of 
 laws, without the experience of them; one 
 would think, that, as the fevereft punifhment 
 of wilful falfe teftimony would be no more 
 than juft ; fo it would be the moft likely to 
 advance the caufe of truth and juftice, and the 
 happinefs of every nation in the world. 
 
 For the crime furely is of the deepeft dye ; as 
 v/icked and as hurtful as can well be commit- 
 ted. Indeed it is not eafy to imagine a greater 
 degree of depravity, than goes to the commif- 
 fion of this offence ; or a complication of more 
 grievous fins, than are comprehended in it. 
 
 For, to pafs by the perjury, which belongs 
 to this offence but by accident, and has been 
 already mentioned ; nrft, it is murder^ or ro^- 
 iery-y (as the cafe may happen to be ;) and that 
 more grievous, than if done by open violence, 
 as loading the innocent with difgrace and in- 
 famy. 
 
 Secondly, It is a violation of irut/?» And 
 this furely is no fmall part of every crime into 
 which it enters. An ?.(^ of injufiice or cruelty, 
 when it is joined with treachery, or brought 
 about by falfehood and fraud, is doubly detefl- 
 able, and raifes our indignation to the highelt 
 pitch. 
 
 Thirdly, Falfe teftimony is peculiarly inju- 
 rious tofociety. The immediate obje<3: of the 
 crime, is far from being the only fufferer: the 
 ftate itfelf is hurt; and that not merely by the 
 lofs of a fingle member, if that be the confe- 
 
 quence ; 
 
SERMON XX. 34; 
 
 quence ; but it receives, as it were, a wound in 
 it*s vital parts. For the adminiftration of pub- 
 lick juftice, is the very life of civil fcciety : it's 
 Being depends upon it : if this be deftroyed, 
 we fall back that moment into aftateof nature. 
 Now falfe teftimony, in every inftance, inter- 
 rupts this adminiftration of juftice ; an4 would 
 flop it entirely, were it univerfally prevalent. 
 A judge does not fee every thing with his own 
 eyes -, he can only execute the laws, by giving 
 credit to the witneflbs; truth, and civil fociety 
 muft expire together. 
 
 Solemn falfe teftimony is an offence, that 
 muft always be deliberate and premeditated. 
 It is not the efFed of any fudden tranfport or 
 guft of paffion, but fhews a temper refolutely 
 corrupt, and hardened in wnckednefs. 
 
 Laftly, for what need to purfue this hateful 
 offence through all it's aggravations? it requires 
 a degree of impudence^ andmeannefs, aftrength 
 of forehead, and bafenefs of heart, that can 
 only belong X.Q the very worft, the vileft, and 
 moft abandoned charader : fo that if fome 
 other crimes were as pernicious as this, yet 
 hardly could any be fo odious. A bold ufurper, 
 a bloody tyrant, is advanced, no doubt, to a 
 high pitch of wickednefs : yet even he is able 
 to infpire us with fome degree of reverence for 
 his authority or accomplifliments, and force us 
 to mix refped with our abhorrence of him. 
 But his fpies and his fycophants, the tools with 
 which he does his work, and who are fo ready 
 ever to teftify what it is convenient for him to 
 
 have 
 
346 S E R M O N XXL 
 
 have believed, (though it is not always believ- 
 ed,) thefe are yet more execrable : the two ex- 
 tremities of averfion are united in our fenti- 
 ments of them^ and they are, at the fame time, 
 the moft terrible, and moft contemptible. 
 
 SERMON XXL 
 
 Ninth CommandxMent. Part II. 
 
 PROV. X. i8. 
 
 He that uttereth ajlander^ is a Fool. 
 
 A N the large field of falfehood, there is room 
 for a multitude of offences, not fo terribly 
 eminent as that lie, which we confirm by oath, 
 and deliver folemnly in a court of juftice. 
 
 The Jirji^ howeVer, approaches towards it ; 
 ^^ calumny^ which is known to be falfe, and 
 fpoken with a defign to do mifchief. The 
 name of God, I grant, is not profaned ; it is 
 alfo fomething, that the very place and forms 
 of juftice, are not defiled and proflituted : in 
 other refpe^s, the injuflice is much the fame; 
 and the flroke, fometimes, as heavy as that 
 ijvhich is given by the hand of the executioner. 
 
 Reputation^ 
 
SERMON XXI. 347 
 
 Reputation^ of ail poflcfTions, is the moft va- 
 luable, v\Q^i\.o ^good confcicjKc '^ to which in- 
 deed it of right belongs, and from which it na- 
 turally fprings. The root lies out of the reach 
 of injury : Your innocence, by God's grace, no 
 one can take from you, without your own con- 
 fent: but the fruit of a fair reputation, fo 
 beautiful, and fragrant, and in all rcfpeds xo 
 precious, this, alas ! hangs expofed to the af- 
 faultof every paffenger: the lowcfi, as he goes 
 along, can fling a ftone upw^ards, and laugh to 
 fee the prize fall, though he cannot gather it> 
 
 It is an aggravation of the ciime, or at leafl 
 of the folly of calumny, that commonly there 
 is nothing to be gained by the commillion of it. 
 ^ Men do not defpife a thief, if he fteal to ft- 
 ' tisfy his foul, when he is hungry; but, if he 
 * be found, he fhall reflore feven fold j he (hall 
 - give all the fubflance of his houfe.' But he 
 who fleals away your reputation, has no pre- 
 tence to the plea of neceility ; fince what he 
 takes away from another, does not therefore fall 
 into his own hands j and w^hen he has ruined 
 you by the robbery, hehimfelf is no richer. 
 
 Wje have an account fomewhepe, of a certain 
 trib^ of Savages, who are poffeffed of a per-- 
 fuafion, that, whenever they have flain a man^ 
 they are immediately endowed v/ithall his good 
 qualities ; which they think are transfufed from 
 the foul of the dead, into the perfon that has 
 killed him. You will not wonder, that mur- 
 ders are frequent in that country ; and that it 
 is very dangerous for a man of merit, to be 
 
 found 
 
34^ SERMON XXI, 
 
 found unguarded among people of fuch princi- 
 ples. 
 
 Having eftablifhed in our own thoughts a 
 kind of competition with thofe around us, and 
 rivalfhip for refped and credit, we are apt to 
 flatter ourfelves, that we are the better for 
 their fhame, and the more refpeded when they 
 are ill thought of j we hope to appropriate to 
 ourfelves, the honour which others lofe, and 
 inherit the applaufes they poffefs no longer. 
 
 But we are much miftaken in our conclufi- 
 ons. For, not to urge the danger of reprifah^ 
 which may be made upon us w^th equal fuc- 
 cefs, and perhaps more juflice •, this very te??!- 
 per and pradice, if our enemies have nothing 
 more to allege againft us, is of itfelf one of the 
 heavieft imputations : and while we put it in 
 their power to fay fo much ill of us truly, we 
 purfue the very worft meafures in the world 
 for a good charader, whether to deferve or gain 
 it. 
 
 Nor is this only one great blemifh in our re- 
 putation, and an inducement to our enemies to 
 look out for more ; but it is alfo afure fymp- 
 tom, that they WxWJind them. A difpofition 
 to calumny is too bad a thing, to be the only 
 thing in us that is bad : a vice of that diftinc- 
 tion, cannot be without a large retinue. 
 
 At leaft, there will hardly be found in it's 
 company, any quality highly good and excel- 
 lent. Eminent merit can ihine without a foil ; 
 it needs no fuch helps, and condefcends not to 
 makeufe of them^ but it is well pleafed with, 
 
 whateyer 
 
SERMON XXI. 349 
 
 whatever is well done, and ready and delighted 
 to do juftice to the excellencies of others. 
 
 A mind truly great, recommends and brings 
 forward what is deferving of encouragement j 
 and being rich in praife, can bellow it liberal- 
 ly, without any fear of impoverifhment. 
 
 But, befides the mere dcfire of doing mif- 
 chief, which is malice \ or the defire of doing 
 it to thofe above us, which is envy -^ or to thofe 
 who have offended us, which is revenge ; and 
 befides alfo the more general endeavour to de- 
 prefs others in order toraifeourfelves the high- 
 er, which is the miftaken effort of a very mean 
 ambition \ there is yet another principle, which 
 is apt to lead us into the fame offence ; and be- 
 comes one caufe of that calumny, which 
 fprings from fo many fources. 
 
 We have all a defire to be agreeable to our 
 companions 5 and finding, that con verfation is 
 never fo well reliflied, as when feafoned with 
 flander ^ what can we do, but conform to the 
 tafte of thofe we live with, and be cenforious 
 out of civility? 
 
 But, perhaps the fault may not be wholly 
 theirs, with whom we converfe. Our talent^ 
 it may be, lies the fame way with their tafte: 
 we have a genius, it is poffible, turned for 
 fatyr^ above any other fpecies of compofition. 
 In that cafe, it will be no wonder, if we ap- 
 pear to lefs advantage upon a different topic ; 
 and \k\?XoViXpanegyricks^ growing in an unkind-- 
 ly foil, are found diftafteful, and unfavoury. 
 
 But, 
 
35:> 3 J! R M O N XXf. 
 
 But, be that as it iiiavj we are ftill by no 
 means innocent. If the fault be in othersy we 
 ought not to partake in it j if in ourfclves, we 
 may correct it. Should we think it reafonable, 
 were the cafe our own, to be abufed merely for 
 fport, and belied only in order to be laughed 
 citl The jeft is loft in the injuftice and cruelty : 
 it is a ferious matter, at leaft on the fide of the 
 fuffercr. 
 
 The hearers too are impofcd upon, and 
 made the inftrum.ents of conveying a falfe- 
 hood, and doing an injury. The evil fpreads 
 fall and is multiplied, and probably increafed 
 and aggravated in it's courfe : and there is no 
 end of the confufion and mJfchief. ^ As a 
 ' madman who cafletb firebrands, arrows and 
 ^ death : fo is the man that deceiveth his 
 ^ neighbour, and faith, am not I in fport ?' 
 
 Praife, even when it is deferved, may be 
 conferred indifcreetly j but cenjure is furround- 
 ed with peril on every fide : the ieaft impro- 
 priety makes it unpardonable. You are not 
 allowed to be miftaken, when you take upon- 
 you to find fault. Time, place, perfon, occa- 
 iion, company, and fo many circumftances 
 rnuft meet together, that the proper opportu- 
 nity to difcommend, if we will but wait for it, 
 cannot occur often. Cenfure is in feafon io 
 very feldom, that it may be compared to that 
 bitter plant, w^iich hardly comes to it's matu- 
 rity in the life of a man, and is faid to flower 
 but once in a hundred years. 
 
 The 
 
SERMON XXTJ 351 
 
 The fpirit of Party is another principal, and 
 almoft univerfal caufe, of thefe offences of the 
 tongue. 
 
 Befides the greater contefts in Church and 
 State j there are perpetually fpringing up petty 
 competitions, from intereft commonly, fome- 
 limes by accident, or almoft without occaiion, 
 which divide people into little armies ^ in one 
 or other of which, we are moft of us too fojr- 
 ward to engage : we are eafily involved in the 
 prejudices of thofe around us j and being fwept 
 away by the torrent of diHeniion, we increafe 
 it. 
 
 Hence it is, that moft men, and efpecially 
 the moft adive and bufy^ have two chara6lers 
 given them, widely different from each other^ 
 The wife and wary give none haftily, and cre« 
 dit neither without abatements. The worth, 
 and the demerit of the greateft number is al- 
 ways moderate: whatever is reprefented as ex- 
 traordinary, is probably exaggerated. 
 
 Nor are the profligate and the weak alone, 
 drawn afide by thefe prejudices; difcreet and 
 worthy perfons, find it difficult to refift them. 
 The appearance of friendfhip, gratitude, ho^ 
 nour, and other good qualities infenfibly mif- 
 lead us: and in purfuitof the image of thefe 
 glittering virtues, we lofe the fubftance of Trutii 
 and Charity. 
 
 Laftly, we are but too apt, all of us, to be 
 influenced in w^hat we fpeak, by a latent par- 
 tiality for our/elves. How often are we found 
 to fail in reprefenting the cleareft tranfaa:ion? 
 
 not 
 
352 ^ L R M O N XXI. 
 
 not from any formed defign of doing wrong, or 
 fpeaking falfly ; but through that mift and 
 darknefs, which felf-interelt raifes, and the 
 paflions fpread before the underftanding : Im- 
 perceptibly almofl: to ourfelves, the biafs of 
 partiahty, as we pafs along in our narration, is 
 working upon every point and circumftance a 
 little J till in the end, we have w^andered wide- 
 ly from the line of Truth, or even move inop- 
 pofition to it. 
 
 To relate the fad, to reprefent our own 
 words and adions, and thole of others in 
 which we are interelled, as they are^ is no flight 
 attainment ; but demonftrates a fuperiority of 
 mind, w^hich is the peculiar quality of the 
 highell charaders. 
 
 How great, how truly noble, in whatever 
 flation, were that perfon, whofe veracity fliould 
 be found untainted by felfifli confiderations ! 
 who might be left to ftate the caufe of his ad- 
 verfary, and trufted with the rights of every 
 party ! 
 
 * Lord, who fliall dwell in thy tabernacle, 
 
 * or who fhall reft upon thy holy hill ? Even he 
 ^ that leadeth an uncorrupt life, and doth the 
 ^ thing which is right, and fpeaketh the truth 
 
 * from his heart ^ He that hath ufed no deceit 
 « in his tongue, nor done evil to his neighbour ^ 
 ^ and hath not flandered his neighbour/ 
 
 SER- 
 
SERMON XXII. 
 
 Tenth Commandment. Part L 
 EX OD. XX. 17. 
 
 Thoujhalt not covet. 
 
 Having before forbidden all adual en- 
 croachments upon the property of another, 
 the divine Lawgiver proceeds to impofe his re- 
 ftraints upon the mind : and prohibits in the 
 fame tone of authority, not only the violent 
 invalion, but the very inw^ard dejire of that 
 w^hich cannot juftly become our own. 
 
 He had need be a Divvie Lawgiver, who 
 takes upon him to impofe fuch precepts ^ and 
 control thofe workings of the foul, which are 
 invifible to mortal eye, and can be tried before 
 no human tribunal. 
 
 We find no fuch injundion as this, I con- 
 ceive, in the appointments of Lycurgtis or So- 
 lon^ in the Laws of the twelve tables^ or the 
 Injiitutes of the Roman emperor. Content 
 with the regulation of the external ad, and 
 the impofition of fome reftrainton the tongue^ 
 they prefume not to proceed further 5 but de- 
 A a cently 
 
354 SERMON XXII. 
 
 cently and prudently flop, being arrived at the 
 limits of their authority. 
 
 But the Supreme Lord has no bounds fet to 
 his Empire ; which both reaches throughout 
 infinity, and penetrates to the inmoft receffes : 
 his dominion is univerjal^ and complete, * He 
 
 * is above all, and through all^ and in you all/ 
 The thoughts and intents of the heart, make 
 indeed the principal fubjefls of his infpedion 
 and government : to defire, and wifh only to 
 be exempt from his authority, is already to 
 have rebelled againft Him. 
 
 Exhortations others may have ufed, or given 
 their coii?ifel^ in the capacity of wife men or 
 PiiilofopherSy for the benefit of fuch citizens as 
 would afpire to perfedion : but here is a Law 
 in all it's forms, fet forth with the moft folemn, 
 nay, even with a miraculous pomp, in terms 
 the moil: precife and peremptory, and in com- 
 pany with the other fundamental inftitutions 
 of the common wealth. 
 
 Thou fhalt do no murder. 
 
 Thou Ihalt not commit adultery. 
 
 Thou flialt not Ileal. 
 
 Thou fhalt not bear falfc witnefs. 
 
 Thou fhalt not covet. 
 To what purpofe this laft prohibition? If I 
 Ileal, or bear falfe witnefs, I know the penalty : 
 
 * of the befl of his own field or vineyard, fhall 
 
 * he make reflitution ^ — Ye fhall do unto him, 
 
 * as he thought to have done unto his brother.' 
 If I commit murder, my life is anfwcrable for 
 the tranfgrelTion : the punifhment is fixed, and 
 
 the 
 
SERMON XXII. 355 
 
 the witneffes ready to ^ lay their hand upon 
 * my head/ 
 
 But what if I commit no murder, but only 
 defire and wilhtodoit? Suppofe I do not 
 ileal with my hands, but covet only in my 
 heart, the pofTeffions of my neighbour : what 
 is the penalty of this tranfgreffion ? or who 
 fliall undertake to be the witnefs ? Is it not 
 fuperfluous and trifling, to ilTue out procla- 
 mations that muft be of no force, and edids 
 that can never be executed ? What is a Law, 
 without a fandion ? or what are both thefe, 
 where there can be no proof of the offence ? 
 Is not this rather to fport with the majefty of 
 laws ; and to debafe and expofe to ridicule, 
 what is moft important and facred ? The dig- 
 nity and wifdom of the great Lawgiver of the 
 Jews, forbid us to afcribe to him a condud fo 
 plainly inconfiftent and unmeaning. 
 
 What then can we infer, but that he knew, 
 his laws had an authority ' more than human -^ 
 that they only paffed through his hands ; but 
 were indeed enaded by one, who was alfo able 
 to fee them executed ? Him, 'who is a dif- 
 ' cerner of the thoughts and intents of the 
 
 * heart j' andean ' bring every work into judg- 
 
 * ment, with every fecret thing, whether it 
 ' be good or evil :' and who, he knew, would 
 do it; would interpofe even in this prefent 
 world, fo far as (hould be neceffary for the ho- 
 nour of his government^ and the completion 
 of his promifes; leaving however, we may 
 well allow, a more full and perfed, a more 
 
 A a 2 diftin- 
 
/ 
 
 356 SERMON XXII. 
 
 diftinguifhed and univerfal difplay of his at- 
 tributes, and vindication of his providence, 
 for the final revelation by his Son, and the 
 judgment of the world to come. 
 
 It is written — * The law w^as our School- 
 mafter to bring us unto Chrift. In this com- 
 mandment efpecially, ' Thou fhalt not covet,' 
 it breathes the fpirit of the Chriftian difpenfa- 
 ticn ; teaching men to pradice it's precepts 
 from an inward principle, and to ^ fhew the 
 * work of the Law, written in their hearts.' 
 
 There is fomewhcre an account, fabulous I 
 allow, but yet inftrudive, of an Almond Tree, 
 of a particular fpecies, endowed, it feems, 
 with this fingular property j whatever mark 
 you fhall infcribe upon the kernel of the nut, 
 when it is planted, the fame will be found vi- 
 fibly delineated on all the leaves and fruit of 
 the tree that fprings from it. The ftone being 
 opened at firft, and the intended charadler once 
 carefully drawn, the reft follows of courfe, 
 without further application. As the tree 
 Ihoots up and fpreads, that original impreflion 
 is difplayed on every fide, and multiplied in 
 a thoufand branches. 
 
 How many rules and maxims of life might 
 be fpared, could we fix a principle of virtue 
 within 5 break the ftony hearty as the Scripture 
 calls it, and infcribe this living fentiment of 
 the love of God in the afFedion ; that tender 
 but powerful part of our frame, from v^^hich 
 our whole life, and all our adions are derived, 
 
 as 
 
SERMON XXII. 357 
 
 as the tree, branches, leaves, and fruit, fpring 
 out of the kernel of the almond? 
 
 Were the Spirit of Piety within, and God's 
 name written in our breaft, how little teaching 
 would then fuffice, to fhew us what is pleafing 
 to him? His love, once in the heart, would 
 pafs with eafe into our whole behaviour; and 
 leave upon all our words and adlions, engrav- 
 ed, and fhining, as on the Mitre of Aaron, 
 
 * Holinefs unto the Lord/ 
 
 If Honefty and Juftice be once feated in the 
 afFedion, the decifions' of Cafuifts will be no 
 longer wanted : he who loves righteoufnefs, is 
 mafter of all the diftindions in morality. 
 
 * The law is for the ungodly/ The other 
 commandments, with the train of penalties an*- 
 nexed to them, are made only for thofe per- 
 fons, who are not good enough to be govern- 
 ed by this precept, 
 
 * He that curfeth his Father or his Mother, 
 ^ fhall furely be put to death/ 
 
 ^ Whofo Iheddeth man's blood, by man fhall 
 
 * his blood be fhcd/ 
 
 ^ The adulterer and the adulterefs fhall 
 ^ furely be put to death/ 
 
 * He that ftealeth a man ftiall furely be put 
 ' to death/ 
 
 ^ If a man (hall fteal an ox, or a fheep, he 
 ^ fhall reftore five oxen for an ox, and four 
 ^ fheep for a fheep. If he have nothing, then 
 ^ he fhall be fold for his theft/ 
 
 ^ If a falfe witnefs rife up againfl any man, 
 ^ to teflify againfl him that which is wrong ; 
 
 < —then 
 
358 SERMON XXIL 
 
 * — then fhall ye do unto him, as he had 
 
 * thought to have done unto his brother.— And 
 
 * thine eye fhall not pity, but life {hall go for 
 
 * life, eye for eye^ tooth for tooth, hand for 
 
 * hand, foot for foot.' 
 
 The Law, you fee, is encompaffed with ter- 
 rour^ like that mountain, from which it was 
 delivered. ^ Take heed to yourfelves, that ye 
 ^ go not up, or touch the border of it. There 
 
 * ihall not a hand touch it, but he fhall furely 
 
 * be floned, or fhot through. And there Vv^cre 
 ^ thunders, and lightnings, and a thick cloud 
 
 * upon the mount, and the voice of the trum- 
 ^ pet exceeding loud, fo that all the people that 
 ' was in the camp, trembled.* 
 
 But what is all this terrour, and thefe dan- 
 gers to that man, who is not prompted to tranf- 
 grefs ? To him, who has brought his heart in- 
 to fubjedion to this fublime precept, Thoujba/t 
 not covet ^ the threaten ings annexed to the com- 
 mandment are a dead-letter -^ the yoke of bon- 
 dage is broken. Duty and defire concurring, 
 he has the pleafing talk of fulfilling his Mak- 
 er's will, by all thofe offices which are the mofl 
 agreeable to himfelf. Such labour is delight ; 
 fuch fervice pcrfeft freedom. He is pafTed 
 from under the law, into an evangelical^ or ra- 
 ther indeed a heavenly ffate j refembling ^ the 
 
 * fpirits of jufl m.en made perfe<Sl, and the an- 
 
 * gels which do always behold the face of the 
 
 * Father which is in heaven,' and receiving 
 fome foretafte even piow, of the * fulnefs of joy 
 
 « that 
 
SERMON XXII. 35^ 
 
 ' that is in God's prefence, the pleafure which 
 ^ is at his right hand for evermore,' 
 
 O happy, envied ftate of thofe good men, 
 who are ' deHvered from the bondage of cor- 
 ' ruption into this glorious liberty of the chiU 
 * dren of God !* Slaves no longer to the tyran- 
 ny of fin ; nor condemned to wage an everlaf- 
 ting war, with turbulent paffions, depraved 
 appetites, and inveterate habits of vice j Ava- 
 rice, mean and miferable j Ambition, never to 
 be fatisfied ; Pride, puffed np with wind ; 
 Vanity, decked with feathers ; Envy, Wrath, 
 Intemperance, and every inordinate affec- 
 tion, the offspring of Selfiflinefs and Folly, 
 the parents of Shame and Torment. No dif- 
 pute, delay, or murmur, againft the voice of 
 Wifdom and Piety. Peace all, and harmony 
 within the good man's breaft \ and his hopes 
 full of immortality. Men he regards, all, with 
 the eye of Charity ; and looks np to God with 
 the fentiments of a Son, reverence foftened by 
 affedion, and that ' perfed Love which caf- 
 ^ teth out Fear.' 
 
 How near to this perfed ftate, it is poffible 
 for ns to arrive on this fide the grave, inftead 
 of difputing, let us, each of us, learn by ex- 
 perience : affured in the mean time, that every 
 ftep we take towards it, is both an advance- 
 ment of our prefent felicity, and a confirmation 
 of our title to the blifs which is everlajiing. 
 
 S E R> 
 
SERMON XXIII. 
 
 Tenth Commandment. Part II. 
 C O L O S. iii. 2. 
 
 Set your affection on things above ^ not 021 things 
 on the earth. 
 
 irl E who would raife a lofty fabrick, muft 
 dig low for the fureft ground to place it on : 
 and whoever afpires after the greateft heights 
 of true glory and happinefs, muft lay the foun- 
 dation in humility. 
 
 We recommend to you only that content- 
 ment, which is indeed the nobleft ambition ^ 
 no other difintereftednefs3 than what is moft 
 for your advantage. 
 
 A greedy and reftlefs temper of mind, dif~ 
 contented with it's prefent lot, and eagerly af- 
 piring after a higher ftation ; in xYit firji place,, 
 is 7nijerahle^ inconfiftent with all comfort and 
 happinefs. It is in itfelf, let your external ad- 
 vantages be what they will, a perpetual caufe 
 of difquietude and torment: it is a longing, 
 that can never be fatisfied. Succefs only adds 
 fuel to the flame, and gives it firength to ftretch 
 out to a wider compafs. 
 
 Secondly^ it is an irreligious temper of mind : 
 and this two ways j both as it takes too much 
 poffeffion of the hcsrt^ to leave room for fenti- 
 
 ments 
 
SERMON XXIII. 361 
 
 ments of piety, engrofling our whole concern, 
 and employing all our endeavours ; and alfo 
 more diredly, as it implies a diffatisftidion 
 with the appointments of God, and a mur- 
 muring at his providence ; as if he had been 
 lefs kind to us than he ought to have been, 
 and partial in favour of others.. It is mutiny 
 againft our heavenly commander : we refufe 
 the ftation he afligns, and difdain the fervice 
 on which he orders us. 
 
 And thirdly^ it is a temper very contrary to 
 juftice and fidelity towards men. He will not 
 always withhold his handsy whofe heart is con- 
 tinually fet upon another's property. There 
 w^ill be fome unhappily favourable moment, 
 when, opportunity confpiring with inclination, 
 the injuftice long premeditated, will be at 
 length accomplifhed j and then, as the pro- 
 phet fpeaketh, ^ they who conceive mifchief, 
 ^ bring forth iniquity.' 
 
 This is to be underftood of the greater vio- 
 lations of juftice, attended with danger ^ for in 
 lefs inftances, and thofe that are fafe, there 
 will be no fuch circumfpedion and delay. 
 The unfairnefs of the heart within, will be 
 iliewing itfelf inceffantly ; and, like the ftain 
 of glafs, through which a ray of the fun paffes, 
 will infed all objeds, and give it's colour to 
 every tranfadion of life. 
 
 Or even if it fliould be hindered, by means 
 of fome external impediment, from appearing j 
 the very inward difpofitioii^ the defire and de- 
 lign of doing wrong, is juftly to be punirtied 
 
 by 
 
362 SERMON XXIII. 
 
 by that judge, * who will bring to light the 
 
 * hidden things of darknefs, and make mani- 
 
 * fefl: the counfels of the heart.' 
 
 It is the confideration of this future judg- 
 ment, and the eternal, unchangeable ftate of 
 happinefs or mifery confequent to it, which is 
 the fovereign antidote for the malady of difcon- 
 tent. Let but youf hopes be full of immorta- 
 lity, your thoughts and hearts inflamed with 
 the joys of heaven ; and the pofleffions and 
 pleafures of this w^orld, will be feen to be little 
 worth the conteft : their luftre will die away, 
 like the glimmering of the ftars when the fun 
 arifeth. 
 
 Days and years, poverty and riches, when 
 fet againft eternity, and compared with hea- 
 venly blifs, lofe, in the infinite difproportion, 
 all their own petty inequalities, and are equal- 
 ly nothings no objeds to excite animoiities 
 among immortal fpirits, redeemed from eter- 
 nal mifery, and heirs of everlafting glory. 
 
 Envy and infolence, difcontent and pride, 
 avarice and ambition ceafe w^ith the interefts of 
 this earth ; bv w^hich they are fuftained and 
 nouriflied, as the lam.p is fed with oil : When 
 the foul is touched from above, every thing of 
 terrefirial materials is deftroyed. 
 
 The great dodrines, the awful truths, the 
 glorious promifes, the tremendous threatenings 
 of our holy religion, catch the heart, and carry 
 it as a facrifice to heaven ^ but, like the fire of 
 the Lord that fell on the altar of Elijah, con-^ 
 fume the v\-ood, ajidihc ftones, and the duft. 
 
 The 
 
SERMON XXIII. 363 
 
 The example and death of our Lord Jefus 
 Chrift, is to Chriftians an argument above all 
 others, enforcing indeed every virtue j but 
 with peculiar advantage, this contempt of 
 earthly greatnefs, and the love of God and 
 man. 
 
 It is the thing leaft obfervable in his exam- 
 ple, that he prayed for his murderers : ' Father, 
 ^ forgive them, for they know not what they 
 
 * do :' he left the bofom and blifs of his Father, 
 and the glory which he had with him before 
 the world was, on purpofe to fufFer thus • for 
 this very end, that he might endure abufe, 
 and infults, ftripes, and death ; a death igno- 
 minious, exquifitely painful, and lingering. 
 
 He fuffered this from the hands of men 5 for 
 whofe whole race it was, that he had abafed 
 himfelf fo low, and endured fo much. He 
 came down from heaven, and would be made 
 man, for the fake of men, who already owed 
 their Being to him; yet had broken his laws, 
 were regardlefs of his authority, infenfible of 
 his affedion, and prepared to crucify him. 
 
 They indeed were enemies 5 but his love con- 
 tinued. * Whom he once loved, he loved to 
 ' the end.' He created them to be good and 
 happy J and died for them, when they were 
 become wretched finners. 
 
 ' The riches of his goodnefs, and forbear- 
 ^ ance, and long fuSering ! Who is able to 
 ' comprehend this breadth, and length, and 
 
 * depth, and height !' 
 
 Words. 
 
364 S E R M O N XXIII. 
 
 Words cannot reprefent, no tongue of Men 
 or Angels is able to exprefs it : Let this ^ love 
 ^ be fhed abroad in your hearts ;' then ihall 
 you underftand, what we cannot utter ; and 
 ^ know the love of Chrift, which paffeth know- 
 ' ledge/ 
 
 Then will the commandments of God be no 
 longer grievous to us : the hardeft duties will 
 become eafy ; and the forgivenefs of injuries, 
 be like the plaineft parts of juftice. 
 
 All mankind will then be dear to us, for his. 
 fake v/ho made, and who redeemed them. 
 How fliall we be able to hate any one, thus fa- 
 voured by him who loved us, and died for 
 us ? 
 
 All our litle animofities will be burnt up in 
 that holy flame of Divine Love : and v;e (hall 
 be as incapable of conceiving hatred, as of com- 
 mitting murder. 
 
 This is the 2;reat fecret, to remove all diffi- 
 culties out of the road of duty ; and make the 
 fervice of God, perfed freedom. ' Thv tefti- 
 * monies are m.y delight,yi2>'j" the Pjalmiji \ The 
 ^ law of thy mouth is dearer unto me, than 
 ^ thoufands of gold and filver : And our Lordy 
 ^ my meat is to do the will of him that fent me.' 
 When the Apoftles had been imprifoned, and 
 beaten ' they departed from the pre fence of the 
 ^ council, rejoicing that they wxre counted 
 ^ worthy to fafFer fhame for the name of 
 ' Chrift? 
 
 This is the nature of Love ; The greater 
 the facrifice that it makes, the higher the fatis- 
 
 fadion 
 
SERMON XXIII. 365 
 
 fadion it enjoys. It is even uneafy, and dif- 
 contented, as it were, if it*s affiftance be not 
 wanted ; if no occafion can be found, by which 
 it may give full proof of it's adivity and ar- 
 dour. 
 
 When we are touched with this fentiment, 
 we ihall no longer complain of hardships in re- 
 ligion • nor want to know, how near we may 
 approach with fafety toward the violation of a 
 commandment. But how much foever we do, 
 we fhall never think we have done, or can do 
 enough -, but fhall be always preffing forward, 
 and afpiring to more, and ftill higher expreffi- 
 ons of affedion and gratitude. 
 
 Obftrudions will but increafe our ardour r 
 as a ftrong flame is made more fierce, by the 
 fame wind which extinguifheth a fmall one. 
 
 * Love is ftrong as death. Many waters 
 
 * cannot quench love ; neither can the floods 
 
 * drown it. If a man would give all the 
 
 * fubftance of his houfe for love, it w^ould ut- 
 ^ terly be contemned.' 
 
 Riches cannot purchafe love ; but love in- 
 fpires it. The higheft inftance of afiedion is 
 the love of enemies. That of Jefus Chrift to 
 men. Refled upon this love ; fet it before 
 your eyes ; defire at leaft to be feniible of it, 
 and to feel kindling in your own heart, a return 
 for that infinite affedion ; ^ We love him, be- 
 ^ caufe he firft loved us.' 
 
 Cherifli this fpark, by fobriety and virtue, 
 by meditation and prayer, and felf denial 5 and 
 especially by ads of charity, and com>pafiion, 
 
 and 
 
366 SERMON XXIII. 
 
 and forgivenefs to mankind, to the leaft, and 
 loweft, and worft : till * the love of God be 
 
 * perfeded' in you, and that birth finifhed, by 
 vvhich you will become a new creature ; as the 
 Scripture faith, ^ Every one that loveth is born 
 
 * of God/ 
 
 Then will you rely on your Father's care, 
 and exult in his affedlion. ^ If God be for us, 
 ' who can be againft us ? He that fpared not 
 ^ his own Son, but delivered him up for us all ; 
 ^ how (hall he not with him alfo freely give us 
 ^ all things f 
 
'•»*$^^«<5««««*«<-' 
 
 SERMONS 
 
 O N T H E 
 
 LORD'S SUPPER, 
 
SERMON L 
 
 M A T T H. xxvi. 26, 27, 28. 
 
 And as they were eatings J^f^^ took breads a?id 
 blejfed it^ and brake it ; and gave it to the dif- 
 ciplesy and [aid, take^ eat, this is my body. 
 And he took the cup^ and gave thanks^ and 
 gave it to thera, fayi?ig^ drink ye all of it. 
 Por this is my blood of the new Teflament^ 
 which is fhedfor many for the remijjion of 
 fins, 
 
 X H E foundation of the holy Rite here in- 
 flituted is this, Vv^hich is indeed the great doc- 
 trine of the Chriftian religion, ^ That our Sa- 
 ^ viour Chrift, both God and Man, did hum- 
 
 * ble himfelf even to the death upon the crofs 
 
 * for us miferable finners.' 
 
 He was ' in glory with the Father before the 
 
 * world was. He was in the beginning with 
 ^ God, and was God. All things were made 
 ^ by him : and without him was not any thing 
 *' made that was made.' Such was his ftate of 
 divine happinefs and glory. 
 
 On the other hand, man was fallen from 
 that degree of earthly comforts and enjoy- 
 ments, in which this Divine Word had placed 
 him, into a ftate of labour, forrow, difeafes, 
 and death, by the fin of our firft parents ; and 
 
 B b was 
 
370 
 
 SERMON I. 
 
 was alfo liable to the fentence of eternal con- 
 demnation, to be pronounced by the juft judg« 
 ment of Amighty God upon every wilful tranf- 
 greffor. He was in the pofleflion of unutter- 
 able glory and felicity • we were overwhelmed 
 in mifery, and devoted to deflru6lion. 
 
 But behold the love of God ! He lays afide 
 his divine perfections, and clothes himfelf with 
 our infirmities. He haflens to our deliver- 
 ance ; takes upon him our flefh 5 he lives in 
 the form and fafliion of a man amongft us ^ in 
 a ftation of labour and indigence ; doing good 
 Continually, fufFcring reproach and wrongs 
 and at laft is put to death unjuftly, fcornfully, 
 and cruelly; by his own creatures, for whofe 
 fake alfo he had thus abafed himfelf. All this 
 he willingly undergoes, to do the will of his 
 feather; to fulfil the Scriptures that thus it 
 muft be •, to teach us the way that leadeth to 
 eternal blifs; to give us an example of good- 
 nefs and patience; and to make atonement 
 fay his fufferings for our fins. 
 
 ^ In the fame night in which he was betray- 
 ^ ed, he took bread, and when he had given 
 
 * thanks, he brake it and gave it to his difci- 
 ^ pies, faying. Take, eat, this is my body, 
 ^ which is given for you ; do this in remem- 
 
 * brance of me.' 
 
 Imagine you fee our Divine Redeemer fit^ 
 ting with his difciples at his laft fupper, and 
 hear him addrcmng himfelf to them in the 
 follov/ins; manner. 
 
 The 
 
S E R M O N L 371 
 
 The loiemn ceremonies which I and you 
 are now obferving, are memorials, you know, 
 of a great event which happened many ages 
 ago to your forefathers : this lamb before us is 
 the reprefentation of that which was flain and 
 eaten by them in Egypt. Come, I will infti- 
 tute a new rite, to be kept in remembrance of 
 what fliall immediately befal myfelf, on your 
 account. Before the evening and the morning 
 fhall conclude the prefent day, this body of 
 mine fhall be delivered into the hands of men ; 
 Hnd they {hall wound, and pierce, and kill it. 
 I take this bread into my hands, and break it 
 to pieces: take, eat; it is my body which is 
 given for you. By this token you fhall keep 
 in memory and reprefent to all ages unto the 
 end of the world, this ' precious facrifice, fore- 
 ^ ordained before the foundation' of it, and 
 now going to be offered for your fake. 
 
 My Father, who is in heaven, loves me, 
 his own, and only begotten Son, with a ten- 
 der and unparalleled affedion. He * loved me 
 ^ before the foundation of the world.' And 
 though I indeed was, and- am willing to fuf- 
 fer, yet would he not have fent me down into 
 this ftate of humiliation, to undergo the fuffe- 
 rings and death which are even now preparing 
 for me, if he had not alfo loved you, and had 
 compaffion on you, though enemies to him by 
 evil works, and dead in trefpaffes and fins. 
 For God indeed is Love. It is the chief part 
 of his very nature, which it is poffible for you 
 to comprehend, and to imitate. Love him 
 
 B b 2 there- 
 
2,n SERMON I. 
 
 therefore, who is Love, with all your heart 
 and mind and ftreng^th. This is the firft and 
 great commandment. Of his own tender pity 
 towards a loft world, he fent me to do, and 
 fuffer all that you have feen, and fhall foon 
 fee, for the benefit of men. And Vi-hen I am 
 removed from you, and you fee me no more, 
 he fhall give you another comforter, even the 
 Spirit of Truth, to fupply the w^ant of my 
 prefence, and condud that work of the falva- 
 tion of mankind, for which the Father fent 
 me, and for which I am come willingly into 
 the world. 
 
 And as the bread which I broke reprefented 
 my crucified body; fo this cup which I com- 
 mand you all to drink of, let it fignify my 
 blood, which is now going to be poured out 
 for all men. 
 
 It is written that "' it is the blood that mak- 
 ^ eth an atonement for the foul ; by the lavv 
 ' almoft all things are purged with blood : and 
 ^ without the fhedding of blood is no remif- 
 
 * fion.' But it is not poffible that the blood 
 of bulls and of goats fhould take away the fins 
 of men. That was required, and was avail- 
 able only, as a type of my blood, now to be 
 ihed, once for all. Take this cup, to be par-^ 
 takers of this atonement. 
 
 You remember alfo, w^hen Mofes had read 
 to the people the book of the covenant between 
 God and tncm, and the people confented to 
 the covenant, and fiiid, ' All that the Lord 
 
 * hath faid will we do, and be obedient ;' 
 
 Mofes 
 
^ E R M O N I. 373' 
 
 Mofes look half of the blood of the facrifices, 
 and fprinkled it on the altar^ and the other 
 half he fprinkled on the people, and faid, 
 ^ Behold the blood of the covenant which the 
 ' Lord hath made with you/ The blood w^as 
 fprinkled on both the contrading parties ; the 
 one half on the altar, reprefenting him who 
 was there w^orfhipped, and the other half on 
 the people of the Jews. 
 
 That covenant is now expiring in my death, 
 and a new one is to be made with all the nations 
 of the earth. I am the vidim offered at this 
 great folemnity, on the altar of the crofs. 
 When you take this cup, you ratify this new 
 covenant on your part, and give your confent 
 to the conditions of it. 
 
 You will be no longer bound by the ceremo- 
 nial law. It expires of courfe with me, who 
 am it's end and confummation. 
 
 But my own power and providence fhall 
 abolifh it more effedually, and execute what I 
 now predid. Some even of yourfelv^s, to 
 whom I am fpeaking, fhall live to fee the 
 time, when of this noble Temple, the work of 
 fo many years, the vv^onder of fo many ages, 
 ^ there fhall not be left one ftone upon another 
 ' that fhall not be thrown down/ 
 
 As you are to be thankful for this deliver- 
 ance from ^ a yoke which neither your Fathers 
 * nor you were able to bear -,' fo take care not 
 to turn your liberty into licentioufnefs. The 
 fenfe of your freedom from this bondage fhould 
 relkain you from violating thofe laws which 
 
374 S E R ^I O N I. 
 
 are of everlafting obligation. As you will not 
 henceforth be occupied in facrijfices, and other 
 burdenfome ceremonies ; apply yourfelves fo 
 much the more to what is better. 
 
 Look upon the whole race of mankind, as 
 your neighbours and brethren. Embrace 
 them with a cordial, and unreftrained afFeilion. 
 They were always the workmanlhip of the 
 fame creator, and bore his divine image; they 
 are now to be redeemed by the fame blood. 
 
 Do good to as many as pofiible. Imitate in 
 this your Father which is in heaven. But as 
 you can follow him in doing good but a little 
 way ; come nearer to his example in good wifhes 
 and kind intentions. Let there be no limits 
 to the exercife of this part of your charity. 
 Since you can never repay him any thing for 
 his infinite patience, and mercy, and love to 
 you: love men for his fake. He, the origin 
 of all good, is exalted above all recompence -, 
 but you can reach thofe who belong to his 
 houfhold : let not the highefl: among you dif- 
 dain to be a ' fervant to wafh the feet of the 
 * fervants of your Lord/ 
 
 But if even in thefe little expreflions of 
 your condefcenfion and charity, your abilities 
 are flill too weak to keep pace with your in- 
 clination ^ can you relent, can you pardon for 
 the love of God .? If you cannot beftow be- 
 caufe you are poor, or labour becaufe you are 
 weak; can you forgive as you yourfelves are 
 forgiven? 
 
 Yet 
 
S E R M O N I. 375 
 
 Yet once more, before I finally deliver this 
 cup into your hands, never again myfelf to 
 partake of the like refrcfhment upon earth ; 
 lince what I now fay to you are almoft the laft 
 words that I fliall utter, the declaration of my 
 mind at fuch a time, my orders, injundions 
 now, ought to have a peculiar weight j they 
 are my dying will and teftament. * This cup 
 ^ is the new teftament' fealed ' in my blood ^ 
 take it, to fliew that you lay claim to the be- 
 nefit of my bequefls, and appertain to the 
 houfhold and family of the teftator. 
 
 You muft continue this rite among your- 
 felves hereafter, when I am gone from you, 
 and deliver it down.to be obferved to the end 
 of the world. It is fo fmall a requeft, that I 
 cannot think any of thofe who become my 
 difciples will refufe to comply with it. 
 
 If I had required you to come together from 
 all parts to the very place of my death, and 
 there fhew your remembrance of me by pain- 
 ful fallings, or coftly facrifices ; I had but co- 
 pied after the exam.ple of former inflitutions. 
 The whole nation almoft of the Jews is even 
 now, you fee, affembled here at Jerufalem to 
 keep the Paffover. And this is but one of the 
 three feflivals to be kept all at this place. The 
 eafier I make my commands to you, the more 
 pundual you will be in the obfervance of them* 
 
 ' To you I give my peace. Not as the 
 world giveth,' in compliment only, and with- 
 out either meaning or confequence : I fpeak 
 with authority. I am ftill that Word by 
 
 which 
 
176 SERMON L 
 
 %vhich the worlds were made. My peace is the 
 pardon of your fins, courage and confolation 
 under all troubles, and everlafting falvation. 
 
 Farewell : I cannot talk more with you. 
 All things are ready. I am expeded by him 
 that betrayed me: and I go to meet him, and 
 to deliver myfelf into his hands. The Tejia- 
 ?ne?it which I have declared, the new Cove7tant 
 which I eftablifh, the Atonement w^iich I have 
 undertaken, arc now to be completed and ra- 
 tified, according to the appointment of Al- 
 mighty God, by me in my own blood. Father, 
 I come \ to do thy will ; to fulfil thy word ; 
 to bear thy wTath j to be the facrifice for the 
 "world ; a willing facrifice for a world of finners. 
 
 Not that I am infenfible of what is approach- 
 ing: I fee it in all it's terrors. And if the 
 bitter cup might pafs from me ! Alas ! for this 
 very caufe came I into the world. Heavenly 
 Father, let thy will be done. Hitherto I have 
 in all things done thy will. I prepare now to 
 fufFer in obedience to it. And, oh ! if any 
 thing that I have ever done, if all that I now 
 fufFer, avail in thy fight; if thou haft ever 
 loved me, or will grant any thing at my requeft ; 
 Father, have mercy on the poor race of men. 
 Pity their blindnefs ^ pardon their folly ^ lay 
 all their iniquities upon my head. 
 
 Thus redeemed, they fiiall give thanks unto 
 thee for endlefs ages ; they fhall be tranflated 
 from earth to heaven ; and join with thofe holy 
 angels which never finned, in celebrating tliy 
 praifes and performing thy pleafure to all eter- 
 nitv. 
 
 S E R- 
 
S. E R M O N IL 
 
 REV. xiii. 8. 
 
 The Lamb Jlain from the Foundation of the 
 World, 
 
 I F the New Teftament be true, the Old is fo 
 too ; becaufe the New Teftament tells us that 
 it is. The Gofpel refers continually to the Law 
 and the Prophets, not pnly as being true, but 
 indeed as containing a capital proof of it's own 
 divine authority, * Search the Scriptures,' fays 
 our Lord to the Jews, ' for in them ye think 
 ' ye have eternal life : and they are they which 
 ' teftify of me/ We cannot'^therefore admit 
 the one revelation, and deny the other. They 
 are clofely united by Him who is the author of 
 both : and ' what God hath joined together, 
 ^ let not man putafimder.' 
 
 ' Known unto God are all his works from 
 ^ the beginning.' As the various events which 
 befel our heavenly Redeemer during his abode 
 on earth, are faid to have come to pafs ' that 
 ^ the Scriptures might be fulfilled -^ fo on the 
 other hand, thofe Scriptures were therefore 
 written, and the things recorded there were 
 done, becaufe the fupreme Wifdom had fore- 
 ordained the events that fhould correfpond to 
 them. The fer vices under the Mofaic law, 
 and before it^ were but ' a fliadow of good 
 
 * thin2;s 
 
378 S E R M O N II. 
 
 * things to come.' The Redeemer's death was 
 the whole meaning of every facrifice, in all 
 ages ; and when at latt, ' in the fulnefs of 
 •' time/ he was offered upon thecrofs, he was 
 
 * the Lamb flain from the foundation of 
 
 * THE world/ 
 
 If we would underftanJ any thing concern- 
 ing the facrament of the Lords Supper^ we 
 muft read, no doubt, thofe places in the Gof- 
 pels where the infiitution is recorded, and con- 
 fider them with a very particular attention. 
 And if there be any other paflages of the Nem 
 Tejiament which relate to this fubjed, it is very 
 true that we muft attend to them alfo. 
 
 But why are w^e prohibited with fo much 
 caution from looking any further for informa- 
 tion ? It is becaufe ' other writers who followed 
 
 * have no presences to the fame regard from 
 
 * us : the New Teflament is alone to be de- 
 
 * pended on : and we ought to take all our no- 
 ' tions of this duty from it.' 
 
 Not to ftand now to difpute about the other 
 \Nn\.cxs who followed 'y what, may weafK, if we 
 fhould have recourfe to the writers who wsnt 
 before ? 
 
 What before the inftitutlon and exiilence of 
 the rite you are inquiring after? 
 
 Why not ? The Old Teftament was given by 
 divine infpiration as well as the New, and con- 
 tains the religion of that people among w^hom 
 our Lord was born, and lived, and taught ^ 
 and muft therefore, in all hum.an appearance, 
 help us greatly to comprehend the inflruftions 
 
 which he dcliveredo 
 
 But 
 
SERMON II. 379 
 
 IJutthis religion of the Jews was alfo, in it's 
 nature, preparatory to that which he fubftituted 
 in the place of it, and is intimately conneded 
 with it. Chrift is declared to be ' the end of 
 
 * the Law;' and h.e came, as he tells us of 
 himfelf, ^ to fulfil it. Ye are no more ftran- 
 ^ gers and foreigners,' fays St. Paul to the Gen- 
 tiles at Ephefus, * but fellow citizens with the 
 
 * Saints, and of the houfhold of God ^ and are 
 ^ built upon the foundation of the Apoftles 
 ^ and Prophets, Jefus Chrift himfelf being the 
 
 * chief corner ftone.' 
 
 Thefe |-eafons are general, and extend to 
 other dodrines and duties of Chriftianity. 
 But the inftitution of the Lord's Supper was 
 attended with fuch particular circumftances as 
 muft lead us inevitably to the books of the Old 
 Teflament for our information, and fuggeft to 
 us that, very poffibly, even the eflence of this 
 duty cannot be underftood without them. 
 
 * As they w^ere eating, Jefus took bread and 
 ' blefied it. — As they were eating.' — Was this 
 a common meal: or was it not rather the cele- 
 bration of a facred rite r Will you not permit 
 us to inquire concerning the time, place, and 
 occafion of this folemnity ? Muft we ftart at 
 once from the very words of confecration ? As 
 if never any thing had been done or written, 
 from the beginning of the world to the then 
 prefent moment, which could relate to that 
 tranfadion : as if this new inflitutio?i could 
 have no connexion with any other duties or 
 inftitutionsj and the whole Jewifh difpenfa- 
 
 tion 
 
3^ S E R M O N II. 
 
 tion v/as not accomplifhed but deftroyed ; and 
 the Law and the Prophets, and all the books 
 of the old revelation, had been utterly annihi- 
 lated, and fhould be henceforth never heard of. 
 
 Nay, if v^e will permit ourfelves to hear all 
 that oui Lord was pleafed to fay even while he 
 was fitting at that very laft fupper, where he 
 infiituted this holy rite; we muft either be al- 
 ready inftruded in the religion of the Jews, as 
 the perfons all v/ere to whom he fpoke, or we 
 cannot help alking fome queftions, which can 
 only be anfwered out of the Law of Mofes. 
 
 ' He fat down, and the twelve Apoftles 
 ' with him. And he faid unto them. With 
 ^ defire I have defired to eat this Paffover with 
 * you, before I fufFer.' 
 
 If our Lord, in his heavenly WMfdom, fopaf- 
 fionatelv longed for this Paffover, that he de- 
 fired only to live til! he had kept it j will you 
 not let us afk what this Paffover was, which 
 he judged of fuch importance? Perhaps it had 
 fome relation to his death • perhaps to the holy 
 rite he was going to appoint j poffibly, all the 
 three are effentially conneded. 
 
 The Jewifh Pajfover was one of the moft 
 confiderable of the Sacrifices required in the 
 old Teftament : and St. Paul calls our Lord him- 
 felf by this very namcj ^ Chrifl: our Paffover is 
 ^ fncrificed for us/ 
 
 The great deliverance of the Jewifh nation 
 had been efFeded by means of the firft Paffo- 
 ver. ^ Ye (hall kill the Paffover, and llrike 
 ^ the lintel and the two fide pofis w^ith the 
 
 ^ blood; 
 
SERMON II. 381 
 
 ' blood ', and the Lord will pafs through and 
 * fmite the Egyptians -, and when he feeth the 
 ^ blood, the Lord will pafs over the door, and 
 ^ not fuffer the deftroyer to come into your 
 ^ houfes to fiTjite you.' 
 
 This event our Lord and his Apoftles were 
 now folemnly commemorating. When there- 
 fore ' as they were eating' the facrifice of the 
 Pafibver, ^ Jefus took bread and bleffed it, and 
 ' brake it, and gave it to the difciples and faid, 
 ■^ Take, eat, this is my body^ and the cup, 
 ' faying, This is my blood j' he refers to the 
 occafion prefent, and the objeds before them : 
 which are not induftrioufly to be removed out 
 of fight, but all taken into the account, if we 
 defire to comprehend the fulnefs of his mean- 
 ing. 
 
 It is as if he had faid, You are eating the 
 flefh of this lamb : the blood of it has been 
 fhed at the altar to make atonement. But you 
 muft now know that thefe things are but fha- 
 dows. I am the great facrifice, and my blood 
 the true atonement. Here, eat this bread, 
 drink of this cup, confidering them as repre- 
 fenting my body and blood ; and you fhall be 
 partakers of what was always the end and 
 m.eaning of the legal Pafibver ^ of this Body 
 which is juft now going to be offered in facrifice 
 to God for the fins of all men, of this Blood, 
 ^ without the fliedding of which there is no re-- 
 ' mifilon.' 
 
 Can we avoid obferving here the remarkable 
 difparity between the ferviccs required in the 
 
 Law. 
 
3»2 S E R M O N II. 
 
 Law, and the rites appointed in the Gofpei ? 
 How laborious the former, and fti!l obfcure ! 
 howfhort, yet clear, how eafy, yet how figni- 
 licant the latter! Our Lord makes his com- 
 mands as light as poffible to us ; and takes 
 the heavy and painful part of his religion upon 
 himfelf. Inflead of the myfterious and bloody 
 rite of circumcifion, he has appointed the plain 
 and expreffive ceremony of wafliing his con- 
 verts in pure water. In the place of all the 
 coftly facrifices of the Law, he has offered in- 
 deed his own body upon the crofs ; but he re- 
 quires only of us to eat bread and drink wine 
 in remembrance of him. 
 
 We can now ferve God, and be accepted by 
 him, without bringing with us any other of- 
 fering, beiides that of a devout and upright 
 heart. * The hour now is, when the true 
 
 * worfhippers worlhip the Father in fpiritand 
 ^ in truth : for the Father feeketh fuch to v^or-- 
 ' fhiphim/ 
 
 If he required fuch a multiplicity of cere- 
 monies, and expenfive offerings and fervices 
 from the Jews, it was for wife reafons, no doubt, 
 but not becaufe he himfelf delighted in them. 
 God did ever efteem innocence before the mofi: 
 coilly facrifices. Even when he demanded 
 thofe external pcrform.ances, he would not ac- 
 cept them without a good life. 
 
 ' To Vv^hat purpofe is the multitude of your 
 
 * facrifices unto me? faith the Lord: I am 
 
 * full of the burnt offerings of rams, and the 
 ' fat of fed beafls. Wafh ye, make you clean. 
 
 * Ceafe 
 
SERMON III. 383 
 
 ' Ceafe to do evil, learn to do well ; relieve 
 "^ the oppreffed, judge the fatherlefs, plead for 
 ^ the widow/ Thefe parts of the old covenant 
 never decay ^ but are the great duties of Chrif- 
 tians flill under the Gofpcl. How near is the 
 refemblance between the Prophet and the 
 Apoftle! ' Pure religion and undefiled before 
 ' God and the Father is this, To vifit the fa- 
 ^ therlefs and widows in their afflidion, and 
 ' to keep himfelf unfpotted from the world/ 
 
 >»»»^^:^<<c«««<«^<~ 
 
 SERMON IIL 
 
 I COR. xi. 26. 
 
 For as often as ye eat this Breads and drink this 
 Cup^ ye dojhew the Lord's deaths till he come, 
 
 J- H E Law and the Gofpel are fo ordered by 
 the Divine Providence, as to refled light upon 
 one another ; and are neither of them feen to 
 advantage feparately. If you look at the Law 
 without a reference to Chrift, you fee a multi- 
 tude of means only without the end ; a fhadow 
 v^^ithout fubftance; a letter w^ithout the mean- 
 ing and fpirit. Your eyes are blinded by a veil 
 hanging before them, as St. Paul tells us, the 
 
 minds 
 
3S4 S £ R M O N IIL 
 
 minds of the Jews were, and as they continue 
 to be ; ^ for until this day remaineth the fame 
 
 * veil untaken away in the reading of the Old 
 
 * Teftament.' 
 
 On the other hand neither can we well un- 
 derftandthe accomplifhment of all thefe things 
 in the Gofpel, without fome knowledge of the 
 antecedent difpenfation. It adds beauty to 
 both to fee the correfpondence that is between 
 them ; the gradual progrefs out of darknefs 
 into the marvellous light \ the diftant defigns 
 that have been anfwered, the myfteries unfold- 
 ed, the prophecies fulfilled, and earthly types 
 and fymbols advanced into heavenly realities. 
 
 St. Paul indeed, having called the Law a 
 Schoolm after, doth fay, that ^ after faith is 
 
 * come, we are no longer under a fchool mailer.' 
 It is true, we are not under it ; not obliged to 
 live by it's rules, and at this time to praQife it's 
 rites and cerem.onies. But as the Apoftle had 
 acknowledged that it w^as our fchoolmafter 
 
 * to bring us to Chrift •/ w^e may be content to 
 receive this benefit from it, and become the 
 better proficients in Chriiiianity for having firft 
 imbibed the rudiments of the Law. 
 
 It is through the initrudion of that School- 
 mafter, the Lavv', that we learn to compre- 
 hend in fome meafure, (for it is flill a myftery 
 even to Angels,) the great dodrine revealed in 
 the Gofpel, ' of the fufferings of Chrifl, and 
 
 * the glory that (liould follow :' that ' God is 
 ^ in Chrift reconciling the world untohimfelf ;' 
 and this reconciliation is ^ by his death : that he 
 
 * is 
 
SERMON III. 385 
 
 ^ is the Lamb of God, which taketh away the 
 
 * fin of the v/orld j an offering and a facrifice 
 ^ to God J fet forth to be a propitiation, through 
 ' faith in his blood.' 
 
 You are ma'de to fee here almoft of your- 
 felves, the neceffity of the death of Chrift^ 
 He could be no facrifice, according to the pat- 
 tern of thofe under the Law without it. ^ It 
 
 * is the blood that maketh an atonement for 
 
 * the foul.' This we learn of Mofes j and no 
 longer wonder that the prayer even of the only 
 begotten fliould return into his own bofom, 
 
 * Father, fave me from this hour : but for this 
 ' caufe came I unto this hour.' He was born 
 into the world for this end, to fuffer, and to be 
 put to death : he took up his life in order thus 
 to lay it down ; and was made a living man, 
 for this very purpofe, to be crucified and flain« 
 
 Did I fay the prayer of the Redeemer return- 
 ed unanfwered? He himfelf retraces it. He 
 could have called down legions of Angels to 
 his own deliverance, and the deftrurtion of his 
 murderers. ^ But how then fhall the fcriptures 
 ' be fulfilled, that thus it muft be ?' 
 
 * If Chrift be not rifen, then is our preach- 
 
 * ing vain, and your faith is alfo vain.' And 
 if he had not fuffered on the crofs, the predic- 
 tions of the ancient Scriptures, beginnings as it 
 is written, ^ at Mofes and all the prophets/ 
 the types in the Levitical fervice, the great 
 Paffover itfelf, and every facrifice under the 
 Law, had been infignificant and vain : no a- 
 tonement had been made for the fins of man ; 
 
 C c and 
 
38d S E R M O N III. 
 
 and the judgment had both come^ and for ever 
 refted ' upon all men to condemnation.' 
 
 ' For it is not poffible that the blood of bulls, 
 ^ and of goats fhould take away fins :' they re-= 
 ceived their whole virtue and efficacy from that 
 
 * one facrifice offered for fins for ever, by him 
 ^ who loved us, and gave himfelf for us, an 
 ^ offering and a facrifice to God for a fweet 
 ^ fmelling favour.' 
 
 * Chrift our PafTover is facrlficed for us ; 
 ^ and our redemption is through his blood. 
 
 * By this we have juftification, fandification, 
 ' peace.' The Scripture mentions every 
 one of thefe, exprefsly afcribing them to the 
 fame caufe. It is he ' that loved us, and v/afh= 
 
 * ed us from our fins in his blood. And being 
 ^ juftiiied by his blood, we are faved from 
 
 * wrath through him ;' or, as it might be ren-» 
 dered, through //. But there is no difference : 
 as it is he who hath purchafed the Church ; fo the 
 price he has paid for it is his ow7i blood. The 
 New Teflament, you fee, teaches this doc- 
 trine in places innumerable ; and the whole te- 
 nor of the Old, not only implies it, but has 
 hardly any other meaning. 
 
 When therefore, in conformity to our Lord's 
 inflitution at his laft fupper, we eat bread and 
 drink wine, as he hath commanded, in remem- 
 brance of him ; it is in remembrance of his 
 death. It is his death, his crucifixion, his 
 wounded body and his blood, that are the aw- 
 ful objeds then fet before us. - 
 
 God 
 
SERMON III. 387 
 
 God forbid that any Chriftian fhould under- 
 value the teaching of our Lord, His commands 
 are neceffary to be obeyed ; and it will be found 
 at laft, that it is in vain to call him our ^ Lord, 
 
 * if we do not the things which he faith/ His 
 incarnation^ his birth, life, miracles, and re- 
 furredion, are all of them proper objeds for 
 our frequent and devout meditations ; and can 
 never furely be thought of, without the warm- 
 eft feelings, and the beft refolutions. 
 
 But yet, when we come to partake of our 
 Lord's fupper, according to his appointment ^ 
 it is not any of thefe, that is the diredtand im- 
 mediate objed of our attention at the time ^ but 
 his fuiferings and death. He is fet before us, 
 in this facrament, as ' crucified 1^//^ dying for 
 ' us. As often as ye eat this bread, and drink 
 
 * this cup, ye do fhew the Lord's death till he 
 ^ come/ 
 
 This precife confideration, I fhould make no 
 fcruple to fay, is elTential to the right difcharge 
 of the diity, and to every true account of it. If 
 you take upon you at any time to enumerate 
 the particulars that muft concur in order to 
 the performing of this duty, agreeably to the 
 end of the inftitution, the remembrance of the 
 death of Chrift is always to be one^ it is to be 
 the chief oi them. 
 
 It is not a right account, for it is not a per- 
 fect one, to fay, that ^ the communicant in a 
 ^ ferious fenfe of his relation to Chrift, as his 
 ' difciple, is to eat bread and drink wine in 
 ^ remembrance of him as a perfon' corporally 
 
 C c 2 abfent % 
 
3B8 SERMON 111. 
 
 abfent : abfent he might be, had he never di- 
 ed : we are to do it in remembrance of him, 
 as one vjhofuffered in our ftead, and was cru- 
 cified for us. To leave this out, is to let drop 
 what is indifpenfably neceffary, and turn afide 
 our attention from the very point on which it 
 Ihould be fixed above all others. 
 
 To fee this, ind(?ed, it is not neceflfary to go 
 farther than the new Teftament, ' As often as 
 
 * ye eat this bread, and drink this cup, ye do 
 ^ fhew the Lord's death till he come j' than 
 the four Gofpels ; nay, if you will bind us to 
 them, than the very words of the infiitution, 
 
 * This is my body, which is given for you.' 
 Given ! how ? to be put to death, no doubt ^ 
 crucified for your fake. St. Paul's words are, 
 ' which is broken for you :' delivered up to 
 fuffer violence on your account. And, ' this 
 
 * cup is the new Tefiament of my blood, which 
 ' is filed for you.' Or as the words are in ano- 
 ther Evangelift, ' this is my blood of the nevv' 
 
 * Teftament, which is fhed for many, for the 
 
 * remiffion of fins/ 
 
 Look up therefore, Ghriftians, in the facra- 
 ment of the Lord's fupper, to * the offering of 
 ' the body of Jefus Chrift once for all :' look 
 to him as dying for the remiiiion of your fins ; 
 wafhing them away in his precious blood ; fuf- 
 fering that you may be faved. And while you 
 are kneeling under his crofs, touched with 
 the utmoft pofTible fenfe of God's love who 
 gave his only begotten Son, and atTeded with 
 ientiments of the mofl tender devotion to him 
 ' ' • who 
 
SERMON III. 389 
 
 who gave himfelf for you, embrace alfo with 
 your good will all mankind, whom he loved, 
 for his fake. Then rife up to the fober conti- 
 nual pradice of every thing, that is good, and 
 excellent, arid praife worthy, and conformable 
 to fuch fentiments and affedions, and the ob- 
 ligations laid upon you by his infinite love. 
 Remember that you are to live, as well as pray 
 pioufly. Let the devout worfhip of God be 
 accompanied with a careful obedience to his 
 commands : and then you are ' perfed and 
 
 * entire, wanting nothing.' 
 
 Thus fhall thefe fervices and facraments be 
 fulfilled to you in a manner not now to be com- 
 prehended. You fhall be admitted into thofe 
 manfions which Chrift is gone into heaven to 
 prepare ; and * eat and drink at his table in his 
 
 * kingdom/ 
 
 S E R- 
 
SERMON IV, 
 
 H E B. X. 8, 9, lo. 
 
 Above when hefaid^ facrijice^ and offerings and 
 burnt offerings^ and offering for Jln^ thou 
 wouldeft ?20t^ neither hadji pleafure therein ; 
 which are offered by the law : thenjaid he^ lo, 
 I come to do thy willy God : he iaketh awajy 
 the fir ft ^ that he may efablifh the fecond. By 
 the which will we are fan 511 fie d^ through the 
 offering of the Body of Jefus Chrif, once for 
 all. 
 
 X H E religions worfhip of mofl: nations in 
 the world anciently coniifted much of Sacrifi- 
 ces, That of the Jev/s in particular was al- 
 moft wholly taken up with them. And it is 
 certain, whether we can fee the reafons of it or 
 no, or -whatever reafons we may fancy we fee 
 againft it, that this way of worfhip was accep- 
 table to the Supreme Being, from the days of 
 Noah, at leaft, if not from Adam, to the death 
 of Chrift. 
 
 Poffibly you can fee noreafon why the death 
 of Chrift fliould recommend to the divine fa- 
 vour any other perfon than himfelf : can you 
 tell me why the death of an Animal had ever 
 any fuch efficacy ? It is written, you know 5 
 * (for I fpeak, as the Apo/tle did^ to them that 
 ^ know the law, and that confent unto it, 
 
 ^ that 
 
SERMON IV. 391 
 
 * that it is good) The life of the flefli is in 
 « the blood, and I have given it you upon the 
 
 * altar to make an atonement for your fouls : 
 
 * for it is the blood that maketh an atone*- 
 
 * ment for the foul.' 
 
 Not pretending therefore to form to our- 
 felves a religion v^ith which we will require 
 our Maker to be content, but acquiefcing with 
 that which he is pleafed to give us, though it 
 be, not indeed contrary to our reafon, God for- 
 bid, yet in fome particulars wonderful even to 
 aftonifhment ; let us fee what light may be re- 
 iiefted upon the Chriftian Faith from this part 
 of the religion of the Jews* 
 
 The offerings which they made of Animals 
 to be flain, may be comprehended moft com- 
 modioufly, I think, under * three general 
 claffes, to which moft of the particulars will be, 
 in fome fort, reducible. At leaft, there are 
 three fpecies of them very confpicuous, in ma» 
 ny places of Scripture mentioned together, 
 fo as to be diftinguifhed from each other, and 
 in fome, fo as to be put for the whole num- 
 ber. 
 
 In the 40thPfalm, according to the tranflati- 
 on in our bible, we read, * Sacrifice and offering 
 
 * thou didft not defire ; burnt offering and fin 
 
 * offering haft thou not required.' Sacrifice and 
 
 offering : — 
 
 * When Jofephus divides the Jewifli facrifices into tixjo forts 
 only, he confiders not the occafion, the intention, the order, or 
 a multitude of other differences ; but merely this circumftance, 
 whether the whole Sacrifice were, or were not, confumed on 
 the altar. Antiq. Jud. Lib. 3. c. 9. 
 
392 S E R M O N IV. 
 
 offering : — That which is here ftyled offerings 
 is to be taken out of the number, being, asap- 
 pears plainly in the original nri:3»j not a facri- 
 fice of any animal, but an oblation^ confifling 
 of flour, oil, frankincenfe, and fait, and com- 
 monly called a meat offering. It (hould have 
 been fo rendered here, and indeed is fo in the 
 older tranflation of the Pfalms, generally ufed 
 in the divine fervice, where it flands thus ; 
 
 * Sacrifice and meat offering thou wouldeft not : 
 
 * burnt offerings, and facrifice for fins hafl thou 
 
 * not required.' 
 
 Befides therefore the meat offerings which 
 was of flour; of animal offerings, you fee, 
 here are three forts enumerated, ' Sacrifice, 
 ' burnt oftering, and fin offering.' They are 
 not thus put down cafually, but with care, and 
 quoted accordingly with the fame exadnefs by 
 the ADoftle to the Hebrews : ^ Sacrifice and of- 
 
 * fering thou wouldeft not ; in burnt offerings 
 ^ and facrifices for fin thou haft had no plea- 
 
 * fure.' And again, no more than two verfes 
 afterwards, arguing from this paffage in the 
 Pfalms, he repeats every one of the fame words : 
 ^ Sacrifice and offering, and burnt offerings, 
 "^ and offerings for fin thou wouldeft not.' 
 
 Now the defign of the Apoftle is to teach us, 
 that the w^hole colledion of the Jevvifii faqrifi- 
 ces, confifting principally of three diftinguifh- 
 ed kinds, with the oblations that accompanied 
 fome of them, were fuperfeded and abolifhed ; 
 having anfwered the end for which they were 
 originally intended ; having prefigured, in 
 
 fuch 
 
S E R M O N IV. 393 
 
 fuch meafure as it pleafed God, the great {ricn- 
 fice of the Redeemer of mankind, and being 
 fully and finally accomplilhed in his c'^ath 
 upon the Crofs. 
 
 ' Above when he faid, Sacrifice and ofier- 
 
 * ing, and burnt offerings, and offering for 
 
 * fin thou wouldefl not, neither hadft pleafure 
 
 * therein, which are offered by the Law : then 
 ^ faid he, Lo, I come to do thy will, O God. 
 
 * He taketh away the firft that he may eftablifh 
 ^ the fecond. By the w4:iich will we are fanc- 
 •*' tified, through the offering of the body of 
 
 * Jefus Chrift, once for all.' 
 
 Upon fomefolemn occafions the JewifhLaw 
 direded thefe three forts of facrifice to be all 
 offered in the following order *. 
 
 In the firft place was prefented the * offering 
 ^ for fin,' by him regularly that offered it. 
 He laid his hand upon the head of the fin of- 
 fering; which was then fiain befide the altar, 
 and the fat indeed burnt upon it, but the body 
 was burnt without the camp : the perfon em- 
 ployed in the removal of it, being fometimes 
 
 fpoken 
 
 * There are indeed many paiTiges In the Levltical Law 
 where the facrlfices, which a worfhipper brings to be offered, 
 are fet down In a different order : but it does not certainly fol- 
 low that even in thofe Inftances they were offered In a different 
 order by the pried. It is written Numb. vi. 14. He fyall offer 
 his offering to the Lordy o7ie He Lamb of tke firjl year 'without ble- 
 mifl?fora burnt offering, and one Eive Lamb of the firjiyear toith- 
 out ble?7iijh for a fin offering, and one Ram nvithout bletnijlj fcr 
 peace offerings ; but you will find v. 16, 17. the Pried is direct- 
 ed to arrange thefe very offerings In the order 1 have mention- 
 ed. And the frieft fhall bring them before the Lord, and jb all offer 
 his fin offering, and his burnt offering, and he /ball offer the Ram 
 for a facrifice i?/* peace offerings unto the Lord. 
 
394 SERMON IV. 
 
 fpoken of as defiled at fecond hand by it's im- 
 puted uncleannefs. ' He Ihall wafh his clothes, 
 
 * and bathe his flefh in water, and afterwards 
 ^ he fhall come into the camp*.' 
 
 Next, the worfhippers brought their ^ burnt 
 
 * offering/ as they had done the other, and 
 laying their hands upon it's head prefented it to 
 God. The blood was fprinkled upon the al- 
 tar, and the flefh all confumed on it. No 
 part of it was eaten by any one. It was ' an 
 ' offering made by fire, of a fweet favour un- 
 ^ to the Lord.' 
 
 Of this fort were the two Lambs ^ which 
 were offered every day, the one in the morn- 
 ing, the other towards the evening; and along 
 with each of them flour, oil, and wine for a 
 meat, and a drink offering. 
 
 Of this fort are thought to have been the fa- 
 crifices of the Patriarchs^ from the flood to the 
 
 days 
 
 * When another bead upon the (ame occafion is repre- 
 fented as bearing away the iniquities of the nation into a land 
 not inhabited, the meaning leems to be, that the fins ex- 
 piated by the folemnities of that day, fhall no more be re- 
 membered than the bdail ihall be again found which is ef- 
 caped into the vrildernefs,- L<fvit. xxi 21, 22. The phrafe 
 in the loth verfe, to make atcnement *with hirn^ is a miftakein 
 the tranflation, and fliould not be, ivith^ but, (/z;^ r him : the 
 word X'T2 is often ufed after ")^0> but never, I believe, in 
 that fenfe, in all the Old Teftament. For the reil:, we are 
 not to wonder that by the Jewifh ritual the atonement was 
 flill carried on through lo many ceremonies, or even fo many 
 facritices, one after another, as if it were never complete. 
 It is from a iimilar circumftance to this, that the Apoftle to 
 the Hebrews (chap, x.) draws his fine argument for the im- 
 perfection and inlufficiency of that whole difpenfation. 
 
SERMON IV. 395 
 
 days of Mofes. Such was that of Noah. He 
 ' builded an altar unto the Lord, and took of 
 
 * every clean beaft, and of every clean fowl, 
 
 * and offered' burnt offerings ' upon the altar*. 
 Such w^as the offering of Jfaac^ or fuch it was 
 ordered to be, and fuch was that of the Ram 
 in his ftead. ' Take now thy fon, thine only 
 
 * fon, whom thou loveft, and get thee into the 
 ^ land of Moriah, and offer him there for a' 
 burnt offering. — * And Abraham took the Ram, 
 ' and offered him up for a burnt offering, in 
 
 * the fleadof his fon.' 
 
 After the fin offerings, and burnt offerings, 
 there ftill remained one fpecies of facrifices 
 more, and thefe were called the facrifices of 
 peace offerings. 
 
 Of thefe there were various forts, which we 
 need not fpecify, this principal circumftance 
 being common to them all; that, part being 
 firfl given to the altar^ and part to thofe who 
 miniftered at it, the refl of the facrifice apper- 
 tained to the worjhippers. 
 
 At their firfl: approach with their offerings 
 for fm, they appeared as enemies or rebels ; yet 
 repenting, acknowledging the punifhment 
 which they had deferved, and fubmitting, bv 
 fubflitution, to the inflidion of it. 
 
 The burnt offering which came next, was a 
 tribute to the heavenly king, a token of their 
 acknowledged allegiance, and renewed loyalty ^ 
 and placed the worfhippers in the light of faiths 
 ful fubjeds, under his fovereign government^ 
 and omnipotent protedion. 
 
 Laflly, 
 
20 SERMON IV. 
 
 Laftly, having prefented their facrifice of 
 peace offerings, they became, as it were, of the 
 number of his friends and family ; feafting of 
 the fame meat, and being guefls at one com- 
 mon table with the Divinity whom they ado- 
 red. 
 
 Now as all thefe facrifices, confidered as 
 types, are accomplifhed, and the beneficial in- 
 tention of every one of them finally anfwered, 
 by the facrifice of our Lord Chrift upon the 
 crofsj we are not to wonder if we find him 
 compared in the new Teftament to every one 
 of them. And if one part of any fuch com- 
 parifon fhould lead us to think of one of thefe 
 kinds of facrifice, and fome words that follow 
 rather turn our thoughts to another, neither is 
 this any mighty difficulty, fince he was prefi- 
 gured by them all. 
 
 St. Paul fpeaks of our Lord as an offering 
 ioxjiji. ^ ^ That he might reconcile both' 
 (Jews and Gentiles,) * unto God in one body 
 ' by the crofs : — for through him we both have 
 
 * an accefs by one fpirit unto the Father.* If 
 there can beany doubt of this, it will be made 
 plain by the parallel w^ords of St. Peter. 
 
 * ^ Chrift hath once fuffered for fins, the juft 
 
 * for the unjuft, that he might bring us to 
 ' God.' 
 
 Yet, 
 
 K7rtK:^o(,\'hti.\fi^ r^s^ u^^o^.'^^^q li Wt Td)fJt,et\i rS QiS dice. r» fsty^S'— 
 7r^07ccyxy7i^ rS Qiui. 
 
S E R M O N IV. 397 
 
 Yet, the fame Apoftle St. Paul, and in the 
 lame Epiftle, reprefenting our Lord again as a 
 facrifice, makes choice of fuch terms as are not 
 commonly applied to facrifices for fin, but to 
 peace offerings, and the oblations that accom- 
 panied them : f ' Chrift alfohath loved us, and 
 ' hath given himfclf for us, an offering, and 
 * a facrifice to God, for a fweet fmelling fa- 
 ^ vour.' An offering or oblation ; it is the 
 meat offering of flour and oil which accompa- 
 nied the burnt offerings, and peace offerings, 
 but not thofe that were made for fin : ^ and a 
 ' facrifice ;' with us the word facrifice is gene- 
 ral, but the original w^ord, in this place, pro- 
 perly denotes the facrifice of peace offering's ; 
 and lafily he adds, ' for a fweet fmelling fa- 
 ^ vour/ which expreffion is not applicable to 
 the fin offering *, but is common, and conti- 
 nually in ufe concerning burnt offerings, and 
 the facrifices of peace offerings. 
 
 Let us with devout thankfulnefs refled that 
 our Saviour Chrift did that truly and fully for 
 us, and for all m.en, which was done, in part, 
 or in fhadow, for the Jews by all their obla- 
 tions 
 
 ivcooiccq. ' 
 
 * I know not that there is above one place In all the Old 
 Teftameni, in which mention is eyer made of the fweet fmell- 
 ing favour in the cafe of a facrifice for Im : and there it is ap- 
 plied to a certain part feparated from the: reft of the fm ofFer- 
 inj^, and treated, and fpoken of exprefslf, as if it had apper- 
 tained to a peace offering. He (hall take aivay all the fat thereof y 
 as the fat is taken aivay from off the facrifice of peace offerings^ and 
 the prtefl jhall burn ii upon the altar for a f'vieet favour. 
 
398 S E R M O N IV. 
 
 tions and facrifices. * He is the propitiation for 
 * our fins : through him we have accefs to the 
 ^ Father, and are no more ftrangers and fo- 
 ^ reigners, but fellow citizens with the faints, 
 ^ and of the houjhold of God/ 
 
 It hath pleafed the Father of all, in the 
 depth of his unfearchable wifdom, out of the 
 bowels of his infinite love, to eiFe£t the reco- 
 very of fallen man, through the interpofition 
 of his only begotten Son. To his wonderful 
 incarnation, to his holy life and dodrine, his 
 meritorious and bloody death and paflion, his 
 powerful interceflion, and the prefence and help 
 of that Divine Comforter whom he hath fent 
 down to us in his ftead, is owing every ftep we 
 make in our progrcfs from fin and mifery to 
 everlafting glory and virtue. 
 
 ^ We were by nature the children of wrath.' 
 But he hath ^ aboiiilied in his flefii the en- 
 ' mity : and now in Chrift Jefus, ye, who 
 ^ fom.etimes were far oil, are made nigh by the 
 ^ blood of Chrift :' not only fubjeds of God's 
 kingdom, and fervants in his houfhoid; but 
 
 * predeftinated unto the adoption of children 
 
 * by Jefus Chrift. Wherefore thou art no 
 
 * more a fervant, but a fon : and if a fon, 
 « then an heir of God through Chrift. He 
 « that fpared not his own fon, but delivered 
 
 * him up for us all, how fnall he not with him 
 ' alfo freely give us all things ?' 
 
 Inftead of difputing with prefumptuous 
 blindnefs againft the m^ethod which God hath 
 chofen for the falvation of mankind ^ let us be 
 
 wife 
 
S E R* M O N IV. 399 
 
 v/ife enough to accept his mercy with obedient 
 thankfulnefs. Is it for us to fay, an what con- 
 ditions it is fit for God to forgive fins ? Or do 
 we know all the poffible efficacy of the death 
 of his Son ? 
 
 ^ The word was with God, and was God ; 
 
 * and the word was made flefh. And as many 
 ^ as received him, to them gave he power to 
 ^ become the fons of God.' Is there nothing 
 in all this, but what muft needs be plain and 
 obvious to the meanefl capacity ? 
 
 The minutefl infed, the fimpleft vegetable, 
 every particle of inanimate matter contains in 
 it's nature an abyfs of wonders, v/hich no hu- 
 man underfianding can fathom. And is there 
 nothing of Myftery in the incarnation of the 
 Son of God ? Can no benefit redound to man- 
 kind through his death, but what we mufl needs 
 be able to trace through all the darknefs of the 
 divine counfels? 
 
 * All things have I fcen in the days of my 
 
 * vanity :' the upright man ^ perifheth in his 
 ^ righteoufnefs :' yet God is juft. How much 
 more, when He who loved us wafhed us in his 
 blood, and was made a willing facrifice for the 
 fins of the whole world ? 
 
 Even in natural fubjeds, the perfon who 
 meets with no difficulties, learns nothing. 
 How much more in the ^^eepHhings of God ? 
 
 * If any man thinketh that he knoweth any 
 ' thing, he knoweth nothing yet as he ought 
 ^ to knowo' 
 
 SER- 
 
SERMON V. 
 
 ROM. V. 8. 
 
 God commendeth his love towards us^ in thai^ 
 while we were yet Jinners^ Chriji died for us. 
 
 Though ^ Chrift is the end of the Law/ 
 and he was accordingly reprefented with more 
 or lefs clearnefs, in all it's offerings ; yet was 
 there one kind of thofe offerings, and a parti- 
 cular one of the kind, by which he was prefi- 
 gured in a more diftinguiilied manner : thefe 
 were the offerings for Jin, and that folemn one 
 in particular, which was prefented in the name 
 of' the whole Jewifh Nation upon the great day 
 of the annual Expiation. 
 
 That fm offering being fet apart '^ to make 
 "^ an atonement becaufe of the uncleannefs of 
 ' the children of Ifrael, and becaufe of their 
 ^ tranfgreffions in all their fins/ the body of 
 the beait itfelf was ordered to be removed, as 
 a thins; uncl'^an, from the midft of the congre- 
 gation, and huxnt without the camp-^ but the 
 high Prieil: was commanded to ' take of the 
 
 * blood, and bring it within the veil, and 
 
 * fprinkle it on the mercy feat, and before the 
 ^ mercy feat.' 
 
 All which is thus reprefented and applied by 
 the Apoftle. ^ The firft covenant had ordinan- 
 ^ ces of divine fervice,and a worldly fanduary. 
 
 ^ There 
 
S E R M O N V. 401 
 
 There v^^as a tabernacle made, the firfl, where- 
 in was the candleltick and the tables^ and the 
 ihew bread, which is called the fanduary. 
 And after the fecond veil, the tabernacle 
 which is called the holiejft of all : which had 
 the ark of the covenant, and over it the che- 
 rubims of glory fhadowing the mercy feat. 
 Now the priefts went always into the firfl: ta- 
 bernacle ; but into the fecond went the High 
 Prieft alone, once every year, not \vifhout 
 blood, which he offered forhimfelf, and for 
 the errors of the people. The Holy Ghoft 
 this fignifying, that the way into the holieft 
 of all was not yet made manifeft, while as the 
 firfl tabernacle was yet iianding. Which was 
 a figure for the time then prefent. But 
 Chrift being come, an High Prieft of good 
 things to come, by his own blood entered in 
 once into the holy place, having obtained 
 eternal redemption for ns. Not into the holy 
 places made with hands, Vv^hich are the figures 
 of the true, but into heaven itfelf, now to 
 appear in the pre fence of God for us. Nor 
 yet that he fhould offer himfelf often, as~ the 
 High Priefl entereth into the holy place every 
 year, with the blood of others; but now, 
 once, hath he appeared to put away fin by 
 the facrifice of himfelf. — Chrift was once of- 
 fered to bear the fins of many.— This man, 
 after he had offered one facriiice for fins, for 
 €ver fat down on the right hand of God. — . 
 The bodies of thofe beafts whofe blood is 
 brought into the fanduary by the Hi^h Prieft 
 D d "for 
 
402 S E R M O N V, 
 
 * for fin, are burnt without the camp. Where- 
 ' fore Jefus alfo, that he might fandify the 
 
 * people with his own blood, fufFered without 
 
 * the gate.' 
 
 Thus not only the death of our Lord, but 
 his entrance into heaven, and the interceffion 
 ' he ever liveth to make' for us, were exhibit- 
 ed circumftantially, as the Apoflle has fhewn 
 us at large, by the annual offering for fin, and 
 the ceremonies attending it. Yet, as all the {■&- 
 crifices under the Lavv', of v^7hatever kind, 
 were typical of the death of Chrift ; fo, how- 
 ever they might diiier in other refpeds, there 
 was one fignal circumftance common to all the 
 three great claiTes of them, which was emi- 
 nently figurative of the great facrifice upon 
 the crofs j Atonement vv^as made in every one 
 of them by blood, 
 
 ' For the Law could never with thofe facri- 
 
 * fices which they offered make the comers 
 ' thereunto perfed.' The Law fcems to have 
 been fenfible, as it were, itfelf, of the incom- 
 pletenefs of it's own work. The ^ facrifice for 
 
 * fin,' in the regular courfe, preceded the refl : 
 it was prefented, and flain. But the worfliip- 
 pers were not fo thoroughly purified, as not 
 to want ftill further purgation. 
 
 After the offering for fin, the burnt offering 
 next mull yield it's blood, not only to be fhed, 
 but to be fprinkled upon the altar : and this 
 offering is exprefsly faid to make atonement. 
 ^ He ihail put his hand upon the head 
 f of the burnt offering : and it (hall be ac- 
 
 * cepted 
 
SERMON V. 403 
 
 ^ cepted for him to make atonement. And he 
 
 * fhall kill the bullock before the Lord, and the 
 ^ priefts ihall bring the blood, and fprinkle the 
 ' blood round about upon the altar.' 
 
 Nay, the fame ceremony, and for the fame 
 purpofe, was ftill to be repeated in the facri- 
 fices of ^ peace offerings. Whatfoever man 
 ' there be that offereth a burnt offering, or' 
 facrifice, (that is a peace offering) * and bring 
 
 * it not unto the door of the tabernacle to 
 ^ offer it unto the Lord, that man fhall be cut 
 ^ off. And whatfoever man eateth any manner 
 ^ of blood, I will fet my face againfl that foul 
 
 < that eateth blood, and will cut him off. For 
 « the life of the flefh is in the blood ; and I have 
 
 * given it to you upon the altar, to make an 
 ^ atonem.ent for your fouls : for it is the blood 
 
 < that maketh an atonement for the foul/ 
 
 * The wages of fin is death. Repent and 
 
 * believe the Gofpel,' and the death of the fa- 
 crifice becomes the life of the finner. 
 
 But this is Judaifm. It is what God hath 
 been pleafed to make it. The religion of the 
 Jews is not to be utterly forgotten; th^ fabrick 
 of Chrift's religion refts upon it. ^ He came 
 ^ not to deftroy the Law, but fulfil.' 
 
 But you fee no reafon in fueh an inflitution. 
 ^ We preach Chrifl crucified ; unto the Jews a 
 ^ flumbling block, and unto the Greeks foolifh- 
 
 * nefs : but the foolifhnefs of God is wifer than 
 ^ men.' 
 
 Yes, you can find wifdom in Chriflianity, 
 
 when it is explained properly. Chrift came to 
 
 D d a give 
 
4©4 S E R M O N. V. 
 
 give leffons in moral virtue 5 and died to teach 
 men patience. 
 
 What virtues v/ere taught by all the facriiices 
 in the law of Mofes ? v^diat example vi^as fet 
 by thofe fufFerings? Alas! though the offerer 
 might be guihy, the vidim was innocent. 
 And could this be right, according to your rules 
 of reafon ? Should not the guilty fuffer, and 
 the innocent be unpunidied.f* What crime had 
 the Lamb committed, that it's blood fliould be 
 ihed at God's altar? Or which way could the 
 finner be the better for it? Is there any efficacy, 
 comprehenfible by hum.an reafon, in the blood 
 of a beail to wafli away the guilt of a man? 
 
 You w^ill think of a fuitabie anfwer on your 
 part ; for to us it is fufHcient, that God fo or-- 
 dered it. Till Chrifl came, this figure of his 
 death was efFe£tual by God's appointm.ent. It 
 was his pleafure ^ and his will is a reafon. He 
 hath faid it, and we are fatisfied. ' The life is 
 ' in the blood, and I have given it to you upon 
 *the altar to make atonement for your fouls: 
 
 * for it is the blood that maketh an atonement 
 ^ for the foul/ And again by the Apofile, 
 
 * without flieddinp; of blood is no remiifion.' 
 
 We fee therefore no necelTity to have re- 
 courfe to metaphors on this occaiion. The fa- 
 crifices commanded in Leviticus were furely 
 not metaphorical : and the efficacy of them in 
 the expiation of fin, to fay the leafi, is as 
 hard to comprehend as that of the death of 
 Chrift. It remains therefore entii-ely credible 
 that the death of our Lord was a Sacrifice to 
 
 Almighty 
 
SERMON III. 405 
 
 Almighty God, making atonement for the fins 
 of the world. It was typically reprefented by 
 all the facriiices of the Jews, but moft emi- 
 neatly by the facriiSces for fin ^ and among 
 them with the moft elaborate folemnity by the 
 annual Jin offering made for the whole nation. 
 It is but a very little way that the under- 
 ftanding of man, while he is here on earth, is 
 able to advance in the knowledge of her^v^nly 
 things. ' The fufFerings of Chrift, and the 
 
 * glory to follow, the preaching of the Gofpel, 
 ^ w^ith the Holy Ghoft fent down from heaven, 
 
 * are things which the Angels defire to look 
 
 * into.* The conceit, that on fubjeds fo awful, 
 or on any fubjeds, nothing can be true, that 
 lies beyond the limits of our comprehenfion, 
 if it do not take the road of enthufiafm, w^ill 
 naturally lead us, either to difbelieve the di- 
 vine revelation, or, which is much the fame, 
 to explain it into nothing. 
 
 ^ Great is the myftery of Godlinefs!* Far 
 too great for the grafp of our knowledge ; v^e 
 can afpire towards it only v/ith our heart and 
 afFedions. 
 
 This acquaintance with fo divine a Myftery 
 we fhall do v/ell, however unworthy, to defire, 
 and cultivate. 
 
 ^ For this caufe, I bow my knees unto the 
 ^ Father of our Lord Jefus Chrift, of whom 
 
 * the whole family in heaven and earth is nam- 
 
 * ed, that he would grant you, according to 
 
 * the riches of his glory, to be ftrengthened 
 f with might by his Spirit, in the inner man, 
 
 ^ that 
 
4o6 SERMON V. 
 
 ^ that Chrifl may dwell in your hearts by faith ; 
 ^ that ye, being rooted and grounded in love, 
 
 * may be able to comprehend, with all faints, 
 
 * and know the love of Chrift, which paffeth 
 
 * knowledge j' which they only know, who 
 themfelvesare ^rooted and grounded in love.' 
 
 The amazing, unfearchable, riches of love, 
 in the breaft of the Almighty Father, which 
 moved him to give his only hegotten^ in whom 
 he was alv/ays well pleafed, for wretched men, 
 who had offended him ; that unparalleled and 
 aftonifhing affedion, which induced the glori- 
 ous Son of God to become a man and a facri- 
 ficc, to bear himfelf the punifhment of our 
 fins, and by his Holy Spirit to help our infirmi- 
 ties, is never perhaps to be underftood fully, I 
 do not fay by man, but by any created Be- 
 ins:. The holy Trinity alone knows v^hat it is 
 to love in fuch a manner as this. For God^ 
 fays the Scripture, * is Love. He that dwelleth 
 
 * in love, dwelleth in God, and God in him.' 
 
 The neareft and beft Idea of this love of 
 God to men, is that which is in his breaft, who 
 knows what it is, to love God. The learned 
 and ingenious, the men of brighteft parts or 
 deepeft erudition, thcfe are not the perfons 
 who have the beft comprehenfion of the Di- 
 vine Nature i but the humble, the devout, the 
 felf denying, who are the moft dead to their 
 own deiires, and the moft inflamed with love 
 to God and man. 
 
 For thefe two are always to go together. 
 They always in reality do fo : and where they 
 
 are 
 
S E R M O N V. 407 
 
 are not both, there is neither. The beloved 
 difciple, flrongly touched with this divine fen- 
 timent, hath told us, that ' If a man fay, I 
 ' love God, and hateth his brother, he is a 
 ' liar/ 
 
 Alas ! we forget, furely, when we entertain 
 fuch warm, and various, and never dying ani- 
 mofities, againft our fellow creatures, and fel- 
 low Chriftians, we forget, that the love of God 
 was a love to finners. 
 
 That He fjiould love his ov/n, and only be- 
 gotten Son, who was * the brightnefs of his 
 * glory, and the exprefs image of his perfon / 
 that he fhould behold with fome complacence 
 and fatisfadion thofe high orders of intelledual 
 Beings, vAio ferve around his throne, and ne- 
 ver tranfgrefled at any time his command- 
 ment, is, as we fnould think, natural : it 
 would be no wonder to us. But we know lit- 
 tle of that love. ^ God commendeth his love 
 ^ to us in that, while we were yet finners, 
 ' Chrift died for us.' 
 
 The love of God to man, was love to an ene- 
 my ; an obliged, dependant, beloved, infen- 
 fible, and ungrateful enemy. Oh ! if we have 
 any fenfe of God's love, we fliall never hereaf- 
 ter talk of our enemies. We can have no ene- 
 mies, none that we fhall ever confent to treat 
 as fuch, if we have the leaft glimpfe of what 
 is meant by God's love to us, or any fpark of 
 love to him. 
 
 It is only to be added, for the conclufion of 
 all, that as love to God implies love to men, 
 
 fo 
 
4og S E R M 6 N V. 
 
 fo alfo it involves in it, or it is fure to bring 
 along with it, obedience to his commandments. 
 The fame divine Apoftle, who knew fo well, 
 teaches us, that ' this is the love of God, that 
 ' we keep his commandments.' 
 
 Whatever our imaginations may be, whate- 
 ver our fentiments, or fenfations ; there is no 
 fecurity or comfort for us, if wc continue under 
 the dominion of fin. Becaufe God loved us 
 while we were yet enemies, fhall we ftill of- 
 fend him, and yet pretend to love him ? 
 
 * Many will fay to me in that day, Lord, 
 
 * Lord, have we not prophefied in thy name ? 
 
 * and in thy name have caft out devils ? and 
 ^ in thy name have done many v/onderful 
 
 * works ? And then will I profefs unto them, 
 
 * I never knew you : depart from me, ye that 
 
 * work iniquity.' 
 
 FINIS, 
 
I, 
 
 Hfhd 
 
 mm 
 
 4 % 
 
 *-%^ 
 
 
 
 ^.''Vi 
 
 - \ 
 
 ^^■^:j. •* 
 
 t' \. 
 
 \^