FROM THE LIBRARY OF REV. LOUIS FITZGERALD BENSON, D. D. BEQUEATHED BY HIM TO THE LIBRARY OF PRINCETON THEOLOGICAL SEMINARY Diridon $«*! on /3/S ■ 37 ChriJUanity , tidings of Joy. A Sermon 113 The reafonablenefs and extent of religious Reverence^ A Sermon 141 Short fummary of Chrijiian Dotlrine ■ ■ ■ ■ 167 Extracls out of the Homilies 202 Letter to the Rev. Mr. W. - 219 W. F. Efq. 224 £ t y % gjq t 22 £ Three Letters to a Lady. Letter I. 230 Letter II. 233 III. 236 to a fiudious young Lady 239 Extracls 246 On Gratitude ■ 1 ibid. Extracl . t _ 247 Religious CONTENTS. Religious Difcourfe • — i 251 On the Death of the Rev. Mr. Cennick 256 To a Friend in Love ■ 258 On taking up a Bird Jliot through the wing -— 260 On Lownefs of Spirits 262 The Myflery of Life 263 To a Friend on his Birth -day 264 Upon lifiening to the Vibrations of a Clock *— 265 A Piece written at a time when he was under apprehen- fion oflofinghis Senfes 266 The Correclive • 268 She that liveth in Pleafurc, is dead while flic liveth 270 That I am thine, &c. ■ 271 tell me no more, &c. ■ 274 The dying Chriflian to his Soul ■ 275 Epitaph on Jwnfelf • 276 LIFE LIFE O F Mr. G A M B O L D, THE I F E Of the late reverend and venerable JOHN GAMBOL D, Ti HE Rev. John Gambold was born April io, 1711* at Punchefton in Pembrokefhire, South Wales. His fa* ther, a, clergyman of the church of England, lived an or- nament to his profeflion, being well known and refpecied for his unaffecled piety and purity of manners. He had the happinefs truly to know the Lord Jefus Chrift, in whom he believed, and to love Him with his whole heart. He educated his children with the utmoft care and atten- tion, and fpared no pains to inftil into their tender minds the principles and precepts of true chriftianity, which pow- erfully influenced his own heart, and were the invariable rule of his conduct, His Son, whofe courfe through life and perfonal quali- ties are here recorded, had the benefit of his father's in- 3 ftru&ion 9 THELIFEOF flruclion and example 'till he went to the Univerfity of Oxford, in the year 1726, where he entered as fervitor in Chi ill Church, and foon became eminent for his diligent application to iludy, wherein his proficiency was remark- ably confpicuous, particularly in his compositions, many of which his own great humility and diffidence Suffered others to bear the credit of. He was naturally of a lively and active fpirit, and the time he could fpare from thofe ftudies which he was obliged to purfue in the college, he chofe to fpend in reading the moll approved authors of poetry and plays. Thefe were at that time very agreeable to hi* tafle, and therefore he took great pleafure in fuch works of genius 'till the year 1728, when being prefent at the death of his affectionate father, that event and the edi- fying exhortations he received from him in his laft mo- ments fo affected him, that a real ferioufnefs of mind, and folic! concern for his falvation took place in him. From that period he became fo far changed in his apprehenfion and view of things, that he renounced, from a principle of felf-denial, all the pleafure he had received from books calculated to gratify the tafte of the polite world ; fell into a melancholy Irate of mind, and from being of an active and lively difpofition, became quite the reverfe. Among his papers was found one containing a folemn dedication of himfelf to God, which he drew up about this time, and which he called his Baptifmal Vow or Covenant renewed. In March 1730, he contracted an acquaintance with fome of thofe Students in the univerfity, who in obedience to the dictates of pure religion, were then diftinguiihed from others by a laudable Angularity in their conduct; and he Mr. GAMBOLD. iii he followed all the rules which they obferved in regulating their time and ftudies. Did they, according to the courfe of life which they had entered upon with a view to their religious improvements, diligently pra&ife felf-examina- tion, meditation and recollection ; did they carefully at- tend the church fervice, yet never omitting their private devotions ; did they on certain days abftain from their ufu- al food, to the intent that they might feel the wants of others in diftrefs, and mortify the corrupt affe&ions and defires of their own depraved nature; did they keep diaries of all oc« currences both internal and external in their chriftian race£ frequent the facrament of the Lord's fupper; vifit the pri- fons, the fick, and the poor ; inftrucl: children whofe pa- rents were not able to bear the expence of their being taught even to read : did they exercife themfelves in good works, doing, as often as opportunities prefented, a£ls of charity to the bodies and fouls of fuch as flood in need thereof? In all thefe pious exercifes and religious duties he faithfully took his part with them in purfuit of that peace of mind which he laboured to obtain. But not being able by the ufe of fuch means only to gain that, which could jnake him happy, he gave way to thofe defponding thoughts from which he had formerly fuffered much, to- tally negle£ied his perfon and apparel, confined himfelf as much as poflible to his room, and applied, in fearch of in- formation and comfort, to the works of fuch authors, as he fuppofed, could fatisfy his enquiries, viz. the fathers of the firfl ages of the chriftian church. Of thefe the mofl abftrufe were his greateft favorites, and particularly thofe which are called myftics. Being well verfed in the greek language, he was much pleafed with that energy of expref- fion in which it excels. The deep fpeculations of thofe ancient writers, their beautiful allufions, the richnefs of a 2 ftyl« h' T H E L I F E O F ftylc with which they clothed their ideas, and that uncom- mon (train of piety which run through the whole, fuited his tafte, and fo far influenced his understanding that he adopted their fentiments, went the fame lengths with them in the fcenes of imagination, and by degrees became fo much like one of them, that his caft of mind bore a nearer refemblance to that which was peculiar to them, than to any that appeared among the moderns. This melancholy, notwithstanding, flill continued, and the track of deep and intenfe thinking, to which he had accuftomed himfelf by a ftricT! application to thefe authors, rendered him with re- fpeft to his conceptions of things, and manner of his con- vcrfation and addrefs, very different not only from thofe with whom he was intimately acquainted, but from all other men. By a clofe attention to writers of this ftamp he had contracted fuch a turn of mind, and imbibed fuch an exalted notion of internal purity, which he laboured to ac- quire according to the procefs pointed out by them, and which he conceived was attainable, that he could not be fatisfied with himfelf, unlefs he became fuch a refined be- ing as thofe philofophical chriftians had formed a notion of in their warm imaginations. This being the ftate to which his aim was directed, he fpared no pains to model himfelf according to the idea which he had formed of it. But every exertion proved abortive, and he found, that by the means he purfued he came far ihort of that perfection to which he fo ardently afpired. The difap-pointment oc- cafioned great concern, and though difcouraged by every attempt, he ftill renewed his efforts, till repeated experi- ence convinced him that all his endeavours to obtain the propofed end could never fucceed to his own Satisfaction. In September 1733, he was admitted to holy orders, and Mr. GAMBOLD. ? and as foon as capable of holding a living, was inftituted to that of Stanton-Harcourt, in the diocefe of Oxford, where, refiding in a fequeflered village, he had too much time to indulge his fpeculative turn of mind, and where, his pa- rochial duties being few, he had leifure to purfue his phi- loibphical ftudies with little interruption. He loved re- tirement, and feldom went abroad. But whenever he could prevail upon himielf to vifit any of his friends and acquaintance, and among the reft his patron Lord Har- court, he was received with much refpect, his company being very agreeable to all who knew him. And every one's curidfity was highly gratified, who could hear a man of the eighteenth century, converfe like one of thofe of the fecond or third of the chriflian sera. In attending to that train of fentiment and reflection to whicb be had accuf- tomed himfelf, they were led back to the diftance of 1500 years, into the contemplations of axioms, fentences, and complete thoughts clothed in the moft e!egam drefs of lan- guage, and the moft delicate turn of expreflion. His abi- lities, both natural and acquired, were great, but his un- feigned humility was fo apparent to every one with whom he converfed, that his fuperior powers of pleafing excited no fenfation of diflike in any. And his whole conduct was fo inoffenfrve, that it is not known he ever made him- felf an enemy. His outward appearance was indeed very different from that of others, and a good tafte, with a con- siderable degree of difcernment, was requifite to fee and efteema perfon, who at firft fight raifed in common beholders a prejudice in his disfavor, feeming rather to be of a dull and. referved than of a fociable and communicative difpofition. Among the feveral books which fell in his way, the writings of the late profeffor Frank engaged his attention, a $ and, tff THE LIFE OF and, as he exprefled himfelf, turned his thoughts a little to our Saviour and his merits ; but a fubjecl of this fort made then fo flight an impreflion on his mind, that he refumed his philofophical and platonic kind of religion, wherein the imagination could amufe and entertain itfelf in high flights, deep (peculations, intenfe reflections, and metaphyfical reafonings, to which his natural difpofition inclined him. However he did not give up fo much of his time to thefe amufements as to neglect any part of his function ; but ve- ry carefully performed every duty, which he thought in- cumbent upon him, as a parifh-minifler, and lived on good terms with his parifhioners, to whom he was intentionally as ufeful as his frame of mind and philofophical theology could make him. To this theory of religion he continued attached, though he had never derived that fpiritual com- fort, which he expected from it. At length when he found himfelf difappointed in the hope of thofe attainments which he had been fo long aiming at, and was difcouraged and dinreffed by the unfuccefsfLilnefs of all his efforts, he had the happinefs of becoming acquainted with the late Peter Boehler, in February 1737. This excellent man, who was a minifter of the church known by the name of Unitas Fratrum, or United Brethren, and at that time waited for a (hip, that was to carry him to America, in the capacity of a mifhonary, during his flay in England, came to the knowledge of fome ferious people in London, and with fome well-difpofed ftudents in Oxford. There he was pre- vailed upon to hold private meetings for the edification of awakened people both learned and" unlearned. This he did in latin, which, for the fake of the latter, the perfon who is the fubjeel: of this memorial, and who was one of • he company, interpreted. On this occafion, and after fome Mr. GAMBOLD. \li fome perfonal interviews with the Rev. Mr. Boehler, our late brother, (who proved afterwards a bleffed instrument of fervice in the church of the Brethren) was imprefled with fuch a deep conviclion of his natural depravity, and of his utter inability to help himfelf, and at the fame time with fuch a clear and enlivening view of the way of falva- tion, that he faw it neceflary, and was encouraged by the hope of the gofpel to apply to the Throne of Grace with- out any other preparation than that of an humble and con- trite fpirit, relinquilhing all attatchment to and reliance on any thing but the mercy of God in Chrift Jefus. It then appeared to him, that the chief point of chriitianity, which every one who wifhes to enjoy the benefit thereof, mould be concerned to obtain, was a lively faith in the Redeemer of the world, and as a confequence thereof, the forgivenefs of fins, a conqueft over the corruption that naturally dwelleth in us, and a conformity of that ftate of mind which was in him. Thefe privileges he found by his own experience were not to be attained by a legal itrife, and the helps that human philofophy could adminifter ; and was convinced that they were to be received freely by all that unfeignedly believe in Chrift Jefus our Lord. This doc- trine therefore fo full of comfort to the poor in fpirit he embraced with his whole heart, and all his philofophy yielded to it. The gloom, which like a thick cloud had long enveloped and depreffed his mind, was diffipated, and his fpirit rejoiced in God his Saviour; he found that food which fatisfies the hungry foul, and fo great a change took place in him that he became a new creature, very different from what he had been before. But this happy alteration did not commence until he had undergone a long and fe- vere trial, many ftruggles with his reafoning powers, and much embarraffment of thought ; all which proceeded from a 4 the viii THE LIFE OF the repeated attempts that he had made to combine his philofophy with the fimplicity of the gofpel, which is in- tended not for the high-minded and felf-iiifficient, but for the meek and lowly in heart; for, as our Lord himfelf de- clares, The humbling truths thereof are hid from the wife and prudent in iheir own eyes, and revealed unto babes. In the year 1739 he had the pleafure of feeing and con- verfing with the late Count Zinzendorf. This firfr. inter- view with that fervant of God fully fatisfied him of the falfity of thofe reports, which had been propagated to his difcredit, and of the excellency of the perfon who had been fo {hamefully traduced. Soon after he gave the fol- lowing defcription of the ftate of his own mind, and of the thoughts which he entertained of himfelf and the brethren, of whom he had gained fome previous knowledge : " I " then looked upon them as a happy people, and their " doctrine as fundamentally true, but could not apply the " comforts thereof to myfelf, being difcouraged from fo *' doing by the deep fenfe I had of my own guilt and de- " pravity, and by being defeated in the hopes of being ■ happy in the notions Which I had formerly imbibed. *' Therefore I defpaired of being in a condition better than " the generality of mankind, or different from them. But " in December, 1740, my younger brother, having been •' with the Brethren in London, came to fee me. Theac- " count which he gave of the happy courfe, he obferved a- " mongft them, ftruck me with fuch an agreeable furprize, " that I could not but return with him thither. My defign " was to fee the order eftablilhed, and to feel the fpirit " which prevailed amongft them, where feveral of them 66 dwelt together. The purpofe of my vifit was anfwered "to Mr. GAMBOLD, it M to my great fatisfa&ion, and I could believe not only " that they were right both in principle and practice, but " that I might have a fhare of the fame grace which I y " enjoyed. After having been again in their company I " perceived an impulfe upon my mind to devote myfelt " entirely to Him who died for me and to live wholly for " him and to his fervice." It appears, that in the interval between the year 1737 and this time, many viciflitudes took place in his mind: the drawings of grace, which he felt, were frequently rendered ineffectual, and the light of the gofpel, of which he had fome tranfient views in its na- tive fimplicity, was as often clouded by perplexities of more elevated reafoning, which every man is apt to fall in- to, and finds no end, in wandering mazes loft, until he is fo humbled as to fufFer all his lofty imaginations to be call: down, and every thought brought into captivity to the obedience of Chrift, to fubmit to be led into the way of fal- vation and continue therein, which is that of faith unfeign- ed in the blood of Jefus, who is made unto us by divine appointment, wifdom, righteoufnefs, fanttification, and redemption. This he faw was the only way for felf-con- demned and repenting finners to take, and the only thing that could make and keep them happy, while, as poor, needy and finful beings, they cleave unto Him and rely up- on him for daily fupplies of grace. In this view of things, he found that his former notions could be of no avail, and was convinced, that the burden of fin, with which he was oppreiTed, could not be remov- ed, nor his confcience purged from dead works to ferve the living God, but by faith in Him who came into the world to fave finners. He was therefore aware of what he called his reafon and afraid of his old myftic thoughts, left they * THE LIFE OF they mould miflead him, as they had often done before. To avoid the danger of deception from this quaiter, to which he was expofed by living too much alone in a re- tired village, he was fully perfuaded that a connection with thofe who not only profefled themfelves chriftians but werefuch in reality, would be the means ofpreferving him from it ; and as he had become acquainted with a fociety of true believers in London, who chofe to be direcled by the fpirit and word of Chrift, to be obedient to his will in all things, and to live together as perfons wholly devoted to him ; he wiflied that he alfo might have the favour of affociating with true children of God, whole converfation might prevent his former gloomy reafoning from obtrud- ing itfelf upon him, having experienced in the fpace of feveral years, that it had led him affray and been a hin- drance to him in attaining to a fettled peace of mind. He remembered that he had firft heard the joyful found of the gofpel from one of the Brethren, who represented it in its native fimplicity, and was fully perfuaded that he mould become happy if he could live in the conftant enjoyment of that comfort which he then in fome meafure derived from it, and of which he had had fince, many cheering, but through his own fault, only tranfient fenfations. He there- fore determined to leave his retired fituation where he could neither be of that fervice which he wifhed to be of to others, nor find the fatisfaclion he fought after forhim- felf, and to take up his abode with thofe whom he believed to be a people of God, who through the influence of his fpirit were led into the way of truth and held the faith in unity oi fpirit, in the bond of peace and in righteoufnefs of life. To partake of their happinefs, to live amongfr. them in love to Chriil and to one another, and to unite with them in promoting the glory of God and the good of mankind, Mr. GAMBOLD. ft* mankind, was his defire. With this view he applied to the United Brethren, difpofed as a little child in diftrefs •for help, committed himfelf to their care and dhe£lion, and had no choice with regard to any ftation or office wherein he might be in future of ufe to others. In the beginning of Oftober 1742, he thus ex pre fled himfelf upon this head. " Having had aflurance that fuch *' a favor might be granted, I left my parifh with a view " to live wholly with the Brethren." Before he quitted his parifh, he wrote to the Bifhop of Oxford, and to his kind patron Lord Harcourt. They exprefled their concern at the ftep which he intended to take, and urged fome reafons to induce him to change his purpofe : but his refolution was fix'd. He then refigned his living in due form ; and after he had taken leave of his parifhioners in a very refpe£lful manner, he went to the Brethren and lived entirely with them. Upon this occa- fion he wrote in fubftance as follows to his parifhioners : " It is not in confequence of any refentment or of any " worldly motive, that I give up my parifh. I have not " fo implicitly given up my judgment to others as to be pre- " vailed upon, by their perfuafions, to take this ftep. The " reafon for my fo doing is well-grounded and to my own " fatisfa&ion. It does not, I affure you, proceed from " any diflike that I have to the worfhip of God in the " church of England. I find no fault with any paflage or " claufe in the common prayer book. Nor can I, in juf- " tice, be confidered in the fame light with fuch perfons " as flight and forfake one party of chriftians and go over " to another without fufficient caufe. But that which has * determined the choice I have made, was the carneft de- " fire xii THE LIFE OF- " fire I found inmyfelf, of that improvement in the know- " ledge of the gofpcl and in the experience of the grace of " Jefns Chrift which I flood in need of. The bleflings " purchafed by the blood of the Shepherd of our fouls I " longed to enjoy in fellowfnip with a little flock of his " fheep who daily feed on the merits of his pafTion, and 41 whofe great concern is to build up one another in their " moft holy faith, and to propagate the truth as it is in Jefus " for the good ot others. His gracious prefence, the pow- " er of his word, and the virtue of his blood I wanted to " have a more lively fenfe of, for my own comfort and " fupport in the chriflian warfare, and I had reafon to hope " for thofe means of happinefs, efpecially where brethren " dwell together in unity, for there the Lord commandeth " his blefBng and life for evermore. This is all I aim at " in withdrawing myfelf from you, and may this my de- * 6 parture give no offence to any one. I now take my laft "adieu, and earneftly pray for you and for myfelf; for " myfelf that I may be faithful to the grace of our Lord Je- " fus Chrift, and prove his fervant truly devoted to him, V where I am going; and may you, where you remain, be " as obedient to the influence of his Spirit and the dictates " of his word as I wifh to be; fo fhall we one day rejoice " before the great Shepherd of our fouls, that merciful and " companionate Saviour, in whom there is, in the mean " time, life, peace, and joy for all believers. I do not go " from you becaufe 1 cannot live in the church of England, " as an outward profeifion, or becaufe I prefer any other " form of ecclefiaftical government before that which is by *' law eflablifhed in this kingdom: but the inducement 14 which leads me to this change, is the great concern I * ; have for the attainment of a happy flate of mind, and to fi compafs this end, no means, through the blefling of God, " appear Mr. G A M B O L D. xiii " appear to me fo proper as a free intercourfe with thofc •' who are of the fame principles with my own, to whom " I may communicate my thoughts without referve : and " from whom I can receive that am* fiance of advice and " comfort, which is neceflary for a perfon encompafled " with fuch infirmities as I am. I heartily wifh that you " may derive more beneflf from the inftruclions of my fuc- M ceffor, than you have or could have done from mine, " and I truft that this will be the cafe." From the contents of this written meflage the truth of an obfervation which he made in one of his letters to the Bifhop upon this oceafion is very evident, That one man maybe a fectary with a fe&arian fpiritin oppofition to the eftablifhed religion of his country and without juft ground for his feparatton from it; and another, at the fame time that he has a real efteem for it, may do fome things which have the appearance of a difTent from it, and yet have no- thing againft the rules and order which it prefcribes, and can appeal to the Searcher of hearts for the uprightnefs of his intentions, as to effentials and circumftantials in the unity of the fpirit. By quitting bis ftation as a parifh-minifter he did not mean either to fhew any difrefpeft to the church of En- gland, or to give offence to any member thereof. Nor did he wifh that his regard to her conftitution fhould be con- fidered as at all diminifhed by refigning the charge of his parifh, and going to live with a people, whofe fel- lowship he fought to enjoy for his fpiritual benefit. His determination was, if employed in their connection, to de- vote himfelf to the fervice of the Lord of all, and to be fel- low-labourer with them, with whom he could lay his fa- vorite XIV THE LIFE OF vorite flrefs on the redemption by Jefus Chrifl without op- pofition. He did not join the Brethren's church as a re- ligion oi' human eflabliihment, though he honoured their epifcopal fuccefhon, but as a houfe or family of God, unit- ed together for the only purpofe of doing his work and pro- moting the caufe of true chriflianity in a free and unconfi- ned manner. He highly prized the lot which he had obtained amongft them, much eiteemed the good order which they obferved, partook of their fellowfhip, bore his part of their burdens, did his Ihare of the work, and being incor- porated with them as well as engrafted in Chrifl the true Vine ; he, as a living branch thereof deriving fap from that fource, bore much fruit to his glory. After flaying fome time in London, he went in 1742 to ailiil in a boarding-fchool in Eflex. In November the fame year, he was regularly admitted a member of the Bre- thren's church. May 14, 1743, ne was married to the pre fen t widow; refided in Wales, chiefly at Haverfordweff, where he kept fchool, preached occaiionally, and became acquainted with feveral people there, who have reafon to blefs God for his flay in their neighbourhood, which was till November 1744, when he returned to London, where he continued until the beginning of the year 1747. He then accompanied fome of his friends on a vifit to Germa- ny, arrived at Hernhaag, March 9, where he enjoyed many bleflmgs in fellowfhip with the congregation fettled there, and was refpecled and beloved by all. After feveral months continuance in that place, he came back to London with the fame company, where he lived a confiderable time in favor with God and man, and to the edification of all who heard him preach or converfed with him. Befides the public office of a minifter, his attention was employed in Mr. GAMBOLD, xv in writing and correcting feveral pieces for the prefs, fuch as the Maxims, &c. taken out of the Diflertations and Difcourfes of Count Zinzendorf, and other compofi- tions of his own, which are a Handing proof of his fine tafte in evangelical truths, and of his clear underflanding of the ceconomy of grace under the New Teftament. He wrote alfo an excellent tract or elTay on the character of Count Zinzendorf, which was alfo puhliihed in the Ger- man language in Mr. Spangenberg's Apologetical Writ- ings. He was likewife ufetul in repeating extempore in Englifh the fermons which the late Count preached in ger- man, and the tranflation was fo well performed, that every one who heard him and understood both languages won- dered at the facility of his comprehenfion and the retentive- nefs of his memory. He revifed feveral other books, viz. the Rationale of their Doctrine and Difcipline, fome apo- logetical w T ritings, and the Greenland Hiifory. Befides thefe employments he was ready to give afiiftance upon all occafions, whether of conference with his brethren, congregation meetings, or private converfation with in- dividuals who wanted his advice, in which his meeknefs and wifdom, his charity and patience, were very confpi- cuous. In the year 1754, it being thought neceflary to keep up a regular fuccefiion of ecclefiaftical orders, he was, at a general conference of the feveral labourers in the con- gregations of the Brethren in England, chofen and confe- crated a Bifhop of the Unitas Fratrum. But with what humility and diffidence in himfelf did he accept this office! And in the exercife thereof no trace of any difpofition was feen in him, but that of lowlinefs of mind, nor did he think himfelf thereby entitled to any greater refpecl than was due to any other of his brethren. As he would not have accepted it, had he not been earneftly refuelled to take it upon xvi THE LIFE OF upon him by his brethren, fo he had no other view in complying with their intreaties than to be ufed as an in- ftrument of keeping up the regularity of fuch ordinations as might be found neceirary. Such a Bifhop would have been juftly efleemed an honor to any church, whether an- cient or modern, if difintereftednefs of fpirit, humility of mind, devotion of heart, a benevolent difpofition towards all men, and a voluntary fubmifiion to the fervice not only of the church in general, but of every member thereof though in the moft inferior flation, be the proper qualifi- cations and diftinguilhed ornaments of the chriflian epifcopacy. Thefe excellent endowments, which the grace of God had wrought in him, and enabled him to ufe to his glory, made him greatly refpe£ted by all who knew him and were capable or forming a right judgment of real worth and undiiTembledgoodnefs. But neither the regard which was fhewn him, nor the rank which he hejd in the church could alter that humble opinion he always entertained of himfelf. And fuch was the character he maintained in the fituatiort ailigned him, that he was d°fervedly elteemed, not only by thofe with whom he was connected, but by others of every denomination, who were acquainted with him. From the year 1754 to 1764 he refided chiefly in Lon- don, employing himfelf in every branch of fervice for the congregation fettled there, and in regular correfpondence with all his fellow-labourers of the fame communion in England. Herein he a6ted fo'ely from a principle of love to the fouls whom he had in charge, and received from them the moil grateful returns of affection. After Mr. GAMBOLD, xvn After this, he went to a general fynod of the Brethren, which was held in the year 1764, in Germany, where he had the fatisfaclion of being prefent with many fervants of God, afl'embled together for the promotion of true chrifti- anity and the building up each other in their moft holy faith. There he was likewife much refpecled and beloved* From thence he came back to London where he chiefly refided, 'till the year 1768, when he was feized with a dropfical aflhrna, which had fuch an effecl: upon his whole frame, that they who were about him apprehended that every day would be his lafh When there was fome intermiflion of pain, tho' he very fenfibly felt the weaknefs of his conftitution, and had rea- fon to believe that his exiftence irt the body would be of fhort continuance; yet being defirous of rendering the re- maining part of it, in fome meafure ufeful to others, he purpofed to go into Wales : his view in the change of his fituation was to be instrumental to the benefit of his coun- trymen. His friends being of opinion, that his native air would be of fervice to him, and having fome hope that his ufefulnefs might even yet be more extenfive, encouraged the defign he had formed in his own mind, and of which he had given them an intimation. In confequence of their concurrence and approbation, he removed to Haverford- weft, where he had the fpecial care of the congregation fettled in that place, and the profpect. of being helpful to many other awakened fouls in thofe parts. At the fame time fome indications feemed to promife a better ftate of health, but thefe were only flattering, and the hopes of all, who had his recovery at heart, were foon after, to their great re- gret, difappointed. In a letter dated Oftober 11, 1770, wherein he allured his correfpondent, that he was better with refpeft to the Vi afthma. XVI 11 THE LIFE OF afthma, could lie down in bed and get fome fleep, he thus de- fcrib'd the ftate in which he then was: " I ought to be thank- " ful for every mitigation of pain, but it becomes, I think, " plainer than ever, that I have a real attack of the dropfy, " which whether I (hall get the better of, or it, by and by, " get the better of me, is a queftion. I totter on my legs, and " tho' I look pretty well, yet there are few intervals in the " day wherein I have any thing like ftrength either of body ** or mind. However, I fet no bounds to my Saviour's " power, if he fees it good, to continue me here a little ** longer ; but it is hardly to be any more expefted in my, 44 cafe. I really do all I can to fupport my impair'd con- " ilitution, and walk moll days a little in the chapel or bu- ** rying-ground, 'till I am ready to drop down. All that " I can properly defire of my gracious Lord is, that he * would be merciful to me an unworthy (inner, wafh me *' from all my unfaithfulnefs and tranfgreflions in his * blood, keep me in communion with himfelf and his peo- c * pie, help me to behave rightly, at leaft not offen lively, " in my ficknefs, and be perceptibly near to me in my laft " hour, whenever it is to be." It appeared from this letter, that the congregation com- mitted to his charge, could not receive from him, in his infirm flate, that fervice x^hich was indifpenfahly re- quifite: and as there was reafon to fear that his concern for thofe intrufted to his care, would incline him to attempt more than he could perform, and by that means haften his end ; it was propofed, that he mould change the place of his abode for another, where he might pafs the remainder ot his dying life, without any concern of mind relating to the duties of his office, and only enjoy the love of all about him. This offer was agreeable to his own choice. And he was fo much refpe&ed and beloved by all who knew his Mr. GAMBOLD. xix his pciTonal qualities, that any of his friends in the neigh- bourhood, would have given him the kindeft reception, and have confidered it, as a priveldge, to do all in their power to adminifler to his fervice and comfort. But up- on farther confideration on this propofal, he wrote to his friends in London to this purpofe : I am fully convinced that what has been propofed with regard to me proceeded from a very kind intention to make all things as conveni- ent for me as pofhble. For thefe affecting proofs of chrifli- an love, I fhall retain, to my lateft breath, a deep fenfe of gratitude. But fome circumflances have juft now oc- curred to me, which render it a matter of doubt, whether I mould leave my ftation, or make a further trial of my abilities with the afliftance which is at hand, that the re- gular courfe of fervice, for the fouls under my care, may be continued without intermiflion, 'till I depart this liie. In another letter, dated July 28, 1771, which was his Iaft, he declared the fituation of his mind to the following effect: : " The writing of the few lines before the prefent, ** was the work of feveral days, attended with more dif- u ficulty and pain than any one is able to conceive, who ** does not feel what I have fuffered. But to complain is " difagreeable to me. The conftant prayer of my heart, " moft tenderly united with yours, is for the welfare and " profperity of the church of God, and efpecially that part " of it, which is the immediate object of our care. May '* our faithful and belt Friend who purchafed it with his " blood and is the fupreme head thereof, fo defend his *' people amidfl all oppofition, and fupport his fervants, " who labour in the word and doctrine, and have the ge- ** neral charge over his houfe, that the feveral membeis " of it may increafe in faith, hope, and love, to their com- 5 * fort and joy. " With XX THE LIFE OF " With refpeft to myfelf, if I may judge from what I 41 feel, I can think, no otherwise than that I am veiy near * l the end of my courfe. Therefore all my prayers are cen- 41 tered in this, that my gracious Lord may wafh me, a fin- " ner, in his blood, and abide always near me, efpecially 14 in my lafl extremity." From his whole demeanour in every ftage of his illnefs, it appeared, that he had, in a great degree, the fame mind which was in his Lord and Mafter. In thofe intervals, wherein he was in fome meafure free fiom pain, and was thereby enabled to perform any part of his miniiterial func- tion, whether Jie preached to a public auditory, or explain- ed the fcriptures to a private company, he approved him- felf to all who heard him, a Scribe well initru&ed unto the kingdom of Heaven. The Bible he efleemed above all other books, and from that facred volume, as his moll im- portant treafure, he drev; the fpirit as well as matter of all his difcourfes. From this flandard of divine truth his doc- trine never varied, and his practice was a living fermon of the truths he taught. The lafl fubjeel whereof he treated with more than ufual energy and edification to his hearers, was, " Set your affections on things above,'' &c. Col. iii. 2. The exhortation herein given was exemplified in his own difpofitipn and conducl. For as the love of Heaven had made him heavenly, and the defire to be with Hini, who endured the crofs for him and was therefore his great objecl:, had dtfengaged his heart from all earthly at- tachments, fo his benevolence prompted him to do good to all within the compafs of his influence. Among the many inftances of perfons in affliction to whom he had been an inftrument of help and comfort, was one involved in diftrefs of the moil complicated nature, whofe dejefted mind, by his companionate attention, was To much re- lieved; . Mr, GAMBOLD, xxi Ucvcd, and animated with an a{Tured hope of a fpeedy dif- mifiion from pain and grief to endlefs joy and reft, that all, who were concerned for and fympathized with the fufferer, rejoiced on his account, and it was faid by fome, that if his benefaftor had come into thofe parts for his fake alone, the fervice done with refpe£l to him, would have well an- fwered the e.xpence and trouble of his journey thither. His fphere of ufefalnefs was contracted in proportion to to the increafe of his diforder. But however limited in his influence, as far as it reached he loft no opportunity of comforting the poor and deje&ed, and to interceed for the friendlefs. Upon the leaft intermiflion of pain he was al- ways ready to canverfe with thofe about him upon the rnoft interefting fubjects for their edification and comfort. The great concern of his mind and heart was for the further- ance of the Gofpel, for the church in general, and for that part of it which was under his immediate care, that it might grow in grace and be enlarged by countlefs numbers to the praife of its Redeemer. With the fame folicitude for the benefit of his countrymen at large, he not only drew up fome remarks on the Welch tongue, and grammatical infti- tutions in that language, for the ufe of Englifh preachers, who living amongft them, muft fpeak fo as to be under- flood, but offered many prayers at the throne of grace in their behalf, which, there is no doubt, will fooner or later be anfwered. From the nature of his diforder, which be- coming more and more oppreflive fcarce allowed him any ileep, he was apprehenfive, that he mould be deprived of the ufe of his mental faculties ; but knowing in whom he Relieved, he with full refignation committed himfelf to his care, and perceiving that they, who were with him were affected at the profpecl of fuch an event, he faid : All He «ioes is well done ; let us only look to Him, and the end will xxii THE LIFE OF will be blcfTed. IF at any time, through extreme pain, a word of complaint fell from him, which very rarely happened, upon recollefction he acknowledged the impro- priety of it, faying, I ought not to fpeak fo, it might be much worfe with me, I am gracioufly dealt with: which was generally his anfwer to thofe who afked him how he did. At the laft communion, which he attended in pub- he, on Sunday, September 8, he partook of that facred ordinance with the humility and reverence which becomes a (inner in the prefence of God his Saviour, and at the fame time with the unfhaken confidence in his mercy, which is peculiar to the true believer. In Tinging, at the conclufion of this awful folemnity, a verfe of praife and thankfgiving, which he began himfelf, the communicants were impreifed with fuch a lively fenfe of that peace which the world cannot give, that many grateful tears flowed from every eye in the happy affembly. When, through an entire weaknefs of body, he could no longer attend the congregation, fuch ameafure of grace wasbefiowed upon him, that his private converfation with all who vifited him, had the moll happy and beneficial in- fluence upon their minds. His thoughts were conflantly employed in the things of God, and the concerns of his church ; fo that, what he faid upon all occafions was fo in- terefling, that every one who heard him, and whofe me- mory could not retain the particulars of what had been fpoken, lamented afterwards, that he had not preferved in writing what well deferved to be remembered. Being always ready to acknowledge the leaft afliitance received from others, he could not fufheiently thank thofe about him for the kind offices they had done him, and par- ticularly his dear wife, for the great faithfulncfs (he had fhewn. Mr. GAMBOLD. xxiii ftiewn, and the tender nurfing care with which he had been attended by her in every ftage of his illnefs. In this bene- volent and grateful ilate of mind he patted the remainder of his life here below. As long as the ability of utterance lafled, whoever came near him in the day-time, or watched with him in the night, was fenfibly affe&ed with what, out of the fullnefs of his heart, his mouth fpake. He expreffed, as well as he was able, the living fenfe he had of the un- deferved mercy of God, and of the unlimited kindnefs of his friends; giving them the molt falutary advice for their fpiritual improvement : and Tinging with a cheerful, iho* faultering tone of voice, verfes of praife and adoration to Him who had redeemed and warned him from his fins in his own blood. At length, when he feemed no more to have the power of fpeech, he lay ftill; and it appeared to them who were prefent with him, that the awful minute of expiration drew near. For a while he was fcarce perceived to breathe, but all at once he exerted the feeble efforts of diffolving nature to fpeak his earneft defire to be at home with his moil graci- ous Lord : and jufl before the clofe of all his fuffering? was heard to pray with emphafis in thefe words : ** Dear " Saviour ! remember my poor name, and come, come " foon." Shortly after his petition was granted, and He, whom his foul loved, took him into his eternal fecurity, on Friday morning September 13, 1771. The witnefles of his happy departure, were ftruck with a reverential fen- fation of the peace of God on this occafion. His re£~ dence here on earth lafted 60 years, 4 months, 3 weeks, and 1 day. He left two children behind him, a fon and a daughter, who, with his widow, are ftill living-. T© fliew the membejs of the eflabiifhed church, in a. ftricking fcxitf fHE LIFE OF {fricking point of view, the treafurc of found dotlrine con- tained in the Book of Common-Prayer, and to endear to them that antient formulary of public devotions, he pub- lilhed in the year 176,5, without his name, A fhort Sum- mary of Chriftian Doctrine, by way of queftion and an- fwer, the anfwers being all made in the found and fcrip- Uiral words of the Church of England. He alfo compofed feveral hymns expreflivc of the fili- ation and defires of his own heart, which are inferted in the brethren's hymn book. Thefe, with other pieces, which he wrote in verfe or profe at different periods of his life, and have been feparately publifhed, are collected in the fubfequent pages. It is the earned prayer of the Editor, that every one who reads the preceding narrative, and the feveral fucceffive parts of this volume, may, by the bleffing of God, derive both profit and pleafure of the befifort from the perufal. And there is no reafon to apprehend, that the candid and well-difpofed, who (hall pay due attention to that which is contained herein, will be diffappointed of the improve- ment in grace and knowledge, which they, through the Spirit of Truth, may wifh to receive from the writings of a man, who, though he was poffeffed of fuch mental pow- ers as too often beget felf-efteem, yet was diflinguiihed for meeknefs and humility, which accompanied him to the laft moment of his life. His invariable concern was not only to give no offence to any, but to do good, as far as he was enabled, to all men ; and his greatefl care, to maintain with tender fidelity that connection of heart which he en- joyed with God his Saviour by being cautioufly obfervant of his will, and conftantly watchful in preferving the grace given him as the choicefl treafure. THE R E F A C E. W; H ETHER the Reverend Author of the following piece ever intended it for publication is not known. So much is certain, that fome years before his deceafe he was not even pofleiTed of a copy of it ; and out of his peculiar modefty, and perhaps becaufe he knew it was not perfect, according to the generally received rules of the drama, and for fome other reafons, he wifhed that it had not firayed, in manufcript, into the hands of fome of his friends s who va- lued it highly, not only on account of their efteem for the author, but for its own excellence in point of fentiment. Thofe who had the happinefs to be intimately acquainted with the author, knew that he was of a very ftudious turn of mind, and could not be fatisfied with the furface and ap- pearance of things, but fought eagerly after ufeful and ne- ceflary truth, and was unwearied in his refearches. This induced him not only to read with great attention the holy fcriptures, but to ftudy the fathers of the firft centuries, be- lieving that in them he mould find the ftrongeft features of the chriftian religion, and the fulleft proofs of what was the doctrine, discipline, and temper of the chriftian churchy at and immediately after the times of the apoftles- He was at a certain time fo given up, if we may thus ex- prefs it, to the company of the fathers, and fo taken with their manners, that he unintentionally became in his way of thinking, fpeaking and afting, as though he had lived B in ii PREFACE. in the firft or fecond century, and in the clofefl intimacy with Ignatius, Polycarp, &c. He had in his youth a great fondnefs for dramatic pieces, both antient and modern; and though we cannot find that he ever frequented the theatres anywhere, yet looking upon dramatic writings as a pleafing and impreflive manner cf conveying ideas and a6Uons to others, we fuppofe he form- ed the plan of giving, if not to the public, yet to fome of his friends, a reprefentation of the ftate, principles, and practice of the chriftians in the firftand fecond century, in a dramatic compofition. He certainly believed, that apiece, wherein the love of Chrift, fhed abroad in the heart by the Holy Ghoft, is fet forth as producing the moll excellent principles in the hu- man foul, viz. devotion to God, love to our neighbours, humility, forbearance, aptnefs to forgive, yea, to love and blefs even bitter, aftive, and powerful enemies, would be more fuited and edifying to a chriftian reader, than fuch as are too much in vogue to the reproach of chriftianity ; in which, lull, pride, ambition, £5V. are called in to affifl in the production of fomething like virtue, but which cannot be worthy of that name when proceeding from fuch vile and poifoned fources. Our author in writing this tragedy adhered to hiftory, and has therefore attended Ignatius at Antioch, and from thence to Rome, by the fame road which he travelled. He has given him the fame company which he then had ; and has prefented Ignatius, Polycarp, and the Bifhops and Dea- cons who attended at Smyrna to our view, in fuch a clear and lively manner, that we are brought into their company, and hear them fpeak the fentiments written in the epiftles of PREFACE. m of Ignatius and Polycarp, and fee them aft agreeable to the mo ft authentic accounts which are handed down to us, of what palfed at that time : and the whole performance is fo adapted to the fpirit of that period, that there is hardly any thing that can be called his but the drefs. What Ignatius f peaks to the Romans in the fifth aft, is only a verfion of what he wrote to the chriftiansat Rome. The reafonings of the two philofophers for and againit the chrillian fcheme may be difficult for fome readers to underftand, but befpeak the genius of the molt candid and upright of that clafs of men in thofe later times. We wifh that the philofophers of our day were always willing to dif- cufs the effential tenets of chriftianity with the fame open- nefs, and to receive the force of truth, grounded upon ex- perience : then would the fupercilious fneer of contempt, and the prompt rejection of chriftianity at the firft mention- ing it, give way to, at leaft, a mild and tolerant temper. We do not prefent this to the public as a perfect drama- tic performance ; we are fenfible it will not bear, in all re- - fpefts, to be examined by the ftricl rules of criticifm. The author has not attended to unity of time and place ; but for this he will not be blamed by the admirers of Shakefpear, or by thofe who have read the fine tragedies of Jephthah and of John Baptift, by Buchanan. He takes no pains to ren- der the plot intricate, and then to unravel and wind it up, fo as to leave the mind filled with amazement at the event ; but he follows hiftory, without feeking to awaken the pal- fions, or furprize by uncommon incidents ; and yet it is' to be hoped, that fome will feel many pafTages and inci- dents powerfully and ufefully Had our author himfelf publifhed it, we are perfuaded he would have given it a finilhing which it cannot get now. B 2 As iv PREFACE. As this piece is therefore not pre fen ted to the public a$ a complete dramatic compofition, it can afford no employ- ment for critics in this point of view. And as to thofe who may be offended with the general fcope of this perform- ance, and the general tendency of the doftrines it en- forces by no fictitious examples, but with hiflorical faith- fulnefs, they muff employ their critical abilities, not on the author, but on the fathers, and even on the apoflles them- felves ; for we cannot help lamenting that the crofs, or the power of the incarnation, fufferings, and death of our Lord and Saviour Jems Chrifl was, is, and will be, alas ! to many foolifhnefs ; but to others who are and mail be faved, the power of God and the wifdom of God, i Cor. i. 18. The reafon that this piece is now publifhed is this : fun- dry copies of it have been procured by different perfons, and fome of them are very imperfect. Many, who have read it, have urged that it might be printed ; and we were not with- out apprehenfions that it would fooner or later be publifhed from fome imperfect or erroneous copy, or by fome one who might mar by attempts to mend, and we have feen fome ft*ch copies : therefore we rather chufe to publifh our au- thor as we found him, with the hope that it will be of fome ufe and a bleffmg to many, by their not only reading, but feeling fomethlng of the fpirit of the firit chriftians. The operations and fruits of that Spirit that glorifies Jefus, muft be the fame in all periods of time to the end of the world. As many readers may be unacquainted with the life of Ignatius, we have been defired to give fome account of this bleffed martyr; which we will do from the bell authorities that have come to our hands. SOME SOME ACCOUNT OF St. I G N A T I U S the M A R T Y R, WHO WAS ALSO CALLED THEOPHORUS. Jl ROM what parents Ignatius fprung, is not told us ; nor is it certain where he was born, but this honor has been afcribed to Nora in Sardinia. There is a tradition that he was the little child whom our blefTed Lord and Saviour fet before the difciples, when he told them, that Except they were converted, and became as little children, theyJJwuld not enter into the kingdom heaven. But as the proofs handed down to us are not fufficient to authenticate this relation, we cannot deliver it as a fa£t. ; nor is it material to our purpofe, as the intention is only to give, from the beft authorities, fome account of what the grace of God made Ignatius to be as a chriflian, a bi« {hop, and a martyr. This apppears certain, that he was contemporary and particularly acquainted with the apoftles of our Lord, and 3 3 received 6 THE LILE OF received inflru&ions from thofe firfl and infpired mefien- gers of God our Saviour, and that he and Polycarp were more efpccially difciples of St. John. Having approved himfelf as a chriftian indeed, and as a devoted and anointed fervant of our Lord Jems Chrifl, he was, upon the deceafe of Euodius, chofen by the apoflles Bifhop oi Antioch ; the metropolis of Syria, and was con- fecrated thereunto by them with impofition of hands. Thus he muff have continued many (it is faid forty) years in this important function; and we are told, by thofe who attended him to his martyrdom at Rome, and who gave an account of his death, that " he was a man in all " things like unto the apoflles;" fo that he mull have been, in all refpefts, a worthy and venerable bifhop, ap- proving himfelf in the fight of all men as a faithful fleward over the houfhold of God ; and that he was, as is faid of him, " like a divine lamp illuminating the hearts of the " faithful by his expofition of the Holy Scriptures." That he was clothed with humility, appears from all his epifllcs ; for though fo highly efleeined as a faithful fhep- herd and bifhop, and on the way to receive that which was, in thofe days, efteemed the highefl poffible honor that a human creature and an heir of grace could pofiefs, the crown of martyrdom; yet, in writing to the Romans, Smyrnseans, &c. concerning the church of Syria, he fays of himfelf, " I am even afhamed to be reckoned as one of " them : for neither am I worthy, being the leaft among " them, and as one born out of due feafon. But through " mercy I have obtained to he fomebody, if I (hall get to " God." That •St. IGNATIUS. 7 That the love of God was fhed abroad in his heart by the Holy Ghoft, is evident from all he has written. The work of redemption by the incarnation, life, fuffering, and death of our Lord Jefus Chrift, and his refurrecfion for our juftification, being deeply impreffed on his heart by the Holy Ghoft, made him a living witnefs of the power of the great falvation to all around him, and a conftant in- culcator of the redemption in Chrift's blood. We mull not expecl to find in thofe of his epiftles which are extant, a regular fyftem of divinity. He wrote letters to feveral churches, and to Polycarp, when he was hurried to Rome under a guard of rude foldiers : we therefore find, that although the great and fundamental truths of the gofpel are aflerted throughout his epiflles, yet he only wrote about fuch cafes as related to their and his own cir- cumftances at that time. As the fpirit of Jefus infufes love, meeknefs, forbear*- ance, and the moft real concord and union, fo he, as a difciple of St. John, who learnt it on the breaft of his gra*. cious Mafter, earneftly exhorted the churches to remain in brotherly love and union oi heart. Thus, in his epiftle to the Ivlagnefians, he writes, " I falute the churches; wifh- " ingin them an union both of the body and fpirit of Jefus " Chrift, our eternal life." Again, " I exhort you to do " all things in a divine concord. — Let no one look upon " his neighbour after the flefh ; but do you all mutually " love each other in Jefus Chrift." Again, " Being come " together in the fame place, have one common prayer; one * ' fupplication ; one mind; one hope; in love, and in joy " undefiled. There is one Lord Jefus Chrift, than whom " nothing is better. Wherefore come ye all together as Ci unto one temple of God ; as to one altar, as to one Jefus B 4 " ChrijJ, 8 THE LIFE OF " Chrift, who proceeded from one Father, and exifts in M one, and is returned to one." The Trallians he exhorts to " love every one his brother with an unfeigned* heart." To the Philadelphians he writes, " Come all together into " one place with an undivided heart:" and he fpeaks out of the fame fpirit in all his epiftles. As this was a fubjecl; which he urged agreeable to the mind of his beloved Lord and Mafter, fo he was fired with holy indignation againft all thofe who fought to foment diflenfions, by introducing doctrines contrary to the mind of Chrift. He tells the Ephefians, "There are fome who '* carry about the name of Chrift in deceitfulnefs, but do " things unworthy of God ; thefe ye muft flee, as ye " would fo many wild beafts : for they are ravening dogs, " who bite fecretly: againft whom you muft guard your- " felves as men hardly to be cured. Wherefore let no one " deceive, as indeed neither are ye deceived, being wholly " the fervants of God. For inafmuch as there is no con- " tention among you, which can trouble you, ye muft " needs live according to God's will." To the Trallians he writes, " Stop your ears, therefore, as often as any one " fhall fpeak contrary to Jefus Chrift, who was of the race of David, of the virgin Mary." To the Philadelphians, " As becomes the children both of the light and of the truth, " flee divifions and falfe doctrines : but where your fhep- " herd is, there do ye, as fheep, follow after. For there " are many wolves who feem worthy of belief, that, with a " falfet pleafure, lead captive thofe that run in the courfe "of God; but in your concord they mail find no ?' place. Be not deceived, brethren : if any one follows " him that maketh a fchifin in the church, he fhall not in- M hern * Or undivided. -f Or evil. St. IGNATIUS. u M herit the kingdom of God. If any walks after any other " opinion, he agrees not with the paflion of Chrift. Love " unity : flee divifions : be the followers of Chriff as he was " of the Father Where there is divifion and wrath, God H dwelleth not." From hence, and many other palTages in his epiflles, it appears evident, that there were in his days, as there had been even in the time of the apoftles, men of corrupt minds, who fowed feeds of diflenfion among the children of God, and who turned the grace of God into licentiouf- nefs ; and that he faw beforehand reafon to caution the chriilians againft fuch who fhould arife, perverting the truth, or holding it in unrighteoufnefs ; touching whom, he tells the Trallians, " That fuch confound together the " doctrine of Jefus Chriftwith their own poifon, whilft they '• feem worthy of belief, as men give a deadly poifon mixed " with fweet wine, which he, who is ignorant of it, does, c ? with the treacherous pleafure, fweetly drink in his own " death." He adds, " Wherefore guard yourfelves againft *' fuch perfons; and that ye will do if ye are not puffed " up." Of fuch deceivers he fays, in his epiftle to the Ephefians, " Thofe that corrupt|| families by adultery, " mail not inherit the kingdom of God. If therefore they, " who do this according to the flefh, have fufTered death ; " how much more fhall he die, who by his wicked doc- " trine corrupts the faith of God, for which Chrift was " crucified ? He§ that is thus defiled fhall depart into un- '■ quenchable fire, and fo he that hearkenst unto him." He warns the Philadelphians ag?anfl thofe who preach the Jewifh law, and adds, " For it is better to receive the " doctrine ji Corrupters of houfes. \ Such an one defiled. + Hears him. ld THELIFEOF 44 doftrine of Chrift from one that has been circurncifed, " than Judaifm from one that has not. But if either the " one or the other do not fpcak eoncerning Chrift Jefus, •' they feem to me to be but as monuments and fepulchres u of the dead, upon which are only written the names of " men. Flee therefore the wicked arts and fnares of the " prince of this world, left at any time being oppreiled by " his cunning, ye grow cold in your love." It is evident that he had to combat againft various kinds of corrupters of the word of life, and particularly alfo a- gainft thofe who oppofed the ground of our falvation, the reality of the incarnation, fuflerings, and death of God our Saviour. Thefe held, that our blcffed Lord did not take on him true flefh, nor fullered really, but only in appear- ance, and their principles led them to all loofenefs and Ii- benmifm. With a view to this horrible hcrefy, which; with many others, began to fhow their heads in the eaft, he writes to the Smyrnzeans, " I have obferved that you " are fettled in an immoveable faith, as if you were nailed * 4 to the crofs of our Lord Jefus Chrift, both in the flefh " and in the fpirit; and are confirmed in love through the " blood of Chrift; being fully pcrfuaded of thofe things *' which relate unto our Lord, who truly was of the race *' of David according to the flefh, but the Son of God ac- " cording to the will and power of God ; truly born of the " virgin and baptized of John, that fo all righteoufnefs " might be fulfilled by him. He was alfo truly crucified *' by Pontius Pilate, and Herod the tetrarch, being nailed " for us in the flefh ; by the fruits of which zee are, even " by his meft bleffed paflion, that he might fet up a token " for all ages through his refurrection, to all his holy and " faithful fervants, whether they be Jews or Gentiles, in *' one Body of his church. St. I G N A T I U S. 11 11 Now all thcfe things lie fullered for us, that we might " be faved. And he differed truly, as he alfo truly raifed " up himfelf : and not as fome unbelievers fay, that he only " feemed to fuffer, they themfelves only feeming to be. " And as they believe, fo (hall it happen unto them ; when " being divefled of the body they fhall become mere fpirits.* " But I know that even after his refurreclionhe was in the " flefti; and I believe that he is ftill fo. And when he came " tothofe who. were with Peter, he faid, Take, handle me, " and fee that I am not an incorporeal daemon. And " ftraightway they felt him, and believed, being convinc- " ed both by his flefh and fpirit. For this caufe they de- " fpifed death, and were above it. But after his refurrec- " tion he did eat and drink with them, as he was flefh; al- " though, as to his fpirit, he was united to his Father. " Now thefe things I put you in mind of, not queftion- u ing but that you yourfelves believe that they are fo. But " I arm you before hand againft certain beafts in the fhape M ot men, whom you muff not only not receive, but, if it '* be poflible, not meet with." However, he exhorts them to pray for their repentance. It is evident that he looked upon the manifeftation of God in the flefh, and his living, fufifering, and dying the accurfed death of the crofs for us, as the great and effectual caufe of our falvation, of the union between Chriil and, his members, and of the onenefs of the individuals with him and with each other, by conflant declarations to this effefct. In his epiftle to the Ephefians he fays, " Let my life '■ be facrificed for the doclrine of the crofs, which is in- " deed : * Incorporeal and demoniacs. l2 THE LIFE OF 44 deed a fcandal to unbelievers, but to us is falvation and 44 eternal life. Where is the wife man ? Where is the dif- u puter? Where is'the boafting of thofe who are called " wife ? For our God, Jefus Chrift, was, according to 44 the difpenfation of God, conceivedf in the womb of " Mary of the feed of David, by the Holy Ghoft." Speaking farther on this fubjeel he fays that this new Star fhone and fent out its light above all other ftars. " Hence, fays he, all the power of magic was difTolved, 44 and every band of Vfickednefs was deflroyed ; men's " ignorance was taken away, and the old kingdom abolifh- 41 ed; God himfelf appearing^ in the form of a man for the " renewal of eternal life." To the Philadelphians he writes, after fpeaking of thofe who, out of ftrife and a fpi- rit of criticifm, rejected or perverted the gofpel, " To me " Jefus Chrift is inftead of all the uncorrupted monuments " in the world : together with thofe undefileajj monu- " ments, his crofs, and death, and refurre£lion, and the *•• faith which is by him ; by which I defire, through your 14 prayers to be juftified." In his addrefs to the church at Trallcs in Alia, he calls them, " Beloved of God the Fa- " ther of Jefus Chrift, elect, and worthy of God, having " peace through the flefb, and blood, and paftion of Jefus 11 Chrift our hope, in the refurrecnon which is by him." In his falutation to the church of Philadelphia, he fays that it " has obtained mercy, being fixed in the concord of God, M and rejoicing evermore in the pafiion of our Lord, and M being fulfilled in all mercy through his refurreclion : ' which' he adds, " I falute in the blood of Jefus Chrift, 44 which is our eternal and undefiled joy." In his epiftle to the Smyrnaeans he writes, " I falute your very worthy " bifhop, ried. ^ Bcinq made nianifek. I Untouched. St. I G N A T I U S. 13 " bifliop, and your venerable prefbytery, and your dea- " cons my fellow fervants, and all you in general, and " every one in particular, in the name of Jefus Chrift, " and in his flefh and blood, and in his pafiion and refur- " reclion, both bodily and fpiritually, and in the unity M of God with you." Thus the ftupendous work of redemption by our Lord Jefus Chrift was to him the foundation of all hope, and the root from whence every happy principle in the heart and every good fruit in the walk and converfation of man mult fpring. Yet far from looking upon chriftianity as the philofophers did upon their fyflems, as a matter of pleafing fpeculation only, he knew it to be powerfully operative. He therefore fays, in his epiftle to the Ephe- fians, " Chriftianity is not the work of an outward pro- •• feflion, but fhews itfelf in the power of faith, if a man " be found faithful unto the end.'' And to the Romans he fays, " A chriftian is not a work of opinion, but of " greatnefs of mind." He therefore, writing to the Ephe- fians, recommends faith and love, which he fays " are the " beginning and end of life : for faith is the beginning, " and the end is love ; and thefe two joined together^ are " of God; but all other things, which concern a holy life, " are the confequences of thefe." He therefore exhorts, " Let us do all things as becomes thofe who have God *' dwelling in them, that we may be his temples, and he " our God." To the Trallians he writes, " Whereas ye 11 are fubjeft to your bifliop as t© Jefus Chrift, ye appear " to me to live not after the manner of men, but according " to Jefus Chrift, who died for us, that fo believing in hi> " death, ye might efcape death. Beii I Being in- unity. i 4 THE LIFE OF Befides his inflrucliohs to love one another, he ex- horts the Ephelians to " pray without ccafing for other *' men ; for," he adds, " there is hope of repentance in '* diem, that they may attain unto God. Let them there- " fore at teall he inftructed by your works, if they will be " no otkerway. Be ye mild at their anger, humble at their "boafling: to their blafphernies, return your prayers; to " their error your firmnefs in the faith : when they are " cruel, beyegemle; not endeavouring to imitate their " ways: let us be their brethren in all kindnefs and mo- " deration, but let us be followers of the Lord ; for who " was ever more unjultly ufed, more deflitute, more de- n fpifed ? that fo no herb of the devil may be found in you : " but you may remain in all holinefs and fobriety, both of n body and fpirit, in Chrift Jefus." From hence, and much more which we might add from his own words, it is obvious what was the fpirit, temper, and walk of Ignatius, who was well aware of the inef- ficiency of words, and the neceility of reality, as he fays to the Ephefians, " It is better for a man to hold his peace, " and be,r than to fay he is a ckriflutn, and not to be, It is " good to teach, if what he fays he does likezcife." And again he faith, " No man profe fling a true faith, finneth ; *' neither does he who has love, hate any. The tree is made " manifeft by its fruits; [o they, who profefs themfelves " to be chrillians, are known by what they do." We cannot difcover his character and conduct as a bi- fhdp, better than by the advice which he gives his beloved brother, co-difciple, and afterwards fellow martyr, Poly- carp ; as a (ketch of the tendur of his own teiriper and walk hi that important function, he writes : M I be- ' o be St. IGNATIUS. *5 " I befeech tliee, by the grace of Gcd, with which thou 44 art clothed, to prefs forward in thy courfe, and to ex- " hort all others that they may be faved. Maintain thy " place with all care, both of body and fpirit: make it thy " endeavour to preferve unity, than which nothing is bet- M ter. Bear with all men, even as the Lord with thee. " Support all in love, as alfo thou doff. Pray without " ceaftng. Afk more underftanding than what thou al- M ready haft. Be watchful, having thy fpirit always awake. '* Speak with every one according as God (hall enable u thee. Bear the infirmities of all, as a perfect combatant, " If thou fhalt love the good difciples what thanks is it? but " rather do thoufubjecl: inmeeknefs thofe that are mifchiev- ** ous. Every wound is not healed by the fame plaifter: " if the acceflions of thedifeafebc vehement, mollify them *' with foft remedies : be in all things wife as .a ferpent, ** and harmlefs as a dove. Be fober as a combatant of God. " Let not thofe that feem worthy of credit, but teach other M doctrines difturb thee. Stand firm and immoveable as an " anvil when it is beaten upon. It is the part of a com- ** batant to be wounded, and yet to overcome," &c. Here we may fee the piclure of Ignatius as a bifhop. — He exhorts all the churches to whom he wrote, to love, honor, and obey their bifhops, prefbyters, and deacons, as highly necelfary for their own edification, the maintaining of unity, and preventing the machinations of Satan. He had a foreboding and earneft defire to become a martyr, and wiihed for nothing more than to feal with his death the truth of the gofpel to which he had borne fuch a loud and convincing teftimony for fo many years. How- ever, heefcaped the ftorms of the various perfecutions un- der Domitian, although he withftood the raging flood, by fupporting i6 THE LIFE OF fupporting and ftrengthening thofe who were ready to fmk in thefe times of trial, and fuch who were not as yet well grounded in the faith. Though the church at Antioch, and throughout all Sy- ria, certainly rejoiced at his being (till left among them, as one who fed the church of God which he had purchafed with his own Mood; and he rejoiced greatly himfelf, when the perfecution abated, at the tranquillity of his church; yet he was troubled as to himfelf, that he had not been thought worthy to fuffer for his Lord, as though he had not at- tained to a true love of Chrift, nor was come up to the pitch of a perfect dlfciple Continuing therefore fome years longer with his Church, as a faithful and approved mepherd, he at length attained to the fummit of his wifhes. Trajan,* in the nineteenth year of his empire, coming from his conqueft of the Scythians and Dacians,and many other nations, looked upon it as needful to the rendering his dominion abfolute and univerfal, to fubdue the fpirit of the chriftians, and oblige them " to worfliip the Devil, " with all other nations." The perfecution was renewed; and fear came upon the chriftians as they muft either fa- crifice or die. On this account our valliant foldier of Je- fus Chrift, being in fear for the church of Antioch, and hoping thereby to avert the ilorm, Was voluntarily brought before Trajan, who was then at Antioch in his way to Ar- menia and the Parthians againft whom he was battening. Being come into the prefence of Trajan, the emperor faid unto him, What * Th« relation of the martyrdom of St. Igaatiu*, St. X G N A T I U S. ?7 What a \s icked wretcht art thou, thus to endeavour to trarifgrefs our commands, and to perfuade others alfo to do the like, to their deftruction ! Ignatius anfwer'd : No one ought to call Theophorus after fuch a manner ; forafmuch as all wicked fpirits are departed far from the fervants of God. But if becaufe I am a trouble to thefe evil fpirits, you call me wicked, with reference to them, I confefs the charge : For having with- in me Chrift the heavenly King, I diffolve all the fnares of thofe devils. Trajan replied : And who is Theophorus ? Ign. He who has Chrift in his breaft, Traj. And do not we then feem to thee to have the gods within us, who fight for us againft our enemies ? Ign. You err in that you call the evil fpirits of the hea* thens gods; for there is but one God, who made heaven and earth, and the fea, and all that are in them : And one Jesus Christ his only begotten Son; whofe kingdom may I enjoy ! Traj. His kingdom, you fay, who was crucified under Pontius Pilate ? Ign. His, who crucified my fin, with the inventor of it, and has put all the deceit and malice of the devil under ike feet of thofe who carry him in their heart. C Traj, t Or devil. i8 THELIFEOF Traj. Doft thou then carry him that was crucified within thee ? Ign. I do ; for it is written, " I will dwell in them and " walk in them." Then Trajan pronounced this fentence againft him : tl For as much as Ignatius has confefied that he carries cc about within himfelf Him that was crucified, we com. " mand that he be carried bound by foldiers to Great Rome, " there to be thrown to the beafts, for the entertainment w of the people." When the holy martyr heard this fentence, he cried out with joy, I thank thee, Lord, that thou haft vonchfafed to honour me with a perfetl love towards Thee, and hajl made me to put on iron bonds with thy apqjlie Paul. Having faid this, he with joy put on his bonds: and having firft prayed for the church and commended it with tears unto the Lord, he was hurried away, like a choice ram, the leader of a good flock, by the brutifh foldiers, in order to his being carried to Rome, there to be devoured by the blood-thirfty beafts. Many have exprefled their furprize, and fought for the reafons which induced the emperor to fend this perfom loaded with years, fuch a long and irkfome journey, to meet a death which could have been inflicled upon him at Antioch. Whether it was done out of a kind of humanity (for Trajan was in general not inhuman) that he might have time to confider of the terrible death he was to die, arid through fear, and, by being harrafled by the incon- veniencies St. IGNATIUS. if> veniencies and afflictions he {hould be expofed to on the road, he might be induced to renounce the faith, and to fa- crifice to idols ; by which means alfo Trajan would have obtained a complete victory, and be enabled to lead in triumph, to the temples of the idols, a man, a biihop, who had been fo many years one of the brighteft ornaments and a pillar of the church. Or whether, as it is faid, he was advifed by the fenate to pafs this fentence, left, by his being put to death at Antioch, he mould be rendered ftill dearer to the people there. Whatever may have been the reafon, there feems evidently a hand of divine providence in it, as he became a living witnefs and monument of the grace and falvation of our Lord Jefus Chriil where-ever he came; encouraging the bifhops and minifters, and giving the molt lively exhortations, and adminiilering confolation to the churches, not only to thofe through which he patted, but by his epiftles to thofe round about. By this means we have alfo a fpecimen and tafte of the fpirit of that periocj of the church. He left Antioc]i, and entered upon his journey with joy, and greatly defirous to fuffer, and came to Seleucia ; fail- ing from thence, after great fatigue, he arrived at Smyrna ; where, leaving the (hip, he haftened to fee Polycarp, his fellow fcholar, who was bifhop there. For in the relation of his martyrdom, it is added, " They had both of them t* been formerly the difciples of St. John." His joy was great to meet again and converfe with his beloved Polycarp, which appears from what he writes to Polycarp, aiter their interview, from Troas : " I exceed- " ingly give thanks that I have been thought worthy to '• behold thy blefledj face, in which may I always rejoice C 2 "in ± Innocent* H THE LIFE OF "in God!" In this meeting, it is faid that Ignatius " communicated fome fpiritual gifts to Polycarp, and glo- " ried in his bonds." He alfo, in his cpiftle to Polycarp, feems to intimate to him, that he (Polycarp} mould attain to the crown of martyrdom, by telling him, " That he " mould alfo. be a combatant of God :" the crown pro- pofed to him being immortality and eternal life ; and adds, *' Concerning which thou art alfo fully perfuaded, I will " be thy furety in all things, and my bonds, which thou " haft loved." The great efteem in which he was held by the churches was fuch, that they fent deputies from the churches and cities in Afia to attend and comfort him, and to receive fome advantages by his communicating unto them thofe gifts of grace which he partook of in fuch an abundant meafure. And we find this deputation was of fuch a na- ture, that the churches are faid to have attended him by their bifhops, and priefts, and deacons. Of thofe with him at Smyrna, we find the following exprefsly mentioned in his epiflles : " Onefimus, bifhop of Ephefus," touching whom he writes to the Ephefians, " who by inexpreflible " love is ours ;" and ftiles him "an excellent bifhop." Damas, bifhop of Magnefia, concerning whom he ex- horts the Magnefians " not to ufe him too familiarly on ac- " count of his youth, but to yield all reverence to him ; " as I perceive (adds he) that your holy prefbyters do, not " confidering his age,|| which is indeed young, but as be- " comes thofe who are prudent in God, fubmitting to him, *' or rather not unto him, but to the Father of our Lord *-* Jefus Chrift the bifhop of us all." Polybius, bifhop of Tralles, P Seeming youthful State. St. I G N A T I U S. &i Trailer, of whom he writes to the Trallians, u In effe£l I ,4 faw your whole church in him. 1 feerhed to find you, as u alfo I knew that ye were the followers of God." And again, " 1 have received and even now have with me the *' pattern of your love in your bifhop; whofe very look is " inftru&ive, and whofe mildnefs powerful ; whom I am 11 perfuaded, the very atheifts themfelves cannot but re- u verence:" fo that befide himfelf and Polycarp, thefe bi- fhops are mentioned by him as being with him at Smyrna. Of prefbyters, we find the following mentioned, BafTus and Apollonius of Magnefia ; and of deacons, Burrhus, Euplus, and Fronto of Smyrna, Ephefus and Sotio of Magnefia, befides the prefoyters and deacons of Smyrna, and probably from other churches, whofe names are not mentioned. Indeed it feems, by what is written, as if there was a general convocation of the churches in Afia; and we may fuppofe that there were fome even from Rome, as we find he writes his epiftle from thence to the Romans with the direct intention to prevent their taking any fleps to hinder the execution of Trajan's fentence. Moreover he writes to the Romans, " There is now with " me Crocus, moll beloved of me. As for thofe which *' are come from Syria, and are gone before me to Rome " to the glory of God, I fuppofe you are not ignorant of 14 them*" We muff ftill add to the number of thofe with him at Smyrna, Philo, the deacon of Cilicia, of whom he fays, in his epiftle from Troas to the Philadelphians, that he was " a moft worthy man ; he ftill minifters unto me in <; the word of God, together with Rheus of Agathopolis, a " fingular good per ion, who has followed me from Syria, •' not regarding his life." He alfo mentions them honourably in his epiftle to the Smyrnasans... .Thefe two feem to have C 3 been fo THE LIFE OF been his conftant companions and attendants on this lib Uncouth pilgrimage, and even to his death. In this aflembly of the bifhops, prefbyters, deacons, and brethren from fo many churches, he firft of all intreated the whole church, but more particularly Polycarp, to con- tend with God in his behalf, that, being fuddenly taken by the beafts from the world, he might appear before the face of Chrift. We may naturally fuppofe that he then recom- mended to Polycarp and to the aflembly, that they would take care of his church, and fee that it was provided with a worthy fucceflbr. This was evidently a fubjetr. of their conference, as he urges it in all his epi-flle.s. He writes from Troas to Polycarp as follows : " It will be very fit, " O mod worthy Polycarp, to call a feleft council, and " chufe fome one whom ye particularly love, and who is " patient of labour, that he may be the mefTenger of God ; " and that, going to Syria, he may glorify your inceflant 44 love to the praife of Chrift. A chriflian has not the pow- " erof himfelf, but mufl be always at leifure for God's fer- " vice. Now this work is both God's and your's, when ye " {hall have perfected it." In his letters to the other churches he defires them to fend delegates from thence to Antioch, on the one hand to comfort, and on the other to congratu- late his flock on account of the abatement of the perfec- tion of which he had heard on the way, to his great joy; and he requefls Polycarp to write to the fame effecl; to thofe churches to which he himfelf could not write. Thus,, with a terrible death in view,- and to which he was haftening, in the midftofall the diftrcfling circum fiances attending his irkfome journey, and his being hurried and feized by his favage guards; yea, and in the enjoyment of the love of his brethren, he could not forget his dearly be- loved St. IGNATIUS. *3 loved flock, which not man, but God had committed to his charge. Wemuft alfo conclude, that they confered about the ftate of all the churches, as he feems, by his epiftles to thofe to whom he could write, to have a thorough know- ledge of their ftate by the advice he gave unto them : then he opened unto them the dangers to which they were ex- pofed, and the hour of temptation approaching unto them. And finally, he was not " wanting in returning a recom- *' pence to the churches who came to meet him by their " governors ; and he fent letters of thanks to them, which " diftilled fpiritual grace, with prayer and exhortation." From Smyrna he wrote epiftles to the churches ofEphe- fus, Magnefia, Tralles, and Rome It has been already obferved, that his epiftle to the Romans was evidently writ- ten with a view to difTuade them from attempting to refcue him from the jaws of the lions ; but to fhew how much he was convinced that it was fitting that he fhould feal the truth, in which he had enjoyed the molt folid happinefs, by his death, and how ardently he wifhed for the crown of martyrdom, we will quote his own expostulations to the Romans : " I hope ere long to falute you, if it be the will of God " to grant me to attain unto the end I long for. For the M beginning is well difpofed, if I mall but have grace with- " out hindrance to receive what* is appointed for me. But M I fear your love, left it do me an injury. For it is eafy ■- for you to do what you pleafe ; but it will be hard for " me to attain unto God, if you fpare me. I fhall never ° hereafter have fuch an opportunity of attaining unto 11 God, If you fhould be filent on my behalf, I fhall be C 4 ' ; made J > My lot. * 4 THE LIFE OF " made partaker of God: but if you fliall love my body, " 1 fhall have my couife again to run. Wherefore ye can- '! not do me a greater kindnefs than to differ me to be fa- *' crificed to God, now that the altar is already prepared : " that when ye are gathered together in love, ye may give " thanks to the Father through Jei'us Chrift ; that he has 44 vouchsafed to bring a bifhop of Syria unto you, being 41 called from the eaft to the weft. For k is good for me to " fet from the world, that I may rife again unto Him. 44 Ye have never envied any one. Only pray for me, " that God would give me both outward and inward 44 ftrength. Nothing is good that is {'<:e.n. For even our 44 God Jefus, now that he is in the Father, does fa much 4< the more appear. I write to the churches fignifying to 44 them all, that I am willing to die for God, unlcfs you " hinder me. I befeech that you fhew not an unfeafonable 44 good-will towards me. Suffer me to be food to the 44 beads, by whom I fhall attain unto God. For I am the 44 wheat of God, and fhall be ground by the teeth of the 4 ' wild beafts, that I may be found the pure bread of Chrift* 44 Rather encourage the beafts, that they may become my M fepulchre : then fliall I be truly the difeiple of Chrift, " when the world fliall not fee fo much as my body. Pray 44 therefore unto Chrift for me, that by thefe inftruments ;4 I may be made aiacrifke to God. I do not, as Peter and :< Paul, command you. They were apoftles, I a con- " 4 demned man. They were free, but I am even to this " day a fervant. But if I fliall fuffer, I fliall then become 44 the freeman of Jefus Chrift, and fliall rife free.* Aixi l * now, being in bonds, I learn not todeftre any thing. t * All * Frs? in hinx. -f Worldly or vara thirds. St. IGNATIU 3. 25 19 All the ends of the world, and the kingdoms of it, will ** profit me nothing: I would rather die for Jefus Chrift 1 , *' than rule to the utmoft ends of the earth. Him Ifeek,who " died for us, Him I defire that rofe again for us. This " is the gain that is laid up for me. " Pardon me, my brethren ; ye (hall not hinder me from "living: nor, feeing I de-fire to go to God, may you fe- " parate me from him for the fake of this world, nor feduce " me by any of the defires of it. Suffer me to enter into " pure light; where, being come, I fhall be indeed the u fervant of God. Permit me to imitate the paffion of my 11 God. If any one has Him within himfelf, let him con- " fider what I defire, and let him have companion on me, u as knowing* how I am flraightened. 11 The prince of this world would fain carry me away, " and corrupt my refolution towards my God. Let none of " you therefore help him : rather do ye join with me, that " is, with God, Though lam alive at the writing of this, " yet my defire is to die. My love is crucified ; and there M is not any fire within me that loves matter, but living " and fpeaking water faying within me, Come to the Fa- 1 then I take no pleafure in the food of corruption, nor in '* thepleafuresofthis life. I defire the bread of God, which " is the flefh of Jefus Chrift; and the drink that I long for ** is his blood, which is incorruptible love.t 11 I have no defire to live any longer after the manner " of men ; neither fhall I, if you content. Be ye therefore " willing, that ye yourfelves alfo may be pleafing to God, *' I exhort you in a few words. I pray you believe me. " Jefus * What cgnftrains me. t And perpetual life. fe6 THE LIFE OF " Jefus Chrift will fhew you that I fpeak truly. My " mouthis without deceit, and the Father truly hath fpokeri M by it, Pray therefore for me, that I may accomplifh " what I defire. If I (hall fuffer, ye have loved me ; but if " I (hall be rejected, ye have hated me." It is probable, that the Romans had reprefented to him the terrors of the death that was prepared for him, with a view to obtain his confent, that they might perfuade the people not to defire his being brought forth to be devoured by the beafls, as he writes fo flrongly upon this fubjecl ; " may I enjoy the wild beafls that are prepared for me : " which alfo I wifh may exercife all their fiercenefs upon 44 me ; and whom for that end I will encourage, that they " may be fure to devour me, and notferve me as they have " done fome, whom out of fear they have not touched. " But and if they will not do it willingly, I will provoke " them to it. Pardon me in this matter ; I know what is " profitable for me. Now I begin to be a difciple ; nor " fhall any thing move me, whether vifible or invifible, n that I may attain to Chriil Jefus Let fire and the crofs; " let the companies of wild beafls, let breakings of bones, 11 and tearing of members ; let the mattering in pieces of " the whole body, and all the wicked torments of the devil 11 come upon me, only let me enjoy Jefus Chrifl." Having employed the time he was allowed to fpend in Smyrna, in the mofl ufeful and edifying manner, and, as the relation of his martyrdom tells us, " Having thus " flrengthened fuch of his brethren at Rome as were a- " gainfl his martyrdom, by this epiflle, as he defired ; fct- " ing fail from Smyrna (for he was prefTed by the foldiers 44 to haflen to the public fpe£lacles at Great Rome, that, 44 being delivered to the wild beafls in fight of the Roman people, St. IGNATIUS. fi 7 u people, he might receive the crown for which he ftrove) *' he came to Troas." We find that the churches of Smyrna and Ephefus, out of their great love and efteem for him, fent one to attend him to Troas, as he writes to the church at Philadelphia, " The love of the brethren that are at Troas falutes you : " from whence alfo I now write by Burrhus, (Polycarp's " own deacon) who was fent together with me by thofe of " Ephefus and Smyrna for refpecVs fake-" He muft have made fome (lay at Troas, as from thence he wrote letters to Poly carp, to the Philadelphians, and Smyrnaeans. He was constantly met on the road, as far as the know- ledge of his route could reach, by mefiengers from the neighbouring churches; of this he makes mention to the Romans : " My fpirit falutes you, and the love of the *' churches that have received me, in the name of Jefus " Chrift, not as a pafTenger ; for even they that were not " near to me in the way, have gone before me to the next *' city to meet me." Of his journey from Troas to Rome, we have the fol- lowing account in the relation of his martyrdom: ■ " From whence (Troas) going on, beingbrought toNea- •' polis, he pafled Philippi, through Macedonia, and that " part of Epirus which is next to Epidamnus; having found " a fhip in one of the fea-ports, he failed over the Adria- tic Sea; and from thence entering into the Tyrrhene, " and palling by feveral iflands and cities, at length he faw •* Puteoli, which being (hewed to the holy man, he haft- «' ened I* THE LIFE OF " erred to go forth, being deftrous to walk from thence, in " the way that Paul the apoftle had gone : but a violent 11 wind anting, and driving on the Grip, would not naffer " him'fo to do : wherefore commending the love of the " brethren in that place, he failed forward. And the wind *' continuing favourable to us, in one day and a night we " indeed were unwillingly hurried on, as forrowing to " think of being feparated from this holy martyr: but to *' him it happened juit according to his wifh, that he might " go fooner out of the world, and attain unto the Lord " whom he loved. Wherefore failing into the Roman " port, andthofe impure f ports being at an end, the foldiers " began to be offended at his flownefs, but the bifhop witli " great joy complied with their haflinefs. Having brought Ignatius thus far towards the end of his journey, and the attainment of his higheft wifhes, we can- not but obferve, that he feems to have been led by the hand of God this long and tedious way, that he might be a mo- nument of the power of grace to the churches through which he palled, and a proof that he did not bear the name of Theophorusin vain, but that Chrift was in him the hope of glory, and the principle of action. Thus his occupa- tion on the way, was to fhew to unbelievers what the re- demption in the blood of Chrift, when fealed by the Spirit, produces in the human heart, and brings forth in the walk and converfatton, even under the fevereft trials, and to encourage and iirengthen the zeal and faith of the churches. That all defined to have fome teflimonies of his walk and converiation, is evident, as Polycarp in his epiflle to the Philippians writes, " What you know of Ignatius, and " thole that are with him, fignify unto us." And Poly- carp, by Ignatius's own defire, and by the defire ot the Philippians St. IGNATIUS. tj Philippians and other churches, fent to them Ignatius's epiflles, " together with what others of his were come to *' his hands." The length and various difficulties of his journey mull have been very trying to him, when weconfider his great age, being upwards of eighty, his being in bonds, and fub- je£r. to rude heathenifh foldiers, unaccuftomed to hu- maniy. As to his bonds, inftead of murmuring on their account, he prized them highly as moft coftly ornaments, or, as he calls them, * ■ Spiritual jewels." As to the treatment which he received from his keepers, we can have no better account than that which he himfelf gives of it : he writes to the Romans from Syria, even un- to Rome, " I fight with beafls both by fea and land, both w night and day ; being bound to ten leopards, that is to M fay, to fiich a band of foldiers, who, though treated with " all manner of kindnefs, are the worfe for it." But he adds, " I am the more inftrucled by their injuries, yet am " I not therefore juflified." The writers of the relation of his martyrdom proceed as follows : " Being foon forced away from the Port, fo called, we «' forthwith met the brethren from Rome, (for the report of " what concerned the holy martyr was fpread abroad) who " were full of fear and joy ; for they rejoiced in that God -' had vouchfafed them the company of Theophorus, But " were afraid when they confidered that fuch a one was " brought thither to die. Now fome of thefe he com- " manded to hold their peace, who were the moft zealous •' for his fafety, and faid, That they would appeafe thepeop/e t thai 3* THE LITE OP "fired, in Chrifl Jefus our Lord; by whom, and with " whom, all glory and power be to the Father, and the u Blefled Spirit, forever and ever Amen." His memory was dear to the churches, and he was point- ed out by Polycarp, in his epiflle to the Philippians, as an example unto them. He writes, " I exhort all of you that " ye obey the word of righteoufnefs, and exercife all pa- 41 tience ; which ye have feen fet before your eyes, not " only in the bleiTed Ignatius, and Zofimus, and Rufus, " but in others among yourfelves, and in Paul himfelf, and " the reft of the apoftles ; for they loved not this prefent " world, but him who died, and was raifed again by " God for us." SOME 3 O IV1 E ACCOUNT O F P O L Y C A R P. As Poly carp isfo often mentioned, and is a principal char after in the Tragedy which gave occafion to this account of Ig- natius , we will fay a few words of him alfo: JhlE was born in the Eaft, and was fold in his childhood to a certain noble matron, whofe name was Califto, bred up by her, and at her death made heir to all her eftate, which, though very confiderable, he foon fpent in works of love and mercy. He received his chriftiariity from Bucolus, bifhop of Smyrna, by whom he was made deacon and catechift of that church ; and having difcharged thofe offices with uni- verfal approbation, he was, after the deceafe of Bucolus, D made £4 POLYCARP. made bifhop by the apoftles, and particularly by St. Johif, tfhofe difciple be had been with Ignatius. His character in his function was great ; and fo well known, that his enemies, before his death, cried out, that he mould be thrown to the lions, faying, " This is the doc- " tor of Afia, the father of the chrijlians, and the overthrozcer " of our gods'* And when he was burnt, they perfuaded the governor not to let his friends carry away any of his remains, Lejl, faid they, the chrifliansforfakinghim that zuaS crucified, Jlwuid begin to worfliip Poiycarp. He was greatly efleemed throughout ?.ii Afia, and was called the prince and the ruler of Afia, and his influence extended even to Rome, Though both Ignatius and Poiycarp fofefaw that the lat- ter fhould alfo fuffer martyrdom, yet he continued many years after Ignatius's death at the head of his church, till, according to the moft probable accounts, he alfo obtained the martyr's crown, in the year of our Lord 147, under the reign of Antonius Pius, when perfecution raged, and many chriitians were thrown to the wild beafls. But when the beafls would not feize and devour Gemnicus, though he provoked them to it, the multitude cried out, Take away thoje wicked zvretches ; let Poiycarp be looked out. When Poiycarp heard that he was called ior, he refolred to ftay in the city ; but being perfecuted, he at length departed to a village not faroff, where he flayed fome time in prayer. Hearing that his purfuers were near at hand, he withdrew to another village, where he was found, being betrayed : he might have efcaped but would not, faying, The zcillofthe Lord be done. His conduct had fuch an efTecl:, that fome of the foldiers began to repent. The guards fetting him on aft, brought him into the city, being on the great fab- bat V POLY CAR P. 35 bath*. Herod the chief officer met him, and taking him into his chariot, perfuaded him, faying, What harm is there in faying, Lord Caifar, and facrzfice, and fo be fafe, &c? But he not being to be moved, they threw him violently out of the chariot, and hurt his thigh ; however, he went on brifkly, as though not hurt, and was brought to the lifts. The proconful took much pains to perfuade him to reproach Chrift : But Polycarp anfwered, Eighty andjix years have I nowferved Chrift, and he has never done me the leaji wrong : how then can I blafpheme my King and Saviour ? Much more was faid and replied. At length he was com- mitted to the flames, and received the crown of his martyr- dom on the 26th of March, being the Great Sabbath, in the year 147, and near forty years after the death of Ignatius, * The Saturday between Good Friday and Eafter Sunday, B a DRAMA. DRAMATIS PERSONS Ignatius, Bifhop of Antioch, furnamed Theophorus. Agathopus, Philo, S DeaCOnS * Trajan, the Roman Emperor. PolVcarp, Bifhop of Smyrna. Onesimus, ^ Polybius, ?• Meffengers of the Churches. Damas, ) Roman Christians, Two Philosophers. Claudius, a Soldier. Other Soldiers. Dirce, Deaconefs of Antioch, Catechumens. Penitents. THE MARTYRDOM O F St IGNATIUS. ACT I SCENE I. Scene Antioch An open place before Ignatius *s door. T: PHILO, AGATHOPUS. PH1LO. HOU know'ft, Agathopus, what threats of late Trajan has breath'd againft the chriftian name: Death is their doom, who fhall refufe the worfhip And rites appointed of the Gentile gods. Thus he pronounc'd when warm with Scythian conquefts. Impetuous flill from that campaign, he's now At Antioch. But 'tis cafual impulfe guides The mind of man : his new exploit of arms (For now he looks to Parthia) may take up His total fervour, nor permit to fall This neareft thunder hanging o'er our heads , 3$ IGNATIUS. By this, or fome diviner bar, can God E'en yet between his helplefs fervants fland And the black day AGATHOPUS. A glorious day, O Philo, When perfecution low'rs ! I call it fun-fhine, Which quickens the dull bofom of the church To bold productions and a bloom of virtues. Yes, luch a worthy junclure I much long for, When chriftian zeal benumb'd and dead thro' eafe, Glows with young life, feels the more copious flow Of ghoftiy aids j and, as the dangers rife, Heightens its pulfe and fills up all its greatnefs. Then is the time of crowns ; of grants profufe (Compleat remifTion, open Paradife, With power to intercede for common fouls] To gen'rous motives of intenfer duty, Which while the fuff'rer fees, ferene and glad He thanks the impious hand that help'd him forward. PHILO. Ev'n there methinks there's fomething to deject me. Mull I obtain my glory by the guilt Of other men, of no lefs lovely make Original, and offspring of one God ! This thought may damp whom death itfelf invites ; Befides, I wifh not trials, fince I know not Who then (hall ftand. AGATHOPUS. Whoever loves his Lord ! Whoever hath contemplated the crofs, And felt the death of Chrift thro' all its meaning : Thro 4 IGNATIUS. 39 Thro' all its benefits, thro* all its charms. He, reconcil'd to pain and far remov'd From this world's foreign falfe felicities, Carries devoted blood, which, more than ready, Pants to be fpilt upon its Mailer's grave. The hypocrite will (hrink: but highly welcome That edge of danger which pares off fuch members. PHILO. I think the love of Chrift need not imply Such blunt importunate defire of death. AGATHOPUS. Recall th'unworthy thought ! and fearch thy heart, My Philo ; for I fear thefe fober minds Have worldly lulls at bottom. Haply fame And pop'lar favour make thy lot too fweet ? PHILO. I own 'tis fweet to love and to be lov'd By all Chrift's people ; it may richly comfort This mortal ftate ; and could it rife fo high, That from this fource irregular attachment To life mould fpring, I'd argue back and fay 'Twas not irregular, for here 'twas heaven, fame, if it fbone, my frailties keep me cool. AGATHOPUS. Does not the fpecious luxury detain thee Of worldly peace and foft unruffled eafe ?' PHILO. No : I ftill fee all my concerns below Hang by a dubious thread. Am I call'd forth D 4 ?<* 4 o IGNATIUS. To a£lion or to fufFring, I can meet From no enervate reft the ftronger makings Of this rough world. AGATHOPUS. Once more ; perhaps the caufe Is woman; pow'rful to" bring back to earth Ev n tow'ring fouls, and kindle up afrefh The light, the tafle, the fyftem of old nature. PHILO. In vain you feek the caufe, my jealous friend, Why I love life. A thing you little guefs How far' I am from loving ! Who indeed Whofe foul has any fire can take delight In fuch a blind exiftence ; which ties down Thefe feraph minds t'attend a dull machine, To feed and doze, rejoice and fret the fame With animals ? which now by fanguine hope, Ideas gay, illuminates all o'er The cred'lous heart ; and then with ftrange furmife And grief myfterious fo invelopes all, That wifdom doubts, tho' tis indeed one thing, Or to defpife, or ufe, and balance both. I have fo little footing in this life Firm to my thoughts, that it could not fupport me To live out one day more, did I not look To reafons in the depths of providence; For I muff own, Agathopus, I think, Thefe things are not in vain : Our Maker's hand Hath plac'd fome virtue in this earthly procef To work us in the end furprifing good. AGA« IGNATIUS. 4* AGATHOPUS. Philo, from the crofs of Chrift alone Derive thy good ! His church is a new world, Where all thy fate and all thy bufmefs lie. And fmce thou'rt cold about a fpeedy paflage Into thy Mafter's joy, I mull at leaft Oueftion thy chriftian hope. Feel'ft thou the pledge Of blefTed refurreclion ? Does thy heart Within thee leap to meet the laft great fcenes ? PHILO. Tho' well perfuaded that thefe fins of mine, Incumbrances fo maffy to the zeal Of a whole mortal life, will ne'er refift When the great Father (hall one day fhine forth, Reftoring exil'd man ; yet fcarce I dare Connect myfelf and glory in one thought : 1 do but call me in the croud of beings On God's broad mercy, as a mighty tide Bearing it's peevifh offspring fafe to harbour, AGATHOPUS. I under ftand thee, Philo, and may 'ft thou Now underftand how far below the gofpel Thy foul confents to dwell. The friends of Chrifl Don't ftrive with fin, but trample under foot It's poor exploded antiquated ftrength. They don't rely on forne benign event From the wide wheel of things, but pierce direclly Where Jefus now admits them, and ordains Their thrones inblifs: Hence they in fpirit ftand, Free from all fpot, amidft the train of heaven, And fee God's face, whofe full and conftant fmile Doth 4t IGNATIUS, Doth fo attend them thro' the wilds of life. That natural dejechon, flitting fears And all viciflitude is fwallowed up In one ftill dawn of that eternal day ■ But fee the rev'rend bifhop coming forth. Enter IGNATIUS. IGNATIUS. I hope, my fons, at this important feafon No idle talk employ'd you ; Learn betimes With tender fenfe to hear the church's burden. But I mull praife the place where you have chofe Your morning Hand. For hence we look around And fee fo many roofs, where pray'r inceflant, With mighty thoughts of heart and fervent faith, Is offered up to heav'n. Hear Thou, my Lord, Thy people's voice and give them peace this day \ AGATHOPUS. Our meditations, father, were the fame With yours, about th'impending perfecution IGNATIUS. And don't you think it ftrange, Agathopus, And Philo, minifters and witnefTes Of the mere love and innocent meek life Of chriftians, that they fhould be hated thus ?: AGATHOPUS. The laws of Chrift condemn a vicious world. And gall it to revenge. IGNATIUS, IGNATIUS. 45 IGNATIUS. Tho' that be true f Yet ftill our human foes are chiefly found Poor inftruments t'exert a foreign malice, Whofe depth and horror is beyond the heart Of filly flefh and blood. That ancient rival Of God's dear Son purfues the potentate In us his fubje&s, and retains the nations With all th 'enchanting fweet and pow'r of evil. To form his wretched pomp and fight his war. When heathen holls attack'd of old the race Of chofen Ifrael, 'twas in truth a fiege Suftain'd by Jefus in his little fort Prom the dark legions. Then the outflretch'd arm, But now, the crofs mull conquer. Tell me therefore As in your miniftries you have obferv'd, How would my flock receive that bitter cup ? PHILO. Firm in the faith. AGATHOPUS. Ardent for martyrdom ! I yefterday convey 'd to a poor man His dole of public alms : "Give me," faid he, " But one day's bread; I hope to want no more." Hufband and wife and other friends take leave Each time they're call 'd from one another's fight, As not to meet 'till in the world of fpirits. When at their work, "Fulfil your tafk," they cry, " Poor hands ; this drudgery will foon be o'er!" At meals is fcripture read ! They feem to need No earthly food : Is refurre&ion named ? They loath it. Children now intelligent Above their years, mark all their father fays, Look 4i IGNATIUS. Look in his face and cry, "Shan't we die too ?" The father in the (lumbers of' the night Sees a bright angel wave him to the tortures; He cries, "I come!" And when he wakes, he finds His fpir't half loofen'd from his mortal prifon. The women now think of no ornaments But fhackles: Every bofom, weak before, For the grand trial a big foul referves. Already to the lot of martyrs raif'd All fee each other. Ev'ry face more mining And more augufl each little threfhold feems. IGNATIUS. I'm glad my people are fo well prepar'd. But I've a fecret hope, that providence Means not fo much : the blow of perfecution May light indeed, but yet flop fhort of them. Trajanus is accounted far from cruel, Mo ft gentle in the gen ; ral and humane : Perhaps it will content him to chaftife Numbers in one. How joyfully fhould I Buy the flock's fafety with my fmgle danger ! But come, Agathopus, Our holy books Mull be hid fomewhere, for they mall not die. [Exeunt I gnat, and Agatk. PHILO. ReverGng thy propofal, O Ignatius, How many lives in Antioch would redeem Thy f.ngle breath! But heav'n's great law (we own] Pleads on thy CvUj : which loves to fnatch away The talleft faint, and force his raw dependents, Fo.rfaken branches, to ftrike root themfelves. [Noife without. I know IGNATIUS.- 45 I know that noife ; it is the Emperor's chariot: He fails not daily on a plain hard by To exercife his foldiers. He went out This morning with the dawn. O let him teach Us to be wife, and wage a better warfare, With vigilance as earneft and unweary'd ! But how is this ? Here's part of his retinue Bending this way. I'll ftand afide and watch them, Enter SOLDIERS. Firji SOLDIER. What mould thefe chriitians be ? Methinks for once I'd fee what pafles in their meeting. Second SOLDIER. Fool, Their meeting's in the dark, where they commit Adultery and quaff the blood of infants. Firjl SOLDIER. I cannot think fo : they are fimple people, Given to fancies but of no ill meaning. Second SOLDIER. Why then mould our wife Emp'ror be fo bent Againft them ? As he drove through yonder gate, He caft his eye this way. " Ohere," fays he, " In thefe back lanes and forlorn fkirts of Antioch, " The new feci chiefly dwell. In vain do we / " Give laws to nations, if the dregs of men " May thus outbrave us. Tho' to-day we march " Onwards to Parthia, I mult cruih this evil " Before 46 IGNATIUS. " Before I ftir Some of you inftantly u The chriftian Bifhop feek, and bring him to us." Third SOLDIER. But now 'tis time to afk which is his door : And fee, here's one can tell us : Friend, where live? Ignatius ? PHILO. There, the houfe is juft before you. [Exeunt Soldiers, Good fhepherd ! Soon his wifh was heard. O Lord, Grant him Thy ilrength, and guide what now enfues. [Exit. SCENE II. Scene changes to a Room of State Traj an feated and attended. ....I g A at I u s brougJit in by the Soldiers. TRAJAN, VV HAT art thou, wretch ! punYd on by thy ill genius,. Not only to oppofe my will, nor own The gods of Rome, but other fimple fouls Inveigle to their ruin ! 1GNA- IGNATIUS. 47 IGNATIUS, Noble Emperor, I bear (and not in vain, thro 1 grace divine] A name of better import than to be Or wretched or demoniac. No, the man Who is Theophorus can ne'er want joy; Is raif 'd above the reach of mifery, Is freed from daemon's pow'r;....nor only freed;, But able to controul and fcourge the foe. As I with eafe their every fnare diflblve, Suflain'd by Chrifl the heavenly King. TRAJAN. fexplain, What mean'fl thou by the name Theophorus ? IGNATIUS. 5 Tis he, whofe foul is ever full of God, 'Tis he, who carries Chrifl within his breafl. TRAJAN. And think'fl thou that in us no gods refide 5 Enjoying as we do their aid in battle ? IGNATIUS. Whom you call gods, and mifinform'd adore., Are daemons of the nations. One alone True God there is, who made the earth and fky, And all things in them ; and one Jefus Chrifl, Son of his love, whofe kingdom be my portion ! TRAJAN. Thou mean'fl the fame whom Pilate crucify 'd ? IGNA- 4» IGNATIUS. IGNATIUS. Him I do mean who crucifi'd my fin, Together with its author ; and fubdued The realm of darknefs, (gladly I repeat What I on this occafion prove and feel) Under their feet who carry him in heart* TRAJAN. So then the Crucify'd lives yet in thee ? IGNATIUS. He does; for thus the gracious promife run?, " In them I'll walk and in their hearts I'll dwell." TRAJAN. Thus, therefore, I conclude : fince this fond man Affirms with frantic phrafe, that ftill in him The Grim'nal lives, whom to the crofs we doom'd, Let him be carried to Imperial Rome, And, worry 'it by wild hearts, divert the people. Ten of our foldiers guard him ; and jiift now Pui on his chains. We'll hafte to higher cares. From quell'd opinions pafs to conquer lands. They put on Ignatius 's Chains. [Exit Trajan, Ignatius. Piirfue thy glory, Trajan ; I of mine Am now pofTeft : thanks to my gracious Lord, That for his love and faith in his firm word I'm bound in irons with the great St. Paul, Am call'd to fufferings and can blefs the call ! END Of THE FIRST ACT- ACT IGNATIUS. 49 ACT II SCENE I; Scene The Chrijlians Place of religious Ajjemblies* The People coming in at the lower End of the Place* H, AGATHOPUS, PHILO; AGATHOPUS. OW happy is our office, thus to ftand And ferve the brotherhood ; difpatch th' affairs, And by a nearer view admire the graces, Peculiar fentiments, and varied virtue Of thoufand lovely fouls all taught of God ! Nay, ev'n fo often to tell over names And faces mark'd for glory, gives a pleafure. Like that wherewith the prophet's angel once Shall pafs along fealing the fons of light. PHILO. I fadly mourn thofe few whofe lapfe and frailty Hath raz'd them from our lift : but real feems Their penitence, tho' fcarce fulfill'd its period : Shall we propofe them to the biihop's mercy ?J E AGA~ % In the primitive church the time of feparation form the church was fhortened to thofe who had fallen under cenfure, by the recommenda* ♦ions of confeffors, or thofe going to fuffermartyrdom. SO IGNATIUS. AGATHOPUS. Yes, at this time, for perfecution's hour The canon fuperfedes. Now guilty fouls, Releas'd from other difcipline, have leave To purge their fins in blood ; and blufhing bear The rank of faithful with them to the dead. Now alfo the young hearts of catechumens Should be admitted to the chriitian voyage ; Whofe courfe, loon finifh'd, may perhaps ne'er know- That gradual conflux of temptation's waves Which meets and makes our common perfcverance. But where is Dirce ? We mult fpeak with her. PHILO. Yonder ihe is. AGATHOPUS. Then beckon to her Philo. (Philo beckons , and Dirce comes up to them J AGATHOPUS. My filler, this is the laft time you'll fee Our gentle bifhop ; therefore now confider If there be any foul under your hand That he may be of ufe to ? DIRCE. The good bifhop Is ufeful like the day, a gen'ral guide And comfort to us in our fev'ral paths ; But otherwife, there's none within my charge Wants any more partic'lar ray of light. AGATHOPUS. None prone to fadnefs, or perplex 'd with doubts ? DIRCE. IGNATIUS. 5* DIRCE. That cafe I own is frequent in our fex, From tendernefs of frame, and more fincere And clofe attention to religious cares. But all at prefent walk in fuch ftrong works, And fervent darings of exerted zeal, That there's no room for fcruples or for clouds To gather on the foul. Each fofteft mind J Stands now above its ufual lets and fears As in another region ; and collected Into itfelf, fecure of Chrift within, Darts with a bolder motion thro' this life, Nor needs the friend, and breaks thro' ev'ry foe* PHILO. This is a paftor's joy, when his whole flock So full of Chrift, ufe him for order's fake As if they us'd him not. But what's become Of the defign'd efpoufals of Maria, For learning fam'd, and by Ignatius deem'd Pattern of female virtues, with the brother Approv'd of by her ? DIRCE. At this awful time, When both fo foon above mortality May be with Chrift, they drop with joint confent Such thoughts, though holy, nor unworthy thofe Who love the Lord no lefs, but at more diftance Wait to put on the privilege of angels. Maria now breathes her devoted heart In pray'r ; is far fuperior to poor hopes From ought beneath the fkies. Yet as fhe few E 2 Worth 6 t IGNATIUS. Worth in that brother, and the grace of Chrifl Bright'ning his foul, (he does not {till difdain The tliought of meeting hiin among bleft myriad* With fome peculiar and immortal triendfhip. AGATHOPUS. My Dirce, thou haft been for fev'ral years A faithful leader of the lambs of Chrift ; And many fouls by thy maternal voice, In the hard conflicl: and the wav'ring hour, Have took the courage to caft off this world : Thou may 'ft expect., if any female blood Is fhed, it will be thine. DIRCE. Welcome the day? I think I have fome blood about my heart, Tho' cold and wither'd in this outward frame, That would not fhun to be pour'd out for Jefus. PHILO. Behold the people in great numbers prefent. AGATHOPUS. I'll fpeak to them,.. ..My brethren and my fifters f To your refpeclive places. You fhall hear Once more the good Ignatius. With much pain He has the guard's confent....O! here he is. Enter IGNATIUS, guarded by the Soldiers. IGNATIUS. 1 thank you for your gentlenefs, my keepers f My ipeech is firft to you, and if there's here Any IGNATIUS. S3 Any befide, a ftranger to our faith. Here 'tis we meet; and you fhall hear our do&rine, Which, as you truly fay, is moftly taught In corners. But this fecrecy, not guilt, But meeknefs that would not offend, perfuades. Our holy purpofe and our pure affembly Fears not the light, but afks a fuller light Than this weak world can fee by. That great day Which is reveal'd in fire and in the blaze Of higheft truth and reafon, fhall approve What we poor worms have a£ted in this place, And Angels, who are fixt attendants here, When they report in language of their world, The hymn, the pray 'r, the fellowfhip of faints, It founds nor crime nor folly. True it is, We differ fomewhat in our form of life From other men, And fingularity, If needlefs and fantaftic, has no comfort When public hatred frowns. Nor would that fcheme Deferve the ftrefs of fufTering zeal, whofe worth Lay in fine notions ; but could not relieve With real flrength the lab'ring heart, nor alter, By operation deep, our wretched being. But if, by feal of God and true experience Offome few happy fouls, a doclrine ftands Commended, as the med'eine of our nature, Which every feed of woe fubdues within: Then, fure, amidft the anger of fick minds, Amidfl all dangers of the friendly teacher, It mufl be taught. And fuch is our religion, Great in itfelf by folicl gifts of grace ; It's lovely fecret healthful to mankind. This we hold forth, couch'd under decent rites, E 3 Which* 54 IGNATIUS. Which, while you look upon as fingular, Are us'd with focial heart. For thus we think You now idolaters do darkly mean The God we ferve, and will with vaft relentings Difcovcr him at laft. SOLDIERS. Old man forbear ! You've liberty to fpeak, but not difparage The Emperor's relgion. IGNATIUS. Now to you, Belov'd in Chrift, I turn. I have afTerted What you'll atteft, that as by proper laws And many fpecial cufloms we are fevcr'd A chofen body from the world about us : So the diflin£tion well is juftified By inward graces and peculiar blifs Within this body felt. Are there not here Men who can fay, in fobernefs and truth, That guilt is done away, and innocence Fearlefs and free reffor'd within their brea.fts ? That vice with dark inextricable bands No more detains, nor drives to acts of fhame The blufhing, reafoning, reluctant mind ; That for the pafhons which by turns infpire The worthless life of nature, anger, floth, And avarice, and pride, pure love prevails, Kindled by heaven, nor by a bad world quench'd ? That they have inwardly exchang'd their climate, And pafs'd from death to life ; fo that their heart, Heal'd and exulting from it's deep recefs, Returns this anfwer : That the pow'r of evil, The IGNATIUS. 55 The fling of pain, and terrors of the grave, Are now no more ; or but at diftance rage In laithlefs minds ; while not a dart can reach Their citadel oi: peace in Jem's love ? That they, in fhort, to God's paternal face And firm affection can appeal and look, Nor earthly griefs dare intercept the profpect; But flill to every want they feel as men, To every prieftly charitable pray'r They breathe as faints of God ; his ear and pow'r Are nigh : till thus, by conflant ufe and proof Of aid coeleftial, heav 'n is more than earth Their home, the country of their heart and commerce? If thus it is, and has been felt amongft us, What can I fay but this, Value and keep Your happinefs in Chrift ! Weak are my words To teach whom he enlightens. Glad I am, However, that his love has fir'd my tongue To bear fuch witnefs to his grace and blood, As mov'd you oft to make a deeper fearch Into that myflery ; till a glance from Him, Fraught with the thing itfelf, left you and me Happy and dumb before our bounteous Lord As I now am. Jefu t thou art all! AGATHOPUS. Father, the penitents with tears befeech you To think of them before you go. IGNATIUS. Poor Men ! Let them draw near ; declare the truth, my Sons. To leave the loving Saviour, is it not E 4 A 6 6 , IGNATIUS. A bitter thing ? Is it not worfe than death ? Have you enjoy 'd one eafy hour by all That human wealth or wifdom could do for you, While wretchedly by fin cut off from Him And from his people's fellowship ? PENITENTS. Ono! Thro' defarts we have walk'd and found no reft. IGNATIUS. Then may you find it now ! May our good Lord Shine forth again with healing afpecl: on you ! Be as you were before with him and us ! Only remember, that the life of faith Lofes in joy and luftre by each fall, Altho' the fubflance be retriev'd. PENITENTS. Dear Saviour, Receive us to the meanefl of thy manfions ! PHILO. The catechumens too your pleafure wait. IGNATIUS. Come hither ye, whom from an evil world The name of Jefus draws ! you count him fweet, And great, and mighty, by that glimm'ring right Your novice minds have gain'd. You venerate That full acquaintance, and that vital union Whereby the faithful know him : And to this You now afpire. But can you then let go Your manly wifdom, and become as babes T# IGNATIUS. 57 To learn new maxims and the mind of Chrift; ? Can you forfake your former eafe t and fun-fhine T'ailbciatewith a poor affli&ed people, The fcorn of all mankind ? Can you the weight Of your whole fouls, with all your hopes of God, Reft on a long pail a6tion ; and that fuch As your Lord's myftic but opprobrious death; Or on events which vifionary feem, A refurreclion, and fome fecond world r Can you fuch gratitude and fov'reign love Contract for One, who but with grace unfeen Aflifts you inwardly ; that for His fake You'll crucify your flefh, curb your own will, And nothing but his iervants be in life ? Dare you henceforward undertake thefe things ? CATECHUMENS. We have confider'd them, and by God's help We dare. IGNATIUS. Then you mail foon, by facred rites, Among us be admitted: and mean while, If dear and blefled you account this day, Sing your firft praifes to your Matter's honour. CATECHUMENS fing : 1 O thou, who doft lead each ignorant lamb Of thy royal flock in Wifdom's bright ways, ' .Enable thy children, clofe knit in thy name, Thee. Chrift, friend of weak onei, with pure hearts to praife! II. Thou 6* IGNATIUS. II. Thou art the great Word, and wifdom of God, The Saviour of fouls ; o'ercome by thy charms Ev'n hearts cold and hopelcfs, deep funk, in fin's flood, A tafte of thy fweetnefs foon raifes and warms. III. Be therefore our prince, our glory and guide; Thy fteps are the path to virtue and blifs ! Who drink of thy Spirit, and in thee confide, Their works are all comely, there's nothing amili. IV, Grant us in thy word and grace fo to grow, That more folid praife to thee we may fing ; In life and in doftrine inceffantly fhew Our whole heart is juftly giv'n up to our King. V- To God's holy Child, fo ftrong to redeem. By us, who thro' grace his likenefs do bear, Be glory for ever, while rooted in Him, A people of prudence and peace we appear ! AGATHOPUS. Now ftand among the brethren, and partake What further {hall be faid. [Cat. and Pen.Jland among the Brethren. IGNATIUS, It" any church Is more oblig'd than others to maintain The purity of faith, the flame of love, And fearch the perfect meaning of the gofpel, Tib IGNATIUS. ,59 'Tis ours, where firft began the name of chriftians. That name is much adorn'd by due demeanour To thofe without ; with meeknefs of ftrong minds, Bearing what'er in blindnefs they fhall do To grieve us ; nor rejecting government, Or ought that's wife or good in this world's courfej But above all, that blefTed knot be kept Of peace and love within ourfelves. 'Tis this Detains our Lord among us ; who departs Soon, like the foul, from torn diflever'd limbs. While this continues, Satan mall not find Room to infufe his mifchief ; nor fhall I Be wanted; you will all fupport and build Each other up. Be jealous then that nought, Plenty, nor fame, nor gifts of grace, be fweet To any, but in common with his brethren. Chrifl in each other fee and ferve: nor let Sufpicions or refentments rife betwixt you. But one word more : Sacred, you know, w r ith us, Domeftic order is and decency ; Let thofe who mould obey and learn, fubmit Moft gladly fo to do, their eafier lot; Thofe who mould teach and govern, as for Chrift, Difpaffionate and prudent, fill their place. Go thus thro' life, where poverty and toil In meaneft occupation you mull fuffer, (And well you may with Chrifl within) if not The fiery trial. But our Lord will fee, While you cleave to him, how to lead you on. In his great name I leaye my Blefling with you ! Philo, Agathopus, you'll go with me. AGATHO- 6o IGNATIUS. AGATHOPUS. We humbly thank you, father. PHILO. But you, brethren, Bear on your heart your paftor's love, and ft rive If in life's eafy common road you live, Yet Hill proportionably ftrong to feel The truths for which he goes his blood to fpill ! [Exeunt, END OF THE SECOND ACT. ACT III SCENE L Scene Smyrna. An outer Chamber in Poly carp's Houje. IGNATIUS guarded by SOLDIERS. IGNATIUS (afide) A HIS is the manfion of good Polycarp, Difciple with me once of blefied John; He's indifpos'd, or he had run to meet me. Sweet interview I hope for, if thefe Leopards Will but permit. Harm have they been to me: D* IGNATIUS. €t Do thou, O Lord, return it on their heads In foft converting grace. I'll fpeak to them. Did you obferve, my friends, what paft at fea ? Firjl SOLDIER. We are not fenfelefs : yes, there was a florm Which luitily employed the fkilful hands Of our brave failors. IGNATIUS. But are you aware Of that good providence and pow'r divine Which fav'd you in the rougheft hour of danger, That now at eafe you might admire his love? SOLDIER. This is your way, ye moralizing feci: ! On every fight, or accident in life, You introduce your God, your myftery ; As if aU life were fome religious thing. Then you rip up our faults ; yet can't retain The air of mailers long : for when we fhew Our juft refenfcment, you, like filly flaves, Tamely digeft both mockery and blows. IGNATIUS. May you in time know from what fund of foul All this proceeds ; what energy within Makes us SOLDIER. Old man, we are not thy difciples, But keepers ; fave thy voice for them that feek it. IGNA- 6a IGNATIUS. IGNATIUS. Then my requefl will fuit your inclinations. Shall I have leave while we abide at Smyrna, T' aflbciate with a brother in this place ? SOLDIER. Yes, in our eye. But we fhall cut you fhort Amid ft your chat and folemn pageantry Of hghs, and prayers, and fongs, and fentences, So tedious when you meet. For foon at Rome The fports come on, and we muft bring the bifhop Where a throng 'd audience will as ufual wait His looks and geflure ; likely now to yield Humane for once, fome pleafure to mankind. Go to your friend and place us in fome corne*'. SCENE II. Scene opens to an inner Chamber ~PoLYCAR?Jitting at one End: Ignatius goes up to him Soldiers retire to the other End of the Room.. IGNATIUS, POLYCARP. IGNATIUS. llOW is my friend ? Feels he the mortal part Opprefs the fervent foul ? POLY- IGNATIUS. 63 POLYCARP. Not much, my brother, 'Tis but a flight diforder, and my Saviour Is doubly careful to fupport within My weary heart with pledges of his love. IGNATIUS. I little thought, dear Polycarp, again To fee thy face POLYCARP. Full many rounds indeed Have time, and human things, and human thoughts Gone through, fince we before fat thus together. IGNATIUS. We then were younger, but not otherwife Much different : for the whirlpool of blind paffion Was, from the fii ft, no element of ours. POLYCARP. Juft as we launch'd into a dangerous world God fent us a good pilot. IGNATIUS. So he did. I often think, and {hall to my laft breath, Of the laft hours we fpent with that great man. POLYCARP. Is it partiality, or is it infight Into the fyftem of a dear friend's conducl, That makes each little thing, he fays or does, Speak more to us, than others are aware of ? But 64 IGNATIUS. But fo it is. I fee the holinefs Of John, not only in his elevations That itruck mankind, hut even where he feem'd T' exprefs the human and the trailer fide. Thus in his playing, to unbend the mind With a tame partridge, there's a tacit flur On mortal care, as if he faid, " Be eafy, " Your projects and this play meet in a point." So when old man, for lack of memory And matter, as it feem'd, he oft repeated One leifon, " Love the brethren." 'Twas, we know, A thought extracted from a world of thinking. IGNATIUS. Yes, charity was always his chief theme. POLYCARP. And that from reafonings not at all lupine, Whate'er they were, I'm apt to think, the man That could furround the fum of things, and fpy The heart of God and fecrets of his empire, Would fpeak but .love: with him the bright refulr Would change the hue of intermediate fcenes, And make one thing of all theology. And John, 'tis certain had an eagle's eye: He (aw whence all creation firft began, How it now lies, and where it ends at laft : He law the mighty Logos moving through it (Guardian of beings fir ft within him fell] Ardent t' educe the powers and vary'd beauties Ot the deep Godhead, image of His Father. And then, to raife in purity and joy, A temp'ral world, more lax variety, To be the-fecond image ; which, as child IGNATIUS. 6 5 Of grofler feature, fhould be cover'd o'er With his kind radiance and grow up in Him. IGNATIUS. I rather fhould aflign a nearer fource, Within the bounds of time and of the church, For all his ftrains of love: The Word made flefh, Oft in his hearing gave our holy union The honor to ftand next in faving fouls To his own blood. Nay more, had condefcended To be himfelf a Brother ; make but one Among a knot of friends : for fo he feem'd, Th' apoftle faid,* to Peter and the reft, An eafy, free, and but more knowing friend. POLYCARP. But John was the great favorite : he was feated Still next to Jefus IGNATIUS. Yes, and might not that The near admiflion to fuch worth and fweetnefs Give him a bent to love ? As 'tis well known, A man frefh come from one deferving object Can love a fpecies in the fhadow of it. POLYCARP. That bleffed converfe feem'd indeed the fofteft^ As well as ftrongeft image of his mind. At Jefu's name, with recollected awe, We'd ftand adoring : he would drop a tear, As for art old acquaintance ; then correct it With a mild fmile, that let down his whole foul F To * John, whofe difciple Ignatius was. 66 IGNATIUS, To fimplcft poflure and a ftrange repofe. Wonder not, fons, faid he, that ftill my heart Emotions feels for Jefus as a man. I know him fuch, mod amiable and kind ! And ev'ry little paflage of his life In flefh, his walks, his lodging and repaft, Not without fhifts of poverty, recur. How many filly queflions have we afk'd him, While he gave anfwers, that with all their depth Would alio pleafe? Chearful he was to us; But let me tell you, fons, he was within A penfive man, and always had a load Upon his foirits. IGNATIUS. That was for our fins* Mourning was His, that conftant joy of faith Might be the character of our poor fervice, Whofe guilt he bore, and drank up all our curfe. POLYCARP. O precious door of hope ! how much did John Grieve, when the Gnoilic herefy would fhut it, Denying Chrift had flcfli wherein to fuffer. IGNATIUS. This was one reafon why the holy charge Of the bleft virgin who abode with him, Pleas'd him fo much ; {he was a monument Of Jefu's true humanity. POLYCARP. As that Is likewife the great bafis of our hope Ot IGNATIUS. 67 Of refurre&ion and a glorious change, Like His, from mortal to immortal flefh. IGNATIUS. What that immortal flefh may be, was fhewn To John in awful vifion, when he faw (And fcarce could bear the overwhelming favour) His Jefus ftand before him, now exprefling His heav'nly fubftance and his robes of light. POLYCARP. What large difcoveries to the end of time Were then vouchfaf'd to John! he faw the rage Of Antichrift prevailing, and the love Of many waxing cold. He faw the throne Where fits our Lamb, incefTantly ador'd By angel-hofts, and looking down mean while On mortal man, and on his fufF'ring church. He faw the mighty judgment and the plagues Of God's lafl wrath : from which the chofen bands Into their New Jerufalem receiv'd, Partake with Jefus a triumphant reft. IGNATIUS. Low at the feet, not only of great John, But of the meanefl fervant of my Lord, May I be found that day ! Yet mult I tell (Since Polycarp's no novice in thefe things) What gifts of late, as I draw nearer death, Are lent e'en me. I can difcern the fcope Of former difpenfations ; both the league And diff'rence of chriftianity and them. I know the ranks and polity of angels, F 2 And 68 IGNATIUS* And by this mouth, predictive of events Then future, hath the Father truly fpoke. POLYCARP. I do believe it brother,) and my foul By fympathy has tailed of thy gifts While thou doft fpeakj for doth not Chriil indeed Dwell in all his, and fhew forth as he pleafes, Or graces which the world calls wonderful, Or thofe which with mere nature it confounds ? IGNATIUS. That is another doftrine fweetly taught Ey our apoftle ; that we live in Chrift, Have fellowfhip with him, and on him grow- As branches on the vine ; that he's a light, Vital and chearing to our inward man. This fhort defcription does convey much more Than the moll labour'd circle of vain words. POLYCARP. The ftation which we hold in Jefus now, Redeem 'd from earth, no words of man can reach ; But you fhall quickly know, my dear Ignatius, What 'tis to be with him in better regions, You'll fee his face, and fee it as a martyr. IGNATIUS. Take comfort Poly carpi your time will come. My deacons mould be hack. I gave them leave An hour or two to fee the faints of Smyrna. POLYCARP. Not to learn ought, when they have liv'd at Antioch. IGNA; r IGNATIUS. 69 IGNATIUS. Yes, an appeal is made fas I perceiv'd At fea (to your chief brethren's light and fpirit, About the Chriftian life. My two young men Are diff'rent in their natures ; and the warmeft Wants to transform the other to himfelf. And this indeed were well, could it be done: For I mud own, Agathopus is faithful And fervent in the work of Chrift ; the more Becufe he's purely what the gofpe.1 makes him, Knowing no tafte or theory befides. But then the other likewife is fincere; Too much indeed entangled with the charms Of philofophic liberty of thought, Milky benevolence, and love of eafe ; Yet firm at heart to Chrift; howe'er complexion, Like a ftrong wind, may half a diff'rent way Blow back the foul's loofe veft. POLYCARP. Is there no ufe Whereto this latter genius may be turn'd ? IGNATIUS. To teach the wounded felf-abhorring mind A fecret hope and patience with itfelf, Is Philo's talent. As his fenfe is quick To equity, and caution, and decorum ; And as he truly loves the human nature, He's farther ufeful to reftrain excefles; And chiefly that, where moil young converts err, A pique and enmity to unbelievers. But here they come. F 3 Entity 7 o IGNATIUS. Enter PHILO and A G A T H P U S. PHILO. You're happy, reverend father, In fuch a worthy flock. AGATHOPUS. But thou'rt condemn'd. POLYCARP. I've heard the cafe : fhall I be arbitrator ? Judge not each other any more, my fons ! Each has his province: Thou, Agathopus, Of make impetuous, and by grace divine, Upright in faith, and full of chriftian fervor, Art deftin'd to convert : thou {halt difplay And ftrike the drowfy world with the ftrong blaze Of Chrift's religion and its true demands; Which are no lower than thou haft conceiv'd them. Philo fhall follow thee, by nature form'd To be a comforter ; and glean up thofe (As his heart fhews him 'tis the mind of GodJ Not yet fo firmly bound up in thy bundles, Nor mark'd illuftrioufly th* Eleft of Chrift. IGNATIUS. I thank you, Polycarp. ( Poly carp looks towards the end of the room. J What fee you there ? POLYCARP. One of the Soldiers looks extremely thoughtful, A foftnefs creeping o'er his hardy face ; Now all the longing that an eye can carry He IGNATIUS. 7* He darts at you : then checks himfelf, and droops Fix'd on the earth. One ftep he juft has taken, But fears to add a fecond Shall we call him ? IGNATIUS. Yes, by all means Friend, would you fpeak with me ? (A Soldier advances from the reji up to Ignatius and Poly car p. J SOLDIER. I am not worthy, holy man, to come Into your prefence. IGNATIUS. Why ? what is the matter ? SOLDIER. Don't you remember that a foldier ftruck you ?..„ IGNATIUS. I have forgot it. SOLDIER. And derided you This very morning ? I was the vile wretch That did it : but this heart is humbled fince. IGNATIUS. And what can I do for you ? SOLDIER. Pardon me, IGNATIUS, That's done : What more ? F 4 SOL 7* IGNATIUS. SOLDIER. I can't tell what! ray foul Draws to you ftrangely. Tis as if it melted To take your mold. I wou'd be what you are ! IGNATIUS. Chrift make thee fo, my fon ! SOLDIER. Why ! can it be ? I fpoke the word becaufe methought 'twas fweet : As a poor man, got into fome brave dream, Lends himfelf to it, and keeps fhut his eyes ; But when I open them, alas ! for me There is no hope : I ne'er (hall be like you ! I've been a wicked liver all my time. [IVeeps. IGNATIUS. That need not hinder. SOLDIER. What not all thofe vices ? I'd name them, but I know they're things fo Grange To you, that, tho' 't would eafe me much, I cannot Permit the tale to ftain your whiteft thoughts. IGNATIUS. Poor man, what'er beneath temptation's hour, Thy wand'ring path and broadeft foolifhnefs Hath been, 't was from a nature not unknown, And not unfelt by us. SOLDIER. Are not you holy ? IGNA. IGNATIUS. 73 IGNATIUS. We are, thanks be to Chrift. SOLDIER. So then, I learn There lies the med'cine that can help ev'n me ! What does your Chrift infift that one mould do To gain his favour ? I would lance this flefh With many a wound, or lie whole nights in froft, Or IGNATIUS. O my child, he came not to impofe SufT 'rings on you, but in your ftead to fuffer. He died fome years ago in Paleftine, Profeffedly and purely for your fins. SOLDIER. No, not for mine : for I was far away, And ne'er acquainted with him. IGNATIUS. But my child, He made you, and fo knew your name and nature : And then, tho' God, He, with a parent's pity, Became a man to cleanfe you w T ith his blood, SOLDIER. He helps me therefore, as at firft he made me ? IGNATIUS. 5 Tis true, my child, and you were then but duft, And could do nothing. SOL- 74 IGNATIUS, SOLDIER. I will fink again To duft : lie on this ground till he (hall come And take me up. [ Falls prqjlratc, IGNATIUS. O Son of God moft high! Look down, this is thy day: Be glorify 'd By healing this thy creature : Grant him peace, And perfect what thou haft begun. [Soldier rifirig up. SOLDIER. Good father, How do you find yourfelves when God is with you? I feel a gentle flame within my breaft That feems to alter every nerve about me. I'm lightfome now : and my whole foul's directed Up to thofe heav'ns, as if I had fome friend Refiding there that never would forfake me. IGNATIUS. And fo thou haft, my fon ; Chrift now is thine, For ever thine, and all thy fins forgiv'n ! Be a new man henceforth, and one of us, ALL All glory be to God and to the Lamb ! POLYCARP. Yea, praife to Him acceflible and mild, Who keeps no ftate with a returning child: But I G N A T I U Si 75 But free ordaining him an heir to day Of all his. wealth, accelerates the difplay. Like the great ocean, when fome dam gives way. Let never narrow hearts the hafte arraign Of Jefus to relieve a finner's pain : He knows what is in man, nor to his art Are chaos and creation far apart. There's but a word between ! Be that word giv'n, You finful foul (hall be a faint of heav'n : And with his Maker pitch his tent more fweet, More firm, with thefe dark clouds beneath his feet. END OF THE THIRD ACT. ACT IV SCENE I. Scene The outer Chamber 0/Tolycarp'$ itoufc. Ti AGATHOPUS, PHILO. AGATHOPUS. HE hour approaches, when the meflengers Of Afia's churches, who have been already Once with Ignatius, promis'dto return. PHILO, 76 IGNATIUS. PHILO. They'll be here foon : we'll tarry to receive them. AGATHOPUS. I never faw a fight more venerable, Or that gave higher thoughts of fomething real In chriflian faith and love, than when choice men. From diff'rent congregations of this province, Met all at Smyrna but to fee our martyr. PHILO. Some of them pleafe me much. AGATHOPUS. Yes, there's Onefimus, Bifhop of Ephefus, all over love And tendernefs to fouls. PHILO. None ftrikes me more Than the Magnefian chief, Damas, I think, A bifhop in his youth. There's a fine foul Within that man. AGATHOPUS. Not to forget the grave Polybius of Tralles, wife and plain. PHILO. Our diff'rent likings are not now fo fierce. AGATHOPUS. No, Philo, we are one ! I lay me under Thy fpirit, like the ground thou tread'fl upon, And IGNATIUS. 77 And would give up whatever I have to purchafe One feature of the foul I fo misjudg'd. PHILO. Honeft Agathopus, ftill thou art fervent ! There is no caufe for that. Thou haft thy path, And that as much more excellent than mine As the bright fun excels the fickly moon. For all the ftrong in faith, who match the prime Of gofpel grace, and it's meridian fires, Are thine; while I th' inglorious croud befriend, Who creep benighted in the rear of hope. AGATHOPUS. Ay, Philo, you were always mild to finners. I hardly ever faw one reconcil'd, But my heart blam'dthe condefcending terms. But 'twas not fo laft night. Were I in glory, I could have pluck'd the crown from my own head To put it on the foldier's. PHILO. Thou waft never Stain'd with foul crimes, Agathopus, but I Have been a deep offender, and can yern Over a loathfome lazar like myfelf. I never told thee how I was converted : Cilicia was my native land. My father, Too fond and eafy, put it in my pow'r To pamper ev'ry tafte : he found his error : And fcarce reproving me, he let me fee He dy'd for grief. This was reproof indeed To me who dearly lov'd him ; and ne'er felt (That I muft fay) ev'n in the life of fin, Harfh 78 IGNATIUS. Harfh paflions. Much I thought of leaving lite, But left the place where I had kill'd a parent. After fome wand'ring, I, in anguifh ftill, Return 'd to Tarfus. The good bifhop there Set forth the clean fmg virtue of Chrifl's blood; I went to hear him ; for I was fo dead To all this world, I now ne'er fhunn'd reproach. Then full my foul conceiv'd a glimm'ring hope; I faw a greater Father had been grieved, But well for me ! fo great he could remit The complication of impieties. I was baptiz'd, chofe deacon, came to Antioch On bufinefs, where Ignatius afk'd to keep me. AGATHOPUS. Whate'er thou waft, O Philo, heretofore, I fee thee now a faint and born of God: Yea, fince mine eyes are open, I difcover Thy daily afts and fpirit of thy life Have all the principles, tho' not the pomp Of high perfection and a light divine ; And, like an expert fwordfman, thou doft more By flow, and fmooth, and unfufpected motions, Than 1 perhaps with all my brandifhes. PHILO. I think not fo, my friend ! ! Tis men like you, That ranft fupport chriftianity. The reafons Of that admitted once, require thenceforth A conftant ardour, an exerted foul Still on the wing with fome ecftatic warmth. If e'er this fails, men of my turn, who now Make no unpleafing difcord to the gofpel, (Tor 'tis a difcord J loll in ftronger numbers Of IGNATIUS. 79 Of you, who ftill bear up the genuine found : If e'er I fay, your brave and worthy voices Shall under ours fubfide, we fhall invent Some foreign harmony, and cafl off Chrift's. But I would hear what work of God has pall Upon thy foul, Agathopus. AGATHOPUS, I was At Antioch born, and bred by chriftian rules ; And ne'er defil'd with fo much outward fin, As with due emphafis might fhew the need I had of Jefus, and endear his blood. Yet, by one comprehenfive glance, did God Teach me the truth of things. I had one morning Kneel'd down to pray'r, my molt delightful talk; When all at once a croud of horrid thoughts, Fraught with the images and rankeft venom Of all the vices that e'er man committed, Broke in upon my foul. I was amaz'd To fee myfelf from ev'ry fhape of good, Where I had built my reft, immenfeJy back, As on fome defart ifland thrown, where feem'd No hopes of fuccour. But the Saviour came, And with his fplendor brighten'd all the place. Redeem'd I was from real fin ; and felt Both thofe quick terrors, and that great deliv'rance In comfort as intenfe, which lie beneath A gofpel we fo indolent enjoy. PHILO. Bleft mull you be, and always nigh to Chrift, While you preferv'd this light. AGA- So IGNATIUS. AGATHOPUS. All fouls mufl do fo. Our frefheft mem'ry Hill muft hold before us The wonder and true joy of that firft hour, When fear and fin, to hope and innocence, By clear, by firm, tho' fudden Heps were chang'd. So fhall we ever praife the power of Chrift, Which grants this leave and myftic privilege To us, fo rotten in ourfelves, to fland Free now from ev'ry fpot of human follies There's fome one coming in. PHILO. 'Tis only Claudius, Poor foul ! he hangs upon us, and can fcarce Bear to be ftation'd with his brutifh fellows. Enter CLAUDIUS the Soldier. CLAUDIUS. My dearefl brethren ! how fhall I exprefs What our good Lord does for me! night and day I find him with me, and He (hews me ftill Frefh wonders ! What a thing is Jefu's love ! Soft is my heart as infant's flefh ; yet able Like adamant or fteel, to ftand the fhock Of death, and hell, and cut its way thro' all. There's fomething in me, moment after moment. Spreading and rifing like a tree of life : I follow it, and fcarce feel the ground I tread on, I'm wholly Chrifl's ! But how can I be his, O tell me, in a foldier's rough profefTion? Muft I kill men ? PHILO, IGNATIUS. Si PHILO. You mean, mud you not love them ? Yet you're a member of this world, whofe procefs Involves e'en us in many things But fee, The deputies are coming. CLAUDIUS. I'll retire. [Exit Claudius* Enter ONES IMUS, POLYBIUS, DAMAS, with other Mejfengers of the Churches, ONESIMUS. Again we come to wait on good Ignatius. Is he at leifure ? PHILO. I'll go in and fee. {Exit Phih. AGATHOPUS. Then he is talk'd of in your feveral countries 5 ONESIMUS. We all admire fo bright a character. AGATHOPUS. What if, like us, you ever at his fide Had feen his life and conduct ? DAMAS. You were happy. We come from far, and don't repent the labour, G But 8* IGNATIUS. But once to tafte the graces of his fpirit. AGATHOPUS. He was a man fo pure in private life, So all-devoted to the things above, So mere a fervant both of Chrift and men : You'd fay he acted without fpark of nature, Save that each motion flow'd with eafe and beauty. Then fuch a pallor was he, fo intent To guard from errors and build up in Chrift (In wifdom, innocence, and unity) Each fimple foul ; [o gentle too therein, No heart bu^ ■ left itfelf it had a father. How would he moan when any perfecution Threatn'd the flock ! and (which in him was great) Rejoice at its removal ; tho* thereby Debarr'd himfelf from all his wifh on earth. He ; d fay, when fell Domitian's rage gave o'er, " Now I (hall never be a true difciple, "And die for Chrift!" POLYBIUS. Glad would I hear more of him, Pattern of bifhops ! But lo, Philo comes. Re-enter PHILO. PHILO. Ignatius, honor'd Elders, now attends you. SCENE IGNATIUS. 83 SCENE II. Scene opens to the inner Chamber. IGNATIUS and POLYCARP.....Enter to them ONE- SIMUS, POLYBIUS, DAMAS, &c PHILO and AGATHOPUS. ONESIMUS. E told you in the morning, blefTed man, W What forrow and what warmth your holy bonds Spread thro' the churches. They could do no lefs Than fend us to falute you ; and to knit By all th' advantage of this dread occafion Our common love ; and enter as we can Into the hope and might of Jefus with you. IGNATIUS. To love me they did well : for much I want The kind affiftance of each chriftian foul. I hope all give it me, Pray for me, brethren! POLYBIUS. We do. DAMAS. May nothing, when the time mail come, Blemifh thy combat ! G 2 IGNA* $4 IGNATIUS. IGNATIUS. Ay, that prayer was right. For I have weaknefs ftill, and ghoflly foes Which fight againfl me and my resolution. Heav'n knows, I am a finner ! and deferve To die more deaths than one on that account. What favour then, O Lord, that wretched flefh Shall honour thee, while finking to its duft! ONESIMUS. We wait upon you now, to know your will And orders to the churches : fince to-morrow You fail to Rome ; and we, alas ! return, Not worthy yet of chains, to our own flocks. IGNATIUS. See, I have writ fome hafly letters for you To carry back. And give my humble thanks To every congregation. (Servant appears at the door, POLYCARP. Who is there ? Letters from Antioch for you, Ignatius. (Ignatius reads letters- IGNATIUS. Dirce is dead, Agathopus ! I find, One of the heathens pafling in the tumult, When we went off, ftruck her as 't were in fport, And her glad foul took flight. The news that follows I can't conceal from you, my rev'rend brethren : All things at Antioch, by our Saviour's care, Are IGNATIUS. |j Are quiet now again : fo tell the churches. Were it not well if each would fend fome brother To greet my flock upon the mercy (hewn them ? But ftill, poor orphans, there's no bilhop chofe : Think of them Polycarp. POLYCARP, Your care, as paflor, Shall leave its due impreflien on my breaft. For that be eafy. And fince now are met Such diftant bifhops, prefbyters, and deacom, Well reprefenting th' universal church, Let me fuggeft employment for this ev'ning. IGNATIUS. What is it ? POLYCARP. You, Ignatius, as our Lord Will give you light, mail hint fome gen'ral cautions Tending to keep the church thro' ev'ry age From fucli corruptions as may hurt the plan, Or cloud the purity it yet retains. IGNATIUS. With all my heart. Thou Friend of fouls direfl us! And ever guide all thofe on whom the charge, The facred charge of thy great myftery (God in theflejli, faving by precious faith Poor fmnersj (hall devolve in future times! Long have I fear'd, there is a depth of Satan, Which from pretences fair, and warm purfuit Of real parts, but not the proper center Of truth and holinefs, will circumvent G 3 The 85 IGNATIUS. The church at laft. Strange the extremes would feem. To which this well pois'd foundnefs of our fyflem By partial aggravations may be wrought: But worfe,~if poffible, and more deplor'd That infidel indifference which fucceeds them. For when fo oft bewilder'd and deceived, A general faftidious indolence Fixes the mind, 'tis hard to move it more. I calculate the fates of chriftian faith By difpofitions in the make of men. Three forts I have obferv'd. For forae there are Severe and folemn, like the Pharifees, Allur'd by pomp and form. Some are again Of fine and tender mold, and urge the path Like EtTenes,* of a rapturous devotion. And laftly, fome (well turn'd for human life, But the mo ft fatal, when their day lhall come, To our religion) fit like Sadducees, Cool moderators of their brethren's fires; Their mark and infpiration common fenfe. The firft and laft of thefe, as with the Jews, May, in their turn, command the public dream. The third have fome eruptions more retir'd. ONESIMUS. Be pleafd to {hew by what unhappy fteps Each of thefe fpirits may deface the gofpel. IGNA* * Thefe were three chief feels of the Jews : the Phariiees, Sadducees, and EiTenes. Of the two firft frequent mention is made in the gofpels. The laft made lefs noife, and feemed at the time of our Lord's walking on earth not to be fo numerous, though they increafed confiderably af- terwards. They maintained the refurre&ion of the body againft the Sadducees ; they were very devout and abftemious, but avoided the of- tentation of the Pharifees; they did not fwear, they excommunicated thofe who did not walk orderly, and they were much given to falling s«id contemplation. IGNATIUS. 87 IGNATIUS. Firft let me mention what is the great center And heart of it : which while it moves within, And acluatcs, whatever outward frame Of man's ideas, frill there is one life, Rich life wide ranging thro"* varieties. For have not we, ev'n now, thofe fev'ral tafles Amongft us ? Yet hereby all fanclified. Your confcious fouls prevent me while I poini The anchor of your calling. 'Tis a faith Depending only on the blood of Chrift, And nothing of our own from firft to laft. This keeps us now in great fimplicity : For happy here, we lay no eager weight On other tilings, but ufe them in their place Pofterity, I fear, will fail here foon. For thus, in nakednefs of faith to hang, Amidft whate'er we do, or know, or have, ,On foreign aid and merit ; nor permit Nature to fay, {he's owner of one thing : This is an edge fo fine, 'twill turn and warp; The more, becaufe a raw and novice world Will not be tender of it; having ftill So many other plaufible reforts, That court the fancy, and are chriftian too : As influx of the Spirit, ceremonies, And morals (to who lift to fee no more) Of chriftian law. Each fev'ral tafte now laps'd, Of courfe purfues, adorns fome one of thefe. The foft, contemplative, and Eflene genius Both makes the nobleft choice, and does leaft harm* DAMAS. I long to hear you paint the caufe of that. G 4 IQIJAi 88 IGNATIUS. IGNATIUS. What ghoftly energy and myftic life Do we now feel within ! We have this jewel ; Yet on its radiance do not chufe to gaze Dire&ly, but with humble hand hold faft The cafket where it lies, Faith in Chrift's blood* But as the knowledge of that tenure fails, Each warm devotionifl will ftrive to fix The now departing Shekinah by nice Tho' impotent defcriptions ; will reduce All to a fcience, and to each attainment Prefcribe a way of art and falfe ambition. See you how this may be ? DAMAS. I fee too plain The Spirit's felf on Jefus may be made T' encroach. IGNATIUS. But this is light to what enfues. We highly value now our folemn rites, Symbols of love, and our Lord's protection: And much we prefs obedience to the pallor. But O, what I forefee may flow from this In a dark age ; when int'reft on one hand, And on the other childifhnefs of thought And Pagan gloom, for fuperftition ripe, Will by our ufe confirm that iron yoke ! The clergy will be lords, and endlefs forms Hide from the church her Saviour's face. POLYBIUS. Alas, That ordinances in his name be*gun Should ceafe to preach Him only to poor fouls ! IGNA- IGNATIUS. 89 IGNATIUS. The worft is yet to come, When chriftirn faith Has worn all weakneffes of th' human fpirit, And heen derided thro' them, 't will be deem'd Expedient to appoint a jealous guardian, The fire and wild luxuriance to correct Of this ftrange principle. Low, and more low, By treach'rous praife of it's own moral precepts, Shall it be brought in all it will perfuade Of work from its diviner plan and power, Beyond the meafures of mere human life. Till by degrees bold refaon recommends Her own unmingled fyftem, nature's light, And will not fuffer on that fcheme to hang (Tho'long but tolerated like the laws Of conquer'd countries) the bare name of Jefus. As he had died in vain, with great applaufe The world rolls back to what it was before. ONESIMUS. Adam ! Adam ! We no more blame thee : We too have tafted Paradife, and fell, Look'd over Jefus to know good and evil. IGNATIUS. 1 fee, my brethren, the laft fcene I've drawn Too much affe£h you ; it drinks up your fpirits : What fhall I fay ? 'twon't be till diftant ages. ONESIMUS. Our love extends to all : that's no relief. IGNATIUS. Why then I have (if I mull bring it forth) What- 9 o IGNATIUS. What will, I'm fure, the prefent grief expel, Tho' not as I would wifh. Look nearer home : Are Smyrna, Ephefus, Magnefia dear t' you ? ONESIMUS. Dearer than life. IGNATIUS. Then long before this plague Shall overfpread the earth, all thefe your churches Shall lofe their chriftian glory, fcarce retain Savour of Chrift, or fymbol of their hope, Ravag'd and trodden down by infidels. POLYBIUS. Nay then we're filent ! Judgments are to come, And foul apoftafies. Let us make hafte To die, my brethren, left the gofpel lamp Go out before us. DAMAS. No, recall that word, Howe'er diftrefs or error may deform The fpoufe of Chrift, his love will ever laft. And when thefe ftorms are o'er, and man's each paflion Hath had its day, its fwing and penitence In holy things ; then pureft light again, The fweet recover'd infancy of faith, Shall blefs the earth, and introduce that kingdom, Where Chrift the King of Peace' {hall ftand confefl, Admir'd in all his faints and all his works. POLYCARP. This is the fum, my brethren ! Christ IS all: If e'er we lean to other things we fall. Spirit IGNATIUS. Spirit, and rites, and reafon too are good, If planted and if glorying in His blood. Faith is fo fimple, whence all good doth fpring. Mankind can't think it is fo great a thing: Still o'er this pearl fteps their ambitious pride Purfuing gladly any form befide. Yet, O good Saviour ! narrow as it is, And delicate, and prone for man to mifs, Ne'er be the way {hut up to this our blifs ! No, everlafling be thy gofpel, Lord, And thro' all time its faving power ador'd ! END OF THE FOURTH ACT. ACT V SCENE I. Scene Rome, juji without the City The City Walls and Gate lying before, andfome old Ruins on one Hand Two PHILOSOPHERS, Firjl PHILOSOPHER. X OU feem to like this place, as if one ftep Was precious from the follies of the town : But you look mufing. Pray what was the objecl: ? Second s 8 IGNATIUS. Second PHILOSOPHER. Why truly, the poor chriflians. For it feems This day, this Thirteenth ot the Spectacles, Some noted prieft of theirs, a prifoner Drought In the laft fhip, mail be ex 4 )os'd to beafts. Firji PHILOSOPHER. And are thofe filly wretches worth a thought? Second PHILOSOPHER. Perhaps worth fev'ral, brother. For you know We who feek truth mull not be prejudic'd. Firjl PHILOSOPHER. I don't myfelf believe the monftrous ftories Reported of them; but I think them perfons Soft and precipitate to each new whim, And not much us'd to reas'ning. Second PHILOSOPHER. Be it fo. But whence then comes their conftancy in furT'rinj, Their more than Roman fortitude of fpirit? Firft PHILOSOPHER From great enthuhallic warmth. Second PHILOSOPHER. Well faid I And will enthufiafm then (with all The decencies of life and civil duty Preferv'dJ make men fo gen'rous and heroic ? For whether they be reafoners or no, I'll give a reafon why their feci: mould ftand. Firft IGNATIUS. 9 3 Firft PHILOSOPHER. One would not call in madnefs to fupport E'en virtue's felf! Enthufiafm 's no lefs. Second PHILOSOPHER. Here we recur to the firft doubt : which was, Whether for thofe particular opinions, Which thus infpire and heat them, they can fhew Rational grounds ? If fo, it is not madnefs. Man's fcrutiny abfolves them, if their lines And gen'ral motives, which fuftain all round Their faith and conducl, be but rightly drawn * Whate'er within this circle lies of bold, Or fervent, or ecftatic, is refer'd To impulfe of the deity they worfhip, But 'tis a quality in the whole nature, And fep'rate from the tenet of enthufiafms, Yet I confider. Firft PHILOSOPHER. What is that ? Second PHILOSOPHER. Tis joy, The fpring of hearty, flrong, and graceful actions, What makes all worth, all elegance of wit, Yea all benevolence, but this one feeling, Or from good blood, from fenfe or ornament, Or cafual good humour ? Hence in vain Do we philofophers erect fuch minds, Which can admit none of thefe genial charms : They fink again. For we infufe but reafon : Not glowing health, nor fibres turn'd to honour,* Not 9 4 IGNATIUS. Nor, like the chriftian priefts, can we convey A foreign joy more elevating yet, Enthufiafm. Ftrft PHILOSOPHER. What you fay is juft : but ftill I'd not work up a rapture like thofe priefts, By doftrines fo irrational and weak. The joy's not bad, engine indeed of virtue, Had it a good foundation. Second PHILOSOPHER. Stop and think ! Is it the movement, which perhaps alone Can raife a lively and ingenuous flow Of virtue, the free bloflom of fuch minds As are already happy ; and hath God Left no room, think you, or foundation for it ? Firjl PHILOSOPHER. Yes, you have (hewn 'tis wove with our complexion. Second PHILOSOPHER. That's not enough; ii we fuch virtue mean, (As fare we do who hold the foul immortal, As looks beyond the ufe and prefent luflre Of human life; and hath its great affair With the Divinity, his grace or frown Here by analogy the rule's the fame; Joy precedes virtue : but it muft be joy Upon this ftatc, and in this line of things : The vot'ry mull behold his God propitious, Himfelf admitted as an humble friend: Eafy of heart, and confident henceforth ; Then IGNATIUS. 95 Then will he rife to the* great character, By excellence of foul, that ne'er appcar'd Before this Entheon's interview with heav'n, Firjl PHILOSOPHER. You've got into the center of their firft And mofl obnoxious do&rine (for the other Of fome good fpirit or divine afflatus Upon the mind may fairly be allow'd.) To every profelyte at firft admiflion Full innocence they lend: whate'er his crimes Before have been, he's white, and free, and juft. And equall'd with the veterans of virtue, Firft wears the laurel, then begins the fight. Make this confiftent, and I'll afk no more. Second PHILOSOPHER. I-think I can. For let us now fuppofe, He that rejoices, is by torce of that Difpos'd for good ; and he, who by fome glance From the mild deity, triumphs in his love, Moves then to higher good ; difplays at once, However abject or perverfe before, Relenting gratitude and holy worth : If fo, one may with virtue be endow'd At once. Firft PHILOSOPHER. But this is rarely feen. Second PHILOSOPHER. Tis true, Yet the objection does not drive me back From what benign effecls I faid would follow On 96 IGNATIUS. On joy divine : but urge me to enquire Why this kind glance is not beftow'd on all ? Firjl PHILOSOPHER. That I can tell. Becaufe mankind are under The power of" vice. Second PHILOSOPHER. That cannot be ; for this Is what deftroys that power which never melts But at this fire. Firjl PHILOSOPHER. Yet may not ranker vice, Foul with its brutifli habits, be in nature A bar to tlv operation ? Second PHILOSOPHER. Not at all. This joy, if given, does there the very fame As in clear minds, it meets th' ingenuous fprings Of our great foul conceal'd beneath the rubbifh. Firjl PHILOSOPHER. But 'tis not given, yourfelf then tell us why. Second PHILOSOPHER. God is a governor ; and acls indeed By rules political, and not as we Would trace him itill with geometric fcale, By mere connexions and capacities In pliyfical exiilence. Hence pure guilt, Debr, and affront, and breach of covenant, Ideas llrange to us ! tie up the hand That IGNATIUS. 97 That might, if fimple nature were confider'd, At any moment work ail virtues in us. Fuji PHILOSOPHER. If guilt's the obftacle, then its removal May well be fudden, and all good flow in, The chriftians do indeed employ their care On guilt itfelf ; fo taught by old tradition Defcending from the Jews. And now methinks I can fee farther in their fcheme. If God Acts as you reprefent him, and with-holds His chearing prefence fro n the human mind Oi motives politic ; then on the like He may reflore it. Guilt's political ; Deriv'd external merit is no more. Yet this I thought ridiculous indeed, That they account themfelves belov'd of God For what another did. Second PHILOSOPHER. 'Twas, I fuppofe. Their Founder. Firji PHILOSOPHER. Yes. Second PHILOSOPHER. Why this is (as you fay J Good in the ufe and equity of flate, That to a corporation from its head Merit mould pafs, and dignity dilated Cloath every branch with honours of the root. And truly, I've long look'd on this expedient As the moil fit and delicately fuited H T* 9 n IGNATIUS. To give at once both room for God to blefs Nor yet make man or petulent or proud. The late dark fky arid images of guilt Keep their reality : but only fervc T' illuilratc prefent iafety ; as we fee The broken weapons, hideous to behold, Brighten and triumph o'er fome barbarous land. Man now is happy; but 'tis plain by whom] Not by himielf ; the Patron Hands before To fa:e the Godhead, and obtain its gifts : He at a diftance terminates Ins care And glad tho' feeble fervice pays this Friend, His own, his fofterand compendious God. What i fv\ eet paflion to this Benefactor ; What plain infantile gaiety ofheart, And yet what outward gjreatriefs of deportment : In fhort, what a new fet of fentiments Would burft from the receiles of the foul, Which mould believe itfelf divine and happy, Through ihe whole length of ages, and all this By the mete love and wonderful atchievement Of One who left fuch merits once, and (till affords His virtual prefence* to his friends ! AH this I do, I rauft imagime tho* I'll fpeak no more, left you mould think me chriftian. Firj. PHILOSOPHER. Whoe'er thinks me net much their enemy Henceforward, mall not put me to the blum. As for their meetings and their private rides, They':..: a fociety, and 'b rnuil b&ve tl em. Second PHILOSOPHER. Enough! Here comes the martvr, we'll retire. Firji T H E MARTYRDOM F IGNATIUS. IGNATIUS. 101 IGNATIUS. Let fire, and crofs, and troops of rav'nous beads, Let tearing, grinding of this total frame, Let every art of pain the devil owns, Come on me, fo I but enjoy my Jefus. I am God's wheat, the lion's jaw mull bruife it. So fhall I make clean bread fit to prefent In God's high fanctuary. ROMAN CHRISTIANS. But can't you, rev'rend father, be a friend of Chrift,' And yet continue here ? IGNATIUS. O no, I cannot, 1 can't be true to the great myftery, The life of faith, while in the world I'm feen. Nothing that can be feen is fully right : And only then I am a good difciple, When e'en my body (tho' but in the paunch Of a brute beaft, and by a change of forms) Is yet withdrawn from this bad world's infpe£tion» There has one object been difclos'd on earth That might commend the place ; but now 'tis gone I Jefus is with the Father, and demands His members to be there. Him do I feek Who died, who rofe for us. In gaining him, I fhall be rich enough. Pardon me, brethren! You muft not ftand between me and my life, Nor weigh me down when I afcend to God. No, let me now pafs upwards to partake Unfullied light, and be what he would have me. H 3 No, 102 I G N A T I U |i No, let me now the paflion imitate Of Chrift my God. Do any of you feel Him in your heart ? Then you c?.n fympathizci You know my {trait:, what facrcd ties I'm under. ROMAN CHRISTIANS. We'll not refill you more: God's will be done. IGNATIUS. Pray tell me, keepers, There on our left hand, That moffy fragment of a wall, what is it ? SOLDIER. ; Tis an old burying-place now laid afide, IGNATIUS. Laid afide, faid you ? So mall all this world Be foon. Good foldiers, let me lean againft it One moment. Brethren, (han't we pray together ? (Ignatius kneeling by the old wall. IGNATIUS. Thanks to thy love, almighty Son of God, Which, o'er the fteps of all my life extending, Gave me to know thy name and faving might : And now to tafte the blifs of dying for thee. Grant to the churches reft and mutual love, And holy gifts, and lively confidence In thee. Bring on the blefied end of all things. (The brethren whifper andjland up, What is't, my friends ? ROMAN CHRISTIANS. The f ports are jufl concluding, And you in hafle are fent for. IGNA- IGNATIUS. 9s Firjl PHILOSOPHER. We are not worthy now, good man, to ftay And join thy train ; another time we may. [Exeunt* SCENE II. Enter Ignatius guarded by Soldiers', fever al Roman Chrif- tians accompany him. ...Agathopus and P h I L o follow ing after. IGNATIUS, ROMAN CHRISTIANS, &c. IGNATIUS. 1 WAS very kind, my brethren, that you came So far to meet us. Had I been permitted, In honour of the fteps of holy Paul, I from Puteoli on foot had travel I'd. Thus far 'tis well ! This is imperial Rome ; And I a bifhop from the diftant Eaft, Now fee the countries of the fetting fun ; I too am come to fet ! but rife again In Jefus Chrift . ROMAN CHRISTIANS. Are you refolv'd to die? We could perhaps induce the people yet Not to require you for their favage fports, H 2 IGNA- too IGNATltS. IGNATIUS. don't attempt it ! Ne'er fhall I again Have fuch a gale to waft me to my God. Were I like Paid and Peter, a freed man In Chrifl, and perfect, to make no fuch motion, 1 would command you. I am yet a Have : But do intreat you not to hinder me, For by this death I fliall obtain my freedom. ROMAN CHRISTIANS. Are there no motives to perfuade your life ? IGNATIUS. No, I have nothing more to do on earth. My loves and my defires are crucify 'd; There's not a fpark of fire or warmth within me" 1 i ihings below : but that fame living water 1 lis'd by jefus hath extinguish ! d all. Ii fprings to life eternal in my heart, A-id alls me onward only to the Father. Tedious to me is corruptible food, And ev'ry joy of life. The bread of God I hunger for, the flefh of Jefus Chrifl : His blood I'd drink ; that is, I would be made Immortal with him in the ftate of love. I do not wifli to bex>ne moment longer This man, this dark and miferable being: And tho' I'm yet alive (you fee I am Becaufe I fpeak) my heart is all on death. ROMAN CHRISTIANS. But 'tis a cruel death that they intend you. XGNA IGNATIUS, ROMAN CHRISTIANS. **S The manner of his martyrdom we long To hear. PHILO. 'Twas quickly o'er. Two hungry lions Kept for him were let loofe with a loud /hour, And mingled horror of fome fofter hearts Thro' the whole amphitheatre. He firfl Look'd up to heav'n, and then let gently fall His eyes to earth, as one whofe fuit was heard 3 Nor needed that he mould folicit more. And fo it was e'en to a circumftance. He always wifh'd there might, if poflible, Be no remains of his, which we furvivors Might ftoop to gather, or regard as martyrs. And very few are left (Agathopus And Claudius glean what isj he has his grave Compleatly in the beafts, the place which he With fuch partie'lar pleafure delrin'd for it : I faw this pleafure in his looks; and 'twas The laft I law of him : for while he flood As one that would have ftrok'd the grifly brutes, They feiz'd upon him, and devour 'd him up. Enter AGATHOPUS and CLAUDIUS, ROMAN CHRISTIANS. And did he leave us then no dying words ? PHILO. He fcarce had time to fpeak, yet faid fomething, A word or two, hut I could not hear what. AGA, io6 I G N A T I U S< AGATHOPUS. I'll tell you, brethren, what Ignatius faid : What his death preaches to you Let your life Be hid with Chrift. Choak not by worldly care, Or earthly joy, that emanation fair Of Chrifl's own mind, the new implanted feed Of Chriftian holinefs : but ever feed And more expand it by the works of love, And foll'wing your good inftincts fiom above. For not in vain, or with fome low defign Were you engrafted into Chrift your vine : But you with him, in whom your whole truft lies, Shall to divine inheritances rife ; Stand with Ignatius on that better more, As dear to Chrift as he that went before ! PHILO. Here we difperfe. Agathopus and I Return to Antioch. Where are you, Claudius, Order 'd to be. CLAUDIUS. At Rome. PHILO. Then here you fee The brethren you muft join with. (Roman Chrijiians giving him the hand, ROMAN CHRISTIANS. Take the pledge Of deareft love and fellowfhip immortal. CLAU- IGNATIUS. IGNATIUS. 103 I am ready. Come foldiers, come Agathopus and Philo ! you, Some of you, friends, keep praying in this place. Exeunt Ignatius, Soldiers, Phdo and Agal/wpus, to the Ampitheatre, Manentfome Roman CkriJUans, Firjl ROMAN CHRISTIAN. Who can help praying now ? My very foul Is on the ilretch, and bufy with her God, About fome big requeft I cannot utter, Nor comprehend. Second ROMAN CHRISTIAN. The time of great affli&iortj Or great fufpenfe is facred, and exceeds The common bounds of thinking. Firji ROMAN CHRISTIAN. And of power, For lure, 'till now, I never felt fuch ftrength And energy of fpirit ; flefh and the world No more retard me, than if not in being. I would do fomething ! Would do any thing ! For fome eternal nerves are wak'd within me, Some ftrange alacrity, which, if it lafted, Would be the body's death, and make it off Without or puny ficknefs or a groan. Second ROMAN CHRISTIAN, But flop, my brother, let us now be faithful To the good martyr's orders, and pray for him. Firjl 1*4 IGNATIUS. Firjl ROMAN CHRISTIAN. I pray too much for words. I pray for all things, All time, and all eternity at once. What would you more ? Second ROMAN CHRISTIAN. Only to recolleft And Hand in awful filence here awhile Before our heav'nly Matter, doing no more But this, to have Ignatius on our heart. Firjl ROMAN CHRISTIAN. Content. Third and Fourth ROMAN CHRISTIANS. O Lord, be prefent with thy fervants ? [They pray fo me timejikntly. Second ROMAN CHRISTIAN. Now I am forc'd myfelf to break the filence. Did you perceive that breath of purer air Which fpread a fweet fimplicity and calm Over our foul ? Indeed the Lord is with us ! I fancy this mild fignal fhew'd the moment When great Ignatius mounted to the fkies. *Tis fo ; for fee, the deacon comes to tell us. Enter P H I L 0. PHILO. Chriftians, rejoice ! Your brother is at reft, Safe in the arms of Chrift, above the toils And hazards of an earthly pilgrimage. ROMAN CHRISTIANITY TIDINGS OF JOY. SERMON PREACHED BEFORE THE UNIVERSITY of OXFORD, At St. Mary's, on Sunday December 27, 1741. Publijhedatthe Requejl of Mr. Vice-Chancellor. IGNATIUS. 107 CLAUDIUS. My firft inftruftors, by whofe friendly voice I learnt to truft in Jefus ! Mull I part With you. AGATHOPUS. Yes, Claudius, and 'tis no great thing. We with thefe friends muft part ; both with Ignatius. They ere their thirfly fouls had time to know And knit with his ; we after a ft rift union Of many years. With our exterior ftate 'Tis thus. But Chrift within is ever fure, The fame in youth and age, at Rome or Antioch* One fource of joy to each believing breaft, Where we all drink, and live', and meet at laft. A SERMON [ "3 1 SERMON PREACHED BEFORE THE UNIVERSITY of OXFORD, LUKE II. 10. And the Angel [aid unto them, Fear not : for behold I bring you good Tidings of great Joy, which fliall be to all People, X HE appearance of the angel of the Lord to the (hep- herds, to acquaint them ot our Saviour's birth, was very pro- per and fuitable to the dignity of fuch a nativity. Whether we confiderthe Angels, as a higher and actually happy or- der of intelligent beings, kindly congratulating the falvation of the human race; or whether we regard them as the mef* fengers of the great God, fent down to do honor to his Son, and make a part of the credentials of his million; or whether we look upon them as the appointed retinue of the Logos himfelf, attending their own Captain even on his earthly I pilgrimage ; , "4 3 pilgrimage : in every light, their afting thus, was a decent circumftance of the nativity of Chtijl. The (hepherds like- wife may be confider'd, as perfons of a low condition, and of' plain and honeil minds, keeping up as it were, the old patriarchal fimplicity of life; and therefore the fitted of any to be the firft courtiers of that King, who without fe- cular ornaments, and againft human probabilities, was to reflore peace and a golden age to mankind : and their being called to in the dead of night, when all ethers were afleep, did hut too truly reprefent what is fo often and awfully re- marked as incident to the gofpel, I mean, to pafs unob- ferv'd and unregarded by the unbelieving world, and to tski dfeei only with a few waking minds. The angel that appear s d, and fpoke firft, was the principal mefTenger fent with thefe tidings; and the others, who Teem only to have been heard and not feen by the (hepherds, were attendants upon him, who in the fervor of their zeal could not for- bear their harmonious fuffrage on the occafion. The light alfo that attended him, may have been either individually the fame which the wife men faw, and is in that hiftory called a ftar ; or only in general, like that, a ray and por- tion of that majeftic light in which God dwells, and which cloaths not only Himfelf, but even his mefTengers as a gar- ment. But I will infill only on his words : which are thefe, Fear not: for behold I bring you good tidings of great joy, which Jliall be to all people. The angel here informs the (hepherds firft of all, that the melTage he brings is of fuch a nature, as to be matter of joy. Then he proceeds, in the next verfe, to fhew them ivhat it is : Unto you is born, this day, in the city of David, a Saviour which is Chriji the Lord. Had he only told them, Chrijl the Lord was born, they from the charaaer which C "5 ] which the prophets had given of that Perfon, could not have been ignorant, what fentiments of heart were due to the news of his appearance: yet to help their apprehenonfion, and fecure their joy the better, he adds that very title which muft ultimately be the ground of their joy, and calls him a Saviour; Unto you is born a Saviour. But now if the great motive to joy iscouch'd in this title Saviour ; this diretls us to look farther than the nativity, or to look upon that, only as the opening of a large and manifold fcene of wifdom and love in the redemption of mankind: for£^n/2wasnot a Savi- our to us merely by being born, but by feveral fteps befides, which he took afterwards. Hence I think I am autho- riz'd, to underftand the fubjecl: of joy here mention'd, to be in effeft the chriftian falvation itfelf, with what was done to purchafe it, and the happy fruits of it; or which will come to the fame, the gofpel or do&rine wherein all thefe things are promulged. Accordingly at prefent, I fhall take the words before us, Fear not, for behold I bring you good tidings, &c. as containing this pofition, That the. chnjlian doclnne was intended to be (and moreover was, at the firft preaching of it) received with joy. This obferva- tion I will Firft, Confirm from the fcripture. Secondly, Enquire, What it was in the chriftian doclrine, which muft more particularly be the caufe of this joy. Thirdly, Draw fome inference. I. That the chriftian doctrine was intended to be re- ceived with joy. I 2 Jf I : »6 J If the words I have read, becaufe they were fpoken upon a particular occafion, may not Teem fo direclly to imply this, the tiling however will he put beyond all doubt by other places of fcripture. And full, it is fomewhat remarka- bly to our purpofe, that the very terms av^yytXiov and ocvxyye/^^sa-^cn areufedin fuch a manner in the apoflolical writings. Three times in four that there is occafion to mention the chriitian do6trine, or the proclaiming of it to the world, 'tis done by thefe words; which yet in them- jfelvcs were not fo very obvious, nor fo far as appears, any favorite phrafes ot the age. No reafon can be given for it, but that the truth of the cafe fo much required, that the doc- trine then delivered mould be looked upon both as news, and good nc^vs; and be received, as in nature and common life good news or tidings are received , which we know is, with the nftoft fenfible joy, and tnerefore thofe who paint the paSfipns Irrong, take the perfons they reprefent, at the moment when fome concerning event comes firfl to their knowledge : I fay, this was fo much the molt fuitable re- ception of any for our Saviour's religion, that to enfure it, no .-petition of the fame word was thought too much. A- greeable hereto St. Paul, in a place where he is very care- ful to remove wrong, and fuggeft right notions of that matter, gives this character of his office as a preacher of chriftianity, We are helpers of your joy* As he does, in another place, apply to himfelf and his fellow -preachers, thofe words of the prophet Ifaiah, where a bringer of good tidings (and perhaps 'twas hence the idea flow T ed into the New Teftament) is fuppofed to raife fuch joy and tran- fport in the beholders even afar off, that his very perfon and motion feem to them more amiable than ordinary: IIozv beautiful are the feet of them, &c.+ And indeed where- evei * * Cor. i. 24. t Rom. x. 15. C "7 3 ftver that prophet fpcaks of the chriflian difpenfation, he calls upon thofe to whom the promife is addrefled, to re- joice : Break forth into joy, Jing together, ye wajie places of Jerufalem ; for the Lord hath comforted, his people.* Sing Heavens, and be joyful, Earth. \ The people that walked in darknefs, have feen a great light; they that dwell in the land of the fliaaow of death, upon them hath the light Jhined* Thou haft multiplied the nation, and to him (for fo the margin reads it) increafed the joy : they joy before thee according to the joy in harvejl, and as men rejoice when they divide t he fp oil. % Now prophefy may be fo far like the feeing of things with the eye at a great diftance, that it may take in perhaps no more than the grofs of the object, but is fine to dojuitice to that: and if fo, then whatever be the particulars of chriflianity, which will upon a nearer infpe&ion be fepa- rately regarded, yet that which ought firfi to ftrike the eye, that which makes the bulk of it, and in the prophet's view fwallows up every thing elfe, is fome great confolation, or matter of joy. But to come ftill clofer ; Nothing can be a better rule to judge by, than the impreflions with which the firft con- verts heard the chriflian doctrine: what they felt, ou°-ht to be felt in and from chriftianity, for it is in them we fee the moft genuine effects of it. After that great converfion on the day of Pentecofl, the outward behaviour of the believers immediately thereupon, is defcribed in feveral particulars- and their ftate of mind, which indeed fhewed itfelf in their actions, is fufficiently intimated in two words, gladnefs or exultation, and finglenefs of heart ;§ to which we may add what is faid of them before ; that, among many others per- haps who were never the better for it, thefe were the per- I 3 foas t Ifai. Ki. 9. f Chap. xlix. 13. % Chap, ix 2, 3. § Aftsii. 4 «, C "8 ] fons who gladly received St. Peter's ztw^, and therefore were baptized.^ In the fame book of the Ails, after men- tioning that Philip went down to the city of Samaria, and preached Chrift to them, it is taken notice of, that there was great joy in that city.% When the jailor who had St. Paul in cuflody, had once heard him J peak the word of the Lord, befides the a&ions he did prefently upon believing, which plainly imply an alacrity of heart, and are fomewhat par- allel to the account of thofe converts firft mentioned, it is exprefly added in the clofe, that he rejoiced.^ The like we find in the Ethiopian eunuch ; as foon as Philip had preach- ed Jefus unto him, and he was baptized, though his guide was {hatched from him, yet the doftrine having funk into his heart, gave proof there that he received it as good tidings; for he went on his way (it is not faid, only reafoning, medi- tating, or the like, but, rejoicing.^ Indeed we have reafon to think, that all who heard the gofpel to any good purpofe, heard it with the fame fenti- ments of joy. They behaved at firft, like perfons quite amazed and furprized with the divine grace and bounty ; and all their lives after, whatever the religion of Chrift re- quired of them, they abounded in the fame with thankfgiving: which habitual thankfgiving, fo often recommended to chriftians by St. Paul* may be looked upon ftill as the convert's joy, now more ftayed and mature. And there- fore in our Saviour's parable of the fower, when the hear- ers compared to ftoney ground, are faid to receive the word with joy, \ we are not to take it, as if he infinuated fome forwardnefs in them more than was convenient, or that their beginning was fuch that it was not likely that they would + Afts ii. 41. t A &s viii. 8. || Ads xvi. 34. § A£h viii. 39. * Col. iii. tg. 17, &c, + Matth. xiii. 20. C ii9 3 would hold on ; but rather juft the contrary : He means, that they promifed very well as yet, and were difpofed to- wards the gofpel, as all good converts ufually were dif- pofed. I will add but one place more, of many that I might; becaufe it not only proves that the hearing ot the gofpel was in thofe days attended with joy, but puts us in mind of fomething, whereby we may meafure the great- nefs of that joy ; it triumphed over all afflictions. And indeed we may obferve in church-hiftory, that Profelytes the very day they fir ft believed, and tajied the good word cf God, when confequently nothing of habit or improve- ment could be fuppofed, but only the pure joy of that Word to fupport them, were as much raifed above this world and as fit for martyrdom, as at any time after. But to return ; St. Paul's words are thefe, Ye became jollowers of us and of the Lord, having received the Word in much af- fliction, with joy oftJie Holy Ghofl* This joy of the Thef- falonians upon the firft hearing of the Word, this chearful- nefs and noblenefs of fpirit, as it did juftice to the nature and incomparable worth of the gofpel, fo it gave an ex- ample to all the churche* round them : and fo excellently right was their behaviour at that time, that 'tis with a paiv ticular pleafure the apoftle reflects upon What manner of tntring in he had unto them; and how they (let us carry with us the idea of that young joy, gratitude and zeal) turnd to God from Idols, toferve the living and true God, and to wait for his Son from Heaven, whom he raifed from the dead, even jfefus which deliver d us from the wrath to come.\ This may fufficeto (hew, that thechriftiando&rine was in- tended to be received with joy ; or that joy is the affe&ion or Hateofmind, which the chriftian revelation was expe£tedto I 4 produce, f iTheff.i. 6, + Verfe g, to. [ I*? ] duce. Nay more than this hath been fhewn ; it appear* that thus it was in faff: in the firft times, all who heard the gofpel and believed it, did dcmonftrate thereupon a no- ble and uncommon gladnefs ol heart. I proceed now II. To enquire, What it was in the chriftian doclrine, which muft more particularly be the caufe of this joy ? This difcovery will not be without its ufe, nor will it be very difficult: for we (hall have good ground to proceed upon, I mean the plain well-known fentiments of human nature. Every thing will not produce every thing : and we know very well, what kind of events or propofals will create fadnefs ; what will create joy and tranfport ; what will create only a lower fort of complacence, or fome em- ployment of the thoughts with little or no emotion at all. The fubje£t, as I confider it, will admit only of fuch ar- guing, (and perhaps after all there is none more juft and fatisfying; as fupports itfelf by a conftant appeal to the fenfations of our own breath We mufl put ourfelves in the place of thofe primitive converts, and then try what part of the chriftian do£trine would have been capable, or would not have been capable, to afFecl us in the manner that they were affected. And firft, I think I may venture to fay, That what was thus prophefied of before, and propofed when the time came, as glad tidings; what "was accordingly receiv'd by thefe perions with fuch demonftrations of joy ; could not be, principally or properly, a lecture of ethicks, a fine fet of moral precepts. For in the firft place, if this were the cafe, how could the grand blefting of chriflianity be in- troduced in fuch a folemn manner, as fomething entirely new, t "* ] new, and unknown to mankind till then ; fomething that improv'd their condition, like ftepping at once out of dark- nefs into a marvellous light ?* And how could the impreflion it made, he an impreflion of furprize, fuch as fudden joy fuppofes ? Whereas 'tis certain that moral rules, and fine fayings of that fort, were not wanting to the world before: thofe who profefs to admire them chiefly in the New Tef- tament, mull own they met them likewife in authors that liv'd before chriitanity ; and that with fuch ftrength and delicacy, that upon thofe authors they form'd the tafle, for gratifying which they value thefe parts oi the New Teila- ment. Tis true, fome great rules of human life are dif- cover'd and adjufted in the gofpel, to a perfection not be- fore unde r flood : but upon the whole, what is additional and new of this kind, in our Saviour's religion, was really too little, to be of itfelf the adequate caufe of the joy re- quir'd and fhewn in embracing that religion. I mean, it was fo, had good rules and laws been ever fo much a probable fubjecl: of joy to mankind: but what if they were not ? The proper ex predion for what we feel in reading a well-written treatife of morals, is, that we are pleas'd ; 'tis an entertainment of the underflanding : but then we are faid to be in joy, when we perceive fome more folid and real acceflion to happinefs. And if the very word joy will not fuit with the impreflions we re- ceive from the writings of Tully and Ariftotle, much lefs can they, or any better thing as fuppofed of the fame na- ture with them, elevate the foul fo high, as is implied in the behaviour of the firft converts, who took joyfully the f polling of their goods* had all things common^ and counted not their lives dear unto them, fo they might finijh their courfe with * i Pet. ii.9. * Heb. x. 34. + Aas ii. 44. C IM 3 mthihe fame joy. I am almoft afliam'd to pufii the abfur- dity any farther, of thinking it poflible that the mere pre- ceptive moral part, could be thofe glad tidings, which de* ferv'd and occafion'd fo much rejoicing : yet to render it frill more inconfiilent, it muff be confider'd, who thofe primitive converts were ? Not perfons of a contemplative difpofltion, or philosophical education; not men capable of forming, and falling in love with abflracl: ideas of virtue, order and decorum : but plain people, who had no reim'd way of thinking, but which is much better, a ten- der and faithful conference. It could never enter into their minds to make virtue a theory, or to enjoy it in the fame manner as profpe£ts and plans, or the relations of lines and fuperficies ; nor could they be in raptures for any- new difcovery in this way. No, their concern about vir- tue and duty was quite of another nature; they knew they had tranfgreiTed the plain rules of it, and were in danger of God's difpleafure : fo much as they already underflood, condemn'd them: fmall matter of joy therefore would it have been to them, that the law was now raifed to a flill more Spiritual fenfe, and to greater perfection. Had this been all, or even the chief thing that they were encourag'd to apprehend, nay had not this enforcement of the law been plac'd as it were in the rear of fome previous and feafonable mercies, the greatnefs and influence of which made every thing elfe delightful and feafible ; inftead of any joy of theirs,'we fhould rather have read of the deepeft defpair, confufion and diflrefs. It feems therefore pretty plain, that however the pre- cepts and laws of the gofpel are the part which fome men affect chiefly to admire, yet the firft profelytes could not directly and nakedly rejoice in thefe, but muff owe their joy [ 12 3 1 joy to fomething elfe firft. But that, you'll fay, may be prefum'd to have been, the declaration of the certainty in general of a future ftate of rewards and punifhments. But neither will this appear a fufficiently probable caufe of fuch furprize, and fuch joy. The apoftles had indeed fome new proofs, as well as jufter notions to give of a life to come ; but (fill it was a thing not unheard of even to tne Gentiles ; and to the Jews, of whom chiefly the firft con- verts confifted, it was very familiar, it was what their twelve tribes injiantly jerving God day and night, had conti- nual regard to.* A future ftate therefore in general, to argue as we did before, could not be the new, thefurprizing thing : and we may queftion whether it could be, (imply in iti'elf, matter of clear joy. For let us confider the con- dition of mankind, guilty, as I faid juft now, and ob- noxious to divine wrath : even the heathens had a con- fcience accujing, or elfe excufing them inwardly, but we may guefs which it did moft : and the Jews had befides, a par- ticular ftrong idea of fin and its demerit, kept up the ufe of their facrifices appointed for that very purpofe. Now in this fituation : however it might be a great and noble thought, That we are beings of an endlefs duration, who (hall outlaft the prefent conftitution of the elements, and fee thofe illuftrious fcenes which the Creator keeps in referve ; yet accountable creatures, who muft then ftand a trial, neither could nor ought to look upon thefe things in an abftrafted and fpeculative way, the perfonal concern and fate ought to be fettled. And how well fhall we fup- pofe this could poffibly be fettled, upon the foot of their paftlife, by the perfons we are now fpeaking of? Surely not better by the moft unblemifh'd of them, than very faintly to hope the beft: which is far fhort of joy. Upon the + Attsxxvi. 7, [ »4 3 the whole, the mere alluring them of a life to come, could only have affected them in much the fame manner, as Ja- cob was affected upon the news of Efaus approach zrith 400 men with him: here was an object prcfented to his thoughts, that might be call'd gieat and important, but not joyful ; for he did not know as yet, whether 'twas a friend or an enemy was drawing towards him, but the latter much more likely. So that however the doctrine of a future ftate be indeed confirm 'd by the gofpel, yet confider'd ab- solutely, or as it was an article ot natural religion, it could not be thofe glad tidings we are in fearch oh In the order of chriftianity, (for Cure filch an inllitution may be allow 'd to have an order of its own) it docs indeed make a part of that, gracious propofal, which fo fenfibly rejoiced and comforted the firft hearers of it : but yet fo, that when it contributed to this joy, a confirmation of the old belief of a future cxi Hence at large was the leaft of the cafe : it was attendee! with fomething much greater, even a merciful and at prefent true, tho' according to their conduct, flill alterable, determination of that exiftence to happinefs and glory, upon their embracing the gofpel. Which determi- nation alfo was made, only in confequence of another grace or favor; purely in and under which therefore, and not from that doctrine itfelf, it was pollible for them to conceive fuch a pvofpect of the future Hate, as mould be joyful. We fee, that no branch of the chriftian doctrine yet mention'd, can be fuppofed to have been the thing, that occafion'd fuch joy in fuch circumftances. Let us at laft (imply confult thofe very circumftances, to find out what it fhould indeed be. Mankind were finners: what therefore could they [o much want, what would they be fo glad of 9 as f i*5 ] is the forgivcnefs of fms ? They efpecially of mankind, who chiefly gave ear to our Saviour and his apoftles, Wter6 known to long for nothing more than ftvch remiifion, could it be obtained ; as indeed he, who knew where the great flrength of his religion lay, and how it was caparofe of adminiftering joy, always invited fuch to him.* We find alfo, that the main fubjeft of the firil difcourfes of the apoftles, thofe very difcourfes upon hearing and crediting which, fuch converfions, and that remarkable joy we took notice of, did prefently enfue, was the pardon of fins thro* jfefus Chrijl. But we need do no more for ascertaining this matter, than to keep clofe to the teft laid down, an-d afk ; Whether in the nature of human fentiments, creatures guilty and obnoxious to punifhment, could upon any mef- fage from the Creator, other than his declar'd forgivenefs of their offences, find themfelves in fuch a condition as to rejoice ? Reconciliation, mere reconciliation to the great God, tho' the confequences of it be not Specified, and much more if they be, may well be tidings of the highefi joy to us ; but without it, what can36 ] it implies, when there appears lefs of thefe, a clear flrong and uniform kind of confcioufnefs notwithstanding, of our being unfpeakably happy thro' the grace of the gofpel, and redeem'd from the manifold miferies of a fmful ilate. To feel more or lefs this effect in general, I mean joy, is plainly incumbent on us, if the gofpel be the fame now, as it was in the begining ; and if we alio are to be mov'd and to aft by the real and proper principles of chriftianity ; (for I fpeak nothing here of fuch religion, oblation and virtue, as fubfifts upon other reafons and views.) If there- fore we are fenfible of no fuch impreflions from the New Teftament, but can read or hear it with the fame coolnefs and indifference as a piece of philofophy ; I don't know how we can prove to ourfelves, that we apprehend it, Idon't fay worthily, but even fo much as in the right fenfe ; for the right fenfe and view, feems to be connected with great joy : the thing itfelf is of fuch a nature, Behold, fays the Angel, I bring you good tidings of great joy, zvhickjhall be to all people. And yet I appeal to experience, whether this be not a very common cafe, to be able to read the New Teftament with approbation more or lefs of the judgment and understanding ; nay, perhaps with reverent imprefli- ons of heart, with fome concern and devotion ; and yet not properly with joy, but rather a fecret uneafinefs and dejec- tion. Nor do I fee how a fincere perfon, when he reflects upon this, can do otherwife than wonder, what fhould be the caufe of it : why the gofpel, which was conceived to be fo comfortable a thing at the firft preaching of it, fhould be to him heavy and foreign in fome parts of it, painful and difcouraging in others, and upon the whole affording more of check than comfort? The true caufe certainly lies here: That chriftianity was intended to be, and ac- cordingly was understood by the firft hearers of it, under a [ ^37 J a different turn and view ; and with fuch an order within itfelf, as made it appear to them a difpenfction ftill fuller of a marvellous and effectual kindnefs, bounty and conde- fcenfion, than it commonly does to us. Could we conceive things in this true ftate, and genuine connexion of them, (whatever that, in the whole of it, be) we may well fuppofe, there would be no need oi thofe jealoufies and fufpicions, which ufually and with fome reafon arife in us, when grace or faith, when joy or feel- ing are mention'd. Salvation by grace would then he per- fectl j rational, lure of the beft effects, and felf-guarded from all abufes. Indeed, Why fhould we be afraid to have our obedience flow more immediately from gratitude: while at the fame time, and by the fame gofpel, the obliga- tions of hope and fear lie upon us too, and are in as full force as ever ? Gratitude is a very ftrong principle, fuch as carries with it a readinefs and diligence in the perform- ance of our whole duty : and if the mercy we are thankful for, be no lefs than fuch ajlate offalvation and acceptance w ith God already, that we can pray for nothing more, and intend nothing more by our good actions, than to continue in the. fame unto our lifts end,% (which indeed we mail by no means do, without the practice of all good actions) our obedi- ence will be generous, and as near as need be to difinter- efted. And if it was in and under the remiilion of fins,, that we were admitted to all this, and therefore the cha- racter of pardon'd finners is to be a franding one, and the affe&ions that belong to it, perpetual in us; this will, above all things, preferve us in fuch an humility, as can- not otherwife be fo much as conceiv'd. To fay nothing of what one may call, in a particular manner, our love of Cknjl; $ Cfcurch-Catechifm, [ >3« J ?; which St. Peter fcems to fpeak of:* I mean, that he being the author of all this grace to us, and therefore the object of fuch continual reliance, contemplation, and re- trance, this mult needs create in us a kind of perfonal lion towards him our great benefactor, fuch as will a, gain render all our ferviceof, and regards to him in a chrif- tian life, the more fenfible and lively. So innocent, and free from any but good tendencies, is that tenor and ftate of things between God and us, implied by grace. As inno- cent is that temper of mind, for which we are forced to ufe words, which might feem to make it a mere heat, or bufinefs of paflion : but the joy we mean, is in truth fuch, that it can have no wild or improper confequenccs. For whatever degree of it a believer thus feels upon a right apprchenfion of things, it will never raife him above prudence and fobri- cty, above civil duty or decency, but only above vice and all that is bafe and unworthy : nor will it be to him inftead of a good life, but a molt powerful inftrument to afTiit him in fuch a life. In fhort, it will be as widely diflinguihVd from enthufiafm in its fruits, as it was in its rife; for this latter always errs againfl the pbn and balance of chriftia- nity, before it commits other errors. To conclude, to re- joice rightly, with a confidence and a lowlinefs of mind entirely reconcilcable, is indeed a great thing : whether we derive the occafion of it from the terms of that falvation, which in the event was purchafed for us ; or whether we call to mind the more immediate intention of my text, as well at the duty of this feafon, by acknowledging in an ef- [al manner that Fountain of fo many mercies, and dawn of joy to poor mankind, the Word's being made jlejli, and being born of a virgin ; whereby he both honour'd and faved our frail nature which he aiTum'd, andblefs'd us with his prefence, by tabernacling among us, ♦ * Pe^i. S, THE THE REASONABLENESS AND EXTENT OF RELIGIOUS REVERENCE. SERMON PREACHED AT THE Brethren's Chapel, in Fetter-Lane, London, On the Afternoon of the Fast-Day, Feb. 6, If ever any Good is done in the Societies of Chriftendom, Men muft " once more become attentive, reverent, and have fomething of De- «' votion : for at prefent, they are too much relaxed." * C H* 3 SERMON ^REACHED AT THE Brehren's Chapel, in Fetter-Lane, London* PSAL. CXIV. 7. Tremble thou Earth, at the Prefence of the Lord! JL HESE words follow after a repetition of the folemn circumftances, which accompanied the paflage of the If raelites out of Egypt, and the giving of the law at mount Sinai* They may be conilrued either as an epiphonema of the Pfalmift addrefs'd to the material earth; and anfwering his own queftions juft before, What ailed thee, thoufea ?....ye. mountains I.... ye hills! as if he had faid, " Thy making fo re- " markably at that time, O earth, may indeed well be ac- " counted for; it was at the prefence of the Lord ; his hand M was r »i« ] u was there:" And thus they contain an aflertion, who is author of earthquakes and other interefting phenomena here below. Or elfe they may be taken as an exhortation to us, the inhabitants of the earth : " Since the Lord is fo 11 great in power, and in all rcfpecls fo excellent ; let a ho- " ly fftuddering, at lead a becoming awe, come over your " fpirits, O men, when ye confider with whom ye have to "do." And thus they will inculcate a frame of mind fo very ncceflary, that the abfence or decay thereof happen- ing in any age, mull indicate, worfe than all other totter- ings, that the foundations of the earth are out ofcourfe.* We will take the Text in both fenfes. I. As an addrefs to the material earth. So conftrued, the words will aflert, That God is the proper author of earthquakes and fuch like important phe- nomena. What they directly affirm, is indeed no more than this, that one grand making of the earth was to he af- cribed to Him : that, I fay, at the opening of their difpen- fation, the Jews could remember at mount Sinai a trem- bling and concuffion of the folid mafs, which was undeni- ably preternatural and divine. Nor is it unworthy of no- tice, that thechriilian difpenfation, even in this kind, was ufhered in with an equal folemnity : for the fhock was re- peated at mount Calvary, the earth then did quake, and the rocks rent A Here it may be replied, " What inference would you J< draw ? thefe were always look'd upon as fmgle and un- " common initances ; they were miracles." This is readily allow'd : * Pfal. lxxxii. 5. + Matt, xxvii. 51. [ M3 J aliowM : but we affirm, they were fuch Tingle inflanccs, a3 by their peculiar evidence were intended to ferve for a key to a thoufand others lefs clear: fuch uncommon events, as were defign'd to explain what is called the common courfe of things. For of miracles in general, and particularly thofe in the hiilory of Exodus, it has been very juftly re- marked, that they were calculated on purpofe to claim un- to God that continual and regular agency, which he has in the elementary motions and fublunary events ; and which, becaufe it doth happen daily, and proceeds in a gentle and (if I may fo fay) modeft manner, is apt, without fuch rouf- ing vindications, to he argued quite away by atheifls. For, however common it is on the tongue, atheifm it mull ever be to dare to term any effect or occurrence natu- ral, with the intention to deny thereby that it is divine, or to exclude God entirely out of it. Which is, at the fame time, moll extremely abfurd : for muft not the great Ar* chitecl neceffarily prefide Mill over, and direct every wheel of his own machine ? He doth, if we will helieve the fcrip- ture, whatfeever pleafeth him, in heaven and in earth, and in the fea, and in all deep places.* He gives corn, and wine, and oil.t It is he alfo that fends famine, fword, peflilence ; and determines the operations of thefe his meffengers. One time (fays the Bible) an epidemic diitemper raged ; and that no man hereafter, on fuch occafions, might look alone to noxious qualities in the air, or the like, the veil was for once drawn afide, and prefented to open view the deitroy- ing Angel of the moll High. J This is the fcripture-ac- count of occurences here below. Neither let any reafoner flatter himfelf, that this is a fy(* tern * Pfal. exxxv. 6. f Hoih, ii. 8* J 2 Sam, xxiv. 17. r H4 ] tern only for thofe who believe a Bible. It is impoflible to conceive any religion at all, even exclufive of revelation ; that is, in other words, to conceive any trujl, comfortable refignatiun, repentance, or gratitude towards the Deity, a- dapted to the fuccefTive fcenes of human life ; upon any other foundation. For what a dreary void are we left in, what a fullen and total fufpenceofall thofe fweeteft emotions of the foul towards its Maker, (which are to it, what refpi- ration or drawing breath is to the body] the moment the leaft exception is but imagined from the general rule, that 11 the finger of God is in all things !" As, on the one hand, with refpecl; to fuch an excepted inftance, there would be no intelligent and gracious being for us properly to ho- nour, love, and triift. in, to /up plicate or thank, in that event: fo, on the other, it but fome things, were they ever fo few, did thus come to pafs without Him, more might ; and then, to make fhort work, why not all ? and fo we are without God in the world. If any one could warrant, that this melancholy ifTue in practice mail not follow, and if we could be allured that the Almighty fhall every where be acknowledged as con- cern'd in fome manner or other ; be it as afting by a pure immediate power, or, for purpofes of favor or chaflifemcnt, overriding the already fettled caufes, (retraining fecretly here, impelling and guiding the aim there, tho' fometimes perhaps barely approving the fpontaneous courfe) we might with more patience fufier men to abound each in his own philofophy, to delineate the mechanical rife and procefs of earthquakes, as they trace up every other accident, turn or emergence, to fome ingenious if not true fpring. For, as to the refult, each of the above-mention'd fuppofitions are much the fame. Altho' we muff declare, that the fhort- eft, t H5 1 eft, and withal moft wholefome way of thinking, will al- ways be, with the wife vulgar, without refinement or en- quiring how? fimply to fay, " All things are God's doing!'* 'Tis through this glafs a faithful Jew or Chriftian views all that happens in the world. The Jew mult think the fame of every fubfequent earthquake, as of that at mount Sinai ; namely, that the earth each time trembles at the pre- fence of the Lord: and the chriflian cannot but think, not only that the concuflion during the fcene on mount CaU vary had a facred reference to his incarnate fuffering God 9 as being a reproof to the world for its infenfibility of the great evil oijin, and of the awful tho' gracious price then paid for its remiffion ; but that every folemn warning of the like kind fince, comes from the fame hand, and has fome, yea and the very fame meaning. And then an im- partial felf-examination will prefently follow, together with all the wife and happy fruits of fuch exercife of heart, But this leads to the lid. Senfe, wherein the words may be taken : namely, as an exhortation to us, the inhabitants of the earth, to trem- ble, in heart and fpirit, before the Lord, The prefent juncture is a feafon, when this frame of foul, and indeed a particular earneftnefs therein, has been recommended to us moreover by the higheft human autho- rity ; as it had, furely, been called for loudly enough by our late and prefent circumftances. Firft an earthquake, (which, we have fhewn, is always to be looked upon as coming from God's own hand) an earthquake, unufual in its extent and in fome appendages of its (hocks, fo that it L put t H* 1 as in mind of that time, when the dements Jli all melt with fervent heat /* a concuflion, which only gently making our land in fom€ parts, had wrought its devastation however hi lire [in at no great diflance : this (I fay) lately happen- ing, foienmly called upon us, both to thank our good (Sod For his mercifiH reprieve, and to implore his farther long-fuffering; yea his entire forgivenefs of our offences ; and that, at the fame time, his converting and reforming grace might duly quality us to obtain thl:. As urgent a call for humble and ferious application to (he throne of grace, is the war we are in profpeft of. This h alfo' a fcourge of God, the fupreme management of which He relet ves in his own hands, leaving it but in part to be wielded by men. To be forced to recur to this fliarp means, (for a nation fornetimes cannot avoid it) is always nnpleafant: and \o try to remove fir ft, by true repentance, whatever might poffibly become a curfe or impediment to our endeavours, is much more expedient and becoming, Irian gay, boaftful and prefumptuous expreffions. It is no impeachment to our courage, along with military prepara- tions, to make enquiry how we fland in our covenant to- wards God. This therefore we are by authority admo- nifh'd to do on this day ; to confefs our manifold fins and demerits ; to intreat the Lord, that He would here notwith- standing efpoufe ourjuft caufe, put a flop to the invafions of our enemies, and fecureand proteclhis Majefty's realms and dominions, and the lives and properties of his fubje£ls. The greatest part, if not all, in this place afTembled, are, I hope, not now to learn or acquire a deep and ferious re- fpeft for the Divine Being; as they are alfo not now to begin * 2 Pet. iii. 10. I m j begin feeling a good-will and fympathy for their country; the flate of mind is already habitual to them. And fo nei- ther my text, nor the enjoined meditations of the day, can have any new or unaccuflomed operation in their cafe. Tho' both will fuggefl to them an employment, for that very reafon, the more welcome. Thefe mull, (becaufethey fo well can, becaufe their heart teaches them no other leffonj fmcerely obferve this day in conjunction with all their fellow-fubjecls : they mull feel the diflrefs, lay to heart the intereil, and concur in the ^applications of the land they live in ; they mufl fpend the day (as, I make no doubt, they have fpent the pall hours of itj bejore the Lord, in a fpirit of private felf examination and penitence, as well as of public charity, " to the obtaining the pardon " of our crying fins, to the averting of his judgements, and " for the continuance of his mercy, in the fupport of the " proteftant religion and our liberties, in the profperityof " our country, and in the welfare of our mail gracious *' Sovereign and the royal family. 3 ' But it is alfo to be endeavoured, fuppofed and hoped, that on this day, in all parts of the nation, many a thought- lefs perfon, fcarce ever ferious before in his life-time, a- larmed by the late and prefent threatning appearances, may feel an unwonted religious awe come over him ; and be, by this occafion at leait, brought to his fober fenfes, to be no more a giddy delinquent from the duty and general fpirit of theuniverfe. I fay, the general fpirit. For, (we mufl not forget it) an awful impreilion of God is what alike pervades the in- fenfible earth under our feet, and the moll intelligent wor- shipping Seraph over our head. They both tremble, or L 2 ftand f « 4 8 1 ftand abafh'd at the prefence of the great God. Shall not we, intermediate beings, do the fame? It is indeed a ftate of foul, which, from the tenor of fcripture and the nature of things, is,when rightly defined, of univerfal and perpetual ob- ligation : And therefore we will confider it more particu- larly. But firft we will remove what may, now under the New TeJ foment, very well be feparated from the idea of the Pfalmift and other Old Teftament writers on this head, f I fay, may be fo : for in faft there are thoufands of minds flill, upon whom the Gofpel improvement does not take place : and thefe muft be overawed in the way that they by their fpiritual condition are capable of, until they become fufceptive of a better. But if we mail defcribe how at pre- fent it may, yea ought to be,) lft. The ImprefTion need not, ought not, to be only or chiefly occafioned by divine chaftifements. We have indeed ihewn, that every calamity of the earth is to be con- fidered as God's aft, a judgment of his ; and therefore there can be no impropriety in learning awe at that fchool, if a man has not learnt k before : yea, in bowing and paying homage fo long, when he will perhaps do it no longer. When thy judgments are in the earth, the inhabitants of the world will learn righteoufnefs.* All I would fay, is, there are flill better, and thofe permanent reafons, for being in this fituation of foul before God. 2aly, As to its nature, it need not, ought not, to be a fervile awe. By fertile, w T e mean fuch, where a man can- not believe God to be his friend, but apprehends rather that all his motions are motions of enmity and wrath feek- ing utterly to devour him; and confequently, ftrives to pleafe * Ifaiah xxvi 9, L *49 J pteafe hira more thro' neceflity than liking. This feems to have been, for the molt part, the Hate of mankind under the Old Teftament : and is flill the Mate of thofe who in- ternally ftand on no other bottom. But under the Few Teftament, where an all- Sufficient Sacrifice has been made, and the joyful and real reconciliation of man with God through the blood of Chrift is laid as the foundation ; it rauft be confefs'd, that that ancienty^zr of God is dubi- oufly fpoken of, and with but a half-approbation. There is no fear in Love : but perfeB love cajieth out fear, are the exprefs words of St. John.* In the mean while, tho' fomething in the ancient ftate of mind is manifeftly rejected here ; it is as certain on the ©ther hand, that fome other part of it (or elfe fomething analogous thereto) is for ever to continue. There is to be a profound regard, an qfjeftionate and filial fear. And this impreflion, (even fuppofing the former alarming mo- tives, unexpiated guilt, diftruft, and fearful looking for of judgment, to be ever fo entirely fet ahdej may ftill be, upon very different confiderations, fo truly overpowering^ that it might be called not improperly, in the Pfalmift's language, trembling* That word however, it muff be con- fefs'd, carries rather a harm found ; the Apoftle furnifhes us with another ! reverence at leaft, deep religious reve- rence, we mull ftill term it ; and fo we ihall term it in the remainder of our difcourfe : Let us, faith the epiftle to the Hebrews, have grace, whereby we may ferve God acceptably with REVERENCE* The too general decay of this religious reverence, is the inoft threatning and ruinous fymptom of our times. Happy L 3 mould ♦.iEpift, iv..i8. +Heb. xii. 8^ t w 3 fhould I be, could I contribute in the leaft towards re- eftablifhing it among men ! I mufl however bear my teili- mony. For a gay negligence about all that can be called tverjhip or piety, and a hardy prefumption in theory, have been cherilhed fo long among us, (as being, what indeed they are, an effectual purging ofF of fuperftition ;) and the difference between ours and all former ages, is fo flagrant and obvious in this particular; that one or another may be in danger of looking upon it as a fign perhaps how much we ftand en the moulders of our forefathers, if it be not feafonably fuggefled fome times, that it is rather a fign of our being grown pygmies even in point of human fenfe and underilanding. Let us hear a thinker of elder times, die venerable author of the Whole Duty of Man. " A feventh duty to God (fays " he) is honour, that is, the paying Him iuch a reve- " rence and refpeft, as belongs to fo great aMajefty : And " this is either inward or outward. The inward, is the s ' exalting him in our hearts, having always the higheft " and moll excellent efteem of Him, The outward, is the " manifefling and {hewing forth that inward ; and that is " the firft general in the whole courfe of our lives, the liv« " ing like men that do indeed carry that high efteem of " God."...." But (proceeds he) befides this general way ot " honouring God, there are many particular a£ls by which " we may honour Him, and thefe a£fs are divers, according " to the ieveral particulars about which they are exercifed: " For we are to pay this honour not only to himfelf, but 6i alfo by a due eftimation and account of all thofe things ct that nearly relate or belong to Him. Thefe are efpecially " fix : Jirft, his Houfe ; Jecondly, his revenue or income, 48 (as I may fav :) thirdly t his day ; fourthly, his word ; "fifthly [ W» ] "fifthly* ms facraments ; and Ji. xi '.My, his name : and every "one ofthefe is to have fome degree of our reverence M and eileem."* I hope no one will find fault with this defer! ption of re- ligious reverence, as if it were too complicated. To hon- our God, is indeed to honour almoft all things. It is, to he flruck with veneration for innumerable objetrs; fome- times for one fo fmall that a thoufand eyes overlook it, if it does but connect with Him ; tho' at the fame time fetting the greater! at defiance, that is contrary to Him. For the object, (as this author well obferves itj is nGt only, tho' principally, that great and good being under a kind of what we might call perfonal confederation ; but includes alfo (out of a reflection that they are Ms, from or for Him) many tranfaclions pall, prefent, and to come, many out- ward circumftances, and many notions of the mind. To be more particular: we cannot but take in, along withhis amia- ble Self, the atls and appointments of his providence ; efper cially fuch more important dealings of his with mankind, as he himfelf lays the greatefi flrefs upon, and feems to record mend as his mailer-piece ; any injlituted memorials of thefc important dealings ; laflly, thofe ??wralje?itiments i or rule? pi thinking and a£ling, which have been difcovered in Him, and which we, more or ]efs, have learnt or ought to learn from Him, All this, put together, makes up that grand piclure, which, thro' all its flrokes, mufl for ever engage our at- tention. But, (which is well to be remark'dj this piclure mufl not only like others amufe and pleafe, but commarfd and bind. For 'tis not fome common paflive portrait, but L 4 $ * Sunday II, I '49 ] a highly living one, before which we rather, and our whole being, are paflive. 'Tis one that can look at us, yea look us thro'andthro'; fufficientto abafh, and keep usblufhing, at our befl efbte ; productive not only of deference and tender fidelity towards our object, with an impatience after nearer approaches to it, but withal of fome chagrin always and diflatisfaction at our own felves, yea a pungent and un- feigned Jelf -contempt. Thefe are all ingredients in what we call religious reve- rence : (be that queftions it, may try whether he can con- ceive fuch a thing without including every one of them ?) And we affirm,man is born to pafs his days in this difpofition: he was both created and redeemed, to feel reverence. Does any one account this obligation a hard lot? there is one, and but one way of evading it ! let him declare at once, that he is no thinking being ! For, as long as we pre- tend to think and reflect, there is no excufing ourfelves from it. This will appear, if we review, ever fo little, the abundant Matter for this affection indifpenfably ari- fing from the two now-mentioned great works of God, creation and redemption. By occafion of which works. we have indeed learnt all that we know of Him ; and each of them has alfo placed man in a certain fyftema- tical condition towards God : and confequently, we can- not better range the reverential ajfeclions, which man is called to, (regarding objects out of all the feveral clajjes already-hinted) than under thefe Tzvo heads. I will there- fore very briefly, inftancing but in a few particulars out of many, fhew, what holy reverence the contemplation of creation^ and the contemplation of Redemption do in- culcate, IfeA C »S3 J Firjl, As foon as we open our eyes upon the natural world, what do we fee in general, but one majeftic temple, full of the invisible mind himfelf ? full of nothing but good and worthy movements and tranfactions, unlefs we (for none but we have that faculty) will add trifling, ludicrous and abfurd ones ? In this temple, man ought to be the conflant worfliipper. The creation is fufficiently confidered in our days as a fubjecl for fcrutiny, for nice experiments and difquifitions ; and thofe perhaps well intended, to in- duce veneration towards the author : but after all, the belt, moft extenfive and practical veneration is what is occafion'd by the plain and Jirji face of things, as they prefent themfelves to the peafant, or to a child, who has not learnt to be profane, and barely thinks in the grofs, *' God made all this world ! God gave all thefe good crea- tures !" The former way produces panegyricks upon God's art ; but this produces folid worfhip. We laugh perhaps at an old woman, who fays to her grand-child, "Don't throw your bread on the ground ; it " is a fin to wafte bread!" yet this is an oracular faying, fit for the largeft mortal underftanding. Why! will a pert obje&or fay, what is then the mighty purchafe of a bit of bread ? Poor novice ! thou fuppofefl, the value is only the few pence that it commonly cofts. But there is ano- ther manner of calculating ; bread is a creature of God, prepared by his fun and rain, blefs'd by Him for human ufe, and has fomething fo peculiar and immediately divine \yl it, that fliould it fail, man could never create any^c- cedaneum that fhould be like it in its kind. And fo 'tis with many other things. Nothing C G§* ] Nothing IT: ore juJtty keeps man in a perpetual awe, than the Dijcrutabiiil.y of his own jW, in its nature, capa* cities and manner of acting. A tame and feeble bird that accidentally has hatch'd an eagle's egg, and is afterwards affrighted at the ftrength and impetuous tendency of what had been folter'd under its own wings, cannot find itfell in a more cricital cafe, than a man, when holding dialogue, like Adrian, with his own foul. He perhaps hath been an indolent unmeaning thing ; but that immortal part within liim, carries a keener edge than has ever yet been unflieath'd: and how this edge is likely to be employ'd in a long here- after, he has but either bad omens of, or at leaf! muff be in a trembling fufpence, till grace gives a competent deter- mination. But why do we talk of the foul ; we can't call our very body our own : we cannot add one cubit unto our Jtature* or make one hair white or bcack.i Be Odes this wondrous fyftem of nerves and mufcles, which each of us bears about him, there is another body, which is alfo fear j 'idly and tconder fully ynade; and that is, the body-politic. This is likewife God's ftru&ure, wifely iram'd and put together; and we may juftly apply to it, what is faid of a ftill more peculiar ceconomy, Not one of the fakes thereof fiall roer be removed, neither fli all any of the cords thereof be broken. 1 * How fhould therefore every new gueir. that treads the ftage of human life, wifh that he may weaken, difplace, or ruffle nothing! No-ways hurt the wholefome order and coherence oifocuty ; but by his fer- vices and good example in his generation, rather promote its welfare ! For, looks he at the whole? It is God's be- nign fcheme. Looks he at any Individual? (let it be even iome poor and contemptible one, whom in an hour oi paflion - Iggtt vi. 27. t Chnp.v, 36. -' Kai, xxxiii. 23. C i55 1 paflion he might be tempted to injure and trample upon:) Such a one is, as well as himfelf, the workmanfhip of God: has a body alike noble, a confcious foul alike tender and fenfible of all treatment that happens to it, and at leaft alike (perhaps much more) entitled to fair and honorable treat- ment, Thefe are fome of the fentiments which creation infpires us with But does not redemption, or the new creation, overthrow them again ? Many very wife men have been jealous of this ; have, from the theological fcheme of re- demption, been apprehenfive of no other fruits, but haugh- tyjelf -flattery, rajfi liberties, a deftruclion of the balance of things, or at leaft of that of the mind. But herein they have not been quite wife enough ; they have fhewn, that they did not underftand what they judged of. For Secondly, Redemption heightens all the foregoing. What it firft of all turns our eyes upon, is the Perfon of our Redeemer. When we learn, that God, the very ma- ker of heaven and earth, in compafhon to us fallen and wretched creatures, (who did no more anfwer the law of our creation) and to make propitiation for our fins, came down, converfedJw#?r^and died as a real meek man in this world ; that by the merit of this aft we might be everlaft- ingly reliev'd, pardon'd and exalted to greater privileges than we had loft : what muft be the effect, but an over- whelming admiration, an agony of infolvent gratitude, and proflration of our fpirit in the duft before our Benefactor ? Can a human heart, after this, ever any more find the way to its former ftoutnefs and indolence ? tho* it may, and does, to a divine peace ! Would pot the firil be too great an [ «S6 J an incongruity ? for can we, in reafon, to all eternity re- cover ourfelves out of the aftonifhrnent we were thrown into by the fight of the danger we have efcaped, and by the fight of this unparalleled gmerofity of the Deity ?.... Which is indeed, that above intimated latejl manifeitation of his, never to be out-done; and on which, among all divine ac- tions, He himfelf lays the greatell ilrefs. I have hinted that redemption is not only a refcue from perdition ; tho' that is faying a great deal, efpecially when we add, " through the incarnation and fufferings of God." But it admits us moreover to privileges entirely new ; to adoption with the Father of Jefus Chrifl; efpoufals with God the Son ; fellowfhip and tutelage of the Holy Spirit ; a right to the miniflry of angels, and many more. Now here furely we, fons of the earth, may be allow'd to be as much at a lofs, as much abafhed and confounded, amidft fuch a theatre of glories, (well defcribed in the xii. chapter of the Hebrews; But ye are come unto mount Sion, &c.) as forne raw peafant, when fuddenly tranfported into a king's prefence-chamber. And left: any one mould think, the awe will wear off at leafl by cuftom ; the nature of tliefe privileges is fuch, that different, parts or in fiances of them, or frefh worth in each, is continually turning up, meeting our obfervation, and renewing the furprize. If the contemplation of redemption itfelf, as mere mat- ter of enjoyment, weighs us down : 'tis no wonder, that a reafonable concern how to walk kenceforthjuitably to it, docs the fame. Our Lord's facred form, as wounded and bleeding for us, wholefomely haunts us all our lives long : Can this even according to common fenfe, be any other than a death's-head to all corrupt joy, to all luxuriances o£ fpirit r >57 J fpirit whether grofs or fubtile, that might be fuppofed re- maining? As, on the other hand, 'tis a daily-cherifhing Sun, and like the former and latter rain, to the new nature, Which nature, whether you will conceive it grown up, is never levity, but wifdom, and power, and a found mind ;* or whether you will conceive it as young and ftruggling to grow, is then mingled yet plainer with pain and humility. The new nature and foundnefs is partly indeed an imme* diate fruit of this reflection, " lam pardon'd ! I, through 41 the immenfe labour of my furety, am tran dated into a "new condition!" For, thinks the foul...." I fee then " that the former condition mull have been, in the eyes of " my Deliverer, fome kind of death and putrefaction to " my true life, fome madnefs or enchantment to my bet- " ter intellect : What mould therefore be my manner of " thinking and aSing for the future?'' " Why! juft M the reverfe of the former : he that has learnt to know " ficknefs, has withal fome notion what health muff be." But chiefly and more fully, it is derived from, and nou- rilhed by, the understanding a pardoned fmner is endowed with of the mind, will, fentiments, and example of his Sa- viour on all occafions. An underftanding, which he can- not but third after, confidering he is now fo clofely allied to that Holy-One; and, for the fame reafon, cannot but have fufficient opportunities to acquire it. For not only His imitabie perfections fhine forth in fome meafure in the creation ; not only his written Volume liesunfealcd hence- forth before us ; but his very human foul converfes with ours, and he beitows at prefentby his Spirit a regular edu- cation upon us, tending to build us up into his lovely image. Now if there are thus manifold rules, fentiments and principles ; and thefe fo precious, and grounded in our * Tim< i, 7, r **» ] our Lord's own heart and nature ; to be by us inveftigated, gleaned up, pracli/ed in our life and conversation, and turn- cd by all poflible concoclion into our very juices : none can imagine this to be done without a certain trepidation of fpirit through zeal and high regard, a quivering (as I may fofay) of every limb, partly from modeftfolicitude, partly from the fame caufe as it happens to the war-horfe when he /wallows the ground* O when (hall I attain, when fhall I Ihew forth the whole mind of Chnit ! As we are furrounded with beauteous mental images, with written precepts of a welcome, but not therefore lefs /acred, obligation ; (for furely a friend's mind, when ho has fomething to do or obferve for his friend's fake, can no more be heedlefs or unbent than a /laves, tho' it be in a different way :) fo, as christians, we are encompaffed likewife with outward memorials, that are continually to put us in mind of that, which fo above all things bows down the believer with gratitude and fhame. Befide the fcriptures themfelves, which, in whatever part almoft we open them, teftify of and refer to the death o/our God, and our amazing and expenfive redemption ; the very inftitu- tion of a chriflian church, and not only the bell times there- of, but the bare existence of fuch a fociety, holds forth the fame. The church is through every age, a pillar, a mo- nument, as much fepulchral as triumphal, of that great Facl. Which is inculcated flill more palpably by thejk- cramznts; yea prefuppofed, at leafl, in every acl of our re- ligious zuorfliip. So that if the prophet fpeaks once of a lover of mankind, who was wounded in the hou/e 0/ his /nends /+ we christians are as if we always dwelt in the very chamber, where that affecting fcene was tranfacled. The * Job xxxix. 21. f Zech, xiii« 9, T m 1 The marks of it are to be feen frefh on every wall : we eat even all our paiTovers of thankfgiving, joined with rfut bitter herb, the remembrance of the agonies whereby our peace and fafety was purchafed. And if the frequent ec- clefiaftical repetition of this knell cannct now be faid to be Jliocking to us, (in the common fenfe of the word) after we are once reconciled, through the light of faith, to our Lord's death : any more than a paffing-bell is fhocking to one who is reconciled to his own death : yet exceeding re- verential however, tender and deeply ferious, its effecT: upon us, be we ever fo familiarized and accuftomed to it, muff ftill be. But, in order to be breathed upon by a folemn and facred air like that of a temple, we need not go fo far as inftitu- ted 1 commemorations or confecrated places: we have it nearer home. Our own bodies are temples of the Holy G/iqft.* If therefore St. Paul makes it fo arduous a matter for young Timothy, to know hozu he ought to behave him- Jdf in the houfe of God;f if, of old, priefts were tied to numberlefs rules, obfervances and cautions in their mini- flration : let none now put this away from himfelf to the fa- cerdotal order. For each regenerate man is a prieil ; and the temple which he is to keep inpurity, and towards which he is to obferve a more exquifite uninterrupted decorum than can be fet down in any ritual, is his own mortal body. As the body is thus to be treated like a divine temple ; fo the new Spirit within us, the inward man of the heart, is to be treated like difon of the prophets. Manoak, under- ftanding that his fori was to be a Nazarite, a confecrated perfon, folicitoufly afked, from the firil moment of his conception, * i Cor. vi, 19. t 1 Tim, iii. 15. T '60 J conception, How Jhall we order the child? and howJJiall 'tie do unto him?% The very fame concern every chriflian (hould reafonably be in with regard to his own heart, con- fidered as the place, where a hopeful particle of higher life is now kindling, where the likenefs of Chrift is begin- ning to be delineated, (which important rudiments, who Would not tremble to dijlurb by any thing ?) and where the Holy Spirit voUchfafes his inflruclions. Every fyllable from that teacher is valuable ; if we mould be fo unhappy as to difobey or check any light of his, reftored it may be again, but no creature can infure or promife the reftora- tion or it. Thus we fee, a man's own foul and body, in- ftead of making free with them as his own, become now a depofitum with which he ftands intrufted from his Lord, (juft as one may be intruded with any other affair exterior to himfelf) and about which, at his peril, he is to fhew fi- delity and diligence. So that, reverence thy jdj \ which was b faying of fome old philofophers, has now a moft fub- flantial ground and meaning : but a meaning, fo far from carrying in it felt-fufficiency and pride, that it implies a conftant fenfe oi infufficiency for a weighty truft, and a dread of committing overfights. Nor is a man only obliged to confider his own felf in a refpe£tful light, but the objects for a like manner of con- fideration multiply even ad infinitum; it being, in fome view or other, applicable to every human foul we fee about us. And with regard to ourfelves, we are indeed divided betwixt two affections, (very contrary to each other, yet zgreeing in this, that both do prefs down the mind) namely, ^religious ejieem for our fubftance ; in itfelf, and for what has been divinely wrought therein without our afliftance ; and % Judg.xiii,i2 9 [ *6i j and on the other hand, Jliame and grief ] more or lefs, for moft of the a£ls we ourfelves have done, or, at leaft, for circumftantial defers attending them : but with regard to others, the efteem is predominant, andunallay'd. For we view them only on one fide. We fee in every human face at leaft that being or creature, which, 'tis true, not only the 8th Pfalm, but daily experience fhews to have been made a little lower than the angels, but which the Scripture neverthelefs reprefents as a kind of favorite before them : we fee, I fay, infallibly, (if it be but a man we look at) a jewel, which the Creator thought worth while to purchafi with his own blood. Suppofe that redemption is not ef- fectually applied to him at prefent, yet it can be ; and in the mean while, we may probably find even in fuch a one many qualities, which tho' they will not bear the balance of the fancluary, are, however, amiable in their kind, yea may put us, who have received more grace, to the blufh. But if the perfon be an aclual fellow-partaker of the gof- pel-falvation, we fhall certainly difcern reafons for fo much honor and reverence towards him, as, if the modes of hu- man life did but permit it, would caft us numberlefs times at his feet. For he is then not only fuppofed to have, in general, a fpirit, foul, and body, under preparation for e- ternal life, like our own ; but we muft needs, at feveral opportunities, have difcover'd in him beyond contradic- tion, (be he even the loweft and leaft eminent member of the myftical body) fome fpecial and ftriking inftances of fidelity, uprightnefs, or generojity ; yea tokens and proofs in word and behaviour, fymptoms and rays on the very- countenance, of that precious mind and nature of Chrift^ Here a child of God has a penetrating eye, as well as a tenacious memory, to treafure up whatever he has once M feen C 162 3 feen in his neighbour : and all this worth of his brother is fure to appear to him in fo advantageous a light, that he fhall make a great doubt whether he himfelf pofleffes, in the degree at lealt, or could in like circumftances do, any- thing fit to be once named with it. This may ferye as a fhort fummary of the effects, which redemption, in this reipeel:, has upon the mind. Shall we now conclude in one word, fince it feems fo plainly to be die refult, That whoever knows either what creation or redemption means, mult nzt&sfavc God with reverence? Yea, as the calls for, and exercifes of, fuch reverential difpofuion, are withal found to be numberlefs, mult indeed ftand in a perpetual uninterrupted awe ? So that I could almoft fay, the walk of a Brachman, who is continually afraid of treading upon fome infect, might, . that our reafpns arejuiler, and his gloom and little- nefs of mind far-removed^ in point of the loft and confi- derate Rep, ferve for a pretty near emblem of ours. Or, ihall we firft hear, what can perhaps be objected againft •his ? From two quarters one may expect objections. ill, From the moralift. "Is not this a degrading and " (lepreffing of human nature too much? I do not like to Ci have fuch a weight hung upon man." Why ! let us then take it off, and fee what will be the confequence. Every man has alfo a column of gravitating air over his head, and a quantity of it compaffing him all round : let us remove this incumbrance too, and fee who will be the gainer. Does not that preilure of the air create the very ftrength and C »6 3 ] and frrmnefs of bodies ? So it is here. You fpeak of mo- ral worth in man : that worth is the effect of principles : And what is a principle? It is a certain thought or idea, which by its excellency keeps the man in conflant admira- tion of it ; more properly has mafler'd him, than he is maf- ter of it ; not only impels his mind as the weight does a machine, but from fome higher chair corrects him like a fchool-boy for his defecls. Could we conceive any principle fo low and unelevated, that the perfon is able quite to come up with it, and owes it no blufhing reverence of this fort ; it would, at the fame time, ceafe to be what we call a principle. A man of principle therefore, (be it of what nature it will] is a bajliful man, diflatisfied with him- felf, and a true devotee. Not only the cloyfler'd monk falls down before a fhrine ; not only every pious chriflian has an objeft for his conflant obeifance ; but all men in. general mull have fomething of the fame turn of mind, (happy he who directs it to the very befi and mod profitable fcope !) or elfe they are mere triflers all their days, excep- tions from the gravity and dignity of human nature, and lighter than vanity itfelf. A man of worth mult have his ballajl; and that ballafl is reverence, of fome kind or o- ther : he that reverences nothing, has at the fame time no worth. But without difcufling the point fo far, a fenfible obje£lor might only be afked, Have you then been called to any pollute of mind, but what is the pure confequence of thought and reflexion, (that glory, as you deem it, o£ the human make] on fuppofition that you have either been created, or redeemed, not to fay both ? 2dly, From the man of more than common fpiritual at- tainments. " Tho' (may this objeclor be fuppofed to ar- " guej fuch a pofture of reverence, yea trembling, maybe M a wholefome i; »gi } '* wholefome for the human complexion in general, a-nd " may properly attend alfo the beginnings of religion ; yet " fure there mull be a time, when an advanced chriftian '•{hall have out-grown it." I anfwer; When, and from what confideration, (hall we imagine him to out-grow the fpecics of awe now contended for ? That which bids faireft for fuperfeding all affections of this kind, is the fpirit of love, that ftatc of intimate and con- fident familiarity with our Lord. We have feen, St. John even affirms, that this, when perfeel, cafeth out fear ; fome fort of fear. But that it cannot be the fort we here mean, needs no other proof, than barely to look back and fee, whether all the parts and exprejjiom of reverence by us enumerated, be not at the fame time fo many natural and quite infeparable characlers and fruits of the moll ardent, entire, and devoted love, that can poflibly be imagined ? A fecond plea for an exemption, we will fuppofe to be gifts, talents, illuminations, &c. Do not thefe exempt the owner from the common conditions of mankind ? Yes, in order to charge him double with obligations to the ftate of mind we are fpeaking of. Becaufe, the more of thefe, the more he becomes anfwerable for - r and the more opportunities there are for hurting one or other delicate part of his commiiTion. For a commifiion it is, and fuch a one as conflitutes him the mere fervant of thofe about him. A third ground may be, when a perfon thinks himfelf enabled to fay, " What need I to fear now in any kind " whatsoever ? Sin and corruption, the caufe of all lear, is " conquer d and mortified in me." Now there is certainly fuch a thing, as real victory over fin ; and it belongs evert to [ iss ] to young and old, that truft in Chrifl. Only it ftill belongs in fitch a manner, that whoever has it in truth, pofTeffes it always with modefty and trembling, He that thinketh he fandeth, fays the apoftle, let him take heedleji he fall.* On this head, let Macarius fpeak. "" As merchants on their " voyage, tho' they have a favourable wind and fmooth fea, " yet till they reach the port, are always in fome fear, left •* a contrary wind arifing, the fea be agitated into waves, " and endanger the fhip : fo chriftians, tho' they have a M profperous wind of the Holy Spirit breathing within " them, yet are ftill apprehenfive, left poflibly fome wind " of the adverfe power might come upon them, and by its ** blowing occafion at leaft waves and difturbance to their ■* fouls. There is need therefore of much diligence, in or* " der to arrive at the haven of reft, the perfect world, that " everlafting life and joy."t How far an experience in our Redeemer's ways, a difco- very of his thoughts of peace concerning our individuals and efpecially an affectionate reliance on the fidelity of his character, an acquaintance with his Heart's difpofition, may mitigate the anxiety defcribed by this fpiritual writer ; (in- fomuch that perhaps it cannot well be ftiled anxiety any more in the loving believer :J this w^e will not now en- quire into. In the mean while it is, we fee, never quite annihilated ; but even in the moft advanced cHriftian, (confequently far more, according tojuftice, in every mor- tal manbefidej fo much at leaft of that frame of mind un- alterably remains, as anfwers to the idea of humble caution about one's fteps : as there remains alfo befides, an admir- ing and tender veneration for a great number of holy things and obje&s. M 3 So * i Cor. x. 12, + Horn. xJiii. C »C6 j So that our aflertion from the text ftands good, That both man and chriftian were made for religious reverence: finceeven the latter, when his joy in the Holy Ghoft is at the higheft, when he has peace and life and the kingdom of heaven within him, is ftill to rejoiu with trembling.* But I muft confefs all the while, whoever elfe needs it, the true and fincere chriftian does in reality not need my admonition on this head : he is, in this particular alfo, taught of God. The requifite awe or trembling, which is in truth only equivalent with folidity of thought upon being intrufied with certain ineftimable pearls, grace will not fail, by its own operation, to create and maintain in each foul. There remains therefore nothing properly to wi{h» but this : May our good and gracious Lord vouchfafe to beftow on every one the joy itfelf which is to have this con- comitant ; thofe pearls themfelves, that deferve to be hand- led with trembling ! That is the main, the f?fl point ; and the point, with good reafon, ofteneft treated of from this pulpit. May He, I fay, grant us all the knowledge of him- felf, a communion with Him; not only that fort which we might have by creation, but efpecially that which is grounded on redemption, even the free and full rcmijjion of fins thro'' faith in his blood; adoption of children; fanclzfica- tion; and that rejoicing in hope of the glory of God, which will one day caufe them, amidft the crufh of elements and the molt general confternation, to lift up their heads\ who otherwife were ufed to think and fpeak here with modefty, to refrain their foul and keep it low even as a weaned child. % Thefe faving graces may he grant us all, and that fpeedily, for his own death and merits fake : To whom, &c. • Pfal. ii. It. t Luke xxi. 28, $ Pfal. exxxi. 2. A SHORT A SHORT SUMMARY O F CHRISTIAN DOCTRINE, IN THE WAY OF QUESTION and ANSWER: The Anfwers being all made in the found and venerable words of the Common-Prayer-Book of the Church of England, TO WHICH ARE ADDED, Some EXTRACTS out of the HOMILIES. Collected for the Service of a few Perfons, Members of the estab- lished Church; but imagined not to be unuleful to others, WORSHIP THE LORD WITH HOLY WORSHIP. rsAL. xxix, 2. PREFACE. W HAT is humbly attempted here, has, that I know of, never been done in this manner before ; though, on the one hand, fuch a thing muft neceffarily produce, in a good degree, a rationale of the Common-Prayer; and on the other, it is a defign obvious enough, and not at all far- fetched, becaufe, as all prayer is built upon faith and doc- trines believed, fo a general fyftem of our religion may na- turally be looked for in the prayers we ufe. 1 have ex- tracted one out of the Common-Prayer, ftri&ly fo called, not including at prefent the portions read out of the Scrip- ture, nor the Catechifm. It is prefumed, this little eflay may have its ufe ; and that on two fides. 1. Children, as well as grown people, being accuftomed fo often to hear and join in thefe folemn words, and that in a frame of piety and devotion ; the doc- trines of religion themfelves, can be conveyed to them through no vehicle more advantageous, than thefe known expreflions. 2. When they have once diftinctly remark- ed the points, which the church-prayers really contain ; they will afterwards pray them fo much the better all their life long. In fhort they will think over, what they have prayed, and then pray over, what they haye thought. The PREFACE. The general tendency therefore will, I hope, be allowed to be good, and particularly feafonable in thefe times, viz. to endear, the more antient Liturgy efiabliflied in this nation; and, along with that, to inculcate the eilential articles of revealed religion. i It is a great pleafure, that one may ferve both thefe ends at once : and that whoever loves either of thefe objects, muft, if he reflect, be induced thereby to love the other too. Through inattention, indeed, it often happens, that fome, who are well attached to the Prayers, yet are fo, without fufficiently taking in their whole Chriftian import; and that others, who have a tafle and defire for Gofpel- truths, remain all the while unapprized, * that in the Com- mon-prayer- Book of the Church of England^ thofe very things are likewife fo clearly to be found. A SHORT ■ A SHORT SUMMARY O F Chriftian Do&rine, &c. W HAT Religion do zveprofefs ? The Chriftian. 2. From what original fate is man now fallen ? He was created after God's own image and fimili- tude. (a) 3. Be/ides the divine works and benefits of Creation, Pre- fervation, and all the blejfings of this life ; what ought you, above all, to blefs GOD for ? For his ineftimable love in the Redemption of the world by our Lord Jefus Chrift. (b) 4. What is JESUS CHRIST to us ? Our Saviour, (c) 5. Is there no other Saviour, but he? There is none other name under heaven given to man, jn whom and through whom we may receive health and falvation, but only the name of our Lord Jefus Chrift. (d) 6. Do all holy Scriptures refer perpetually to him ? Wq (a) Office of Matrim. U) Coll. S. before Eafter, \b) Gen, Thankfgiving, \d) Vifitai,, oi 6ick, [ «7« 3 We mud in fiich wife hear them, read, mark, learn, and inwardly digcft them, that by patience and comfort of God's holy word, we may embrace and ever hold faff the blefled hope of everlafting life which is given us in our Saviour Jefus Chrift. (e) 7. What then ought we ?noJl earnejlly to beg andwiflifor? Grace, that being not like children carried away with every blaft of vain doctrine, we may be eftablifhed in the truth of the holy gofpel. (/) Perfectly to know Jefus Chrift to be the way, the truth, and the life ; and fteadfaftly to walk in the way that lead- eth to eternal life through him. (g) So perfe611y and without all doubt to believe in Jefus Chrift, that our faith in God's fight may never be re- proved, (h) 8. What is the right faith concerning the per/on of Jefus Chnjl? The right faith is, that we believe and confefs, that our Lord Jefus Chrift, the Son of God, is God and Man. (1) 9. Is he, truly and properly God? Begotten of his Father before all worlds ; God of God, light of light, very God of very God ; begotten, not made, being of one fubftance with the Father, (k) . Perfect God. Equal to the Father as touching his God- head. (For in this Trinity none is afore, or after other ; none is greater or lefs than another : but the whole three Perfons are co-eternal together, and co-equal.) (I) 10. Is he even the God, who in the beginning created us and the whole zuorld? By (0 Coll. 2 S. in Advent. Creed of St. Athanafius. Coll.. St. Mark. Xicene Creed. 11. St. Philip and James, (1) Creed of St. Athanaf. Sec alf* '(h) Coll. St. The Pref, for Trin. Sunday. [ 173 J By him all things were made, (m) And he is able, by his mighty working, to fubdue all things to himfelf. (n) 11. Yet what did he condejcend to, for us men andjor cur falvation ? He came down from heaven, and was incarnate by the Holy Ghoft of the virgin Mary, (o) When he took upon him to deliver Man, he did not- abhor the virgin's womb, (p) He took our nature upon him. (q) He was made man. (r) 12. Dejcnbe this tranfaclion more particularly. By the operation of the Holy Ghoit, he was made very- Man of the fubftance of the virgin Mary his mother ; and that without fpot of fin, to make us clean from all fin. (s) 13. Sin only excepted, was he afterwards in all points like unto us ? Perfect Man, of a reafonable foul, and human flefh, fub- fifting. (i) 14. How may the union of the two natures, in Chrifi bt illufirated? J\.s the reafonable foul and flefh is one man, fo God and Man is one Chrift. (u) 15. How was his Incarnation made Known ? By the meffage of an angel, [w) 16. What ultimate hope prefents itfelf to our mind, asfoon as we hear of our Lord's incarnation? That by his crofs and paffion, we may be brought to the glory of his refurrecllon. (x) 17. What (m) Nicene Creed. (s) Pref. for Chriftmas. (n) Office of Burial. (t) Cr. of St. Athanafius (0) Nicene Creed. (u) ibid. (t>) Te Deum. (w) Coll. Annunc, (q) Coll. Chriftmas, (x) ibid, {r) Nicene Crged, C 174 ] lj. What did the holy infant Jefus undergo on the eighth day ? He was circumcifed, and obedient to the law for man. (y) 18. Is there any happy cffecl now produced in us, anfwer- able thereto ? The true circumcifion of the Spirit, that our hearts and all our members may be mortified from all worldly and carnal luffs, (z) 19. What zvas done to him about a month after ? He was prefented in the temple, in fubftance of our fleih. (a) 20. #in d what did he open a way for, on our part ? That we may be prefented unto God with pure and clean hearts by him. (b) 21. What happened further during his childhood? By the leading of a ftar, he was manifefled to the Gentiles, (c) Infants glorified God by their deaths, (d) 22. After a private life of thirty years, f of which &e have no farther account, than what is recorded, Luke ii. 40, &c. Mark vi. 3,.) before he began his public minijlry, what pre- paratory ceremony did he fubmit to ? He was baptized -in the river Jordan ; and thereby did fanclify water to the myftical waihing away of fin. (e) 23. What further? For our fakes he did fad forty clays and forty nights. (/) 24. How do you enumerate andfuni up the merit ofChriJVs life, and make it an argument, why he fhould preferve you from thofe evils, which man would ctherwife be fubjecl to ? By the myftery of thy holy incarnation ; by thy holy Nativity (y) Coll. Circumcifion. (c) Coll. Epiphany. (z) ibid. (d) Coll. Innocents. (a) Coll. Purification. (e) Oil", of Baptifm. ((>) ibid. {/) Coll. IS. iftLcat, [ 175 3 Nativity and Circumcifion ; by thy Baptifm, Falling and Temptation ; good Lord ! deliver me. (g) 25. Bejide the principal confederation, his men tin our be- half; was he alfo, by his convcrfation here, a pattern to us ? An enfample of godly life, [h) 26. Hozu did his life end at loft ? For the fake of his church and family, he was contented to be betrayed, and given up into the hands ot wicked men, and to fufFer death upon the crofs. (1) 27. At the entrance on which fuffering, what extraordinary fymptom difcovered his inward anguifli.? Bloody fweat. (A) • 28. What was the intention of his Death ? The Son of God did vouchfafe to yield up his foul, by- death upon the crofs, for our falvation. (/) He fuffered death upon the crofs for our redemption ; and made there, by his one oblation of himfelf once offer- ed, a full, perfecl, and fufhcient facrifice, oblation and fatisfa&ion for the fins of the whole world, (m) He was wounded for our offences, and fmitten for our wickednefs. (n) The which, nothing but his blood can expiate. (0) 29. Were we then, and all mankind,- offenders and wicked? All men are conceived and born in fin. (p) We have alfo erred and ftrayed from God's ways, like loft flieep. We have followed too much the devices and defires of our own hearts. We have offended againft his holy laws. We have left undone thofe things which we ought (g) Litany. (m) Communion Service. (h) Coll. 2 S. after Eafter. (n) Commination. ft) Coll. Good-Friday. (o) Off. 30th January. (k) Litany. (p) Off. of Baptifm, (I) 2d. Exhort, before the Com. [ »76 ] ought to have done, and have done thofe things which we ought not to have done : And there is no health in us. (q) 30. What would have been our end? We deferve punifhment. (r) Everlafting damnation, (s) 31. Of what importance is Chrifi's meritorious Crofs and pajjion to us ? Thereby alone we obtain remiflion of our fins, and are made partakers of the kingdom of heaven, (t) 32. What is therefore our abiding principle, as believers ? That we put not our truft in any thing that we do. (u) That ^e lean only on the hope of heavenly grace, (w) That by the merits and death of Jefus Chrift, and tli rough faith in his blood, we obtain remiflion of our fins, and all other benefits of his paflion. (x) 33. And what temper of heart doth highly become us? That we mould alway remember the exceeding great love of our Mailer, and only Saviour Jefus Chrift, thus dying for us ; and the innumerable benefits, which by his precious blood- fhedding he hath obtained to us. (y) 34. What fervent exprejjions might we ufe on this occafion ? O come, let us fing unto the Lord, let us heartily rejoice in the ftrength of our falvation. Let us come before his prefence with thankfgiving, and fliew ourfelves glad in him with pfalms. (zj* 35- Ought (q) Gen. Confeflion. (to) Coll. 5 S. after Epiphany. (/) Commination. (*) Communion-Service. (s) Litany. (y) Laft Exhortation in Communion- (() lit Exhortation in Commu- Service. nioa-Scrvice. (z) Vcnitc, exultcmus. (uj Coll. Scxagefima. * This pfalm conftantly ufhers in the otheri. Very many expreffions in the Pfalmt could not he devifed better than they are, even for our prefent Chiillian circumftances. But when at morning or evening fer- vice you join in Zachariahs's Beneditlus, the Magnificat, or Nunc Dimitt:s t thefie are direct thankfgivings for our Saviour's coming in the fleih, r w ] 35' Ought we to thank even the whole blejjed Trinity on account of our Redemption? We muft give moft humble and hearty thanks to God the Father, the Son, and the Holy Ghoft, for the redemp- tion of the world by the death and paffion of our Saviour Chrift, both God and Man, who did humble himfelf even to the death upon the crofs for us miferable finners, who lay in darknefs and the fhadow of death, that he might make us the children of God, and exalt us to everlafting life, (a) 36. What ought the Father, in particular, to be thanked for f For giving us his only begotten Son. (b) 37. How may each of us now, yea all mankind, in all our needs and difireffes, freely addrefs ourfelves to the Son ? O God the Son, Redeemer of the world, have mercy upon me a miferable finner ! Son of God, I befeech thee to hear me. O Lamb of God, that takeft away the fins of the world ! grant me thy peace ! O Lamb of God, that takeft away the fins of the world ! have mercy upon me. Both now and ever vouchfafe to hear me, O Chrift ; gracioufly hear me, O Lord Chrift. (c) O Saviour of the world, who by thy crofs and precious blood haft redeemed me ! fave me, and help me, I humbly befeech thee, O Lord, (d) 38. Is his blood-fhedding the great argument which his people ever alledge in their fupplications to him ? Spare us, good Lord ; fpare thy people whom thou haft redeemed with thy moft precious blood, and be not angry with us for ever, (e) N We (a) Laft Exh. in Commu, Serv. (d) Vifitation of the Sick, (b) Coll. Chriftmas, (e) Litany. (c) Litany. l n [ »;3 ] We pray thee, help thy fcrvants, whom thou haft re- deemed with thy precious blood, (f) 39. May we appeal withal to thefympathy of his human nature ? O Son of David have mercy upon us. Pitifully behold the forrows of our hearts, (g) 40. What petitions are we prompted to put up, from the confide ration of our Lord's Burial? 1. That by continual mortifying our corrupt affections, we may be buried with him. 2. That through the grave and gate of death, we may pafs to our joyful refurre&ion, for his merits, who died, and was buried, and rofe again for us. (h) 4 1 . When did he rife again ? The third day. (i) 42. What is our motive for praift and joy at his fifing ? He rofe again for our j unification, (k) For he is the very Pafchal Lamb, which was offered for us, and hath taken away the fin of the world ; who by his death hath deflroyed death, and by his rifing to life again, hath reftored to us everlafting life. (/) When he had overcome the fharpnefs of death, he did ppen the kingdom of heaven to all believers, (m) Death is overcome, and the gate of everlafting life open- ed unto us through him. (n) 43. How did he difpofe of his perfon after his refurreclion ? He manifeftly appeared to all his apoftles ; And, in their fight, afcended up into heaven; to prepare a place (J) TcDeum, , (k) 1 S. after Eafter. (g) Litany. (7) Preface for Eafter. (k) Coll. Eafter-Evc. (m) Te Deum. (i) Creed. (n) Coil. Eafter. r 179 3 a place for us, that where he is, thither we might alfo afccnd and reign with him in glory. (0) 44. Hath this any eft eel upon us, even before we are taken up into thofe manfions ? Id heart and mind we thither afcend, and with him continually dwell, (p) 45. What is our petition at his going away ? We befeech thee, leave us not comfortlefs, but fend to us thy Holy Ghoft to comfort us. (q) 46. How did the Holy Ghoft, according to Chrift's moft true promife, come down upon the Apoftles ? In the likenefs of fiery tongues, lighting upon them, (r) 47. To what intent ? \ To teach them, and to lead them to all truth ; giving them both the gift of divers languages, and alfo boldnefs with fervent zeal to preach the Gofpel unto all nations ; whereby we have been brought out of darknefs and error into the clear light, (s) 48. What was the general charatler of our Saviours fir ft coming into this world? He came to vifit us in great humility, (t) 49. What is his prefent ftate? He fitteth on the right hand of the Father, [u) 50. Will he come again ? Yes : to judge both the quick and the dead, (w) 51. Since to him all judgment is committed, does this imply afpirations of our heart to him at prefent? We believe that thou fhalt come to be our Judge, we therefore pray thee, &c. (x) N 2 52, How (c) Preface for Afcenfion. (/) 1 S. in Advent. (p) Coll Afcenfion. ( u ) Nicene Creed, (q) i>. after Afcenfion. ( w ) ibid. [ r \ P re , fa ce fg r Whitfunday, (x) T$ Dim, if) ii?i» v ' t 180 ] 52, How will it then be? At his coming all men fhall rife again with their bodies, and (hall give account for their own works. And they that have done good, mall go into life ever- lasting ; and they that have done evil into everlafling fire, (y) ,53. How longfliall he remain King? His kingdom (hall have no end. (z) 54, What j 'application and doxology do you ufe to him as exalted ? O Lord, the only-begotten Son, Jefus Chrift ; O Lord God, Lamb of God, Son of the Father, that takefl away the fins of the world, have mercy upon us. Thou that takefl away the fins of the world, have mercy upon us. Thou that takefl away the fins of the world receive our prayer. Thou that fittefl at the right hand of God the Father, have mercy upon us. For thou only art holy, thou only art the Lord, thou only, O Chrift, with the Holy Ghofl, art moil high in the glory of God the Father, (a) SS Did Stephen addrefs hvnfelf rayer to our blejjed Saviour after his ajcenjion ? Yes. (b)* ,56. How do youfum up, and comprize together, both his painful Sufferings and his Viclory, and implore from him the benefit of the whole ? By thine Agony and bloody Sweat; by thy Crofs and PafTion : by thy precious Death and Burial : by thy glo- rious Refurreclion and Afcenfion : and by the coming of the Holy Ghofl ; good Lord ! deliver me. (c) 57. After believing and digejling all thefe Articles ; what is (y) Creed of St. Athanafius. (b) Coll. St. Stephen. (z) Nicene Creed. (c) Litany. (a) Communion-Service. • Calling upon, and faying, Lord Jefu5, receive my Spirit, Acts vii. & C 181 J is (according to the order and JucceJJion of Church- FeJUvals J judged feafonable at the cloje ? By the confeflion of a true faith, to acknowledge the glory of the eternal Trinity, (d) Not one only Perfon, but three Perfons in one fub T . fiance, (e) 58. To whom is this grace given ? To fervants of God. (f) ,59. What do you and others, being fuch children of God, accordingly believe now concerning God the Father ? That he allures us of his favour and goodnefs towards US. (g) That his fatherly goodnefs mercifully accepts our facri- Jjce of praife and thankfgiving. (h) That he gives us thofe good things, which we are not worthy to afk, but through the merits and mediation of Jefus Chrift his Son our Lord, (i) 60. How do you therefore (agreeably to John xiv. 13. J always conclude your prayers to him ? Through Jefus Chrift our Lord, (k) For the love of thy only Son. (I) For his infinite merits, (m) 61. In what humble file do you take upon you tofpeak t» him? O God the Father of heaven, have mercy upon us miferable finners ! (n) 62. Give one or two fpecimens of matters peculiarly to b& afked of the heavenly Father. That he would keep us under the protection of his good providence. (0) N 3 That (d) Coll. Trinity-Sunday. (k) PaJJim. (e) Preface for Trinity-Sunday, (I) 3d Coll. Evening- Prayer, (f) Coll. Trinity-Sunday, (m) Prayer at Sea. (g) Communion-Service. (n) Litany. \h) ibid. (0) 2 S. after Trinity. (i) Coll. 12 S. after Trinity, C 182 ] That thofe evils which the craft and fubtilty of the devil or man worketh againft us, may be brought to nought, and by the providence of his goodnefs they may be dif- perfed. (p) . That he would keep us from all things that may hurt us; that we being ready both in body and foul, may cheerfully accompli (h thofe things that he would have done, (q) That he would give us thofe things, which be profitable for us. (r)* 63. In what file do you /peak to the Holy Ghojl ? O God the Holy Ghoft, (3c. have mercy upon us miferable finners. (s) 64. What aid do you look for from him? That he would ever be with ,us ; and lead us in the knowledge and obedience of God's word, (t) That through him we may have a right judgment in all things, and evermore rejoice in his holy comfort, [u) That the thoughts of our hearts may be cleanfed by his infpiration. (zv) That he may in all things direel: and rule our hearts. (*) 65. Can we either begin , or accomplijli any thing good of ourf elves ? Through the weaknefs of our mortal nature, we can do no good thing without God. [y) Trom him all holy defires, all good counfels and all jufl works do proceed, (z) By (p) Litany. (u) Coll. Whitfunday. (q) 20 S. after Trinity. . (w) Communion-Service. (rj 8 S. after Trinity. (x) 19 S. after Trinity. (ij Litany, beealfo the Veni Creator. (\) 1 S. after Trinity. \t) OiRce of Confirmation. \z) 2 Coll. Evening- Prayer. * Moft of the other folemn Church-Prayers, are, as it well known, directed to the Father of our Lord Jefus Chrift. But in this Summary, there was a ntceffcty of citing them difperfedly according to their doc* trinal contents. [ 1*3 ] By liis holy infpiration we think thofe things that be good, and by his merciful guiding perform the fame, (a) 66. Not zoholly to pafs over the mimjlry the angels per- form to us ; what do you believe on that head? That as the fervices of angels and men are conflituted by God in a wonderful order ; the former not only do him fervice in heaven, but, by his appointment, fuccour and defend us on earth through Jefus Chrift. (b) 67. What do you mean by the Church, or myjiical body of Chrijl? The blefled company of all faithful people, (c) 68. What makes the Church valuable? That fhe was purchafed by the precious blood of God's dear Son. (d) 69. What foundation is flie built upon ? That of the apoftles and prophets, jefus Chrift himfelf being the head corner-ftone. (e) 70. What do you pray in her behalf? That it may pleafe the Lord Chrift to rule and govern his holy Church univerfal. (f) That God may keep her continually in his true reli- gion- (g) That we may be made an holy temple, acceptable unto him through Jefus Chrift. (h) That all who profefs and call themfelves Chriftians, may be led into the way of truth, and hold the faith in unity of fpirit, in the bond of peace, and in righteoufhefs of life, (i) 71. What prayer do you, on this account, put up to our Saviour, to ajjiji and profper the Clergy ? N 4 O Lord (a) 5 S. after Eafler. (f) Litany. (b) Coll. St Michael. (g) 5 S. after Epiphany. (c) Communion-Service. (Ii) Coll. St. Simon and Jude. (d) Prayer Ember Week. (*") General Interceflion, \e) Coll, St, Simon and Jude. C 184 ] O Lord Jefus Chrift, 'who at thy firft coming didft fend thy meflenger to prepare thy way before thee : grant that the minifters and ftewards of thy myfteries may likewife fo prepare and make ready thy way, by turning the hearts of the difobedient to the wifdom of the juft, that at thy fecond coming to judge the world, we may be found an acceptable people in thy fight, &c. (ft) 72. For what ends ought Christians to affemble and meet together ? To render [.thanks for the great benefits that we have received at God's hands, to fet forth his moll worthy praife, to hear his molt holy word, and to afk thofe things which are requifite and neceflary as well for the body as the foul. (/) 73. With what words is our Redeemer then always invoked, and reminded of his promife? (Matt, xviii. 19, 20.J Almighty God, who haft given us grace at this time with one accord to make our common fupplications unto thee ; and doft promife, that when two or three are gathered to- gether in thy name, thou wilt grant their requefts ; fulfil now, O Lord, the defnes and petitions of thy fer- vants, &c. (m) 74. What is, at the fame time, particularly neceflary? To hearken to the ftill voice of the word. With a meek heart and due reverence, (n) To receive it with pure affection, and bring forth the fruits of the Spirit ; whereto we are to implore from our Saviour increafe of grace. (0) 75. Is there a Communion of Saints? Yes. (p) The (k) Coll. 3 S. in Advent. («j Prayer at Sea; and Purer foi (7) Exhortation in daily Service. Church militant. f«J Prayer of St, Chryfofkom. (o) Litany. (p) Creed, L 185 ] The ele& are knit together, (q) 76. How do we acknowledge, it, with regard[t& the Church triumphant ? We blefs God's holy Name for all his fervants departed this life in his faith and fear ; befeeching him to give us grace fo to follow their good examples, that with them we may be partakers of his heavenly kingdom, (r) jj '. What do you here earnejlly beg of the Lord jfefusf Make me to be numbered among thy faints in glory everlafting. (s) 78. Is your benevolence confinedto believers, or do you pray for others befides ? That it may pleafe our Saviour* to have mercy upon all men. (t) That God would have mercy on all Jews, Turks, Infi- dels, and Heretics, and take from them all ignorance, hardnefs of heart, and contempt of his word, and to fetch them home to his flock, that they may be faved among the remnant of the true Ifraelites, and be made one fold under one Shepherd, (u) 79. How (q) Coll. All Saints. (t) Litany. (r) Prayer for Church militant. (u) Coll. Good-Friday. (s) Te Deum. * The Reader is to be reminded, that in the main body of the Litany, the latter part of the Te Deum., and one or two of the Collefts, it is our Redeemer himfelf that is affectionately and devoutly addreffed. Where this is fo, the diftinftion is therefore obferved. As to the Litany, it is at leaft highly probable, that it is, moft of it, a fupplication to our Lord Jefui Chrift; for, after the prefatory invocation of the three divine Per- sons, he is immediately fpoken to throughout the nine firft petitions, nor is there any notice of a change of the object afterwards, till the con-, clufion of the proper Litany with the words, Son of God, we befeech thee to hear us, &c. The title Lord Gpd, ufed in the firft interceffion-claufe, is } in thcGloria in excel/is, given to our Saviour. [ i86 ] 79. How are wefrft received into Chrifl' s holy Church? By being baptized with water and the Holy Ghoft. (w) 80. Wi at are we baptized into ? The death ot our Saviour Jefus Chrifl. (x) We are made partakers of his death, (y) 8 1 . What does the congregation pray, in behalf of each per- Jon baptized ? That our Lord Jefus Chrifl would vouchfafe to receive him. (z) 82. What incident was there in his fuffcrings, vwre par- ticularly applicable to Baptifm ? He did fried out of his moil precious fide both water and blood, (a) 83. What are the benefits of this Sacrament, or the benedic- tion of this heavenly wqjhing ? That tiling which by nature we cannot have, (b) We are delivered from wrath. We receive remiflion of fins. We are regenerated with the Holy Spirit. And are received for God's own children by adop- tion, (c) 84. What is fuppojed concerning the baptized perfon from thenceforward ? That the old Adam in him fhould be fo buried, that the new man may be raifed up in him. That all carnal affections mould die in him, and al! things belonging to the Spirit fhould live and grow in him. Tiiat as Chrifl: died and rofe again for him; fo he who is baptized, fhould che from fin, and rife again unto righ- teoufnefs. That fn') Office «rf Baptifm. (a) Office of Baptifm. ( .. Coll. E«1ler-Fve. (b) ibid j O . ttifm. (c) Omce of Baptifm j i 4 Baptifm of riper )cars. C >8 7 ^ That he fiiould have power and flrength to have vi&ory and to triumph againft the devil, the world, and the flefh ; and alfo be endued with heavenly virtues. That hereafter he mould not be afhamed to confefs the faith of Chrift crucified, and manfully to fight under his banner ; and to continue Chrift's faithful fbldier and fer- vant unto his life's end. That being fteadfaft in faith, joyful through hope, and rooted in charity, he ihould fo pafs the waves of this trou- blefome world, that finally he may come to the land of everlafting life, (d) 85. Are infants capable of this rite ? Our Saviour Chrift commanded the children to be brought unto him, and by his outward gefture and deed declared his good-will towards them. We may therefore earneftly believe, that he will likewife favourably receive infants at prefent, that he will embrace them with the arms of his mercy, that he will give unto them the blefling ef eternal life, and make them . partakers of his everlafting kingdom, (e) 86. What carefliould afterwards be taken in their educa- tion ? That they may learn all things, which a Chriftian ought to know and believe to his foul's health; and that they may be virtuoufly brought up, to lead a godly and chriftian life. (/) 87. What are they to do at Confirmation ? Being come to the years of difcretion, they ratify and confirm, in their own perfons, the promife and vow made in their name at their baptifm. (g) 88. After baptifm, is ourflate to be progrejfve ? We (d) Office of Baptifm. (/) iSid. (e) ibid. (g) Office of Confirmation, r 188 ] We increafe in the holy Spirit more and more, until we come to the everlafting kingdom. The manifold gifts of grace are increafed in us, the fpirit of wifdom and understanding, the fpirit of counfel and ghoftly ftrength, the fpirit of knowledge and true godli- nefs, &c. (h) We are daily renewed by the holy Spirit, (i) 89. But what if any one, on the contrary, hath fallen from the happy condition then obtained f Let him return to Jefus Chriii, who is the merciful re- ceiver of all true penitent tinners ; alluring himfelf, that he is ready to receive him, and molt willing to pardon him, if he come unto him with faithful repentance : if he will fubmit himfelf unto him, and from henceforth walk in his ways ; if he will take his eafy yoke and light burden upon him. , God would not the death of a (inner, but that he mould rather turn from his fin, and be faved. They, whofe conferences by fin are accufed, by his mer- ciful pardon may be abfolved. (k) 90. Had the primitiie Church any particular cuflom in this cafe ? A godly difcipline. (I) 91. What fliould we have in remembrance, as an eminent inflance, how our Redeemer hath vouchfafed to lay hold of, to mamfefl. himfelf unto, and change a rebellious heart ? St Paul's wonderful converfion. (m) 92. To pafs from baptifm ; what is the other Sacrament inJHtided by Jefus Chnfl ? The \h\ Office of Confirmation, (I) ibid (> CoIL Chriftmas, (^ Coll. St 4 Paul, \k) CommiuaUon, C »8g ] The moft comfortable Sacrament of his Body and Blood ; to be by us received in remembrance of his meritorious Crofs and Pafiion. (h) He hath inftituted and ordained holy myfteries, as pledges of his love, and for a continual remembrance of his death, to our great and endlefs comfort. (0) 93. Wherein dothfuch love mojl emphatically appear ? In that he was given not only to die for us, but alfo to be our fpiritual food and fuflenance in that holy Sacra- ment, (p) For we, receiving the creatures of bread and wine, ac- cording to our Saviour Jefus Chrift's holy inftitution, in remembrance of his death and paflion, are made partakers of his moft blefled Body and Blood, (q) 94. What is the effecl hereof? We fo eat the Flefti of Jefus Chrift, and drink his Blood, that our finful bodies are made clean by his body, and our fouls warned through his moft precious Blood, and that we evermore dwell in him and he in us. (r) We are one with Chrift, md Chrift with us. (s) We are allured, that we are very members incorporate in the myftical body of the Son of God, and heirs through, hope of the everlafting kingdom. The Body of our Lord Jefus Chrift, which was given for us, and the Blood of our Lord Jefus Chrift, which was fhed (n) Firft Exhortation in the Com- (p) Firft Exhortation. munion-Service. (q) Prayer of Confecration, (0) Laft Exhortation in the Com- (r) Communion-Service. munion-Service, (s) Laft Exhortation, [ *9° 1 flied for us, preferves our body and foul unto everlafting life, [ty* 95. With what fenfe of oarf elves, do we approach to the Lord's Table? We do not pre fume to come to it trufting in our own rightcoufnefs, but in his manifold and great mercies. We are not worthy fo much as to gather up the crumbs under his Table, (u) 96. What is required of men, before they draw near tc this file mn acl ? To be religioufly and devoutly difpofed. To fearch and examine their own confciences, (and that not lightly, and after the manner of diffemblers with God; but fo) that they may come holy and clean to fuch a hea- venly feaft s in the marriage-garment required by God in holy Scripture, (w) 97. If any one require further comfort or counfd? Ey the miniftry of God's> holy word, he may receive the benefit of abfolution,t together with ghoflly counfel and advice, (x) 98. Whas (t) Communion-Service. (zv) Firft Exhortation. (u) ibid. \x) ibid. * The Scripture doth declare : No drop of blood in thee, But that thou didft not fpare To fhed each drop for me ! Now let thofe drops moll fvveet Moiften my heart fo dry, That I (with fin replete) May live, and fin may die. {as it is expreffed in a hymn at the end of fome old editions of the Common- Prayer-Book.) + Even when this private or fpecial abfolution is not necefTary, yet (till, in the ftrvice itfelf, before you partake of the Holy Communion, there is always a general one pronounced by the Miaifter, which every contrite heart takes to itfelf* C 191 ] 98. What ought our intentions, at the Holy Sacrament, to be with regard to the future ? To fubmit ourfclves wholly to our Saviour's holy will and pleafure. (y) To offer and prefent unto the Lord ourfelves, our fouls and bodies, to be a reasonable, holy, and lively facrifice unto him : humbly befeeching him, that all we, who are partakers of this holy Communion, may be fulfilled with his grace and heavenly benediction, (z) 99. What do you earnejlly befeech God for, \n your own behalf and of all them that are admitted into the fellow- Jliip of ChriJVs religion ? That we may efchew thofe things that are contrary to our profemon ; and follow all fuch things as are agreeable to the fame, [a) That both our hearts and bodies may be directed, fancli- fied and governed in the ways of his laws, and in the works of his commandments, (b) That we may live a godly, righteous, and fober life, to the glory of his holy name, (c) 100. What is recorded of the zeal of our Saviour s fir ft followers ? They left all that they had, and without delay were obedient to the calling of Jcfus Chrift. (d) 101. Mention the things to be efchewed and forfaken, as contrary to our profe/fion. All vices, (e) The leaven of malice and wickednefs. (/) The vain pomp and glory of the world : And, all covet- ous (>) Lad Exhortation. [c ) General Confeflion, (z) Thankfgiving after. \d) Coll. St. James, (a)Coll. 3 S. after Eafter. (e) Coll. Innocents. {!>) Coll. after Communion. (J) 1 S. after Eaiter. [ *92 3 ous defires of the fame : And, the carnal defires of the flefli. (g) 102. What is the great motive to efchew thefe things ? The Son of God was manifefted, that he might deflroy the works of the devil, and make us the fons of God, and heirs of eternal life. Having this hope, we mould purify ourfelves, even as he is pure, (h) 1 03. What is, then, the general rule of our Chriftian courfe ? To follow our Saviour Chrift, and to be made like unto him. (i) To follow efpecially the example of his patience,, and great humility, (k) 104. How are Chrijlians to be ajfecled towards the blejjed God/iead, with whom we have Juch gracious intercourfe through the Redeemer ? To have a due fenfe of all God's mercies. (/) To put their truft in him. (m) Perfectly to love God. (w) To love him above all things. (0) 105. Is obedience to Q-od, in Chrift, painful? He grafts in our hearts the love of his name, increafes in us true religion, nourifhes us with all goodnefs, and of his great mercy keeps us in the fame, (p) In knowledge of him flandeth our eternal life, and his fervice is perfecl freedom, (q) He maketh us to love that which he doth command, (r) He ftirreth up the wills of his faithful people, that they may plenteoufly bring forth the fruit of good works, (s) 106. What (g) OfEce of Baptifm. (n) Communion-Service. (h) 6 S. after Epiphany. (0) 6 S. after Trinity. (i) Office of Baptifm. (/>) 7 S. after Trinity. (k) S. before Eafler. {q) 2d Coll. Morning-Service- (I) General Thankfgiving. (r) 14 S. after Trinty. (m) Vifitation oi the Sick. (j) 25 S, after Trinity. C *93 1 106. What Abjlinence and Sobriety ought Chrijlians to ob* ferve, each with regard to his ownfelf? Such, that their flefli being fubdued to the Spirit, they may ever obey his godly motions in righteoufnefs and true holinefs. (t) We fhould continually mortify all our evil and corrupt affections, (u) Withstand all temptations, (w) 107. Is there danger in evil thoughts ? They hurt the foul, (x) 108. What is the beji refuge againjl them ? To pray to him, who feeth that we have no power of ©urfelves to help ourfelves, to keep us. [y) To pray : Make clean our hearts within us. (2) 109. What does the go/pel furnijk us with ? Wholefome medicines, whereby all the difeafes of our fouls may be healed, (a) no. How are Chrijlians to be difpofed, and to acl to~ wards their Neighbour in general? With Truth and Juftice. {b) Brotherly-kindnefs and charity, (c) Whatfoever we would that men fhould do unto us, even fo fhould we do unto them, (d) 111. If you happen to have injured any body ? I am to make reftitution and fatisfa&ion, according to the uttermoft of my power, (e) 112. How are you to be difpofed towards enemies and perfecutors ? O To (t) 1 S. in Lent, (a) Coll. St. Luke. (u) Office of Baptifm. \b) Prayer for Parliament. (w) 18 S. after Trinity. \c) Office 5 th November. (*) 2 S. in Lent. (d) Offertory. (y) ibid. \t) Firft Exhortation before the (z) Morning-Prayer, Holy Communion, I *94 ] To forgive them. (/) To love and blefs them, (g) j 13. How did the firfl Chrifiian Martyr behave in this i-efpett? He prayed to the bleffed Jefus for his murderers, (h) 114. What do you ajk of the Jame Lord Jefus, in be- half of all that are in bodily danger, nccejjity, or tribulation ? That they may be fuccoured, helped, and comforted. (?) 115. Ought you not yourfelf likewife to help to do what you thus wiQi may be done ? Whofo hath this world's goods, and feeth his brother have need, and fhutteth up his compaflion from him, how dwelleth the love of God in him ? Thofe who are rich in this world, ought to be ready to give, and glad to diftribute. I'lliould be merciful after my power, even if I have but little. (A) 116. What doyouajk in behalf of fuch, who arefpiri- Holly objecls of pity ? That it may pleafe our good Saviour to comfort and help the weak-hearted, and to raife up them that fall, and finally to beat down Satan under our feet. (I) 117. For what purpofes does God prolong our days ? That we may live unto him, and be inftruments of his glory, by ferving him faithfully, and doing good in our generation. {711) That we may do all fuch good works, as he hath prepar- ed for us to walk in through Jefus Chrift our Lord. ?i) 11 8. What requefi therefore do his children conflantly put (j) Firfi Exhortation before the (k) Offertory. Holy Communion. - (I) Litany. (g) Coll. St. Stephen. (m) Vifitation of the 1 Sick. (h ibid. in) Communion-Service. (r) Litany, [ *95 3 put up, as oft as he hath fafely brought them to the begin- ning °f a D a y ? That he would defend them in the fame with his mighty power, and grant that that day they may fall into no fin, neither run into any kind of danger ; but that all their do- ings may be ordered by his governance, to do always that is righteous in his fight, (o) 119. Is there alfo a Morning-petition, of like meaning t to the Lordjefus? Day by day we magnify thee ; And we worfhip thy name ever world without end. Vouchfafe, O Lord, to keep us this day without fin. O Lord, have mercy upon us, have mercy upon us. O Lord, let thy mercy lighten upon us, as our trull is in thee. O Lord, in thee have I trufled ; let me never be con- founded, (p) 120. And what do they requefl every Night, agreeably to Chrifl's promife ? John xiv. 27. That peace, which the world cannot give, (q) 121. Is pardon of defecls, at all times, a neceffary in* greditnt in this peace? Faithful people befeech the Lord to grant them pardon and peace, that they may be cleanfed from all their (ins, and ferve him with a quiet mind, (r) They intreat our blefTed Saviour, to forgive them all their fins, negligences, and ignorances ; and to endue them with the grace of his holy Spirit, to amend their lives according to his holy word, (s) The conceit of any thing that is good in us, muft not O 2 withdraw (0) 3d Coll. Morning- Prayer. ' (r) 21 S. after Trinity » (p) Te Deum. [s) Litany» (?) 2d Coll. Evening-Prayer, r 196 i withdraw our eyes from looking upon ourfelves as finfol duft and afhes. [t) 122. Are Chrijlians, by the divine wifdom, placed at prefent in different EJlates and Callings? Yes. (u) 123. Therefore, to the end the whole body of the Church may be fanclified? what fupplications and prayers do you offer before God for all ejlates of men therein ? That every member of the fame, in his vocation and miniftry, may truly and godly ferve him. (w) 124. Whofe authority hath the King? God's, (x) 125. What is your inter cejjion in relation to him? That God may fo rule his heart, that he may above all things feek his honour and glory : and that we and all his fubje&s may faithfully ferve, honour, and humbly obey him, in God, and for God, according to his bleffed word and ordinance, (y) 126. Under what amiable notion, do you implore our Lord's grace for the Magijlrates ? That they are to execute juflice, and to maintain truth. (2) 127. What is to be thought of holy Matrimony? It is an honourable eftate, inftituted of God in the time of man's innocency. {a) 128. How is it to be enter prized and taken in hand? Not unadvifedly, lightly, or wantonly, to fatisfy men's carnal lulls and appetites, like brute beads that have no un- derflanding ; [t) "Office 30th January. (y) ibid, (u) Coll. Good-Friday. (z) Litany (w) ibid. (a) Office of Matrimony, (x) Coll. for the King in the Com* munion-bervice. I *97 3 ierftanding : but reverently, difcreetly, advifedly, foberly, and in the fear of God. (b) 129. Why, in the Jirji place, was it ordained? For the procreation of children, to be brought up in the fear and nurture of the Lord, and to the praife of his holy Name, (c) 130. What had the divine mercy in view at the fame time? A remedy agamft fin ; and che mutual fociety, help, and comfort, that the one ought to have of the other, both in profperity and adverfity. (d) 131. But zuhat is the greateji honour oj matrimony ? This Hate is confecrated to fuch an excellent myltery, that in it is fignified and reprefented the fpiritual marriage and unity betwixt Chrift and his church, (e) j 32. What are therefore the refpeclive duties of hufbands and wives ? The man mult love his wife according to God's word, (as Chrift did love his fpoufe the church who gave himfelf for it, loving and cherifhing it as his own flefh :) and the woman rauft be loving and amiable, faithful and obedient to her hufoand, and in all quietnefs, fobriety and peace, be a follower of holy and godly matrons, (f) 133. Whatistobewijhed.forbotk together? That God would pour upon them the riches of his grace, fanctify and blefs them^ that they may pleafe him both in, body and foul, (gj* O 3 134. What {b) Office of Matrimony. (e) ibid. (c) ibid. (/) ibid. (d) ibid. (g) ibid. * As to the Single.— Wherewithal Jkall a young Man (or Woman) deanjk his (or her) way ? * Even by ruling him for her) felf after God's Word. Pfa. cix. 9. (Ii» God's word, fee particularly, Lukt ii. 52, 1 Fet, v. 5. 2 Tim. \u 22* i Cor. vii. 34.} ■ r 193 3 *34* What duty is incumbent on Heads of Families ? To order their own lives, and the lives of their families, according to the do6lrine of Chrift. (h)\ 135. Amidjl all our life of honeji indufiry and labour ; what are we always chiefly to look up to, and thank, for cur outward Sufienance ? God's heavenly benediction, (i) His gift it is, that the earth is fruitful, &c. [k) He holdeth our fouls in life. (/) 136. Since God is the Lord of life and death, and of all things to them pertaining, as youth, Jirength, health, age, weaknefs andficknefs; what are toe to fuppofe, when fick- nefs is fent unto us? Either that it is to try our patience, for an example to others, and that our faith may he found in the day of the Lord laudable, glorious and honourable, to the increafe of glory and endlefs felicity ; or elfe, that it is fent unto us, to correel: and amend in us whatfoever doth offend the eyes of our heavenly father, (m) 137- What are we always to do? Truly to repent us of our fins, and to bear our ficknefs patiently, trufting in God's mercy for Jefus Chriit's fake. To pray, that the more the outward man decayeth, we may be ftrengthened fo much the more continually with grace and the holy Spirit in the inner man. (n) 183. How ought we to look upon Afflitlions in general? There (!,) Form of ord. Deacons. (I) Prayers at Sea. (i) Prayer in Time of Dearth, (a) Vifitation of the Sick. (k) ibid. \ n ) ibid. + Devout Tinging is recommended in private houfes, for their folace and comfort ; laying apart all ungodly fongs and ballads, •whic/ tend only to the nourifhing of vice, and corrupting of youth. Titfe of the Singing Pfuhns. Fanaily-Prayer is, (till much more, prefuppofed. *99 1 There ihould be no greater pleafure to C r .riftian perfons than to be made like unto Chrift, by fuffering patiently adverfitics, and troubles. For he himfeif went not up to joy, but fir ft he fuffered pain, (o) 139. Is the Merit and Support of our dear Redeemer necef- fary in all Cafes, that attend our exifience ? In all time of our tribulation : in all time of our wealth ; in the hour of death ; and in the day of judgment, (p) ■ 140. What muji be done for the Soul, when it is to depart the body? It muft be warned in the blood of that immaculate Lamb, that was (lain to take away the fins of the world; that whatfoever defilement it may have contra&ed in the midft of this miferable and naughty world, through the lufts of the flefh, or the wiles of Satan, being purged and done away, it may be prefented pure and without fpot before God. (q) 141. What humble and penitential fighs does a man there,' fore often fend up to Jefus Chriji ? In the midft of life I am in death : of whom may I feek lor fuccour but of thee, O Lord, who for my fins art juft- ly difpleafed ? Yet, O Lord God moft holy, O Lord raoft mighty, O holy and moft merciful Saviour, deliver me not into the bitter pains of eternal death. Thou knoweft, Lord, the fecrets of my heart ; fhut not thy merciful ears to my prayers ; but fpare me, Lord moft holy, O God moft mighty, O holy and merciful Saviour, th 1 moft worthy Judge eternal ! fuffer me not at my laft hour for any pains of death to fall from thee, (r) O 4 142. And (0) Vifitation of the Sick. (q ) Vifitation of the Sick, (P) Litany, ( r j ga ge 0j f B ur i a i, f ZOO ] 142. And what comfort do we learn, in this refpecl y from the injlance of his firjl Martyr St. Stephen ? That he, the bleifed Jefus, ftandeth at the right hand of God to fuccour us. (s) 143. Can a man have his pardon fur e, before he goeth hence ? Sealed in heaven, (t) 144. In whofe hands are we ? In the hands of a faithful Creator, and moft merciful Saviour, (u) 145. And- koto do we finally obtain everlafiing life? By mercy, (w) 146. Whither do the fouls of them that Jleep in the Lord Jefus, go? Into heavenly habitations, (x) The fouls of the faithful, alter they are delivered from the burden of the flefh, are in joy and felicity, (y) 147. And with what perfuajion do we inter the bodies of fuck ? In fure and certain hope of the refurre&ion to eternal life, through our Lord Jefus Chrift, who fhall change our vile body, that it maybe like unto his glorious body, (z) 148. What privilege is before-hand enfured to true believers in Chnfl? Whofoever believeth in him fhall live, though he die ; and whofoever liveth and believeth in him, (hall not die eternally, (a) 149. To conclude; that you may knozo theft things tlu better, what are you efpecially to do f To (s) Coll. St. Stephen. f.xj Vifitation of the Sick. (t) Vifitation of the Sick- (y) Office of JSurill. (;/) ibid. (z) ibid. (u>) Coll. after the Communion, (a) ibid. [ 201 3 To hear Sermons. (/>)* i£o. And what ought you humbly to thank God for, as long as you live ? That he hath vouchfafed to call me to the knowledge of his grace, and faitli in him. May he increafe this know- ledge, and confirm this faith in me evermore ! (c) (b) Office of Baptifm. (c) ibid. * The meant of grace difpenfed by your Pallor, and duly to be im« proved, are alone mentioned : Not as excluding otherwife, the benefit which alfo accrues from reading of the Bible j as well at even in the intercourfc of all true Chriliians one with the other. som£ SOME EXTRACTS OUT OF THE HOMILIES. JLVERY Member of the Church of England has, more* over, the Thirty-nine Articles, and the Homilies, for his guide. Becaufe theft may not bt in every body's hands ; what is their general Senfe, in relation to the ground of our hope and Salvation, as alfo a Chriflian Life, you may fee the following pajjages.* In the holy Scriptures find we Chrift ; in Chrifl find we God. Horn, for Rogation-week, Part 3. As by him he wrought all the world, and that is contain- ed therein :. fo by him only and wholly, would he have all things reflored again, ibid. In ourfelves, as of ourfelves, we find nothing whereby we may be delivered from this miferable captivity, into the which we are caft, through the envy of the devil, by breaking God's commandment in our firfl parent Adam. We * N T ext to the Articles and Homilies, are the Writings of worthy Divines of the Church of England, Bp. Hall, Bp. Ecvcridgc, &c. We are all become unclean : but we all are not able to cleanfe ourfelves. Horn, of the Mifery of Man, P. 2. We have neither faith, charity, hope, patience, chaftity, nor any thing elfe that good is, but of God : and therefore thefe virtues be called the fruits of the Holy Ghoft, and not the fruits of man. ibid. Every man, of neceffity, is conftrained to feek for ano- ther righteoufnefs of ju unification, to be received at God's ewn. hands ; that is to fay, the forgivnefs of his fins and trefpafles. Horn, of the Salvation of Mankind. P. 1. Paul declareth nothing upon the behalf of Man concern- ing his j uftification, but only a true and lively faith ; which neverthelefs is the gift of God, and not man's only work without God. ibid. (And yet that faith doth not (hut out repentance, hope, love, dread and the fear of God, to be joined with faith in every man that is juftified : but it fhutteth them out from the office of juftifying ; fo that although they be all prefent together in him that is juftified, yet they juflify not all to- gether. Neither doth faith fliut out the juftice of our good works necefiarily to be done afterwards of duty towards God ; for we are mo ft bounden to ferve God in doing good deeds, commanded by him in his holy Scripture, all the days of our life : but it excludeth them fo, that we may not do them to this intent, to be made juft by doing of them. For all the good works that we can do, be imper- fect, and therefore not able to deferve our j unifica- tion.) ibid. Therefore I 204 1 •Therefore we mud trufl only in God's mercy, and that Sacrifice which our High Prieil and Saviour Chrifl Jefus the Son of God once offered for us upon the Crofs to ob- tain thereby God's grace and remiflion, as well of our original fin in baptifm, as of all aftual fin committed by us after our baptifm, if we truly repent and turn unfeignedly to him again, ibid. P. 2. If we chance at any time, through frailty of the flefh, to fall into fin j and if we feel the heavy burden thereof to prels our fouls, tormenting us with the fear of death, hell, and damnation ; let us then ufe that mean, which God hath appointed in his word, to wit, the mean of faith, which is the only inurnment of falvation now left unto us. Let us fleadiaflly behold Chrifl crucified with the eye of our heart. 2d. Horn, of the PaJJion. For, as St. John Baptifl— did put the people from him, and appointed them unto Chrifl, faying thus unto them, Behold yonder is the Lamb of God, which taketh away the fins of the world : even fo, as great and godly a virtue as the lively faith is, yet it putteth us from itfelf, and remit- teth or appointeth us unto Chrifl, for to have by him re- million of our fins or juflifi cation. So that our faith in Chrifl fas it were) faith unto us : " It is not I that take " away your fins, but it is Chrifl only, and to him only I f! fend you for that purpofe." Horn, of Salvation. P. 2. The neceffity of our falvation did require fuch a Media- tor and Saviour, as, under one perfon, fhould be a partaker of both natures. It was requifite, he fhould be a man ; it was alfo renuifite he fhould be God. Horn* of the Natiyity, In [ 20,5 1 In that he did hunger and thirft, eat and drink, fleep and wake ; in that he preached his gofpel to the people ; in that he wept and forrowed for Jerufalem ; in that he paid tri- bute for hirafelf and Peter ; in that he died and fuffered death : what other thing did he elfe declare, hut only this, that he was perfect man as we are ? As touching his Manhood he faith, The Father is greater than I am. ibid. In that he forgave fins, in that he wrought miracles, in that he did call out devils, in that he healed men with his only word, in that he knew the thoughts of men's hearts, in that he had the feas at his commandment, in that he walked on the water, in that he rofe from death to life, in that he afcended into heaven, and fo forth : what other thing did he (hew therein, but only that he was perfect. God, co-equal with the Father as touching his Deity ? Therefore he faith, The Father and I are one ; which is t© be underftood of his Godhead, ibid. Let us behold the end of his coming, fo fhall we per- ceive what great commodity and profit his Nativity hath brought unto us miferable and finful creatures, ibid. All men univerfally, in Adam, were nothing elfe but a wicked and crooked generation, rotten and corrupt trees, ftony ground full of brambles and briers, loft fheep, proui- gal fons, naughty unprofitable fervants, unrighteous ftewards, workers of iniquity, the brood of adders, fitting in darknefs and in the fhadow of death : to be fhort, no- thing elfe but the children of perdition and inheritors of hell -fire. But after Chrift was once come down from hea- ven, and had taken our frail nature upon him, he made all them, that would receive him truly, and believe his word, good [ 206 ] good trees, and good ground, fruitful and pleafant branches, children of light, citizens of heaven, iheep of his fold, members of his body, heirs of his kingdom, his true friends and brethren, fweet and lively bread, the eleci and chofen people of God. ibid. He became poor, to make us rich ; vile, to make us precious ; fubject to death, to make us live for ever. ibid. He alfo became man, that we thereby might receive the greater comiort; as well in our prayers, as alfo in our ad- verfity ; confidering with ourfelves, that we have a Media* dor that is true man as we are, who alfo is touched with our infirmities, and was tempted even in like fort as we are. ibid. Therefore let us not forget the exceeding great love of our Lord and Saviour, let us not fhew ourfelves unmind- ful or unthankful toward him : but let us love him, fear him, obey him, and ferve him. Chrifl is the light, let us receive the light ; Chrifl is the truth, let us believe the truth ; Chrifl is the way, let us follow the way. As for fin, the flefh, the world, and the devil, whofe fervants and bond-Haves we were before Chrifl's coming, let us utterly cafl them off and defy them. ibid. It mould not become us — to fuffer the time to pafs with- out any meditation and remembrance of that excellent work of our redemption, wrought through the great mercy and charity of our Saviour Jefus Chrifl for us wretched (inner s. For if a mortal man's deed, done to the behoof of the common wealth, be had in remembrance of us, with thanks for the benefit and profit which we receive thereby : how t 207 ] how much more readily mould we have in memory this excellent aft and benefit of Chrifl's death? Horn, for Good* Friday. So much the more doth Chrifl's kindnefs appear unto us, in that it pleafed him to deliver (diveft) himfelf of all his goodly honour, which he was equally in with his Fa- ther in heaven, and to come down into this vale of mifery, to be made mortal man, and to be in the flate of a moil low fervant, ferving us for our wealth and profit ; us, I fay, which were his fworn enemies, which had renounced his holy law and commandments, and followed the lufls and finful pieafures of our corrupt nature. And yet did Chrifl put himfelf between God's deferved wrath and our fin, and rent that obligation wherein we were in danger to God, and paid our debt. ibid. He thought it not enough to fpare himfelf, and to fend his angel to do this deed, but he would do it himfelf, that he might do it the better, and make it the more perfe6l re- demption. He was nothing moved with the intolerable pains that he fuffered in the whole courfe of his long Paflion, to repent him thus to do good to his enemies ; but he opened his heart for us, and beflowed himfelf wholly for the ranfoming of us. ibid. No pain did he refufe to fuffer in his own body, that he might deliver us from pain everlafting. His pleafure it was, thus to do for us ; we deferved it not. ibid. Here we have much more caufe to bewail ourfelves, tha life, where the braveft fouls meet together, to defy and re* fine upon the common lot. £)ifguft at this vain and fuller* world, and the overflowings of a ftrong, ferene mind, lead them to this union. But how will it anfwer ? To fay no- thing of our friends, will not the finking of our own hearts beiow the generous tenor of friendfhip, blaft the fruits of Q 2 it [ 228 j i\ to us ? Did we ufc fo little afFe&ation in making a friend, that we need none to keep him ? Muifl not we be always upon the ftretch in fome minute cautions and induftries, in order to content that tender affection we would have in our friend ? Can we make our love to him vifible, amidft the referve and abftrafclion of a pen five mind ? In our fanguine hours do we not afiume too;mtrch, and in our melancholy, think ourfelves defpifed ? Natural- ly, the end and pleafure of friendship is, to have an ad- mirer ; will our friendihip then lofe nothing, when humility comes to fearch it? Knowledge is fo great a good in the eyes of man, that it can rival friendihip, and moft other enjoyments at once. Some have fequeftred them- felves from all fociety in order to purfue it. But whofoever you be that are to be made happy by knowledge, reflcft .firft on your changes of opinion. It was fome cafual en- counter in life, or fome turn of complexion, that bid you -delrght in fuch or fuch opinions : And they will both change together; you need but run the circle of all your feveral tempers-, to fee every notion, every view of things that now warms and tranfports you, cooled and reduced. -This revolution in his fentiments, a man comes at lafl even ' to expecl ; is a fool to himfelf, and depends upon none of them. Reflecl; next upon the fliortnefs of your discoveries. Some points of great importance to us, we defpair of de- ciding. How little is the mind fatisfied in the common -road ; yet how it trembles in leaving it ! There feems to be a certain critical period or boundary fet to every man's andcrltanding, to which when it comes, it is ftruck back -and recoils Upon itfelf. As a bird, that has fled to the ut- moft of its ftrength, mull drop down upon whatever '.ground is under it; fo the mind henceforth will not be able C 229 ] able to flrike out any new thought, but muft fubfift on the flock of former conclufions, and flan d to them however defective. Reflect, laflly, on the impertinence of your thinking. Life i something elfe than thought, why then do we turn life into it ? He that does fo, fhall feel the pain of breaking in upon nature ; the mind will devour and confume itfelf for want of outward employment. It will alfo enlarge its capacity of prevarication and applying falf colours to things. Little does the warm Theorifl think, that he is not to be perfected by any of his fine fchemes, but by a coolnefs to them all. The utmofl end he can at- tain by theory, is to revere and be refigned to God ; and that a poor mechanic does as well, perhaps bette#than he. But enough of this. I mould afk patdon for the tediouf- nefs of my epiflle, if it had not greater faults that needed your candour, (though faults that perhaps you looked for in me) the pedantry of a didaclic manner of writing, and that upon the old topic of the vanity of all human or worldly attainments. From what motive I chofe this fub- je£t, 1 know not, unlefs it be an infirmity like that of fome old people, who feem impatient to have young perfons like themfelves before the time : And to what end I know not; though you will kindly fuppofe, that in the way of my function, I am difparaging earthly goods and perfections to you, that you may (not leave off a moderate application to them, for that is neither poflible nor rational, but only) feek for true fatisfa£lion el fe where, by a hearty fenfe and fincere practice of religion. For the world pafTeth away, and the de-fires, advantages and ideas thereof, but he that doth the will of God abideth for ever. Q 3 Mv [23^ ] My mod hearty refpefts to a family, to which I am eter- nally obliged : to Mrs. V. Mifs V. &c. Not fonrettino' Mr. D. I am, Sir, Your fincere humble fervant, j. c. Stanton-Harcourt, near Oxford, April 3d. 1740. Three Letters from the Rev. Mr. Gambold to a Lady. Madam, I AM under great obligations to your good family, and even therefore you may command me whenever I can be of the leaft fervice to you. I believe your turning your thoughts as you do, towards the greateft and moil valuable concern that can poflibly be, can never be thought amifs by your worthy relations, and that they would even approve of the fubftance of what I fay. 'Tis certainly right for eve- ry one, being come to years of reflection, to confider the end for which he was made, and how his exiftence may be rendered fpiritually and eternally happy. And this is apt to prefent itfelf, at firft, not only as an important, but ex- ceeding difficult matter : and fo indeed it would have been, had •* had not the mercy and faithfulnefs of our Redeemer been fo great, and his merits fo effectual for us his poor creatures. Separately from him, how could we ever think to raifc ourfelves to the divine favour, or to rectify our nature, heart, and life. *£ The notion of a very laborious, hazardous and trouble- fome race, in order to gain eternal happinefs, would be bu juft, if we confidered only what our make and fubftance is, and what God and eternity are ; but God be praifed, we need not, ought not, to confider theft alone ; becaufe we have a Mediator. He has taken the great burden and dif- ficulty upon himfelf ; has in his own body borne and atoned for all our fins upon the crofs, is intent now upon faving every foul that does not refufe his help, and purfues this work in us as diligently, tenderly, and conftantly as if it was his own affair. He himfelf has undertaken to renew and fan&ify, and to bring us to glory ; and the very firft thought we have about fuch things, was darted into us by him, and he will not reft till he brings it to its accomplifh- ment. When we therefore at any time are ferioufly and religioufly difpofed, we ought to think it proceeds from this, that we have now a call and invitation from Jefus Chrift our dear Lord, who once bled and died for us, ftands at prefent in perfon before our hearts, and touches them with his grace ; and if we only refign ourfelves to him, and fuffer ourfelves to be inwardly inftru£led about the great myllery of his dying love, and the application of his powerful merits and atonement to our own foul, we {hall foon experience a peace which paffes all underftanding, and a clofe and everlafting union with him. Our chriftian life through all its fteps, wil! afterwards be guided and fupported by his faithful care, becaufe we belong to him Q 4 as t -8» J as members of his body, and his refrefhing communica- tions of himfeH to our heart will fweeten it all in fuch a manner, as thofe can never imagine, who ldfck only at the work and tafks that are to be done, and have not yet con- verfed in fpirit with their Redeemer, received pardon and comfort from his own mouth, and confented and ventured to live in and by him for the future. They are fcripture expreflions, that we live by faith in him ; that we are found in him, not having our own righteoufnefs which is of the law, but the righteoufnefs which is of God by faith ; that his peace and love rule in our hearts ; that we are warned in his blood, made children of God by adoption, and fealed with the holy Spirit of prothife. Nor are they mere expreflions, but they are accordingly experienced by 4 thofe who give credit to the word of God, and to the fweet intimations of grace which men may feel fometimes in their own hearts. For at fuch times, as I faid before, we are properly invited and drawn by him our invifible Friend into a clofe union and alliance with himfelf, through the forgivenefs of fins in his blood ; and this fame gracious at- tachment of our hearts to him, is the very fubflance of our converfion and falvation, and brings all other graces, vir- tues, and endowments along with it And this I think is the grcatelt error of the prefent age, that when people are endeavouring to be good and religious, they do not at the fame time fix their eyes fufficiently upon the Lamb of God, himfelf; who died for them, and is now waiting to blefs them in a higher manner than they imagine. You fee what is the chief advice I now can give you, and I need add no more now, but recommend you to his grace, which I don't doubt you will more and more apply to him for. As you are defirous of reading fome book that may be helpful to you, and would have me recommend fuch a one, I know m * p 233 j I know of none that is likely to furnifh more feafonable thoughts to you (after the fcripture itfelf) than a little book that has been published here forae time ago, under the title of Sixteen Difcourfes on the fecond Part of the Creed concerning Jefus Chriil our Lord, preached at Berlin : It is fold by Mr. Bcecroft in Lombard-ftreet. I now conclude as, &c. J. G. 1752. TO THE SAME. Madam, I HAVE now been a long time in your debt, but I am very well allured that the want of a few poor lines from me has been no detriment to you, fince we all abfolutely depend upon a divine invifible inftruclor, who has certainly been nigh to you ; he alone makes the perfonal, powerful, and emphatical application to the heart, of thofe great fcrip- ture doclrines, the general truth of which 'tis our duty to inculcate on one another, but which you however have fo good a conception of, that there feems to need no further inculcation. For you are convinced that our Saviour's pre- cious blood is fufficientto wafh away all guilt and mifery in general, yea to entitle and feal us unto everlafting happi- nefs. You have alfo, you fay, fome diftant hope that Chrift m Chiift is V0«r Saviour, and this becaufe he died for the un- godly. We can indeed lay claim to him upon no other " bottom, but his great and known love to Tinners. This is wlut I alio ground my hope upon, and find it an inexpref- fibly fweet confideration, that fuch miferable creatures, as we are, can now be as kindly embraced by fovereign mercy, as if we had done nothing amifs, and what we loath and abhor ourfelves for, inclines him only to pity, initead of punifhing ; and the more remarkably to help, hallow, and glorify. Praifed for ever be that atonement and blood- fhedding of our Mediator, which hath wrought fuch a change in our ftate. You may very juflly think therefore, that he is your Saviour, becaufe he is indeed the Saviour of the whole human race, as foon as they are in diftrefs and cry to him. But befides this, I think you may difcovcr tokens of his particular love to you, in that he has found accefs to your heart fo early, and notwithflanding all im- pediments :_ and in that he has led your meditations to the mod neceflary> wholefome, and life-giving fub]e£t, which fo many other minds even otherwife ferious, are unhappily diverted from. Hence although I firmly believe, as already mentioned, that none are on God's part excluded from mercy, but that the door of falvation is open to all, yet fuppofing the cafe were fo, that but a few were ele&ed, (which is indeed true in fome fenfe, only 'tis a falfe con- clufion, that therefore none of the reft can or will arrive to eternal happinefs) you would however ftill have the beft reafon that I know of to conclude that your Redeemer had . a quite efpecial regard for you, in that he has given you ar deep fenfe of his torment and dying love ; and a perfuafion of the great efficacy of his crofs's merits: this being the mcft valuable -md heavenly light that can be conveyed to any foul in this world, and the fweet criterion of real grace. G# I 2 3<5 3 Go on therefore in this path, look' conltantly to and make ufe of your kind and faithful Saviour once (lain for you, believing that he will keep you in his hands and proteclion till you come where he is. But you make one objection againlt your own joy of faith " Should not I be alfo " fanctified ? I do not find I am fufficiently." I cannot fuppofe this operation of grace is wholly wanting in you, you yourfelf will not fay it is ; and it is in its nature a progreffive thing, increafing as our confidence towards our Saviour, and our experience in his ways increafe. To defcribe it in fhort, there is, as foon as our pall fins are for- given through the blood of Jefus, an abhorrence directly of all evil for the future, and an ardent defire of living ac- cording to his will and word, eflablifhed in our hearts as a general principle : we can knowingly confent to, or take delight in no corrupt fuggeftion any more : and hefides this, as foon as we know a thing to be finful, we have now immediately (though we had not formerly] a fund of pow- er through redeeming grace to refill, yea, authority to crufli it : and on the contrary ftrength to a& as becomes members of Chrift. A cheerful belief of this, and even taking it for granted, is a great help to our finding it fo, and alfo that we, inftead of fome timorous and melancholy fcrupulofity, cherilh rather an intelligent and loving faith- fulnefs of behaviour, a juft difcernment of what may be pleafing or difpleafing, fuitable or unfuitable to our dear Lord, who himfelf once lived a holy life upon earth, and yet had a real human body about him like ours, and felt all the common fenfations incident thereto, only in an inno- cent and guiltlefs manner. This we fhould alfo defire, and may indeed attain it more and more (although we are never complete) by a childlike walking with our Deliverer in the odour and comfort of his merits* But however even where [ * 3 6 J where we fall fhort, yea, though we fhould fpy many de- fects in ourfelves every day, we have leave (till to claim his propitiation afrefh, to pour out our heart before him, and obtain counfel and help, a$d, inftead of being difcourag- ed, to enter rather into more familiarity and particular con- verfe with him, and take fader hold of him, by occafion of faults we have been made fenfible of. Me is always tender-hearted and companionate, and will not call us off. I am, &c. J. G. TO THE SAME. Madam, w, HEN I read your letter, it puts me in mind of the time when I was myfelf f'olitary, anxious to come up to the defcription given of a Chriltian, and to obtain a cer- tainty for my heart, and without any friend in the mean while to adviie with. This may feem a hard fituation, but in reality it is not ; for our dear Saviour is at fuch a time very near, and leeds us with his hidden manna, teaches us wildom lecretly, even the wifdom of believing in him with our whole heart : nor would the intermeddling of any one elfe be of much fervice. There mult unavoidably he enigmatical things in the work of grace, and falvation of a foul, and thefe enigmatical problems mull be power- iully folvcd to each in particular from above, nor can one tell [ 2 37 j (ell the other the folution. Tl?e chief help we can be of to each other is by barely teftifying (imply, faying it is true ; practically and literally true ; and on that ground recom- mending it, for one another's confolation. For indeed if I know a neighbour who taftes evangelical happinefs, and know (by ever fo few inftances I have heard from his own moutft) through what -doctrine or 'general inftrument he became fo happy, then I know in effect as much as I can learn from him for my purpofe, fince'tis always fome general doctrine or general inftrument on which all de- pends, and^notany particular or minute prefcriptions. The general doctrine itfelf may be and certainly is enigmatical, till it is cleared up to us by the holy Spirit, who gives us aftrong light, fweet feeling, and courage in relation to fuch great gofpel truths (fometimes by occafion of a fermon we hear," or a book we read, and fometimes when we are alone without either) fo that we can venture upon them with our whole w r eight; and believe them fulfilled to us and in us : and the main point being thus clear and palpable to our hearts, it enables us to be our own cafuifls and counsellors as to every thing elfe. What is now the great point, the great truth which can make us happy, and which brings fuch a train of folid felicities after it as are beyond defcrip- tion ? I need not tell you you know it very well : It is the meritorious death of our Lord Jefus Chrift, through which and faith therein, we have pardon and righteoufnefs^ ftrength and fanctification, and fweet comfort by the daily loving converfation of our heart with him over and above. If I need not tell you this, what need I tell you ? Perhaps the method how to attain faith. There is no method but only being poor and needy Perhaps how to proceed in the adj tilling of your outward circum- ftances; where and how to fpend your time, &c. This I cannot [ =38 ] cannot advife in particular, but I rather think that Spirit of power, of love, and of a found mind, which our Lord Je- fus Chrift will give you, by faith and the knowledge of him- felf, will lnilruct you in the right time about all you are to do or omit: but ftill furely the principal thing is, directly and without any more ado, to intreat him for your fhare of grace, peace, and life, and to be warned in his blood and inwardly united to him. As to all other things I can give you no other rule for your proceedings in the interim, but to do as near as you can, as other religious perfons do, and not to be too forward to any extraordinary llep. Your practical underftanding, as hinted already, will increafe of itielf. Therefore I can fpeak of nothing to you (at leafl at prefent' 1 but the general object of the heart, that fuffering Saviour who has (hewn fo much love, and promifed us fo many bleflings, and into whofe kingdom and arms we are invited by the Gofpel to come to him fo fubftantially, that we can henceforth live, move, and have our being in him, who wafhed away our fins. Thus I cannot be your direc- tor ; but one thing I can do, I can rejoice with you that our Saviour vouchfafes to work upon and lead you by his grace, and alfo that he has appointed you to belong to fo well difpofcd a family in general ; this 1 think of with pleafure, and remain, &c. J. G. The [ 239 X The following Letter was written about the year 1737, to a fludious young Lady. Madam, I WILL no more fpeak againft reading, fince, as you fay, you take pleafure in nothing elfe in the world ; for I % cannot deny, but I fhould be glad myfelf to have fome ob- ject of pleafure in the world; fomething, whether great or mean, I do not care, fo it be innocent, that might be a re- lief to my weary mind. In the fituation I am in, not yet admitted to the glorious comforts of faith, and yet fick of the burden of corrupt nature, a nature pretty long and nicely examined into, and discovered (let me aflume fo much, to myfelf, for it is all I can pretend to, it feems ne- cefTary fometimes to fet afide the deje&ing profpect, (tho' not to fet it quite out of fight, which indeed I cannot) by fome amufement, however low. The lower it is, the fitter for me, till faith in Chrift raifes me from fpiritual darknefs and death. Thei) I would hope for fuch folicl confolation, as may well fupercede the poor amufements and deiights of the natural man. Thus I readily permit you to go to a book, as I myfelf do fometimes, to divert and deceive a heavy heart. Suppofe after pouring out your grief in prayer, and fettling your judgment and will, as well as you can ; by meditation you mould then endea- vour to forget, yourfelf over a book of hiftory or travels. But perhaps I »^i flake you all this while ; it is no amufe- ment, but fome ateilectual attainments you feek. Indeed, by fuch humble, religious reading, as is only ufedtoawaken, direcl:, and comfort you in a devotional way, your mind and [ 2 4 j and heart will be bettered, and that everlaftingly. But it you fuppofe, it will be a future, or even a p relent folid ad- vantage to your mind, to be well furnifhed with feveral points of knowledge in a philofophical way, I am afraid- you will be difappointed. But is it not found, you will [a\\ that fuch an employment ol the mind deadens the fenfes and paflions, and lifts as above this world; that it makes us more cheerful and humane ? 'Tis true, wjien a man's ruling paflion is philofophy, or the love of fcience, like every other ruling paffion, it f wallows up the lefl'er paflions. And this it would do, it will have the fame effecl, whatever the darling fcience be, whether metaphyfics, mo- rality, heraldry, riding the great horfe, &c. For even thofe fciences, that are built on the eternal and neceflary relation of things (except where they immediately direct practice ; and there every plain man is equally animated and elated with them, only without the quaint terms) are no more perfective of the mind, than the moil trifling ones are, when a man is but equally animated and elated with them. There is no more difference between the greatnefs of foul, the abffraclion from the fenfes, and the cheerful- uefs and humanity acquired by difcufling fome grand queilion of metaphyfics, than that which is acquired by any other application of the mind (fuppofe in finding out the beft form of a hunter's horn, and the manner of blowing it, of the method of flying up to the moon, or in fearc'hing for the old Roman caufeway) than there is between the heat acquired by walking in St. James's park, and the heat you get by walking as fwiftl yon any other ground. Walking on whatever ground will produce heat ; and eagernefs in pur- fuing whatever kind of knowledge, will create an indiffe- rence and difpailionatenefs, as to other things ; a loftinefs of mind, in proportion to the value you fet upon your attainments, C 241 ] attainments together with fuch enjoyment and gdoa humour, freeheartednefs, and humanity. But then this will continue (which is worfl of all) no longer than you are purfuing knowledge; when you have attain- ed it, all is over; it no longer delights you, and confequent- ly no longer infpires you with excellence ol temper. It is here, as in hunting, all the pleafure lies in the chace, and as fome fay, it is in courtfhip, men are ftrangely in- fpired while they are purfuing, but the rapture is over, when they have attained. Yea, we are fo difengaged and alienated from our late darling Speculations, that we cannot help ftarting after a new one. There is no fuch lumber in the world as our laft year's notions, which yet, in their day, were wonderfully fine and delightful. The fruit of the tree of knowledge will not help : it is pleafant enough, when you firft pluck it ; but if you pretend to lay it up, it will rot. The learned man is juft as happy in his flock of notions, as a gardener in a heap of old rotten apples. So you would find it, if the learned would but be fincere. The man who has difcovered, as far as human thought can go, the manner how the world was created, and how it fhall be reflored, the nature of the human foul, and its ftate after death ; and gratified the age with the brighteft fcenes of contemplation; when he has done, what is he the better? When the heat of thinking is over, will his heart be found in any better or nobler condition than other mens ? Un- lefs fome by-reafons engage him ftill to his old fpecula- tions, (or the refpeci paid him upon that account by the world, and by his juniors) will not he confefs, that he is ne- ver the happier for them. Will not he prefer plain com- mon fenfe, before all fuch fubtleties ? And unlefs con- fcience reflrain him : (for knowledge will not reftrain him, yea it is well if it does not very much weaken the power R of r 242 j of confcience itfelf) will not he, after all, be as prone^o feek comfort in a heap of money, or in love, and a bottle, as another man ? Alas, alas ! under the greatelt accomplifh- ments of the head, the heart remains juft as it was: This is very true, though it does not prefently appear fo to us. I cannot therefore agree to that fine Platonical infinua- tion — " That as much as we have of truth, fo much we have of God." At that rate, if we had a fufficient number of notions and problems, and were on the right fide of the queflion in all of them, it would fwell up at laft to a bea- tific vifion. No, no; nor introduce us to that vifion nei- ther. There is indeed, one truth that can do this, a truth that will make us free ; but this is only the true knowing and receiving of Jefus Chriff. I have faid more upon this fubject. than I defigned, I mull therefore be fo much the fhorter upon the other points touched in your letter. I am very glad, that your demeanor (which was never hard upon any one before, but by being fprightly) is foftened Hill more and more, even towards gainfayers. There are two ways for it to be fo, by virtue of your reading. One is while you enjoy yourfelf in the poffeflion of fome fublime truth, above the common reach, and from thence look down ferenely upon the ignorant world, and pity, bear with and humour them, as you would do children or fools. The other is when your philofophical paradife withers under you, when your fine notions no longer pleafe, and you defcend to the vulgar again, better difpofed than ever to return and agree with all mankind, except in fin ; becaufe you now perceive that thofe, who have only plain good fcnfe, have a more ufeful light to lead them, than any dazling philofophy ; and Uiofe who are more philofophical, but of a different opini- on t 2 43 J 6n from you, are, after all as likely to be in the right as you, in thefe nice and difputable points, you once took a pleafure to be pofitive in. Whatever we may think in the fervour of fpeculation, the moil valuable knowledge is that, which is moll vulgar ; and our bright difcoveries are there- fore not vulgar, becaufe they are not confiderable enough to be fo. They are fo far from being effential, that we may err a little on one hand, and our neighbour err a little on the other hand, and neither of us be the worfe men, nor the worfe friends or companions for all that. Perhaps I havefaid fomething that may help to give you eafe under fome of your afflictions. I heartily condole with you upon the troubles of this life. I am ready to fink under them my- felf. But I muft diftinguifh them into two forts, thofe whofe edge is real, and thofe whofe edge is only given them by ourfelves. Of the fir# fort, you fuffered feveral, while you lived with us, as ficknefs and pain, bodily hard- fhips, want of proper accommodations, &c. It grieves me to think, that ever it mould be your lot to ftruggle with thefe. Yet, while you continue in this world, you mufl expect to bear your crofs. Comfort yourfelf under it as well as you can, by applying arguments for patience ; and if at any time you mould not have ftrength of mind to do this, God himfelf will either fupport and comfort you, or pity and accept you amidil your weaknefs. And above all, your hope will not deceive you, of reft and refrefhment with Chrift hereafter, if you not only put your whole truft in him, but fubmit to fuffer with him here. One fuffering more I will mention, allowing it to have a folid and juft foundation, companion for others in diftrefs. But fome afflictions there are, that we create to ourfelves. To give an inftance of this Suppofe I mould take it in R 2 my [ 2 44 3 my head to be uneafy, becaufe the perfons I am in company with, are of a different opinion from me in fome things ; this would be a very groundlefs grief. How fo, you will fay ; are not the comforts ot fociety deftroyed in this cafe? Not at all : the comforts of fociety are to love one another with a cordial uniform friendfhip, and to ferve one another by proper and fubftantial good offices. But as for talking, it is but an idle bufinefs ; and to build either happinefs or mifery upon it, is a jeft. Let converfation bend to con- venience and Ichafity, flop its mouth, flop its ears, if it threaten dilturbance to itfelf or others. And why mould not the difagreeable fubjecl be dropt, by your refilling to repeat or diipute ? You want to fet yeur neighbour to rights. Perhaps he is not wrong ; or at leaft in no error, that you would think it material to deliver him from, if you Were not entered into terms of emulation with him by thefe difputes. If he makes the attack on you, you can eafily di- vert it : yet confider at your peril, whether it is proper to do fo. Perhaps he underftands Chriflianity better than you, and the advice he gives you is exceeding feafonable, though not fo pleafing to you. Happy fhouid we be, to have always thofe near us, who are better chriftians than ourfelves, whofe example and fpeech fhouid be moil criti- cally ufeful, where it mod galls us ; who mould be inftant in feafon and out of feafon, and draw us by the head and moulders to that right and happy flate of religion we ought to be in ! Now, after all this long talk, the chief thing, that by my calling and my confcience I ought to have fpoken of, and recommended to you, I have paffed over (yea, and I muit pafs it over) for I am not worthy or qualified to fpeak of it) and that is Faith in Chrijl. This is the thing that I ought C 2 45 ] ©ught to fpeak of with zeal and delight, that ought to he the brightefl in my imaginations, and neareft to my heart. How little do any other fpeculationsor reafonings conduce to this faith, and how infignificant are they, if they do not conduce to it. " / know and aclually make the reJleBion upon myfelf, that whatever I read, or write, or fpeak up- on any other fubjecl but this, I am a miferable trijler. Perhaps then I do very ill, to trifle with you. It may be you have felt the great work of faith, cleanfing you from all fin in the blood of Chrift ; that being righteous before God, you may have peace thereupon, which paries all un- derftanding ; that all things are become new with you ; and you have a new judgment and tafte, as well as new fatis- factions and employments, fuggefted to you by the Spirit of wifdom and confolation. * You feem to hint in the beginning of your letter, that cither you are in this ftate, or the defire of your heart is towards it. For you fay, you now acquiefce in that which (by the defcription I could make of it) is the righteoufnefs of faith. If fo, then you have caufe to rejoice ; and your joy no man taketh from you. Yours, &c. J.G. R 3 EXTRACTS I =46 ] EXTRACTS. T HE bleffed Redeemer is really nigh thofe hearts who pant after him, who have no refuge nor life but in his merits and atoning blood, and will furely comfort and fub- ftantially feed them from degree to degree, after they have once begun to relifh the doclrine of his dying love : this kindles a fire in the heart that will no more go out, but will burn up and wither whatever is contrary to it; and in a manner melt us into hajpy creatures ; who living always in his peace, are endued alfo with his mind and likenefs. However I can fay nothing equal to what a heart feels in the enjoyment of his redeeming grace and dying love as the Bridegroom of the foul; and this being our portion through his free mercy, what can we do but be glad at our happy lot, ruminate over it in fecret, and be very tender-hearted and everlaftingly attached to him who purchafed it at fo dear a rate. GRATITUDE. A HE doctrine of faith is not an abject doctrine, but one that gives room for all the greatnefs of the human foul. It does indeed remove from religion all the little profpects and complacencies of afcetic pride ; but it does not there- fore let the foul link for want of principle. That tafte, thofe fentiments of holinefs and that vigorous purfuit of it, which before wds infpired by glittering ideas anda defire of excelling, is ftill kept up by a rcflcclion, that may fecm to thofe [ 247 ] ihofe that have not tried it, little conneaed with magnani- mity or diligence, Confcioufnefs of mercy received. God has fome deep and mighty fpring of our nature to move by thofe means. He awakens fome affection within us, that never had fufficient occafion to exert itfelf before ; but when it does exert itfelf, is fit to correfpond to the author of our being, by. having all moral dignity, and all the beauty of fentiment and actions attending it. This affection is Gratitude, fo lovely where it is feen in hu- man affairs, that it meets with general commendations. A HEY, in whom there is the moll: unfeigned, affection- ate and entire cleaving of heart to the perfon of our dear Saviour, in confequence of his having forgiven every one of them his own fins, know and acknowledge, that they are finful men, who have been faved through pure mercy, and ftill daily Hand in need of it, that they are appointed fervants to every human foul for their promotion to all grace and glory ; and that therefore the old Jewifh haughti- nefs towards all out of their circle is neceffarily exceeding far from being the principle of thefe difciples of Chrift. They have one great, plain, and unalterable rule of faith and practice, which is, to take the Lord Jefus for their on- ly righteoufnefs and ground of falvation : to love him tenderly and value him above all things, who hath bought them with the price of his own blood : to draw out of his meritorious death alone, all the ftrength and fuccour they can need for all parts of their chriftian race: to be dead to this prefent world, and renounce all its vairous fins and corruptions : to continue always meek and lowly in heart : R4 and [ 24 8 ] and to be juft, companionate and charitable towards all mankind, and ufeful in their generation, in that particular ftation oi life, wherein Providence may have wifely placed them. By way of fuperfuuclure upon thefe fundamentals, he adds, with refpe6t. to well-difpofed perfons in general : the bell advice I can give you confiits in the following points. 1. Daily meditate upon, put your whole trufl in, and direct your fighs to your once wounded and bleeding Sa- viour, the general and faithful High Prieft, Advocate, and Second Adam : who, even after his refurre&ion, fhewed his fears as the righteous warrior, and whofe merits are glorioufly powerful in behalf of poor finful men. 2. Keep an open ear to his blefled teachings in your heart, and never at any time, by any indifference, double- mindednefs, checking of conviftions, See. hinder him from forming you anew in your inner man, and leading you continually forward into the whole and utmoft happinefs that can poffibly be dehgned for you. Surely you neither can nor ought wilfully to fet up your reft, fhort of enjoy- ing, according to your circumftances, every perfonal grace, or part oRjfiritual health, which you hear fpoken of. 3. Never admit any prejudices or mifapprehenfions in your mind, againft thofe, who teftify what they have ex- perienced of the death and fufferings of an incarnate God, of the greatnefs of his love, his perfect propitiation and the free mercy (hewn by him to tinners (truths, which neither can be i up pre tied by, nor need be fuppreffed among chrif- tiansj but, if they are happier than yourfelves, reap what benefit you can from their light, ?OEMS POEMS A N X) HYMNS. POEMS, &c< RELIGIOUS DISCOURSE. X O fpeak for God, to found religion's praifc, Of facred pafftons the wife warmth to raife : T' infufe the contrite wifh to conqueft nigh, And point the fleps mylterious as they lie ; To feize the wretch in full career of lull, And footh the filent forrows of the juft : Who would not blefs for this the gift of fpeech, And in the tongue's beneficence be rich ? But who mull talk ? Not the mere modern fage s Who fuits the foftened gofpel to the age : Who ne'er to raife degen'rate practice llrives, But brings the precept down to chrillian lives. Not he, who maxims from cold reading took, And never faw himfelf but thro' a book : Not he, who hally in the morn of grace, Soon finks extin^uifh'd as a comet's blaze l Not C 2 5 2 ] Not he, who ftrains in fcripture-phrafe t'abound, Deaf to the fenfe, who ftuns us with the found : But he, who filence loves, and never dealt In the falfe commerce of a truth unfelt. Guilty you fpeak, if iubtle from within Blows on your words the feif-admiring fin : If unrefolv'd to choofe the better part, Your forward tongue belies your languid heart : But then fpeak fafely, when your peaceful mind Above felf-feekingbleft, on God reclin'd, Feels him at once fuggeft unlabour'd fenfe, And ope a fluice of fweet benevolence. Some high behefts of heaven you then fulfil, Sprung from his light your words, and ifluing by his will. Nor yet expect, fo myjlically long, 'Till certain inspiration loofe your tongue : Exprefs the precept runs, " Do good to all ;" Nor adds, " Whene'er you find an inward call." ? Tis God commands : no farther motive feek, Speak or without, or with reluctance fpeak : To love's habitual fenfe by acts afpire, And kindle, 'till you catch the gofpel-fire. Difcoveries immature of truth decline, Nor proftitute the gofpel-pearl to fwine. Beware, too rafhly how you fpeak the whole, The vilenefs, or the treafuresof your foul. If fpurn'd by fome, where weak on earth you lie, If judg'd a cheat or dreamer, where you fly; Here the fublimer ft rain, th' exerted air forego ; you're at the bar, not in the chair. To [ 2 53 ] To the pert reas'ner if you fpeak at all, Speak what within his cognizance may fall: Expofe not truths divine to reafon's rack, Give him his own helov'd ideas back,. Your notions 'till they look like his, dilute ; Blind he muft be — but fave him from difpute ! But when we're turn'd of reafon's noontide Glare, And things begin to {hew us what they are, More free to fuch your true conception's tell ; Yet graft them on the arts where they excel. If fprightly fentiments detain their tafte ; If paths of various learning they have trac'd; It their cool judgment longs, yet fears to fix : Fire, erudition, hefitation mix. All rules are dead ; 'tis from the heart you draw The living luftre, and unerring law. A ftate of thinking in your manner fhew, Nor fiercely foaring, nor fupinely low : Others their lightnefs and each inward fault Quench in the ililnefs of your deeper thought. Let all your geftures fixt attention draw, And wide around diffufe infectious awe; Prefent with God by recolleftion feem, Yet prefent, by your cheerfulnefs, with them. Without elation chriftian glories paint, Nor by fond am'rous phrafe afTume the faint. Greet not frail men with compliments untrue ; With fmiles to peace confirm'd and conqueft due, " There are who watch t'adore the dawn ot grace, And pamper the young profelyte with praife : Kind, [ 2 54 I Kind, humble fouls ! They with a right good-will Admire his progrcfs — 'till he Hands ftock Hill. Speak but to thirfty minds of things divine, Who ftrong for thought, are free in yours to join- The bufy from his channel parts with pain, The languid loaths an elevated ftrain : With thefe you aim but at good-natur'd chat, Where all except the love, is low and flat. Not one addrefs will diff'rent tempers fit, The grave and gay, the heavy and the wit. Wits will fift you ; and mod conviction find Where leaft 'tis urg'd, and feems the leaft defign'd. Slow minds are merely pailive ; and forget Truths not inculcated : to thefe repeat, Avow your counfel, nor abftain from heat. Some gentle fouls to gay indiff'rence true, Nor hope, nor fear, nor think the more for you : Let love turn babler here, and caution deep, Blulh not for (hallow fpeech, nor mufe for deep ; Thefe to your humour, not your fenfe attend, 'Tis not the advice that fways them, but the friend. Others have large recefTes in their breaft : With pen five procefs all they hear digeft : Here well-weigh'd words with wary forefight fow, For all you fay Will fink, and ev'ry feed will grow. At fir ft acquaintance prefs each truth fevere, Stir the whole odium of your character ; L«t C *55 ] Let harftieft doctrines all your words engrofs, And nature bleeding on the daily crofs. Then to youi Tclf th' afcetic rule enjoin, To others ftoop, furpiifmgly benign ; Pitying, if from themfelvcs with pain they part, If ihibborn nature long holds out the heart. Their outworks now are gain'd ; forbear to prefs :- The more you urge them, you prevail the lefs ; Let fpeech lay by its roughnefs to oblige, Your fpeaking life will carry on the fiege : By your example {truck, to God they flrive To live, no longer to themfelves alive. To pofitive adepts infidious yield, T' infure the conqueft, feem to quit the field: Large in your grants ; be their opinion mown : Approve, amend — and wind it to your own. Couch in your hints, if more refign'd they hear, Both what they will be foon, and what they are : Pleafing thefe words new to the confeious breafl, Th' anticipating voice hereafter bleil. In fouls juft wak'd the paths of light to choofe, Convictions keen, and zeal of prayer infufe. Let them love rules ; 'till freed from paffion's reign, 'Till blamelefs moral rectitude they gain. But left reform'd from each extremer ill, They mould but civilize old nature ftill, The loftier charms and energy difplay Of virtue model'd by the Godhead's ray ; The lineaments divine, Perfection's plan, And all the grandeur of the heavenly Man. Commences r 256 ] Commences thus the agonizing ftrife Previous to nature's death, and fecond life : Struck by their own inclement piercing eye, Their feeble virtues blufh, fubfide, and die: They view the fcheme that mimic nature made, A fancied goddefs, and religion's {hade ; With angry fcorn they now rejeft: the whole, Unchang'd their heart, undeified their foul ; '"Till indignation fleeps away to faith, And God's own power and peace take root in facred wrath Aim lefs to teach than love. The work begun In words, is crown'd by artlefs warmth alone. Love to your friend a fecond office owes, Yourfelf and him before heav'ns footftool throws : You place his form as fuppliant by your fide, (An helplefs worm, for whom the Saviour died) Into his foul call down th' etherial beam, And longing afk to fpend, and to be fpent for him. On the DEATH of the Rev. Mr. CENNICK, A HOU generous foul ! to me thy path mines bright : Happy thy choice, and exquifitely right ! Blamelefs in all that conftitutes a man, Or man can e'er demand, admire or fcan, Thy keener eye yet higher fountains view'd, j Whence a divine immortal rectitude, > Mult clothe the beft, as word, thro' Jefu'sblood. J I've r *57 •] I've feen the warmth, wherewith to reptiles vain God's counfel thou, undaunted, didft maintain ; How, next, the mourners thou could'ft gird with power x In thy great mafter's name, fo that one hour L Did former gloom and guilt in heav'nly joy devour: J How, laftly, to that heart, whofe godlike zeal Met the rough fteel to work this gen'ral weal, Thy heart with private gratitude did burn, With tears of love fill'd up its votive urn ; Beft, fweeteft mon'ment, which man's fpirit here, 'Midft deeds more echo'd, can in filence rear. My breaft with pain do thefe reflexions fill,. Barely not cehfuring the all-wife will : Why from our ftreets did fuch a torch retire, When reigning night infults all facred fire, Deems it long bury'd as in Erro's days, And ftalks fecurely pagan, o'er the place ! Ah ! my heart bleeds — my God has loft a friend J (Wechriftians teach, our God could condefcend To iofe, yea, fuffer for a time, and die : Friendlefs, unheeded, walks poor Jefus by.) Sinners have loft one too, who very low, Arm'd with the gofpel-promifes, could go ; Yet the molt hopelefsfouls to comfort rais'd, Who with renewed hearts their Saviour prais'd, What fhall I fay ? I'm lofer too and lame— y Wanting the helper, I'll enihrine the name ! > 'Twill raife my ardor, and direct my aim, X Ta ToaFRIENDinLOVE. A, CCEPT, dear youth, a fympathizing lay, The only tribute pitying love can pay: Tho' vain the hope thine anguifh to affuage, Charm down defire,or calm fierce pafiion's rage ; Yet Hill permit me in thy griefs to grieve, Relief to offer, if I can't relieve ; Near thy fick couch with fond concern t' attend, And reach out cordials to my dying friend. Poor haplefs youth! what words can eafe thy pain; When reafon pleads, and wifdom cries in vain ! Can feeble verfe impetuous nature guide, Or Hera the force of blind affection's tide ? If reafon checks, or duty difallows, " Reafon, you cry, and duty are my foes : e< Religion's dictates ineffectual prove, " And God himfelf's impertinence in Love." What art thou, love ? Thou ftrange rnyfterious if?, Whom none aright can know, tho' all can feel. From carelefs floth thy dull exigence flows, And feeds the fountain whence itfelf arofe ; Silent its waves with baleful influence roll, Damp the young mind, and fink th' afpiring foul, Poifon its virtues, all its pow'rs reftrain, And blafl the promife of the future man. To thee, curft fiend, the captive wretch confignM '* His paflions rampant, and his reafon blind," Reafon, heaven's great vicegerent, dares difown, And place a foolifh idol in its throne ; O? I 259 ] Or wildly raife his frantic raptures higher, And pour out blafphemies at thy defire. At thy defire he bids a creature fhine, He decks a worm with attributes divine ; Her's to angelic beauties dares prefer, " Angels are painted fair, to look like her!" Before her fhrine the lowly fuppliant laid, Adores the idol that himfelf has made : From her almighty breath his doom receives* Dies by her frown, as by her fmile he lives. Supreme fhe reigns in alUfufficient ftate, To her he bows, from her expecls his fate, " Heaven in her love, damnation in her hate.'* He rears unhallow'd altars to her name, Where luft lights up a black polluted flame; Where fighs impure, as impious incenfe rife, Himfelf the prieft, his heart the facrifice : And thus God's facred word his horrid prayer fupplies " Centre of all perfection, fource of blifsj 11 In whom thy creature lives, and moves, and is, " Save, or I perifh! hear my humble prayer, " Spare thy poor fervant — O in mercy fpare* " Thou art my joy, on thee alone I truft, " Hide not thy face, nor frown me into dufh " Send forth thy breath, and rais'd again I fee " My joy, my life, my final blifs in thee* f< For thee I am; for thee I all refign ; " Be thou my one thing needful, ever mine !" But O forbear, prefumptuous mufe, forbear, Nor wound with rant profane the chriftian ear; J [ 260 ] A juft abhorrence in my friend I fee, He Marts from love, when love's idolatry. He could look down on man and bealL J As there the purer breezes play, And glitters the fuperior day, He'd grow more (lately than before, And drink in pride through ev'ry -pore. But now, no boaftful notes he fings, No more he wields his former wings; On lowly earth his path now lies, And he's a reptile, till he dies. So when to high abftra&ions wrought By fine machinery of thought ; (As fages, fkill'd in nature, tell) The fons of contemplation fell. Some mag£c dart, in filence thrown, To human life has fetch'd them down s With other mortals humbly mixt, Their courage quail'd, their wing transfixt While thus with tender moan I talk'd. And held him in my hand and walk'd ; His head the bird with langour wav'd, y His eyes grew dull, his bofom heav'd, Cj His plumes were of their glofs bereav'd, X On the next hedge I perch'd him fair ; High and well pois'd in frefher air ; [ 262 } In vain — that wing no more muft fly ? That fainting heart forgets the fky : He funk amidil the thickets low, Obedient to his weight of woe. I bade the boughs that o'er him fpread Gently to hide his lucklefs head. On LOWN ESS of SPIRITS. i N nature's ebbs, which lay the foul in chains, Beneath weak nerves, and ill-fumcing veins ; Who can fupport bare being, unendow'd With gufl voluptuous, or reflection proud ? No more bright images the brain commands, No great delign the glowing heart expands,—* No longer mines the animated lace, Motion and fpeech forget their confcious grace ; How can the brave, the witty, and the gay Survive when mirth, wit, courage — die away ? None but the chnftian's all-comprifing pow'r Subdues each chance, and lives thro' every hour ; Watchful he differs all — and feels within All fraart proportion'd to fome root of fin ; He ftrikes each error with his Maker's rod, And by felf-knowledge penetrates to God. Tiu r *6s i The MYSTERY of LIFE. t So many years I've feen the fun, And call'd thefe eyes and hands my own, A thoufand little acls I've done, And childhood have, and manhood known O what is life ! and this dull round To tread, why was a fpirit bound ? <2 So many airy draughts and lines, And warm excurfions of the mind, Have fill'd my foul with great defigns, While practice grovel'd far behind; O what is thought ! and where withdraw The glories which my fancy faw ? 3 So many tender joys and woes Have on my quivering foul had power ; Plain life with height'ning pafllons rofe, The boaft or burden of their hour; O what is all we feel ! why fled Thofe pains and pleafures o'er my head ? 4 So many human fouls divine. So at one interview difplay'd, Some oft and freely mix'd with mine, In lafling bonds my heart have laid : O what is friendfhip ! why impreft On my weak, wretched, dying brealt ? $ Sq [ 2