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 S E R 
 
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 ON 
 
 VARIOUS SUBJECTS. 
 
 By the Rev. WILLIAM WOOLLCOMBE, M. A. 
 
 Late PREBENDARY of EXETER, 
 And RECTOR of EAST-WORLINGTON and LA.WRENCE-CLYST. 
 
 PRINTED AND SOLD BY TREWMAN AND SON} 
 
 SOLD ALSO BY MESSRS. RIVINCTON, 
 ' 5T. PAUL'S CHURCH-YARD, 
 LONDON.
 
 ras 
 
 ADVERTISEMENT. 
 
 HE Editors of the following 
 Difcourfes, cannot permit their publication, 
 without expreflmg their regret for its long 
 delay ; and afluring the Subfcribers that 
 it has" been occafioned by circumftances, 
 which, with the utmoft folicitude for dif- 
 patch, could not poffibly 'be prevented. 
 They wifh alfo, in juftice to the memory of 
 their Author, to obferve, that they were not 
 written with the remoteft idea of public in- 
 jpeftion; otherwife they would, in a literary 
 view, have poiTeffed greater pretenfions to 
 the very refpe&able an^ liberal patronage 
 
 and 
 c bee 
 
 with which they have oeen honoured. 
 JULY 2, 1798. $~ 
 
 305444t
 
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 *
 
 A 
 
 LIST OF SUBSCRIBERS 
 
 TO THI 
 * 
 
 SERMONS 
 
 Late Rev. WILLIAM WOOLLCOMBE. 
 
 t 
 
 A. 
 
 OWAGER Countefs Albermale, two Copies 
 Lady Harriet Ackland, Pi6ton-Houfe, two Copies 
 Lady Arnefton, Edinburgh, two Copies 
 Lady Afhburton, two Copies 
 Lady Aubrey 
 Mr Abbot, Exeter 
 Rev. Mr. Abrahams, Crewkerne 
 Hugh Ackland, Efq. two Copies 
 William Adams, Efq. M. P. Plympton, ten Copies 
 Mr. Adams, Totnes, two Copies 
 Mr. Jofeph Adams, Lifkeard 
 Thomas Ad kin, Efq. two Copies 
 
 b Thomas 

 
 Thomas Allen, Efq. London, two Copies 
 
 Nathaniel Allen, Efq. London, two Copies 
 
 Rev. Mr. Alford, Heal-Houfe 
 
 Rev. T. Alfop 
 
 Mrs. Anderdon, Bath 
 
 Mrs. Sufan Anderdon, Ditto 
 
 Rev. John Andrew, Powderham 
 
 Mrs. Arbouin, Bath 
 
 Mrs. W. Armftrong 
 
 Mifs Arfcott, Okehampton 
 
 Mr. Afh, St. Germains^ 
 
 Mr. Edward Afh, Briftol 
 
 Mrs. Mary Afhley, Bath, two Copies 
 
 Atwood, Efq. Ditto 
 
 Warden of All Souls 
 
 Anonymous 
 
 { B. 
 
 Her Grace the Duchefs of Buccleugh, two Capit 
 
 Lord Bridport, two Copies 
 
 Lady Bridport, two Copies 
 
 Lady Georgiana Buckley, two Copies 
 
 Lady Blantyre, Scotland 
 
 Hon. Mifs Stuart Blantyre, Ditto 
 
 Rev. Michael Babbs, Lyme 
 
 Andrew Bain, Efq. Lainftow, Hants
 
 Sir George Baker, Bart. M. D. two Copies 
 
 Dr. Thomas Baker, Loventor, ten Copies 
 
 Mr. John Baker, Briftol, t-wo Copies 
 
 Rev. Slade Baker, Ditto, two Copies 
 
 Mr. John Baker, Eaft-Worlington, Devon 
 
 Mr. T. Baker, Weft-Worlington, Ditto 
 
 Mifs Ball, Bath 
 
 Mifs Ball, Mevagifley, Cornwall 
 
 Ret. Mr. Ball, Winfrith 
 
 Rev. R. W. Bampfylde, Poltimore 
 
 Mrs. E. Bampfylde, Bath ^ 
 
 William Barbor, Efq. Fremington, Devon, four Copies 
 
 Mrs. F. Baril, Winchefter-ftreet, London 
 
 Charles Baring, Efq. Courtland, twenty Copies 
 
 John Baring, Efq. M. P. Mount-Radford, ten Copies 
 
 Sir John Barrington, Swanfton, Ifle of Wight, two Copies 
 
 Mr. Bare, Puddington, two Copies 
 
 Colonel Barnard, Bideford 
 
 James Barnard, Efq. Crowcombe, Somerfet 
 
 Mrs. Barnard, London 
 
 Rev. Robert Cary Barnard, Withersfield, Suffolk 
 
 Mrs. Barnard, Ditto 
 
 Rev. Charles Drake Barnard 
 
 Mr. G. Barne, Tiverton 
 
 Archdeacon Barnes, Exeter, two Copies 
 
 Mrs. Barnes, Ditto, two Copies 
 
 b2 Mr.
 
 ( viii ) 
 
 Mr. Barnes, Chrift-Church College, Oxon 
 
 Mr. Barnes, Exeter College, Ditto 
 James Barrow, Efq. London, two Copies 
 
 Rev. William Barter, Timfbury, Prebendary of Wells, 
 four Copies 
 
 Rev. Robert Bartholomew, Exeter 
 
 Subdean Barton, Exeter, ten Copies 
 
 Mrs. Barton, Durrant 
 
 Mifs C. Ba{Tet, Tehiddy-Park 
 
 John Pollexfen Baftard, Efq. Kitley, fifteen Copies 
 
 Edmund Baftard, Efq. Sharpham, ten Copies 
 
 Bate, Efq. Royal Hofpital, Greenwich 
 
 William Batterfby, Efq. Briftol 
 
 Mr. Bathifcomb, Windfor 
 
 Mrs. Poole Bathurft, Bath, two Copies 
 
 Batt, Efq. New-Hall, Wilts, two Copies 
 
 Mrs, Batt, Ditto 
 
 Benjamin Baugh, Efq. Briftol, two Copies 
 
 Mrs. Bailey, Exeter 
 
 Rev. Edward Baynes 
 
 Rev. R. Bawdon, Warkley, Southmolton 
 
 Mifs Bearde, Penzance 
 
 Mr. Beck, Frenchay, two Copies 
 
 Bedford, Efq. Barrifter a.t Law, London 
 
 Rev. William Bedford, Mary-Tavy, Devon 
 Rev. Finney Belfield, Primleys, Devon, twenty Copies 
 
 Mr.
 
 Mr. Belitha, Cornwall 
 Mrs. Bellamy 
 
 Benham, Efq. 
 
 Mr. William Bennet, Organift, Plymouth 
 
 Mr. John Bennet, Merchant, Ditto 
 
 Rev. Mr. Benfon, London 
 
 Rev. Edmond Benfon 
 
 Mrs. Benfon 
 
 Rev. George Bent, Sandford 
 
 Mr. Berjew, Briftol, two Copies 
 
 Mr. Bethell 
 
 Mifs Bickford, Dunfland, two Copies 
 
 Biddulph, Efq. 
 
 Richard Bingham, Efq. Melcombe, Dorfet, ten Copies 
 
 Mrs. Bingharn, Ditto^ ten Copies 
 
 Mifs Bingham, Ditto, four Copies 
 
 Mifs Leonora Bingham, Ditto, four Copies 
 
 Lieutenant-Colonel Bingham, two Copies 
 
 Dr. Bingham, Gaddefdon, Hants, two Copies 
 
 Rev. Peregrine Bingham 
 
 Rev. William Bingham, two Copies 
 
 Rev. George Bingham, Pimperne, two Copies 
 
 Mifs Bingham, Ditto, two Copies 
 
 Mrs. Blackall, Exeter, two Copies 
 
 Henry Blackall, Efq. Ditto 
 
 Dr. Blackall, Ditto 
 
 b 2 Mr.
 
 ( * ) 
 
 Mr. T. Blackall, Ditto 
 
 Rev. S. Blackall 
 
 Mrs. Blackman, London 
 
 Mrs. M. Blackman, Ditto 
 
 Mrs. Blackmore, Hanfden, Herts 
 
 Mrs. Blagrove, Bath 
 
 Rev. John Blake, Redor of Shoreditch 
 
 Rev. Mr. Blake, Crewkerne 
 
 Jofeph Bland, Efq. London, two Copies 
 
 Blicke, Efq South-Lambeth 
 
 Mrs. Bloflett 
 
 Richard Blundell, Efq. Tiverton, two Copies 
 
 Mrs. Eoger, Smitham 
 
 Mifs Bond, St. James's-fquare, Bath 
 
 Mrs. Bonfoy, Ditto 
 
 Mr. Thomas Bonville, Briftol 
 
 Mrs. Borlafe, Cornwall 
 
 Major Bothwell, Royal North Britim Dragoons 
 
 Mrs. John Bourge, Caftle-Cary, Somerfet 
 
 E. F. Bourke, Efq. Fort-Houfe, Briftol, two Copies 
 
 Mrs. Bourke, Ditto, two Copies 
 
 Mifs Bourke, Ditto, two Copies 
 
 Mifs H. Bowdler 
 
 Mrs. Bower, Ewerne, Dorfet 
 
 Rev. William I ifle Bowles, M. A. Donhead, Wilts 
 
 Mrs. Boyce, Bath 
 
 Mrs.
 
 Mrs. Bracheu, Ditto 
 
 Brand, Efq. Topfham, four Copies 
 
 John Brathwayte, Efq. Bath, two Copies 
 
 Edward William Bray, Efq. Taviftock 
 
 Rev. Mr. Brereton, Canon Refidentiary, Litchfield, 
 
 Leicefter i;?jyj 
 
 Rev. Mr. Brereton, Exeter, frup Copies 
 Mrs. Brereton, Ditto, two Copus 
 ftev. Mr. Bromley 
 Bryan Broughton, Efq. Loudhii 
 O. P. Brown, Efq. 
 
 Rev. Charles Prideaux Brune, Place, Cornwall, two Cufies 
 Rev. Mr. Brutton, Sidmouth 
 Rev. Mr. Bryant, Chifelborough * 
 James Bryant, Efq. Tauntpn 
 Mrs. Buck, Daddon 
 Rev. Charles Buckland, Axminfter 
 Rev. John Buckland 
 Mr. Btickley, two Copies 
 Rev. Dr. Buckner, Canon Refidentiary, Chichefter, 
 
 favo Copies 
 
 Rev. John Bull, Briftol 
 Dr. Buller, late Bimop of Exeter, ten Copies 
 Sir Francis Buller, Bart. Lupton, three Copies, 
 James Buller, Efq. Downs, ten Copies 
 Mr. Bullock, Bedford-Row, London, two Copies 
 
 b 4 Mifs
 
 Mifs Ann Burd, Okehampton 
 
 William Burlton, Efq. 
 
 Mrs. P. Burlton, Bridgewater 
 
 Mrs. Burlton 
 
 Rev. T. Burrow, Inwardleigh 
 
 Rev. Dr. Burnaby, Archdeacon of Leicefter 
 
 Thomas Burnaford, Efq. Taviftock 
 
 Mr. Burnard, Crewkerne 
 
 Rev. George Burrington, Chudleigh, t<wo Copies 
 
 John Burton, Efq. Jacob%>w, eleven Copies 
 
 Charles Burton, Efq. 
 
 Mrs. Bunney, Bath 
 
 Rev. J. BulTel 
 
 Rev. Thomas Butler,, Child-Okeford, Dorfet, two Copies 
 
 Mr. B. by the Rev. Mr. Luke 
 
 Mr. B. 
 
 C. 
 
 Countefs Dowager of Chatham 
 
 Lord Clinton, four Copies 
 
 Lord Craig 
 
 Lady Camelford, two Copies 
 
 Lady Anne Carleton, t<wo Copies 
 
 Lady Catherine Courtenay, two Copies 
 
 Lady Elizabeth Courtenay 
 
 Hon. Mrs, Colt, Scotland 
 
 Mifs
 
 Mifs Colt, Scotland 
 Mrs. Cambridge 
 Mrs. Campbell, Karbric 
 
 Rev. James Camplin, Eaftbuiy, Dorfet, two Copies 
 Mrs. Camplin, Ditto, two Copies 
 Chapter of Canterbury, twenty Copies 
 Rev. Cornelius Cardew, Truro, Cornwall 
 Pole Carew, Efq. 
 
 Rev. J. W. Carew, Bickleigh, Devon 
 Rev. J. Carlyon, Truro, Cornwall 
 Thomas Carlyon, Efq. Tregrehane 
 Capt. Carlyon, Cornwall 
 John Carpenter, Efq. Tavyton, two Copies 
 Mrs. Carpenter, Ditto 
 
 John Carpenter, Efq. Launcefton, two Copies 
 Rev. Dr. Carpenter, Ditto 
 Mr. Carpenter, Wincanton 
 John Carthew, Efq. Cornwall 
 Mr. Edmund Carthew, Lifkeard 
 Mrs. Carthew, St. Auftle 
 Mrs. Cartwright, Exeter, two Copies' 
 Stephen Cave, Efq. Briftol, ten Copies 
 Rev. Mr. Carwithen, Newton St. Cyres 
 Mrs. Carwithen, Exeter 
 
 George Cary, Efq. Torr- Abbey, and Mrs. Cary, four 
 Copies 
 
 R.
 
 R. Chalmers, Efq. 
 
 Arthur Champernoun, Eq. Dartington, Devon } four Copies 
 
 Rev. John Charter, Holne, Afhburton 
 
 Thomas Chauntrell, Efq. London 
 
 Biihop of Chefter, two Copies 
 
 J. P. Chichefter, Efq. Arlington, Devon 
 
 R. B. Cholwich, Efq. Farringdon 
 
 Dean of Chrift's Chvirch 
 
 Peter Churchill, Efq. Dawlifh 
 
 Rev. John Churchill, Reclor of Eggesford, ten Copies 
 
 Rev. M. Churchill, Prebendary, Exeter, two Copies 
 
 Mifs J. F. Churchill, Ditto 
 
 Mr. Churchill, Fellow of All Souls, Oxford 
 
 Rev. Mr. Churchward, Goodleigh 
 
 Rev. William Churchward, Goodleigh 
 
 Mrs. Sarah Churchward 
 
 R. H. Clarke, Efq. Bridwell, tiuo Copies 
 
 Rev. Samuel Clarke, Belmont, Hants, two Copies 
 
 Mrs. Clarke, Ditto, two Copies 
 
 Rev. Thomas Clarke, Charmouth 
 
 Mrs. Clarke, of Mavilbank, Scotland 
 
 Mrs. Clavill, Smedmore, Dorfet, four Copies. 
 
 William Clay, Efq. London, two Copies 
 
 Rev. Benjamin Clay, Eaft- Wellington 
 
 Mrs. Clay, Ditto 
 
 Mr. Cleather, Plymouth 
 
 Mr.
 
 Mr. Cleave, Attorney, Crediton 
 
 John Cleveland, Efq. Tapley 
 
 Mrs. T. Clutterbuck, Traro, Cornwall 
 
 Mr. Andrew Cobley, Eaft-Worlington, two Copies 
 
 Rev. T. Cockayne, Stapleton, Glocefter 
 
 Rev. John Pyne Coffin, Portlege, Devon, ten Copies 
 
 Rev. Chades Pyne Coffin, Eaft-Down, Devon, two Copies 
 
 Rev. W. H.,poham, Black Torrington 
 
 John Cole, Efq. Exeter, /w Copies 
 
 James Colley, Efq. Little Torrington 
 
 B. F. ColemSn, Efq. Briftol, twoUopies 
 
 Mrs. Collins, Trevathen, two Copi/s 
 
 Mifs Collins 
 
 George Collyns, Efq. 
 
 Mr. Collyns, Kenton 
 
 Mrs. Colmore, tbndon 
 
 Rev. J. Comins, Re*5lor of Rackenfonl 
 
 Rev. D^Conybeare 
 
 Rev. Dr. G6)ke, Oxford, ten Copies 
 
 Mr. Richard Cook, Weft-Worlington 
 
 Mr. Coppleftone, Oxford 
 
 Rev. Charles Coppleftone, Re6tor of Radcliffe 
 
 Mr. P. Cornifh, Surgeon, Exeter,^tuo Copies 
 
 Dr. Cornwall, Dean of Canterbury, ten Copies ' ^ & ' 
 
 John Coryton, Efq, Cracadon, Conn\*ll, ten Copies 
 
 Rev. R. T. Cory 
 
 v, ^ - ,
 
 Rev. J. Cory, Coftifloft, Cornwall 
 
 MifsCory, Ditto 
 
 Mifs E. Cory, Ditto 
 
 Dr. Courtenay, Bifhop of Exeter, two Copies 
 
 Mrs. Coufe, Falmouth 
 
 Rev. Mr. Cox, Stockland 
 
 Mr. Coxe 
 
 General Craig 
 
 Robert Craig, Efq. Advocate, Scotland 
 
 Rev. William Crakelt, London 
 
 Rev. Charles Crawley, Clift St. Mar)', De*n 
 
 Mrs. Crofsley, Bath 
 
 Rev. Dr. Cruwys, Cruwys-Morchard 
 
 William Cubbin, Efq. Liverpool 
 
 Dr. Cudlipp, Launcefton 
 
 John Culme, Efq. Plymouth, four Copies 
 
 Rev. J. P. Gumming, New College, Oxon, two Copies 
 
 Rev. Mr. Curtis, All Souls, fix Copies 
 
 Edward Curtis, Efq. Oriel College, two Copies 
 
 Rev. Robert Cutcliffe, Seaton 
 
 D. 
 
 Earl of Darnley, two Copies 
 
 Earl of Dalkeith, two Copies 
 
 Lady Grace Doua^as, Cavers, two Copies 
 
 Mrs. Douglas, Ditto 
 
 Lord
 
 ( xvii ) 
 
 Lord Dunfinnan 
 
 Hon. Lord De Dunftanville, Tehiddy-Park Cornwall 
 
 Hon. Lady De Dunftanville 
 
 Lord Downe, Edinburgh, fix Copies 
 
 Lady Downe, Ditto 
 
 Right Hon. Henry Dundas, fix Copies 
 
 Hon. Mrs. Drummond, Bath 
 
 Mrs. Dale 
 
 Nathaniel Dalton, Efq. Shank's-Houfe, Somerfet 
 
 Mrs. Dalton 
 
 Mifs Dalton, Pitcombe 
 
 Mrs. Darner, Bath 
 
 Thomas Daniell, Efq. Mincing-Lane, London, 
 
 Copies 
 
 Thomas Daniell, Efq. Briftol, twenty Copies 
 Samuel Daniell, Efq. Yeovil, Somerfet, two 
 
 Dr. Daniell, M. D. Crewkerne, two Copies 
 
 Ralph Allen Daniell, Efq. Truro 
 
 Mrs. Daniell, Ditto 
 
 Philip Danfey, Efq. two Copies 
 
 Mr. Danfey, Blandford 
 
 Mrs. J. Danfey, Ditto 
 
 Rev. A. Daubeny, Briftol, two Copies 
 
 Mr. Jofeph Daubeney 
 
 Mifs Daubuz, Cornwall 
 
 Sir John Davie, Bart. Creedy, Devon, ten Copies 
 
 Rev.
 
 ( xviii ) 
 
 Rev. Charles Davie, Buckland, two Copies 
 
 Mrs: C. Davies, two Copies 
 
 Mr. Davies 
 
 Ferdinand De Mierre, Efq. London, two Copies 
 
 Rev. Dr. De Salis 
 
 Mrs. Deacon, James-Street, Weftminfter 
 
 Rev. William Dean, Great Torrington 
 
 Nicholas Dennys, Efq. Afhley, Devon, four Copies 
 
 Alderman Dennis, Exeter 
 
 John Devayne, Efq. New-Street, Dorfet 
 
 John Devaynes, Efq. New Bond-Street 
 
 Rev. Richard Dibbin, Fontmill 
 
 Rev. Mr. Dicken, Witheridge, Devon 
 
 Rev. Edward Dickenfon, B.D. Redor of St. Mary Stafford 
 
 Rev. Henry Dillon, Lilkearde 
 
 Mr. diaries Dilly, fix Copies 
 
 Mifs Dixon, London 
 
 Rev. John Dobfon, Bath 
 
 Rev. Robert Doidge, two Copies 
 
 Sir William Dolben, Bart. M. P. 
 
 James Douglas, Efq. London, four Copies 
 
 Rev. Mr. W. Douglas, Salifbury 
 
 Mr. Dove, Wincanton 
 
 John Downman, Efq. London, Jlx Copies 
 
 Dr. Downman, Exeter, four Copies 
 
 Rev. Mr. Drake, Crewkerne 
 
 Rev.
 
 Rev. Mr. Draper, Crewkerne 
 
 Thomas Rofe Drewe, Efq. Wotton-Houfe 
 
 William Drewe, Efq. Spring-Gardens 
 
 Archibald Drummond, M. D. Ridgeway, Glocefter, 
 
 four Copies 
 
 Andrew Drummond,! Efq. Ditto, four Copies 
 Mrs. Drummond 
 Robert Dundas, Efq. four Copies 
 Mrs. Chriftian Dundas, Melville-Caftle, Scotland, to 
 
 Copies 
 
 Mrs. Mary Knight Damer, Bridgewater 
 Mr. B. Dunfterville, Surgeon, Plymouth 
 Mr. John Dunfterville, Exeter College, Oxon 
 S. Dupuy, Efq. Taunton, two Copies 
 Mifs Dupuy, Ditto 
 
 E. 
 
 Right Hon. Countefs Dowager Ely, Bath 
 
 Right Hon. Lord and Lady Eliot, Jix Copies 
 
 Hon. John Eliot, Port Eliot 
 
 Mifs Eliot, Ditto 
 
 Lord Eikgrove, Edinburgh 
 
 Mr. Bales, Plymouth 
 
 Mifs Eaftcott 
 
 Rev. H. R. Edwards 
 
 Rev. W. E. Edwards, Redland, two Copies 
 
 Rev.
 
 Rev. J. Edwards, Redtor of Berry Pomeroy 
 
 Mr. Edwards, London, two Copies 
 
 Samuel Edwards, Efq. Gotham, Gloucester 
 
 William Egerton, Efq. 
 
 Rev. Charles Egerton, Thorncombe 
 
 William Elford, Efq. M. P. Bickham 
 
 Jonathan Elford, Efq. Plymouth-Dock 
 
 Rev. William Ellicombe, Alphington 
 
 Rev. H. Ellicombe 
 
 Mr. Elliker 
 
 Mr. Ellis, Wincanton 
 
 Mifs Ellis, Exeter, two Capias 
 
 John Elmefley, Efq. Fellow of Oriel College, ten Copies 
 
 Rev. William Elfton, Weft-Down 
 
 Robert Cary Elwes, Efq. 
 
 Rev. Mr. Eton, Archdeacon of Middlefex 
 
 Rev. Mr. Evans, Eton 
 
 Mrs. Evans, Bath 
 
 Rev. Dr. Eveleigh, Provoft of Eton, two Copies 
 
 Reftor of Exeter College, Qxon 
 
 F. 
 
 Earl Fortefcue, ten Copies 
 Lady Fortefcue, ten Copies 
 Hon. Capt. Fortefcue, ten Copies 
 Thomas Falconer, Efq. Bath 
 
 Mr*.
 
 Mrs. Faneuil, Stonehoufe 
 
 John Fanfliawe, Efq. Wimpole-Street 
 
 Mrs. Fanihawe, Ditto 
 
 Mifs Fanfhawe, Ditto 
 
 Mifs C. Fanihawe, Ditto 
 
 Rev. R. Farmer 
 
 Mrs. Fazerkerly, Jix Copies 
 
 Jofeph Feltham, Efq. Hinton, Somerfetfhirc 
 
 Rev. Mr. Fewtrell, Crewkerne 
 
 Profeflbr Finlayfon 
 
 Rev. Peter Fiiher, Little Torrington 
 
 Mifs Fiiher 
 
 Mrs. Foley, Bath 
 
 Rev. John Follett, Tiverton 
 
 Mr. Foote, Southmolton 
 
 A. Forbes, Efq. of Culloden 
 
 Rev. Mr Forrefter, Thurfton, Leicefter 
 
 Inglet Fortefcue, Efq. 
 
 Mrs. Fortefcue, Dawlifh, two Copies 
 
 Mifs M. Fortefcue, two Copies 
 
 Rev. Mr. Fofs, Arlington 
 
 Rev. Dr. Fofter, Eton, two Copies 
 
 Dr. Fothergill, Bath 
 
 Rev. Peter Fowkes, two Copies 
 
 Rev. Thomas Fownes, Kittery, two Copies 
 
 Rev. F. Foxcroft, Winterbourn, two Copies 
 
 c Mrs.
 
 < xxii ) 
 
 Mrs. Fraine, Bath 
 
 A Friend, two Copies, by Mrs. Vivian, Pencarlinick 
 
 Ditto, two Copies, by Ditto 
 
 Mr. William Fripp, Briftol 
 
 Mrs. Froome, Salifbury, two Copies 
 
 Rev. Robert Hurrell Froude, Totnefs, four Copies 
 
 Rev. James Furneaux, Plymouth 
 
 Rev. Peter Wellington Furfe, Halfdon 
 
 Philip Furze, Efq. Briftol 
 
 G. 
 
 Earl of Grofvenor, two Copies 
 
 Hon. Mifs Gray, Edinburgh 
 
 Lady Glanville 
 
 Lord Grenville, ten Copies 
 
 Lord Gwydir, two Copies 
 
 Henry Gaily, Efq. two Copies 
 
 Rev. J. Gandy, Re6tor of Old Church, Plymouth, and 
 
 Prebendary of Exeter Cathedral, ten Copies 
 John Gape, Efq. Bath, two Copies 
 Mr. Joel Gardener, Briftol, two Copies 
 Mrs. Joel Gardener, Ditto, two Copies 
 Rev. Mr. Garnett, Prebendary of Winchefter 
 Mrs. Gamier 
 Dr. Galking, Plymouth 
 Mr. Gater, Exeter, two Copies 
 
 Rev.
 
 ( xxiii ) 
 
 Rev. Nicholas Gay, Vicar, Up-Ottery 
 
 Mifs Gay, Cloifter-Hall 
 
 Mifs Gennys, Stonehoufe, Plymouth, two Copies 
 
 A gentleman, ten Copies, by the Rev. Mr. Karflake 
 
 A Gentleman, Eton, four Copies 
 
 A Gentleman, two Copies 
 
 A Gentleman, by Mrs. Prideaux 
 
 A Gentleman, by the Rev. J. Churchill 
 
 Rev. John Gibbons, Bath 
 
 Rev. Mr. Gibbons, Windfor 
 
 Vicary Gibbs, Efq. London, ten Copies 
 
 Mifs Gibbs, Heywood-Houfe, Wilts, ten Copies 
 
 Mr. Gidley, Crewkerne 
 
 Walter Rawleigh Gilbert, Efq. Pnory-Houfe,/<wr Copies 
 
 Mrs. W. R. Gilbert, Ditto, four Copies 
 
 Rev. Edmond Gilbert 
 
 Mifs Catherine Gilbert 
 
 Rev. William Gillett, Gloucefter .* . 
 
 Dr. Girod, Exeter 
 
 F. Glanville, Efq. Catch-French 
 
 Mrs. Glanville, Ditto 
 
 Dr. Glafs, Greenford 
 
 Rev. George Glafs, Ditto 
 
 Rev. Thomas Glubb, Exeter College, Oxon 
 
 John Warren Glubb, Efq. Torrington 
 
 Rev. Peter Glubb, Re&or of Langtree 
 
 c 3 Mrs.
 
 ( XXIV ) 
 
 Mrs. Glynn, Crefcent, Bath 
 
 Rev. Mr. Goodall, Eton 
 
 Robert Goodden, Efq. Compton, Dorfet, two Copies 
 
 Wyndham Goodden, Efq. Clifton 
 
 Mifs Goodden, Bath 
 
 Mrs. Goodenough, Wigmore-Street, London, two Copies 
 
 Mrs. Goodford, Yeovil, Somerfet, two Copies 
 
 Rev. Mr. Gordon, Chaplain of Exeter Cathedral, ten 
 
 Copies 
 
 Mrs. Gordon, Hartland 
 
 Rev. Charles Gore, Henbury, Gloucefier, two Copies 
 Mrs. Gore, Dunfcombe 
 George Gould, Efq. Upway, Dorfet 
 Rev. Robert Gould, Motherton, Devon * 
 Edmund Granger, Efq. Exeter^ two Copies 
 Mr. William Gravener, Briftol 
 Mrs. Graves, Bath 
 
 Thomas Greening, Efq. Ditto, two Copies 
 Mrs. W. Gregor 
 
 Pafcoe Grenfill, Efq. Marazion, two Copies 
 William Grey, Efq. Crewkerne 
 Mrs. Grills, Helftone, two Copies 
 Mifs Grills, Ditto 
 Rev. R. P. Grills, Ditto 
 Rev. Thomas Grove, Meer, Wilts 
 Rev. Mr. Guirdner, Eton 
 
 Nathaniel
 
 ( XXV ) 
 
 Nathaniel Gundry, Efq. two Copies 
 
 Mrs. Gundry, two Copies 
 
 Mrs. M. Gundry, Richmond, two Copies 
 
 Thomas Gundry, Efq. Dewliih, Dorfet, twa Copies 
 
 Rev. Dr. Gunning, two Copies 
 
 Mrs. Gunning 
 
 John Gunfton, Efq. Bath 
 
 Mrs. Gwatkin, Ditto 
 
 Capt. Gwennapp, Bideford 
 
 H. 
 
 Earl of Hardwicke, twenty Copies 
 
 Earl of Hadington, four Copies 
 
 Lady Harewood, four Copies 
 
 Lady Hamilton 
 
 Lady Hope 
 
 Hon. Mrs. Hood 
 
 Lord Hawkefbury, two Copies 
 
 Lord Vifcount Hood, two Copies 
 
 Hon. Henry Hood 
 
 Rev. William Hains, Vicar of Overton, two Copies 
 
 Mrs. Hale, Ingfdon, four Copies 
 
 Dr. Hall, Bodmin 
 
 John Hallett, Efq. Mifterton, Somerfet 
 
 Rev. Richard Hallett, Stedcombe 
 
 Rev. Richard Hammett, Hartland 
 
 c3 Sir
 
 ( xxvi ) 
 
 Sir Alexander Hamilton, Retreat, Devon 
 
 Hamilton, Efq. Curzon-Street, May-Fair 
 
 Mr. Robert Hamlyn, Bideford 
 
 Mrs. Hamlyn, Pafcoe 
 
 Rev. Mr. W. Hannington 
 
 R. Harding, Efq. two Copies 
 
 Rev. Dr. Hardwicke, Sodbury, Gloucefter, two Copies 
 
 George Hardwicke, M. D. Ditto, two Copies 
 
 Mrs. Hare, Plymouth 
 
 Edward Harford, Efq. Briftol, four Copies 
 
 Jofeph Harford, Efq. Ditto, four Copies 
 
 John Scandret Harford, Efq. Ditto 
 
 Samuel Lloyd Harford, Efq. Ditto, four Copies ' 
 
 Charles Jofeph Harford, Efq. Ditto, four Copies 
 
 James Butler Harris, Efq. Powy's-Place, London 
 
 Mrs. Harris, Bath 
 
 Mifs Harris, Hayne, Cornwall 
 
 Mrs. Harris, Truro 
 
 Mrs. Harris, Rofewarne 
 
 Mr. Harrifon, four Copies 
 
 Mifs Harrifon, Bath 
 
 C. B. Hart, Efq. Sidborough 
 
 Mr. Harpur, Surgeon, Truro 
 
 Mifs Harpur, Redruth 
 
 William Hawker, Efq. Poundisford, Somerfet 
 
 Mifs Hawker, Ditto 
 
 Mrs.
 
 ( xxvii ) 
 
 Mrs. Hawker, Long-Parifh, Eton, two Copies 
 
 Mrs. Hawkins, Kelfton-Houfe, Bath 
 
 Stephen Hawtrey, Efq. 
 
 Mrs. L. Hawtrey, Eton 
 
 Mrs. F. Hawtrey, Ditto 
 
 James Hay, Efq. Drumellier, Scotland 
 
 Mrs. Hay, Ditto 
 
 Mrs. Hay 
 
 Mr. Haydon, Crewkerne 
 
 John Hayes, Efq. 
 
 Rev. George Hayter, Me of Wight, two Copies 
 
 Mrs. Hearle, Helligan 
 
 Rev. Dr. George Heath, Eton, ten Copies 
 
 Mrs. Heath, Ditto 
 
 Rev. Dr. Heath, Ditto 
 
 Rev. Canon Heberden, Exeter, ten Copies 
 
 Dr. Heberden, Pall-Mall, two Copies 
 
 Dr. William Heberden, Down-Street, Berkly.Sqnare, 
 
 two Copies 
 
 G. Heinzalman, Efq. Heavitree, Devon 
 William Helyar, Efq. Coker, Somerfet, twenty Copies 
 Mrs. Helyar, Ditto, ten Copies 
 Edward Helyar, Efq. Ditto, two Copies 
 Wefton Helyar, Efq. Newton Ferrers, Cornwall, two 
 
 Copies 
 Mifs Helyars, Bath, ten Copies 
 
 c4 Mrs. 
 
 -
 
 ( xxviii ) 
 
 Mrs. Herring, Great Torrington 
 
 Rev. Dr. Hey, Canon, Chrift-Church, four Copies 
 
 Mrs. Heyes, Bath 
 
 John Heywood, Efq. Inner-Temple, two Copies. 
 
 Mr. William Hicks, Exeter 
 
 Mr. E. Hicker, Richmond 
 
 Mr. John Hiern, Torrington 
 
 Rev. Mr. Hiern, Stoke, Devon 
 
 James Hill, Efq. two Copies 
 
 Mrs. Hill 
 
 Richard Hill, Efq. Plymouth-Lodge, Cardiff 
 
 Thomas Hill, Efq. Briftol 
 
 Rev. Mr. Hill, Tawftock, Devon 
 
 John Hilton, Efq. two Copies 
 
 Rev. Mr. Hinde, Eton 
 
 R. Hippefley, Efq. 
 
 Rev. H. Hippefley 
 
 Henry Hoare, Efq. Fleet-Street 
 
 Mrs. Hoare, Ditto 
 
 Mr. C. Hoare, Dawlifh 
 
 Mifs Hodfon 
 
 Mrs. Holdfworth, Dartmouth, ten Copies 
 
 Rev. Thomas Hole, Ham, Devon 
 
 Rev. H. A. Hole, Re&or of Chumleigh 
 
 Rev. Jofhua Hole, Vicar of Burrington 
 
 Rev. William Holland, Bath, two Copies 
 
 Mrs.
 
 ( xxix ) 
 
 Mrs. Holland, Portfmouth 
 
 Mrs. Hoi man, Bath 
 
 John Holmes, Efq. 
 
 Mr. William Holmes, Exeter 
 
 Mrs. Ann Holwell, Ditto, two Copies 
 
 Rev. John Honey, Lifkearde 
 
 Rev. John Honywood, Bath 
 
 Mr. John Hofegood, Weft-Worlington, Devon 
 
 Thomas Hofldns, Efq. Haflebury, Somerfet, two Copies 
 
 William Hofkins, Efq. Perrcft-Houfe, two Copies 
 
 Rev. David Horndon, t-wo Copies . 
 
 Rev. Thomas Horndon, Bath 
 
 Rev. Canon Howell, Exeter, ten Copies 
 
 David Howell, Efq. four Copies 
 
 Mrs. Howell, Bath, two Copies 
 
 Mifs Howell, Ditto 
 
 Mrs. Hudfon, Exeter 
 
 Henry Hughes, Efq. 
 
 William Hunt, Efq. 
 
 Rev. William Hunt, Plymouth 
 
 Mrs. Hurrel, and Mifs Davie, two Copies 
 
 I. 
 
 Hon. Mrs. Irby 
 
 Sir James Norcliffe Innes, Bart. Innes-Houfe 
 
 Lieutenant-Colonel Incledon, Firft Regiment
 
 ( XXX ) 
 
 R. N. Incledon, Efq. Pilton, Devon 
 
 Jolhua Ironmonger, Efq. 
 
 Mrs. Ironmonger 
 
 Mrs. Irwin, London 
 
 Mifs Ifaac, two Copies 
 
 Mr. D'Ifraelli, London 
 
 E.I. 
 
 William Jackfon, Efq. Exeter, ten Copies 
 
 William Jackfon, Efq. Junr. Cowley, twenty Copies 
 
 Thomas Jackfon, Efq. Secretary of Legation, at Turin, 
 
 ten Copies 
 
 F. J. Jackfon, Efq. two Copies 
 William Bickford Jackfon, Efq. Bideford 
 William Adair Jackfon, Efq. South-Sea-Houfe 
 Eev. Dr. Jackfon 
 
 Rev. J. Jago, Vicar of Milton Abbott 
 Mifs Jago, MevagifTey 
 
 Jarvoife Clerk Jarvoife, Efq. Belmont, Hants, two Copies. 
 Thomas Clerk Jarvoife, Efq. Ditto, two Copies 
 Rev. J. R. I'Ans 
 Mrs. Jeffery, Bath, four Copies 
 Mrs. Jenny, Truro 
 Mifs Jenny, Ditto 
 Mr. Jefle 
 
 Richard Johns, Efq. Helftone 
 Mrs. Johns 
 
 William
 
 ( xxxi ) 
 
 William Johnfon, Efq. London 
 
 William Johnfon, Efq. King's College, Cambridge 
 
 Thomas Jones, Efq. Stapleton, Gloucefter, four Copies 
 
 Rev. Dr. Jones, Archdeacon of Hereford, two Copies 
 
 Rev. Thomas Jones, Hill-Houfe, two Copies 
 
 Rev. Richard Jones, Charfield 
 
 Mr. William Jones, No. 141, Bond-Street, London 
 
 Mr. Jones, Eton 
 
 Mrs. Jones, Blandford 
 
 Mrs. Joy 
 
 K. 
 
 Rev. Mr. Karflake, Bifhop's-Nympton, two Copies 
 
 Mr. William Karflake 
 
 Mr. Keate 
 
 Rev. Mr. Keats, King's Nympton 
 
 Mr. James Kemp, Truro 
 
 Rev. Nicholas Kendal, Pelyn 
 
 Rev. Mr. Kerrick 
 
 Thomas Kevill, Efq. Trevenfan, two Copies 
 
 Mr. Mervin King, Exeter 
 
 Richard Kingdon, Efq. Barum 
 
 Mr. Kipling 
 
 Charles Kitfon, Efq. ten Copies 
 
 Rev. Walter Kitfon, Exeter, two Copies 
 
 Rev. E. A. Kitfon, Ditto, two Copies 
 
 Rev.
 
 ( xxxii ) 
 
 Rev. Thomas Kitfon, Shiphay 
 Rev. William Kitfon, Torquay 
 Mrs. Knapton, Dorfet 
 
 L. 
 
 Lady Langham, Cavendim-Square, London, two Copies 
 
 Madam Lambert, Wales 
 
 Thomas Lane, Efq. Coffleet, ten Copies 
 
 A Lady, by Ditto, twenty Copies 
 
 A Lady unknown, to be fent to Mrs. Welsford, Totnes, 
 
 twelve Copies 
 
 A Lady unknown, to be fent to Ditto, ten Copies 
 A Lady unknown, to be fent to Ditto, fix Copies 
 A Lady, four Copies 
 A Lady 
 A Lady, Bath 
 A Lady 
 
 Rev. J. Lamb, Vicar of Banbury, Oxford 
 Rev. John Land, Thruifclk, two Copies 
 Mifs Land, Dartmouth 
 Mr. Philip Lane, Morchard-Biihop 
 Rev. Dr.* Langford, Eton 
 Rev. Mr. E. Langford, Ditto 
 
 Rev. Dr. Law, Archdeacon of Rochefter, two Copies 
 Mrs. Le Fevre, Bedford-Square, London, two Copies 
 George Leach, Efq. Plymouth 
 
 Thomas
 
 ( xxxiii ) 
 
 Thomas Leare, Efq. Sandwellj Devon 
 
 Mr. Lee, Ilfracombe 
 
 Mrs. Lee, Bath 
 
 Rev. Mr. Leeves, Ditto 
 
 Mr. Leicefter, Eton 
 
 Rev. George Leigh, Ellicombe, Somerfet, two Copies 
 
 Rev. Charles Lethbridge, St. Stephen's, Cornwall 
 
 Mr. Chriftopher Lethbridge, Launcefton 
 
 Nathaniel William Lewis, Efq. Bath 
 
 Mrs. Lewis, t-wo Copies 
 
 Mrs. Lewis 
 
 John Ley, Efq. Trehill, two Copies 
 
 Henry Ley, Efq. Exeter, two Copies 
 
 Mrs. Ley, Afliprington 
 
 Rev. Jacob Ley, Reftor of Ditto 
 
 Rev. Mr. Ley, Shobrooke 
 
 Mr. George Ley, Cockington 
 
 Mrs. Lillington, Bath 
 
 Rev. Mr. Linch, Archdeacon of Canterbury, twenty 
 
 Copies 
 
 Sir Henry Lippencott, Bart. Stike, Gloucefter, two Copies 
 Rev. Mr. London, two Copies 
 
 Matthew Louis, Efq. Calcutta, Bengal, ^/y Copies 
 Mifs Louis, Edinburgh, ten Copies 
 Capt. Louis, of the Navy, ten Copies 
 
 Mr.
 
 I 
 
 ( xxx iv ) 
 
 Mr. Louis, Exeter 
 
 Mifs Elizabeth Louis, Ditto, four Copies 
 Mifs F. E. Louis, Ditto, four Copies 
 Mifs S. Louis 
 
 Robert Harvey Lovell, Efq. Coal -Park, four Copies 
 Dr. Lovell, Briftol 
 Rev. T. M. Lovering, Pinhoe 
 Thomas Lowfield, Efq. Bath, two Copies 
 Rev. Mr. Luce, Plymouth 
 Abraham Ludlow, M. D. Briftol, ten Copies 
 Abraham Ludlow, Junr. Efq. Royal North Britim Dra- 
 goons, ten Copies 
 
 Rev. Mr. Luke, Exeter, two Copies 
 John Fownes Luttrell, Efq. Dunfter Caftle 
 Francis Fownes Luttrell, Efq. two Copies 
 Rev. Mr. Luxmoore, Prebendary of Canterbury, ten Copies 
 Henry Luxmoore, Efq. Okehampton 
 Mr. T. B. Luxmoore, Ditto 
 Mrs. Charles Luxmoore, Ditto 
 Rev. Coryndon Luxmoore, Brideftow 
 Rev. John Luxton 
 
 Rev. Rickard Lyne, St. Ives, Cornwall 
 Rev. Philip Lyne, L. L. D. Vicar of Mevagiffey 
 Dr. Lyfons, Bath, two Copres 
 A. L. Ditto 
 
 Earl
 
 a ( xxxv ) 
 
 M. 
 I 
 
 * 
 
 Earl of Moray, ten Copes 
 
 Dowager Lady Molefworth, Cornwall, four Copies 
 
 Lord Montague, two Copies 
 
 Hon. Mr. Marlliara 
 
 Hon. Mrs. Marfliam, two Copies 
 
 Sir William Molefworth, Bart. Pencarrow, Cornwall 
 
 Lady Molefworth, Ditto 
 
 John Mackrafs, Efq. 
 
 John Mallet, Efq. Speccott 
 
 Mifs Ann Mallet, Taunton 
 
 Mrs. Mander, Truro 
 
 Mrs. John Manley 
 
 Richard Manfel, Efq. Bath 
 
 Mifs March, Briftol, two Copies 
 
 Rev. R. J. Marker, Uffculme 
 
 Major-General Marfh, Bolton-Row 
 
 Rev. George Marm, Critchel, Devon 
 
 Rev. Edward Marfhall, Breage, Cornwall 
 
 William Matters, Efq. 
 
 Rev. William Matters, Vicar of Sparfhold, Hants 
 
 James Martin, Efq. Temple, two Copies 
 
 Mifs Martin, Seaborough 
 
 Mrs. Martyn, Bath, two Copies 
 
 Rev. J. Maule, Park-Row, Greenwich 
 
 Rev,
 
 ( xxxvi ) 
 
 Rev. James May, Cheldon 
 
 John Mayo, Efq. Bath 
 
 Mrs. Meddon 
 
 Mrs. Medlycott, Ven-Houfe, Dorfet 
 
 Rev. Mr. Meekins, Oxford 
 
 Richard Melluilh, Efq. Witheridge, two Copies 
 
 J. Merry, Efq. London, two Copies 
 
 Warden of Merton College, Oxon, two Copies 
 
 John Merrivale, Efq. Devon, four Copies. 
 
 Mr. Meffer, Surgeon 
 
 Jofeph Metford, Efq. two Copies. 
 
 Mifs Michell, Redruth 
 
 Mifs Middletons, Hill-Street, Berkley-Square, two Copies 
 
 John Milford, Efq. Exeter, two Copies 
 
 Richard Milford, Efq. Bath 
 
 William Miles, Efq. Clifton, four Copies 
 
 Rev. William Millars, Fellow of St. John's College, 
 
 Cambridge 
 
 Mils Millar, Queen's-Street, May-Fair, London 
 Mifs Milles, Ditto 
 Langford Millington, Efq. London 
 George Mills, Efq. 
 Mrs. Mills 
 
 Rev. William Forord Mitchell, Rector of Throwleigh 
 Mrs. Mitchell, Dewlifli, Dorfet 
 Abraham Moore, Efq. Temple, two Copies, 
 
 Mrs.
 
 ( xxxvii ) 
 
 Mrs. Moore, Grampound 
 
 Rev. Archdeacon Moore, Exeter, ten Copies 
 
 Rev. William Moore, Senr. Southtawton, two Copies 
 
 Rev. William Moore 
 
 Rev. Thomas Moore, Bifhop's Tawton 
 
 Rev. Edward Moore, Oxford 
 
 Rev. Mr. Montgomery, Vicar of Stewkly, two Copies 
 
 Mr. R. Montgomery 
 
 Rev. H. Morgan, Canon, Hereford 
 
 General Morrifon, No. 62, Upper Seymour-Street 
 
 Mrs. E. Morrifon, Bideford 
 
 Rev. H. Morrifon, Yeovale 
 
 Rev. T. Morrifon 
 
 P. Morihead, Efq. Widey, two Copies 
 
 Mrs. Mortimer 
 
 Mifs Moyle, Park-Row, Greenwich 
 
 Rev. Mr. Mules, Ilminfter 
 
 Mrs. Munday, Budleigh-Salterton 
 
 Mr. Murray 
 
 N. 
 
 His Grace the Duke of Northumberland, four Copies 
 
 Lady Napier, Bath, two Copies 
 
 Sir Stafford Henry Northcote, fae Copies 
 
 Mrs. T. Nankivel 
 
 Richard Nelmes, Efq. Briftol, two Copies 
 
 d ' Rev,
 
 ( xxxviii ) 
 
 Rev. Mr. New 
 
 Newcorabe, Efq. Teignmouth, two Copies 
 
 John Nicholas, Efq. Mincing-Lane 
 
 Mrs. Nicholls, Terriff, Cornwall, two Copies 
 
 Dr. Nowell, Principal of St. Mary's-Hall, Oxford, two 
 
 Copies 
 
 Rev. Chancellor Nutcombe, Exon, two Copies 
 George Nutcombe, Efq. two Copies 
 Mifs Nutcombe 
 
 O. 
 
 Rev. Henry Oglander, Fairy-Hill, Ifle of Wight 
 
 Rev. Newton Ogle, D. D. Dean of Winchefter 
 
 Mifs Oke 
 
 Mr. Parry Okeden 
 
 Paul Orchard, Efq. Hartland- Abbey, ten Copies 
 
 Mrs. Ouchterloney, Toplham 
 
 Mrs. Ourry 
 
 Mr. Owen, London 
 
 Right Hon. Earl Paulet, two Copies 
 Lady Paulet, Lyme, Dorfet 
 Loid and Lady Portfmouth, ten Copies 
 Lady Porchefter, Pixton Houfe, two Copies 
 
 Lady
 
 ( xxxix ) 
 
 Lady Pellew, Flufhing 
 
 The Lord Prefident, Edinburgh 
 
 Hon. Philip Percy, four Copies 
 
 Hon. Mrs. Paterfon 
 
 Francis Page, Efq. 
 
 Lawrence Palk, Efq. Haldon-Houfe, fifteen Copies 
 
 Walter Palk, Efq. Marley Houfe 
 
 Rev. Lawrence Panting, two Copies 
 
 Thomas Parlby, Efq. Stone Hall, two Copies 
 
 John Partridge, Efq. Great Torrington 
 
 John Patch, Efq. London 
 
 George Paterfon, Efq. Caftle Huntley, Scotland 
 
 Mrs. Patterfon, Ditto, two Copies 
 
 William Payne, Efq. Briftol, two Copies 
 
 Mrs. Pellew, Falmouth 
 
 Rev. Robert Penny, D. D. Reftor of Cromhall, and 
 
 Chaplain to his Grace the Duke of Beaufort, two 
 
 Copies 
 
 Rev. John Penrofe, Carwarthenick, Cornwall 
 Mrs. M. Penrofe, Ditto 
 Mrs. Charles Penrofe, Breage, Ditto 
 Rev. Thomas Penwarne, Cornwall 
 Mr. Perfect, Wincanton 
 Peter Perring, Efq. four Copies 
 Rev. John Perring, by Mr. F. Barnes 
 Rev. John Perry, Herts, two Copies 
 
 d 2 Mrs.
 
 Mrs. Perry, Herts, two Copies 
 
 Mrs. Peppin, Dulverton, Somerfet 
 
 Henry Peters, Efq. No. 50, Park-ftreet 
 
 Mrs. Peters, Ditto 
 
 Sir John Philips, Newport Houfe, Cornwall, two Copie> 
 
 Rev. J. Phillips, Merabury 
 
 Mifs Phillips, Ditto 
 
 Mrs. Phillips, Topfham 
 
 Mr. Pickford, Oriel College, Oxford, two Copies 
 
 Mifs Mary Pierce, Exeter 
 
 Mrs. Pigott, Dartmouth 
 
 Arthur Pigott, Efq. Powys Place 
 
 Mifs F. D. Pindar, Treliffick, Cornwall 
 
 Mrs. Pinny, Upper Charlotte-ftreet 
 
 John Platel, Efq. London 
 
 Mrs. Pleydell, Blandford, forty Copies 
 
 Mifs Pleydell, Ditto, two Copies 
 
 Mifs Mary Pleydell, Ditto, two Copies 
 
 Mrs. Mary Pleydell, Twickenham, two Copies 
 
 Mrs. Cornelia Pleydell, Ditto, two Copies 
 
 Major Pleydell, Dorfet, two Copies 
 
 Edmund Morton Pleydell, Efq. Whatcombe, Ditto, 
 
 four Copies 
 
 Rev. Mr. Plumptree, Pref. Worcefter 
 Sir John De la Pole, Shute Houfe 
 Mifs Polwhele, Truro 
 
 Mrs.
 
 Mrs. Poole, Bath 
 
 Rev. Mr. Poole, Oriel, two Copies 
 
 Rev. Henry Pooley, Truro 
 
 Mr. Jofeph Porter, London 
 
 Rev. Mr. Poulter, Prebendary, Winchefter 
 
 Mrs. Poor, Salisbury 
 
 Richard Newdicote Poynty, Efq. Tormartin, Gloucefter 
 
 Rev. Mr. Price, Merriott, Somerfet, two Copies 
 
 Mr. Samuel Price, Eaft Worlington 
 
 Rev. John Price-, Keeper of the Bodleian Lib. Oxford 
 
 Rev. Richard Price, Lamerton 
 
 Mrs. Prideaux, Bath, four Copies 
 
 A Gentleman, by Mrs. Prideaux 
 
 Mr. Prowfe, Exeter 
 
 Arthur Puckey, Efq. Liflteard, two Copies 
 
 Mrs. Puckey, Ditto 
 
 Mrs. Putt, Brideftow 
 
 Rev. Thomas Putt, Corpus College, Oxford, two Copies 
 
 Rev. Edward Pyne, Eaft Down, Devon 
 
 Mr. William Pyne, Briftol 
 
 Lady Francis Quin 
 
 Mrs. Quenoualt, Taunton 
 
 Mrs. Quicke, Bath, two Copies 
 
 d3 Lord
 
 R. 
 
 Lord Rolle, Stevenfton<% ten Copies 
 
 Hon. Lord Romney 
 
 Lady Rofs, Bath 
 
 Hon. Mr. Juftice Rook 
 
 Richard Coppleftone Radcliffe, Stoke 
 
 Rev. John Radford, Lapford 
 
 Mifs Rae, Edinburgh 
 
 Mrs. Rambouillet, Bath 
 
 Rev. Dr. Randolph, Ditto, two Copies 
 
 Rev. Dr. Randolph, Regius Profefibr of Divinity, Oxford 
 
 P. Rafhleigh, Efq. Menabilly, Cornwall 
 
 Charles Raihleigh, Efq. St. Auftle 
 
 JMifs Redwood, Bath 
 
 Richard Reed, Efq. Trevalas, Cornwall 
 
 Dr. Remmet, Plymouth, two Copies 
 
 Mr. Rendall, Wincanton 
 
 Mrs. Reynolds, Penair, Truro, two Copies 
 
 Rev. George Rhodes, Colyton, Devon 
 
 Philip Richards, Efq. Penryn 
 
 Rev. John Richards 
 
 Mrs. Richards, Cambourne 
 
 Rev. William Richards, Stour Provoft, Dorfet 
 
 Mr. T. Ridout, Scaborough 
 
 Mr. John Ridout, Ditto, Somerfet 
 
 William
 
 ( xliii ) 
 
 William Roberts, Efq. Exeter, four Copies 
 
 Mifs Roberts, Penryn, Cornwall 
 
 Rev. Mr. Roberts 
 
 Mr. Thomas Roberts, Briftol 
 
 Mifs Robinfon, Helfton 
 
 Mr. Robinfon 
 
 Lieut-Colonel Rodd, Trebartha, Cornwall, fix Copies 
 
 Mrs. H. Rodd 
 
 R. Rofenhagen, Efq. Royal Hofpital, Greenwich, Jix 
 
 Copies 
 
 Rev. J. Rowe, Alfcott, Devon 
 James Rowe, Efq. Ditto, two Copies 
 Mifs D. M. Rowe 
 Mrs. P. Rowe, London 
 Mifs Rowe, Tiverton, two Copies 
 Rev. John Ruflel 
 E. R. 
 
 Countefs of Strafford 
 
 Lady Anne Stuart, Scotland, ten Copies 
 
 Lady Sommers 
 
 Hon. Arch. Stuart, Blandford, four Copies 
 
 The Biftiop of Salisbury 
 
 Rev. Mr. Salmon, Crewkerne 
 
 d 4 Rev.
 
 . ( xliv ) 
 
 Rev. Thomas Saltren, Petticombe 
 Mrs. Sambell, Mevagifley 
 Capt Samber, Navy 
 Robert Dundas Sanders, Efq. 
 Mifs Sandfords, Bath 
 Mrs. Sandford, Walford, Somerfetfhire 
 Mrs. Sandford, Ninehead 
 J. Satterthwayte, Efq. London 
 Mrs. Sawle, Penryn, Cornwall, two Copies 
 Mifs Bridget Sawle, Exeter, four Copies 
 Mrs. Sayre, Bath, two Copies 
 Mrs. Sayre, two Copies 
 Sir William Scott 
 
 J. B. Sealy, D. D. F. R. S. Stefted, Effex 
 Mifs Sealey, Bridgewater 
 Mrs. Segre 
 
 Mrs. J. Senhoufe, Mincing-Lane, London 
 Mrs. Sheere, Bideford 
 Rev. George Sherrard 
 Mrs. Sherrard 
 
 John Jeffery Short, Efq. Exeter, ten Copies 
 Mrs. Shute, Stapleton, Glouceflerfliire, two Copies 
 Rev. Mr. Shute, Ditto, two Copies 
 Thomas Shute, Efq. Wotton 
 Mr. Sigmond, Bath, two Copies 
 Mrs. Sillifant 
 
 Mifs
 
 Mils Sinclair 
 
 Rev. Mr. Sirvage, Eton, four Copies 
 
 Sir John Skinner, two Copies 
 
 Mrs. Skinner, Clofe, Exeter, two Copies 
 
 Rev. Dr. John Skinner 
 
 Rev. Richard Slade, Torrington 
 
 Rev. Richard Sleeman 
 
 Charles Smith, Efq. Queen Anne's-ftreet, Weftminfter, 
 
 two Copies 
 
 Mr. H. Smyth, Royal Hofpital, Greenwich 
 Rev. Stafford Smyth, Prior Park, Bath . 
 Charles Smyth, Efq. 
 
 Rev. William Smyth, Bideford, four Copies 
 Rev. William Southmead, Redor of Gidley . 
 Mr. Ifaac Spaiks, Ditto 
 John Span, Efq. Briftol, fwo Copies 
 T. Sparkes, Efq. Ditto 
 
 Mr. Speare, No. 5, Leadenhall-ftreet, two Copies 
 Mr. George Spencer, Eaft Worlington 
 Thomas Splatt, Efq. Brixton, two Copies 
 Rev. Chriftopher Spry 
 Rev. Mr. Spurway, Pilton, Devon 
 Rev. William Spunvay, Barnftaple 
 Mrs. St. Aubyn, Bath 
 Rev. Mr. Stabback 
 Mrs. Stackhoufe, Pendaroes 
 
 Mr.
 
 ( xlvi ) 
 
 Mr. Jofeph Staines, Ironmonger 
 
 Mrs. Stapleton, Burton Pynfent, Somerfet 
 
 Mifs Staunton, New Norfolk-ftreet 
 
 Rev. W. M. Stawell, Southmolton 
 
 Rev. Charles Steer, Axminfter 
 
 Mifs Sterling, Scotland 
 
 Mifs Sterling, Keir, Ditto 
 
 Rev, Dr. Stevens 
 
 Rev, Mr. Stevenfon, Eton 
 
 James Still, Efq. Knoyle, Wilts, two Copies 
 
 Rev. John Still, Ditto, two Copies 
 
 Mrs. Still, Ditto. 
 
 Mifs Stona 
 
 Thomas Strong, Efq. Lympftone, two Copies 
 
 Andrew Strahan, Efq. London 
 
 Rev. Dr. Sturges, Chanc. Dioc. Winton, ten Copies 
 
 Mrs. Sumbell 
 
 Mr. William Sunter, Afhburton 
 
 Mr. Jofeph Sunter, Ditto 
 
 Button, Efq. New Park, Wilts, two Copic', 
 
 Mrs. Sutton, Ditto, two Copies 
 Mr. William Swanfon 
 Rev. Thomas Sweet 
 Mrs. Sweet, Kentifbury 
 Mrs. Symons 
 Mifs Symons 
 
 Mr,
 
 ( xlvii ) 
 
 Mr. William Symons, Plymouth 
 Mr. James Renal Syms 
 
 Lady Talbot 
 
 Right Hon. Lady Charlotte Townfliend 
 
 Lady Tynte, Hafwel, Somerfet, two Copies 
 
 Prefident of Trinity College, Oxon 
 
 Henry Tahourdin, Efq. London, two Copies 
 
 Rev. Robert Tarrant, Exeter, two Copies 
 
 Mr. Tatnell, Greenwich 
 
 'Mrs. Mary Tatnell, Ditto 
 
 Dr. Tauntori, Bath 
 
 Mrs. Taunton, Truro 
 
 Mrs. Pearce Taylor, Ogwill, two Copies 
 
 Thomas Taylor, Efq. Denbury, two Copies 
 
 Rev. Mr. Taylor, Clifton, two Copies 
 
 Rev. Edward Taylor, Bifrous, Kent, two Copies 
 
 D. Taylor, Efq. Wotton Underedge 
 
 Rev. J. Templar, Lindridge, four Copies 
 
 Rev. John Templeman, Sopen, Somerfet 
 
 Rev. Thomas Thelwall, M. A. 
 
 Mrs. Theobald 
 
 John Thomas, Efq. 
 
 Rev. G. A. Thomas, Maize Hill, Greenwich 
 
 Mr. Thorne, Wincanton 
 
 Rev.
 
 ( xlviii ) 
 
 Rev. F, Thurlfton, Leicefterfhire 
 Mr. Tickle, Bath 
 Mrs. A. Tippetts, Ditto 
 Mr. Tippett, Falmouth 
 Mrs. Todd, Ditto 
 Rev. T. Todd 
 Rev. M. Tomkins 
 
 Rev. Mr. Tomkins, R. South Perrot, two Coffer 
 Rev. William Toms, Southmolton 
 Mr. Peter Tonkin 
 Torrington Book Club 
 Rev. Mr. Totten, Oriel College, Oxou 
 Mrs. Towers, Bath 
 Mr. Towle 
 
 Francis Towne, Efq. two Copies 
 Mifs Townley 
 
 Mr. John Townfliend, Briftol 
 Rev. John Trefufis, South Hill 
 Arthur Tremayne, Efq. Sydenham, eleven Copies 
 Rev. H. H. Tremayne, Helligan 
 Rev. Dr. Trenchard, Lytchet 
 Mrs. Trelawney, Loftwitliiel 
 Mrs. Trevenen, Sen. 
 John Trevenen, Efq. Helfton 
 Mrs. Trevenen, Ditto 
 
 Rev, Tho. Trevenen, Cardinham, Cornwall, two Copies 
 
 Mr.
 
 ( xlix ) 
 
 Mr. Trevoffa, Falmouth 
 
 Meflrs. Trewman and Son, two Copies 
 
 Rev. R. Tripp, Rewe 
 
 Allar Tucker, Efq. Bideford 
 
 Mifs Tucker, Uffculme 
 
 Mifs S. Tucker, Ditto 
 
 Rev. Peter Tucker, Morchard 
 
 Rev. G. Tucker, L. L. D. Axminfter 
 
 Henry Tuckfield, Efq. two Copies 
 
 Mrs. Tuckfield, two Copies 
 
 Mifs Tudor 
 
 Mr. Thomas Turner, Attorney, Exeter 
 
 Mr. Turner, Redland 
 
 Thomas Tyndall, Efq. Briflol, two Copies 
 
 Rev. W. R. Tyfon 
 
 William Twopenny, Efq. 
 
 Mr. Edward Twopenny 
 
 Rev. Richard Twopenny, Oriel College, ten Copies 
 
 U. and V. 
 Mrs. Udney 
 Unknown, two Copies 
 
 Richard Vaughan, Efq. Briftol, two Copies 
 Rev. Mr. Veyfey, ten Copies 
 Rev. T. Stonehoufe Vigor, Clifton, two Copies 
 Admiral Vincent, fixty Copies 
 Thomas Vincent, Efq. Weft Stour 
 
 Mr.
 
 ( 1 ) 
 
 Mr. Viner, Furnivals Inn 
 
 John Vivian, Efq. Bedford-fquare, two Copies 
 
 Mrs. Vivian, two Copies 
 
 J. Vivian, Jun. Efq. Temple, London, two Copies 
 
 Rev. H. Vivian 
 
 Mrs. Vivian, Pencarlinick, ten Copies 
 
 Rev. J. Vivian, Ditto, Jive Copies 
 
 Mifs Vivian 
 
 Matthew Vivian, Efq. Rofewarne 
 
 Mrs. M. Vivian 
 
 Rev. Henry Vivian 
 
 Mrs. John Vivian, Truro 
 
 Rev. Dr. Vyner, two Copies 
 
 Major-General Vyfe 
 
 Thomas Vyvyan, Efq. 
 
 W. 
 
 Lady Willoughby, of Ereiby, two Copies 
 Lady Dowager Wrey, Bath, two Copies 
 "Warden of Wadham College, Oxford, two Copies- 
 Mr. Daniel Wait 
 Rev. Robert Walker, Cornwall 
 Mrs. Walker, Loftwithiel 
 Thomas Walker, Efq. London, ten Copies 
 Mifs Mary Walker 
 Thomas Walker, Efq. Ridland, ten Copies 
 
 Mrs.
 
 Mrs. Wallis, Bodmin 
 
 Rev. William Walter 
 
 Jofeph Ward, Efq. Bath 
 
 John Warren, Efq. Oriel College, Oxford, two Copies 
 
 Mifs Warren, four Copies 
 
 Mrs. Wathen, Bath 
 
 Mr. Watfon, Bideford 
 
 James Watfon, Efq. 
 
 Sir Charles Watfon 
 
 Mrs. Watfon 
 
 "Mr. Edward Watts, Crewkerne 
 
 Mr. Waufe 
 
 Mrs. Wayte, Bath 
 
 John Filher Wcare, Efq. four Copies 
 
 Mrs. Webb, Truro 
 
 Mrs. Webb, Bath 
 
 Nathaniel Webb, Efq. Round Hill, Somerfet 
 
 Mrs. Webb, Ditto 
 
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 SfeRMOfl
 
 ERRATA. 
 
 Page 13, line a, for is read are. 
 
 1 6, laft, after but infert alfo with. 
 
 ggj j , for attended read unattended. 
 
 80, 9, for met it read merit. 
 
 <j I} 5, for this read thefe. 
 
 I0 g, 10, after natures infert of. 
 
 . 121, 3, after is infert in. 
 
 - 193, - 20, after and infert ivbo. 
 
 _ 20 6, 8, after yet infert they. 
 
 . 24.8 j 6, for arrives read arifes. 
 
 ibid, is> for motives read notices. 
 
 There are a few other literal errors, and fome inaccuracies 
 of punfluation; but as they do not affeft the fenfe, they will 
 eafily be corrected by the reader.
 
 SERMON I. * 
 
 ACTS, Ch. x. V. 38. 
 
 HEN we confider the conftitution of 
 things, our minds are forcibly ftruck with 
 the connexion which pervades the whole, 
 from their infinite author, to the leaft im- 
 portant of his works. 
 
 IN the natural world, the fyftem to 
 which our globe belongs, we have reafon to 
 believe, is connected with other fyftems, and 
 in our own, we know that there is, as 
 it were, a chain which links together its 
 B various 
 
 * Preached on the Anniverfary of the DEVON and EXETER 
 HOSPITAL.
 
 ( * ) 
 
 various parts, and forms one ftupendous 
 whole. From the immenfe planetary orbs to 
 the animal, vegetable, and fmalleft particle 
 of inanimate, creation, nothing exifts for 
 itfelf alone; nor is this principle of union lefs 
 apparent in the moral world. Mind is of 
 one and the fame nature, whether poffefs'd 
 by Men, Angels, or God, and the operations 
 of Jntelleft no more terminate in itfelf than 
 the effe&s of matter., 
 
 WHAT a glorious view does it give of the 
 univerfe, to confider the different parts 
 of it as all depending on one everating 
 caufe, and working in different ways by 
 limilar means, to the produ&ion of one great, 
 good end ! 
 
 THE conne&ion which is thus vifible 
 between the different fpecies of the whole 
 fyftem of the natural and moral world, is 
 ftill more vifible between the different parts 
 
 of
 
 ( 3 ) 
 
 of the fame fpecies; and in particular, man 
 finpds himfelf united with man, in every thing 
 which contributes to his prefervation and 
 enjoyment. He comes into the world, even 
 in a more helplefs ftate than any other of 
 the animal race; he palfes through a long 
 and feeble ftate of childhood, not only his 
 body wants tender care and conflant aflif- 
 tance, buE his mind requires cultivation; he 
 is plainly unequal to his own happinefs > he 
 pines in folitude 3 he defires the fociety of 
 his fellow creatures ; and he has as real fen- 
 fations ofintereft, in the concerns of others, 
 as thofe which he feels for himfelf, tho' 
 unhappily too often overpowered by the 
 latter mifconceived and moil erroneoufly 
 purfued. If fuch be the conftitution of 
 things in general, and fuch the nature of 
 man, what are we to think of his living 
 for himfelf alone, of fuffering all his thoughts 
 to terminate within the narrow circle of 
 his imagined perfonal concerns, unmindful 
 B2 of
 
 ( 4 ) 
 
 of the mifery orhappinefs of others, neither 
 weeping with thofe that weep, nor rejoicing 
 with thofe that rejoice ? what, but that 
 he forgets his nature : that he is regardlefs 
 of the great Author of his exiftence, who has 
 fo forcibly pointed out to him a contrary 
 difpofition and conduft? 
 
 CONSIDER him as actually engaged in 
 the bufmefs of life, in a ftate of civili- 
 zation ; (for to know what man is, I would 
 not fend you to the unnatural ftate of bar- 
 barifm, from which fome would fain draw 
 all their theory of human nature, tho' I 
 need not dread the lefTon you might learn 
 even from thence,) confider him as enjoying 
 the pleafures which belong to either part of 
 his frame, his body, or his mind, as having 
 formed domeftic connexions, as engaging 
 in the intercourfe of focial converfe, as 
 anfwering the calls of fome particular em- 
 ployment, or, if you pleafe, exempted by the 
 
 bounty
 
 ( 5 ) 
 
 bounty of providence, from the neceflity of 
 following any particular employment, (till, if 
 he will procure for himfelf the moft exalted 
 pleafure, he muft feek for it in advancing 
 thehappinefs of others; if he will promote 
 his lafting interefts even in the prefent 
 world, he muft make it his bufmefs to go 
 about doing good. 
 
 WHO is there of us that does not ac- 
 quiefce in the truth of fuch obfervations as 
 thefe, and reckon them among the moft 
 clear and unavoidable conclufions, which 
 the reafon of man muft draw from his 
 nature and condition ; yet let it not be 
 forgotten, how little fuch obfervations were 
 attended to by the generality of mankind, 
 how little they were uniformly regarded, 
 even by thofe who made them, either in 
 the countries which were overfpread by the 
 gloom of Pagan fuperftition, or the partly 
 enlighten'd land of God's chofen people. 
 63 I have
 
 ( 6 ) 
 
 I have no defire to build the temple of 
 Revelation on the ruins of reafon ; for I think 
 it the glory of Revelation, that it coincides 
 with the whole conftitution of things, and 
 human nature, and that thofe parts of the 
 information it conveys, which do not refpeft 
 the myfterious difpenfation of God's free, 
 and undeferved mercy to miferable linners, 
 which " the very Angels muft ftill defire to 
 look into," are fuch as right reafoning from 
 our nature and condition, might have led 
 men to acquire for themfelves ; but I would 
 not have you forget, what the/z# was ; that 
 men did not acquire it, becaufe their reafon- 
 ing was not right, unbiased by corrupt pro- 
 penfities ; becaufe they had not a right 
 knowledge of themfelves, or their condition 
 in the prefent life, 
 
 THOSE fentiments are moft juft, and that 
 difpofition in any literary produ&ion is 
 deem'd to be mpft correct, which appear to 
 
 uncultivated
 
 ( 7 ) 
 
 uncultivated minds to be moft obvious and 
 afy; but it does not follow from thence, 
 that on the fame fubjeft they would have 
 produced thofe fentiments, or follow'd that 
 order. Let it be remembered then, to whom 
 we are indebted for thofe pure notions of 
 Benevolence which are fo familiar to our 
 minds, which feem now to arife fo naturally 
 on the leaft contemplaticn of our .own 
 nature and our circumftances. Since the 
 Sun of Righteoufnefs hath arifen and mined 
 upon human nature, the understandings of 
 men have been enlightened to perceive the 
 common relation of mankind, " that we are 
 every one members one of another." And 
 their hearts have been warmed to allow the 
 demands of their rdationjliip, " to be kindly 
 affelioned one to another with brotherly 
 love." 
 
 THE influences of chriftianity are now 
 
 felt by all in every civilized country with 
 
 64 the
 
 ( 8 ) 
 
 the dawning of reafon, and firft emotion of 
 paffion or affeftion. Its benign fpirit dif- 
 fufed through the whole mafs of opinion, 
 and fentiment infinuates itfelf impercep- 
 tibly into the very texture of their minds 
 and fenfibilities of their hearts. Thofe 
 who unfortunately acknowledge not, or 
 ungratefully difregard its divine Author, yet 
 experience in many refpe&s, whilft they 
 bow down to the idol, their reafon, the 
 meliorating effe&s of his unfpeakable gift. 
 And thofe who receive with meeknefs the 
 engrafted word, and look there, for the 
 foundation of their opinions, and regulation 
 of their paffions and affe&ions, find in every 
 page of the record of their faith, the mod 
 forcible exhortations to the virtue of Bene- 
 yolence. 
 
 WITHOUT Benevolence, all pretences to 
 natural religion, or revealed, are declared 
 to be vain. If we love not our Brother 
 
 whom
 
 '-( 9 ) 
 
 whom we have feen, we are told, we 
 cannot love God whom we have not 
 feen ; and by this, faid Chrift, fhall all men 
 know that ye are my difciples, if ye have 
 love one to another. Precept however is 
 cold and unanimatjng, addrefs'd to the 
 underftanding alone, which is too apt in the 
 midft of a world full of temptation, to be 
 overpowered by the will and affe&ions. 
 
 HERE then behold the virtue of Benevor 
 lence receiving firm unmoveable fupport, 
 and raifing itfelf into the grace of heavenly 
 Charity. Thofe who have a true fenfe of the 
 miferable condition of human nature, from 
 which we have been relieved by the media- 
 tion of the Redeemer, who are wafh'd from 
 their fins in his blood, and fanftified by the 
 infpiratiqn of his Holy Spirit ; whofe fouls 
 are fufficiently refined to relifh the joys 
 which await juft men made perfect ; who 
 hope to join the multitude of all nations and 
 
 kindreds^
 
 kindreds, and people and tongues, in faying 
 Salvation to our God which fitteth upon the 
 throne, and unto the Lamb ; who, in all 
 the various fcenes of life, look unto Jefus the 
 author and finifiier of their faith, behold his 
 patient forbearance, hear his meek anfwers, 
 and afFe&ionate intreaties; witnefs his un- 
 wearied endeavors to redrefs human cala- 
 mity, and render men happy ; feel the 
 immenfity of that love which brought him 
 down from heaven, to die the death of a 
 vile flave upon a crofs, and have the divine 
 found of" Father forgive them for they know 
 not what they do," ever vibrating in their 
 ears Thofe men will have every feeling 
 attuned to the love of their fellow creatures, 
 and by the uniform practice of beneficence in 
 their feveral ftations, according to the 
 power they poffefs, draw in thefe days the 
 willing teftimony from all that know them, 
 which was once forced from the lips of a 
 Heathen perfecutor 3 behold how thefe 
 
 Chriftians
 
 Chriftians love one another. The nobleft 
 obje6t which our eyes can behold in the 
 prefent world, is one of our fellow creatures 
 poffefTmg the power and difpofition to 
 do good, and uniformly exerting it in 
 the whole conduct of life. Let us then 
 proceed to the effects of the difpofition we 
 have been defcribing. 
 
 YOUR hearts have often been delighted 
 with the fight of a well regulated family, 
 between the different branches of which, 
 there, have fubfifted real regard and concern, 
 for their mutual intereft: each individual 
 comforting, and endeavouring to ferve and 
 pleafe the others, and all looking up with 
 confidence and love to their common Head, 
 in whofe affe&ionate attention to the welfare 
 of the whole* they find a bond ot union and 
 an incitement to the chearful difcharge of 
 their perfonal duties, When in like manner, 
 all mankind are confider'd by us as one family, 
 
 the
 
 the children of one Father, who has form'd 
 them to live in focial intercourfe, and civil 
 fubordination, who allots their different 
 ftations, appoints their employments, diftri- 
 butes enjoyment, trains them up here for 
 greater happinefs hereafter, and conduces 
 them to it, each perfon will receive his 
 proper fhare of regard, according as he is 
 placed nearer or more remotely in this 
 great family of love, and from his iituation 
 demands more or lefs our conftant and 
 fedulous attention : in proportion as we arc 
 minified with his welfare and happinefs. 
 
 UPON this view of things, what are com- 
 monly confidered as diflinct duties, appear 
 to have an intimate connection with the 
 common calls of Benevolence, and regard 
 to our own families; and the advantage of 
 confidering things in this way will be, that 
 our attention to both will be duly propor- 
 tion'd; and we mail not think as fome feem 
 
 to
 
 to do, that unwearied endeavors to raife the 
 latter as much as ever we can, is an excufe 
 for the negleft of every other call for our 
 beneficence. The truth is, the perfons who 
 aft in this manner, are regarding them- 
 felves alone, even in what they appear to do 
 for them-, it is their pride or fome felfifh 
 pailion, not real affection for their families, 
 which they are endeavoring to gratify ; of 
 which we frequently fee a convincing 
 proof, when their particular views in life are 
 in any way contraditted. The mind which is 
 capable of feeling real love for others upon 
 any occafion, will feel it upon all occafions 
 which call for the exercife of it ; and the 
 y^wtfdifpofition which leads a man to confult 
 the happinefs of his nearer connections, for 
 their fakes, will extend itfelf from the dif- 
 charge of every endearing duty of domeftic 
 life, to the calls of friendfhip, acquaintance, 
 neighbourhood, country, and human nature. 
 
 BENEVOLENCE
 
 ( 14 ) 
 
 BENEVOLENCE fupported by fiich en- 
 larged views of our fituation, will fhew itfelf 
 uniformly,, and lead men to engage with 
 alacrity, in every undertaking which feems 
 calculated to advance the welfare of any of 
 their Brethren ; they will do their alms in 
 fecret, when the purpofe they have at heart 
 can beft be ferved, by not letting their left 
 hand know what their right hand doth ; and 
 they will let their light JJiine before men, 
 when by feeing their good works, they may 
 be induced to glorify their Father which is 
 in heaven. 
 
 IT is upon this principle, that we appear 
 here this day, in this public manner ; upon 
 the fame principle which has frequently 
 drawn you from the comforts of your own 
 abodes, to Heal unobferved to the houfe 
 of mourning, to offer confolation to the 
 affli&ed, and convey food and raiment to 
 the hungry and the naked. 
 
 Ir
 
 ( 15 \ 
 
 THE miferable objefts which you have 
 at fuch times beheld with unavailing pity, 
 lead you thus warmly to patronife this 
 public work of mercy. For often have you 
 feen the ravages of difeafe, or the ruinous 
 effects of accident, and no fkilful hand 
 near to afluage its anguifli, and fave the 
 induftrious father, or the tender mother of 
 furrounding infants, from a premature 
 grave. Ah, little think thofe, on whom 
 pleafure, power, and affluence attend, what 
 fights fuch fcenes afford. And till men have 
 beheld them, they know not the ineflimable 
 advantage of this heavenly inftitution. In a 
 room unprotected, perhaps, from the fury 
 of winds or rain, with fcarce a pillow to 
 fupport his head, or clothes to cover his 
 limbs, without an attendant that knows 
 how to foot he the mind, no food to fuit a fick 
 palate, or drink to quench his parching 
 thirft, difeafe increafing, unrefifted, or by 
 the very means intended to alleviate it, 
 
 every
 
 ( '6 ) 
 
 every terrible foreboding thought, haunting 
 the imagination ; in fuch a condition, prefent 
 to yourfelves one of your fellow creatures, 
 experiencing that languor and pain, which 
 you have found it difficult to fupport, with 
 every affiflance and comfort, which wealth, 
 fkill and affection could afford ; from this 
 wretched dwelling, fee him convey 'd to a 
 place where he partakes of every accommo- 
 dation his condition can require, every affif- 
 tance the greateft learning and fkill can 
 adminifter, every tender attention which 
 can contribute to his eafe ; comfortable in 
 the reflection that all human means are 
 tried, and thus yielding himfelf up in peace 
 to the difpofal of his heavenly Father. 
 
 I DARE to fpeak thus ftrongly of our 
 Houfe of Mercy, becaufe it is fo remarkably 
 bleffed, not only with the beft profeffional 
 affiflance in the honorable fcience and art 
 of medicine and furgeryj but what can 
 
 never
 
 ( '7 ) 
 
 never be fufficiently valued or commended, 
 the conftant vigilant attention of many per- 
 fons with heads and hearts qualified to 
 guide this work of Charity with prudence: 
 nor is it a fmall part of our glory or advan- 
 tage, that thefe perfons are of various pro- 
 feflions in life, and different perfuafions in 
 religion ; as it is the exaltation of this our 
 ftftrvaldt love, that they come thus folemnly 
 before God, avowing their readinefs to unite 
 heart and hand in the fervice of their poor 
 diftrefled brethren. 
 
 You, Upon whom providence hath be- 
 ftowed an abundance of the good things of 
 this world, and the yet greater gift of bene- 
 volent affe&ions, who upon the prefent oc- 
 cafion ftand forth the avowed Patrons of 
 this excellent Charity; on you, I need not 
 attempt to inforce the bleffednefs of imitat- 
 ing your Saviour in going about to do good. 
 You well know that benevolence, uniformly 
 C dire&ing
 
 dire&ing the ufe of riches, exhibits what 
 Job defcribes of his profperity ; " When 
 the ear heard me, then it bleiTed me, and 
 when the eye faw me it gave witnefs to me : 
 becaufe I delivered the poor that cried, and 
 the fatherlefs and him that had none to help 
 him : the bleffing of him that was ready to 
 perifli came upon me, and I caufed the 
 widow's heart to fing for joy. I was eyes to 
 the blind, and feet was I to the lame." 
 
 How are thofe men to be pitied, who 
 imagine the advantages of a large fortune, 
 to confift principally in the pomp and fplen- 
 dour of equipage, and the uncontrouled 
 gratification of their felfifh paffions j ftrangers 
 to that felf-efteem and felf-congratulation, 
 which they experience, who confider their 
 condition in the light in which chriftianity 
 reprefents it, as being flewards to their 
 heavenly Father, and whofe confciences 
 
 bear
 
 ( '9 ) 
 
 bear them witnefs, that they are faithful 
 to their truft. 
 
 BUT Charity is equally fhewn by little as 
 by much, when that little is given according 
 to what a man hath: and an opportunity 
 is this day afforded to all here prefent, of 
 contributingyowfzo/^/ to this Inftitution. If 
 there are any here who have received benefit 
 from it, and from a change of circumftances 
 are able to afford fome teftimony of their 
 gratitude ; I do not afk fuch to contribute, 
 for I am fure, they can need no exhortation 
 to do according to their power. 
 
 You, who in better circumftances, have 
 known what ficknefs is, (and mqfl have 
 known, and all may expert to know,) re- 
 fleft on your own wants, your own wifhes, 
 your own feelings : as you have known, or 
 hope to know what it is to be pitied, fo may 
 you now know what it is to pity ! 
 
 C 2 NOR
 
 ( 20 ) 
 
 NOR can I help reminding all here pre- 
 fent, as well thofe who can, as thofe who 
 cannot contribute to this Inftitution, that 
 it is not only by their alms that they can pro- 
 mote the welfare and happinefs of their 
 brethren: by difcharging, as chriftians, the 
 duties of their ftations in life ; by being good 
 natured and obliging in their families kind 
 and affifting, and courteous to their neigh- 
 bours induftrious and confcientious in their 
 refpe&ive callings by fubmitting them- 
 felves in quietnefs and peace to the lawful 
 regulations of fociety, and thus difcounte- 
 nancing, in the mod efficacious manner, 
 all turbulence and difaffetion to govern- 
 ment, the fure forerunner of general cala- 
 mity: by thefe means, may they all mew 
 the benevolence of their hearts j and the 
 poorer forj, by their fobriety and prudence, 
 preventing many of the calamities relieved 
 by this Charity,, contribute in effett towards 
 
 it,
 
 it, by leaving more for the unavoidable 
 vifitations of providence. 
 
 MY endeavour has been to reprefent the 
 duty of doing good to others, as refting 
 upon the broad bafis of the whole conftitu- 
 tion of things, and the make and condition 
 of man ; as enforced, and irrefiftibly recom- 
 mended to our feelings, by the precepts 
 and nature of the chriftian religion, and 
 the example of our Lord and Mafter Jefus 
 Chrift y as mewing itfelf in every at of 
 kindnefs, afliftance, and courtefey to all we 
 have concern with, in various degrees ; and 
 as ftrongly prompting us in particular, to 
 give our hearty fupport to fuch Inftitutions, 
 "as this day's folemnity was intended to re- 
 commend. 
 
 IN a mind accuftomed to confider the 
 
 whole fyftem of human duties in this com-. 
 
 prehenfive view, no perplexity will be 
 
 C 3 occafioned
 
 occasioned by any feeming interference 
 of different parts of it with each other. 
 Modern Philofophers, as they are called, 
 alas ! how unworthy of the name ! have 
 moft unnaturally feparated the caufe of 
 philanthropy from that of piety and holi- 
 nefs, and affect to treat of benevolence, as if 
 its dictates might fometimes be at variance 
 with thofe of the gofpel. But let thofe 
 trying circumftances arife, which bring 
 opinions to the teft, and it will invariably 
 be found, that the love of God, as he is 
 revealed to us by Jefus Chrift, (with its 
 necefTary confequences the regulation of 
 our minds, and the due fubjeclion of our 
 appetites and paffions to reafon and benevo- 
 lence, as enjoined by the laws of chriitian 
 morality,) is the only true and confident 
 principle of the love of man. May a firm 
 conviction of this important truth excite us 
 to aim at uniform excellence of character, 
 
 to
 
 ( 23 ) 
 
 to become more and more perfect in every 
 good word and work. 
 
 IMAGINE then, my brethren, this bufy 
 fcene at an end, and yourfelves able to 
 view the whole of life through which you 
 have paflfed, at once> in all its circumftances, 
 connexions, and confequences; fee your- 
 felves uniformly pafling on through all its 
 Jlages in the difcharge of your duty, accor- 
 ding to your nature and fituation, loving 
 and beloved; behold good men dropping 
 tire tear of grateful remembrance on your 
 graves ; and anticipate the exultation of 
 heart, with which you fhall hear the Almighty 
 Judge of the Univerfe pronounce, " In as 
 much as ye have done good unto one of the 
 leaft of thefe my brethren, ye have done it 
 unto me." 
 
 C 4 SERMON
 
 SERMON II.* 
 
 GAL. Ch. i. V. 10. 
 
 FOR DO I NOW PERSUADE MEN OR GOD! 
 OR DO I SEEK TO PLEASE MEN? FOR IF 
 I YET PLEASED MEN, I SHOULD NOT BE 
 THE SERVANT OF CHRIST." 
 
 o 
 
 F all the charaters which the holy 
 fcriptures afford for our example and in- 
 ftru&ion, there is none (our blefled Lord's 
 excepted) which contains a more valuable 
 affemblage of amiable virtues, than that of 
 St. Paul, and, what forms the foundation of 
 them all, the motive of his conduct mines 
 with peculiar luftre: indeed, the general 
 
 tenor 
 
 * Preached at the Epifcopal Vlfitation at Southmolton.
 
 ( *5 J 
 
 tenor of his whole life, as far as we are 
 acquainted with it, appears to have been 
 guided by the fame high principle. Even 
 when he perfecuted the religion of Chrift, 
 he tells us * that lie did It out of a zeal towards 
 God, verily thinking with himfeJfthat he ought 
 to do many things contrary to the name of Chrift. 
 And although the public manner, in which 
 our bleffed Lord gave his gracious inftruc- 
 tions, and performed his many wonderful 
 works, leaves us no room to fuppofe, that 
 a man of St. Paul's a&ive and inquifitive 
 mind could have wanted the fulleft acquain- 
 tance with them; yet, when we confider 
 the many and deep-rooted prejudices, both 
 national and arifing from, the particularly 
 ftrifit mode of his education, which con- 
 curred in producing this determination of 
 mind, we fhall be unwilling to dwell on 
 this part of his chara&er; and readily pafs on 
 to the proof which he gave of the fmcerity 
 
 of 
 * A&SJ cht xxii. v. 3. Ails, ch. xxvi. v. 9.
 
 ( 26 ) 
 
 of his principles, when it pleafed God, who 
 was willing to fhew him mercy, beeaufe, 
 differently from his affociates, * he did it 
 ignorantly in unbelief, to call him, in a more 
 extraordinary manner, to become a minifter 
 of the gofpel. A fimilar event is recorded 
 in the new teftament to have happened to 
 other perfonsj and the difference of their 
 behaviour upon it from that of our Apoftle, 
 plainly mews the different motives which 
 influenced their conduct. When the band- 
 of men and officers from the chief Priejls and 
 Pharifees came forth to feize our blejjed Lord 
 in the garden, hardened as they were, they 
 were unable to withftand a momentary dif- 
 play of his divinity; but went backward and 
 fell to the ground; yet as foon as they rofe 
 again, far from abandoning their wicked 
 purpofe, |j they bound him and led him away. 
 St Paul was not thus difobedient unto the 
 
 heavenly 
 
 * i Tim. ch. i. v. 13. St. John, ch. xviii. 
 i| St. John, ch. xviii.
 
 heavenly vifion which appeared unto him j 
 but having no bad motives to ftifle a con- 
 vision, which he could not but feel, he 
 gave up all that was dear to him, his for- 
 tune, friends, reputation, and national dif- 
 tin&ion and privileges, counting them, to 
 ufe his emphatic language, * but dung that 
 lie might win Chrijl. Though brought up hi 
 Jemfalem, at the feet of Gamaliel, a doftor 
 had in reputation among all the -people, || cajling 
 down fuch imaginations and every liigh thing 
 that exalteth itfelf again/I the true knowledge of 
 God, and bringing into captivity every thought 
 to the obedience of Chrijl: ^though after the 
 ftriftejl feel of his religion a Pharijee, an exacj 
 obferver of the right eoufnefs which is in the law, 
 and a zealous promoter of it, J preaching Chrift 
 crucified. And from a more than commonly 
 vehement perfecutor of the church of Chrift, 
 
 becoming 
 
 * Phil. ch. iii. v. S. Aa$, ch. xxii. v. 3. [J a Cor. 
 ch. x. v. 5. f Ab, ch. xxvi. v. 5. Phil. ch. iii. v. 6. 
 Ads, ch. xxii. v. 3. Gal.ch.i. v. 13. I i Cor.ch.i. v. 23.
 
 becoming its moft faithful paftor; the ex- 
 ateft pattern of virtue, and amiableiiefs of 
 manners, both to infidels and chriftians; 
 the warmeft advocate for chriilianity, yet 
 guided by the cooled prudence ; the moft 
 patient, perfevering, and, except in cafes 
 that required an exertion of his apoftolic 
 authority, the mildeft inftru&or of his flock j 
 confident and uniform, taking care in 
 all things that the miniftry mould not be 
 blamed. 
 
 WHAT enabled him to at in this manner, 
 co-operating with the divine grace, which 
 thus nlanifefted its power in him, was 
 his principle of alion ; which acquired 
 ftrength, and threw off its imperfeftions, 
 as all good qualities do, upon his becoming 
 a chriftian. 
 
 that time his fole endeavour was 
 approve himfelf in the fight of God ; not 
 
 to
 
 to gain the favor of men, the defire of which 
 had fo unhappily mifled him : aware, that 
 if the latter were in any refpeft the ruling 
 motive of his conduct, he mould perhaps fall 
 back into fome of his former miftakes, an4 
 foon ceafe to be the true minifter of the 
 gofpel. In feveral parts of his writings he 
 avows this principle and its importance: 
 and fmce in the text he has laid it down as 
 the neceflary fupport of hjs conduct as the 
 fervant of Chriftj it will not, J truft, J} 
 thought either unfuitable to the occafion 
 of our prefent meeting, or exceeding the 
 duties of the office affigned me, if from the 
 pallage before us I endeavor to trace ou 
 the importance of it to the prefent teacher? 
 of religion, with refpecl: to their opinions^ 
 doclrines, and conduct, 
 
 AND firft, with refpecl: to their opinions, 
 it will produce inquiry : he who is perfu.a- 
 ded that he was fent into the world by $ 
 
 fuperior
 
 ( 3 ) 
 
 Superior intelligent Being, who endued him 
 with powers of examining and determining 
 upon the objects which are prefented to his 
 mind, and that this Being is ever attentive 
 to his conduct, cannot poffibly think, that 
 lie acts agreeably to his will, when he per- 
 mits thofe powers to lie inactive : certainly 
 they were implanted in us by o-ur Maker 
 for conftant ufe; and therefore riot to make 
 any or but little life of them, is, as far as 
 we can, defeating his gracious intention: 
 befides, as our reafon is manifeftly defigned 
 to govern and direct the other parts of our 
 frame, fuch a perfon, fenfible that he mull 
 give an account how, far this has really been; 
 the cafe, will naturally be driven to inquire 
 what the dictates -of that reafon are: anil 
 fince (the appearances of things being fre- 
 quently fo different from their realities,) 
 the refult of this will unqueftionably be a; 
 perfuafion, that, in more inftances than a 
 few, fatisfaction is not to be obtained at firft 
 
 fight;
 
 ( 3' ) 
 
 fight j he will foon apprehend, that an in- 
 quiry into his opinions is not only a necef- 
 fary, but a very important branch of his 
 duty. The farther he proceeds, the more 
 fenfible he will be of its neceffity and im- 
 portance; the more convinced that, in a 
 matter fo interefting to his nature, and pro- 
 duftive of fuch confequences, when pro- 
 vidence hath afforded him leifure and op- 
 portunity, none of his opinions are to be 
 exempted from fuch an inquiry. If this be 
 in fome meafure the cafe of every man who 
 has the free ufe of his reafon, under how 
 much ftronger obligations to at thus muft 
 he think hitnfelf, who is to affift others in 
 their inquiries ? who undertakes to * teach 
 them the difference between the holy and the 
 prophangy and. cauje them to difcern between 
 the unclean and the clean ? 
 
 Birr 
 
 * Ezekiel, ch. xliv. v. 13.
 
 BUT further, exertion of thought is no 
 fmall labour; and however eafy a life de- 
 voted to ftudy and meditation may appear 
 to the unexperienced at a diftance, it has 
 been confeffed by all who have followed it 
 to any extent, that, though flight induce- 
 ments may engage men to begin, ftrong 
 and powerful motives are neceffary to en- 
 courage them to perfevere in it. From 
 hence it happens, that among the many 
 who enter with fincerity and order upon a 
 ftudious courfe of life, fo few, in comparifon', 
 appear to make a confiderable proficiency. 
 Obftacles arife which were not thought of j 
 where they expected to run, they find them- 
 felves fcarce able to move their ardour de- 
 clines indolence gains ground and whilft 
 fome barely preferve the appearance, others 
 turn afide to any objecls that will attract 
 their attention, and keep it without any la- 
 bour of their own. What then is fufficient 
 fo counteract fuch difficulties? A defire of 
 
 fame
 
 ( 33 ) 
 
 fame and preferment has, it muft be con- 
 * feffed, produced wonderful effecl:^ and, 
 when confined within due bounds and in 
 perfect fubjeclion to higher motives, it is 
 not apprehended to be forbidden by our 
 religion as inconfiflent with them: nay, as 
 no one is at all times equally influenced by 
 the beft motives, and as worldly objects 
 affect us more ftrongly, in our prefent con- 
 dition, than thofe which are abfent and 
 fpiritual, it may, perhaps, when thus duly 
 reftrained, be willingly admitted, as what 
 will add occafionally a fpur to the moft in- 
 duftrious, and diffipate the languor of the 
 moft indolent. The piety which is founded 
 on good fenfe rejects no affiftance; her en- 
 deavour is to turn what is moft unconnected 
 in its nature with the purpofe (he has in 
 view to the attainment of it; and whilft me 
 does this, flie only makes the nobleft ufe of 
 thofe affections which worldly men abufe: 
 yet, whatever fruits have in fome inftances 
 D arifen
 
 ( 34 ) 
 
 arifen from merely fecular views, thefe, be- 
 fides t|j^it, they cannot be relied on in any ' 
 inftance as an uniform and fleady principle 
 of application, on many perfons cannot 
 probably be expefted to have any influence 
 at all. There are men of ability and op- 
 portunity fufficient to afford hope of being 
 ufeful in our profeffion, who have not 
 the leaft profpecl of rendering themfelves 
 famous, or of attaining, by fuch means, a 
 ftation which can fatisfy the moft bounded 
 defire of wealth. * Now, tho the perfuafion, 
 that even a fincere defire to be ufeful, uni- 
 formly exerted, is not likely to procure 
 notice and a due degree of reward, accor- 
 ding to the common courfe of things, is to 
 be discountenanced as unfriendly to the 
 caufe of learning and virtue in general: yet, 
 to propofe to fuch men honours and wealth as 
 motives for unremitted application, would be 
 
 to 
 
 * See Archdeacon Powell's ad charge to the Clergy of 
 the Archdeaconry of Colchefter, in 1772, Page 4th.
 
 ( 35 ) 
 
 k to infult common fenfe, and to contradict 
 the experience of the world. Som?motive 
 muft therefore be found which will a6l con-- 
 ftantly and uniformly, and affect us all, as 
 well as thofe of fuperior abilities. The 
 love of truth indeed, arifing from a fenfe 
 of its importance and our obligations to 
 purfue it, is undoubtedly a Headier prin- 
 ciple of conduct, and in fome meafure level 
 to the feelings and capacities of all men; 
 and accordingly we mould endeavour to 
 render the fenfe of it, which we naturally 
 have, ftronger and more effectual: but, in 
 the prefent condition of human nature, 
 who, that fpeaks from his confcience, will 
 fay, that he hath at all times found this 
 fufficient to withftand the allurements to 
 pleafure and diffipation, which the com- 
 mon occurrences of life produce? What 
 hope then is there, that it would be able, 
 when once the defire of novelty is fatiated, 
 to fupport men's minds in general, under 
 Dz the
 
 ( 36 ) 
 
 the fatigues of continued thought, and the 
 perplexities of attentive difquifition? The 
 difference of right and wrong, with a due 
 fenfe of the obligation of the former and of 
 our own imperfe&ion, will lead the mind a 
 flep yet higher, and teach it to refer this, 
 as every thing elfe, ultimately to his will 
 who implanted this fenfe in us, and is ever 
 attentive to the regard we pay it. And as 
 we cannot but fee, that it is confident with 
 juitice,' that he fhould expet returns ac- 
 cording to what he hath conferred upon 
 us; we muft know, that according to the 
 abilities and opportunities which we have, 
 he requires of us application and labour. 
 To this a conftant fenfe of every moment of 
 our time being obferved by him will power- 
 fully and uniformly excite us. Since, when 
 once his prefence is duly im.pre fifed upon 
 our minds, we lhall no more think it al- 
 lowable to pafs our retired hours in the 
 futility of diHipated thought,, than to fpend 
 
 the
 
 ( 37 ) 
 
 the whole of our time about objects which 
 merely afFel the fenfes: confcious too of 
 the weaknefs of our beft refolutions, we 
 fhall naturally be led to offer up continually 
 our earneil prayers for the divine bleffing 
 and fupport, in this as in every other par- 
 ticular of our duty, which we may thus 
 humbly hope to obtain. 
 
 AND as this principfe of action, thus 
 ftrengtheried, will promote in us inquiry 
 and labour; fo it will moft faithfully condutt 
 us in our refearches, and be the beft prefer- 
 vative from error. If a man's firft aim be 
 to advance his worldly interefts, he will be 
 fubjecl, whatever care he takes, and with- 
 out any wilful deviation, to an undue bias 
 in favour of thofe opinions which find 
 the readieft acceptance with the great and 
 powerful. He, whofe grand endeavour is 
 to raife admiration, will frequently find him- 
 felf tempted to mut his eyes againjl truth, 
 D 3 when
 
 < 38 ) 
 
 when (he appears in the homely * drefs of 
 general opinion, and to turn ajlde for a more 
 unufual and ftriking appearance. To agree 
 with the reft of the world, and endeavour 
 to elucidate received opinions, is too cir- 
 cumfcribed a path for vanity; which will 
 ever be urging on the mind to fome un- 
 common purfuit, in which the reft of the 
 world have no (hare, and of courfe can 
 lay claim to no p&rt of the praife. What 
 a fource of error this muft be, it requires 
 no pains to prove ; but, if duly conlidered, 
 it will perhaps account for many extraordi- 
 nary appearances among the learned, which 
 move the pity of every perfon of candour 
 and feeling. 
 
 IN mort, intereft will be likely .to bias us 
 too much one way in favour of received 
 opinions, whatever they are ; and vanity to 
 
 prejudice 
 
 * See Sherlock's Difcourfes, vol. 3, fcr. 3, page 10, u, 
 and 12.
 
 ( 39 ) 
 
 prejudice us too much the other way againft 
 them. Now the perfon who enters upon 
 mquiry under a continual fenfe of God's 
 prefence; and of being accountable to him, 
 who fees the origin and progrefs of every 
 thought, for his fairnefs and impartiality, 
 is not in danger of either of thefe extremes; 
 his great intereft is to difcover the truth, 
 and therefore, with a due refpel, becoming 
 his age and abilities, te the opinions of 
 others, he dares to think for himfelf. If he 
 differs from them, fliould it be in important 
 points, confcious of his own integrity, his 
 chief concern is for their miftakes; and on 
 the other hand, * he is not difcontented or un- 
 happy, when \\efinds himfelf, after the whole 
 of his pains, of the fame fentiments with the reft 
 of the world. 
 
 THUS neeefTary and powerful then will 
 
 the principle of a&ing from a fenfe of duty 
 
 D 4 to 
 
 * See Sherlock.
 
 ( 40 ) 
 
 to God be, with refpeft to truth in general ; 
 if we apply it to the caufe of religion, of 
 chriftianity in particular, we fhall find it no 
 lefs beneficial and neceflaiy. 
 
 ALTHOUGH the two great articles of 
 natural religion, the fuperintendence of 
 God, and our accountablenefs to him, are 
 the foundation of the principle itfelf, yet 
 are there many other points relating both 
 to thefe and others, which are fubjecls of 
 inquiry, demand labour, and afford trials 
 of impartiality. And as the perfon we have 
 been fpeaking of is already convinced of 
 the attention which is due to the caufe of 
 truth in general; influenced by fuch a mo- 
 tive, he can never think it a matter of in- 
 difference, in what light he confiders thofe 
 truths in particular, which more immediately 
 affect the object of his duty. 
 
 HERE
 
 HERE then he will be careful to lay well 
 the foundation of his religion, and not be 
 likely to fall into any confrderable miftake; 
 much lefs the fatal one of imagining reve- 
 lation either impofiible or unnecefiary: yet 
 he will think, and withjuftice, that what 
 pretends to fo high a character, as the ex- 
 prefs will of the Deity, addrefied to rea- 
 fonable beings, muft come attended by 
 fufficient vouchers to eftablifh its claims. 
 This conduces him to the examination of 
 the evidence of chriftianity: and his prin- 
 ciple of action begets in him patience, fuf- 
 ficient to make a thorough inquiry, and 
 fairncfs to examine well all fides of the 
 qucftion, before he allows himfelf to deter- 
 mine againft fo important a point. 
 
 WHAT the refult of an inquiry upon this 
 fubjecl, thus undertaken and carried on, 
 muft naturally be, need not be mentioned 
 in this place ; or if it need, I mall not be 
 
 thought
 
 ( 4* ) 
 
 thought unwarranted to declare, without 
 any further examination, that it muft be the 
 firmeft and fulleft perfuafion of the truth of 
 the gofpel. 
 
 BUT here another moft extenfive field 
 opens before him, perhaps more befet with 
 dangers, and fuller of perplexities than any 
 he has hitherto trodden. After the au- 
 thority of revelation is eftablifhed, the next 
 ftep is to confider its meaning. 
 
 THE holy fcripture, in which it is con- 
 tained, may be confidered in two points of 
 view, as being in fome parts naturally ob- 
 fcure and difficult; and in fome, though 
 not fo originally, as having been rendered 
 fo, fmce its promulgation, by various acci- 
 dental circumftances. 
 
 To proceed with fteadinefs, and without 
 prejudice, through fo many obftacles, which 
 
 the
 
 ( 43 ) 
 
 the ignorance and paffions of mankind have 
 been increafing for ages, and which they 
 are flill bufy to involve in greater difficulties, 
 requires no fmall degree of nice examin- 
 ation, diligence, and impartiality. 
 
 THESE, however, (as we have feen) the 
 principle under confideration naturally prop 
 duces and fupports; accordingly the perfon 
 who is influenced by it, having firft en- 
 deavoured to fupply himfelf with thofe aids 
 from human learning, which are neceffary 
 to overcome thefe difficulties, applies him- 
 felf to the undertaking with ardour and 
 ferioufnefs. Without abjeft fubmiffion to 
 the opinions of any, however recommended, 
 he examines for himfelf: but at the fame 
 time, he is equally cautious of miftaking a 
 love of novelty for a fpirit of freedom, and 
 thinks it but reafonable, that a young and 
 inexperienced mind mould not haftily, and 
 without diffidence, publiih and infift upon 
 
 its
 
 ( 44 ) 
 
 ks opinions, when they differ from thofe of 
 greater experience ; and efpecially when 
 they contradit doctrines generally received 
 in every age of the church : at leaft, in fo 
 important a bufinefs, he will wait till that 
 fondnefs for our own produ&ions, which the 
 molt difmterefted are not intirely exempt 
 from, is a little abated ; judging, that if no 
 kfs a fpace than nine years, has, upon this 
 account, been fixed by a great * mafler for 
 the private probation of a literary compo- 
 fition, it can never be prudent or decent to 
 ufher into the world our determinations of 
 fuch higher moment, without the matureft 
 deliberation. 
 
 IF, however, after the faireft examination 
 he can make, after waiting a due fpace of 
 time, and revifmg and reconfidering the 
 whole afrefh, he Itill fees caufe to differ 
 from the opinion of others, though it mould 
 
 be 
 * Horace,
 
 ( 45 ) 
 
 be in important points, he will think it both 
 mean and diflioneft to conceal his fenti- 
 ments: mould thofe points be fuch, as to 
 render a conformity to the eftablimed re- 
 ligion an a& of duplicity, he will behave 
 confidently with the convictions of his con- 
 fcience ; and, tho' unwilling to diflurb the 
 unity of the church, feparate from her wor- 
 mip : in fo doing, after fuch care and fuch 
 endeavours to be impartial, he will deferve 
 the efteem of every fincere friend to truth. 
 But, if (as I hope I may, without undue 
 partiality, fuppofe will generally be the 
 cafe of a perfon of our communion, be- 
 ginning fuch an inquiry upon fuch prin- 
 ciples, and carrying it on in fuch a manner,) 
 he fees good reafon to abide with that 
 mother from whom he firft imbibed the 
 milk of the gofpel, having his faith and 
 opinions built upon fuch a foundation, he 
 will attend to the miniftry duly qualified 
 
 and
 
 ( 46 ) 
 
 and duly fixed, *JJiewing himfe/f a workman 
 that needeth not to be afhamed, rightly divi- 
 ding the word of truth. 
 
 THIS leads us to the fecond point, with 
 refpeft to which I propofed to confider 
 the importance of this principle, his doc- 
 trine. The perfon, who has from fuch mo- 
 tives taken fo much care to have his own 
 opinions well founded, will confequently 
 think it but juft to build thofe which he is 
 to inculcate on others on their proper foun- 
 dations ; and as all his conduct has refpeft to 
 the pleafure of God, he will, as a chriilian, 
 efteem this an indifpenfable duty, left he 
 fhould be found to aflume the character of 
 being called mafter, in the ftri&eft fenfe in 
 which it is forbidden in the gofpel. But 
 then, in this, as he is allured his duty is to 
 edify his hearers, not to raife their vain 
 admiration, very different methods of pro 1 - 
 
 ceeding 
 
 * 2 Tim. ch. ii. v. 15.
 
 ( 47 ) 
 
 ceeding will be proper in different places, 
 according to their abilities. To wife men 
 he will *fpeak as unto wife men, requiring them 
 to judge of what he fays: to fincere chriftians 
 of inferior capacity, tho' to them he will 
 not preach himfelf, yet he will think a 
 plainer and more direct application of the 
 dotrines and precepts of religion neceffary; 
 becaufe fuitable to the abilities and oppor- 
 tunity which providence hath afforded them. 
 With all he will remember that his bujinefs 
 is to preach [he trnth as it /j in Jefus: 
 though he will by no means omit to incul- 
 cate the truths of natural religion and mo- 
 rality, as far as they are difcoverable by our 
 reafon : though he will call to his aid all the 
 affiftances of human learning and philofopy, 
 as far as his attainments extend, he will 
 not, however, forget, that with fuch 'prin- 
 ciples and fuch wifdom, in a very improved 
 and poliflied age, men did not themfelves 
 
 attain 
 * i Cor. ch. x. v. 15. Ephefians, eh. iv, v. 21.
 
 ( 4* ) 
 
 attain to the true knowledge of God, nor 
 confequently were able to inftrucl: others in 
 the way of falvation, which was opened to 
 them by a very different, tho' not inconfif- 
 tent method. * After that, in the wifdom of 
 God, the world by ^mfdom knew not God, it 
 ^leafed God by the fooli/Jmefs of preaching tofave 
 them that believe, by preaching not in the in- 
 ticing words of man's wifdom : \\for tho 1 the 
 Greeks fought after wifdom, ingenious differ- 
 tations, and fublime theories, the great 
 Apoftle of the Gentiles, and his brethren, 
 preached Chrift crucified: not rejecting ar- 
 guments, brought from profane fubjefts to 
 enforce their preaching; particularly, al 
 lufions to the games and other cufloms of 
 the Greeks, (as is evident from the epiffles 
 of the former efpecially;) much lefs omit- 
 ting to teach moral duties, as improved 
 and taught by our Lord; but laying the 
 
 foundation, 
 
 * I Cor. ch, 5. v. 22. i Cor. ch. ii. v. 4. 
 y t Cor. ch. i. v. az and 23.
 
 ( 49 ) 
 
 foundation, where God had laid the foun- 
 dation of our falvation, on the death and 
 fufferings of Chrijt Jefus. * Without this, 
 a preacher may be a good orator, but he 
 furely is not the true minifter of Chrift. 
 Yet, as it is natural for the mind of man to 
 go from one extreme to another, fo it 
 hath happened in this refpeft; and contrary 
 to common fenfe, contrary to the general 
 tenour and almoft every page of the gofpel, 
 fome, from their zeal to glory in the crofs of 
 Chriil, and to magnify his grace, have fo 
 preached him, as if they were preaching to 
 mere machines, and fo as to render him in 
 probable confequence the minifter of fin. 
 From both extremes, the fober tho' pious 
 principle of our Apoftle, will be the beft 
 preservative: and as a juft regard for God 
 will not allow his minifters to indulge, on 
 E every 
 
 * See Archbifnop Seekers charges firft charge to the 
 Clergj of the Diocefe ot Canterbury, page 235, and the 
 third to ditto, page 299866 alfo his Sermons id vol. ?th 
 Sermon, page 150 and 151.
 
 ( 5 ) 
 
 every occafion, in an ollentatious difplay 
 of human learning, to the neglect of the 
 momentous concerns of his exprefs reve- 
 lation; fo neither will it permit them to 
 fuppofe, that he has promulgated a law 
 inconfiftent with that which he has written 
 in men's hearts, or with the reafon which 
 he has given them to enable them to find 
 out his ways. In oppofition to the en- 
 thufiafm of one party, or the felf fufficiency 
 x)f the other, he will preach Chrift as he 
 finds him revealed in the fcriptures: and 
 in conformity to the folemn engagement, 
 which he made before God at his ordination, 
 he will preach him as the author and dif- 
 penfer of our pardon and falsification, as 
 well as the teacher of virtue ; and princi- 
 pally on the motives therein contained, 
 regardlefs of the fcorn and contempt of 
 the world, mould different doctrines and 
 different modes of preaching prevail, having 
 this awful declaration of his Saviour ever 
 
 fixed
 
 fixed in his mind * Whojoever fhall be 
 afhamed of me and of my words in this adul- 
 terous and finful generation, of him alfo Jhall the 
 fon of man be ajhamed, when he cometh in the 
 glory of his Father, with his holy Angels. 
 
 BUT however juft and fcriptural a man's 
 opinions are, however rational and evan- 
 gelical his preaching, there is (till a principal 
 thing wanting, without which, neither will 
 profit him or the public in any valuable de- 
 gree. Good fenfe and experience of maiv 
 kind, could teach Pagan philofophy to re- 
 quire virtue in an orator; how much more 
 ftrongly does Chriftianity require it in a 
 preacher ? That thofe who teach Jliould be- 
 have themjelves holily> juftly, and unblameably 
 among them that believe ? Now a conftant 
 fenfe of God's prefence is the only fure and 
 fteady fupport of virtue in general, and of 
 the feveral particular virtues which belong 
 2 to 
 
 * St. Mark, ch. viii, v. -58. i Theflalonians, ch. ii. v. 10,
 
 ( 5* ) 
 
 to the high calling of the minifter of Chrift: 
 no other principle will either fufficiently lay 
 the foundation, or direct and fupport us in 
 the exercife of them. And firft, nothing 
 but an ardent love of God will beget in us 
 that zeal which will render us felicitous to 
 promote his honour amongft men, or infpire 
 us with that fteady concern for the fouls of 
 our brethren, which will make us really in 
 earneft to fecure their falvation. Other 
 motives will produce an outward regularity, 
 the true form of godlinefs ; but this, tho' 
 abfolutely neceflary, will carry us but a 
 little way in our undertaking, unlefs it be 
 fupported by the true power of it over our 
 minds, which can fpring only from a real 
 faith and regard to God, as he is revealed 
 to us by his fon Jefus Chrift : this, properly 
 fixed in the heart, will teach us the true 
 value of our profeffion, and, as it is in itfelf 
 moft honourable, as well as beneficial to 
 mankind, will make us efteem it above all 
 
 worldlv
 
 ( 53 ) 
 
 wordly objefts, and according to the di- 
 rection of St. Paul, *give ourfelves wholly to it. 
 It will alfo preferve our zeal from dangerous 
 excefs. Religious zeal hath often been pro- 
 ductive of mifery to mankind: but tho' men, 
 in other refpecls confeiTedly good, have 
 been the authors of fuch mifery j yet, in this 
 refpett, they cannot be fuppofed to have 
 had that continual regard to God which 
 they ought: fmce, had his nature and 
 declarations been confulted with due fun- 
 plicity of mind, one would imagine, they 
 could not have thought fuch proceedings 
 agreeable to a being of infinite goodnefs, 
 and who requires us to be merciful as he is 
 merciful. The truth is, perhaps, they, like 
 other men, were rather too much influenced 
 by the fpirit of the times in which they 
 lived, and had not learned, what it is the 
 diftinguifhing glory of the prefent age 
 generally to underftand, that indifference 
 E 3 ancj 
 
 * i Timothy, ch. iv. v. 15.
 
 ( 54 ) 
 
 and toleration are by no means neceffarily 
 united. Tho' we have not now the power of 
 proceeding to fuch extremities, nor mould 
 have their excufe if we had, yet a zeal not 
 exerted under a continual fenfe of the 
 Divine infpeftion, may hurry us into a&ions 
 very injurious at leaft to the caufe of re- 
 ligion, if not to the property and perfons of 
 our brethren: but when we have always 
 in view the end of our converfation, party, 
 prejudice, or hatred, will be likely to have 
 little fway over us, and we mall proceed on 
 in our courfe, tlio 1 as burning yet as mild and 
 fteady lights. 
 
 SECONDLY, a conftant regard to God 
 will be neceflary to produce in us proper 
 perfeverance ; without this, the warmeft 
 zeal, regulated by the greateft prudence, 
 will never attain its end : and there are fo 
 many things unfriendly to it in the world, 
 that the means of fupporting it well deferve 
 
 our
 
 ( 55 ) 
 
 our regard. Not to mention the natural 
 variablenefs or indolence, or the falfe fliame 
 of our own minds, the incapacity and inat- 
 tention of fome, the pleafure and profit of 
 others, the pride and obftinacy of a third 
 fort are opponents which it muft con- 
 tinually encounter. When we have made 
 the fincereft and perhaps moft painful 
 endeavours to imprefs upon the minds of 
 our people the momentous concern of the 
 great truths of religion, we fliall frequently 
 find no fmall number ftill ignorant and 
 thoughtlefs, living without any rule of 
 a&ion at all. With others, immerfed in 
 worldly cares and fenfual pleafures, Jefs 
 influence is to be expecled ; it may be, 
 however careful we are not to give any 
 unneceflfary offence, fome will be difpleafed 
 with us, and count us their enemies, merely 
 becaufe we fpeak the truth. The pride and 
 obftinacy of many is fuch, that, tho' they be 
 not offended, and tho' convinced of their 
 E 4 error
 
 wror, they would rather continue in it, 
 than allow themfelves to be directed by the 
 knowledge of another. And perhaps in 
 this above all other refpefts, moft men have 
 a fort of delicacy, which conceals the 
 benefit they receive: nay, it is in fome 
 meafure an unavoidable circumftance at- 
 tendant on our profeffion, not to perceive, as 
 in others, the good effects of our labour in- 
 creafe under our hands. The moral recovery 
 of men is, for the moft part, very impercep- 
 tible ; and we muft wait tor the comfort of 
 perceiving it, till it is gradually exhibited 
 in the courfe of their behaviour. 
 
 Now, throwing afide all meaner confider- 
 ations, if feeing the fuccefs of our endeavours 
 be our motive of conduct, how foon mall 
 we defift from doing any thing more than 
 what we may be punifhed for omitting? 
 If goodnefs of heart and pity for our 
 brethren engage us, how will they endure 
 
 fuch
 
 ( $7 ) 
 
 fuch continual difappointments, which will 
 be the more fevere, the more fenfible we 
 are of fuch amiable feelings ? We mull 
 have fomething in view fuperior to either 
 of thefe to animate and fupport us ; or our 
 generous feelings will daily decline, till at 
 length they fink into indifference ; and our 
 exertions grow gradually more and more 
 faint. But regard to God and our bleffed 
 Redeemer, moving beyond the fphere of 
 worldly obftacles, will, in proportion to 
 our ability, have the fame effeft upon us 
 which it had upon the firft preachers of 
 chiftianity. It will teach us to bear with 
 flownefs of apprehenfion in our weaker 
 brethren, as God bears with our imper- 
 fections j and in this refpecl: efpecially, as 
 in others, * to condefcend to men of low eftate. 
 As workers together with him, we JJiall not 
 defift to bejeech men not to receive the grace of 
 
 God 
 
 * Romans, ch. xii. v, 16. a Cor, ch. vi. v. i.
 
 God in vain ; but * whether they will hear, or 
 whether they will forbear, to fpeak the lan- 
 guage of Ifaiah, add precept upon precept, 
 line upon line, here a little and there a little: 
 remembering the warning of God to us by 
 his Prophet Ezekiel, || we fliall not ceafe to 
 warn the wicked man from his wicked way, 
 tho we incur his difpleafure thereby. Yet, as 
 the ^fervant of the Lordmujl not roughly firm e ; 
 we fliall be gentle unto all men, apt to 
 teach, patient in meeknefs, inftruting thofe 
 that oppofe ; and, with St. Paul, endeavour, 
 as far as our integrity will permit us, J to 
 become all things to all men; humouring their 
 tempers, and infenjibly difpelling their prejudices, 
 that we may fave fome. In a word, this 
 principle will carry us on conftantly and 
 evenly, ^[ not weary in well doing : for tho' we 
 fee not, to the extent of our wiflies, the 
 
 effefts 
 
 * Fzekiel, ch. ii. v. 7. Ifaiah, ch. xxviii. v. 10. 
 If Ezekiel, ch. iii. v. 18. f -2. Tim. ch. ii. v. 24 and 25. 
 t i Cor. ch. ix. v. 22, [ Galations, ch. vi. v. 9.
 
 ( 59 ) 
 
 effefts of our labour here, in duefeafon we 
 JJiall reap if we faint not. 
 
 LASTLY, as the refult of all, it will beget 
 and fupport in us uniformity of conduft and 
 behaviour, by which we fhall, in the greateft 
 degree, adorn the doftrines of God our Saviour in 
 all things ; and render ourfelves truly ufeful 
 to our fellow creatures: from the want of 
 which, men, of no final! worth, have caufed 
 offences to be taken againft the caufe of 
 religion, and men of great abilities have 
 done little good. Imprefled with this con- 
 ftant defire of fpeaking and a&ingas in the 
 fight of God, we fhall be careful, in both, 
 to have the true interefts of our profeflion 
 pver in view, never betraying in either, 
 what may lower our efteem, or leflen our 
 ufefulnefs. We fhall not only * do no evil, 
 but confcientioufly dbftain from the very 
 
 a-ppearance 
 
 * I Cor. ch. xiii. v. 7. i Theflalonians, ch. v. v. zt.
 
 appearance of it ; nay, * take heed that our good 
 be not evil fpoken of; and labour to let our 
 light always fo JJiine before men, that they may 
 fie our good works, and glorify our Father 
 which is in Heaven. " For this and this only, 
 to adopt the expreffions of an eminent pre- 
 Iate,|| will keep up in our whole deportment 
 that uniform decency and propriety, which 
 will preferve us from every unbecoming 
 levity of behaviour and converfation ; add 
 weight to the dignity of our characters, and 
 raifeus above all the common meanejjes of merely 
 fecular men" 
 
 * Romans, ch. xiv. v. 16. Matthew, ch. v. v. 16. 
 ii See Bifhop Porte us's life of Archbifliop Seeker, page 90. 
 
 SERMON
 
 61 
 
 SERMON III. 
 
 ST. MATTHEW, Ch. xxii. V. 39. 
 
 " THOU SHALT LOVE THY NEIGHBOUR AS 
 THYSELF." 
 
 I 
 
 T is evidently the defign of the chriftian 
 religion, not only to regulate the aftions of 
 men, but alfo to change and improve their 
 tempers and difpofitions. When this hath 
 been effe&ed by their fincere and hearty 
 reception of the Gofpel, and the gracious 
 afliftances of the Holy Spirit, (which is the 
 perfeiion of the new birth, and the new 
 creation,) all the outward exprefTions of 
 
 dutv
 
 duty follow In due order and proportion. 
 But whilft men are influenced only by ex- 
 ternal and diftant confiderations, their con- 
 duct will ever be irregular and inconliftent. 
 And as this is the cafe of religious obedience 
 in general, fo the duties of each particular 
 branch will then only be performed as they 
 ought, when the genuine virtue to which 
 they belong is feated in the heart. And 
 with refpecl to my prefent fubjecl., the 
 relative duties, thofe which are owing from 
 man to man, will never be difcharged 
 uniformly and conftantly, until we feel for 
 our fellow creatures the affection which is 
 enjoined in the text: and if true brotherly 
 love be really felt, the performance of all 
 the focial duties will follow as its proper 
 fruits. I purpofe therefore, firft, to ftate to 
 you the nature of Benevolence, by ex- 
 plaining what is meant by loving others as 
 ourfelves, and then to point out the natnral 
 confequences of this affection. 
 
 THE
 
 ( 63 ) 
 
 THE Almighty hath implanted in each 
 individual a regard for his own happinefs, 
 which fliews itfelf in conftant wiihes and 
 endeavours to avoid what is painful, and 
 to attain what may conduce to enjoyment. 
 And as it was his defign, that a great part 
 of our happinefs fliould arife from focial in- 
 tercourfe, he hath alfo given us feelings to- 
 wards our fellow creatures, which prompt 
 us to confult their happinefs in like manner. 
 But fuch is the condition of the world, that 
 what will contribute to the good of others, 
 frequently appears inconfiftent with our 
 own eafe and enjoyment, to which our felf- 
 love is continually prompting us to have 
 immediate regard. And this principle of 
 felf-love gains fo much ftrength, by a&ing 
 upon us continually, and by the indulgence 
 of our early years, before our benevolent 
 affections begin to expand, that it generally 
 acquires too great a fliare of influence in the 
 human heart. For at fir ft we live the life 
 
 of
 
 ( 64 ) 
 
 of mere animals, and gradually rife to thai 
 which is rational and focial. It becomes 
 therefore the bufinefs of reafon,as we acquire 
 the power of confidering what palfes within 
 us, and of direting the feveral propenfities 
 of our nature, to counteraft this undue at- 
 tention to ourfelves, which operates to the 
 negle6l, and fometimes to the injury of 
 others, by placing their feelings and con- 
 cerns in the fa-me point of view, as that in 
 which we confider ourfelves, and our own 
 concerns. If we feel pain, we can confider 
 that pain is the fame fenfation when felt by 
 them. If wtffeel pleaftire, we can recoiled, 
 that pleafure and delight are equally de- 
 fired by them. The confequence of this 
 habit of contemplating the feelings of others 
 is, that we regard their welfare as we 
 unavoidably regard our own, and from 
 our focial affe&ion, as really wifli that they 
 may avoid mifery, and obtain happinefs, as 
 from our perfonal affeftion, we wifh that 
 
 we
 
 we may do fo ourfelves. In the degrees, 
 indeed, of that warmth with which we re- 
 gard others, and of that with which we re- 
 gard ourfelves, there will be in moft perfons 
 a confiderable difference ; as there is in the 
 regard which we mew for different perfons 
 as they ftand in a nearer degree of con- 
 nelion with us, or in one more diftant, as 
 they intereft more or lefs the other feelings 
 of our nature: But as we may be really 
 interefted for feveral perfons, whom we 
 love in different degrees, and whofe happi- 
 nefs, we confequently defire with different 
 degrees of earneftnefs, fo we may be as really 
 interefted for others, as for ourfelves, whilft 
 yet we love ourfelves the beft. You fee 
 then, I hope, what is meant by loving 
 others as ourfelves j it is entering into what 
 concerns their happinefs and welfare, as 
 truly as we enter into what concerns our 
 own; entering into it, I mean with our 
 hearts, not coldly performing beneficent 
 F actions,
 
 ( 66 ) 
 
 actions, which fome would reprefent as the 
 whole of Charity, as they reprefent the 
 outward compliance witlr the divine com- 
 mands as the whole of the love of God. 
 But thefe men furely forget that the out- 
 ward aclion affe&s our moral chara6ter, 
 only as it is an evidence of an internal 
 feeling. In this way of ftating this precept, 
 you perceive nothing extravagant or im- 
 practicable, nothing but what may reafon- 
 ably be made a fubjecl of command, nothing 
 but what in fome meafure, tho', God knows, 
 far mort of what it mould be, mankind in 
 general experiences ; and therefore, nothing 
 for the minds of any to be ftartled at, as, I 
 fear, is fometimes the cafe on hearing this 
 command, from the want of confidering 
 difpaffionately its true fenfe and meaning. 
 You have alfo, probably obferved, that 
 what has been offered in explanation of 
 this virtue, is true altogether, independently 
 of the religion of Chrift: And the reafon is, 
 
 that
 
 that the feeds of it were originally planted 
 in our nature by our gracious Creator, at 
 the fame time with the love which we bear 
 to ourfelves: and the religion of Chrift, 
 gives us no new feelings, but only reftrains, 
 cherifhes, or direfts, thofe which belong to 
 our nature. It reftrains our inordinate felf- 
 love, it cherilhes and direts our love of 
 our fellow creatures, and this in fo clear a 
 manner, and with fuch affeting confider- 
 ations, as were altogether unknown before: 
 it carries it to fo much greater extent, than 
 unaflifted reafon could conceive, that the 
 Chriftian love of our brethren, juftly de- 
 ferves to be called, as it is in the Holy 
 Scriptures, a new commandment. I proceed 
 to the particular effe&s of this principle of 
 Benevolence, reformed, exalted, and ex- 
 tended, into the Chriftian grace of Charity. 
 It will lead us to rejoice with thofe that do 
 rejoice, and to weep with thofe that weep. 
 As the misfortunes of others will give us 
 F 2 pain,
 
 ( 68 ) 
 
 pain, tho' pain not attended by the comfort 
 of felf-approbation ; fo their fuccefs and 
 profperity, will really add to our fatisfa&ion 
 and happinefs. Perhaps, this is not fo often 
 the cafe, as we are fond of profeffing, nay, 
 as we would willingly perfuade ourfelves, 
 but It is a fure mean of judging, whether 
 we do indeed poflefs benevolence of mind 
 or not. Our fympathy with others, in cir- 
 cumitances of affliction, is naturally flronger, 
 and not fo much reftrained by felfifh con- 
 fiderations. And therefore, it is more com- 
 mon to find perfons who compailionate 
 mifery, than thofe who really rejoice with 
 the happy. And fince we muft frequently 
 feel pain, from the various fufTerings of our 
 fellow creatures, it feems that from mere 
 regard to our own enjoyment, we mould 
 endeavour to counterbalance it, by re- 
 ceiving as much fatisfa&ion as we can from 
 their fucceflfes. But real fympathy is an 
 active principle, and urges on the mind to 
 
 ftrenuous
 
 ftrenuous exertions to promote the good 
 and the comfort of others. It fuffers not a 
 perfon to form private and independent 
 fchemes of perfonal good, but whilft he is 
 planning or purfuing what may appear to 
 advance or gratify himfelf, it leads him to 
 confider in what manner the interefts of 
 others will be affefted, and if poflible, to 
 plan his defigns for his own happinefs in 
 fuch a way, as to include rendering effential 
 fervices to them; and it will alfo regulate 
 his exertions by the importance of things: 
 it will prefer the real good of others to their 
 imaginary good ; the good of their fouls to 
 their prefent fatisfa&ion ; the good of the 
 public to the good of individuals: And on 
 this account, it will afford a new motive 
 for an exemplary attention to piety and 
 virtue; by which the moft good is done, in 
 the moft lafting manner, to the greatefl 
 number of perfons. Nor will the benevo- 
 lent man be inattentive to any thing in 
 F 3 which
 
 ( 7 ) 
 
 which the fatisfattion only of others is con- 
 cerned. That politenefs, which in the 
 world too frequently occupies the place of 
 charity, will allow men at times to fay and 
 do what they are confcious may give lafting 
 uneafinefs, at leaft to their inferiors, and 
 to fuch as appear not to be of ufe to them 
 in the promotion of their importance, their 
 pleafures or their interefts; or through in- 
 dolence, to be guilty towards them, of 
 inattentions which deeply wound their fee- 
 lings, tho' they dare not mew it. And 
 among perfons of worthier character, it is 
 not uncommon to fee thofe who have a real 
 defign of ferving others, in what they con- 
 ceive to be matters of confequence, by 
 little a>s of apparent unkindnefs or negleft, 
 or perhaps by the very manner of con- 
 ferring their favours, caufing to them more 
 real fuffering, than their good offices can 
 ever overbalance. They do not confider 3 
 that human beings have minds as well as 
 
 bodies
 
 ( 7' ) 
 
 bodies. The happinefs or mHery of this 
 life, does not depend fo much upon great 
 events, which feldom occur, as on a num- 
 ber of little circumftances which attend us 
 every day, and almoft every hour: and this 
 muft by no means be forgotten by thofe who 
 wifh to be the true benefactors of their 
 fellow creatures but this will moft cer- 
 tainly be often forgotten, unlefs we have for 
 others that feeling, which places ourfelves 
 exaclly in their fituation. When once this 
 becomes the habit of the mind, fo as for it 
 to be done involuntarily, as occafions arife, 
 every feeling of others will have its due 
 consideration ; every perfon will have his 
 due mare of attention j every aftion in which 
 others can be interefted, will be performed, 
 in fuch a manner, as will exprefs the bene- 
 volence of the mind, in the moft conciliating 
 way which circumftances permit. 
 
 F4 IT
 
 ( 7* ) 
 
 IT is a precept of the chriftian religion, 
 not only to be pitiful but alfo courteous. The 
 world may teach the mode, the fpirit muft 
 be learnt from the Gofpel of Chrift. Every 
 true chriftian poffeffes that temper, which is 
 the ground work of the charater of the true 
 gentleman. Obferve him then in all the 
 various fituations of human life, heartily 
 wifhing, carefully planning, and fmcerely 
 endeavouring to promote the good of man- 
 kind in every refpeft, with uniform at- 
 tention and kindnefs, proportioned to the 
 various claims of kindred friendship, ac- 
 quaintance, neighbourhood, and country 
 loving and being beloved. 
 
 THERE are, thank God, fome to be found, 
 who make it their bufmefs to " go about 
 doing good," and who have frequently the 
 fuperior merit of continuing to do fo, amidft 
 the ungrateful fneers of men, too felfiih and 
 narrow minded, to form a notion of their 
 
 views,
 
 ( 73 ) 
 
 views. Nor in order to difcover them, 
 need we confine our fearch to perfons of 
 fuperior affluence or ftation. Thefe indeed 
 have moil power of benefiting their fellow- 
 creatures 5 and every beneficent aSion 
 which they perform, every common civility 
 and attention which they beftovv, come re- 
 commended by fiich advantageous circum- 
 ftances, that it is wonderful to fee fo many 
 of them regardlefs of the comfort and fatis- 
 faclion of others, as we do. And when 
 they exprefs, as they ought, by condefcen- 
 fion and kindnefs, a chriftian regard for 
 thofe beneath them, attending to their com- 
 plaints, relieving their wants, and foftening 
 their afflictions, it recalls to our view, by a 
 (hiking refemblance, Job's employment of 
 his profperity, " the bleffing of him that 
 was ready to perifh came upon me, and I 
 made the widow's heart to fing for joy ; I 
 put on righteoufnefs and it cloathed me, ray 
 judgement was a robe and a diadem."
 
 ( 74 ) 
 
 Bex in every flation, in the pooreft, and 
 the meaneft, will real charity exhibit its 
 influence, in all the little offices of neigh- 
 bourhood and domeftic intercourfe, and 
 even in the manner in which men follow 
 the humbleft ways of earning their daily 
 bread. In mort, as the whole buiinefs of 
 life takes a new character without the par- 
 ticulars of it being changed, by its being 
 devoted to the fervice of God; fo every 
 action of focial intercourfe, altho' it con- 
 tinues the fame in outward appearance to 
 the eyes of worldly men, afiumes from this 
 principle, the dignity of chriftian charity. 
 And whoever would truly enjoy the prefent 
 world, may draw from hence fuch fublime 
 fatisfalion, that all the common gratifi- 
 cations from which mankind in general ex- 
 pe<t their happinefs, when compared with 
 it, fink into nothing. Let us then con- 
 tinually cultivate this blefled difpofition, the 
 feeds of which are planted in every ones 
 
 heart,
 
 ( 75 ) 
 
 heart, by checking what is unfavourable to 
 i-ts growth, and cherifhing whatever may 
 encourage it. Let us moderate our efti- 
 mation of this world, in which alone there 
 can arife that feeming oppofitionof interefts, 
 which is fo unfriendly to charity, by con- 
 fidering the little value in reality of thofe 
 things, on account of which, we give 
 up the delightful fenfations of univerfal 
 love, and condemn ourfelves to the internal 
 mifery which is always occafioned by va- 
 riance, enmity, and difcordj and by fre- 
 quently extending our views to that better 
 ftate, in which univerfal love will conflitutc 
 no fmall lhare of our enjoyment 
 
 LET us not in imagination, much lefs in 
 converfation, indulge ourfelves in the plea- 
 fure which our pride is too apt to receive, 
 from dwelling upon the mifconduct or im- 
 perfe&ions of mankind, either towards our- 
 felves or others, but on the contrary, ac- 
 
 cuftom
 
 cuftom ourfelves to obferve the pleafing 
 features of their characters. One man will 
 travel through a country, and return with 
 deformities, only impreffed upon his mind, 
 whilil another will have found fomewhat 
 to pleafe him in the wildeft and rougheft 
 fccnes of nature. 
 
 THVS alfo may every character be con- 
 iidered in different points of view, which 
 will have very effential effects on our dif- 
 pofition towards it. And when we ex- 
 perience feelings of an unamiable tendency, 
 let us compel ourfelves to act contrary to 
 the fuggeftions of the moment, the doing of 
 which, if carried into an habit, will un- 
 queftionably influence the ftate of our 
 hearts. Above all, with our conftant and 
 ardent prayers for this particular grace, 
 " the very bond of peace and of all virtue," 
 let us heartily pray, and earneftly endeavor 
 to obtain that fupreme principle of conduct 
 
 and
 
 ( 77 ). 
 
 flf 
 
 and difpofition- of foul, moft perfeCtive of 
 our nature, the reverential love of God, as po- 
 iTeiTed of all perfection and the fource of all 
 good, which has a direct tendency to refine, 
 expand, and exalt our affections towards 
 each other ; contemplating his goodnefs as 
 difplayed in the common gift of the Sme 
 nature, the common prefervation of life, 
 by the fame fatherly eare, the common en- 
 joyment of it by an union in the various 
 gradations of fociety, and efpecially in the 
 redemption of the whole human race from 
 one common mifery, and the communi- 
 cation to all of the fame glorious hopes; 
 thus making us fellow members one with 
 another, of that myftical body, of which 
 Chrift is the head. And if after all we 
 mould at any time feel ourfelves but in- 
 clined to aCt contrary to the dictates of 
 Benevolence, let us recolleCt the temper 
 and the precepts of our bleffed Lord. On 
 the altar of divine love which he has raifed, 
 
 let
 
 let us lay our quarrels and animofities, our 
 pride, our petty felf interefts, and hardnefs 
 of heart and there will afcend from it the 
 f\veet Savoyr of univerfal Charity. 
 
 SERMON
 
 ( 79 ) 
 
 
 SERMON IV. 
 
 ST. MATTHEW, Ch. xvi. V. 18. 
 
 " UPON THIS ROCK I WILL BUILD MT 
 CHURCH, AND THE GATES OF HELL 
 SHALL NOT PREVAIL AGAINST IT." 
 
 JL HESE words of our blefled Lord, to 
 which our attention is directed by the 
 Gofpel of this day, could only proceed from 
 a confcioufnefs of his having come from 
 God to eftablifli a religion in the world. 
 
 o 
 
 ON any other fuppofition, they indicate 
 fuch abfurd vanity and enthufiafm, as is 
 hardly imputable to any man of ordinary 
 underftanding, and utterly inconfiftent with 
 
 that
 
 ( So ) 
 
 that fobriety and refer ve by which the con- 
 duit of our Saviour on the moft trying oc- 
 cafions was uniformly diftinguimed. When 
 Socrates was condemned at Athens, he 
 reafonably .concluded, from the hiftory of 
 his own country, as well as from the natural 
 tendency of innocence and truth to prevail 
 over malice and falfehood, that pofterity 
 would do juitice to his metit : but that his 
 notions of moral and religious truth would 
 be embraced, and taught in his name under 
 every change of human affairs, was too 
 arrogant an expectation to enter into his 
 mind; and yet, were we to confider the 
 Grecian fage, and the founder of the chrif- 
 tian religion, as vefled only with human 
 authority; we might perhaps, on a com- 
 parifon of the nature of their doctrines, and 
 of the circumftances peculiar to each^ of 
 them, be juflified in faying, that fuch a 
 declaration from the mouth of Socrates, 
 would not have appeared fo extraordinary, 
 
 as
 
 ( 8i ) 
 
 as the words of the text, from the mouth 
 of our Lord. 
 
 BUT our Lord knew that he came forth 
 from God, and had power and authority to 
 eftablifli dominion, and glory, and a king- 
 dom, that all people, nations, and lan- 
 guages mould ferve him j that his dominion 
 mould be an everlafting dominion, which 
 fhould not pafs away, and his kingdom, 
 that which mould not be deftroyed. That 
 the gates of hell have not prevailed againft 
 the religion of Chrift, is a fa&; that great 
 obftacles have been oppofed to it's progrefs, 
 is a facl alfo j that they were fuch as mud 
 have prevailed in the courfe of caufes and 
 effects, had it not been protected and con- 
 dueled by a power all wife and almighty, 
 has been often and fairly proved. 
 
 IN what way this almighty power was ex- 
 erted after the days of the apoftles, and how 
 G long
 
 I 82 ) 
 
 long it fliewed itfelf in an extraordinary 
 *nanner, has been the fubjeft of much dif- 
 pute ; but, as has been obferved, whether 
 we extend its duration to a longer, or limit 
 it to a fhorter period, nay, were we not to 
 avail ourfelves at all of the evidence from 
 miracles, commonly fo called, the exiflence 
 and progrefs of chriltianity, notwithftanding 
 every impediment, is in itfelf a miracle ; 
 and affords a proof of its divine origin, to 
 which, from it's nature, the procefs of time 
 muft give continually additional force. 
 
 IF, moreover, thofe very events which 
 were in their obvious tendency moft un- 
 propitious to it, have yet been the means, 
 and, humanly fpeaking, the neceflary means 
 of bringing it to the ftate in which it now 
 exifls, the proof of it's divine origin, from 
 the fuccefs with which it was propogated, 
 will be inexpreffibly ftrengthened ; for it 
 belongs to God alone, to bring good out of 
 
 evil,
 
 evil, and through a feries of ages, to execute 
 ' the gracious purpofes of his providence* 
 by the operation of caufes apparently the 
 moft adverfe to them. This laft point, is 
 intended to be illuftrated by an enumeration 
 of fome of the chief difficulties, which our 
 religion encountered in it's infant ftate, and 
 continued to encounter till the commence- 
 ment of the reformation, and by endeavour- 
 ing to point out the good effects with which 
 they have been attended. 
 
 WITHIN a fhort time after our Saviour's 
 afcenfion, the animofity of the Jews againft 
 his Difciples, occafioned the violent death 
 of the firft martyr, Saint Stephen; and raged 
 fo vehemently againft the church which was 
 at Jerufalem, that all, except the Apoftles, 
 were fcattered abroad throughout the re- 
 gions of Judea and Samaria. No event 
 could prornife to be more fatal to the infant 
 church than the early difperfion of its mem- 
 G 2 bers,
 
 ( 84 ) 
 
 bers, before they could have been well in- 
 ftrufted in the principles of their religion. 
 Yet to us, to whom the view of God in 
 permitting this difperfion has been ex- 
 plained by it's actual confequences, it ap- 
 pears to have contributed greatly to the 
 enlargement of the church, perhaps to have 
 been eflential to it's prefervation. Had the 
 difciples been allowed to continue unmo- 
 lefted at Jerufalem, the chief priefts, at 
 fome moment favorable to their purpofe, 
 might have enflamed the paflions and pre- 
 judices of the multitude, and, by inftigating 
 them to the deftru&ion of the Apoftles, 
 have at once annihilated the chriftian name : 
 for though they had been obliged, becaufe 
 of the people, to releafe Saint Peter and 
 Saint John without punifliment, yet the 
 popular opinion might turn againft the 
 Apoftles, as it had done in the cafe of their 
 divine mafter: but when, in confequence 
 of this difperfion on Saint Stephen's death, 
 
 thofe
 
 thofe who were fcattefed abroad went 
 every where preaching the word, and the 
 people with one accord gave heed to them ; 
 fuch an attempt, however compleatly exe- 
 cuted, would no longer appear likely to 
 effeft their obje&, ignorant as they were of 
 the particular ends which the Apoftles 
 were deftined to ferve : and this may poflibly 
 account in fome meafure, for the Apoftles 
 continuing fo long in fafety in that very- 
 city to which Saul was commiflioned to 
 bring thofe bound, whom he fhould find 
 profeffing the fame faith at Damafcus. 
 
 THE reluctance which the Jews in general 
 (hewed to embrace chriftianity, was, in a 
 very ftriking inftance, eventually favorable 
 to it's eftablifliment. If that people had re- 
 ceived the gofpel readily, and their rulers 
 had fupported it, the preachers of it would 
 have immediately proceeded to propogate 
 it in other parts of the Roman empire; 
 G 3 this,
 
 ( 86 ) 
 
 this, accompanied by fuch a change in 
 Judea, would have foon alarmed the fuf- 
 picious jealoufy of the government; the 
 rifmg fet would have appeared fo formi- 
 dable, that meafures would have been early 
 taken for it's utter extirpation; efpecially 
 as the indignation with which the Jews 
 fubmitted to the yoke impofed on them, 
 and the erroneous notions they entertained 
 refpe&ing the Mefliah, were not unknown 
 to their conquerors. But by the oppofition 
 which the Gofpel met with among the 
 Jews, to whom it was to be firft preached, 
 the Apoftles were detained in Judea and 
 the neighbouring countries 5 their proceed- 
 ings were litle obferved, and lefs regarded 
 by the Roman government, as no alteration 
 appeared in the conduct of the ruling 
 powers at Jerufalem : and their followers, 
 being confidered only as a fet of the Jews, 
 were tolerated till they had diffufed their 
 do&rines into almoft every province of the 
 
 empire,
 
 ( 8? ) 
 
 empire. At length the attention of the em* 
 perors was roufed, and the moft malicious 
 infinuations were employed to exafperate 
 them againft the followers of Chrift, on one 
 hand by the Jews, who faw the eftimation 
 in which the ceremonial law had been held 
 daily declining; and, on the other, by the 
 heathen priefts, who in the prevalence of 
 the new religion, beheld the fubverfion of 
 their own. During above two centuries 
 and a half, the chriftians enjoyed no affu- 
 ranee of eafe or fafety, and frequently en- 
 dured the moft dreadful fufferings of every 
 fort: contempt, reproach, torments, and 
 death, every where awaited the profeffion 
 of the Gofpel, learning and fophiilry were 
 exerted againft it. 
 
 SUCH, indeed, is the nature of the human 
 mind, that oppofition, .and even perfecution, 
 confirm it in the principles which it has em- 
 braced. And, as they never fail to intereft 
 G 4 others
 
 ( 83 ) 
 
 others in the fate of fufferers, who give fuch 
 proof of their fincerity, they fometimes, 
 imperceptibly, create a prejudice in favor 
 of the principles themfelves, which can 
 render men fuperior to what is fo repugnant 
 to human nature ; accordingly it has been 
 found, both in religious and civil conten- 
 tions, that many fefts and parties have 
 ftourifhed under perfecution, and when un- 
 noticed and neglefted, have drooped and 
 died away. We may therefore admit, that 
 a certain degree of oppofition was favorable 
 to the caufe of chriftianity at its firft pro- 
 mulgation; but it is contrary to common 
 fenfe to fuppofe, that perfecution carried to 
 fuch extremities, and continued through 
 fuch a length of time, had a natural ten- 
 dency to make men embrace it; nay, we 
 may reafonably conclude, that fame induce- 
 ment, beyond the ordinary operation of the 
 motives propofed in the gofpel, was necef- 
 fary to counteract fuch difadyantages, and to, 
 
 prevail
 
 prevail on perfons ot all defcriptions to em- 
 brace and adhere to it, as we know they 
 did. But grievous as fuch feverities were 
 to thofe on whom they were inflifted, and 
 inimical, while they lafted, to the progrefs 
 of chriftianity, they were the means of 
 furnifhing to pofterity the flrongeft proof of 
 the truth of that religion they were intended 
 to reprefs: for they occafioned the molt 
 rigorous inquiry into the evidence of it, 
 both by thefe who embraced, and by thofe 
 who oppofed it, and at a time when any 
 fraud or defet in that evidence could have 
 been eafily deteted. As no fraud or defeat 
 was difcovered, (for thofe who rejeted the 
 religion, admitted the fats on which the 
 belief of it was founded, but perverfely at- 
 tributed them to the mod improbable cau- 
 fes) the fupport which is thus afforded to 
 the hiftory of the new teftament is fo con- 
 fiderable, that the greateft enemies of our 
 faith have fmce, as well as then, been forced 
 
 to
 
 ( 90 ) 
 
 to have recourfe to other modes of attack, 
 inftead of attempting directly to difprove 
 the hiftory; which done, the whole fyftem 
 falls in pieces at once, which not done, all 
 other objections can be of little avail. 
 
 WHILE therefore, as partakers of the 
 fame human nature, we fympathife in the 
 fuffering of the primitive martyrs, reafon 
 tells us, that God, who in his appointed 
 time, will recompence thofe fufferings an 
 hundred fold, permitted his church to be 
 thus affailed by ftorms, to demonftrate at 
 once to it's friends and enemies, the depth 
 and folidity of it's foundations. Men took 
 counfel together againft the Lord, and 
 againft his anointed, but he that dwelleth 
 in heaven laughed them to fcorn, and had 
 them in derifion. 
 
 ANOTHER advantage that refulted to the 
 chriftian caufe from having been fo long 
 
 oppofed,
 
 ( 91 ) 
 
 oppofed, was, that no pretence could be 
 alledged, with the fmalleft probability, of 
 its having been introduced to ferve any 
 worldly purpofe; and alfo, that it was 
 preferved by this means, from being cor- 
 rupted in its infant ftate, by political 
 or philofophical maxims. The different 
 fchemes of Pagan theology, were all intro- 
 duced and fupported by lawgivers and 
 kings, and calculated to infpire a more 
 awful fenfe of their authority. Even the 
 Jewifh religion, as it was to be confined to 
 one people, and to fubfift no longer than 
 their ftate continued, was eftablifhed by 
 fan&ions of government, though of an ex- 
 traordinary kind: but the religion of Chrift, 
 defigned to be coeval with the world, and 
 to be preached throughout every region of 
 it, had no fupport from human power, left 
 it mould appear to be in any degree depen- 
 dent on that power, or to have been more 
 
 particularly
 
 ( 92 ) 
 
 particularly adapted to one fort of govern- 
 ment than to another. 
 
 HAD the Roman emperor and fenate at 
 once become converts to chriftianity, and 
 taken it under their prote&ion, the inter- 
 polition of God would have been lefs con- 
 fpicuous; and we, who even now, in ex- 
 prefs contradiction to the whole tenor of 
 hiilory, have heard fo often that our religion 
 is only an inftrument of ftate, mould never 
 have been able to filence objelions of this 
 fort, and mould indeed ourfelves have wan- 
 ted that irrefragable evidence to the con- 
 trary which we now poffefs. At leaft, we 
 mould not have had fo convincing a proof 
 of the fmcerity of the firft preachers of the 
 gofpel, and of their having heen actuated 
 by no motives of intereft or ambition. Nay, 
 had the perfecution foon fubfided, fince 
 intereft or ambition will fometimes lead 
 men to encounter geat difficulties, where 
 
 they
 
 ( 93 ) 
 
 they have a profpeft of furviving them, 
 this might have been faid of the Apoftles 
 and other preachers of chriftianity. But it 
 is to be remembered, that though they 
 were fully allured of the final eftablifhment 
 of chriftianity, fmce their Lord had foretold 
 it, they were precluded by the fame pre- 
 dictions from any hope of feeing it take 
 place. Saint Peter for above thirty years, 
 conftantly a&ed under the expectation of 
 a violent death, and knew the particular 
 kind of death which he was to fuffer. 
 
 THERE is alfo great reafon to think, that 
 the confequences which actually enfued on 
 the converfion of Conftantine and of the 
 philofophers, might have been equally oc- 
 cafioned, and with more fatal effel, had 
 chriftianity obtained the protection of the 
 great and learned at a much earlier period. 
 Had not the church been rendered cautious 
 by oppofition and controverfy, and obliged 
 
 to
 
 ( 94 ) 
 
 to repel the cavils of its adverfanes, by 
 ftating its genuine doctrines with clearnefs 
 and precifion, the maxims and cuftoms of 
 the world, and the inventions of fcience, 
 falfely fb called, might infenlibly haveNbeen 
 fo incorporated with the chriiiian fyftem, 
 that it would foon have become almoft im- 
 poiTible to reduce it to its original purity. 
 Indeed it is difficult to fay what alterations 
 or interpolations might not have taken place 
 in the facred writings, to anfwer the ends of 
 ambitious and defigmng men, or to fan&ify 
 the conceits of vifionary philofophers, had 
 the fcriptures at once been given into 
 their hands, and been diftributed through 
 their means. Nay, had the Roman govern- 
 ment only not oppofed the progrefs of the 
 Gofpel, fuch an interchange of rites and 
 tenets might have taken place in the courfe 
 of an unreferved and amicable intercourfe 
 between Chriilians "and Pagans, as would 
 have caufed them to appear but like differ- 
 
 ent
 
 ( 95 ) 
 
 cnt fels of the fame religion. Whereas 
 how, the kingdom of Chrift, unaided by 
 human learning during more than one cen- 
 tury, unprotected by human power during 
 almoft three, and yet continually extending 
 its dominion, ftands eminently diftinguiftied 
 from the kingdoms of this world ; and the 
 fcriptures were preferred unadulterated in 
 this ftate of feparation, till they were fo 
 widely difperfed that any attempt to falfify 
 them muft have been immediately dif- 
 covered, and thus we have the teftimony 
 of fats, that our faith ftandeth not in the 
 power of man, but of God. 
 
 BUT farther; befides thefe external dan- 
 gers to which chriftianity was expofed on 
 its firft promulgation, there was another, 
 arifing from within, which threatened to be 
 no lefs fatal to it. Many of the firft con- 
 verts, both Jews and Gentiles, though con- 
 vinced by the fupernatural evidence which 
 
 accompanied
 
 ( 96 ) 
 
 accompanied the Gofpel, of its divine 
 origin, retained prejudices fo inveterate, 
 that they endeavoured to interpret its doc- 
 trines in confiftency with thefe, inftead of 
 making it their ftandard for correcting 
 them. Nor is this matter of furprife; for 
 in the reception of revelation, men are left 
 to the ufe of their natural powers, which 
 are exerted as on other occafions ; not 
 urged by an irrefiftible, or, if it may be fo 
 called, a mechanical force. But, under 
 the providence of God, even error becomes 
 fubfervient to the inveftigation and eftablifh- 
 ment of truth : for had no fuch falfe notions 
 prevailed, or had they not manifefted theni- 
 felves till after the days of the Apoftles, the 
 epiftles of the new teftament would natu- 
 rally have contained only direft inftru6tions, 
 and we mould have miffed the advantage 
 of fo exaft a fpecification, not only of what 
 the truth is, but of what it is not : an ad- 
 vantage of great importance, as might eafily 
 
 be
 
 . ( 97 ) 
 
 be made appear fiom what relates to the 
 opinions of the Judaifmg Chriftians in Saint 
 Paul's epiftles. In addition to the paffages 
 of a controversial nature which are to be 
 found in the facred writings themfelves, 
 we have many works compofed by the 
 mod refpeftable members of the primitive 
 church, to which the fame erroneous 
 opinions gave occafion ; and though thefe 
 may in foine inftances have been received 
 with too implicit deference, they yet cbn- 
 flitute a very ufeful comment on the fcrip- 
 tures, and, at the reformation in particular, 
 were of great fervice in fettling the form 
 and principles of our national church. 
 
 AT length, in the beginning of the fourth 
 century, chriftianity obtained the protection 
 of the fovereign power, and pafTed at once 
 from the mod diftrefled fituation, as to out- 
 ward circumftances, into a (late of fecurity, 
 opulence, and honour. This profperous 
 H condition,
 
 ( 98 ) 
 
 condition, except during the ffiort reign of 
 one emperor, it enjoyed without inter- 
 ruption; and we cannot help remarking, 
 though it is not ftriftly within the limits of 
 the fubjeft, the fulnefs of time when this 
 happy change took place. For not long^ 
 after, the northern nations made a for- 
 midable irruption into the empire, and 
 within two centuries deftroyed, throughout 
 countries of immenfe extent, almoft every 
 monument of ingenuity and learning. Had 
 chriftianity not enjoyed, previous to this 
 unexampled revolution, fome interval of 
 profperity, it could not have been fufficient- 
 ly eftablilhed to furvive fo mighty a (hock : 
 it did more ; it fubdued the favage con- 
 querors who menaced it with extirpation ; 
 it was tranfmitted by them to pofterityj 
 disfigured indeed by fuperftition and cor- 
 ruption, yet with its records fo intire as to 
 afford the means of retrieving its purity in 
 more enlightened times; and we fee it at 
 
 this
 
 ( 99 ) 
 
 this day fufficiently flourishing, not only in 
 the old world, but in the new, tojuflify 
 the moft implicit confidence in God's 
 promife, that it {hall finally overfpread the 
 whole face of the earth. 
 
 MAY not this dreadful revolution alfo, 
 which defolated Europe, and involved it 
 for ages in the darkeft ignorance, be num- 
 bered among thofe feemingly difaftrous 
 events, which under the controul of pro- 
 vidence, have ultimately proved beneficial 
 to our holy religion. Sudden tranfitions 
 from diftrefs to profperity are feldom born 
 by individuals or focieties with due moder- 
 ation. The church, after having fuftained 
 perfecution with fuch unfhaken conftancy, 
 was unhappily feduced by ambitious views, 
 and the fimplicity of the fcriptures was dif- 
 figured by the fubtileties of a vain philofo- 
 phy. The innovations of every kind which 
 found admiffion in the courfe of the fifth 
 H 2 century
 
 ( ido ) 
 
 century were fo numerous, they were in- 
 terwoven with fo much art, and maintained 
 with fo much ingenuity, that, had the ftate 
 of things which gave rife to them continued 
 the fame, it would foon have become a 
 difficult matter to difcover, and a hopelefs 
 attempt to reform them. But the almoft 
 total annihilation of learning, occafioned by 
 the ravages of the Goths arid Vandals, 
 though for a time it aggravated the evil, 
 conduced, indireftly at leaft, to the cure 
 of it. It favored no doubt the fuccefs of 
 Mahomet, and of the papal ufurpations; 
 but the fuperftitions on which thefe were 
 founded, were fabricated by perfons who 
 prefumed fo far on the blindnefs of their 
 contemporaries, that the firft dawn of re- 
 turning knowledge detected the impofture; 
 fufpicion being once awakened, the whole 
 fyftem of religious faith underwent an ac- 
 curate inveftigation, in the courfe of which 
 the errors of the preceding period, lefs 
 
 grofs,
 
 grofs, but not lefs pernicious, were dif- 
 covered and expofed. 
 
 IT is curious to obferve, that as ignorance 
 gave rife to fuperftition, and fuperftition to 
 the moft defpotic power that was ever ex- 
 ercifed over the minds of men, fo the exer- 
 tion of tha.t power, in an inftance-, which 
 perhaps of all others is, the moA ftrik,mg 
 proof of its prepq$ckrant' influence, tended 
 eventually to the. revival of learning, arjtd 
 by confcquence to its own fubverfion. 
 Nothing lefs than the afcendancy which 
 the popes poffefled could have Simulated 
 tQ thofc rafh and fanatical expeditions, in 
 which an o.bjeft of no importance to the 
 real interefts of chriftianity, was purfued by 
 means the moft inconfiftent with its princi- 
 ples : they opened however a communi- 
 cation with Conftantinople, where philofo- 
 phy and learning of every kind had. found 
 an afylum. 
 
 H THE
 
 ( 102 > 
 
 THE fortunes of that celebrated city, 
 confidered with reference to the fame fub- 
 jet, are equally fmgular. The removal of 
 the feat of empire thither, to which its ag- 
 grandifement was owing, was a rneafure fo 
 contrary to found policy, that we may 
 perhaps be juftified in attributing it to the 
 influence of an over-ruling caufe. Without 
 fuch a provifion, the light of learning would 
 have been extinguifhed; it would have be- 
 come extremely difficult, perhaps im- 
 poffible ever to retrieve the hiftory of early 
 times, and that unbroken feries of evidence 
 which has convinced the ableft and moil 
 fcrupulous inquirers of the truth of our 
 religion, and which its adverfaries will 
 never be able to overthrow. Conftantinople, 
 having ferved this great purpofe, feems to 
 have fulfilled its deftiny; it became in its 
 turn the prey of a fierce and barbarous 
 people ; but it is remarkable that its down- 
 fall co/npleted what its prefervation had 
 
 begun ;
 
 begun j the affrighted inhabitants fought 
 refuge among nations confcious of the im- 
 provement they had already derived from a 
 tranlient intercourfe with them ; they carried 
 thither the precious treafures of antient 
 learning; they were cheriihed as they de- 
 ferved ; under their culture the human 
 mind once more began to expand ; the fer- 
 vice of God gradually became a reafonable 
 fervice, it was difcovered that the caufe of 
 truth could not be promoted by fraud, 
 however pioufly intended, and that reve- 
 lation, to be refpe&ed, needed only to be 
 thoroughly underftood. 
 
 THE conclufiou from thefe obfervations 
 is obvious. That if fo many apparently 
 adverfe events have been attended with 
 beneficial confequences to the chriftian 
 religion, we may humbly truft that other 
 adverfe circumftances, which at prefent 
 fubfifl, (the long and extenfive prevalence 
 H 4 of
 
 ( 104 I 
 
 of mahometanifm, the remains of papal 
 fuperftitions, and the malignant fpirit of 
 fcepticifm) will finally appear to have had 
 a fimilar tendency. Hitherto experience 
 has fearfully and wonderfully confirmed 
 our Lord's promife in the text: His fpirit 
 and his power ftill watch over and protecl 
 his church; and in due feafon will bring 
 it to that ftate of glorious perfection of 
 which the prophetic writings give affu- 
 rance. When all the kingdoms of this 
 world fhall be the kingdoms of our God, 
 and of his Chrift; when all the people fhall 
 be righteous, and know the Lord from the 
 greateft to the leaft. 
 
 SERMON
 
 SERMON V. 
 
 ST. MATTHEW, Ch. xxii. V. 37. 
 
 "r I'kq off irr/ 
 " THOU SHALT LOVE THE LORD THY GOD 
 
 WITH ALL THY HEART, AND WITH ALL 
 THY SOUL, AND WITH ALL THY MIND." 
 
 the chriftian religion was beftowed 
 upon us by the Author of our nature, all 
 its difcoveries and motives of acHon are 
 adapted to that nature to the whole of its 
 constitution. That we may be influenced 
 through the regard which we naturally 
 bear to ourfelves, our fears are alarmed by 
 'the denunciations of endlefs mifery roue 
 hopes are raifed and animated by the prof- 
 peel: and aflurance of an happy and glorious 
 
 immortality.
 
 immortality. And fo long as we adhere to 
 our duty, from the confiderations which 
 our hopes and fears fuggeft, we comply 
 with the purpofe of providence in implan- 
 ting thefe paffions in us, and guarding his 
 laws by their influence. But that obe- 
 dience, which proceeds from fear alone, will 
 ever be paid with reluctance ; that which 
 flows from hope alone, will be rendered as 
 eafy and fparing, as mall appear confiftent 
 with the attainment of its object. And 
 accordingly that entire refignation of our- 
 felres to the divine will, which is evidently 
 required by the Goipel, will be very im- 
 perfectly fecured by the threatenings and 
 the promifes which religion announces to 
 us. Even perfons of more improved tem- 
 pers, without the influence of fome higher 
 principle, will be too apt to recede from 
 the trials of duty, when it calls them to 
 the facrifice of prefent wifhes and gratifica- 
 tions. But to him 3 who loves the matter, 
 
 no
 
 no fervice appears grievous: every com- 
 mand is obeyed readily, heartily, cheer- 
 fully. And the love of God, as he is 
 revealed to us in the Gofpel of Chrift, is 
 that great, univerfal, and perfect principle, 
 which unites in itfelf the noblefl affeclions 
 in the human breaft, which heightens and 
 gives effeft to every other motive of duty, 
 and has the moil powerful influence in the 
 regulation of the heart, from which our 
 conduct flows. It is principally and emin- 
 ently love, which muft produce and fupport 
 a conftant and uniform compliance with 
 the commands of the Gofpel, and make 
 that compliance appear to be our prefent 
 intereft and our happinefs. 
 
 I WILL endeavour therefore to ftate to 
 you the nature of the love of God, by 
 mowing upon what it is founded, and to 
 point out its obvious effects. 
 
 ONE
 
 ONE fafe rule we may have, if we pleafe, 
 to guide us in this and in all other matters 
 relating to the concerns of man with God; 
 and happy would it have been for religion, 
 If that direction had been duly attended to 
 I mean common fenfe. And this obfer- 
 vation is equally applicable to thofe perfons. 
 who have deformed the duty we are con- 
 fidering, by extravagant and enthufiaftic 
 raptures, totally unfuitable to the natures 
 God and Man ; and to thofe who deny to 
 the Author of all perfection, and the fource 
 of all good, any affection of the human 
 foul warmer than bare reverence and ad- 
 miration. Love is the fame affection ip 
 kind, whether it have Man or God for its. 
 object ; only, when directed to God, re- ' 
 fined and exalted in proportion to the 
 fpirituality of his nature, and tempered 
 with that fuperior awe, with which crea- 
 tWes, and efpecially fmful creatures, muft 
 ever contemplate perfect holinefs and in- 
 finite
 
 ( I0 9 
 
 finite power. It is always founded upon 
 an opinion of excellence in the object of it: 
 and when raifed to its higheft degree, this 
 opinion of excellence is joined to a fenfe of 
 kindnefs towards ourfelves. Imagine your- 
 felves well allured, that in a far diftant 
 country there lives a perfon endowed with 
 every perfeftion of human nature, and em- 
 ploying every bleffing of human life to the 
 belt and nobleft purposes. Superior to his 
 fellow creatures both in the natural and 
 acquired graces of mind and body, exalted 
 in rank, abounding in wealth, never indul- 
 ging himfelf in any thing wrong, and con- 
 ftantly employed in doing what is right, 
 fober, pious, humble, meek, gentle, bene- 
 volent, beneficent. Could you forbear 
 loving filch a perfon, tho' the effect of his 
 virtues neither did, nor ever could reach 
 you? Would you not think of him with 
 pleafure ? Would you not defire to be like 
 him? Could you avoid wifhing for an op- 
 portunity
 
 ( "0 ) 
 
 portunity of fhewing fuch a perfon fom-e 
 mark of your regard ? and if you had an 
 opportunity, would you not endeavour to 
 do what you know would give him fatis- 
 faclion ? Imagine now this fame excellent 
 perfon to be mod intirrately connected with 
 you, to be your protestor, your father, 
 your friend, ever confulting your welfare 
 and happinefs, and continually conferring 
 upon you important favors ; by means of 
 which you found yourfelves pafTmg on 
 thro' life, not only in the midlt of prefent 
 comforts and delights, but with the hopes 
 and profpecl of their being perpetually 
 increafed ; what feelings would then arife 
 in your minds towards him ? Would you not 
 really and heartily love fuch a perfon ? In 
 the former cafe, upon the fuppofition of 
 your having no intercourfe or connection 
 with him, you would love him on account 
 of his excellence In the latter cafe, fen- 
 fible of his kindnefs to you, you would 
 
 love
 
 ( III ) 
 
 love him, both on account of his excellence, 
 and on account of the benefits you received. 
 You have been before me I doubt not, in 
 applying what has been faid of a human 
 character to God, who is perfeftion itfelf, 
 and the fource of all good, from whofe 
 mercy and bounty you are continually re- 
 ceiving more than either you can deferve or 
 you can defire. At leaft if you will do this, 
 you will at once not only fee the nature of 
 the true love of God, but find irrefiilible 
 inducements fuggefted to you, to love your 
 heavenly Father with all your hearts, with 
 all your minds, and with all your fouls. 
 
 OF the perfections of God, either natural 
 or moral, we can form no conception, but 
 by colleling whatever is great, powerful, 
 wife, beautiful, good amongft men, and 
 adding to it all pofiible extent, and leaving 
 out all poflible defet. It is an objeft too 
 vaft for the comprehenfion of the human 
 underftanding
 
 underfi anding -too far elevated above the 
 unc'erflandings of Angels. But it is an ob- 
 ject as real as any object which falls ever 
 fo much within the comprehenfion of our 
 minds, as the perfections of that human 
 character of which we have taken a furvey. 
 Nay, wiJiout the real exiftence of fuch 
 incomprehenfible perfection as we afcribe 
 to God, nothing great, powerful, wife, 
 beautiful, or good, could have exifted at 
 all. But tho' we know not how, by 
 fearching to find out the perfections of the 
 Almighty, yet of the effects of thofe per- 
 fections w 7 e are able, if we w r ill confider at 
 all, to form fome notion ;'N indeed not a 
 fufficient notion; for the love of God paffeth 
 knowledge, and we can never be..duly 
 fenfible of his mercy to his unworthy 
 creatures. \ J# \ ,iirvf 
 
 .& u ;>? iaifab* 
 
 FROM nothing hath he called us into 
 being and made us w r hat we are j given us 
 
 the
 
 ( "3 ) 
 
 fhe various faculties and powers both of 
 mind and body, with which we are fur- 
 niflied, capable of being employed to many 
 excellent and valuable purpofes; placed us 
 in a world abounding with obje&s fitted to 
 afford us enjoyment and delight, with none 
 but what may in one way or other con- 
 tribute to our real welfare ; made even our 
 greateft evils fubfervient in the end to our 
 greatefl happinefs ; his eye is perpetually 
 watching over us, and his hand ftretched 
 out in our protection, notwithftanding our 
 ungrateful neglect and forgetfulnefs of 
 our benefactor ; and notwithftanding our 
 repeated provocations, he is ever pouring 
 out his favours and benefits upon us. 
 
 FROM what are called the natural bleffings 
 of God, let us turn our thoughts to the 
 wonders of his grace: confider what it 
 really is to have all our fins and defecls 
 forgiven 3 to have a clear and authoritative 
 I declaration
 
 ( H4 ) 
 
 declaration of our duty; to be affured of 
 having all our concerns under the care and 
 dire&ion of iufinite wifdom, goodnefs, and 
 power ; to receive continual fuggeftions 
 and affiftance from the Holy Spirit ; and 
 to know that our mortal bodies fhall be 
 raifed from the grave, glorious and immor- 
 tal, that we may have our perfect con- 
 fummation and blifs both in body and foul 
 in God's eternal and everlafting glory. To 
 complete all, let us look unto Jefus the 
 author of our faith ; view there perfe&ions 
 in human nature, and kindnefs towards us, 
 in every thing he fpake, did, or fuffered. 
 And now I truft that nothing further is re- 
 quifite to illuftrate the nature of the love of 
 God, and to mew that that affeftion is 
 founded on a perfuafion of his perfections 
 and of his goodnefs to us. And as to its 
 being the prevailing fentiment of our minds, 
 it neceflarily follows from the fuperior ex- 
 cellence of the object to all others - 3 and 
 
 the
 
 the fuperior degree of favor which we have 
 experienced, and which we are allowed 
 ftill to hope for, from 
 
 IT is the Want or deficiency of faith and 
 attention, which makes the love of God 
 appear fo difficult to be apprehended by 
 the generality of mankind. From a real 
 faith and due attention to the perfetions 
 and goodnefs of God, that hearty and fu- 
 preme regard to him, which is called the 
 love of God, follows in like manner, as 
 love for what appears to us excellence in 
 any human objeft, from an intimate ac- 
 quaintance with that objeft, and experience 
 of its kindnefs towards us. 
 
 I PROCEED now to ftate to you the effects 
 of this principle. 
 
 AND firft He who pofleffes it, will have 
 
 great fatisfaclion and delight from thinking 
 
 I a that
 
 ( "6 ) 
 
 that there is fuch a being, the author and 
 fupporter of his exiftence, who governs the 
 univerfe, and is ever moft intimately pre- 
 fent with him. The confideration of God's 
 continual infpeftion is to moft perfons the 
 fource of melancholy dread and no won- 
 der j for almighty power and infinite wif- 
 dom, undirected by goodnefs and kindnefs 
 to us in particular, is an object which it is 
 impoflible to contemplate without the fee- 
 lings of awe and depreffion ; and fuch is 
 the light in which God appears to thofe 
 whofe hearts have not experienced this 
 principle. But what high and refined fatis- 
 faftion does he feel who can lay open his 
 every defign and thought to perfect good- 
 nefs, and fovereign wifdom, and power, 
 and rejoice that there is a being of fuch 
 perfections to take notice of them. 
 
 SECONDLY From fuch conceptions o. 
 God, follows a willingnefs to obey him in 
 
 every
 
 every thing, and a thankful fatisfaction in 
 every difpenfation of his providence. We 
 fliall not find any reluctance in. complying 
 with the divine will ; thinking every ex- 
 emption from duty juft fo much gained to 
 our happinefs. Our obedience will be 
 ready and chearful, not extorted by the 
 mere force of authority grievous to our 
 nature ; our whole hearts will be in the 
 fervice which we render to our beloved 
 matter and kind father; as foon as we 
 know his will, we mall hailen to comply 
 with it, from feelings of efteem and grati- 
 tude; affuring ourfelves that every reftraint 
 is from fomewhat which would upon the 
 whole be hurtful to us, and every injunction 
 neceffary in fome way to complete our 
 final happinefs; nor will the difpenfations 
 of providence wear their ufual appearance 
 to our minds : for coniidering every dif- 
 appointment and affliction as coming from 
 him, of whofe perfections and of whofe 
 I 3 goodnefs
 
 ( "8 ) 
 
 goodncfs towards us we have fo deep a 
 fenfe, we fliall receive it as necefTary cor- 
 retion, and as wholefome medicine, to 
 cure the diforders of our fouls ; and thro' 
 the whole courfe of the changes and chances 
 of this mortal life, we (hall be fully allured 
 that we are proceeding on, juft in that line 
 of exiftence, and with that degree of en- 
 joyment, which will in the end advance the 
 great good of the whole frame of creation, 
 and our own perfonal happinefs in par- 
 ticular. Thus we (hall feel the reafonable- 
 nefs of thofe paffages in holy fcripture,. 
 which exhort us to rejoice in tribulation, 
 and to be thankful for every thing, good or 
 bad : for the time paft, we lhall be glad 
 that we have fuffered, and for the time to 
 come, we mall choofe to fuffer what may 
 yet be neceffary to promote the improve- 
 ment of our moral nature, and confequently 
 muft recommend us to him whom we love, 
 and wifli moil to pleafe. 
 
 THIRDLY
 
 THIRDLY Another confequence of this 
 " principle is, a conftant endeavor to pro- 
 mote the glory of our maker. I doubt not 
 but many perfons hear with furprize fuch 
 declarations of holy fcripture, as whether 
 ye eat or drink or whatever ye do, do all 
 to the glory of God /. e. order your whole 
 conversation of every kind with a view to 
 God and the promoting ojf his glory among 
 men : but with thofe who love God, this 
 injunction raifes no furprize; they unavoi- 
 dably pay him fuch attention. It is the 
 natural property of love when it prevails in 
 the mind, to have continual regard to its 
 object ; every thing which concerns that 
 object is of confequence. We imperceptibly 
 form our minds, and regulate our conduct 
 with an eye to what will appear pleafing or 
 difpleafing in his fight ; and it affords an 
 high fatisfaction, to confider what we do as 
 contributing to his advancement or pleafure. 
 Love produces fimilar effects when applied 
 14 to
 
 ( 120 ) 
 
 to God : thofe who love him undertake 
 and carry on their feveral worldly callings 
 as his work, not with eye fervice as men 
 pleafers, but in finglenefs of heart fearing 
 God. They enjoy what comforts and fatis- 
 faftions they have as his gift, and are per- 
 petually confidering what effeft their whole 
 condu6l and appearance has in promoting 
 or hindering the progrefs of true religion 
 and goodnefs in the world. They are very 
 careful not to do any thing even in their 
 moil unguarded hours, or to fay any thing 
 in their freeft converfation which can have 
 a bad tendency ; they confcientibufly ab- 
 ftain from all appearance of evil. Where- 
 ever fituation or connexion can give weight 
 to their influence, they exert it heartily in 
 favor of religion ; they are anxious to have 
 their children and families in particular 
 taught the true principles of our holy faith, 
 and to prevail on them to follow thofe 
 principles in their temper and conduct : 
 
 they
 
 ( 121 ) . 
 
 they let their light fo (Line before men, that 
 they may fee their good works and glorify 
 their father which is heaven. And they 
 reap the higheft pleafure from any gratifi- 
 cations or accomplifhments which they may 
 poffefs in a fuperior degree to the reft of 
 mankind, if by their means they can render 
 true chrillian goodnefs more pleating and 
 attra&ive in the eyes of the world. Atten- 
 tion to all this, would be an hard and irk- 
 fome tafk, and have the appearance of 
 unnatural conftraint, without fuch a prin- 
 ciple as the love of God operating in the 
 heart ; and accordingly it appears to the 
 worldly minded no better than the effects 
 of enthufiafm, and is accounted to afford 
 nothing but melancholy fear ; but it natu- 
 rally follows from this divine affeftion. It 
 is the fure effel of the coolcft reafon em- 
 ployed upon confidering the whole of things 
 in their largeft extent, and it affords a pleafure 
 to the mind which no words can exprefs. 
 
 For
 
 ( 122 ) 
 
 For even the moft common and moft labo- 
 rious employment becomes under its in- 
 fluence the fource of fatisfa&ion j it is in 
 truth the grand fecret which removes the 
 infipidity fo generally attendant upon all 
 human pofieilions, and conlequently the 
 true way to the real enjoyment of the 
 prefent world. 
 
 ANOTHER effect of the true love of God 
 deferving particular notice is the fincere 
 love of our fellow creatures. Independent 
 of the tendency we have to imitate what 
 we love, and confequently to follow the 
 univerfal benevolence of our heavenly fa- 
 ther, the contemplation of the divine per- 
 fections raifes the mind above all the narrow 
 views of felf love, which counteract our 
 natural feelings towards our fellow crea- 
 tures, and opens it to the perception of 
 every thing excellent in the whole compafs 
 of nature : and the fenfe of the kindnefs of 
 
 our
 
 our heaevnly father towards us, fpreads a 
 peculiar tendernefs over the heart ; fa that 
 there is an habitual propenfity to love 
 whatever is amiable of any fort in our fellow 
 creatures, and, where we cannot love, to 
 pity-; hence we unavoidably become in- 
 tereftcd in every thing which concerns the 
 welfare, the enjoyment, or the comfort of 
 others : we weep with thofe that weep, and 
 rejoice with thofe that do rejoice. And 
 what will be the effects of fuch a temper of 
 mind in all the nearer relations of life or in 
 the common intercourfe of the world, I 
 need not mention: in every thing impor- 
 tant or trifling, the behaviour will bear the 
 unaffected marks of fincere good will. 
 
 LASTLY The fure effect of fuch a prin- 
 ciple thus operating upon our minds and 
 influencing our conduct, will be a pro- 
 greflive improvement in the habits of real 
 goodnefs, and a conftant regard to another 
 
 world
 
 world in which our love will be perfected, 
 and confequently perfect our enjoyment. 
 The more we love God, the more we mail 
 defire and endeavour to be like him, and 
 the more we iludy to be like him, the more 
 will our affeclions be fixed upon that flate 
 where we ill all fee him as he is ; and from 
 feeing him as he is, the more we fliall love 
 him, and. the more we do this, the happier 
 we fhall be. Who can form the mofl dif- 
 tant notion of that exultation of heart 
 which will arife from the real view to 
 which we (hall be admitted of perfect ex- 
 cellence, and our feeling, pail all doubt, 
 that this perfeft excellence will be the 
 fburce to us of unalloyed happinefs for 
 ever and ever ! 
 
 AND now how blefled muft be the con- 
 dition of that man, who finds himfelf going 
 on from one degree of ftrength to another, 
 animated with increaring earneftnefs to ap- 
 pear
 
 ( 1*5 ) 
 
 pear in the beauty of holinefs before God 
 in the heavenly Jerufalem; confidering this 
 world and the next, only as different parts 
 of the fame plan and conftitution of things. 
 Here he is travelling, there he will be at 
 home, like a traveller, enjoying chearfuliy 
 all the real fatisfations he meets with on 
 the road, and following the neceffary bu- 
 finefs of it with alacrity, having however 
 his eye fixed on the end of his journey, fo 
 as not to be prevented from arriving at his 
 home norfmpeded in his progrefs. Surely 
 it is not poffible to form in our minds a 
 character more exalted and full of dignity 
 than this? any lefs troubled and difcom- 
 pofed by adverfe accidents and difappoint- 
 ments ? or any which enjoys the moft com- 
 mon gratifications of human nature with 
 greater relifh, or has a more exquifite fenfe 
 of the more refined? Such a character 
 ought every chriftian to be ; fuch a charac- 
 ter, as you have feen, the chriftian love of 
 
 God
 
 ( 126 ) 
 
 God will produce. Do any of you con- 
 fider this chriftian love of God as unattain- 
 able ? It is only becaufe you have not 
 fincerely and earneftly endeavoured to at- 
 tain it. If you would accuftom yourfelves 
 to think upon God as what he is, and truly 
 endeavour to qualify yoarfelves for thinking 
 of him with pleafure, to lore him would 
 follow of ceurfe. It is not a new fentiment 
 to which your hearts are ftrangers : you 
 are acquainted with both the affection and 
 the objet of it. The love of goodnefs is 
 natural to the hunym foul, and, however 
 overpowered by the corruption of our na- 
 ture, experienced in fome degree by every 
 one. 
 
 IT is only necefTary therefore to abflracl 
 the mind a little from the influence of ex- 
 ternal objects, and to encourage our higher 
 and more refined fenfibilities ; it is only to 
 raife in our hearts the fame affections, 
 
 which
 
 which we frequently experience to be 
 raifed in them by the amiable qualities and 
 the kindnefs of our fellow creatures, by the 
 contemplation of perfection itfelf, of ab- 
 folute goodnefs. 
 
 SUFFER no day to pafs over your heads 
 without recollecting the wifdom, power, 
 and goodnefs of your heavenly father; 
 \vithout recollecting that this being of 
 perfeR wifdom, power, and goodnefs, not 
 only fees you, but is ever mod intimately 
 prefent with you, fo that in him you literally 
 live, move, and have your being ; without 
 recollecting what you have received from 
 him both by nature and by grace, the 
 bleffings and mercies you now experience, 
 and thofe you hope for from him hereafter. 
 Sincerely endeavor to correct whatever is 
 amifs in your lives or difpofitions, and uni- 
 formly to do what appears to be your dutyj 
 imprint the fenfe you have of thefe things 
 
 on
 
 ( 128 ) 
 
 on your minds, confirm your refolutions 
 and animate your endeavours ; by habitual 
 and earneft private prayer, by the attentive 
 reading of God's holy word, (applying 
 what you read to yourfelves) and by devout 
 attendance upon the public offices of the 
 church, and (with the affiftance of the di- 
 vine grace which you thys will certainly 
 received you will find the ufe of thefe means 
 producing in your hearts continually a grea- 
 ter and a greater degree of the love of God. 
 
 SERMON
 
 SERMON VII fig 
 
 PSALM, ciii. V. 2. 
 "PRAISE THE LORD! o MY SOUL, AND 
 
 JL HERE is no quality in the human 
 charater, which we more efteem than 
 gratitude j nor do we confine ourfelves to 
 efteem only, but are ftrongly difpofed to 
 fhew, towards thofe in whom we find it, 
 all poflible attention and kindnefs : on 
 the contrary, ingratitude raifes general ab- 
 horrence, and effectually prevents any frefh 
 marks of our favor, 
 
 K IF
 
 ( '30 ) 
 
 IF this be the cafe in the little concerns 
 which pafs between man and man : if the 
 fmall degree of goodnefs which we poflfefs, 
 leads us to be thus pleafed with a grateful 
 mind, and to feel fuch abhorrence of the 
 contrary, how do the great and number- 
 lefs bleffings which the Almighty has be- 
 ftowed upon us call for our thankfulnefs 
 and praife. And how difpleafing in the 
 fight of infinite goodnefs muft that heart be, 
 which is infenfible to them : and yet thofe 
 bleffings which are conftantly and regularly 
 enjoyed, are too apt to lofe their influence on 
 our gratitude, from the very circumftances 
 which ought to heighten their value, 
 their frequency, and familiarity. There are, 
 indeed, men to be found of the moft amiable 
 difpofitions towards their fellow creatures, 
 who would fhudder at the thought of neg- 
 le&ing an earthly benefaftor ; who yet al- 
 together forget without any fenfe of fhame 
 or notion of guilt, the great fountain of all 
 
 our
 
 our happinefs, upon whofe mercy and good- 
 nefs all that we have or hope for depends. 
 
 AND the beft of us would do well to afk 
 our hearts frequently, whether we uniform- 
 ly retain fuch a fenfe of God's goodnefs to 
 us as as we ought ? Religion is too often 
 confidered in a forbidding point of view, as 
 filling the heart with melancholy fuggeftions 
 and defponding terrors ; but this is men's 
 own fault, becaufe they will view it on 
 the dark fide ; let them accuftom them- 
 felves to behold it in its bright and genuine 
 afpel; let them exercife their minds in 
 contemplating the goodnefs of the Lord j 
 let them cultivate in their breafls the feel- 
 ings of love and gratitude for the bleffings 
 they experience, and then, to cherifh a fenfe 
 of his fatherly love, to utter forth his praifes 
 with joyful tongues from the fulnefs of their 
 hearts, to regard him in all they do, will 
 be confidered not merely as their duty, but 
 Kz as
 
 as the privilege of their nature, their honor, 
 their happinefs Praife the Lord! O my 
 foul, and forget not all his benefits. 
 
 THE benefits conferred by God on man, 
 to which I will endeavor to direl your at- 
 tention at prefent, are thofe which are 
 mentioned in our daily fervice, under the 
 heads of our creation, our prefervation, and 
 all the bleffings of this life. Were it in my 
 power to give you the moft imperfeft 
 notion of the ftrulure of the human body, 
 of the minute exactnefs with which the 
 almoft innumerable parts of it, and all of 
 them anfwering fome ufeful purpofe, are 
 adjufted, and the manner in which their 
 different operations are carried on for the 
 ends of exiftence and enjoyment : no heart 
 can be fo infenfible, as not to be ftruck with 
 admiration and love at the wonderful marks 
 of wifdom and goodnefs difplayed in our 
 formation. 
 
 FROM
 
 ( '33 ) 
 
 FROM the body, let us turn our thoughts 
 to the fuperior part of our nature, the foul : 
 confider the various powers of the under- 
 ftanding, affeHons, and will, and, what 
 refults from them, that diftinguifhing moral 
 fenfe with which we are endowed; raifing 
 our nature to fuch a degree of excellence 
 as places us in the fcale of exiftence but a 
 little lower than the Angels, and renders 
 us capable of the fublimeft fatisfa&ions. 
 The power of fearching out and difcerning 
 right from wrong, truth from falfehood, of 
 directing our affe&ions and purfuits to 
 worthy and appropriate objefts, and of re- 
 ceiving delight from felf approbation, was 
 intended to be the diftinguifliing privilege 
 of man. And tho' unhappily, through the 
 tranfgreffion of our firft parents, and much 
 more through our own neglecl and mif- 
 management, our understandings are in a 
 great degree darkened and impofed on, our 
 affe&ions difordered and mifplaced on im- 
 proper objefts, our wills averfe from what 
 K 3 is
 
 ( '34 ) 
 
 is good, and prone to what is evil, and the 
 natural fenfe of right and wrong becomes 
 weak and confufed ; yet, ftill the principles 
 of true wil'dom, of delight in goodnefs and 
 excellence, of virtuous purfuits, of felf en- 
 joyment, are, by the mercy of God, pre- 
 ferved, and lay the foundation of our re- 
 covery from this difordered ftate, thro' the 
 gracious provifions of the Gofpel of Chrift. 
 By thefe powers of the foul, we enjoy all 
 the fatisfaftions of thought and reflection ; 
 by thefe, a thoufand means of increafing the 
 enjoyments of life are found out and ufe- 
 fully applied ; by thefe, we reap all the 
 pleafures of love, friendfhip, and focial in- 
 tercourfe; and by thefe, we are made fen- 
 fible of the exiftence and perfections of our 
 great and glorious Creator, and are enabled 
 to offer up to him that adoration and praife 
 which chiefly diftinguifhes us from the reft 
 of the creation : and further, our fouls 
 are not fubjeft to decay or diflblution, but 
 
 when
 
 ( '35 ) 
 
 when our bodies are mouldering in the duft, 
 they will ftill retain their^ being and their 
 powers; they are immortal, and nothing can 
 fliorten or deftroy their exiftence, but that 
 almighty Being who firft created them, and 
 who, as he is unchangeable, the fame 
 yefterday to day and for ever, we may be 
 fure will not. 
 
 CAN we now confider what we are, with 
 what wonderful contrivance our bodies are 
 formed, and what noble faculties our fouls 
 poflefs, and not have the deepeft fenfe of 
 the goodnefs of that great and gracious 
 Being, from whom we derived our exif- 
 tence ? Can our fouls forbear praifmg him 
 for the benefit of our creation ? But our 
 prefervation no lefs calte for our thank- 
 fulnefs and praife. 
 
 WHEN the various parts of the human 
 
 frame are confidered, and the number of 
 
 K 4 thofe
 
 ( '36 ) 
 
 thofe delicate fibres, which are neceflary to 
 the prefervation of life, and yet are capable 
 of being difordered by the flighteft accident, 
 we fland amazed at the, continuance of our 
 being, and fenfible how unable we are of 
 ourfelves to fecure them from injury, and 
 even to guard againft the external annoy- 
 ances to which we are expofed; we are led 
 to acknowledge with the utmoft lowlinefs, 
 that it is through the Lord that we have 
 been holden up ever fmce we were born, 
 and that he only can make us dwell in 
 fafety. And this is the cafe not merely with 
 refpel to our bodies, but the health and 
 peace of our fouls alfo depend upon the 
 fupport of God's providence. If we have 
 ever feen the moft melancholy fpe&acle 
 which human eyes can behold one of our 
 fellow creatures deprived of the due ufe of 
 his reafon, we mail not need any arguments 
 to convince us how ineftimable a blefling it 
 is to poflefs a found mind, altho, like the 
 
 blefling
 
 ( 137 ) 
 
 bleffing of bodily health, it be but little 
 confidered by the generality of mankind. 
 The fame In proportion is true of all the 
 other faculties of our fouls ; on God's fup- 
 port they all depend : were that withdrawn 
 for a moment, confufion would enfue. But 
 our gracious Father's goodnefs fhews itfelf 
 alfo in the manner in \vhich our being is 
 continued to us. 
 
 THIS globe upon which we are placed, 
 is furnifhed not only with things necefTary 
 for our fupport, but with numberlefs com- 
 forts and delights ; indeed there is fcarce 
 an objeft which ferves barely for ufe, and 
 has not in fome degree the power of affor- 
 ding us pleafure : we feldom confider, per- 
 haps, how much the goodnefs of God Is 
 manifeft in the pleafure which attends our 
 taking in our daily food ; In the prevalence 
 of agreeable fmells over thofe which are 
 difagreeable ; of harmonious and fweet 
 
 founds
 
 founds above thofe which offend the ear; 
 in furfaces which are pleafing to the touch ; 
 and in the effects of light and colour on the 
 fight. We can eafily imagine how all the 
 purpofes neceflary to our exiftence might 
 have been attained, without thofe agreeable 
 fenfations which are annexed to them, 
 and muft therefore allow thofe pleafing cir- 
 cumflances to be an additional proof of the 
 goodnefs of God. Our daily food might 
 have equally fupported us, tho' it had the 
 fame effeft upon our palate as the moft 
 naufeous medicine ; our fmell might have 
 ferved to affift us in difcovering the qualities 
 of things, tho' we had never been gratified 
 with the fcent of the rofe ; the neceflary 
 purpofes of hearing had been anfwered, 
 tho' every tone of the human voice, every 
 found uttered by bird or beaft or occafioned 
 by inanimate things, had been harm and 
 grating; our feeling might have contributed 
 to fecure us from injury, and affifted us to 
 
 form
 
 ( '39 ) 
 
 form juft notions of the fize and fhape of 
 things, tho' the touch of the fofteft down 
 had been like that of the rougheft ftone; 
 and our eyes might have given us every 
 requifite benefit of fight, tho' we had never 
 viewed the glory of the fun, the majeftic 
 grandeur of the heavens, the varied verdure 
 of the landfcape, or the ftupendous expanfe 
 of the ocean ; in fhort every neceflary pur- 
 pofe of the produ&ions of nature might have 
 been effected for our exiftence without thofe 
 various fources of delight with which they 
 are accompanied. 
 
 IF from the natural productions of God's 
 providence for our being and welfare, we 
 afcend to the confideration of focial inter- 
 courfe ; of the afliftances and pleafures 
 which we receive from the various arrange- 
 ments of regular government and civil fub- 
 ordination ; how the combined powers of 
 mind and body, of intellect and ftrength 
 
 are
 
 are duly exerted in the promotion of general 
 fecurity, order, and happinefs ; how our 
 affe&ions are foftened and improved ; how 
 every faculty of the human foul is drawn 
 forth and exercifed on its fuitable objeft : 
 the hidden properties of the animal, vege- 
 table, and natural world, fearched out and 
 applied to the ufes to which they are adap- 
 ted; how we reap from them by far the 
 greateft part of the refined delights which 
 fpring from the feveral connexions of life, 
 of marriage, kindred, friendfhip, and ac- 
 quaintance j unlefs with fome of modern 
 times, we find the origin of all thefe blef- 
 fings in an imaginary agreement of favages, 
 we ihall flill further adore the goodnefs of 
 our Creator, who not only formed man for 
 fociety, but aclually, if at leaft we may 
 believe his holy word, placed him in a 
 ftate of civil fubordination; what a happy 
 creature even in the prefent world might 
 man be, if he knew and conlidered the 
 
 bleffings
 
 ( 14* ) 
 
 bleflings be has received ! But too often, 
 from equal infatuation and ingratitude, does 
 he look only on the unpleafmg part of his 
 condition ; he abufes the advantages he can- 
 not but fee, and even turns them to his 
 hurt; the various powers of a fuperior 
 nature he employs in counteracting that 
 order which his maker has eftablimed, and 
 of confequence, in producing to himfelf in 
 the end unhappinefs ; all the natural de- 
 lights with which this world is furnifhed he 
 feizes on, in fuch a difproportionate man- 
 ner, as to deftroy even the power of en- 
 joyment ; the purpofes of civil life he 
 perverts under the inftigations of unruly 
 paflions, to cruelty, bloodmed, and con- 
 fufion ; and were he left to himfelf, (did not 
 our heavenly Father ftill interfere to guide 
 and controul him, as far as is confident 
 with due freedom of will,) how foon would 
 this world, which was intended for his 
 rational enjoyment and comfort, become a 
 
 fcene
 
 fcene of continued mifery: what compleats 
 therefore the goodnefs of God in the prefer- 
 vation to us of our being is, his dire&ing us 
 by his fatherly hand, in our progrefs thro' 
 life, in which he has placed us, and in our 
 enjoyment of the bleffings he has beftowed. 
 
 IT is indeed beyond the reach of our 
 capacity to difcover how this is continually 
 done: yet our reafon and the exprefs decla- 
 rations of fcripture lead us to a firm belief 
 of God's overuling providence, and to an 
 entire refignation of ourfelves and all our 
 concerns, whilft we humbly endeavour to 
 do for ourfelves what we can, to his infinite 
 wifdom, power, and goodnefs; aflured that 
 he will give us fuch a degree of enjoyment 
 as (hall be moft conducive to our lading 
 happinefs and what more can we defire ? 
 It is true, in the various fucceflion of events, 
 he often fends, even to thofe who trud in 
 him, difappointments and fufferings, but 
 
 always
 
 ( 143 ) 
 
 always with a merciful defign; to puniili in 
 order to amend us and others, to perfeft in 
 us what will produce greater happinefs ; to 
 draw our eyes towards that blefled place 
 where his fatherly kindnefs will mine with 
 its brighteft luftre, not clouded by thofe 
 ats of feverity which are needful in this 
 our ftate of education. But amidft all thefe, 
 what numberlefs comforts do we poffefs 
 beyond our higheft deferts: fome perfons 
 indeed are more liberally furnifhed with 
 the favours of providence than others ; un- 
 doubtedly for the wifeft and bed reafons, 
 known only to him who is equally the 
 father of all men, and who has a right to 
 do what he pleafes with his own. But all 
 of us, if we would attentively and impar- 
 tially look back upon the events of our paft 
 lives, might fee and feel how gracious the 
 Lord hath been unto us. 
 
 LET
 
 ( 144 ) 
 
 LET us take a view of our real conditions, 
 laying afide pride and all undue pretenfions, 
 and we fhall foon become fenfible, not only 
 how little reafon we have upon the whole 
 to complain, but how great reafon we have 
 to be thankful. The mercy of God is over 
 all his works, and, except to the incorrigible 
 offender, in every event which befalls us; 
 but were it in no event but one, which 
 comes not within the fubje6t of this dif- 
 courfe, but which gives in fa6r, by the 
 cheering hope it affords, true value to all 
 the reft : were the riches of God's mercy 
 experienced folely in fending his only be- 
 gotten and eternal fon to die for us, the 
 juft for the unjuft ; this alone might well 
 fwallow up every other confideration ; and 
 amidft all the anxieties, difappointments, 
 and fufFerings of this fhort tranfitory life, 
 fill our hearts with joyful hope of that 
 glory which mail be revealed, and with 
 thankful gratitude for our deliverance from 
 
 that
 
 ( Hi ) 
 
 that mifery which has no end and no inter- 
 miffion: but God's goodnefs is unbounded, 
 and this ftupendous inftance fo far from 
 exhaufting it, is an earneft to us of every 
 other : He that fpared not his own fon, 
 but gave him up for us all; how mail he 
 not with him alfo freely give us all things ? 
 
 LET us look at ourfelves, then within 
 and without; and whilft our minds are 
 ftruck with the wonderful wifdom and con- 
 trivance fo confpicuous in the formation 
 and conftitution both of our bodies and 
 our fouls, let not the goodnefs of our 
 Maker which is equally confpicuous pafs 
 unregarded ; whilft we contemplate this 
 fair temple in which he has appointed 
 us to dwell, and our hearts fwell within 
 us on beholding the fky, air, earth, and 
 heaven, let the fulnefs of them burft forth 
 in the warmeft acclamations of praife to 
 the gracious Lord of all : when we view 
 L the
 
 ( 146 ) 
 
 the delightful productions of man's fkill and 
 labor, or feel within us ftill more refined 
 and animating emotions, the conjugal, the 
 parental, the filial, the friendly, the focial, 
 the humane; let us recollecl what we owe 
 to the King of Kings, and Lord of Lords, 
 who has eftablifhed the beautiftil order of 
 civil fubordination, under which alone they 
 can be duly enjoyed, and appointed our 
 lot under a conftitution of government in 
 Church and State, and in a period of fociety 
 the moft favorable to every virtuous enjoy- 
 ment of our nature, and the higheft per- 
 feftion of the human character. 
 
 AND in the more retired paths of private 
 life, if any of us mould be difpofed to fix 
 his thoughts folely on what is lefs pleafing 
 in his condition; let him turn to the op- 
 pofite and more fatisfying view; confider 
 the many comforts which attend almoft 
 every fhuation, and make the belt ufe of 
 
 them
 
 ( 147 ) 
 
 them, by enjoying them as his Maker in- 
 tended. He will then foon be fenfible of 
 the divine goodnefs in what cannot but be 
 grievous to human nature, and upon the 
 whole, with fuch views, reap more real 
 fatisfa&ion in the midft of affliction, than 
 an irreligious man, whofe views extend not 
 beyond what ftrikes his fenfes, ever en- 
 joyed in the height of profperity. 
 
 ABOVE all things, let us constantly pray 
 to God through the interceffion of our Re- 
 deemer, that to the bleffings which be is 
 continually pouring out upon us, he will be 
 pleafed to annex, what crowns and per- 
 fects all his gifts to man in this world 
 a grateful heart " to tafte thofe gifts with 
 joy." 
 
 SERMON
 
 SERMON VII. 
 
 PSALM, ciii. V. 2. 
 
 FORGET NOT ALL HIS BENEFITS. 
 
 LHE 
 
 creation and prefervation of the 
 world, with all the comforts and con- 
 veniencies of life, are benefits which it 
 might well be fuppofed men could not be 
 in any danger of forgetting; but experience 
 teaches us that the cafe is very far other- 
 wife: and God our creator and preferver, 
 and who giveth us all things richly to en- 
 joy, is too often not in all our thoughts, 
 
 whilft
 
 ( '49 ) 
 
 whilft we feel and perhaps acknowledge 
 the mod grateful fenfe of the inferior bene- 
 fits which we have received from our fellow 
 creatures. 
 
 To recall our attention to thofe fubjecls 
 is therefore neceflary, and has been at- 
 tempted in a preceding difcourfe. But the 
 bleflings of creation and prefervation, great 
 as they are, only lead to the confideration 
 of another flill more important to us miserable 
 finners. 
 
 FOR how much better would it have 
 been for us never to have exifted, than to 
 have received this blefling only to render 
 ourfelves the objects of God's difpleafure; 
 how much better, were it poflible, to lofe 
 our exiftence, than to live on here for a 
 fliort time in a ftate of folicitude and 
 anxiety, and then leave all we hold dear, to 
 become partakers of that juft condemnation 
 L 3 which
 
 which we have deferred: fo much is the 
 fclefling of our redemption of more impor- 
 tance to us than our creation or our pre- 
 fervation. j^ 
 
 THE relations in which God {lands to us 
 of creator and preferver, lay us under the 
 obligation of conforming ourfelves to -his 
 will: if we have done and continue to do 
 this, we have nothing to fear, but may 
 ajjure ourfelves, that infinite juftice will 
 never fuffer our being to be worfe to us 
 than not being, and may hope that infinite 
 goodnefs will preferve to us (if not increafe) 
 the bleffings we enjoy; in this cafe we have 
 no further to look, and a Redeemer is upon 
 this fuppofition altogether unneceffary ; but 
 are we thus innocent thus perfett? Far be 
 from us the arrogant imagination; we 
 know, we feel that we have been and are 
 finners, in thought, word, and deed : we 
 have, in the expreffive words of our Liturgy, 
 
 erred
 
 erred and ftrayed from God's ways like loft 
 fheep ; we have followed too much the de- 
 vices and deiires of our own hearts; we 
 have offended againft his holy laws; we 
 have left undone thofe things which we 
 ought to have done, and we have done 
 thofe things which we ought not to have 
 done, and there is no health in us. 
 
 FROM God's juftice therefore, we have 
 nothing to expeft but punifhment; from 
 his goodnefs, the firft thing we have to hope 
 for, \sforgivenefs. But how know we that 
 it is confident with his juftice, fo to exert 
 his goodnefs as to grant us this forgivenefs ? 
 Let not the pride of human reafon haftily 
 anfwer this queflion, without having duly 
 confidered what the purpofes of univerfal 
 government over rational creatures may re- 
 quire. In human governments we find that 
 the welfare of fociety cannot be maintained 
 without the punifhment of offenders 3 how 
 L 4 know
 
 know we that the fame is not the cafe in 
 God's kingdom? and then what muft be- 
 come of us r Undoubtedly to a fmeere 
 penitent, reafon and nature dictate hope of 
 God's mercy; but hope mixed with fear, 
 if matters be thoroughly confidered; be- 
 caufe reafon cannot find a fure foundation 
 on which to build that hope ; and if matters 
 be not thoroughly confidered, the forebodings 
 of conference will at times alarm the bread 
 with anxious doubts ; for ceafing to do evil 
 does not undo the evil that has been done, 
 any more than ceafing to contract new debts 
 difcharges the old: but the advocates for 
 the fufficiency of human reafon, without 
 the affiftance of Revelation, muft be re- 
 minded, that even the confcioufnefs of 
 guilt, (after the heart has been hardened 
 through the deceitfulnefs of fin) which pro- 
 duces true contrition, and leadeth to real 
 and fincere repentance, is looked -for in 
 vain in untaught and unaffifted nature; 
 
 and
 
 ( 153 ) 
 
 and if this could be there found, it cannot 
 be found accompanied by thorough and per- 
 feft amendment of heart and life ; for it is 
 not thus found in us who are bleffed with 
 fuperior information, and are trained up to 
 an higher fenfe of duty ; our hearts condemn 
 us of falling conftantly mort of the glory of 
 God; and God is greater than our hearts 
 and knoweth all things. 
 
 How then can man be juftified with God? 
 or how can he be clean that is born of a 
 woman? Behold even to the moon and it 
 Jhineth not ; the ftars are not pure in his 
 fight ; how much lefs man that is a worm, 
 and the fon of man that is a worm ! To 
 whom then can we look for comfort, and 
 upon what can we ground our hope of 
 mercy: bleffed be God! there is one to 
 whom we may look in this diftrefs of na- 
 ture; to him who hath pronounced with 
 authority Comfort ye, comfort ye, my 
 
 people,
 
 ( 154 ) 
 
 people, fpeak ye comfortably to Jerufalem, 
 and cry unto her that her warfare is ac- 
 compliflied, that her iniquity is pardoned: 
 blefled be God for the light which hath 
 fhined upon the people which walked in 
 darknefs and the (hadow of death. We 
 can now ground our hope of pardon upon 
 the fureft foundation ; upon him who 
 fpeaketh in righteoufnefs and is mighty to 
 fave. Chrift hath redeemed us from the 
 curfe of the law, being made a curfe for 
 US; for God was in Chrift, reconciling 
 the world unto himfelf, and made peace 
 through the blood of his crofs. Who then 
 fhall lay any thing to the charge of God's 
 cleft? It is God that juftineth, who is he 
 that condemneth? It is Chrift that died, 
 yea. rather that is rifen again, who is even 
 at the right hand of God, who alfo maketh 
 interceffion for us. Let then the proud 
 difputer of this world truft if he will to the 
 faint glimmering of natural reafon; we 
 
 will
 
 will be more humble, we know ourfelves, 
 and glory in the crofs of Chrift. 
 
 ONLY let us walk worthy of the vo- 
 cation with which we are called, and re- 
 ceive not the grace of God in vain ; for 
 better had it been for us not to have known 
 the way of righteoufnefs, than after we 
 have known it to turn, through wilfulnefs 
 or negligence, from the holy commandment 
 delivered unto us. That grace of God 
 .which thus bringeth falvation, requires 
 from us as a qualification for receiving its 
 final effefts, fincere endeavors to attain uni- 
 verfal holinefs in heart and life, without 
 which no one can fee the Lord. And the 
 way to attain this, viz. by denying ungodli- 
 nefs and worldly lufts, and living foberlv, 
 righteoufly, and godly in the prefent world, 
 is fo clearly pointed out, fo recommended 
 by example, and fo enforced by the molt 
 awful fanftions, that men muft wilfully 
 
 fhut
 
 ( '56 ) 
 
 {hut their eyes and harden their hearts if 
 they do not fee and be converted. And 
 that no encouragement may be wanting, 
 it is the great and diftinguifhing excellence 
 of the chriftian religion, that it not only 
 gives us the aflurance of pardon for our 
 pail fins, but promifes every requifite affif- 
 tance to our fincere endeavors for the time 
 to come. This doftrine of holy fcripture 
 hath not been by fome of late years valued 
 as it ought to be, from the miftakes refpec- 
 ting it, into which fome ill informed tho' 
 well meaning perfons have fallen, thinking 
 to exalt the glory of the Redeemer by dif- 
 paraging the original work of his hand. 
 For in holy fcripture, the creation of man 
 at firft, is as expreffly afcribed to the eter- 
 nal Son of God, as our redemption; and 
 perhaps the circumftance of its being fo 
 familiar to our minds, prevents its affecting 
 us in the way it otherwife would. But let 
 not the too high fenfe of the efficacy of 
 
 divine
 
 ( '57 ) 
 
 divine grace, which other perfons may 
 'have entertained, lead us to undervalue 
 its neceffity and importance. 
 
 FOR what are we with all the information 
 we have received refpeting our condition 
 and God's purpofes of mercy, if left to 
 ourfelves. If God by his holy fpirit did 
 not ftill work in us both to will and to do, 
 confidently indeed with the free agency of 
 creatures in* a ftate of moral probation and 
 difcipline. But let us imagine to ourfelves, 
 that with a due confcioufnefs of our own 
 weaknefs and infufficiency, with frequent 
 experience of the deceitful nature of fin 
 and the power of temptation, and with a 
 perfuafion of the abfolute neceffity of obe- 
 dience to the commands and conformity to 
 the example of our Lord and Saviour, as 
 propofed to us in the Gofpel, that we 
 were this day informed for the firft time, 
 upon the indifputable authority of eternal 
 
 truth,
 
 f 1*8 ) 
 
 truth, that we fliould become the temple 
 of Almighty God, that he would come and 
 make his abode with us, and that by his 
 gracious prefence and influence he would 
 enlighten our understandings, corre6t and 
 fanctify our wills, and guard,, direct, and 
 exalt our hearts and affections; with what 
 holy confolation, with what awful grati- 
 tude would our hearts be rilled! Let not 
 then our fenfe of God's goodnefs be leffened 
 by our more intimate knowledge of its 
 
 AND whilft we carefully avoid the errors 
 of enthufiafm, let us not fall into the delu- 
 fions of pride, nor forget in whom flandeth 
 our help; whilft we make the attainment 
 of true and fubftantial godlinefs, in the moft 
 exteniive fenfe of the word, the firft object 
 of our endeavors, as it is the only foun- 
 dation of real happinefs in this life as well 
 as in the world to come, exerting all the 
 
 powers
 
 powers of our nature in the purfuit of it; 
 ' let us rely for the fuccefs of our exertions 
 (and experience will foon teach us that we 
 cannot -find any other dependance) upon the 
 encouraging promifes which are made us 
 in the gofpel of Chrift, of grace to help in 
 time of need. Not that with our beft en- 
 deavors we may hope to be rendered per- 
 fet in goodnefs, notwithstanding our daily 
 progrefs in it ; for abfolute perfection is 
 not the lot of man on earth, or angels 
 in heaven; his very angels he chargeth 
 with folly; and we are told that even a 
 juft man falleth feven times a day. In the 
 midft therefore of our exultation we have 
 caufe for humility, and after all to confefs, 
 that not by works of righteoufnefs which 
 we in any way have done doth he fave 
 us, but through his free mercy in Chrift 
 Jefus. And this duly confidered (and 
 whether it be confidered as it ought let 
 us alk our hearts ferioufly) muft raife our 
 
 gratitude
 
 ( 160 ) 
 
 gratitude to the higheft degree; for tlie due 
 confederation of it leads on our thoughts 
 to another particular comprehended in our 
 redemption ; our having been 'begotten 
 again thro' God's abundant mercy, unto 
 a lively hope, to an inheritance incorrup- 
 tible and undefiled that fadeth not away, 
 referved in heaven for us. 
 
 IT is appointed unto all men once to 
 die ; now fetting entirely afide the thoughts 
 of what may happen to us after death, the 
 very idea of quitting the prefent life is 
 grievous to human nature. To think that 
 the time will foon come when we mail have 
 no more a portion in any thing that is done 
 under the fun; when the fun indeed will 
 rife but not to mine on us; when the ufual 
 bufmefs of the world will be carried on, 
 but with as little regard to us as if we had 
 never been; when the generality of our ac- 
 quaintance will have intjrely forgotten- us ; 
 
 and
 
 ( 161 ) 
 
 and thofe whom we now moft love, and 
 who perhaps moft love us, will feldom 
 think of us, or if they do, with almoft per- 
 fe6t indifference; when all that pleafes the 
 eye, charms the ear, and delights the 
 heart, will be withdrawn, and thefe our 
 bodies which we have fo dearly loved and 
 fo .carefully fupported, will be laid in the 
 cold and dark grave, there to become a 
 mafs of corruption, from which even our 
 acquaintance and friends would turn afide 
 with averfion the food of worms. Alas ! 
 who can think of thefe things without 
 melancholy dread? Who does not need 
 fome affurances of comfort to fupport his 
 foul under thefe fears of nature ? But to 
 imagine further that our very exiftence will 
 ceafe, and our fouls too die with our 
 bodies, carries with it fuch horror as no 
 
 one could long endure. 
 
 ^P- * 
 
 g* * ; + M
 
 ( 162 ) 
 
 GOD therefore has fo formed our nature, 
 that tho' we cannot but fear death, we 
 cannot at the fame time but hope to live 
 after death, and our reafon is capable of 
 furnifhing fome arguments to encourage 
 this hope of nature; but ftill, fear will at 
 times prevail in moft men, and innumerable 
 difficulties occur to ftagger at leaft if not 
 to filence our reafon. The wifeft and beft 
 of the heathen world are evident inftances 
 of this perplexity ; at one time they appear 
 convinced, at another full of doubt; at one 
 time fupported by proofs, at another em- 
 barrafled by objetions; one part of man at 
 leaft, they faw, perimed : how neceflary 
 this part might be to the enjoyment, if not 
 the exiftence of the other, who could pre- 
 fume to determine ? Befides, tho' they 
 might be convinced of living again after 
 their departure out of this world, yet what 
 
 is that world into which they were t to go ? 
 
 * * 9 % ** ~*^t- jML, 
 Is it a ftate of more happinefs or more 
 
 milery
 
 ( 1 63 ) 
 
 mifery than this ? Is it to Jaft longer or 
 fhorter than this ? Is it to be the final de- 
 termination of our exiftence, or are we ftill 
 to go on thro' fucceffive flates? Thefe are 
 queftions which reafon afks in vain: thefe 
 are apprehenfions which nature fetgge/ts, but 
 reafon cannot difpel. 
 
 SOME of thefe apprehenfions of nature 
 we all feel; if we do not feel the reft, we 
 owe this blefling to our early acquaintance 
 with what he hath taught us, who hath 
 brought life and immortality to perfect 
 light thro' the gofpel; and if we would 
 find a cure for the apprehenfions we do 
 feel, we have only to acquaint ourfelves 
 thoroughly with him and be at peace : he 
 will tell us that the bufmefs of this world 
 is only preparatory to more glorious em- 
 ployments hereafter ; that its pleafures are 
 not to be compared with thofe' which eye 
 hath not feen nor ear heard ; that we are 
 M a feparated
 
 ( 1 64 ) 
 
 feparated from our friends only to meet 
 them again, more amiable and more en- 
 dearing j that then all our former love will 
 be renewed, heightened, refined, and per- 
 fe&ed ; that thefe very bodies which we 
 lay down in the grave mall be reftored to 
 us again, exalted and glorious ; and, what 
 pafles all expreffion and thought, that we 
 mall be transformed to a ftate of perfect 
 happinefs, no longer fubjeft to diminution, 
 nor to interruption from time or change. 
 
 BUT to whom are we indebted for thefe 
 invaluable bleffings? Innocent creatures 
 can claim nothing from God but that their 
 being mail be as good to them as not being, 
 that they mail enjoy as much good as evil: 
 meritorious creatures, were it poffible that 
 any creatures could merit from God, can 
 claim nothing further than that their re- 
 ward mall be proportioned to their merit j 
 but that unprofitable fallen and guilty crea^ 
 
 tures
 
 tures fhould have any reward, is an aft of 
 pure bounty; and that they mould have 
 fuch a reward as eternal and perfet happi- 
 nefs, is an at of bounty great beyond all 
 conception. Well therefore is eternal life 
 called in holy fcripture the gift of God. 
 Our wages* what we have deferved, is 
 death; but having peace with God thro* 
 our Lord Jefus Chrift, and having accefs 
 by faith into this grace wherein we ftand, 
 we rejoice in hope* of the glory of God. 
 
 ALL this hath Chrift procured for us$ 
 all this is he ready to give us in return for 
 a Ihort imperfect obedience peace, light, 
 ftrength, and eternal blifs. And in order 
 to accomplifti this wonderful difpenfation 
 of love, our ever gracious Redeemer, who 
 being in the form of God, thought it not 
 robbery to be equal with God, yet took 
 upon him the form of a fervant, and fub- 
 mitted to the loweft offices of human 
 M 3 nature -,
 
 ( 166 ) 
 
 nature; nay he defcended flill lower, even 
 to die an ignominious and painful death 
 upon the crofs, becoming himfelf a curfe 
 to redeem us from the curfe of the law, 
 the juft for the unjuft. What a condefcen- 
 tion is this? and how far beyond the power 
 of words to defcribe ? Scarcely for a 
 righteous man will one die, yet peradven- 
 ture for a good man fome would even dare 
 to die; but God commendeth his love to 
 us, in that whilft we were yet finners, 
 Chrift died for us. The eternal Son of God 
 became man, that he might tafte death for 
 all men, and raife them from the depths of 
 mifery and defpair, to the heighth of blifs 
 and heaven. With what grateful joy then 
 ought we to receive thefe gracious proofs 
 of God's goodnefs and mercy, and how 
 earneft mould we be to mow forth our grati- 
 tude by every aft of praife and thankful 
 obedience?
 
 IF we drew our being, and derive every 
 thing around us from his all creating hand: 
 if that being be fupported and every com- 
 fort and neceflary of life be fupplied by his 
 fatherly providence; is it poffible that we 
 can live in neglet of him, and what is 
 worfe, that we can live in wilful difobe- 
 dience to his commands : but if we can 
 forget that power and goodnefs which 
 created and preferves us, furely we cannot 
 forget that mercy which hath redeemed us ; 
 miferable fmners, confcious of guilt and 
 fearing punifhment, cannot forget that 
 love which offers them pardon. Ignorant 
 creatures, confcious of their blindnefs, and 
 walking in darknefs, cannot forget that 
 light which lighteth every man that cometh 
 into the world: frail creatures, confcious 
 of weaknefs, and fearing the dangers which 
 furround them, cannot forget that inter- 
 ceflion which procures them flrength : un- 
 profitable and perifhing creatures, confcious 
 M4 of
 
 ( 168 ) 
 
 of their defeats, and fearing death, cannot 
 forget thofe merits which have gained them 
 eternal Jife. Thus might we fairly reafon, 
 did not fad experience prove the contrary : 
 did we not fee men who cannot only forget 
 God, but ufe that Being which he hath 
 given them to counteraft his gracious de- 
 figns ; who can abufe every blefling his 
 providence affords, and who can even tread 
 under foot the Son of God; count the 
 blood of that covenant, wherewith he was 
 fan6tified, an unholy thing ; and do def- 
 pite unto the fpirit of grace: but God 
 forbid that this mould be true of any of us<! 
 May God give us fuch a fenfe of all his 
 mercies, that our hearts may be unfeignedly 
 thankful, and that we may mew forth his 
 praife, not only with our lips, but in our 
 lives, by giving up ourfelves to his fervice, 
 and by walking before him in holinefs and 
 righteoufnefs all the days of our life, thro* 
 Jefus Chrift our Lord. 
 
 SERMON
 
 ( 1*9 ) 
 
 SERMON VIII, 
 
 HEB. Ch. xiii. F. 7. 
 
 <{ WHOSE FAITH FOLLOW." 
 
 JL HE faith which the Hebrews were re- 
 quired to follow was the faith of the firil 
 preachers and profeflbrs of chriftianity. 
 And if it. was incumbent upon them to 
 follow this faith, it is incumbent alfo upon 
 us; for the fame reafons neceflarily apply 
 to both. But neither did the Apoftle re* 
 quire from his converts a blind acquief* 
 cence in the religion he taught, nor do the 
 prefent preachers of chriftianity feek to bq 
 " Lords over your faith." It is our practice, 
 
 as
 
 as it was his, fairly to propofe to our hearers 
 the grounds of our religion, addreffing our- 
 felves to their underftandings, and requi- 
 ring them to judge for themfelves of the 
 reafonablenefs and obligation of what we 
 advance. 
 
 I WILL endeavor therefore at prefent to 
 ilate to you, as briefly and plainly as I can, 
 the obligation and the reafonablenefs of 
 our believing and praftifmg the chriftian 
 religion, 
 
 ON furveying ourfelves and the world in 
 which we are placed, we difcover every 
 where evident marks of the higheft wifdom, 
 power, and goodnefs. If we inquire how 
 and whence we and the things about us 
 came to be, and trace back to its fource 
 this wonderful order and regularity, we are 
 led by the moil eafy and obvious fteps to 
 the acknowledgement of a fupreme Being, 
 
 the
 
 the iirft great caufe of all things, who gave 
 exiftence to us and the whole creation. 
 And as this Being muft neceiTarily be en- 
 dued with all perfection, he cannot be re- 
 gardlefs of his own productions, fince this 
 would argue variablenefs of will, or want 
 of power, both which are inconfiftent with 
 the very notion of perfection. From the 
 relation which we bear to him as his crea- 
 tures, as objeCts of his conftant care and 
 infpeCHon, and experiencing continual in- 
 ftances of his favour and goodnefs, we 
 furely feel ourfelves obliged to aCl con- 
 formably to his will, in what way foever it 
 may have been declared to us. What his 
 will is, our reafon in fome refpeCls informs 
 us, by clear deductions from his nature and 
 attributes. As he is our Creator and Lord, 
 it plainly becomes us to reverence arid adore 
 him : as he has been and is kind and good 
 to us, and has given us affeCtions towards 
 our fellow creatures, the inference is ob- 
 vious,
 
 VioUs, that we fliould exercife thofe aflfec- 
 tions and be kind and good to others. And 
 fince he is a Being of purity and holinefs, 
 and hath endued us with powers capable 
 of refembling him, and formed us for higher 
 enjoyments than any which this world af- 
 fords, it mult furely be our duty as well as 
 happinefs to keep the inferior part of our 
 nature in due fubordination to the fuperior, 
 and to ftrive to imitate him as much as 
 poffible in all fpiritual improvements. 
 
 IF moreover thefe things are thus rea- 
 fonable and proper, we cannot but infer 
 that the obfervance of them is required of 
 us ; and if we do not obferve them, that 
 fome time or other, an infinitely holy and 
 juft Being will punifh us for our neglect^ 
 as indeed our confciences, which confirm 
 thefe deductions of our reafon, will, if con- 
 fulted, and frequently, whether confulted 
 or not, abundantly teftify: on the other 
 
 hand. 
 
 

 
 ( '73 ) 
 
 hand, if there be a God who thus delights 
 ' in piety and goodnefs, we mufl conclude 
 that there will be feme future ftate in which 
 they will receive more evident marks of his 
 approbation and favor, than thofe which 
 attend them in this life. So far our reafon 
 might go on clear and obvious grounds, 
 and fuch are the difcoveries which it might 
 fatisfaftiorily make, in addition to the com 
 clufions, deducible from the more abftrufe 
 and refined fpeculations on the nature and 
 fpirituality of God and of the human foul, 
 on the abftracl: difference of good and evil, 
 and the natural fitnefs and beauty of the 
 one, and unfitnefs and deformity of the 
 other. But flill we mould be left in the 
 dark with refpecl to many particulars, and 
 in doubt, at the beft, about many more, 
 which renders us fenfible of our {landing in 
 need of fame fuperior information, Ac* 
 cordingly we are taught to believe that 
 there hath been an exprefs revelation of the 
 
 will 
 1
 
 ( 174 ) 
 
 of our Creator ; by which all the be- 
 fore mentioned truths are fully confirmed, 
 and in many refpe6ts enlarged; many diffi- 
 culties attending them are accounted for 
 and removed; we are made acquainted with 
 various important articles in which our 
 happinefs is deeply concerned, which we 
 could not know before ; and we find the 
 belief of what it teaches and the practice of 
 what it commands enforced, amidft other 
 inferior motives, by no lefs than the promife 
 of eternal happinefs and the threatening- of 
 eternal mifery. What pretends to fo high 
 a charafter as the revealed will of the Al- 
 mighty, and claims attention upon fuch in- 
 terefting motives, cannot be left unnoticed, 
 without wilful difprefpeft to him and dif- 
 regard of our real good ; for this would 
 be prefuming either that he is not able to 
 give us any inftruiions, tho' we are able to 
 inftruft one another, or that we have no 
 need of any : the latter favours of arrogance 
 
 and 
 
 f^Pl' 
 
 r
 
 and felf-fufficiency, mconfiftent with our 
 condition; and the former is denying to 
 God all intercourfe with his creatures, and 
 impioufly prescribing bounds to his infinite 
 wifdom and power. And not to examine 
 that upon which our happinefs both here 
 and hereafter is affirmed to be, and at leaft 
 it is poffible that it may be, dependent, Is 
 furely the greateft infatuation. 
 
 As this revelation profefles to addrefs It- 
 felf to the underftandings as well as the 
 hearts of men, accordingly the proofs on 
 which its claims are founded are adapted 
 to reafonable creatures, capable of thinking- 
 and afting for themfelves. They are not 
 abfolute demonftrations, for this would 
 have left no power of diflent; and confe- 
 quently an aflent could not be, what from 
 the nature of man it was neceflary that it 
 fliouldbe, an aft of virtue: neither do they 
 when humbly and fairly confidered fall far 
 
 fhort
 
 ( 176 ) 
 
 fliort of demonftration: indeed when collect 
 fed and confidered together, they afford fuch 
 evidence as no unprejudiced mind can with- 
 ftand, and fully as much as the nature of 
 the thing can admit. 
 
 THE moil particular and feemingly con- 
 tradictory prophecies, literally fulfilled in 
 one perfon feveral hundred years after they 
 Were written, and many of them constantly 
 interpreted of the Meffiah, by that very 
 people who rejected his authority and their 
 own interpretations, when he came and 
 fulfilled them: the moll aftoniming miracles 
 confefled by his very enemies to exceed all 
 human power: the fpotlefs life and peculiar 
 character of their author; a character above 
 all former comprehenfion of men, and con- 
 fequently incapable of being feigned, and 
 directly contrary to what the known preju- 
 dices either of Jews or Gentiles would have 
 led them te feign, had they attempted it: 
 
 the
 
 ( '77 ) 
 
 the barbarous treatment, and the painful 
 and ignominious death which he voluntarily 
 underwent to bear witnefs to the truth and " 
 fincerity of his pretentious: his refurreftion 
 from the grave, evidenced by an intercourfe 
 of forty days with his difciples, and his ap- 
 pearance to no lefs than five hundred per- 
 fons at one time, and his vifible and glorious 
 afcenfion into heaven : his apoftles' integrity 
 and extraordinary firmnefs : the power con- 
 fered upon them by him of knowing the 
 thoughts of mens' hearts, of foretelling fu* 
 ture events, of fpeaking languages which 
 they had never learnt, and of working the 
 greateft miracles: the teftimony given by 
 their deaths, and by thofe of an amazing 
 number of converts of both fexes and every 
 condition, to the truth of their own and of 
 their mailer's doftrine : the purity, holinefs, 
 and excellence of that doftrine, above the 
 moft applauded fyftems of the moft learned 
 philofophers, fo well adapted to the con- 
 N dition.
 
 dition and circumftances of man, exalting- 
 his nature, and conducting him to happinefs 
 both in this world and the next: and laftly, 
 befides the extraordinary fate of its chief op- 
 pofers the Jews, and their uncommon dif- 
 perfion and (ingular difcrimination among 
 all the nations of the earth for more than one 
 thoufand feven hundred years; the propaga- 
 tion of this religion in almoft every country, 
 tho' in direct contradiction to the moft favo- 
 rite opinions and practices of mankind; and 
 tho' preached at firft by a few perfons poor 
 and illiterate, and chofen from the loweft 
 occupations, and ftrenuoufly oppofed by all 
 the power, wealth and learning of the world. 
 
 ALL thefe things fairly confidered, and 
 they are within the comprehenfion of the 
 moft uncultivated minds, cannot fail of 
 producing the fulleft conviftion : for the 
 objections which from time to time have 
 been ma.de to the nature or circumftances 
 
 of
 
 ( J79 ) 
 
 of the evidence are fuch, as, if admitted, 
 would involve all our knowledge in doubt, 
 and render the world one continued fcene 
 of confuiion : thofe which have been made 
 either to the whole difpenfation or to fome 
 of its parts, are fuch as were to be expected, 
 from the nature of man and the fubjeft of 
 the difpenfation; man being a free agent 
 and capable of error, and the gofpel trea- 
 ting of the nature of God and of his univer- 
 fal fcheme of providence. Bcfides this, 
 the pride and vanity of mens' minds, and 
 the corruption of their hearts continually 
 prompt them to tranfgrefs fuch pure and 
 holy laws, and render them unwilling to 
 confefs their ignorance and guilt. 
 
 THAT fuch things would happen, the all 
 wife author of the chriftian religion forefaw, 
 and very precifely foretold in feveral parts 
 of the new teftament : their happening 
 therefore in conformity with his predictions, 
 N 2, muft
 
 muft be confidered as a confirmation of his 
 authority: but admitting the force of all 
 this, and fuppofing thefe things to be true, 
 how and on what evidence, it may be afked, 
 fhall we be convinced that they are fo? 
 Some of them are eftablilhed fa&s open and 
 apparent to every eye : and our belief of 
 the others we may fairly reft on the au- 
 thority of the holy fcriptures, which the 
 following, amidft other arguments, fix on 
 the moft folid grounds of credibility. 
 
 IF the holy fcriptures were written at the 
 time and by the perfons they are afTerted to 
 have been, as the writers had the fulled 
 opportunity of knowing the reality of the 
 facls which they record, and thofe of the 
 new teftament efpecially were under no 
 imaginable temptation to publifh them, 
 nay had every inducement to conceal them, 
 if they had not thought them true; we 
 cannot confidently with our manner of ac- 
 ting
 
 ting in all other ferious concerns avoid ac- 
 quiefcing in their tcftimony. And that they 
 were fo written, is evinced by our enemies 
 the Jews, who maintain the authority of 
 one part of them, which is alfo confirmed 
 by, and ftrengthens the credibility of the 
 other. They are indeed fupported by all 
 the evidence that can eftablifh the credit of 
 any writings, and abundantly more than 
 any other, which are univerfally received, 
 and whofe authenticity has never been 
 queftioned. They were no fooner written, 
 than copies of them were taken and dif- 
 perfed throughout the feveral churches, 
 and they were quoted and appealed to in 
 the various controverfies which arofe in the 
 early times of chriftianity both with friends 
 and foes. It may be obferved alfo, that not 
 a few of the fafts which they contain are 
 fupported by the concurrent teftimony of 
 heathen authors. And if any of them had 
 been falfe, there were not wanting enemies, 
 N 3 who
 
 who eafily could, and with tranfport would 
 have detected and expofed their falfehood, 
 and at once have precluded the facred re- 
 cords from that glorious triumph, which 
 they afterwards obtained, from the num- 
 berlefs perfons of all ages and countries, 
 who, with an unexampled conftancy, bore 
 atteftation to the truth and value of them 
 ,with their lives. In fhort, fo ftrong and 
 fecure is the evidence, on which the au^ 
 thority of the holy fcriptures is founded, 
 that amidft the daring attacks with which 
 the chriftian religion hath been affaulted 
 in every form which malice and ingenuity 
 could fuggeft, few have been the attempts 
 made to overthrow that evidence, though 
 the fuccefs of fuch an effort mull have en- 
 fured the fall of the whole fyftem, and 
 without which all other attacks could make 
 but little impreffion. 
 
 THE
 
 ( '83 )' 
 
 THE bible being thus firmly eftablifhed 
 as the revelation of God, it follows that it 
 is incumbent upon all, without exception, 
 to whom it is made known, firft, to examine 
 with care, and then to believe with reve- 
 rence, and to practife with fincerity what- 
 ever it requires. Limited as our faculties 
 are, we cannot wonder that in a revelation 
 given by infinite wifdom there mould be 
 fome things which exceed our reafon, which, 
 however, lince they do not, when rightly 
 confidered, contradift it, we are bound 
 upon fuch a teftimony to receive as impli- 
 citly, and believe as firmly, as we do thofe 
 truths which our reafon is competent to 
 underftand. 
 
 AND fince the Almighty created us at 
 firft, and fupports us continually, and thus 
 has an abfolute right to our obedience, he 
 might with perfect juftice have prefcribed 
 to us any commands within our power to 
 N 4 perform
 
 perform, And we could not have reafon. 
 to complain of any want of goodnefs, what- 
 ever had been the conditions of obtaining 
 his favor, fince he has propofed to us no 
 lefs a recompence than eternal happinefs, 
 and promifed us fuch affiftance as will en- 
 able us to attain it. Infinite wifdom and 
 goodnefs certainly would not have eftab- 
 limed the chriftian difpenfation, if it had 
 not been proper and neceffary for mankind. 
 But fmce God has thought fit to eftablim 
 it, he undoubtedly requires our compliance 
 with it; and according to his conftant de- 
 nunciations, will refent and punifh, as a 
 moft affronting indignity, our neglect of it. 
 
 ABSOLUTE univerfal obedience to God 
 in all refpecls, /. e. a total furrender to our 
 Creator of our underftandings, our hearts, 
 and our lives, is what both fcripture and 
 reafon dictate doclrines the moft uncon- 
 nected with the prefent ftate of things, and 
 
 apparently
 
 apparently of little importance, if delivered 
 ' on his authority, ought ever to command 
 our refpeft, and may have confequences at- 
 tending them, of which we are not aware. 
 And we know not what we do, when we 
 prefume to rejeft any thing which he hath 
 taught, or difregard any thing which he 
 hath commanded: only this we know, that 
 in both inftances, he that wilfully infringes 
 a part of the law, is confidered as a 
 tranfgrefTor of the whole; and forfeits his 
 title to all the benefits of the chriftian dif- 
 penfation. But are no allowances to be 
 made for human frailty and the practice of 
 the world : and muft we entirely refign all 
 power of judging for ourfelves ? 
 
 FOR frailty, moft undoubtedly, much 
 allowance will be made, otherwife what 
 will become of the beft of men? But not 
 for wilful tranfgreflion perfifted in without 
 penitence and amendment: nor indeed have 
 
 i 
 
 fc
 
 ( 186 ) 
 
 we any reafon to expect allowance for fuch 
 frailties as we do not fincerely endeavor to 
 overcome whenever we are fenfible of them. 
 For it is our duty and our happinefs, to 
 make the improvement of our nature in all 
 its parts, the leading object of our lives. 
 All fins which we repent of and forfake, 
 and all failings, which as far as we know 
 them, we pray againft and faithfully ftrive 
 to fubdue, the gofpel affaires us, that for 
 the merits of Chrifts death, God will not 
 remember to our condemnation: but if the 
 wilful obftinate perfevering offender, /'. e. 
 the rejecter of his Maker's defign to render 
 him happy, could finally efcape ; what dif- 
 honour would this reflect on the juftice and 
 fovereignty of God. Happy would it be 
 for thofe perfons, who feek to obtain the 
 rewards of duty, in other ways than thofe 
 which he has pointed out; if they would 
 confider this, and conform with reverence 
 to the declarations of him, who is truth 
 
 itfelf,
 
 itfelf, and in whofe purpofes there is no 
 variablenefs, nor fhadow of turning ! 
 
 WHERE the pra&ice of the world does 
 not interfere with God's commands, it is 
 the part -of a truly wife and good man to 
 pay it due attention ; but where it does, 
 there can be no doubt whether we ought 
 to obey God or man: and holy fcripture 
 ftrongly cautions us againft following a 
 multitude to do evil. Unneceflary fingu- 
 larity is no part of a chriftian's chara&er; 
 nay, he makes it a point of duty, to con- 
 form to other men as far as he innocently 
 and fafely can, that he may, with a better 
 grace, and confequently with greater in- 
 fluence of example, differ where he finds 
 it neceffary. 
 
 As to the liberty of judging for ourfelves, 
 that is by no means defigned to be taken 
 away or even reftrained by the gofpel, ex- 
 cept
 
 tpt in cafes of which we are not compe- 
 tent to judge ; nay, we are required to ex- 
 ercife our judgements and to prove all 
 things; only we are to lake all circum- 
 ftances into confideration, with a fair in- 
 tention of holding faft that which fhall ap- 
 pear to be good. But further it will be 
 Urged by fome, and it will be thought by 
 many, that fuch circumfpe&ion and care 
 as all this requires, would take up a large 
 ihare of their time, would lay them under 
 confiderable reftraints, and interfere with 
 the eflabliihed courfe of the bufinefs and 
 amufements of life. The proper anfwer 
 for a minifter of Chrift to make to thefe 
 obje&ions is, to afk are thefe things re- 
 quired by God or not? Search the fcrip- 
 tures and fee: if they be, are you willing 
 to efcape eternal mifery and obtain eternal 
 happinefs upon the terms which infinite 
 wiftlom and goodnefs hath thought fit to 
 propofe? What can be more unreafonable 
 
 or 

 
 or inconfiftcnt, than for men to take fo 
 much thought and pains, to encounter fo 
 many and grievous difcomforts, to fubjeft 
 their darling inclinations to the fevered re~ 
 ftraints, forego all amufement, and neglect 
 their moft prefling concerns, as we fre- 
 quently fee they do, in order to obtain 
 fome favorite objeft, which (rate the things 
 of this world at the highelt,) muft necef- 
 farily be given up in a few years, perhaps 
 to-morrow, or in guarding againft the tran- 
 fitory evils of this life ; and yet to grudge 
 the fmall portion of time and pains whiqh 
 is neceflary to deliver us from eternal fuffer- 
 ing, and fecure to us that perfet happinefs 
 which is to laft for ever? 
 
 NOT that in reality we take from our en- 
 gagements here, what we lay out in the 
 purchafe of eternal happinefs hereafter. 
 This world and the next are parts of the 
 fame conftitution of things, and that temper
 
 and conduct which qualify .us for heaven, 
 beft promote our true interefts on earthy 
 that reverential, yet chearful reliance upon 
 the wifdom, goodnefs, and power of the 
 Father of the univerfe, that unbounded be- 
 nevolence and unwearied beneficence, that 
 purity of foul, and that enjoyment of in- 
 tellectual pleafure, which fprings from ex- 
 alted affections and an enlarged view of 
 things; as they prevent a thoufand fources 
 of mifery, fo do they alfo conftitute in them- 
 felves the moft delightful of human fatis- 
 faclions, they expand the heart and give an 
 inexpreffible relifh to every inferior grati- 
 fication. 
 
 BUT it was never intended that men 
 mould retain their corrupt inclinations, and 
 encourage thofe views of happinefs, whe- v 
 ther founded in pleafure or advancement, 
 on which worldly men at, whilft they en- 
 deavor to conform outwardly to the com- 
 mands
 
 mands of the gofpel, acting under continual 
 reftraint, and fuffering perpetual difappoint- 
 ment: but that they fhould correct their 
 evil propenfities by judicious felf-govern- 
 ment, and embrace thofe views of happi- 
 nefs, which the word of God propofes, in 
 conformity with the real condition of things, 
 and the whole conftitution of human na- 
 ture ; thus actually believing and even feel- 
 ing that their intereft and their happinefs 
 are to be found in thofe paths alone to 
 which their duty leads ; and that the Creator 
 knows, and has ordered what is mojlfor the good 
 of his creatures. 
 
 TRUTH has nothing to fear from the fe- 
 vereft inveftigation i and therefore the ad- 
 vocates for the gofpel do not even wiih to 
 conceal that there may be fome feeming 
 exceptions to this comfortable reprefen- 
 tation of the effe6ts of chriftianity: not to 
 dwell on the cafe of the firft profeffors of it, 
 
 who
 
 who were called to extraordinary trials, but 
 who had alfo, let it be remembered, ex- 
 traordinary comforts and fupport: in the 
 prefent times men may fuffer fome incon-> 
 veniencies of different forts from their ftrift 
 adherence to the ftraight path of duty and 
 uniform profeffion of chriftian principles; 
 for inftance, the lofs of fome methods of 
 advancing themfelves in the world, which 
 perfons lefs confcientious embrace, and 
 alfo in an irreligious age they may bear the 
 fcorn and perhaps the ridicule of thofe who 
 fee not, or will not profefs that they fee, 
 the grounds upon which they have formed 
 their fcheme of condu6t: as to the former 
 of thefe inftances, let men only wait and 
 obferve the ufual refult of fuch practices, 
 (I mean) with refpeft to real enjoyment, which, 
 and not merely what may be accounted the 
 means of it, a wife man makes his objeft of 
 purfuit: and as to the latter inftance, time 
 will foon do juilice to the chara&er of an 
 
 uniform
 
 ( 193 ) 
 
 "uniform chriftian, provided it be not dif- 
 torted or rendered abfurd by enthufiafm or 
 fuperftition, and thofe very perfons, whofe 
 depraved habits will not permit them to 
 imitate him, will at leaft efteem and rever- 
 ence, and fometimes even applaud him: 
 and the regard of good men, and the un- 
 alloyed approbation of his own confcience, 
 and the confidence of his matter's favor, 
 will more than make him amends for en- 
 during, if that mould be his lot, the fcorn 
 of the foolifh and the profligate : but fur- 
 ther exceptions to the eafe, the comforts, 
 and the happinefs, which are alledged to 
 flow from chriftian principles, and thofe of 
 greater weight, may be thought to arife 
 from the difficulties which many perfons 
 have to Itruggle with in bringing their 
 temper and difpofition to evangelical habits 
 of duty ; and from the great depreffions of 
 fpirits, which fome, even good men, fre- 
 quently experience, from a fenfe of their 
 O failings
 
 failings and infirmities, with the difficulties 
 of obedience, contrail the feelings and cir- 
 cumftances which attend disobedience. 
 
 AND are there no difficulties which 
 fpring from vicious indulgencies. Can 
 we conceive any thing more grievous and 
 affli&ing than the torment of inordinate 
 paffions, the ftrength and violence of which 
 is continually increafing, whilft the powers 
 of gratification are continually lefTening? 
 The unpleafantnefs of reftraint, decreafes 
 with every aft of felf-denial ; the defire of 
 forbidden gratification, increafes with every 
 aft of indulgence. If vicicus and worldly 
 men have not the labor of reftraining their 
 appetites and inclinations, they muft be 
 fubjeft to the moft wretched of all tyranny, 
 that which fprings from indulging them. 
 As to perfons of the other defcription, they 
 have abundant reafon for felf-fatisfaftion 
 and comfort , but fome of thofe infirmities, 
 
 to
 
 to which human nature is ever liable, in 
 this tfate of imperfection, prevent their en- 
 joyment of them. The dejection and me- 
 lancholy, which we fometimes meet with 
 in good perfons, arife in a great meafure 
 from fome bodily diforder, which is to be 
 removed only by proper medical applica- 
 tions ; and it would difcover itfelf in fome 
 other way, if religion, with which it hath 
 no real connexion, did not exift in the 
 world. They may alfo in fome meafure be 
 occafioned by miftaken and contracted no- 
 tions of the nature of religion, by viewing 
 her under the gloomy and diftorted afpeft 
 of terror and vengeance, inftead of con- 
 templating her in her bright and genuine 
 features of mercy and kindnefs. But this 
 forms no juft exception againft the benign 
 and animating fpirit of true religion: it 
 only proves, that the greateft of all blef- 
 fings, that heaven ever beftowed on man 
 as well as thofe which are inferior, is liable 
 02 to
 
 ( 196 ) 
 
 to miftake and abufe in the hands of fuch 
 imperfect creatures. And this alfo is an 
 iniirmity like the others that have been 
 mentioned, capable of being correfted, or 
 at leaft capable of being prevented by 
 proper difcipline and more enlarged in- 
 formation. But let the fenfualift and the 
 worldling recolleft, that if the gloom which 
 is fometimes fpread over the minds of the 
 beft of men, mould continue unbroken by 
 any gleam of comfort to the lateft evening 
 of their lives, and their fun mould even fet 
 in clouds, quickly (hall they behold it ri- 
 fing again in the morn of eternal life, to 
 mine with unfpotted and undiminiihing 
 fplendour. 
 
 SUCH then are the foundations of that 
 faith which we are required to follow: fuch 
 the obligation and inducements to follow it. 
 It is not a cunningly devifed fable which 
 we are required to follow, but a religion 
 
 fupported
 
 fupported by fats, teftified unto us by thofe 
 
 who were eye witnefles of the majefty of 
 
 our Lord Jefus Chrift. It is not a religion 
 
 full of melancholy and unneceflary felf- 
 
 denial and abftraction from the world ; but 
 
 it is the fource of comfort and delight, fe- 
 
 curing to us the beft enjoyment of the na- 
 
 ture which God has given us, and conduc- 
 
 ting us with fafety through the dangers of 
 
 life. It is only offered to our choice, not 
 
 forced upon us, becaufe we are free agents 
 
 and muft be in fome meafure the framers 
 
 of our own happinefs : but we muft re- 
 
 member, that, if it be true, to reject or 
 
 difregard it, through pride, through in- 
 
 dolence, through obftinacy, through falfe 
 
 ihame, through a love of finful indulgence 
 
 and attachment to the world, is, death-, to 
 
 embrace and hold it faft, life eternal. 
 
 O 3 SERMON
 
 SERMON IX. 
 
 Afts, Ch. i. P. 21, 22. 
 
 " WHEREFORE, OF THESE MEN, WHICH 
 HAVE ACCOMPANIED WITH US ALL 
 THE TIME THAT THE LORD JESUS 
 WENT IN AND OUT AMONGST US, 
 BEGINNING FROM THE BAPTISM OF 
 JOHN, UNTO THAT SAME DAY WHEN 
 HE WAS TAKEN UP FROM US, MUST 
 ONE BE ORDAINED TO BE A WITNESS, 
 WITH US, OF HIS RESURRECTION." 
 
 AF Chriit be not rifen, (fays St. Paul in 
 that beautiful and pathetic exhortation, 
 towards the clofe of his firft epiftle to the 
 Corinthians,) then is our preaching vain, 
 and your faith is alfo vain. On the truth 
 of this fa6l the importance of every other 
 
 recorded
 
 recorded in the gofpels, and even the efc- 
 iftence of the chriftian religion muft de- 
 pend. It will therefore be no unfuitable 
 employment of our thoughts, on a day fet 
 apart by the church to commemorate a 
 perfon, who was eleted into the number 
 of the Apoftles, expreffly becaufe he was 
 an unimpeachable witnefs of this great 
 event, to confider thofe evidences which 
 render it, at this remote period, to the 
 moft fcrupulous inquirers, an objeft of 
 rational belief. 
 
 THAT the fcriptures of the new tefta- 
 ment were written by the perfons whofe 
 names they bear; that thefe perfons lived 
 in Judea, and at the time when the events 
 which make the fubjeft of their feveral hif- 
 tories took place, that they all of them were 
 the Difciples and conftant companions of 
 Chrift during his miniftry upon earth, or 
 derived their information immediately from 
 O 4 thofe
 
 ( 200 ) 
 
 thofe who were fo; that their accounts 
 were publilhed on the fpot, in the rnidft of 
 adverfaries, who had all the authority of 
 the ftate on their fide, who were inftigated 
 by political jealoufies and by religious zeal, 
 and even pledged by the atrocioufnefs of 
 the crime they had committed to difprove 
 them, if it were poffible: thefe are fads, 
 concerning which it will be fufficient to 
 obferve, that the external evidence in fup- 
 port of them is fuch, that, if it can be 
 overthrown, the foundation upon which 
 the belief of every diftant tranfa&ion refts 
 will be overthrown at the fame time , be- 
 fides that the fcriptures afford a much 
 ftronger internal proof of their own au- 
 thenticity than any other antient writings 
 can boait. 
 
 THAT Chrift really died upon the crofs 
 is a faft which has never been difputed, 
 and which indeed could never have been 
 
 aflerted,
 
 ( 201 ) 
 
 aflerted, if it had not been true. The 
 "Evangelifts affirm that many perfons faw 
 him, converfed with him, and felt him 
 after he was rifen from the dead. In 
 this, as in other inftances, that which the 
 Apoftles had heard, that which they had 
 feen with their eyes, which they had 
 looked on, and which their hands had 
 handled of the word of life, they declared 
 unto the world in their writings and dif- 
 courfes. It has been remarked, that in the 
 different gofpels there is fome diverfity in 
 the circumftances with which the refur- 
 reftion of our Lord is faid to have been 
 accompanied ; but it has alfo been repeat^ 
 edly and fatisfactorily fliewn, that in this 
 diverfity there is no inconfiftence ; and that 
 it is no greater than may always be expec- 
 ted in relations of the fame event, written, 
 without any preconcerted plan, by diffe- 
 rent perfons, at different intervals of time,
 
 ( 202 ) 
 
 and addreffed to readers of different de- 
 fcriptions. 
 
 To recite the inftances of Chrift's ap- 
 pearance after his refurretion which are 
 recorded in fcripture is unnecefTary, be- 
 caufe they are fo generally known: to en- 
 ter into a detail of the methods by which 
 judicious critics have reconciled the feem- 
 ing variations in the accounts of it would 
 lead us too far from the principal objecl of 
 our confideration. AfTuming then, on the 
 credit of what has been faid, that the 
 Apoftles and firft Chriftians were the au- 
 thors of the books contained in the new 
 teftament, and that there is no inconfiften* 
 cy in them; but without infifting on their 
 authority as infpired writings ; we can have 
 but two reafons againft admitting the teiti- 
 mony they contain: either that the Ivan- 
 gelifts were themfelves deceived, or that 
 they intended to deceive others 3 that they 
 
 were
 
 were not competent, or not faithful wit- 
 neffes of the faft. For, as to thofe who 
 deny to God the power of railing a dead 
 perfon to life, while yet they allow that he 
 created man in the beginning, or who deny 
 that he created man at all, they are not 
 concerned in this argument ; they have 
 much to unlearn before they can be ad- 
 mitted to the examination of it. 
 
 FIRST then, it muft be remembered, 
 that it is affirmed, not that our Lord ap- 
 peared once, or at a particular hour of the 
 night, or to any one perfon, or always to 
 the fame perfons; but that he appeared 
 frequently, during forty days together, at 
 different hours, in the day as well as in 
 the night, to feveral perfons, and to differ- 
 ent perfons at different times. However, 
 we may imagine, that one or two of the 
 followers of Chrift, deeply affe&ed by the 
 circumftances of his death, mufing on the 
 
 probable
 
 probable import of fome of his exprefiion^ 
 and affilled in their enthufiafm by concomi- 
 tant circumftances of folitude, filcnce, and 
 obfcurity, might, immediately after his cru- 
 cifixion, have fuffered themfelves to be de- 
 luded by the vifions of their fancy; it can 
 never be ferioufly afferted that fo great a 
 number of them as faw him on the third 
 day after his death mould all be impofed 
 on; it is abfolutely impoffible that they 
 Ihould continue to be fo, with all the means 
 of examination which were afforded them 
 during fo long a period. It is related that 
 they faw him eat, that they touched his 
 hands and his feet, that he converfed with 
 them on various fubjecls, expounding the 
 fcriptures to them, and giving them direc- 
 tions for their conduft. Could they be 
 miftaken in all this? If they could, this 
 world affords nothing for belief to reft on. 
 
 NOR
 
 NOR muft it be forgotten, that the minds 
 of the difciples were in a ftate by no means 
 fit to contribute to fuch an illufion; they 
 had always been flow of apprehenfion and 
 belief, and had now given up all the hopes 
 they had fondly conceived from mifmter- 
 preted predictions, and from the fuper- 
 natural powers they had feen difplayed by 
 their Lord. We thought, faid two of them, 
 it had been he who fliould have reftored the 
 kingdom to Ifrael. But, with his life ended 
 every expectation of temporal grandeur, the 
 only expectation they appear to have for- 
 med previous to his refurreclion, or perhaps 
 to his afcenfion. In this difpofition they 
 were more likely to err on the fide of 
 caution than of credulity: we find accor- 
 dingly, that the two difciples who have 
 been mentioned, though they had heard 
 the teftimony of the women, who affirmed 
 that they had feen a vifion of angels, which 
 laid that Jefus was alive 5 though feveral of 
 
 their
 
 ( 206 ; 
 
 their own company had been eye witneffes 
 that the circumftances of the fepulchre cor- 
 refponded with this report ; though in con- 
 firmation of it, the prophecies relating to 
 the Meffiah, from Mofes downwards, had 
 been explained to them, in a manner which 
 they felt to be fomething extraordinary, 
 while their hearts burned within them; yet 
 do not appear to have been convinced till 
 their eyes were opened, and he became 
 known to them in the breaking of bread. 
 The minds of the apoftles themfelves were 
 m the fame ftate ; the words of the women 
 appeared to them as idle tales ; they doubted 
 and wondered, till their aflent was extorted 
 by the fulleft and moft irrefragable proofs, 
 infomuch that Jefus upbraided them with 
 their unbelief, and the hardnefs of their 
 hearts. 
 
 As little can it be fuppofed that they 
 were miftaken refpecling the fupernatural 
 
 powers
 
 ( io 7 J 
 
 powers with which they affirm that they 
 were inverted in confequence of their Lord's 
 refurreftion and afcenfion. A number of 
 men, who, on a variety of trying occafions, 
 maintained fo calm and prudent a conduct 
 ns the apoftles did ; who taught a do&rine 
 fo reafonable, fo free from every tinfcture 
 of enthufiafm ; could never have believed 
 that they wrought miracles of the moft un- 
 queftionable kind, and converfed in lan- 
 guages they had never learned, while in 
 reality they pofleffed no fuch powers. 
 There is therefore no pretence for faying 
 that the writers of the new teftament were 
 deceived themfelves; if their narrations are 
 untrue, it was their intention to deceive 
 others. 
 
 Now, in the firft place, fuppofing that 
 our Saviour was holden under the power 
 of death, as other men are, it was very 
 unlikely that his followers mould make 
 
 any
 
 ( 208 ) 
 
 any attempt towards fupporting his credit. 
 Convinced, as they mult have been, that 
 he was an impoftor, in his pretences to 
 the office of the Memah, they were more 
 likely to be indignant at the deception he 
 had put on them, and at the difappoint- 
 ment of their hopes, than to engage in 
 any new undertaking to carry on a defign 
 which had received fo lignal and difgrace- 
 ful a check : or if, fuppreffing thefe feel- 
 ings, they ated on a mere calculation of 
 intereft, what was the intereft they pur- 
 fued, what their probability of fuccefs ; 
 did they propofe to themfelves honor, or 
 power, or wealth? Thefe, as has been 
 obferved, were among the inducements 
 which attached them to their mafter du- 
 ring his life. Then they were elated with 
 the expectation of litting on his right hand 
 and on his left in the temporal kingdom to 
 which their eyes were directed ; but now 
 the cafe was altered. Suppofing Chrift 
 
 dead
 
 ( 209 ) 
 
 dead to rife no more, all hope of this kind 
 muit die within them; and that all hope 
 did die appears plainly from their conduct. 
 Nay, when during our Lord's continuance 
 on earth after his refurrelion, it feemed, 
 fo deeply rooted was it in their hearts, to 
 revive for a time, at his afceniion it was 
 jpnally annihilated, or rather the nature of 
 it was changed from carnal to fpiritual, 
 from temporal to eternal; and we hear no 
 more of a kingdom of this world to be re- 
 ftored to Ifrael. 
 
 BESIDES, the Apoftles' tempers and no- 
 tions were plainly not of that kind which 
 could lead them into a hope of obtaining 
 heaven by what, if it was an impofture, 
 was an impofture of the moft impious kind. 
 But, admitting that their former ambitious 
 views had ftill fuch an afcendency in their 
 minds as to fuperfede every other confider- 
 ation, could they be fo infatuated as to 
 P imagine
 
 ( 210 ) 
 
 imagine that it was by an adherence to the 
 caufe of their crucified matter that fuch 
 views could ever be accomplimed? Riches, 
 reputation, and power, were engaged on 
 the oppofite fide, while the only profpet 
 prefented to the followers of Jefus, and 
 which was too foon realifed, was poverty, 
 affliction, ftripes, imprifonment, and death. 
 If their mafter had fallen a facrifice to the 
 envy and malice of his own nation, and 
 the fufpicious jealoufy of the Romans, was 
 it probable that a perfecution, in which 
 bigotry and policy were united, would 
 ftop at him ? If fuch things had been done 
 in the green tree, what was to be expected 
 in the dry? Or fuppofe that they could, 
 at firft, have encouraged fo chimerical a 
 notion, as that, with every circumftance, 
 humanly fpeaking, againft them, they might 
 ftill be fuccefsful; how could they perfe- 
 vere in it after they had begun to expe- 
 rience its fallacioufnefs} after fome of them 
 
 had
 
 ( 211 ) 
 
 had been imprifoned and beaten, and one 
 of their number, Saint Stephen, had been 
 put to death before their eyes? Saint Paul, 
 at lead, could not be under the influence 
 of any preconceived opinions. 
 
 LONG after the difciples had ceafed to 
 hope that the rewards to be beftowed on 
 them by their mailer were of a temporal 
 kind, he was ftill immerfed in the ftudy, 
 and diftinguimed among the moft zealous 
 adherents, of the ceremonial law: he even 
 thought it a crime to continue an inactive 
 fpe&ator of the progrefs of doctrines, which 
 tended to fubvert the religion of his country, 
 and, in the fpirit of a Pharifee, armed him- 
 felf with the civil power, for the purpofe 
 of extirpating them. Yet this man, ardent 
 indeed in his temper, but untinttured with 
 fanaticifm; and, as both his writings and 
 his conduft teftify, fedate and fober in his 
 judgement; was induced to feparate him- 
 P 2 felf
 
 ( 212 ) 
 
 felf from the party to which he had always 
 been attached by principle, affection, and 
 intereft, to renounce a religion which he 
 knew to have been divinely eftablimed, 
 and had been ufed to confider as of eter- 
 nal obligation; to glory in the crofs of 
 Chrift, and to count all that he had forfeit- 
 ed as drofs, compared with that crown of 
 glory to be received by the faithful at the 
 refurreftion of the dead. No lefs a caufe 
 than that affigned in fcripture, can be con- 
 ceived to have produced fuch a change; 
 but if that caufe be admitted, it is in itfelf 
 decifive of the fubjet we are confidering, 
 
 LET it however be fuppofed, (for this is 
 a cafe in which the moft extravagant fup- 
 pofitions have been made,) that the apoftles 
 had fome unknown inexplicable motive for 
 wifhing to deceive their contemporaries 
 and pofterity. Was there the leaft proba- 
 bility of fuccefs to encourage them to make 
 
 the
 
 the attempt? Or if enthufiafm rendered 
 them blind to every obftacle, their blind- 
 hefs might have proved fatal to themfelves, 
 but would it have effefted their purpofe? 
 While the corpfe of their mailer remained 
 in the pofleflion of the adverfe party, all 
 pretences of a refurre&ion might be in- 
 ilantly confuted by the mere production of 
 it. It was abfolutely necefTary that they 
 mould get it into their hands, and within 
 the time which, as was well known to the 
 priefts and Pharifees, he had prefixed for 
 his rifing again. But the fepulcre was fea- 
 Jed, and watched by a guard whom it was 
 not eafy to overpower by force ; befides that 
 force, could it have prevailed, would have 
 defeated its own end, and whofe vigilance 
 it was impoffible to elude. The idle tale 
 of the body having been ftolen, while, a 
 number of foldiers, trained in the Roman 
 difcipline, were all afleep, was calculated 
 only for the vulgar, and is the ftrongeft 
 P 3 confirmation
 
 ( "4 ) 
 
 confirmation of the fact it was intended to 
 difcredit. 
 
 EVEN if we go one ftep farther, and ad- 
 mit, not only that fuch an attempt was 
 made without any reafonable inducement, 
 but that it fucceeded by fome unaccoun- 
 table means; ftill a material difficulty re- 
 mains. Perfons who invent or abet a falfe- 
 hood for fordid ends, recant with as little 
 fcruple when called on by intereft to do fo. 
 We know with what avidity fuch a re- 
 cantation woii/d have been received, how 
 liberally it would have been rewarded, how 
 induftrioufly it would have been propagated 
 by the rulers of the Jewifli nation: yet, 
 after twenty years had elapfed, a period 
 more than fufficient to extinguifh every 
 hope of temporal advantages, though of 
 five hundred brethren, who had feen our 
 Saviour at once after his refurretlion, the 
 greater part was ftill alive , not one, in fo 
 
 great
 
 great a number was found to faulter in his 
 teftimony, and many of them, after perfe- 
 vering in it calmly through life, amidft 
 every difcouragement and affliction, fealed 
 it at laft in their blood. 
 
 WHY it pleafed our blefled Lord to mew 
 himfelf to thefe chofen witnefles, and not 
 to all the people, it would be of no confe- 
 quence to the validity of their teftimony 
 whether we could difcover or not. Con- 
 vincing reafons have, however, been af- 
 figned by able and difpaflionate inquirers; 
 for, I had almoft faid, the neceffity of fuch 
 a fele&ion. 
 
 THE fal of Chrift's refurreftion is fo in- 
 timately conne6ted with every other fal 
 and do6trine contained in the new tefta- 
 ment, that it's truth, once eftablifhed, im- 
 plies the truth of the reft. They are, how- 
 ever, capable of an independent proof, and 
 P 4 from
 
 ( 216 ) 
 
 from arguments exactly fimilar to thofe 
 
 which have been adduced. In their re- 
 
 i 
 
 ports of their mailer's miracles and dif- ' 
 courfes, the apoftles had no inducement to 
 deceive others, they could not be deceived 
 themfelves. 
 
 IT is not poffible to fee, without equal 
 furprife and concern, perfons profeffing to 
 be employed in the fearch of truth, and 
 yet from prejudice, or the affetation of 
 fingularity, refifting fuch accumulated evi- 
 dence, and reje&ing a religion which alone 
 affords a foundation of reafonable hope, con- 
 fiftent principles, and uniform conduct. 
 
 SERMON
 
 SERMON X. 
 
 DEUTERONOMY, Ch. xxix. V. 29. 
 
 "THE SECRET THINGS BELONG UNTO THE 
 LORD OUR GOD J BUT THOSE THINGS 
 
 WHICH ARE REVEALED BELONG UNTO 
 US AND OUR CHILDREN FOR EVER, 
 THAT WE MAY DO ALL THE WORDS 
 OF THIS LAW." 
 
 T 
 
 JL HE more attention we pay to the con- 
 du6t of mankind, the more we mail be 
 convinced of the truth of an old obfer- 
 vation; that nothing is a greater proof of 
 found judgement than the avoiding all ex- 
 tremes; and yet, few are to be found who 
 fteadily maintain that middle courfe which 
 leads to the attainment of happinefs, and 
 
 to
 
 ( "8 ) 
 
 to the degree of perfe&ion in virtue, and 
 fcience, of which human nature is capable. 
 Inftances are perpetually forcing themfelves 
 on our notice in the ordinary tranfations of 
 life; and, if we direct our view to (what 
 may be confidered as a fuperior depart- 
 ment) the conduct of the understanding, by 
 men who profefs to exercife thought and 
 reflection ; we fhall fee abilities, that might 
 have been fuccefsfully employed in the 
 fearch of truth, prevented and rendered 
 ufelefs by prefumption, fcepticifm, or re- 
 finement. 
 
 MANY there are fo confident of their 
 abilities, as to perfuade themfelves that 
 they are capable of penetrating the inmoft 
 receffes of nature, and the moft myfterious 
 difpenfations of providence. Accordingly, 
 whatever they cannot comprehend is pro- 
 nounced to have no exiftence; whatever 
 they fuppofe they have difcovered, how- 
 ever
 
 ( 2I 9 ) 
 
 ever fiibtle and abftrufe, however contra- 
 diftory to the general fenfe of mankind, is 
 affirmed with the moft dogmatical aflu- 
 rance. On the other hand, there are per- 
 fons, who, becaufe forre things are infcru- 
 table, and many things admit only a partial 
 inveftigation, confider the purfuit of truth 
 as the purfuit of a chimasra, and give them- 
 felves up to univerfal fcepticifm, or fmk 
 into intelle6tual indolence. Antient phi- 
 lofophy furnifhes examples of both thefe 
 dangerous extremes ; and would that 
 modern philofophy, would that modern 
 theology did not ! The words of the text 
 contain a coneife dire&ion by which they 
 may both be avoided. They fuggeft that 
 there are fome things which concern God 
 only, and which man will in vain attempt 
 to difcover ; but that others, in which alfo 
 God is concerned, it is not only allowable, 
 but abfolutely incumbent on man to invefti- 
 gate, fince the performance of the duty he 
 
 owes
 
 ( 226 ) 
 
 to his creator will depend, in no final! 
 degree, on his forming juft conceptions of 
 
 the ill; 
 
 A CONSIDERATION of thefe tWO pfopo- 
 
 fitions, will comprehend the cafe of natural, 
 as well as of revealed religion. Firft, the 
 
 fecret things belong unto the Lord our God, 
 
 p 
 
 WHEN, after having made provifion for 
 the abfolute neceflaries of life, the active 
 mind of man began to find leifure for re- 
 flection ; no fpeculation would appear fo in- 
 terefting and important, as an inquiry into 
 his own origin, into the purpofe and ten- 
 dency of his prefent ftate of exiftence* 
 Reafon, in this, as in other fubjecls, pro- 
 ceeding from what is obvious and fenfible, 
 to what is remote and abftrufe, would 
 gradually afcend from the vifible things of 
 this world to the invifible things of him who 
 made them ; and having collected, with a 
 
 certain
 
 ( "I ) 
 
 certain degree of evidence and precifion, 
 the being and attributes of God, would in= 
 fer from them his moral government, ancj 
 the probability of future retribution. 
 
 THE wifeft of the antient philofophers, 
 without any biafs from prejudice on his 
 mind; (for he knew not that any authentic 
 revelation exifted, or had ever been promir 
 fed to mankind) confidered it however as 
 no improbable- event, that conclufions, fo 
 formed, might in due time be confirmed 
 or corrected by immediate communications 
 from heaven ; that others might be fugged 
 ted, which, though perhaps difcoverable 
 by reafon in the procefs of inquiry, had not 
 been aftually difcovered ; and farther, that 
 certain peculiarities of the divine nature 
 might alfo be imparted, together with du- 
 ties and confequences refulting from them, 
 which, not being deducible from any fafts 
 or principles previoufly known, would reft 
 
 folely
 
 ( 222 ) 
 
 folely on the authority by which they were 
 revealed. 
 
 THOSE who rejeft revelation on the 
 ground of its being fuperfluoiis, do not, it 
 is prefumed, rate the powers of the human 
 underftanding fo highly, as to imagine that 
 no limits are affigned to its progrefs: every 
 hour's experience too fenfibly confutes any 
 fuch pretenfion. The fubjects with which 
 men are continually converfant, and which 
 they have means of fubmitting to the moft 
 rigorous examination, are yet but fuper- 
 ficially known. There is fomething that fo 
 completely baffles all refearches, purfued 
 beyond a certain point, as even to preclude 
 conjecture. And mall that intellect, which 
 forms only confufed ideas of its own func- 
 tions, and of the material frame to which 
 it is united, be thought capable of compre- 
 hending the univerfal fyftem, and of fathom- 
 ing the purpofes of omnipotence? But, if 
 
 the
 
 the affertion means only that whatever is 
 necefTary to be known may be difcovered 
 without fupernatural affiftance, and that 
 confequently no fuch affiftance has been 
 given; this implies that there are alfo fe- 
 cret things belonging to God, with which 
 it is not neceffary that man, in his prefent 
 ftate at leaft, mould be acquainted. 
 
 ON the other hand, to admit that a reve- 
 lation has been given, is tacitly to acknow- 
 ledge the natural infufficiency of the human 
 faculties ; all unneceflary interpofitions be- 
 ing fo contrary to the evident plan of the 
 divine adminiftration, that the objeftion of 
 thofe w r ho deny the authenticity of fcripture 
 on this ground can only be fet afide, by 
 mewing that the aflertion on which it is 
 founded is untrue. 
 
 BUT the admonition of the text, it may 
 be faid, addrefled to a people who lived 
 
 confefledly
 
 confeffedly under a law of types and figures, 
 and beheld, as through a glafs, darkly ; is 
 not applicable to chriflians, who fee thofe 
 things which many prophets and righteous 
 men defired to fee, and faw them not ; 
 whom the day fpring from on high hath 
 vifited, and on whom the fun of righteouf- 
 nefs is rifen. The queftion therefore with 
 believers is, whether that fuller communi- 
 cation of divine truth, which has been 
 vouchfafed to mankind in the new tefta- 
 ment, enables them to inveftigate it in all 
 its circumftances, and to its utmoft extent. 
 
 THE analogy discoverable between the 
 fyftem of nature, and that of revealed re- 
 ligion, has been alleged as a Itrong pre- 
 fumption that they are derived from the 
 fame author. Of the various inftances into 
 which this analogy branches, the cafe under 
 confideration is one. That multiplicity of 
 ingenious inventions, by which fociety in 
 
 its
 
 its prefent improved Hate is furnilhed, not 
 only with the neceflaries, but with the con- 
 veniencies and elegancies of life, info ample 
 a manner, that imagination can fcarce de- 
 vife a farther refinement on them, teftifies 
 how gracioufly man's faculties are adapted 
 to explore the properties of matter, fo far as 
 a knowledge of them can contribute to his 
 ufe or enjoyment. The impenetrable ob- 
 fcurity, in which others of its qualities are 
 enveloped, mews that no indulgence was 
 intended to what, within his prefent fphere 
 of a<5tion, is probably a vain curiofity, 
 
 A SIMILAR procedure of providence is 
 obfervable in our fpiritual concerns. This 
 life is a ftate of moral probation, and the 
 proper bufmefs of mankind, during their 
 continuance in it, is to acquire fuch ideas 
 of their relation to God and to each other, 
 and to form fuch habits of ation, corref- 
 pondent to thefe relations, as may qualify 
 Q them
 
 ( 226 ; 
 
 them hereafter for employments of a more 
 exalted kind, and of more extenfive utility. 
 In the profecution of thefe fubje&s, they 
 have been affifted, from time to time, by 
 communications from above, fuited to the 
 exigencies of the feveral periods at which 
 they took place. (Why thefe communi- 
 cations were gradual, why they were not 
 more explicit, makes no part of the prefent 
 difcuffion; though, coniiftently W 7 ith that 
 caution and refpel which mould accom- 
 pany all attempts to explain the divine 
 ceconomy, a rational account of it might be 
 given.) Finally, the Meffiah, in whom all 
 the counfels of God were compleat, appear- 
 ed in the world, and having promulgated 
 a religion, which in due time was to over- 
 fpread the earth, bequeathed to mankind 
 the everlafting Gofpel, the ultimate decla- 
 ration of the will and gracious purpofes of 
 his Father. 
 
 THIS
 
 THIS Gofpel is ftyled, by thofe who 
 tranfmitted it to pofterity, a marvelous 
 light, fo radient that thofe who walk in 
 it are denominated children of light and 
 of the day. And well do thofe writings de- 
 ferve the name, which teach authoritatively 
 what is. that true, and acceptable, and per- 
 fect will of God, comprifed in a fyftem of 
 morality founded on the pureft principles> 
 and of religious worfhip, fit for fpiritual 
 beings to pay, and for the Father of fpirits 
 to receive : which afford fuch views of the 
 nature and providence of God, as conduce 
 effentially to the promotion of virtue and 
 happinefsj the great and infeparable pur- 
 pofes of our being : which, while they con- 
 firm the dedu6tions of reafon concerning 
 the exiftence and attributes of the Deity, 
 footh the mind with difplays of his benignity 
 and condefcenfion to the infirmities of his 
 creatures, beyond what they could have 
 prefumed to hope, or were able to conceive. 
 Q 2 WITHOUT
 
 ( 228 ) 
 
 WITHOUT the aid of revelation it never 
 could have been known that the appropriate 
 office of a being, partaking of the divine 
 nature, is to fanttify the hearts, and con- 
 firm the wavering refolutions of thofe who 
 pioufly and humbly implore his facred in- 
 fluence. That the Son of God, tha bright- 
 nefs of his Father's glory, by whom alfo he 
 made the world, fliould fo fympathife with 
 the fallen Hate of mankind, as to diveft him- 
 felf of that glory, to become the voluntary 
 inftrument of his Father's mercy, the me- 
 diator of a new and better covenant; nay, 
 that he mould account the benefits which 
 accrue to man -from this unexampled felf 
 abafement, a recompense for the hardmips, 
 and contumely to which his life was ex- 
 pofed, and for the painful and ignominious 
 death by which it was terminated. 
 
 No difpenfation could fo ftrikingly have 
 exemplified the price of virtue in the fight 
 
 of
 
 of Goti, as his fending his only Son into the 
 world to enforce it both by precept and ex- 
 ample. Nothing could have afforded fuch 
 fupport and encouragement, under every 
 difficulty and calamity to which we may be 
 expofed by an adherence to it, as this il- 
 luftrious inftance, that aftate even of fevere 
 and long continued fuffering, is compatible 
 with the moil perfett love and higheft ap- 
 probation of our Governor and Judge. 
 Nothing could more effe&ually vindicate 
 the myfterious fchemes of his providence to 
 men and angels, than the ultimate triumph 
 of opprefled virtue over fuccefsful malice; 
 the exaltation of Chrift to be a Prince and 
 Saviour, while his enemies were humbled 
 in the duft. 
 
 THUS, in the fcience of religion, as well 
 
 as in that of nature, all that it imports man 
 
 to know, has been conveyed to him in the 
 
 way beft adapted to improve his underftan- 
 
 Q 3 din S>
 
 ding, and to touch his heart. But, when 
 he would purfue this fubje6t through all 
 its extent and all its detail, when he en- 
 gages in abftrufe fpeculations, too well 
 known from the eager difputes and un- 
 chriftian animofities, they have excited, to. 
 need being enumerated here, all is obfcurity 
 and error. Scripture affords no light, and 
 in no inftance has it been treated with more 
 irreverance, or received greater injury, than 
 in prefumptuous applications of it to fub- 
 jefts which it never was intended to explain. 
 Senfes and faculties effentially different from 
 thofe which divine wifdom has beftowed on 
 man, as beft fuited to the place he at pre- 
 fent occupies in the fcale of creation, may 
 be neceffary to the comprehenfion of thofe 
 fubje&s refpe&ing which he bewilders him- 
 felf in vain. A wider field of fpeculation 
 might have detached him too much from 
 thofe practical duties in which fo great a 
 part of his trial coniifts. It is not improbable 
 
 that
 
 that the hiftory of the firft pair was in part 
 intended for a warning to their pofterity, to 
 Hop with reverence at the bounds which 
 are prefcribed to human knowledge. Few 
 in depth of thought and refearch have ex- 
 celled the great epic poet of this nation, 
 nor was he unconfcious of the powers he 
 pofieffed; yet, as is well known, the pur- 
 fuit of what he calls vain wifdom and falfe 
 philofophy, is among the inllances he has 
 chofen to exemplify the perverfe difpofitjons 
 of the fallen angels. 
 
 MEN who had fabricated an impofture 
 for interested purpofes, would have had re- 
 courfe to artifices of conciliation, to com- 
 penfate the deficiency of truth 3 and availed 
 themfelves of the curiofity fo prevalent 
 among Jews and Heathens, by profeflmg 
 to gratify it with authentic communications 
 from heaven. The obje& of Chrift and 
 the Apoftles, was not to pleafe the world, 
 Q 4 but
 
 but to do the will of him who fent them ; 
 they preached the dotrines that were to 
 make men wife unto falvation, and would 
 have held it profane to endeavour to pro- 
 cure them a reception by any other means 
 than their proper evidence. 
 
 As the filence of revelation, on points 
 refpefting which no information can be de- 
 rived from any other fource, is a proof that 
 they were not intended to be known by 
 man, and ought to reprefs premature cu- 
 riofity: fo, on the other hand, the very ex- 
 iftence of a revelation, duly authenticated, 
 impofes on thofe to whom it is addreffed* 
 the drifted obligation to acquaint them- 
 felves, according to the meafure of their 
 talents and opportunities, with whatever 
 it contains. 
 
 AUTHORS who profefs to develope the fe- 
 cret fprings of human policy, and to point 
 
 out
 
 Out the origin and tendency of tranfaftions, 
 which, to an ordinary eye, appear for- 
 tuitous and unconnected, are read with 
 avidity, and ftudied with the clofeft atten- 
 tion. Analogies are carefully drawn be- 
 tween the a6r.ua! ftate of things, and that 
 which is defcribed, and lefifons of enter- 
 prife or caution are derived from them; 
 fometimes with the more felfifh view of 
 perfonal aggrandifement; fometimes with 
 the nobler one of converting them to the 
 benefit of mankind. But where is the fci- 
 ence, where the objeft of purfuit, that gives 
 {uch fcope both to the powers of the un- 
 derftanding, and the beft emotions of the 
 heart, as a minute and unprejudiced in- 
 veftigation of the hiftory of God's dealings 
 with man; from the offence of the firft 
 Adam, in whom we all die, to the advent 
 and miniftry of the fecond, in whom we 
 all are made alive. 
 
 THE
 
 THE folemnity and awful circumftances, 
 by which this difpenfation has been dif- 
 tinguifhed through the feveral ftages of its 
 progrefs, are calculated to awaken the moft 
 infenfible, and to fix the attention of the 
 maft unthinking. Experience has fliewn > 
 and we have already had occafion to ob- 
 jerve, that the human faculties, however 
 limited in certain refpecls, are adequate to 
 all the concerns of the prefent life ; they 
 are in themfelves the fource of intellectual 
 pleafure, an enjoyment of a ftill higher 
 kind; they penetrate the abyfs of fpace, 
 and reduce to order and fyftem objects of 
 which the remotenefs feems to mock in- 
 quiry, and the vaitnefs to furpafs a finite 
 comprehenfion. 
 
 To the direction of thefe faculties man- 
 kind are left in the mod difficult, and in, 
 what appear to them, the moft important 
 an-d interefting conjectures. Empires rife 
 
 and
 
 fall, revolutions take place which convulfe 
 the world, virtue is opprefled, and vice 
 triumphant: (till, all appears to proceed 
 according to an eftablifhed order of caufes 
 and effecb; no voice is heard from heaven; 
 whatever fhare an overruling power may 
 have in producing or controuling fuch 
 events, its influence is fo filent and indireft, 
 as (even when they come to be difpaffionate- 
 ly ftudied in the page of hiflory, and with 
 a more extended view of their connexions 
 and confequences,) to afford rather matter 
 of conjelure than of certainty. 
 
 FROM this plan, fo generally, and, as 
 even our imperfeft apprehenfion can dif- 
 cover, fo wifely adhered to, we find but 
 one deviation, though the records we pof- 
 fefs are almoft coeval with the exiftence of 
 our race. For, the prophecies, the calling 
 of Abraham, the miraculous communica- 
 tions and deliverances vouchfafed to the 
 
 Patriarchs
 
 f 236 ) 
 
 Patriarchs and their defcendants, the fm- 
 gular polity of the Jews, all were prepara- 
 tory and fubordinate to that myftery into 
 which even the angelic hoft were defirous 
 to look ; that fecond creation, more glorious 
 than the firft, when the morning ftars fang 
 together, and the fons of God fhouted for 
 joy. Well indeed did the divine purpofe, 
 in fending the Median upon earth, corref- 
 pond to thofe awful difplays of fupernatural 
 power by which it was prefigured and ac- 
 companied. It was not to adjuft the petty 
 interefts of individuals or ftates, it com- 
 prifed not one fleeting generation of men; 
 but, having been decreed in the counfels 
 of God before the foundation of the world, 
 it reached from the beginning to the con- 
 fummation of all things j conferring on 
 myriads, to whom it never was promul- 
 gated, a ftate of blifs, fuch as eye hath not 
 feen, nor ear heard, nor hath it entered in- 
 to
 
 to the heart of man to conceive -, incorrup- 
 tible, eternal in the heavens. 
 
 BUT however benevolent the original 
 purpofe of God in the formation of man, 
 however his fpirit has fince continued to 
 ftrive with the perverfity of his creatures, it 
 appears from the whole tenor of fcripture, 
 that a certain degree of co-operation on 
 their part is indifpenfible to the attainment 
 of the happinefs that awaits them; nay, 
 that happinefs in a rational being implies, 
 and is infeparable from, the practice and 
 confcioufnefs of virtue. The idea of God's 
 benevolence is not more confirmed by the 
 ineftimable benefit of redemption, than the 
 neceffity of doing all the words of his law 
 js enforced by the mode m which it was 
 conferred. Inftead of pronouncing an un- 
 conditional pardon, which perhaps would 
 have been inconfiftent with his attributes, 
 he fent Chrift upon earth to be at once a 
 
 preacher
 
 preacher and example of moral and re- 
 ligious duties. The conduct of the Son of 
 God was invariably regulated by thofe prin- 
 ciples which reafon and confcience dictate 
 to mankind, and this ftrict conformity to 
 them was fo far from being derrogatory 
 from the dignity of his nature, that it is 
 affigned as the caufe of his exaltation above 
 all principalities and powers, and of his in- 
 veftiture with a kingdom which mall have 
 no end, the fceptre of which is emphatically 
 called a fceptre of rightcoufnefs. It is ef- 
 fential that the character of the fubjecls of 
 this kingdom fhould refemble that of their 
 Sovereign : to form fuch a character is a 
 work of care and time. Fitnefs for the 
 comparatively trifling employments of our 
 prefent ftate implies a previous courfe of 
 inftru&ion, continual application, and much 
 practice: and as the feafons of childhood 
 and youth are feafons of preparation for 
 the duties of maturer age, fo the whole of 
 
 this
 
 this mortal life is a feafon in which 
 
 pies and habits are to be acquired that 
 
 may qualify us for the life to come. 
 
 IN the acquisition of the principles there 
 is no difficulty, or danger of being mifled. 
 They are contained in books written by 
 perfons divinely commiffioned to impart 
 them, and imparted with fuch plainnefs 
 and fimplicity, that the commoneft under- 
 (landing is competent to difcern the great 
 truths neceflary to falvation. By frequent 
 meditation on thefe facred truths, man be- 
 comes impreffed with fentiments of love 
 and reverence for the author of all that is 
 good ; his views are gradually enlarged, 
 an'd he learns, not, as fome vainly affecl, 
 to undervalue the employments and blef- 
 fings of this tranfitory flate, but to appre- 
 ciate them by the relation they bear to that 
 to which he afpires. In proportion as the 
 mind is fo conftituted, the creature ap- 
 
 proximateSj
 
 ( 240 ) 
 
 proximates, vaft as the interval muft always 
 be, to a refemblance of him who made him. 
 What is finful, by degrees ceafes to be a 
 temptation, and becomes an objeft of 
 abhorrence: what is juft and holy is no 
 longer a tafk, but the attracting power to 
 which his heart feems initin&ively to turn. 
 There is no unreafonablenefs in fuppoling 
 that admiffion to a more intimate acquain- 
 tance with the perfe&ions of God, and ap- 
 pointments to offices of more important 
 truft, may conftitute, to a fpirit fo prepared 
 and trained, that ineffable bleflednefs re~ 
 ferved for thofe who have been faithful in 
 the things committed to them here below. 
 But what remains for thofe whofe faculties 
 have been immerfed in floth, or brutalized 
 by fenfual pleafures? What, at beft, but 
 the unfatisfied cravings of degenerate ap- 
 petites, fince they have rendered then> 
 felves incapable of tailing any happinefs 
 
 that
 
 that is fit for a >ure and holy being to 
 beftow. 
 
 \ ifoirlw ,/!>od 
 
 IT is hot meant to be affirmed that the 
 whole of what is revealed, though it is 
 revealed for our edification, and belongs 
 to us and to our children, is therefore open 
 to the apprehenfion of every man who may 
 fearch the fcriptures with a ferious p'ur- 
 pofe, arid with his beft attention. Perfons 
 whofe underftandings, naturally ftrong, 
 have been improved by culture, and who 
 have leifure for contemplation, will dif- 
 cover, both directly and by inference, what 
 efcapes an ordinary reader; but, if they 
 have been actuated in their refeafches by 
 a motive worthy of the fubjecl, they will 
 confide? the diffufion of thefe difcbveries as 
 the beft acknowledgement they can make, 
 in their humble fphere, to the Father of 
 lights, from whom all knowledge is de- 
 rived, and who difpenfes his gifts unequally, 
 R in
 
 in order to give fcope to the exercife of 
 benevolence among the members of that 
 body, which is fitly joined and compared 
 by that which every joint fupplieth, and of 
 which the head is Chrift. An intimate 
 knowledge of hiftory, of the language and 
 opinions, the cuftoms and manners of an- 
 tiquity, efpecially of the countries which 
 were the fcenes of the principal events re- 
 corded in holy writ, joined to an acquain- 
 tance with thofe improvements in fcience 
 which God has afforded to thefe later ages, 
 enables men to avail themfelves more and 
 more of that light which fhined fo long in 
 darknefs, while the darknefs comprehended 
 it not; and caufes the fcorn with which 
 feeming inconfiftences have been treated 
 by a fuperficial petulant feel, in modern 
 times mif-named philofophers, to recoil on 
 themfelves. 
 
 r rrti-ti i#rfi! 
 THE
 
 THE rule, laid .down in the- former part 
 of the text, is not infringed by the mod ac- 
 curate inveftigation of fcripture, nor by fair 
 dedutions from what it really contains, 
 
 . 
 
 but by unauthorifed theories, which minif- 
 
 J 
 
 ter queftions, rather than godly edifying; 
 and confident conclufions refpefting the 
 ways of providence, the refult of crude 
 conceptions, and fliort fighted views. 
 Thofe who are defirous to know all the 
 words of the law, in order to do them, 
 proceed ftcp-'b-y. ftep, and with reverential 
 caution: it cannot indeed be denied, that 
 perfons whofe lives and principles, in the 
 main, w r ere truly pious, have fometimes over- 
 itepped the boundary prefcribed to them, 
 and in this inftance betrayed an over ween- 
 ing opinion of themfelves, and a fon chiefs 
 for admiration; faults far removed from the 
 genuine fpirit of chriftianity. Let us not, 
 however, be ieduced by what is laudable 
 in their eondufr, into a participation of 
 R 2 their
 
 ( 244 ) 
 
 their error; but above ail, let us beware of 
 the example of thofe who offend in both 
 points ; who are fo engroffed by unprofitable 
 fpeculations as to difregard the fubftance of 
 religion, and incur at once the blame of 
 prefumption and negleft. 
 
 SERMON
 
 SERMON XL* 
 
 HAGGAI, Ch. i. V. 5. 
 
 WAYS." 
 
 HEN one perfon defires another only 
 to confider what is mod for his real good, 
 and whether he be purfuing it or not, he 
 would be fure, we may prefume, of ob- 
 taining his requeft. 
 
 WHEN- the Almighty, the Creator and 
 Governor of the Univerfe, who gave man- 
 kind their exiftence, and fupports it by his 
 continual favour, condefcends to addrefs 
 R 3 himfelf 
 
 * Preached in Lent 1794..
 
 himfelf to them in fimilar language, it muft 
 be the height of obftinacy and perverfnefs 
 to neglect it; and that it may not be ne- 
 glected, the church has taken care to have 
 it particularly offered to our attention, by 
 appointing a feafon for felf-recollection. 
 
 ON confidering the nature of man, it is 
 apparent, not only that it is compofed of 
 two parts, the one external, which we per- 
 ceive with our fenfes, and the other inter- 
 nal, which we difcover only by reflection ; 
 but that this internal part is likewife made 
 up of various particulars, poffeffmg different 
 degrees of importance, all of which are 
 united together and form a. whole, fome 
 being evidently in fubordination to others. 
 The real happinefs therefore of fuch a be- 
 ing, mull arife from keeping each part in 
 due order, that the general conftitution of 
 his inward frame may not be injured: he 
 muft afford to each particular only fuch in- 
 dulgence
 
 dulgence as its rank demands, and fuch as 
 is confiftent with allowing proper regard to 
 every other: he muft gratify his appetite 
 and his paflions in fuch manner and de- 
 gree, as net to debafe his affections in dif- 
 regard of his reafon and his confcience. 
 But a very little acquaintance with human 
 nature, too plainly convinces us that this 
 harmony which fhould arife from the due 
 regulation of the various parts of our inter- 
 nal frame, is in all perfons confiderably dif- 
 turbed, and in the generality of mankind 
 to fuch a degree, that inftead of afting with 
 an eye to every part of their nature, and 
 principally to the fuperior part, they fol- 
 low thoughtleflly the impulfe of the loweft, 
 as circumftances accidently determine: 
 
 FROM hence fprings continual difquiet, 
 
 fimilar to that which is experienced in any 
 
 civil government when due order and fub- 
 
 ordination are deltroyed, aud the inferior 
 
 R 4 members
 
 members of fociety ufurp the place of the 
 higheft. And befides this internal difguft 
 which fprings naturally from the deftruclion 
 of order in our minds, there is a fource of 
 uneafinefs upon the whole {till more dif- 
 treffing which arrives from a fenfe of guilt, 
 and which muft by fome means or other be 
 allayed, or our happinefs is utterly de- 
 ftroyed. Every one that reflects upon his 
 nature and his condition, and confiders 
 them (what they really are) as the appoint- 
 ments of a fuperior power, muft know that 
 he is refponfible to that power for not 
 having acted according to that nature, and 
 the motives which he may by any means 
 have received of his maker's will ; nay, 
 whether he reflects or not, of this truth, the 
 fuperior part of his frame, his confcience, 
 will at times render him fufficiently fenfible. 
 
 WHEN from the nature of man we turn 
 to the contemplation of his external con- 
 
 ., ., dition,
 
 dition in the prefent world, the firft thing 
 likely to ftrike us, is the mixture of good 
 and evil in the various fituations of human 
 life: that as there is no ftate of fuffering 
 (fuch is the goodnefs of ourheavenl) Father) 
 which excludes every fource of fatisfaction, 
 fo there is no ftate of enjoyment unattended 
 by fome difagreeable circumftances. In the 
 early morning of life when all things appear 
 gay and captivating to our imaginations, 
 drefled in the charms of novelty, we are 
 apt to entertain more flattering notions ; 
 and if our domeftic lituation be upon the 
 whole comfortable, as we feel not, from 
 the merciful provifions of providence for the 
 tender years of childhood, the inconve- 
 niences of our iituation, or at lead thofe 
 only which are fhort lived, we are led to 
 think that human life may be rendered one 
 continued courfe of enjoyment; but this 
 delation gradually retires as we proceed, 
 vanishing altogether, long before our fun
 
 has attained its meridian height: and, as 
 extremes ever beget one another, this un- 
 reafonable expetation of enjoyment too 
 often ends in exceffive fears of the evils of 
 life, and inattention to its real good. 
 
 ANOTHER thing, which no great ex- 
 perience of human affairs is fufficient to 
 teach a refle&ing perfon, is the natural un- 
 fa tisfatorinefs of every earthly enjoyment. 
 Things appear to our minds extremely de~ 
 firable and capable of affording the higheft 
 degree of continued happinefs, which are 
 found after a while to lofe in poffeffion all 
 power of delighting, and to be unable to 
 exclude from our lives infipidity and dif- 
 gufL Of this all perfons are feniible as far 
 as their experience has hitherto extended; 
 but moft perfons, looking for the caufe of 
 it not where it really exifts, in the general 
 nature of fublunary obje&s, but fuppofing 
 it to be in the particular nature of the ah-
 
 jccts which have engaged their attention 
 with frefh hopes, divert their purfuit to 
 other objefts, which are fure to produce 
 frefh difappointment, till at length they too 
 often grow difcontented with the world, 
 and repine at the wife and gracious difpen- 
 fations of providence, and drag out the re- 
 mainder of their days in peevifli diflatis- 
 faHon with themfelves, and every thing 
 around them. 
 
 A THIRD circumftance in our prefent 
 condition, will unavoidably llrike us whe- 
 ther we confider it or not. The moft ex- 
 tended age of man, taken in one point of 
 view, is but a leflbn of the fhortnefs of hu- 
 man life, and almoft every day affords fome 
 inftance of its uncertainty. This point re- 
 quires no enlargement; the bare mention 
 of it brings a cloud over the bnghteft face., 
 and the thoughts of it, which will ibmetimes 
 occur, can arreft for a time the moft eager 
 
 pursuit
 
 purfult of bufmefs, of ambition, or of pies- 
 fure. All flefh is as grafs, and all the glory 
 of man as the flower of grafs ; the grafs 
 withereth, and the flower thereof falleth 
 away. 
 
 Now, for a being pofiefied of fuch a na- 
 ture, and placed in fuch circumftanees, 
 what is the proper fcheme of life, in order 
 to fecure his greateft good ? Certainly one, 
 (if it can be found) which will reftore to 
 their proper order all the parts ot his inward 
 frame, and quiet the fears and apprehen- 
 fions of guilt ; thus procuring peace and 
 fercnity of mind : one which will enable 
 him to take as much of the good things of 
 human life, with as little of the evil as is 
 poilible: one which will teach him how to 
 prolong the power of receiving fatisfaction 
 from the pleafures of it: and laftly, one 
 which will enable him to look with ftead- 
 faft hope beyond the boundaries of the pre- 
 
 fent
 
 fent contracted ftate of exigence, and to be 
 cafy in his mind notwithftanding the un- 
 certainty of it. 
 
 AND is there not fuch a fcheme of life to 
 be found? Do we not indeed already pof- 
 fefs it in that which is pointed out to us 
 by the chriftian religion? Is it not the pro- 
 feffed aim of the chriftian religion to remedy 
 the evils which fpring from the diforder of 
 our internal frame, and by reducing each 
 part to its due ftate, to r-eftore the original 
 harmony of our minds? Does it not en- 
 deavour to reftrain our appetites within the 
 bounds proper to the inferior part of our 
 nature, to moderate our paffions, to refine 
 and exalt our affections, to enlarge our 
 conceptions, and correct our judgment, to 
 quicken our fenfe of right and wrong by 
 precept, by example, by difcoveries, by 
 extraordinary afllftance? The fears and ap- 
 prehenfions of guilt ought to vanilh at once 
 
 from
 
 from every afflicted breaft on hearing the 
 aflurances contained in the gofpel, of the 
 willingnefs of our heavenly Father to re- 
 ceive all fuch as turn unto him with hearty 
 repentance and true faith in his Son Jefus 
 Chrift. Come unto me, faid the Redeemer 
 of the world, all ye that travail and are 
 heavy laden, and I will refrefli you. So 
 God loved the world, that he gave his only 
 begotten Son, to the end that all who be- 
 
 Jieve in him fliould not perifh but have 
 
 x 
 
 eternal life. He was fent to heal the 
 broken hearted, to preach deliverance to- 
 the captives, and recovering of fight to the 
 blind, to fet at liberty them which are 
 bruifed, to preach the acceptable year of 
 the Lord. Acquaint yourfelves then with 
 the merciful Jefus and be at peace. Though 
 your fins be red as fcarlet, they mall be 
 made white as mow \ and though they be 
 as purple, they mall be made white as wool. 
 
 WITH
 
 WITH refpeft to the mixture of good 
 and evil in the prefent world: evils, which 
 come not unexpe&ed, lofe much of their 
 power, for they bring not with them the 
 bitternefs of difappointment. Now, in what 
 light is the prefent ftate of our exiftence 
 reprefented in the gofpel of Chrift ? Is this 
 world any where reprefented as a (late of 
 perfect eafe, and undifturbed enjoyment? 
 Is it not reprefented juft as we find it, and 
 fuch as we might expet to find a ftate of 
 probationary education, which is to intro- 
 duce us to a ftate of reft and perfeft happi- 
 nefs ? 
 
 ;orft MB. ol ibefb B Jfiilv* iobi 
 
 IF then we will enter upon the world as 
 chriftian faith will lead us, we (hall enter 
 upon it with the knowledge of its nature, 
 which is ufually derived from experience, 
 accompanied by the advantage of not ha- 
 ving our minds deprefled, and our relifh of 
 enjoyment blunted by unhappy difappoint- 
 ment
 
 ment of too fanguine expectations : and 
 \vc (hall alfo learn how to make the leaft of 
 the evil and the moft of the good. Chrifti- 
 anity prevents by the caution which it gives, 
 many particular evils which fvveil the gene- 
 ral load of calamity, and it a images th 
 anguifli of fuch as are unavoidable, nay, 
 almoft alters their nature. Recollect how 
 large a portion of human calamity arifes 
 from ah ungoverned imagination, and vain 
 fears and anxieties about future events ; 
 how much of it fprings from vicious indul- 
 gences, and wrong or hard hearted con- 
 duct of one fort or another : and then con- 
 lider what a check to all thefe evils is pro- 
 vided by the chrifdan religion? For one 
 part, in that juft, fober, enlarged view of 
 things, fuggefted by contemplating the 
 (Economy of the gofpel difpenfation, and 
 by a thorough belief that all events are un- 
 der the direction of infinite wifdom, good- 
 nefs, and power, For the other part, in 
 
 the
 
 the prevalence of temperance, chaftity, 
 meeknefs, humility, forbearance, benevo- 
 lence, beneficence, courtefies ? And how 
 different do the unavoidable evils of human 
 life appear, how is their fmart lefTened, nay, 
 nearly deftroyed, when the defign of provi- 
 dence in fending them, and their ufes to 
 which they ferve are taken into confider- 
 ation; when by means of chriftian faith 
 and chriftian hope it becomes the habitual 
 frame of our minds to receive affliction and 
 difappointment, as wholefome medicines to 
 cure the diforders of our fouls, and to pro- 
 mote our great and final good ! 
 
 DID chriftianity no more than provide 
 fuch a check and remedy for the evils of life, 
 it would do a great deal by this very cir- 
 cumftance towards increafing the good: for 
 how open is the mind left by thefe means 
 to every real pleafure which occurs j inftead 
 of being by wrong views (hut againft the 
 S admiffion
 
 admiffion of it ; inftead of being, by ^x- 
 ccffive indulgences and unfocial conduct, 
 "difqualified from enjoying it? But chrifti- 
 anity does more than this : it gives a higher 
 reliih to every bleffing common to mankind 
 in general, with the addition of peculiar 
 fatisfa&ions of its own. Your own expe 
 rience I truft hath taught you far better 
 than any defcription, how much all the 
 comforts and enjoyments of life are in- 
 creafed, by confidering them as tokens of 
 your maker's love, and earnefts to you of 
 ftill greater bounty j as well as what unal- 
 loyed pleafures fpring, from purity of heart, 
 from univerfal charity, from heavenly con- 
 templation, and a well regulated devotion ; 
 and above all, from that peace of mind, 
 beyond the power of words to exprefs, 
 which refults from a clear fenfe of the favor 
 of our heavenly Father thro' the merits of 
 our bleffcd Redeemer. 
 
 IF
 
 ( 259 ) 
 
 IF it be the nature of all human fatis- 
 fa&ions to pall upon enjoyment, it arifes 
 from want of fufficient power in objefts 
 which terminate in ourfelves, and the boun- 
 daries of the prefent world, to fill all the 
 capacities of an immortal foul, defigned by 
 its very nature for a nobler ftate of exif- 
 flence: but the chriftian religion by con- 
 nefting every thing which happens to us 
 in the prefent life with a future, and form- 
 ing us to the habit of extending our views 
 in the ufe of the things of it, beyond our- 
 felves to the glory of God, fupplies this 
 natural deficiency, and offers to our minds 
 an object which can never fail. He who 
 has brought himfelf to look up to his 
 .heavenly Father, in every event of his life, 
 with filial love and gratitude, and to con- 
 lider whatever befalls him, as a part of a 
 gracious plan of probationary education, 
 calling upon him for fuitable exertions, 
 \vill be in little danger of enduring the 
 S 2 miferies
 
 ( 260 ) 
 
 miferies of mental languor or faftidious dif- 
 appointment. 
 
 THE only perfons expofed to fuch evils, 
 are they who forget that the pleafures of 
 the prefent life are fent to foften the calami- 
 ties of human nature, and the fatigues ne- 
 ceflarily attendant upon active purfuits ; to 
 fmooth our journey through the rugged 
 paths of this world; who look upon enjoy- 
 ment as the fole end of their being, and 
 confequently, whenever they find it, give 
 fhemfelves up to it without rcftraint. The 
 chriftian, by not expe&ing too much fatis- 
 faclion from worldly things, efcapes the 
 pain of difappointment : by not making 
 the attainment of fuch fatisfadtions the chief 
 object of his purfuit, but dividing his at- 
 tention between thefe and nobler objects, 
 he prevents the infipidity of languor. 
 
 LASTLY,
 
 ( 26l ) 
 
 LASTLY, tho' the fhortnefs and uncer- 
 tainty of this life cannot but be an awful 
 confideration to the mind of man, yet the 
 hopes fuggefted by chriftian faith deprives 
 it of all its terrors. For death is a very dif- 
 ferent object, to him who looks forward 
 to thofe things which eye hath not feen nor 
 ear heard, nor hath it entered into the heart 
 of man to conceive, from what it commonly 
 appears to the unhallowed view of worldly 
 men : it is a fleep from which he will 
 awake to the glorious dawn of eternal life : 
 it is the end and confummation of all his 
 labour, and will conduct him to the abodes 
 of peace and never fading joy. This world 
 while it lafts is his prefent portion, and 
 therefore, like a wife man, he makes the 
 moll of the fatisfations it affords; but he 
 considers it only as a (mail earneft of a 
 nobler inheritance which will never decay. 
 And whilft he, whofe thoughts have been 
 confined to the objects of this pafling fcene, 
 S 3 trembles
 
 ( 262 ) 
 
 trembles at the approach of the great con- 
 queror of human nature; the chriftian can 
 behold him without difmay, and addrefs 
 him in the infpired language of the records 
 of his faith, O death where is thy fling 1 
 O grave where is thy victory! He knows 
 that he muft die, and (without affecting to 
 be above the common apprehenfions of his 
 nature,) he exults at the approach of death, 
 from a perfuafion that it will be to him a 
 paffage to a joyful refurreclion, and a glo- 
 rious immortality. The time and manner 
 of his death, as all his other concerns, he 
 humbly fubmits to the difpofal of his gra- 
 cious Father. Who would not wifh to be 
 in fuch a ftate ? Who would not wifh to 
 be a chriftian indeed ? 
 
 IF fuch be the real ftate of human nature, 
 and fuch the condition of human life ; if 
 fuch a remedy for the diforders of human 
 nature and the evils of human life,, be pro- 
 vided
 
 vided in the religion of Jefus Chrift - 3 does 
 not a queftion forcibly recur upon our 
 minds, whether we be tiling this remedy 
 as we ought ? The general effects of chrif- 
 tianity in foftening men's minds, and en- 
 larging their views ever fmce its firft pro- 
 mulgation, cannot be denied; but fully to 
 anfwcr the ends prapofed by it, a thorough 
 and hearty, and fteady profeflion of it, is. 
 abfolutely neceflary. 
 
 THE times in which we live, and the aw- 
 ful difpenfations of providence now carrying 
 on in the world, give peculiar force to the 
 injun&ion in my text, and in a very affec- 
 ting manner call us to ferioufnefs and con- 
 fideration. Amidft many valuable cautions, 
 of political prudence, which the dreadful 
 events that have lately taken place in a 
 neighbouring nation, mud inculcate on the 
 prefent and all future generations of man- 
 kind j. one inftruction of much higher im- 
 S 4 portance
 
 portance it is earneftly to be hoped they 
 will not fail moft ftrongly to imprefs on 
 their minds ; and that is, that the boafted 
 attainments of philofophy and extended 
 knowledge, joined with the higheft refine- 
 ment of manners, when not direfted by 
 religious principle, leads to greater debafe- 
 ment of the human character, than a ftate 
 of ignorance and barbarifm : and that when 
 the revelation of Chrift has been received 
 amongft any people, and at length rejected 
 as falfe, every principle of natural religion 
 will be rooted up with it. The people of 
 this country have too much grace, as well 
 as too much good fenfe, to be in danger 
 of wilfully denying the Lord that bought 
 them: but it behoves us all to confider, 
 very ferioufly, what is the real ftate of re- 
 ligion amongft us, I mean, of religion as it 
 is efteemed by God, who knoweth the fe- 
 crets of our hearts whether if it be not 
 rejected, it be regarded as it ought; in 
 
 fuch
 
 fuch a manner as to afford hopes of the 
 continuance of the favor of providence to- 
 wards this nation, which we have fo (ignally 
 (above all the nations upon earth) expe- 
 rienced through a long period of time. 
 
 AT leaft, each member of the Church of 
 England, is particularly called upon at this 
 feafon to confider well the way in which 
 he is proceeding through life ; confideration 
 can do no harm judge for yourfelves: in- 
 quire carefully where your true happinefs 
 lies, and having difcovered it, examine 
 whether you are indeed in the way that 
 leads to it. Look within yourfelves, and 
 confider your nature and what it requires ; 
 look without you, and confider the world 
 and how it paffes on : then look into the 
 gofpel of Jefus Chrift, and confider what it 
 promifes, and how exaclly fuited it is to your 
 nature and your condition. Do not view 
 the chriftian religion with an eye of fuf- 
 
 picion,
 
 ( 266 } 
 
 pic-ion, as if it was an enemy to pleafure: it 
 debars not men from any real permanent 
 iatisfactton ; it would only teach them to 
 draw their pleafures from fountains which 
 will Btever fail, and which will never fend 
 forth bitter waters; pleafures adapted ta 
 the whole of their nature, and to its various 
 parts in juB fubordination : by means of 
 which, they may have the greatcft poffible 
 enjoyment, attended with the feweft evils in 
 the prefent life ; and in the next, from the 
 perfection oi. their nature, and the merits 
 of their Redeemer^ uamixed,. eternal, io* 
 cr.eafmg txlife.
 
 ( 26; ) 
 
 SERMON XII. 
 
 EPHESIANS, Ch. iv* K, 14, 
 
 *' THAT HENCEFORTH, WE BE NO 
 
 CHILDREN, TOSSED TO AND FRO, ANI 
 CARRIED ABOUT WITH EVERY WIND OF 
 DOCTRINE." 
 
 T' 
 HE prefent world, being defigned for 
 
 a ftate of probation, is fo conftituted as to 
 
 furnifh a continual fucceffion of events, 
 
 -adapted to exercife the affe&ions, and to 
 
 give fcope to the powers of the underftan- 
 
 ding. In the conduft and regulation of 
 
 this important faculty, (the molt excellent 
 
 of God's gifts to man, the tenure by which 
 
 he holds his fovereignty over the reft of the 
 
 creation,
 
 creation, and by which he is rendered capa- 
 ble of virtue, and of the rewards annexed 
 to it,) no inconfiderable part of his trial 
 confift$: to fearch patiently for truth, to 
 weigh the pretenfions of difcordant opinions, 
 and to determine with impartiality as the 
 fcale preponderates, is the duty of every 
 one in proportion to his capacity and op- 
 portunities of knowledge : but thefe are fo 
 different in diffeient perfons, and even in 
 the fame perfon at different periods, that it 
 would betray a very fuperficial acquaintance 
 with human nature to afTert, either that all 
 men muft fee things in exactly the fame 
 light, and draw the fame conclufions from 
 them, or that any individual will always 
 neceffarily remain in his prefent fentiments. 
 It isfufficient that in every given conjuncture, 
 he does what conscience dictates, after a 
 fair and full confideration of the cafe, de- 
 termmhig this only, with refpecl: to futu- 
 rity; that, with God's help, he will then 
 
 alfo
 
 alfo decide and at as fhall appear to be juft 
 and right. That peremptory tone, in which 
 fo many profefs to have made up their minds 
 on the moft complex and difficult fubje&s, 
 proceeds from a mixture of pride and in- 
 dolence: pride difdains inftruclion, and re- 
 volts from the notion of being kept in the 
 trammels of perpetual childhood ; while in- 
 dolence would fain confider its talk as done, 
 and fhrinks from the fatigue of new re- 
 fearches, and repeated examination : yet, 
 in proportion as men form a jufter eftimate 
 of their condition here, they will feel them- 
 felves more reconciled to the humiliation of 
 perfcvering labour, and pregreffive know- 
 ledge. 
 
 THERE is no affinity between that In- 
 genuous diffidence which keeps the mind 
 always open to convilion, and the waver- 
 ing ftate of irrefolution which it^ was the 
 Apoftie's intention to condemn. Sincere 
 
 and
 
 and fober Inquirers after truth are aware 
 that they are liable to be biafled by the 
 fuggeftions of intereft and prejudice, or to 
 be milled by fophiflry and falfe reprefenta- 
 tions; that their views of things are neither 
 clear nor extenfive ; that many circumftan- 
 ces, effential to a right judgement, may, 
 for the prefent at leaft, lie beyond their 
 fphere of obfervation, or be overlooked, 
 though they lie within it. If the fubject of 
 their inquiry acfmits of demonftration, they 
 are careful to acquaint themfelves with the 
 whole of the proof; for even demonftrable 
 truths, may be fo plaufibly controverted, 
 as to perplex and ftagger thofe who have 
 merely taken them on truil. If it is only 
 capable of probable evidence, (a diftin&ion 
 referable to the fallibility of the human un- 
 derftanding, and not to the nature of truth ; 
 which, under whatever denomination, is 
 in itfelf alike abfolute and one;) probability 
 implies, Tn the very notion of it, that there 
 
 are
 
 arc pTefumptions on the oppofite fide. They 
 advance therefore with cautious Heps ; and 
 If, notwuthflanding their care, their judge- 
 ment is unfortunately mifled, no falfe fbame 
 induces diem to perfevere; for next to 
 avoiding erfror, their objeft is to difcovef 
 and <:orret it : yet they, do not rcfign -opi- 
 nions adopted after mature refle&ion, and 
 on the fulleft information they were able to 
 obtain, without a fcrupulous examination 
 of what is alleged againft them, sand of 
 what is propofed to be fubftituted in thek 
 plae. On the other hand, the turn of mind 
 that caufes men to be feduced by -every fpe- 
 cious argument, caufes them to be equally 
 fiartled by every fpccious obje6lion. 
 
 OPINIONS haftily and confidently taken 
 up, and for a time maintained with tlae 
 greateft pofitivenefs, are often in the end 
 relinquifhed with as little reafon as they 
 were embraced. Xhofe which fuccee<1 to
 
 them are again difplaced by others ; till the 
 mind becomes irritable, from finding no- 
 thing but confufion, \vhere it had hoped 
 that it refted in certainty ; and inftead of 
 imputing its difappointment to the real 
 caufe, fondly concludes, that what it has 
 failed itfelf to difcover, either has no exif- 
 tence, or is unattainable by human fagacity. 
 Then enfues a torpidity eventually fatal to 
 its powers, which, as is well known, are 
 ftrengthened and improved by a proper ex- 
 ertion of them, but impaired by inaction, 
 and corrupted by abufe, till the ability of 
 forming juft determinations is entirely loft: 
 nor is fuch a Hate of mind lefs deftru6tive, 
 in its confequences, of the beft emotions of 
 the heart, than it is of the powers of the 
 underftanding. Men come by degrees to 
 think it of little importance whether their 
 notions are right or wrong, and give up 
 indolently whatever the petulance of bold 
 objeclors may prompt them to require. In- 
 ftead
 
 ftead of thinking it their duty to contend for 
 the faith which was ohce delivered to the 
 faints, they begin to doubt whether any 
 faith was ever fo delivered, or, at leaft, 
 think it fo uncertain what that faith" was, 
 that they fee its moft eflential doftrines at- 
 tacked and treated with fcorn, without un- 
 eafinefs, 
 
 INSTABILITY of principle, of whatever 
 kind, is followed by a correfpondent in- 
 ftability of conduft; men may aft right by 
 chance from the impulfe of the moment, or 
 the remains of a difpofition intended by 
 nature to be good, but, when fituations 
 occur to put them to the teft, it will ap- 
 pear that, without a juft eftimate of the 
 condition of human life, and a well founded 
 conviction of its great and ultimate purpofe, 
 the performance either of focial or religious 
 duties is very precarious.
 
 Is this, as in other inftances, nothing is 
 more conducive to a right frame of mind 
 than an awful fenfe of God's conftant pre- 
 fence and infpection. A notion true in it- 
 felf, when rightly underftood, and fairly 
 interpreted, (that men are not refponfible 
 for their fpeculative opinions, nor for the 
 fluctuations to which they are fubject from 
 time to time, becaufe opinions depend on 
 evidence, in the reception of which the 
 mind is neceflarily paffive,) ferves often, by 
 the mifapplication of it, to lull the con- 
 fcience in a falfe fecurity. In that day 
 when the fecrets of all hearts (hall be open, 
 and every evafion and fubterfuge unavail- 
 ing, it may, alas! be no justification of a 
 mifpent life to allege, however truly fo, at 
 fuch and fuch a period I acted, for fo I be- 
 lieved. Practice and belief reciprocally in- 
 fluence each other; and as erroneous belief 
 has often a tendency to produce immoral 
 conduct, fo it often originates in it, and is 
 
 therefore
 
 therefore reprehenfible in itfelf. In no 
 inftance do men betray greater weaknefs 
 than in accommodating their faith to their 
 habits and propenfities. Is it foothing to 
 believe that remiffion of fins, and even in- 
 dulgencies for the commiffion of them, may- 
 be obtained from men divinely authorifed 
 to difpenfe them; that fome perfons, re- 
 probated from their birth, are children of 
 perdition, while others are fanftified by an 
 over-ruling grace, and predefined to ever- 
 lafling happinefs ; that certain outward afts 
 of mortification, that enthufiaftic fervors, 
 or unintelligible pretenfions to an extatic 
 love of their Redeemer, will be accepted 
 as equivalent to a life of piety and virtue? 
 The moft frivolous argument, the firft de- 
 tached paflage that can be interpreted in 
 conformity with the favorite tenet, is con- 
 fidered as conclufive evidence. Should 
 change of circumftances at any time render 
 fome other creed more convenient, little in- 
 T 2 genuity
 
 ( 276 ) 
 
 genuity will be neceffary to detect the er- 
 rors of their prefent perfuafion, or to find 
 reafons, at leaft equally cogent with thofe 
 on which it was founded, in fupport of the 
 new one. And as fuch repeated changes 
 of fyftem imply a confeffion of the futility of 
 all but the laft, it is not probable that this 
 when affailed in its turn, whether by argu- 
 ment or by the pafiions, will be more per- 
 tinacioufly maintained; efpecially if it be 
 confidered that, as by difcarding each par- 
 ticular fet of doctrines fome one fcruple has 
 been quieted; fo by difcarding them all, 
 the very ground of fcruples will be re- 
 moved ; and, in fact, no tranfition is 
 eafier than, from having fucceflively be- 
 lieved every thing, to believing nothing. 
 
 NOR are indolence and indifference lefs 
 adverfe than vice to fettled and confiftent 
 plans of thinking or acting. When opinions 
 are acquiefced in, not from a conviction of 
 
 their
 
 their truth, but to fave the trouble of ex- 
 amination, they will be as readily refigned 
 to fave the trouble of defending them 5 in- 
 deed from incapacity to defend them, fup- 
 pofmg them to be accidentally right. To 
 an indolent mind any fyftem or any objection 
 will appear plaufible for the moment; but 
 which of them, or whether any of them, is 
 fupported by the degree of evidence which, 
 conilitutes proof or probability, it neither 
 knows, nor has ever even confidered in 
 what that degree of evidence confifts. 
 
 SUCH is the imperfe&ion of the human 
 underftanding, fo unaccountable at times 
 are its mifconceptions, arifing either from 
 peculiar habits of thinking, or from fome- 
 thing which we cannot explain in its ori- 
 ginal conftitution, fo ftrong are the biafles 
 which it is liable to receive in early life 
 from examples and education, that errors 
 arifing from thefe caufes are fure to fad the 
 T 3 molt
 
 moft equitable, the moft indulgent allow- 
 ances from him who knoweth whereof we 
 are made. But the obligations of virtue, 
 the importance of right notions concerning 
 God and their owp relation to him, and 
 confequently the obligation men are under 
 to avail themfelves of every means of infor- 
 mation on thefe fubjets which he may 
 vpuchfafe to afford to them, are among the 
 firft principles of natural religion. All are 
 apprized of them, it depends on themfelves 
 to a6t fuifably to them, and would they 
 but bear in mind that they are even now, 
 though lefs fenfibly, yet not lefs actually in 
 his prefence, than they fliall be when trjey 
 are called on tq render account of the 
 talents committed to them; that he now 
 fees,, as he mail then enquire, whether 
 they feek the truth with their whole heart, 
 and carefully abftain from all known fin, 
 which i the fureft obftacje to perceiving it, 
 they will tjien undoubtedly difcover in all 
 
 points
 
 points eflential to falvation, and hold faft 
 without wavering, that true, and perfect, 
 and acceptable will of God. 
 
 IT may not, however, be fuperfluous to 
 add, that, in the profecution of every fub- 
 jet which requires ferious inveftigation, it 
 is important to pofTefs juft ideas of the 
 powers and deficiencies of human reafon. 
 Man comprehends no part of nature tho- 
 roughly, and in all its details. Of the 
 principle of cohefion in folid fubftances, or 
 of life in organized bodies ; of the attracting 
 force that pervades the planetary fyftemj 
 of the fympathetic union betwen the ma- 
 terial and immaterial parts of his own con- 
 ftitution, he has not any, not even the 
 obfcureft notion. Yet, that fuch principles 
 exift is attefted by their effects beyond the 
 poffibility of contradiction. And not only 
 is their exiftence ascertained, but the laws 
 by which they act have been affigned on 
 T 4 fuch
 
 ( 280 ) 
 
 jfuch juft grounds of probability, that no- 
 thing lefs than the production of facls 
 manifeftly inconfiftent with them, or the 
 failure of confequences that muft have re- 
 fulted from them, had they been true, can 
 be allowed to fet them afide. Here the 
 wifeft philofophers have flopped, or, if in 
 any inftance they have been tempted fur- 
 ther, have propofed their fentiments with 
 the diffidence that becomes conje&ure. 
 But when, palling thefe limits, man would 
 penetrate the inmoft receffes of nature, and 
 explain, not only the atual connexion of 
 caufes and effects, but the mode in which 
 her myfterious operations are conducted, 
 the means of conviction fail him; he mult 
 addrefs his theories to the imagination, not 
 to the underftanding ; it is well if he can 
 render them intelligible: fooner or later 
 the perplexity and difficulties that attend 
 them will be pointed out by fome in- 
 genious rival, who has., perhaps, new ones 
 
 fUll
 
 ( 281 ) 
 
 ftill more exceptionable to propofe. By 
 fuch unfuccefsful attempts the credit of 
 what is fufficiently proved is weakened 
 in the minds of thefe, and they are always 
 the greater number, who do not carefully 
 diflinguifli the limit at which evidence 
 ceafes, and conjecture begins. 
 
 * 1 "il^ " ff I* /f '^' \ """k ^n frit'n? 
 
 THE fame general principles are appli- 
 cable to the conduft of philofophical and 
 of religious inquiries : the contents of the 
 book of revelation are intelligible in the 
 fame degree with thofe of the book of na- 
 ture: in many points indeed the contents 
 of both are the fame; fuch parts of the 
 fyftem of the divine (Economy, as were 
 colle&ed by the fages of antiquity from 
 obfervation and reflection, are confirmed 
 as far as they extend by the teftimony of 
 fcripture : there are other points which we 
 know from that teftimony alone; that the 
 love of Chriir, confpiring with the love of 
 
 God
 
 { 282 ) 
 
 God towards mankind, procured the par- 
 don of fins, (a difpenfation in which the 
 wifdom of the means is as confpicuous as 
 the benevolence of the end, fmce no other 
 can be conceived fo conducive to the pro- 
 motion of virtue:) that as man is redeemed 
 by the Son of God, he is fanclified by the 
 Spirit of God, if he avails himfelf of the 
 means prefcribed for obtaining that holy 
 influence. It is not neceffary, however, to 
 enumerate the doctrines of this clafs ; they 
 will readily occur to perfons at all conver- 
 fant in the facred writings, and it is to fuch 
 perfons only that the prefent argument can 
 be addreffed; but it may be obferved of 
 them in general, that the authenticity of 
 the volume in which they are delivered is 
 fupported by the iirongeft teftimony, and 
 by teftimony of that kind of which reafon 
 is competent to judge; that they appear, 
 4. onfidered with refpeclt to their final caufes, 
 leplete with wifdom, and worthy of their 
 
 author;
 
 author; that there is nothing in them con- 
 tradi&ory to the cleared notions men have 
 of phyfical or of moral poflibility, nor in- 
 confiftent with any other part of the plan 
 of providence. On the contrary, the more 
 accurately things are examined in this view, 
 the more harmonious and beautiful does the 
 fyftem appear; but when the precife nature 
 of the union between the divine perfons 
 concerned in our redemption, or the pre- 
 cife mode and degree in which the graces 
 of the holy fpirit are communicated (and 
 many inftances of the fame kind may be 
 felecled among the doftrines of natural, as 
 well as of revealed religion ;) is purfued 
 through the labyrinth of metaphyfical fub- 
 tlety, doubts arife, and cavils are objected; 
 to which the true anfwer is, that other 
 faculties than thofe which we poflefs at pre- 
 fent are neceflary to difcover, and probably 
 to conceive, an adequate folution of them. 
 But the pride of human fagacity prompts 
 
 men
 
 ( 284 ) 
 
 men to devife one, which being found in- 
 fufficient, recourfe is had to another and 
 another: what is thus inferted with felf- 
 complacency, is propagated with zeal ; and 
 hence have arifen no inconsiderable number 
 of the herefies and fets which have dif- 
 graced chriftianiry from the days of the 
 Apoftles to the prefent time. The fame 
 overweening opinion of their own difcern- 
 ment leads men ultimately to difcard as 
 falfe, what is partially obfcure j while yet 
 they allow, with refpeft to the infinity of 
 fpace and duration, that it is as impoffible 
 to diveft the mind of the idea, as it is to> 
 comprehend or explain it. 
 
 THAT the love of truth mould fometimes 
 he facrificed to the love of eafe, or the 
 judgement be warped by vicious propen- 
 fities, is rather matter of concern than of 
 furprife, fince the ftrength of thefe pro- 
 penfities is evinced by daily experience: 
 
 but
 
 but it is wonderful that, in purfuits with 
 . which the moft important interefts are con- 
 neted, reafon fhould frequently be mifled 
 by the mere illufions of vanity. There are, 
 however, perfons who value theinfelves on 
 a certain refinement and fubtlety of genius, 
 who affe6t in every fubjeft of their inquiry 
 to difcover what paffes unnoticed and un- 
 fufpeted by men of grofler apprehenfions; 
 or to find occafion of doubt and perplexity 
 where a plain underftanding finds none. 
 The great eflential principles of religion, 
 as might be expected in a fyfiem defigned 
 to condul all mankind to falvation, are fo 
 revealed as not to be eafily mifunderftoc J : 
 but the perfons in queftion would think it 
 a difparagement to their fagacity, were 
 they to fee any thing in the fame light in 
 which it appears to others. Allegorical, 
 figurative, myftical interpretations are de- 
 vifed; and, groundlefs as they are, they 
 are fure to attraft admirers and followers; 
 
 for
 
 ( 286 ) 
 
 for there is a vanity fo humble as to give 
 itfelf credit for adopting thofe Singularities 
 which it has not ingenuity to invent. 
 
 IT was far from the intention of the 
 Apoftle, it is far from the intention of this 
 difcourfe, to difcourage the detection of 
 real errors, or to diffuade men from re- 
 nouncing them. But for the light diffufed 
 by the revival of learning, and the fpirit of 
 the firft reformers, men would have remained 
 under the delufions of Romifh fuperftition, 
 and the bondage of Papal tyranny ; and, 
 though Chriftianity was freed at that period 
 from the grofler corruptions with which 
 ignorance and ambition had contributed to 
 debafe it, it is readily acknowledged that 
 there ftill may be paflages of fcripture which 
 are mifapprehended, and that the beft re- 
 ligious eftablifliments partake of that in> 
 perfeclion to- which every thing human is 
 liable. To r-e-lify fuch rnifapprehenfions is 
 
 the
 
 the nobleft office of criticifm ; to fupply de- 
 fe&s, and to remedy abufes in fuch eftab- 
 lifhments is admirable, if what is propofed 
 to be gained on one hand is not balanced, 
 perhaps exceeded, by fome difadvantage 
 pn the other. But when (as perfons of a 
 mifanthropic turn conceive that they ought 
 to fufpecl: every man of being an enemy, 
 whom they do not know to be a friend) cer- 
 tain philofophers lay down for a maxim 
 that each individual mould confider every 
 perfuafion as falfe till the truth of it has been 
 proved to his particular conviction, and re- 
 jet every fyftem as erroneous till he has 
 feen its excellence demonstrated, the maxim 
 is either infidious, or formed without fuf- 
 cient attention to the a&ual circumftances 
 of a great majority of mankind. Every 
 prejudice, it is faid, is an impediment in 
 the fearch of truth : as an abftraft principle 
 this is readily admitted; mall parents there- 
 fore fcruple to interpofe authority to check 
 
 the
 
 ( 288 ) 
 
 the wayward paffions of their children, and 
 leave their minds in a ftate of neutrality 
 between vice and virtue, till their faculties 
 can difcover, or at lead can thoroughly 
 comprehend, what it is that conftitutes 
 the efTential difference between right and 
 wrong? A fimilar queflion may be aikcd 
 refpe&ing religious notions. If while men's 
 tempers and occupations continue fuch as 
 they are, we fuppofe that the generality, 
 left to themfelves, would attain a belief of 
 the exiftence, attributes, and moral govern- 
 ment of God ; we fuppofe at leaft as much 
 as would be likely to happen. Is it then 
 defirable that they mould confider reve- 
 lation as a fable till -they have opportunity 
 to difcufs it in detail ; or that they mould 
 truft for the evidence of its origin, and the 
 interpretation of the obfcurer parts of it, to 
 perfons whofe integrity they have no reafon 
 to fufpecl, and who are qualified by abilities 
 and learning to give them information ? 
 
 IN
 
 IN a nation of philofophers it might be 
 matter of indifference whether, previously 
 to the confideration of a fyftem, they h'ad 
 believed it to be true or falfe : but it is not 
 fo with the bulk of mankind. Let an unin- 
 formed perfon fuppofe the chriftian faith, 
 or the external modification of it, profefled 
 by the fociety to which he belongs, to be 
 indefenfible, and he will foon find, or be 
 furnifhed with, plaufible objections to it. 
 In proportion as a fubjet is extenfive and 
 important, it is affailable by ridicule and 
 fophiftry, or by arguments which, though 
 of no real moment, yet, being directed 
 againft that degree of ignorance which is 
 infeparable from a finite underftanding, can- 
 not be fo fatisfaclorily anfwered as to pre- 
 clude the poflibility of farther cavil. Be- 
 lides, a partial anfwer, however decifive 
 of any fingle point, would be deemed in- 
 fufficient by one who diibelieved the whole. 
 To be convinced, he muft proceed regularly 
 U through
 
 tl)fough the whole body of proof by which 
 the fyftem is fupported; but to do this, 
 and to appreciate its validity, is probably a 
 tafk beyond his inclination, or his powers. 
 
 THOSE, on the contrary, (it is ftill the 
 fame clafs of people that is intended) who 
 refolve to continue in the things that they 
 have learned and been aflured of, till they 
 fee reafon to think they have been deceived, 
 are not therefore to be accounted flaves of 
 prejudice. They will, indeed, feek for fo- 
 Jutions of difficulties that are propofed to 
 them ; they will apply to perfons more en- 
 lightened than themfelves, and be fhewn, 
 perhaps, that objections which ftartled them 
 were merely fpecious, or that by a change, 
 which might extricate them from one diffi- 
 culty, they would be involved in many: 
 yet, where both parties are heard, truth 
 will ultimately prevail ; and, let the conteft 
 be conducted in the faireft manner, it is no 
 
 inconfiderable
 
 inconfiderable advantage on the fide of the 
 affailant, that he choofes his point of attack. 
 
 THIS concurrence with received opinions, 
 till fufficient caufe appears to diflent from 
 them, is recommended with no interefted 
 views, but from a facred love of truth, and 
 as a principle, which, previoufly to any ex- 
 periment, and on a mere confideration of 
 the conftitution of the human mind, feems 
 likelieft to produce full and impartial dif- 
 cuffion. Scenes, which for fome years paft 
 have filled Europe with horror, atteft but 
 too well the tendency of a contrary proce- 
 dure. Politicians, who would fain perfuade 
 you that their diftinftive characleriftic is 
 benevolence, endeavoured to imprefs the 
 people with a notion, which in fubftance, 
 if not in words, was this ; whatever is, is 
 wrong ; they forefaw, but w r ere not de- 
 terred by, the atrocities that followed. 
 They did not forefee that the public mind, 
 
 fet
 
 fet afloat, would reft in nothing; and that 
 the fabricks they had reared would fo Aid- 
 denly follow that which they had deftroyed. 
 They have, however, afforded a leflbn to 
 thofe, who, being fmcere believers, are at 
 the fame time enthufiaftical in making pro- 
 felytes to their particular fet ; that while 
 they explode and vilify, in the mafs, the 
 particular notions which men of other per- 
 fuafions have been accuftomed to cherifli, 
 they make them liable to be tofled to and 
 fro with every wind of do&rine, and to 
 terminate in abfolute infidelity.
 
 UNIVERSITY OF CALIFORNIA LIBRARY 
 
 Los Angeles 
 
 This book is. 1)1." E on ihgfest date stamped below. 
 . *." MMhMi *Jc3W 
 
 41584
 
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 $ % 
 
 
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