^MINIVERS'/A. 
 
 A\\E UNIVERSE 

 
 SERMONS 
 
 O N T H E 
 
 E F/F I GAG Y 
 
 *> 
 
 OF 
 
 PRAYER and INTERCESSION. 
 By SAMUEL O G D E N, D.D. 
 
 WOODWARDIAN PROFESSOR IN THE UNIVERSITY OF 
 CAMBRIDGE. 
 
 SECOND EDITION. 
 
 CAMBRIDGE, 
 Printed by J. ARCHDEACON Printer to the UNIVERSITY"; 
 
 For J. WOODYER, in Cambridge; 
 
 Sold by J. BEECROFT, in Pater-nofter-Rovy, and T. CADELL, 
 in the Strand, London. 
 
 M.DCC.LXX. 
 
 THE LIBRARY" 
 
 [FORNU 
 
 AiSGJL
 
 CONTENTS. 
 
 SERMON I. 
 
 Of the Benefit arifing naturally from Prayer*. 
 
 S E R M O N II. 
 
 Of the Prevalence of Prayer with God. 
 
 SERMON III. 
 
 Of the Courfe of Nature. 
 
 SERMON IV. 
 
 Of the Excellence of Prayer. 
 
 SERMON V. 
 
 Of the Benefit arifing from Inter cejfion to the 
 Petitioner himfelf. 
 
 SERMON VI. 
 
 Of the Benejit arifing from Intercejjion to 
 thofe Perjbtjs for whom the Inter cej/ion is 
 made. 
 
 SER- 
 
 10740S3
 
 SERMON VII. 
 
 Of the Rectitude of the Divine Government. 
 
 SERMON VIII. 
 
 Of the Mercy of the Divine Government. 
 
 SERMON IX. 
 
 Examples of the Efficacy of Inter cejjlon. 
 
 SERMON X. 
 
 A Paraphrafe on the Lord's Prayer. 
 
 SER-
 
 MATTH. vii. 7. 
 
 ASK, AND IT SHALL BE GIVEN YOU. 
 
 TH E hufbandman, defirous of a 
 crop in the time of harveft, betakes 
 himfelf to the ufe of fuch means as have 
 been found to anfwer: He turns his 
 field with the ablefl hands, he adds the 
 richeft manure ; though he knows not, 
 and will modeftly own he knows not, 
 why the accefllon of fuch foreign matter, 
 or the breaking of a clod is fo indifpen- 
 fably neceflary to the propagation of a 
 grain of barley. 
 
 But we, who fhould teach you to cul- 
 B tivate
 
 SERMON I. 
 
 tivate that more valuable part of your 
 . poffeffions, the mind, and gather fruit 
 3 6 - unto life eternal, are apt to talk in a higher 
 ftrain ; and not apprehending any dan- 
 ger of experiments in this cafe to confute 
 us, at leaft for the prefent, we lay down 
 our decisions with the greater confidence, 
 We expatiate on the ideas of rectitude 
 and obligation, free-will and fate, and 
 fubflance, corporeal, fpiritual, and ever- 
 lafting; till the world and it's adorable 
 Author, his attributes and eflence, his 
 -power and rights and duty (I tremble to 
 pronounce the word) be all brought to- 
 gether to be judged before us 3 who Hand, 
 like infants, in admiration of the paper- 
 fabrick we have raifed, and fee the uni- 
 verfal frame of nature within the little 
 lines which we have drawn in the dud. 
 
 Not that fpeculations on fuch fubjecls 
 are in themfelves wrong: then alone they 
 become dangerous, when carried to ex-, 
 
 cefs j
 
 SERMON I. 
 
 cefs -, when they engage perhaps too 
 much of our attention ; when in pro- 
 portion as our light fails us, our pre- 
 fumption increafes ; when we grow fond 
 of erecting fyflems and theories j when 
 we are no longer in ignorance or doubt 
 on any point, nor know things any more 
 in parts, but all things univerfally, with 
 all their relations to every other fubject, 
 and as they make a part of the whole ; 
 when we will leave nothing unexplained ; 
 and in one word, when we lay greater 
 flrefs on thefe notions of our own, than 
 on the univerfal fenfe, and general fenti- 
 ments, and maxims of mankind. 
 
 Indeed, the confequences of thefe con- 
 ceits in Religion, and of this vain Phi- 
 lofophy, are not always fo bad in fact, as 
 might be apprehended from the abfurdity 
 of them. Common fenfe and nature, 
 though diftorted by this violence, are 
 making continual efforts to recover their 
 B 2 bent
 
 4 SERMON I. 
 
 bent and figure, and prevail frequently 
 in practice againft any theory. Juft as, 
 alas ! on the other hand, natural temper 
 and paffion exert themfelves with great 
 power againft the beft arguments, and 
 gain daily victories over well-grounded 
 refolutions, and the lawful authority of 
 the ftricleft rea/ort. 
 
 Among other fubjecls, that of PRAYER 
 has fuffered from the indifcreet endea- 
 vours that have been ufed to explain it. 
 
 Matt.vii. The Scripture faith, Ajk, and it fliall be 
 given you. The plain meaning of which 
 words muft furely be, That Almighty 
 God may be moved by Prayer. Now if 
 it fhould happen, that we cannot well 
 explain how this is done, it may ftill be 
 true : and if we have laid down fuch 
 laws for the regulation of the Divine 
 Government, as will not admit this doc- 
 trine, we muft alter them till they will. 
 
 If
 
 S E R M O N I. 5 
 
 If indeed we ajk amifs, that is, with a james Iv. 
 defign to confume the divine gifts upon 3< 
 our lufts, the Scripture tells us, that this 
 will hinder the efficacy of our prayers ; 
 nay, that the prayer of the wicked is an a- Prov. 
 bomination unto the Lord. xxviii. 9. 
 
 Should we even pray without this evil 
 defign, or with a very good onej flill 
 there may be many reafons, why we may 
 not obtain that which we pray for. It 
 might not be truly good for us, however 
 ardently we defire it ; it might be inju- 
 rious or detrimental to other perfons, or 
 creatures, in a manner of which we have 
 no fufpicion, nor even ideaj it might 
 oppofe fome of the rules of Divine Go- 
 vernment, of which we know little j or 
 be even a thing impoflible, when we 
 fancy it the eafieft. 
 
 Yet we are not therefore to conclude, 
 
 that even thefe prayers are loft and ufe- 
 
 B 3 lefs,
 
 6 S E R M O N I. 
 
 lefs, becaufe they are fo far unfuccefsful. 
 They may obtain for us other bleflings 
 inflead of that which we defired, and 
 perhaps greater and better: the piety 
 and faith that are expreft in our prayers, 
 whatever errour we may have fallen into 
 concerning the fubject of them, mufl be 
 acceptable to GUT heavenly Father, and 
 tend to procure for us higher degrees of 
 his favour, itfelf the greateft of all blefs- 
 Pf. Ixiii. ings, according to the Pfalmift, Thy loving 
 kindnefs is better than the life itfelf. And 
 Prayer, as it is the exercife of a devout 
 temper and difpofition, will naturally 
 increafe in us that difpofition, and make 
 us more religious and better men. 
 
 This lafl confideration, as it is of great 
 weight, fo is it alfo of a very large ex- 
 tent j there being no faulty temper of 
 nrind, but what may be brought to the 
 teft and corrected by devotion ; nor any 
 part of the character of a. good man, 
 
 which
 
 SERMON I. 
 
 which by this exercife may not be made 
 better. 
 
 While you gtve thanks to Almighty 
 God your heavenly Father for all the in- 
 Jftances of his liberality and mercy ; ac- 
 knowledging that you owe to him your 
 life, and health, and all things ; that you 
 have deferved nothing from him but pu- 
 nifhment, while he is loading you with 
 benefits ; that every moment of comfort 
 in your life is the gift of him, againfl 
 whom you have committed fo many of* 
 fences ; that he watches over you, when 
 you think not of him; and, when you 
 knowingly difpleafe him, he is ready to 
 forgive; that he has given up his own, 
 and only begotten Son, who was in the 
 bofom and glory of the Father, to a life 
 of pain and forrow, and a death of ig- 
 nominy and anguim, that you might be 
 freed from the punifhment juftly due to 
 your evil deeds, and be made happy and 
 B 4 lo*
 
 8- S E R M O N I. 
 
 glorious to all eternity with himfelf in 
 heaven ; while you give him thanks in 
 this manner for his goodnefs, your hearts, 
 furely, muft burn within you with the 
 fenfe of itj if you were not thankful 
 " before, fuch thankfgivings muft make 
 ypu fo : they will beget that pious difpo- 
 iition in you, from which thefe thoughts 
 might naturally flow, till your minds 
 and words devoutly accord with each 
 other, and you feel all the fentiments of 
 gratitude and love which you exprefs. 
 
 Or when you apply to your heavenly 
 Father for mercy andforgivenefs; deploring 
 your manifold violations of his holy 
 laws ; taking (hame for your own weak- 
 n.efs, folly, depravity ; acknowledging 
 not only his dominion over you, and 
 abfolute right to your mod entire obe- 
 dience, but the purity and excellence of 
 his commands, in themfelves moft equit- 
 , productive of good to all, necefTary 
 
 for
 
 SERMON I. 
 
 for your own welfare, for your health, 
 peace, profperity, and honour, and for 
 the enjoyment of your own mind within, 
 banifhing the terror of death, filling the 
 heart with hope and affurance, and lead- 
 ing to everlafting felicity; when you con- 
 fefs your offences againfl fuch laws as 
 thefe, and yet beg to be forgiven by him 
 who feeth the heart, and is both a wit- 
 nefs and avenger of hypocrify and falfe^ 
 hood 5 and when you plead with the Fa- 
 ther through the merits and interceffion 
 of his Son, who fuffered willingly for 
 your fins, and was offered for you a fa- 
 crifice to God upon the Crofs ; when yoji 
 do this, you take the moft effectual me- 
 thod to make yourfelf a fit object of the 
 divine mercy and forgivenefs. Every 
 one of thefe fentiments, which you thus 
 breathe forth in his prefence, is reverbe- 
 rated back upon your own breafr, and 
 melts it down into repentance, and a-r 
 mendment.
 
 jo S E R M O N I. 
 
 It appears then, that prayer is an em- 
 ployment of the greatefl ufe, having a 
 natural tendency to amend the heart; 
 and by confequence, it is a moft import- 
 ant and necefTary part of the duty of 
 every perfon. 
 
 
 Though this be indeed tree, and fuf- 
 ftcient to fatisfy the mod fcrupulous, 
 that prayer is not a mere ceremonial, 
 ferving but to footh the fuperftitious, 
 amufe the ignorant, or employ the idle ; 
 but on the contrary, a reafonable fervice, 
 and one of the natural means of moral 
 and religious improvement j yet it doth 
 not feem to be the whole account of this 
 fubjecl:, nor even the moft obvious way 
 of confidering it. Thefe advantages of 
 prayer, however confiderable, arife from 
 it indirectly, and as it were by reflection. 
 Certainly, when a plain Chriftian retires 
 to his clofet to beg the bleffing of his 
 Maker, the alteration which his prayer 
 
 will
 
 S E R M O N I. 
 will make in his own mind is not the 
 effect he thinks of, or expects from his, 
 devotions. 
 
 Nay, if this be indeed all that he is 
 to expect, and he be made to compre- 
 hend it ; the difcovery, it is very poflible, 
 may be attended with inconvenience, a 
 diminution of that very advantage which 
 is fuppofed to be his only one. The 
 earneftnefs of his prayers may be check- 
 ed, by the recollection of the defign of 
 them ; and his fervor cooled, by the very 
 confcioufnefs that he is only endeavour- 
 ing to excite it. 
 
 There is fomething delicate in the na- 
 ture of the affections and paflions -, which, 
 are found ready enough to rife, and ex- 
 ert themfelves in all their ftrength upon 
 the appearance of their proper objects ; 
 they wait for no other fignal 5 but are 
 each in order in their ftations, and pre- 
 pared
 
 12 S E R M O N I. 
 
 pared to execute the ^parts allotted them 
 in the ceconomy of nature. But if there 
 is any apprehenfion of defign or art, any 
 fufpicion, as it weie, fpread among them 
 of an intention to draw them out for 
 other purpofes than their own ; they be- 
 come referved and backward, cold and 
 lifeJefs in their operations ; and, in fhort^ 
 difcover in every refpect the fymptoms 
 of an unwilling obedience. 
 
 A ftudied, affected, fictitious paflion 
 betrays itfelf even to the by-ftanders : and 
 much more muft it be known, furely, to 
 my own heart, whether I feel a fentiment 
 fpringing up naturally within me, or am 
 only labouring artificially and deceitfully 
 to excite it. 
 
 SER-
 
 S E R M O N II. 
 
 MATTH. vii. 7. 
 
 ASK, AND IT SHALL BE GIVEN YOU: 
 SEEK, AND YE SHALL FIND. 
 
 YOU may remember a little ancient 
 fable to the following purpofe. 
 An old man upon his death-bed, faid to 
 his fons as they flood round him, I am 
 poflefled, my dear children, of a treafure 
 of great value, which, as it is fit, muft 
 now be your's : they drew nearer : Nay, 
 added the fick man, I have it not heffe 
 in my hands ; it is depolited fomewhere 
 in my fields; dig, and you will be fure 
 to find. They followed his directions, 
 
 though
 
 14 SERMON II; 
 
 though they miftook his meaning. Trea- 
 fure- of gold or filver there was none; 
 but by means of this extraordinary cul- 
 ture, the land yielded in the time of har- 
 veft fuch an abundant crop, as both re- 
 warded them for their obedience to their 
 parent, and at the fame time explained 
 the nature of his command. 
 
 Our Father, who is in heaven, hath 
 commanded us in our wants to apply to 
 him in prayer, with an affurance of fuc- 
 cefs : ajk, and it Jhall be given you ; fe ek y 
 and ye Jhall find. Now, it is certain that 
 without his immediate interpofition, were 
 Ifai. Hii. his ear heavy, as the fcripture phrafe is, 
 J * that he could not hear 3 there is a natural 
 efficacy in our prayers themfelves to work 
 in our minds thofe graces and good dif- 
 pofitions which we beg of the Almighty, 
 and by confequence to make us fitter ob- 
 jects of his mercy. Thus it is, that we 
 ajk,.and receive.-, we feek, and, like the 
 
 child^
 
 SERMON II. 15 
 
 children of the fagacious old hufhand- 
 man, find alfo the very thing which we 
 were feeking, though in another form : 
 our petitions produce in fa<5l the good 
 effects which we defired, though not in, 
 the manner which we ignorantly ex- 
 peeled. 
 
 But yet, allowing this confideration 
 its full force, there is no neceffity of 
 flopping here, and confining the power 
 of prayer to this lingle method of ope- 
 ration. Does the clear afTurance of its 
 ufe in this way preclude the hopes of 
 every other advantage? Muft we needs- 
 be made acquainted with all the efficacy 
 of every thing that is our duty, and 
 know the whole ground and reafon of 
 all the actions which Almighty God can 
 poffibly require of us ? 
 
 When the Israelites under the con- 
 duel: of Jofhua were commanded, upon 
 
 hear-
 
 j6 S E R M O N If. 
 
 hearing the found of the trumpet, tt> 
 Chap, vl fhout with a great Jhout ; and the wall fell 
 down fat, fo that the people went up into 
 the city, every manjlraight before him, and 
 they took the city ; was the reafon of this 
 command, and the operation of the means 
 to be made ufe of, underflood by all that 
 were concerned ? Was it the undulation 
 of the air, think you, the phyfical effect of 
 many concurrent voices, that overthrew 
 the walls of Jericho ? or, fuppofe the 
 people were commanded to fhout in token 
 Heb. iv. of their Faith ; (for it was by Faith, as 
 the Apoflle fpeaks, that the walls of Je- 
 richo fell down-,) which way is it that 
 Faith operates in the performance of 
 fuch wonders ? 
 
 You will fay, no doubt, that thefe 
 were wonders, and the cafe miraculous ; 
 and that we are not from fuch extraordi- 
 nary events to draw conclufions concern- 
 ing the general duties of Chriftianity. 
 
 The
 
 3 E R M O N II. 17 
 
 The drought, that was in the land of 
 Ifrael in the time of Elijah, I fuppofe no 
 one will deny to have been miraculous. 
 Yet we have the authority of an Apoftle 
 to conclude from it in general, that good 
 men's petitions are efficacious and pow- 
 erful. Elias was a manfubjeffi to like paf- James v 
 Jlom as we are y and he prayed earnejily that 
 it might not rain j and it rained not on the 
 earth by the fpace of three years and fix 
 months. What is this brought to prove ? 
 That the effectual fervent prayer of a righ- 
 teous man availeth much. And is this the 
 Apoftle's argument ? The prayer of the 
 Prophet produced firft a famine, and 
 then plenty in all the land of Ifrael ; and 
 if you, Chriflians, exercife yourfelves in 
 confeffion and prayer, the difpofition of 
 your minds will be the better for your 
 devotions. 
 
 But the prayer, concerning which St. 
 
 James is fpeaking, may feem to you to 
 
 C be-
 
 i8 S E R M O N II. 
 
 belong to the fame clafs with that of E- 
 lijah, and to be the prayer of men that 
 could work miracles. 
 
 Phil. iv. Hear another Apoftle: Be careful f of- 
 nothing; but in every thing by prayer and 
 fuppHcation, with thankfgivingy let your re- 
 quefls be made knoivn unto God. The plain- 
 eft places in the Scripture will be myfle- 
 ries, if the fenfe be this, that we can ex- 
 peft no help from God in our diftrefTes 
 but may try, by acts of devotion, to bring 
 our own minds to a flate of refignation 
 and contentment. 
 
 Mutt. vi. Give us this day our daily bread. Not a 
 Matt. x. fparrow falls to the ground without your 
 Father. The hain of your head are num- 
 bered. Can the meaning of all this be, 
 That God Almighty made the world; 
 that it is not to be altered ; and we muft 
 take the beft care we can of ourfelves, 
 
 while we live in it ? 
 
 
 
 King
 
 S E R M O N tt, 
 
 King Agrtppa, belzeveft thou the Prophets? 
 faid the great Apoftle, arguing with e* 
 qual folidity and eloquence in defence of 
 that capital doctrine, The refurreclion of 
 our Lord from the dead. He defired no 
 other conceilion, than the belief of the 
 Scripture : on this foundation he under- 
 took to erect the whole fabrick of 
 
 Chriftianity. 
 
 
 
 Do you believe the Scriptures ? If not ; 
 it is to no purpofe to ftand difputing 
 concerning the duty of Prayer, or any 
 other duty commanded in the Gofpel. 
 We muft rather return back to the firft 
 principles of religion, and lay again, as 
 the fame Apoftle fpeaks, the foundation 
 of faith towards God. 
 
 But there is no occaflon for this : you are 
 clefirous to go on to perfection j admit- 
 ting the truth of Chriftianity, and believ- 
 ing the Scripture to be the word of God. 
 C 2 The
 
 zo $ R M O N II. 
 
 The Scriptures teach you, that our 
 Lord Chrifl being crucified, dead, and 
 buried, the third day he rofe again from 
 the dead. Now this is a great and 
 aftonifhing miracle: it is a thing of which 
 we have no experience : it is againft all 
 our rules and obfervations ; and direlly 
 contrary to the eflablifhed order of the 
 world, and the courfe of nature. Yet 
 you believe this. 
 
 The Scriptures alfo tell you, that here- 
 after your own bodies in like manner 
 fhall be raifed from the grave, and ftand 
 before the judgement-feat of Chrift. This 
 event too, whenever it fhall take place, 
 will furely be another mofl amazing mi- 
 racle, brought about by no rules or laws 
 that are made known to us, or ever fell 
 within the limits of our obfervation and 
 experience. Yet we believe it ; and live, 
 or fhould do, under the influence of this 
 perfuafion. 
 
 The
 
 S E R M O N II. 21 
 
 The fame Scripture to which we 
 give credit, while it records pad mira- 
 cles, is equally intituled to our affent, 
 when it predicts, as in this inftance, mi- 
 racles to come. 
 
 Suppofe then the Scriptures were to 
 acquaint us, that there are miracles per- 
 formed at this prefent time; but either 
 at fuch a diftance from us, or elfe in fuch 
 a latent manner, that we could not know 
 by experience, whether they were wrought 
 or no; frill there could be no room to 
 doubt: a ready aflent mufl be yielded to 
 fuch a revelation by all who believe the 
 Scriptures. 
 
 Now if the Gofpel teach us do&rines, 
 from which the exiftence of thefe mira- 
 cles may be inferred ; or if it command 
 duties, in which thefe interpofitions of 
 Providence are fuppofed or implied; it 
 does enough to prove the reality of them, 
 C 3 though
 
 Z2 S E R M O N II, 
 
 though we fee them not, any more than 
 we fee yet the refurre6Uon of the dead ; 
 or, than we did ever behold any of thofe 
 miracles, which were performed by our 
 Lord when he was here on earth, 
 
 There appears to be no difficulty in 
 this matter, to thofe who believe that any 
 miracles were ever wrought, that is, who 
 believe the Scriptures to be true j nor any 
 inducement or occafion to put ourfelves 
 to trouble in giving hard interpretations 
 of texts, or forced and unnatural explica- 
 tions of any part of our duty, in order 
 to avoid, what can be no impediment in 
 the way of a Chriflian, the acknow- 
 ledgement of God's government and pro- 
 vidence, his particular interpofition, and 
 John v. continual operation j as it is written, my 
 Father worketh hitherto, and I work. 
 
 How magnificent is this idea of God's 
 - government ! That he infpecrs the whole 
 
 and
 
 S E R M O N II. 23 
 
 and every part of his Univerfe every 
 moment ; and orders it according to the 
 counfels of his infinite wifdom and good- 
 nefs, by his omnipotent will ! whofe 
 thought is power j and his acts ten thou- 
 fand times quicker than the light j un- 
 confufed in a multiplicity exceeding num- 
 ber, and unwearied through eternity ! 
 
 How much comfort and encourage- 
 ment to all good and devout perfons are 
 contained in this thought! That Al- 
 mighty God, as he hath his eye conti- 
 nually upon them, fo he is employed 
 conftantly in directing, in doing what is 
 beft for them. Thus may they be fure, 
 indeed, that all things 'work together for Rom.vui. 
 their good. They may have the comfort, z8 ' 
 of underftanding all the promifes of 
 God's protection, in their natural, full, 
 and perfect fenfe, not fpoiled by that 
 Philofophy which is vain deceit. he Lord c <&K> . 
 is, truly, their Jhepherd; not leaving p'f. xxiii. 
 C 4 them '*
 
 S4 S E R M O N II, 
 
 them to chance or fate, but watching 
 over them himfelf, and therefore can they 
 lack nothing. 
 
 What a fund of encouragement is 
 here, as for all manner of virtue and 
 piety, that we may be fit objects of 
 God's gracious care and providence, fq 
 particularly for devotion ! when we can 
 reflect, that every petition of a good man 
 is heard and regarded by him, who holds 
 the reins of nature in his hand. When 
 God, from his throne of celefHal glory, 
 iflues out that uncontroulable command 
 to which all events are fubjecr, even your 
 defires, humble pious Chriftians, are not 
 overlooked or forgotten by him. The 
 good man's prayer is among the reafons, 
 by which the Omnipotent is moved in 
 the adminiftration of the Univerfe. 
 
 How little is all earthly greatnefs ! how 
 low and impotent the proudefc monarchs 
 
 if
 
 S E R M O N II. 2 
 
 if compared with the pooreft perfon in 
 the world, that leads but a good life! 
 For their influence, even in their higheft 
 profperity, is only among weak men, 
 like themfelves ; and not feldom their 
 defigns are blafled from heaven for the 
 infolence of thofe that formed them : 
 Is not this great Babylon, that I have built Dan. 
 by the might of my power, and for the ho- 
 nour of my majefty ? While the word was 
 in the Kings mouth, there fell a voice from 
 heaven, faying, the Kingdom is departed 
 from thee. But the poor man's prayer 
 pierceth the clouds ; and, weak and con- 
 temptible as he feems, he can draw 
 down the hoft of heaven, and arm the 
 Almighty in his defence, fo long as he 
 is able only to utter his wants, or can but 
 turn the thought of his heart to God. 
 
 SER-
 
 SERMON III. 
 
 ACTS xvii. 27, 28. 
 
 THAT THEY SHOULD SEEK THE 
 LORD, IF HAPLY THEY MIGHT 
 FEEL AFTER, AND FIND HIM 5 
 THOUGH HE BE NOT FAR FROM 
 EVERY ONE OF US : FOR IN HIM 
 WE LIVE, AND MOVE, AND HAVE 
 OUR BEING. 
 
 THERE feems to be a tinfture of 
 the Epicurean do6lrine, unobferv- 
 ed, perhaps, by themfelves, in the no- 
 tion of thpfe perfons who tell us, that it 
 is a more excellent and godlike thing to 
 create a world that (hall be able to fub- 
 
 fift
 
 28 SERMON IIL 
 
 fift of itfelf, and perform, unaffifted, 
 every intended operation, than to pro- 
 duce fuch a fyftem as calls for the con- 
 tinual interpofition of it's Creator. 
 
 It is convenient, indeed, for man to 
 have his little works fubfift without his 
 help ; becaufe he cannot help them with- 
 out difficulty, and expenfe, and often 
 not at all, as in diftant places at the 
 fame moment : his attention is care, and 
 his work labour; he is opprefled with 
 weight, and diftraeted by variety. But 
 to apply thefe ideas to God's government 
 of his rational creatures, is furely to 
 difhonour both Him and them : it is at 
 the fame time to degrade the freedom of 
 their will to mechanifm, and to afcribc 
 their imperfections to the Almighty. 
 
 If there be no trouble, disturbance, or 
 difficulty to the Godhead in interpofing 
 in the affairs of men ; why fliould we 
 
 queflion
 
 SERMON III. 29 
 
 queftion his agency ? or be fo anxious 
 to eafe him of what is no burden ? 
 
 But do you fuppofe, that the fupreme 
 Being is continually working miracles ? 
 
 The Scripture fuppofes,. or rather af- 
 ferts, that he is not an unconcerned or 
 indolent fpeclator of what pafles in his 
 world : can any hide himfelfin fecret places, Jer. xxiii. 
 
 2 A. 
 
 that Ijhall not fee him, faith the Lord? do 
 not I Jill heaven and earth faith the Lord? 
 The eyes of the Lord are over the righteous, ' Pet - "* 
 and his ears are open unto their prayers. The Pf.xxxiv. 
 righteous cry, and the Lord heareth them, I7 ' 
 and deliver eth them out of all their troubles. Pf.xxxiv. 
 
 2O 
 
 He keepeth all his bones, fo that not one o 
 them is broken. It is the fame God that 
 ivorketh all in all. But which of his 
 works you will pleafe to call miraculous, 
 is a point which, after all, may depend 
 upon yourfelves. 
 
 For,
 
 30 SERMON III. 
 
 For, fuppofing a courfe of nature car- 
 ried on according to general laws ; if you 
 call every ac~l of Divine interpofition a 
 miracle^ it is admitted that thefe interpo- 
 frtions obtained by prayer are miracles. 
 
 But if you name only thofe acls mi- 
 raculous, by which the fupreme Being 
 caufes, in the courfe of nature, an al- 
 teration difcernible to men ; then you fee, 
 on the other hand, that his interpofitions 
 are not always miraculous ; and then on- 
 ly become fo, when they are to be known 
 and diilinguifhed. 
 
 Nor is it inconceivable, that there 
 Ihould be innumerable events of a middle 
 nature, I mean fuch, concerning which 
 it cannot be known^ but is left to be con- 
 jefturedy with more or lefs probability, as 
 the cafe may be, whether they are, or 
 are not, the effects of the particular will 
 
 of
 
 SERMON III. 31 
 
 of the Almighty, changing or directing 
 the courfe of nature. 
 
 For his Works bend not at our prefence ; 
 but go forward in their own train, re- 
 gardlefs of human praife or cenfure; 
 and being the offspring of Wifdom, are 
 content to be judged by Folly. 
 
 Or poflibly, it may be the very inten* 
 tlon of the Author of all things, and a 
 particular purpofe of his, to keep thefe 
 acts of his Providence in the degree of 
 uncertainty in which they appear , as for 
 reafons known to himfelf, fo alfo for the 
 better conduct of his moral government 
 over us ; in the fame manner as in many 
 other material points, he neither inftrucls 
 us with certainty, nor yet leaves us 
 wholly ignorant. 
 
 And as to this courfe of nature, of 
 which we hear fo much, we are in abfo- 
 
 lute
 
 SERMON III. 
 
 lute and utter ignorance concerning the 
 manner in which it is formed : it con- 
 fifts, perhaps, of continual and yet dif- 
 tincl: ac~ls of the fupreme Being, pro- 
 ceeding every one from a perfect free- 
 will, and the moft deliberate choice j fo 
 that thofe, which we call the moft mira- 
 culous interpofitions, may be no way 
 diftinguifhable, in the caufe, from the 
 moft ordinary events, but only in the 
 novelty of the appearance to us. 
 
 Or perhaps, on the contrary, (for 
 thefe fuppofitions are thus multiplied, to 
 fhew on every fide the amazing extent 
 of our ignorance, ftretched out like a 
 dark thick mift to an infinite diftance, 
 and covering the Univerfe with an impe- 
 netrable veil;) as we know not how any 
 thing is done from its beginning, and 
 can fee but a few of the links neareft us 
 in that chain, which reaches from ever- 
 lafting to everlafting -, who may take 
 
 upon
 
 SERMON III. . 33 
 
 Upon him to fay, that the courfe of nature 
 itfelf, though carried on with the moil 
 perfect uniformity, and without frefli 
 interpofitions of Divine Power, might 
 not be feen to comprehend, could we 
 view a larger portion of it, what we now 
 efteem the greateft miracles ? The fhoot- 
 ing up of a plant, in the eye of fuperi- 
 our Beings, may be not more natural, than, 
 the Refurre6lion of the dead. 
 
 Let us then, at length, be wife enough 
 to acknowledge our ignorance of the 
 ways of God ; and leave thefe dark dif- 
 quifitions, in which they who are not 
 only ignorant but vain, feel after, but 
 never find him) though he be not far from 27 ' 
 every one of us. The Lord is nigh unto allN- 
 them that call upon him; yea, all fuch <as 
 call upon him faithfully. How little ib- 
 ever they comprehend either of his na- 
 ture, or his operations, they are fure not. 
 only of his prefence, but protection. 
 D He
 
 34 SERMON III. 
 
 Pf. cxiv. ?& will fulfil the d e fi re f them that fear 
 *9- him ; he alfo 'will hear their cry, and 'will 
 help them; whether vifibly or no, effec- 
 tually ; either by means that mix them- 
 felves unobferved with the courfe of e- 
 vents, as the fmall drops of rain are 
 mingled imperceptibly with the current; 
 or elfe, defcending with fuch abundant 
 marks of his power and prefence, that 
 Pf. ixiv. all men that fee it, may fay, This hath 
 God done ; for they- flail perceive that it ii 
 his 'work. 
 
 What fentiments of tendernefs, admi- 
 ration, and humility, ought we to feel, 
 when we reflect, that the great Lord of 
 the vmiverfe deigns to lend an attentive 
 ear to the fupplications of men ! that 
 he confiders their wants and defires ; and 
 will do that which is beft, and beft 
 for them -, perhaps, what they afk , 
 if not, what they would afk, if they 
 knew what he knows ! 
 
 And
 
 SERMON III, 35 
 
 And not only good men j Jamen 
 alfo may hence conceive hopes fuitable 
 to their ftate j and encouragement, not 
 to continue in their fins, but to repent 
 of them, and call earneftly upon God 
 for mercy and forgivenefs : (ince he is 
 ready to hear and to pardon ; both to 
 remit to them the eternal punifhment of 
 their fins in the world to come, and to 
 fufpend, avert, or turn into bleilings the 
 prefent judgments, which he had pre- 
 pared, and denounced againfl them. 
 
 Tet forty days, and Nineveh flail be o- Jonah iii, 
 iserthroivn. But the people believed God, 
 and proclaimed a f aft> and put onfackcloth, 
 and cried mightily unto God. And Godfaw 
 their works, that they turned from their evil 
 way ; and God repented of the evil that he 
 had f aid that he would do unto them, and he 
 did it not* 
 
 There can be no doubt, but that virtue 
 D 2 tends
 
 SERMON III. 
 
 tends naturally to the profperity and 
 eftablifhment of a ftate, and vice to its 
 deftruclion : and is that cold maxim, think 
 you, all that can be learnt from this a- 
 itonifhing event ? Publick vices are fre- 
 quently found to be detrimental to civil 
 focieties: was this all that the prophet 
 Jonah had to deliver, when he cried, Tct 
 forty days, and Nineveh foall be overthrown ? 
 And a reformation of manners, is gene- 
 rally fpeaking, and all things confidered, 
 of ufe towards the prefervation of a com- 
 munity : was this the wife philofophical 
 reflection made by the King, when he 
 arofefrom his throne, and laid his robe from 
 him, and covered him with fackcloth, and 
 fat in ajhes, and Jaid, Who can tell if God 
 will turn and repent, and turn away from 
 his fere e anger, that we perijh not? 
 
 Or is not the true meaning of this 
 hiftory, that which is alfo the moft ob- 
 vious? That Almighty God, in his juftice 
 
 and
 
 SERMON III. 37 
 
 and goodnefs, offended firft with the fins 
 of the people of Nineveh, had decreed 
 and prepared for them an exemplary 
 punifhment; and then moved by their 
 repentance and prayer, put a flop to the 
 execution of it. God repented of the evil 
 that he hadfaid that he 'would do unto them t 
 and he did it not. The punifhment, had 
 it been inflicted, would have been the 
 effect of his difpleafure : it was averted 
 or delayed by the interpofipon of his 
 mercy. 
 
 D 3 S E R-
 
 ( 39 ) 
 
 S E R M O N IV. 
 
 LUKE xi. 8. 
 
 THOUGH HE WILL NOT RISE AND 
 GIVE HIM, BECAUSE HE IS HIS 
 FRIEND; YET BECAUSE OF HIS 
 IMPORTUNITY, HE WILL RISE AND 
 GIVE HIM AS MANY AS HE NEED- 
 ETH. 
 
 WHENCE ajitk the mighty 
 merit of Prayer, if this be the 
 recommendation fo particularly power- 
 ful ? Ajky andyefoall receive : Why are we 
 not rather commanded to labour, that we 
 may defer<ve? Or how, in fhort, mail we 
 reconcile God's undoubted regard to de- 
 D 4
 
 4 o S E R M O N IV. 
 
 ferfj with the concefiions he is reprefent- 
 ed as making to importunity ? 
 
 This may deferve to be confidere^l: 
 for though Almighty God be the mafter 
 of his own favours ; and free, furely, 
 to beftow them wherefoever he pleafes, 
 without affigning to any one a reafon, 
 befides his own will ; according to that 
 Matth. of the houfholder in the parable, Is it 
 not lawful for me to do what I will with 
 mine own? and though, whenever he has 
 been pleafed to annex any conditions to 
 be performed on our part, or appoint 
 means to be uled, as prayer, or any o- 
 ther, we havejio choice left, but to 
 comply, and bWhankful; yet when we 
 are able to go further, and can difcern, 
 in fome degree, the reafons on which 
 fuch divine appointments are grounded, 
 our meditations will be well and profit- 
 ably employed on fuch a fubjecr. The 
 \vifdom of the fupreme Governor muft, 
 
 in
 
 3 E R M O N IV. 
 
 in any cafe, be contemplated with delight 
 and admiration j but with devotion alfo 
 and gratitude, when it is his wifdom in 
 that part of his adminiftration under 
 which we live, and in thofe laws by 
 which ourfelves are governed. 
 
 Firft then, when our heavenly Father 
 lends a gracious ear to the petitions of 
 his children, He is not inattentive to 
 their behaviour, or regardlefs of their 
 merit. If you be a good man, your 
 good works, you may be fure, are all 
 treafured up in his remembrance, and 
 will be brought forth, in due time, to 
 your everlafting triumph. 
 
 Secondly, YOU are no.t to lay afide 
 your endeavours, when you have recourfe 
 to your prayers : you are to be as dili- 
 gent and prudent, as if all depended on 
 yourfelf ; and as devout and earneft, as 
 if your own endeavours, without God's 
 
 help,
 
 4 2 S E R M O N IV. 
 
 Prov.xvi.help, were infignificant; as they are. A 
 mans heart devifeth his way, but the Lorj 
 diretteth hisjleps. 
 
 Thirdly, Much lefs, when you pray, 
 are you to throw away your piety and 
 religion ; which were a flrange contra- 
 diction : but rather you are to be very 
 religious and holy, that your petitions 
 may be the more efficacious. The power 
 of prayer is to be added to that of a pious 
 Tames v. l*fc ' ^ " 1S the fervent prayer of a righteous 
 j6< man that availeth much: while, thefacri^ 
 
 Prov.xxi. ,, . ....... . _ 
 
 27. fee of the wicked is abomination ; how much 
 more, when he brlngeth it with a wicked 
 mind? 
 
 Fourthly, Prayer, or it deferves not 
 the name, has in it's compofition fome 
 iPet.3-4. ingredients, in the fight of God, and in the 
 eye of reafon alfo, of great frieze : parti- 
 cularly two. 
 
 The
 
 S E R M O N IV. 43 
 
 The one is Faith : The Lord is nigh Pf- cxlv% 
 
 18 
 
 unto all them that call upon him ; yea, all 
 fuch as call upon him faithfully. Without Heb. xL 
 Faith it is ImpoJJlble to pleafe him : for he * 
 that Cometh to God y mufl believe that he is, 
 and that he is a rewarder of them that di- 
 ligently feek him. Abraham believed God, Gen. xv, 
 and he counted it to him for right eoufnefs ; 
 was pleafed with it, as he is with every 3* 
 thing that is right, and good, and ex- 
 cellent, and that in proportion to it's 
 goodnefs ; or even efleemed fuch Faith 
 in him as the fulfilling of all righteouf- 
 nefs : as it is, indeed, both intrinfically 
 right, and the great principle from which 
 all righteoufnefs fprings. 
 
 Almighty God is not the object of our 
 corporeal fight: Yet it were abfurd to 
 addrefs ourfelves to one, that has no Be- 
 ing, or is not prefent, or cannot help, 
 or concerns not himfelf with our affairs, 
 or is inflexibly refolved to be our ene- 
 my.
 
 44 SERMON IV. 
 
 my. When we pray therefore, we fup- 
 pofe that there is nothing of all this ; 
 but, on the contrary, that he has a true 
 and real Being, and is every where pre- 
 fent through the whole world and uni- 
 Heb. xi. verfej we perform this duty, as feeing 
 him ivho is invijibk. When we pray, we 
 believe that Gcd hears the fupplications 
 of thofe that call upon him; that his 
 power is infinite; that the frame of na- 
 ture is of his making, and ftill in his 
 hand ; and that he hath refpect unto his 
 own work ; is not only beneficent and 
 liberal, but patient and of great pity, 
 ready and defirous to forgive thofe that 
 return, and reward thofe that feek him, 
 Now thefe thoughts and fentiments with 
 refpet to tfje fupreme Being, are both 
 right in themfelves, ajid honourable ta 
 him ; and, together with thofe which 
 more particularly belong to revealed re- 
 ligion, (reliance upon his promifes, the 
 acknowledgement of his overflowing 
 
 infinite
 
 S E R M O N IV. 45 
 
 infinite mercy in Chrift Jefus, and of his 
 grace in the miffion of his Spirit, and the 
 expectation and ardent defire of that fpi- 
 ritual everlafting felicity brought to light 
 by the Gofpel,) they make up the fubftance 
 of a jufl way of thinking upon the 
 greateft and mofl important fubjecl: in 
 the world $ and are the foundation of the 
 moft exalted affections, which knit the 
 heart to God, and fill it with his love : 
 and is it ftrange, that prayer, which fup- 
 pofes thefe thoughts, flows from them, 
 exprefTes, cherifhes, and inflames them, 
 fhould be a duty well pleafing to that 
 gracious Being, who loves, and defires to 
 be beloved by us? or, that he fhould 
 appoint it as one of the means of ob- 
 taining his approbation, and all thofe 
 bleflings, whatever they be, fupernatural 
 or common, of the world to come, or 
 of this prefent, pertaining either to life or zPeU. 
 godlinefs, which he beftows in the wif- 
 
 dom
 
 46 SERMON IV. 
 
 dom of his providence, as the effefts of 
 his favour ? 
 
 There is alfo humility in prayer : and 
 this is another ftrong recommendation 
 of it to him, of whom it is fo often 
 
 James iv. written, that be refifleth the proud, and 
 
 i Pet. v. *giwtb grace to the humble. 
 
 Prov. iii. 
 34. 
 
 It may feem to require a very fmall 
 degree of the grace of humility, to ac- 
 knowledge that God is flronger than 
 man : but it is the humility and contri- 
 tion of the hearty that gives force to 
 prayer j and this either in profperity or 
 diftrefs* 
 
 The harderl talk is to be humble in 
 profperity: when every thing fucceeds 
 beyond your moft fanguine expectations, 
 to afcribe nothing to yourfelves, to your 
 own conduci, fagacity, merit; to look 
 
 up
 
 S R M O N IV. 47 
 
 Up to the fupreme Difpofer of events 
 with an eye of gratitude, expreffive of 
 the deepeft fenfe, both of his goodnefs, 
 and your own unworthinefs, 
 
 To thee, Lord, be all the praife and; 
 glory for every thing we poflfefs. Thou, in 
 truth, art the only pofTeflbr of all : and 
 we have feverally fuch portions of what 
 is thine intruded to us, as thou irt 
 mercy and wifdom feeft meet. We are 
 only what thou art pleafed to make us, 
 except fo far as we are wicked : and to 
 thee is owing every event that befals us, 
 but the juft punifhment of our evil 
 deeds, which we mufl impute to ourfelves. 
 Us indeed thou fpareft ; thou haft prepared??, 
 a table before us, anointed our head with 
 oil, and our cup is full: yet remember we 
 our offences together with thy goodnefs - t 
 how little we have deferved, while we 
 receive fo much. We defire to be thank- 
 ful, obedient, humble > to love thee, who 
 
 haft
 
 48 SERMON IV. 
 
 ijohniv. haft Jirft loved m ; and, as thou didfl 
 love us in deed, and not in word, to live 
 to thee, and for the good of others ; 
 whom we would aflift and comfort, as 
 thou haft made us able, and do to them 
 as thou haft done to us. The higher 
 thy favour raifes us, the more we bend ; 
 hearkening to the defires and wiflies of 
 the loweft of thofe, who are thy children, 
 
 Prov. j. Father, in common with ourfelves. The 
 pro/ferity of fools fo all dejlroy them. O let 
 not our wealth produce intemperance, or 
 avarice j our power, pride ; our autho- 
 rity, infolence fuccefs, fecurity, and 
 forgetfulnefs of God. 'Tis not with- 
 out awful apprehenfions, that we reflect 
 even upon thy goodnefs. The ftream of 
 divine bounty by which we live, let us 
 not be overwhelmed by it ; and undone 
 
 Pf. cxxx. by tnat mercy which is with tbee t and fot 
 
 4- which thou art to be feared. 
 
 The fentiments and fupplications 
 
 fuit-
 
 S E R M O N IV. 49 
 
 fuitable to a Hate of diftrefs are expreffed 
 in few words by him, who was the great- 
 eft example at the fame time both of 
 fuffering and fubmiflion. He who was Joh. i, u 
 in the beginning 'with God, and 'was God> 
 being become man, and about to be be- 
 trayed, forfaken, blafphemed, and cru- 
 cified, though he could have command- 
 ed all the Hofts of Heaven, utters but 
 thefe words, Father, let this cup pafs from Matt. 
 me\ never thekfs, not as I will, but as thou 
 wilt. 
 
 E SER-
 
 C 5*' > 
 
 S E R M O N V. 
 
 JOB xlii. 10. 
 
 THE LORD TURNED THE CAPTIVI- 
 TY OF JOB, WHEN HE PRAYED FOR 
 HIS FRIENDS. 
 
 AMONG the feveral competitors 
 for the Throne of a certain an- 
 cient Kingdom, in order to put an 
 amicable end to the contefl, and at the 
 fame time to refer the deciflon of it in 
 fome fort to Heaven, it was agreed, that 
 He Ihould be the fuccefsful candidate, 
 who fhould firft behold the rays of the 
 E 2 rif-
 
 52 S E R M O N V. 
 
 rifing Sun.* So while the reft were 
 gazing with their eyes fixed on that part 
 of the horizon where they expected the 
 great Luminary of the Day, the God of 
 Perfia, to afcend; one of the number 
 bore away the royal prize by turning his 
 face toward the weft. He difcovered a 
 ftream of the Sun's beams by reflection 
 from the fummit of a mountain, or. the 
 pinnacle of a temple, before any part of 
 his orb was yet vifible by a direcl light. 
 
 This ftory has the appearance of a lit- 
 tle allegory, rather than of true hiftory : 
 and it is poffible, the meaning may 
 be this ; that he who carried the crown 
 in. that competition, fucceeded by not 
 appearing too forward and eager in the 
 purfuit. Fie modeftly declined, he turn- 
 ed his face away from that great digni- 
 ty} and for this very reafon, it met him 
 
 with 
 
 * Eumcjue potifllmum, quail acceptiflimum dm, 
 4i folem orientem primus vidiffet. juftin.
 
 S E R M O N V. 53 
 
 with the more willingnefs. The things 
 which we defire the moil ardently, are 
 not always to be demanded eagerly. Ex- 
 treme felfifhnefs is often the caufe of its 
 own difappointment. The greedy go 
 away unfed; while he that fcattereth, /w-Prov.xi. 
 creafeth, and the liberal are loaded with 2 " 
 good. 
 
 the Lord appeared unto Solomon; and 'i Kings 
 
 God f aid, AJk what I Jhall give thee. And 
 
 Solomon faid, Thy fervant is in the midft of 
 
 thy people whom thou haft chofen, a great 
 
 people, that cannot be numbered, nor counted 
 
 for multitude : give therefore thy fervant an 
 
 under/landing heart. And God faid unto 
 
 him, Becaufe thou haft ajked this thing, and 
 
 haft not afeed for thyfelf long life, neither 
 
 haft ajked riches for thyfelf, nor haft ajked 
 
 the life of thine enemies^ but underftanding 
 
 to difcern judgement ; Behold, I have done 
 
 according to thy ivords; lo, I have given 
 
 thee a ivije and underftanding heart : an4 I 
 
 E 3 have
 
 54 S E R M O N V. 
 
 6ave alfo given thee that which thou baft not 
 ajked, both riches and honour. 
 
 How charming is the conteft between 
 Beneficence and Modefty ! the liberal 
 hand, and the difinterefted bofom ! Even 
 the receiver divides the glory with his 
 divine Benefactor; and his generous 
 concern for others, returns with accu- 
 mulated benefits and bleffings upon 
 himfelf. 
 
 Attend to the example of Job. Under 
 the preflure of his great calamities and 
 afflictions, he applied himfelf, and no 
 wonder, to God by prayer; and being a 
 good man, we may be allowed to fup- 
 pofe, that his petitions were not fruitlefs. 
 But the petition which achieved his re- 
 covery, or, however, that which he was 
 offering up at the moment in which it 
 pleated Almighty God to accomplifh it, 
 was a petition for other perfons. It is 
 
 writ-
 
 S E R M O N V. 55 
 
 written, The Lord turned the captivity job xlii, 
 of Job, when he prayed for his friends. 
 
 How fignal is this inftance of God's 
 difpenfations ! what luflre doth it reflect 
 upon that part of our applications to 
 him, which we allot to the benefit of 
 our brethren. You obferve, that this 
 eminent pattern of piety and of patience 
 had been both frequent and earn eft in 
 his fupplications in his own favour; 
 complaining, pleading, and, like ano- 
 ther Jacob, wreftling with God. O that Job vi. ^ 
 my grief were thoroughly weighed! it would 
 be heavier than the f and; and my words are 
 jw allowed up. O that I might have my re~ 
 quefl, that God would grant me the thing 
 that I long for ! Why haft thou let me as a 
 mark againft thee ? I will fpcak in the 
 bitternefs of my foul; Is it good unto thee, 
 that thoufoouldeft opprefs ? that thoujhould- 
 efl defpife the work of thine hands ? Remem- 
 ber, I befeech thee, that thou haft made me 
 4 as
 
 56 S E R M O N V. 
 
 as clay -, and wilt thou bring me into duft 
 
 again ? 
 
 Job, we fee, was fufficiently vehement 
 in his own behalf: and yet, as if his 
 expostulations were all in vain, Though I 
 Job xvi. Jpeaky faith he, my grief is not affwaged : 
 and though I for bear, what am leafed? God 
 hath delivered me up to the ungodly. He 
 breaketh me with breach upon breach. My 
 face is foul with weeping, and on my eye- 
 lids h the Jhadow of death. I have f aid to 
 corruption , thou art my father-, to the worm, 
 thou art my mother and myftfter. God hath 
 overthrown me : I cry out of wrong, but 1 
 am not heard ; I cry aloud, but there is no 
 judgement. 
 
 Not that this was ftrictly true ; or that 
 his petitions even for himfelf were utterly 
 without effect. God Almighty had mer- 
 cy in ftore ; though he kept it back from 
 him all the long time that he was mak- 
 ing
 
 S E R M O N V. 57 
 
 ing the moft pathetic fupplications for 
 himfelf, and then beftowed it when he 
 began to pray for others : The Lord turn- 
 ed the captivity of Job, 'when he prayed for 
 his friends. 
 
 Nay, thefe very friends, as they are here 
 ftyled, hardly merited fo favourable an 
 appellation j accufmg him of crimes he 
 had not committed ; and upbraiding him 
 with thofe punimments of his fins, which 
 were, indeed, the trials of his virtue. 
 And he was fenfible of all the bitternefs 
 of their reproaches : Te overwhelm the Job vi. 
 fatherlefs ; ye dig a pit for your friend. 
 If your foul 'were in my foul's ftead, I could 
 heap up words againjl you, andjhake mine 
 head at you. But I would Jlrengthen you 
 with my mouth j and the moving of my lips 
 Jhould affwage your grief. He teareth me 
 in his wrath, who hateth me : be gnafieth 
 upon me with his teeth : mine enemy Jharpen- 
 eth his eyes upon me. 
 
 Yet
 
 58 S E R M O N V. 
 
 Yet was it required of Job to become 
 the interceflbr for thefe very perfons, and 
 to beg for them the forgivenefs of thofe 
 offences, which had been committed a- 
 gainft himfelf. And then, at laft, after 
 this illuftrious teflimony of his charity, 
 added to thofe of his patience and piety, 
 when his virtues were thus brought to 
 the height, and appeared in all their 
 glory; then it pleafed the wifdom and 
 mercy of God, breaking forth out of 
 obfcurity, and made confpicuous by his 
 judgments, to reftore, and double his 
 profperity. 
 
 Now this practice of making inter- 
 cefTion to Almighty God in favour of 
 others, muft naturally be of ufe to the 
 petitioner ; if it be of any ufe to him to 
 have his mind improved in virtue, in the 
 inoft generous and noble difpofitions, 
 and every fentiment that belongs to the 
 great principle of Charity. He cannot 
 
 but
 
 S E R M O N V. 59 
 
 but increafe his benevolence, while he 
 gives this proof of it, and mixes it with 
 his religion. When he is fupplicating the 
 throne of Grace in behalf of other men, 
 for all manner of bleflings for them, 
 temporal, fpiritual, and everlafting ; can 
 he wifh them evil ? or ever after do it ? 
 Doth the fame fountain fend forth fweet 
 'water , and bitter ? Can rancour confift 
 with fuch petitions, and dwell in a heart 
 that is capable of thefe thoughts and de- 
 fires ? Whatever be the event of his fup- 
 plications with regard to thofe, who are, 
 the fubjec~fc of them -, they cannot come 
 back empty : his requefts for them will 
 at leaft be fuccefsful for himfelf, and his pf. 
 prayer return into his own bofom. 
 
 Indeed religion, and the exercife of 
 any part of piety, has a natural tenden- 
 cy to quell thofe tumults, and curb that 
 felfiflinefs of the mind, which are the 
 fources of injuftice. The mere reflec- 
 tion,
 
 60 S E R M O N V. 
 
 tion, that we are God's creatures, as other 
 men are, and depend upon him as they 
 da, and muft be judged by him along 
 with them, and enter fo loon upon a 
 ftate of never ending felicity or punifh- 
 ment; thefe reflections muft always tend 
 to cool our contentions about little mat- 
 ters, to reduce us to order, and, in fhort, 
 to make us do to others, as we would they 
 jhould do to us; which is a defcription of 
 the whole of our duty to them. But 
 when to thefe general fentiments of piety 
 and equity, we add thofe tender feelings, 
 which will naturally arife within us while 
 we make ourfelves intercefibrs with our 
 common Father for fome particular per- 
 fon among our brethren, one, it may be, 
 who has meant or done us wrong, who 
 purfues us with injuries undeferved, with 
 calumnies unprovoked; we (hall then learn 
 the power of fuch prayers better than 
 2 Cor. \i. by words j (hall be no longer jlraitened y 
 as the Apoftle fpeaks, in our own bow* 
 
 eh: 
 
 12.
 
 S E R M O N V. 6r 
 
 eh: our hearts will be enlarged, to cor- 
 
 refpond, according to our meafbre, with 
 
 the divine charity ; till we apprehend that, Phil. ill. 
 
 for which alfo we are apprehended', catch 
 
 the fame fpirit, by which the Redeemer 
 
 was moved to lay hold on us ; and know E P h - " 
 
 the love of Cbrift, which paffeth knowledge. 
 
 SER-
 
 63 
 
 SERMON VI. 
 
 i TIM. ii, i. 
 
 I EXHORT, THAT FIRST OF ALL, 
 SUPPLICATIONS, PRAYERS, IN- 
 TERCESSIONS, AND GIVING OF 
 THANKS BE MADE FOR ALL MEN. 
 
 THE focial affections, which lead 
 directly to the general good, are 
 the fources of the highefl fatisfadion to 
 the individuals and the devotions and 
 prayers, which are offered up to God for 
 others, are thofe which bring down the 
 greateft graces and bleffings on the peti- 
 tioner. You do not wonder to find fea- 
 tures of refemblance between Morality 
 
 and
 
 64 S E R M O N VI. 
 
 and Religion, two very nearly related, as 
 well as infeparable companions. 
 
 A wife man, therefore, would cultivate 
 in his mind a regard to others, were it 
 only out of refpecl to himfelf ; and a 
 pious Chriilian is frequent in the exer- 
 cife of intercefllon, for the amendment 
 of his own heart, and the increafe of 
 his happinefs, both naturally, and by the 
 divine blefling. We are content to per- 
 fuade men to mutual kindnefs, upon any 
 principle ; and bring them into a happy 
 habit of generofity, whatever may be 
 the motive to it. The harfhnefs that is 
 in the original feed, may wear out by 
 cultivation, and the root of Selfifhnefs 
 yield the fruits of Love. 
 
 However, both to do juftice to the 
 doctrines of Scripture, and give pleafure 
 to the generous mind, we may fafely 
 add, that there is yet another argument 
 
 in
 
 SERMON VI. 
 in recommendation of this duty of In- 
 terceflionj and that is, the welfare and 
 happinefs of thofe perfons, who are the 
 fubject of your prayers. There is ground. 
 to hope, that they may reap benefit from 
 this act of your charity, and be reward-^ 
 ed openly for the petitions which you 
 put up for them in private. 
 
 Yes furelyj and what occafion for this 
 caution ? (as a plain man might be apt to 
 argue ;) for if my interceflion can be of 
 no ufe to them, why do I make it? For 
 your own fake, replies the philofophical 
 Chriftian, and for the exercife and im- 
 provement of your charity. - Can my 
 charity be employed, when all the bene- 
 fit is to be confined to myfelf ? Is it cha-* 
 rity, to introduce into my prayers the 
 names of other perfons, without any 
 view to their advantage? Why, yes; 
 becaufe, fpeaking of them as perfons to 
 whom you wifh well, you bring your 
 F mind
 
 66 S E R M O N VI. 
 
 mind to a better temper towards them 5 
 and learn to take pleafure in their wel- 
 fare, though you do nothing to promote 
 it : you will, indeed, be the readier to 
 promote it yourfelf, if ever it fhould be 
 in your power ; but you expect no ad- 
 dition to be made to their happinefs, 
 in confequence merely of your defire 
 of it. 
 
 But if this then, might he not afk, 
 is to be my real aim and intention when 
 I am taught to pray for other perfons, 
 why is it that I do not plainly fo exprefs 
 it ? Why is not the form of the petition 
 brought nearer to the meaning ? Give 
 them, fay I to our heavenly Father, 
 what is good: but this, I am to under- 
 ftand, will be as it will be, and is not for 
 me to alter. What is it then that I am 
 doing ? I am defiring to become charit- 
 able myfelf. And why may not I plainly 
 fay fo ? Is there fhame in it, or impiety ? 
 
 The
 
 S E R M O N VI. 67 
 
 The wifh is laudable; why fhould I 
 form defigns to hide it ? 
 
 Or is it, perhaps, better to be brought 
 about by indirect means, and in this 
 artful manner ? Alas ! who is it that I 
 would impofe on r From whom can it 
 be in this commerce that I defire to hide 
 any thing ? When, as my Saviour com- 
 mands me, I have entered into my clofet, Matt. vi. 
 and fiut my door ; there are but two par- ' 
 ties privy to my devotions, God, and my 
 own heart ; which of the two am I de- 
 ceiving ? 
 
 Cannot the ferious facred purpofes of 
 religion be anfwered, and proper difpo- 
 fitions wrought in us, without the garb of 
 duTimulation, even with our Maker? muil 
 we accuftom ourfelves to apply to him in 
 words, that convey not our real meaning? 
 
 Is there not too much refinement in 
 F 2 thefe
 
 68 SERMON?!. 
 
 thefe interpretations ? a mixture of that 
 philofophy, which the Apoftle Paul joins 
 with vain deceit-, by which Chriftians are 
 
 ^(AoK.u.fpoiled after the tradition of men, after the 
 rudiments of the world? I fear, in ano- 
 ther place fays that great and truly learn- 
 
 2 Cor. xi. ed Apoftle, left as the ferpent beguiled Eve 
 
 M 
 
 through his fubtilty, fo your minds foould be 
 corrupted from the fimplicity that is in 
 Chrift : that amiable Character, which 
 attends alike both upon Truth and Vir- 
 tue-, which is feen with fo much appro- 
 bation in a Chriftian's life, and equally 
 adorns the doftrines of his GofpeL 
 
 I, 2. 
 
 iTim.ii. 1 exhort, that Jirfl of all, fupplicatiom* 
 prayers, intercejjions, and giving of thanks 
 be made for all men; for kings, and for all 
 that are in authority : Why ? that 
 we may lead a quiet and peaceable life in 
 ail godlinefs and honefty: Is it a peaceable 
 heart only, and a loyal temper, think 
 you, that we are to cultivate in ourfelves 
 
 by
 
 S E R M O N VI. 69 
 
 by fuch fupplications and prayers ? Or do 
 we put up thefe petitions to the heaven- 
 ly King, in hopes that the Kings of the 
 Earth at leaft, may hear pf them : and, 
 by this artful management of our devo- 
 tions, we may obtain from them what 
 we feem to afk of another hand ? Or 
 what other unnatural interpretation have 
 you, in order that all may be performed 
 according to the courfe of nature ? 
 
 Or can you take up, at laft, with this 
 plain fenfej grounded, however, upon 
 another text of Scripture? That fmce 
 the King's heart is in the hand of the Lord, Prov.xxi. 
 and he turneth it ivhitherfoe e uer he ivill t 
 we therefore pray that he will fo turn 
 it, that Chriftians who lead their life 
 in godlinefs and honefty, may be allowed 
 alfo to lead it in quietnefs and peace. 
 
 But can we fuppofe the fupreme Being 
 
 thus violently to invade his own works, 
 
 F 3 and
 
 7 o S E R M O N VI. 
 
 and overrule the minds of his creatures 
 whom he hath made free? where hence- 
 forth is their blame or merit ? and where 
 bis juflice ? 
 
 Pf. ciii. Leave we this to him, who knoiveth. 
 whereof we are tnade> and punifheth us 
 
 Ezra ix. always left than our iniquities deferve. He 
 will not require brick without affording 
 Jlraw, nor caU us to anfwer, but fo far 
 as he knows we are accountable. 
 
 The doctrine of human liberty is a fub- 
 jeft attended with many other difficulties ; 
 and, indeed, is to a very great degree in- 
 explicable : yet this is no difturbance to 
 us ; but in our commerce with each 
 other, we proceed without fcruple, ancj 
 without danger, under the perfuafion 
 of it. 
 
 And as the belief of Mans Freedom 
 is admitted in the conduct of human life ; 
 
 the
 
 S E R M O N VI. 71 
 
 the doctrine of the Divine Providence is 
 not lefs efTential to religion. There may 
 be difficulties here too ; and no wonder, 
 on fuch a fubjecl: ; the nature and go- 
 vernment of the infinite Being ; his de- 
 crees eftablimed from eternity, his fore- 
 knowledge that cannot err \ his will con- 
 troling all, and his juftice punifhing the 
 wicked. Points like thefe, of which we 
 muft needs conceive very imperfectly, may 
 be explained^ till they become contradictory; 
 and then raifed up into gigantick objec- 
 tions. Which if we have dexterity e- 
 nough to deal with, by the help of fi- 
 milar weapons, and the fame learning 
 of words, it is very well. But thefe 
 difficulties, if they cannot be anfwered, 
 mutt be overruled. It is neither fo eafy, 
 nor fo important, to be able to unravel 
 fuch intricacies, as to hold f aft the form 2Tim.i. 
 of found words. Almighty God is the * 3 ' 
 original Author of our life and happi- 
 nefs; for which we are obliged to him. 
 was the true, the only proper Agent 
 F 4 w
 
 7 2 SERMON VI. 
 
 In the firft formation of Things ; and is 
 {till employed in the prefervation, and 
 pf. cxxi. government of what he made. HeJIum- 
 pf xxxiv. beretb not, norjleepeth. His eyes are over 
 J 5- the righteous, and his ears open to their pray- 
 ers. And this not only when they pray 
 for themfelves, but for other perfons ; 
 perfons abfent, and unacquainted with 
 what is doing in their behalf 5 who yet, 
 whether you can explain it by phyiical 
 caufes or no, receive real benefits and 
 bleffings from the merciful Providence of 
 God, and through the prayers and piety of 
 good men. Of this there are many in- 
 ftances upon record in Holy Scripture: 
 the precepts of pur Lord, and the duties 
 of our religion fuppofe and imply it : 
 it is contrary to no truth ma^e known 
 to us by experience, or reafon : and we 
 rnuft hold it as an acquifition too va- 
 luable to be given up to the clamour of 
 Infidels, or the obfcure /"peculations of 
 f:he metaphyfical Believer. 
 
 SER ?
 
 SERMON VIL 
 
 JAMES v. 16. 
 
 PRAY ONE FOR ANOTHER. 
 
 INTERCESSION in favour of o- 
 ther perfons is, no doubt, highly adU 
 vantageous to ourfelves; as it tends na- 
 turally to increafe in our minds, a cha- 
 ritable and pious difpofition -, the great- 
 eft of all graces and virtues, and the 
 moft efficacious means of bringing down 
 the divine blefling on our head, both in 
 his world, and that which is to come. 
 
 But
 
 74 S E R M O N VII. 
 
 But though thefe are great benefits 
 arifing from fo virtuous an exercife, and 
 fufficient, furely, to recommend it to all 
 perfons, who defire to be good and hap- 
 py } yet they are neither the only effects 
 to be expe&ed from it, nor are they, in- 
 deed, the direct, proper, and natural end 
 which we have in view, when we draw 
 near the throne of the divine Grace, to 
 difcharge at once this office of Piety to 
 our Creator, and Charity to our fellow- 
 creatures. 
 
 When we pray to God for other men, 
 the direcl: objeft of our defires .is, furely, 
 their welfare and happinefs j as when we 
 pray to him for ourfelves, we defire our 
 own. We beg him to blefs our parents, 
 wives, children, friends, and even our 
 enemies ; becaufe we truly defire, that 
 they may be bleffed : and our prayers, 
 we hope, are the way, or one way at 
 leaft, to obtain for them this ineftimahle 
 
 trea-
 
 SERMON VII. 75 
 
 treafure, the favour and mercy of the 
 Almighty. 
 
 But it may be faid, that Almighty 
 God, being righteous and juft, muft deal 
 with every perfon according to his defert : 
 when we intercede, therefore, for the 
 good and virtuous, our prayers are fu- 
 perfluousj and when we pray for the 
 wicked, our application mult be in vain. 
 
 But, alas ! what are our vaunted vir- 
 tues, that call for rigid juftice ? We have 
 deferved very little befides fhame and pu- 
 nifhment : and if our Judge fhould be 
 extreme ', as the Scripture fpeaks, to mark pf - c *xx. 
 'what is done amifs, 'who may abide it? 
 Is it for us to require fuch exa6l mea- 
 fure j and {hut out the overflowings of 
 the divine mercy ? Has the Lord of all 
 things fewer rights, than any earthly 
 mafter ? who having been firft juft, has 
 leave to be liberal j and after he hath left 
 
 jno
 
 76 SERMON VII. 
 
 no fervice without a fit recompenfe, may 
 Matt. xx. J what fo e ^11 with bis own. 
 
 \. 
 
 But you think, perhaps, that it would 
 be a more eminent exercife, if not of 
 juftice ftriclly fpeaking, yet of govern- 
 ment 5 if the fupreme and perfect Ruler 
 would not make ufe of fuch arbitrary 
 rights, as weak men delight inj but ac- 
 cording to the abfolute Rectitude of his 
 nature, would be pleafed to confine him- 
 felf to the precife rule of right j making 
 the felicity of every moral agent through* 
 out the I/niverfe moft accurately propor- 
 tionable to his improvement in the qua- 
 lity of virtue. 
 
 Job xxv. Behold even to the moon, and it Jhineth 
 not; yea > the ftars are not pure in his fight : 
 how much lefs man, that is a worm ! yet can 
 we fit and dictate to that wifdom, which 
 reacheth from everlafting to everlafting ; 
 with fcarce a meaning to the orders we
 
 SERMON VII. 77 
 
 iflue out, and in the moft profound ig- 
 norance of what is good, or may at all 
 be pofllble ! 
 
 Nothing is to be given to any moral 
 agent, but for his merit ! He is to be 
 made, I fuppofe, without it. His crea- 
 tion, and the faculties proper for his 
 nature, are capital gifts, and the foun- 
 dation of all that are to follow -, yet 
 thefe you will allow to be conferred for 
 nothing ; or, at leaft, for nothing that he 
 himfelf can have done to purchafe them. 
 This, we perceive, you confent to j be- 
 caufe from the nature of the thing, in 
 this cafe, your rule is not applicable. 
 
 But you require all moral agents to be 
 created in the fame rank ; and endowed 
 with equal powers and faculties at firfr, 
 till they fhall have raifed themfelves by 
 their behaviour ? 
 
 That
 
 78 S E R M O N VII. 
 
 That may happen to be long. And 
 in the mean time there may be left a vaft 
 void of Being, where fuperior faculties 
 may even be wanted, might however be 
 poffefled, and well applied alfo, to the 
 immenfe increafe of the fum of univer- 
 fal felicity, and even virtue. So that 
 while you are thus a friend to virtue in 
 appearance, you put a flop to the moil 
 magnificent difplay of the divine powers, 
 to the profufion of blifs, and wide extent 
 and infinite multiplication of that very 
 moral excellence, which you are fo afli- 
 duous to advance. 
 
 But moral creatures of the fame rank 
 and clafs of Being, thefe at lead, you 
 are fure, ought to be treated all in the 
 fame manner, and diftinguifhed only af- 
 ter they have deferved it ? 
 
 All men, for example, fhould be en- 
 dowed with equal capacities of body and 
 
 mind,
 
 SERMON VII. 79 
 
 mind, and have the fame advantages of 
 education, fortune, health, pious parents, 
 and good examples ? Bat we 'find men 
 do differ in thefe things, and in many 
 others, Which muft have great influence 
 on their condition, even in the world to 
 come, as far as we can judge, if we judge by 
 their improvements in piety and virtue. 
 
 We make no fcruple to thank Al- 
 mighty God for the light of the Gofpel, 
 and for the happinefs, we think, we have 
 in being born in a Chriflian country ; 
 and we perfuade ourfelves without any 
 difficulty, that our lot is the more fa- 
 vourable on this account with refpecl to 
 this world, and efpecially that which is 
 to come. Yet all other men have not this 
 advantage. The greateft part of men that 
 have yet been born, died before the 
 Gofpel was preached ; and the greateft 
 part of thofe who are now alive, it is 
 probable, have hardly ever heard of it. 
 
 So
 
 8o 
 
 your rule may feem to be, there muft be 
 fome flaw in it : for Almighty God ap- 
 pears not to guide himfelf by it -, and 
 yet we make no doubt but he doth right, 
 and ac~ls both wifely and equitably. 
 
 Would you carry the objection any 
 further ? Yes, it is juft poffible to add, 
 allowances may be made for all thefe in- 
 equalties at the day of Judgment; fo 
 that finally, and upon the whole, nothing 
 may prevail but virtue ; and that be 
 weighed and rewarded with the utmofr, 
 impartiality and exaclnefs. 
 
 And what do you infer from this ? 
 not furely, That no one can receive either 
 benefit or difadvantage from any perfon be- 
 fides himfelf. The poor man, we hope, will 
 be confidered for his patience, when he 
 appears before the great Tribunal : And is 
 it therefore no charity to relieve him ? Is 
 
 there
 
 SERMON VII. 81 
 
 there no harm done in the world by ill 
 examples, becaufe the ftrength of this 
 temptation, and of every other, will one 
 day be attended to ? Can I do no man 
 any good upon earth, becaufe he is here- 
 after to be judged with juflice ? What is 
 it then we live for? or why have we in 
 Scripture fo many exhortations to good 
 works, to alms- giving, to hofpitality, to 
 mercy; to feed the hungry, clothe the 
 naked; to vifit the fick and imprifoned, 
 the fatherlefs and the widow in their af- 
 fliction ? How, indeed, (hould I exercife or 
 cultivate within my own bread the grace 
 of charity, if I know that it can have no 
 object? Or why fo much as think even 
 o&j lift ice y if no man can ever be the worfe 
 for me? 
 
 Such a conclufion therefore as this, 
 
 'That no one can receive good or harmjrom 
 
 any perfons actions but his own, whatever 
 
 maxim it be deduced from, muft be 
 
 G wrong :
 
 82 SERMON VIL 
 
 wrong : it is either not true, or we are 
 to think and act as if it were not. 
 
 Since Almighty God hath put our 
 happinefs in the power of each other, to 
 fo great a degree as we fee he hath ; he 
 may have done the fame thing further, 
 or in other inflances. If he is pleafed 
 vifibly to make ufe of our good will and 
 kindnefs, as his inflrument in conferring 
 on other perfons fo many and fuch im- 
 por tan t benefits; he may ufe our fervice 
 here too, if he fees fit ; and to our en- 
 deavours may require us to add alfo our 
 prayers for their advantage. And our 
 interceffions with him may be as much 
 the regular and neceflary means of ob- 
 taining for them fome Me (lings > as our 
 labour or benefactions are the means, by 
 which they become pofTeiied of others, 
 
 * 
 
 The world is God's world; and the 
 courfe of nature is what he makes it, 
 
 Yet
 
 SERMON VII. 83 
 
 Yet fometimes a poor man is left to want 
 bread, you fee, except you give it him ; 
 and mercy, for aught you know, except 
 you afk it for him. 
 
 Upon the whole therefore it appears, 
 firft, That the prayers of pious perfons 
 have an influence with that great Being 
 to whom they are addrefled, and an effi- 
 cacy in obtaining what is deflred of him ; 
 though there may, no doubt, be reafons 
 of fuch weight in fome inftances, as to 
 obftrucl the fuccefs of their petitions : 
 and fecondly, That the interceffions of good 
 men, their mofl retired and unknown 
 applications to God in favour of other 
 perfons, may be of real advantage, not 
 only to thofe who make them, but to 
 thofe alfo who are fo happy as to be the 
 fubjecl: of their interceflion. 
 
 G 2 S E R-
 
 SERMON VIII. 
 
 PHILIP, iv. 6. 
 
 BE CAREFUL FOR NOTHING; BUT IN 
 EVERY THING BY PRAYER AND 
 SUPPLICATION, WITH THANKS- 
 GIVING, LET YOUR REOJJESTS BE 
 MADE KNOWN UNTO GOD. 
 
 TH E defign of general prayers for 
 God's blefllng and protection is 
 fcarce conceivable, unlefs we fuppofe 
 that the petition hath fome power and 
 efficacy to obtain that which is defired ; 
 but the defign of particular requefts, or 
 fuch as fix on a determinate objecl, is, 
 G 3 with-
 
 86 SERMON VIII. 
 
 without this fuppofition, utterly unin- 
 telligible. 
 
 Rom. i. God is my witncfs, whom Iferve 'with my 
 9> & fP* r *t * n f ^ e Gofpel of his Son, that without 
 ceafing I make mention of you ; always in my 
 prayers making requeji, (if by any means 
 now at length I might have a profperous 
 journey by the will of God,) to come unto 
 you: for I long to fee you. What earneft- 
 nefs is here in the Apoflle ! agitated be- 
 tween fear and hope, and flruggling, as 
 it were, with God, to try, if poffibly, af- 
 ter fo much delay, and many difappoint- 
 ments, he might at length obtain what 
 he had defired fo earneftly ! 
 
 Far be it from us to depreciate the 
 duty of refignation to the divine will ; as 
 it was very far from St. Paul's intention 
 to fuggeft any thing in difparagement of 
 this fublime virtue. Yet, furely, we 
 may venture to affirm, that it would be 
 
 an
 
 SERMON VIII. 
 
 an imperfect account of the defign of 
 
 thefe unceafing fupplications which were 
 
 made by the Apoftle, to fay, That he was 
 
 expr effing his confidence in God, and affured 
 
 expectation, with a fincere confent on bis 
 
 fart, that he would do what was befl, and 
 
 by the propereft and mojl effectual means 
 
 promote the great eft good-,* as in other 
 
 things, fo particularly in all that might 
 
 relate to this journey to Rome. For is 
 
 it not plain, that he reprefents his pray- 
 
 ers on this fubjecl, and his conftancy 
 
 and perfeverance in them, as endeavours 
 
 on his part, and means which he made 
 
 ufe of for the accomplifhment of his de- 
 
 fires ? He made requefl, he tells the Re- 
 
 mans, if by any means , it might be the will 
 
 of God that he might come unto them. 
 
 There was given to me, faith the fame 2 c or . 
 Apoftle in another place, a thorn in 
 
 xu. 
 
 * Abernetby on the Divine Attributes, Vol. II. S. il. 
 pag. 409. Printed at London, 1746. 
 
 G 4
 
 SERMON VIII. 
 
 fejh, the meffenger of Satan to buffet me. 
 For this thing I befought the Lord thrice. 
 How ? with what purpofe ? was it only 
 that he might learn to confide in him ? or 
 give bis confent to fuffer ? Take his own 
 words : For this thing I bef ought the Lord 
 thrice, THAT IT MIGHT DEPART 
 FROM ME. 
 
 It is not afferted, that fuch prayers 
 are always granted : but you fee in what 
 terms, and with what view they are 
 made - 3 and that by the beft of men, whofe 
 examples are recorded in Scripture. 
 
 Well then, it may be faid, (for Philo- 
 fophy is apt to be difputatious,) if you 
 are not content with exprefllng your 
 confent and confidence that God will do 
 what is beft; you defire him, perhaps, to 
 do otherwife j you afk him to do what is 
 not bejl : and whether, anfwer me, do you 
 hope, or do you wifh to prevail with him ? 
 
 i
 
 SERMON VIII. 89 
 
 I anfwer, that God will do what is 
 beft, whether we confent or no, and 
 whether we pray or no ; and though we 
 fhould refift, or blafpheme him : that is, 
 he will do what will be then beft ; what 
 will be fitteft for him to do, in that cafe ; 
 upon fuppofition that we do nothing, or 
 nothing but what is wrong. But with- 
 out our pious endeavours, and earneft 
 prayers too, that beft which he will do, 
 will not be the beft for us, we are fure ; 
 nor fo good, perhaps, as it might be even 
 for other perfons. 
 
 It is not the dejlgn of prayer p , we are 
 told, to perfuade the fupr erne Being to alter 
 his meafures* : and, ive may be ajjured, that 
 by the proper eft and moft effeftual means he 
 will promote the greatejl good, -j- 
 
 BlefTed be his name j it is his care. 
 The Univerfe is too large an object, for 
 us to have in view in our conduct. It 
 
 is 
 
 * Aber. pag. 412. f Aber. pag.. 409.
 
 9 o SERMON VIII. 
 
 is for us, to difcharge the duties of our 
 flation, and all will be well. 
 
 And if we will not difcharge our duty, 
 all will ftill be well. The infinite Wif- 
 dom may bring good out of evil. Our 
 vice, and mifery, and that of others whom 
 we have ruined, may be all made to con-< 
 tribute in his hands to this great end of 
 good. Yet, furely, it is in our power, it 
 is our duty, it is his will, that we fhould 
 not contribute to the general good in 
 this manner j but in another; by our vir-* 
 tue, and piety, and devotion; by doing 
 what good we are able, and looking up 
 to him for protection, and calling out 
 to him for affiftance. And we may hope, 
 that fuch a conduct as this, under the 
 government of his providence, will con- 
 tribute alfo, and as much, at leaft, as our 
 vices or punifhment would have done* 
 to the end you fpeak of, the greateft ge- 
 neral good. And at the fame time we 
 
 have
 
 SERMON VIII. 91 
 
 have the comfort to know, that our vir- 
 tue and piety will do good to ourfelves ; 
 and, we truft, to others -, as it is written, 
 Thy wickednefs may hurt a man as thou art, job xxxv. 
 
 o 
 
 and thy righteoufnefs may profit thefonofman. ' 
 
 Hezekiah was Jick unto death. And the 2 Kings 
 prophet Ifaiah came to him, and f aid, Thus' 1)&c ' 
 faith the Lord, Set thine houfe in order ; for 
 thou fo alt die, and not live. Then he turn- 
 ed his face to the wall, and prayed. And 
 
 it came to pafs, afore Ifaiah ivas gone out 
 into the middle court, that the word of the 
 Lord came to him, faying, Turn again and 
 tell Hezekiah, Thus faith the Lord, the God 
 of David thy father, I have heard thy pray- 
 er, Ihavefeen thy tears : behold, I will heal 
 thee. On the third day thou Jhalt go up un- 
 to the houfe of the Lord. And I will add 
 unto thy days fifteen years. 
 
 Did Hezekiah's prayer perfuade the fu- 
 preme Being to alter his meafures ? 
 
 4 Befides
 
 9 2 SERMON VIII. 
 
 Befides the addition to his own term 
 of life, his fupplications feem to have 
 procured alfo favour for his people. / 
 will add unto thy days fifteen years ; and I 
 will deliver thee, and this city out of the 
 hand of the King of Afjyria. 
 
 It is added, And I will defend this city, 
 for mine own fake, and for my fervant Da- 
 vid's fake. The piety even of King Da- 
 vid alfo comes in, you fee, as fome reafon 
 flill, fo long, long after his death, for 
 mercy to the Jews, and the protection of 
 Jerufalem. 
 
 Where then are all our calculations of 
 human merit, and God's goodnefs ? pro- 
 portions between our fcanty virtue, and 
 iii. ihefulnefs of Him that is able, and willing 
 too, to do exceeding abundantly, above all 
 that we, not only deferve, but ajk, or 
 think ? What is the meafure of his boun- 
 Pf. ivu. jy^ wno f e mercy reacheth unto the heavens, 
 
 and 
 
 20.
 
 SERMON VIII. 93 
 
 and his foliation from generation to gene- ifai. li. 8. 
 ration ? 
 
 Is it not enough, that we know foNehem. 
 much of his thoughts and providence, jonah iv. 
 that he isjlow to anger> and of great kind- * 
 nefi ? condemns unwillingly, forgives xviiL 31, 
 with joy, puni/beth us lefs than our //*#- Ln'ke xv. 
 ties deferve. and for a little fervice, or a 7 ' lo - 
 
 ' Ezra ix. 
 
 light affliction, that is but for a moment, re- 13. 
 pays us with a far mare exceeding and 2 Cor. 4. 
 eternal weight of glory ? 
 
 When we are fure, he will do us no 
 wrong 3 let us allow him to be as liberal 
 as he pleafes, and to whom he fees fit : 
 not imitating the rebellious, and after- 
 wards repining, Prophet ; who would 
 readily have been the mefTenger of God's 
 wrath, but for the fear of becoming the 
 minifter of his mercy. Becaufe Jixfcore 
 thoufand perfons that were innocent, and 
 many more, probably, that were pe- 
 nitent,
 
 94 SERMON VIII. 
 
 Jonah iv. nitent, perifhcd not j it difpleafed Jonah 
 exceedingly, and he was very angry -, com- 
 plaining to his Maker, even of his good- 
 nefs, and reproaching him with his dif- 
 pofition to forgive : O Lord, 'was not this 
 my faying? I knew, that thou art a gracious 
 God and merciful. Therefore, now, Lord, 
 take, I befeech thee, my life from me\ for it 
 is better for me to die, than to live. 
 
 Happy, happy is it for us, that our 
 Judge and Lord is riot man ; mean, and 
 petulant, revengeful, inexorable, and 
 cruel: bearing in mind the offences, 
 perhaps the flips and follies of his crea- 
 tures for ever, and treafuring up all 
 their infirmities againfl the day of ven- 
 geance. 
 
 Yet the noble, or the tender hearted, 
 even among men, relax and foften at the 
 miferies, at the fupplications of thofe, 
 who are brought down and humbled be- 
 fore
 
 SERMON VIII. 95 
 
 fore them : and if they muft not pardon, 
 punifh with a tear. 
 
 How much more is the Lord nigh pf. i 45j 
 unto all them that call upon him, that call 
 upon him faithfully. He will fulfil the dejlre 
 of them that fear him ; he will hear their 
 cry, and will help them. 
 
 'Thou ft alt call, and the Lordfoall anfwer-, 
 thou Jhalt cry, and he Jhall fay y here I am. 9 * 
 Nay, it Jhall come topafs, faith the Lord, i&L k 
 that before they call, I will anfwer ; and 2 *' 
 whiles they are yet f peaking, I will hear. 
 
 My thoughts are not your thoughts, net- ifai. \ v . 
 ther are your ways my ways* faith the Lord : ' 9 ' 
 for as the heavens are higher than the earthy 
 fo are my ways higher than your ways, and 
 my thoughts than your thoughts. 
 
 All the regard that is on earth from 
 one man towards another, the fidelity of a 
 
 friend,
 
 96 SERMON VIII. 
 
 friend, the pity of a father, the fond 
 fblicitude of the moft tender mother for 
 her offspring, do but faintly reprefent 
 the love of God to Men. And is it a 
 wonder, that their very defires and wiflies 
 are before him, their wants weighed in 
 his balance, their tears numbered in his 
 book? 
 
 j^j jfo Zion faid, the Lord bath forfakfn me, 
 14, AC. and my Lord both forgotten me. Can a wo- 
 man forget her fucking child, that Jbe Jbould 
 not have compajfun on the Jon of her womb? 
 yea; they may forget : yet will I not forget 
 tbee. 
 
 tin. LdiL Look down from heaven, and behold from 
 the habitation of thy bolinefs, and cf thy 
 glory: usher c if thy zeal, and thy flrengtb, 
 the founding of thy bowels, and of thy mer- 
 cies towards me? are they retrained? 
 Doubtlefs, tbou art our Father, though A- 
 brabam be ignorant of us, and Ifrael ac- 
 
 know-
 
 SERMON V1H. 9 
 
 m ms: ttm, O Lard, wf vxr 
 Potter, smr 'Redeemer. 
 
 You fee, both what proieffions Al- 
 ! mighty God condescends to make of bis 
 >: good wifl to men; and with what xot- 
 ; Ions importunity pious peiions at aU 
 times have calkd upon Mm in pcajcr, 
 by a multitude of titles laying dbim to 
 bis attention. And were they only en- 
 f deaTooring to wait upon their own 
 temper and affections: Did they hope 
 I for nothing diie&Iy from him, of whom 
 I they afkedfb much? Or woe their hopes 
 vain and groundJefs ? and thefc hobr 
 pedbns ignorant of the true nature and 
 I Jffom afpnyer? Is there no real fbonda- 
 in Religion for the expectations they 
 to have entertained? and were 
 befe Prophets and Saints, with refped 
 :> the efficacy of their petitions, in no 
 etter condition than the idolatrous 
 rorihippcrs of the god Baal? f^ejr craf 1 
 H 1
 
 SERMON VIII. 
 
 aloud , and cut themfehes after their manner 
 with knives and lancets , till the blood gufhed 
 out upon them : but there <was neither voice, 
 nor any to anfwer, nor any that regarded, 
 
 Be as good and virtuous as you pleafe, 
 as you can : the more good you do, the 
 more you fnall receive. Nothing will 
 be loft : not the fmaiieft particle of your 
 Piety and Virtue fhall fall to the ground 
 and perifh; but all be fafely laid up for 
 you in the book cf God's remembrance* 
 
 But being fure to receive, yourfelves, 
 an ample and abundant recompenfe for 
 every pofTible degree of your own good- 
 rieis ; fuffer the overfloAvings of his boun- 
 ty to reach even to the lefs deferving; 
 to thofe perhaps whofe calamities alone 
 recommend them to his pity, or for 
 whom nothing can be alleged, that you 
 know of, but that they defire to be for- 
 given. Call him not too ftriclly to ac- 
 count
 
 SERMON VIII. 99 
 
 count for his condefcenfions : give him 
 leave to be liberal, even without rule : 
 and let the dogs be fed with the crumbs, that Matt. xv. 
 fall from their ma/Ier's table. 
 
 Or, if he muft apologize for this re- 
 dundancy of his mercy, he hath already 
 done it. Son, thou art ever with me y Lukexv, 
 
 'SI 32 
 
 and all that I have is thine : while I for- 
 give thy brother's faults, can I forget 
 thy obedience ? being witnefs of my 
 goodnefs, rely at leail upon my juftice : 
 add to thy many virtues, this higheft 
 grace of kindnefs to the undeferving, 
 and divine joy at their amendment. If 
 is meet, that we Jhould make merry and be 
 glad: for this thy brother was dead, and is 
 alive again ; and was loft, and is found. 
 
 Ha S E R-
 
 S E R M O N IX. 
 
 ISAIAH liii. 12. 
 
 HE BARE THE SIN OF MANY, AND 
 MADE INTERCESSION FOR THE 
 TRANSGRESSORS. 
 
 IN the charitable and holy exercife of 
 Interceflion, Chriftians may mutually 
 confer and receive the fame kindnefs; 
 and by means of this happy interchange 
 of pious offices, each perfon reap the 
 benefit of the devotions of all. 
 
 The efficacy alfo of our devout appli- 
 cations to the common Father of us all 
 is increafed by their union : fo that we 
 H 3 may
 
 I0 2 S E R M O N IX. 
 
 may fafely adopt the Preacher's maxim, 
 Ecd. iv. yVMfrevfiit againft him, fmJbetU witb- 
 1 2 - Jiand him ; and a threefold cord is not quick- 
 ly broken. 
 
 Nay, our Lord goes fo far, as to af- 
 
 cribe to this union of our requefts an 
 
 Matt. efficacy irrefiftible: I Jay unto you, that if 
 
 9 ' two cfyouftall agree on earth, as touching 
 
 any thing that they Jhall afk ; itjhall be done 
 
 for them of my Father which is in Heaven. 
 
 There is fomething in Interceflion fo 
 peculiarly pleafing to Almighty God, 
 and prevalent with him j that a good man 
 will obtain more, it almoft feems, for 
 another, than he is able to do by the 
 moil importunate application forhimfelf. 
 
 The Angels, that were fent to deflroy 
 
 the cities of Sodom and Gomorrah, 
 
 Gen.xLx. brought forth Lot, and faid, EJcape for 
 
 thy life -, boh not behind thee, neither flay 
 
 tbou
 
 SERMON IX. 103 
 
 thou in all the plain ; efcape to tke mountain, 
 left thou be confumed. And Lot fald unto 
 them, Oh not fo, my Lord; behold now, thy 
 Servant hath found grace in thy Jight, and 
 thou haft magnified thy mercy, which tbou haft 
 JJjewed unto me in faving my life ; and I 
 cannot efcape to the mountain, left feme evil 
 take me, and I die : Behold nr<w, this city is 
 near to fee unto, and it is a little one; Ob 
 let me efcape thither, (is it not a little one ?) 
 and my foul Jhall live. And he faid unto 
 him, See, I have accepted tbee concerning 
 this thing, that I will not overthrow this 
 city, for the which tkou baft fpoken* 
 
 What an inftance is this of the power 
 of prayer ! a city, and fuch a city, faved 
 from deftru&ion, fnatched, as it were, 
 from under the impending ftroke, by no 
 amendment or repentance of the inhabit- 
 ants, but by the violence of prayer, and 
 againft the will, if we might dare to fay 
 it, of the Divine Avenger. Hafte tbee, 
 H 4 fays
 
 S E R M O N IX. 
 
 fays he, efcape thither -, for 1 cannot do any 
 thing, till thou be come thither. The hands, 
 you fee, of the Hoft of Heaven are 
 bound down by the predominant autho- 
 rity of a good man's petitions : /CAN- 
 NOT do any thing, till thou be come thither. 
 
 And yet, this very Lot himfelf j (and 
 wonder not ; or rather, wonder indeed, 
 as you muft, when you contemplate 
 
 Rom. xi, thofe judgments which are unfearchable ; 
 
 33- but let not your aftonifhment extinguifh 
 your religion, but inflame and ftrengthen 
 
 zPet.H. it: This very Lot himfelf,) fo jufl, fo 
 
 7 ' 8 ' righteous, fo powerful with God, was yet 
 indebted for his own life to the intercef- 
 fions of another perfon. For thus it is 
 written, // came to pals, when God deftroy- 
 
 Gen. xix. . . r i i ^ / 
 
 29. ed the cities oj the plain, that (jod remem- 
 bered Abraham, and fent Lot out of the 
 midfl of the overthrow, when he overthrew 
 the cities in the which Lot dwelt. 
 
 But
 
 SERMON IX. 105 
 
 But the power of prayer and inter- 
 ceffion appears with flill more dignity in 
 the example of Mofes ; who fo often 
 ftepped in between the people of Ifrael, 
 and their incenfed Lord, and averted 
 the punifhment prepared for their moft 
 incorrigible obftinacy. The fupreme 
 Being fometimes, like one whofe power 
 was fubjeft to the control of another, 
 begs, and, I had almoft faid, bribes this 
 holy man not to interpofe his irrefiftible 
 interceflion, but permit him to take ven- 
 geance : Let me alone, that my wrath may Exod> 
 wax hot again/I them, and that I may con- xxxll< I0 - 
 fume them j and I will make of thee a great 
 nation. 
 
 And at another time, when this Di- 
 vine wrath had broken forth, Mofes faid, Numb. 
 take a cenfer, and put fre therein from off' $' 
 
 the altar: And Aaron took, as Mofes 
 
 commanded, and ran into the midft of the 
 congregation; and behold, the plague was 
 
 begun
 
 io6 S E R M O N IX. 
 
 begun among the people ; and he put on in* 
 cenfe, and made an atonement for the people : 
 And he flood between the dead and the living, 
 and the plague was flayed. No fludied 
 pomp of defcription ever reached the 
 majefty and terror comprifed in thefe few- 
 plain words ; He flood between the dead 
 and the living ; and the plague was flayed. 
 
 There is but one Intercede^ that can 
 
 be named after the iliuftrious example 
 
 of Mofes ; and that is He, of whom 
 
 Mofes was the fervant and the type ; that 
 
 great High Prieft and Sacrifice, who is 
 
 Heb.viii. ^ mediator of a better covenant-, and who, 
 
 J; . not by the blood of eoats and calves, but by 
 
 Heb. 1X - . , , , , . . * 
 
 12. his own blood entered 2n once into the holy 
 place, having obtained eternal redemption 
 Heb.ix. f or m - Ow ce > * n th? en d of the world hath 
 * 6 ' he appeared to put away Jin by the facrifice 
 Heb. vii. of himfelf: yet be ever liveth to make in~ 
 2 ^' terceffion. 
 
 Here,
 
 SERMON IX. 
 Here, here then muft you look, if you 
 would behold the efficacy of interceflion 
 in it's full light and glory. Here is an 
 interceflion, by the virtue of which all 
 tether interceffions, ail prayers, and all 
 good works are accepted, and fins for- 
 given. 
 
 Look up to the crofs 5 and there you 
 may behold One interpofing between a 
 world of (inner s and the fentence of 
 everlafting condemnation. 
 
 But wherefore art thou red in thine 
 apparel % and thy garments like him that 
 treadeth in the wine-fat ? I have troden the 
 
 wine-prefs alone ; the wine-prefs of the R ev , 
 
 jiercenefs and wrath of Almighty God. 
 
 See, on him falls all the punifhment 
 of the innumerable offences of all. All 
 we, likejbeep, have gone ajlray ; and the Lord 6, 
 hath laid on him the iniquity of us all. He 
 
 fuffers, 

 
 io8 S E R M O N IX. 
 
 fuffers, when we have finned ; and dies* 
 that we may live. 
 
 Bring hither your obje6lions to the 
 divine government, your mighty demon- 
 flrations concerning man's merit, and 
 the utter infignificance of every other 
 confideration or offering. Weary of 
 difputing, comei lay all your difficulties 
 upon this altar; and they will be con- 
 fumed at once in the flame of Love. 
 
 Confider, not only the meafure, or ra- 
 Ephef.iii. ther the length and breadth immeafurablej 
 
 1 8 
 
 of the Redeemer's love to men ; but alfo 
 the freedom and generality of his affec- 
 
 Rom.v.8. ti n * It was while we were yet fmners^ that 
 Chrifl died for us. We had not deferved 
 fo much kindnefs, nor any ; but on the 
 
 rer. 10. contrary, were enemies to him by our evil 
 deeds, when he undertook and accom- 
 plifiied, at the expenfe of his own blood, 
 this aftonifhing redemption. 
 
 Nay,
 
 S E R M O N IX. 109 
 
 Nay, even more: and yet what more 
 can be done, or can be imagined than 
 this ; to fuffer, and to die for the love 
 of thofe that hate us ? He, the Redeemer 
 of men, was not by his nature liable to 
 this fuffering and forrow. He was in 
 glory 'with the Father ', before the world was ; johnxvil. 
 he 'was with God y and was God: but he^ hni> K 
 became man : he aflumed our nature, 
 that he might be capable of it's calami^ 
 ties i and took on him a body, on pur- 
 pofe to be crucified. He breaks through 
 the limits and natural diftinftion of Be- 
 ings, and is driven to the neceflity of this 
 moft aftonifhing of all miracles, that it 
 might be poffible to fuffer pain, and 
 want, and ignominy ; to be afflicted and 
 fcorned; to undergo all the calamities 
 incident to the moft unfortunate of our 
 fpecies, all the exquifite torments which 
 the moft criminal can incur : and from 
 men 5 from men, infenfible and blind. 
 But he pities, and ftill loves you. Your 
 
 injuftice
 
 no S E R M O N IX. 
 
 injuftice and cruelty make no alteration 
 in his heart: though his ftrength may 
 fail with his wounds, his affection is 
 ftiJl vigorous : as he hangs bleeding on 
 the crofs, in agonies beyond utter-* 
 ancc, which feparate his foul from the 
 body, and will deliver him foon from all 
 you can do; hearken! his breath expire* 
 Lake in interceffions for you 5 father , forgive 
 *" them, for they know not 'what tbey do. 
 
 XXUl. 
 
 And will you do nothing now in re- 
 turn, or in acknowledgement at leaft of 
 fo much kindnefs ? Yes ; what is pro- 
 Titus iL per for us to dor LivefoMy, right e~ 
 
 oufty y and godly in this prefent i^orld-^ it if 
 the very leiTon, which, the Apoflle teJlg 
 ^^ lf s, tbe grace of God which bringetbfafoC', 
 tion teacbttb: difcharge your duty to 
 God, your neighbour, and yourfelves ; 
 and in general, keep God's command- 
 ments. This, indeed, is doing a great 
 deal; and may imply many thing?, that 
 
 will
 
 SERMON IX. i;i 
 
 will be laborious 3ff4 difficult to us. 
 And fhould you not be willing to fub- 
 mit to labour and difficulties ; when at 
 the fame time that you exprefs your gra- 
 titude to the Redeemer, you are con- 
 curring with him in his defigns for your 
 everlaiting falvation ? 
 
 But come ; fince you are fo much a- 
 fraid of hardfhips in religion, there is a 
 -way, kna^rn indeed to few, one fecret 
 way of avoiding them; 
 
 How? and yet be faved ? 
 
 Or elfe, I am fare, the fecret will be 
 worth little. But you are too well in* 
 Articled in found principles of piety, to 
 think there can be any fafe way of ob- 
 taining a {hare in that happinefs which 
 the Redeemer has purchased, without 
 fubmitting to the burden of obeying his 
 commandments. However, you are de- 
 
 firous
 
 ii2 S E R M O N IX. 
 
 firous to hear it : in a word, it is Love. 
 Love him; and then your obedience will 
 be no burden to you. The commands of 
 Chrift mtift be obeyed : but you may be 
 eafed of what is troublefome and diffi- 
 cult in this obedience, if you can get 
 your heart touched with this divine af- 
 fection. 
 
 Obferve what a wonderful effect this 
 fentiment of love is capable of producing 
 in thofe perfons, whofe hearts are tender, 
 and fufceptible of deep impreilions : how 
 great an alteration it makes, not only in 
 the courfe of their conduct, but in their 
 very fenfations and judgment. They 
 think nothing too much, which they can 
 do, or undergo, for the fake of the be- 
 loved perfon. They give up their own 
 inclination and interert, even with plea- 
 fure. The hardefl things become eafy, 
 the moft irkfome offices delightful, near 
 the object of their affection. They are 
 
 not
 
 S E R M O N IX. 113 
 
 not tired of their affiduities, or greedy 
 of any recompenfe for them : happy, fo 
 long as they are able to pleafe ; and am- 
 ply rewarded in the very performance, 
 and the kind acceptance of their ferviccs. 
 
 How unlike are thofe who ferve for 
 hire ! No matter how little they do, pro- 
 vided you will but be content with it. 
 There is in their motions a fluggiihnefs* 
 a reluctance, that perpetually demands 
 the fpur. In brief, they are not ferving 
 you, but themfelves : neither fide is 
 pleafed : your bufinefs is but ill difcharg- 
 ed; and their employment is one conti- 
 nual itruggle againft difficulties. 
 
 Many excellent things have been 
 fpoken, and very juftly, of many excel- 
 lent graces and virtues : but there is none 
 of them to be compared with that, which 
 is here recommended to you. It is the Matt. 
 frft and great commandment: it is that, on xxn ' 38 
 I which
 
 ii 4 S R M O N IX. 
 
 Matt. which hang all the law and the prophets; 
 xxa. -40. anc j t k atj finally^ on which above all things 
 
 your own happinefe depends. 
 
 Ecclus. There be nine things, which I have judged 
 tov,7,&<v/# mine heart to be happy j and the tenth I 
 will utter with my tongue. A man that hath 
 joy of his children, and he that liveth to fee 
 the fall of his enemy, that dwelleth with a 
 wife of under/landing, and that hath not 
 Jlipped with his tongue 5 that hath not ferved 
 a man more unworthy than himfelf; thai 
 hath found prudence ; that fpeaketh in the 
 ears of him that will hear : how great is he 
 thatfindeth wifdom * and none (of thefe) is 
 above him that fear eth the Lord: but the 
 LOVE of the Lord pajfctb all things ; he 
 that holdeth it, to whomjhall he be like?2ed? 
 
 To none indeed on earth : but he may 
 be likened to thofe happy Spirits above, 
 that encompafs the throne of God; "who 
 feeing him as he is, are filled with his 
 
 love,
 
 S E R M O N IX. 115 
 
 love, and with the light of his counten- 
 ance. And he fhall be joined in due 
 time to their fociety; and with them 
 worfhip, ferve, and poffefs, the lupreme 
 Object of his affections ; the fource and 
 author of every thing, that is fair, and 
 good, and lovely; andtheboundlefs ocean , 
 to which it all returns, and in which it 
 will be fwallowed up, and yet not loft, 
 for ever. 
 
 I 2 SER-
 
 SERMON X. 
 
 MATT. vi. 9, 10, u, 12, 13. 
 
 AFTER THIS MANNER THEREFORE 
 PRAY YE: OUR FATHER, WHICH 
 ART IN HEAVEN; HALLOWED BE 
 THY NAME; THY KINGDOM COME; 
 THY WILL BE DONE IN EARTH, AS 
 IT IS IN HEAVEN; GIVE US THIS 
 DAY OUR DAILY BRE-AD; AND FOR- 
 GIVE US OUR DEBTS, AS WE FOR- 
 GIVE OUR DEBTORS; AND LEAD 
 US NOT INTO TEMPTATION, BUT 
 DELIVER US FROM EVIL; FOR 
 THINE IS THE KINGDOM, AND 
 THE POWER AND THE GLORY, 
 FOR EVER. AMEN. 
 
 O 
 
 F all the applications to the fu- 
 
 preme Being which are extant, 
 
 I 3 and
 
 xi8 3 E R M O N X. 
 
 and are of a general nature, not receiv- 
 ing an additional force from the uncom^ 
 mon or moving circum fiances of thofe 
 who made them ; this now before us, the 
 Prayer of our Lord, is undoubtedly the 
 beft, being at the fame time the moft 
 rational, and the moft devout. It would 
 have been fo efteemed by all judges, if 
 the name of it's author had been never 
 known to us : fo that whether we have 
 an eye to the preaching, or the prayer 
 of our Redeemer, the obfervation is e- 
 i. qua'lly juft, ^hat never manffake like this 
 man. 
 
 Our Lord's prayer, as it is ufually ob^ 
 ferved, confifts of fix petitions : yet of 
 thefe fix, the three firft can hardly be 
 called by that name$ being more pror 
 perly acls or expreflions of Adoration, 
 Obedience, Submiffion j by which we 
 render honour to the Divine Being, and 
 give up ourfelves, along with the whole
 
 SERMON X. ny 
 
 creation, to his government and difpofal ; 
 before we prefume to offer any requefts 
 in our own favour, even for the fupply 
 of our moft neceflary wants, or the for- 
 givenefs of our fins. 
 
 There is a propriety in this. The in- 
 habitants of Heaven, when they worfhip 
 him that liveth for ever and ever, caft 
 their crowns before his throne, faying j Rer. iv. 
 Thou art worthy, O Lord, to receive glory, 10> * 
 and honour, and power-, for thou haft created 
 all things, and for thy pleafure they are, and 
 were created: they reft not day and night, 
 faying, holy, holy, holy+ Lord God Almighty mx. g. 
 And although in this prefent ftate of in- 
 firmity and want, it is very allowable for 
 us, and our duty to let our requefts be made PhiUv.6. 
 known unto God, and to join our fuppli- 
 cations to our thankfgivings ; yet let us 
 take care that they be fo joined. It will 
 be unbecoming, and argue a very wrong 
 difpofition of mind in us, if we never 
 1 4 draw
 
 120 SERMON X. 
 
 draw near to the throne of grace, but 
 in our diftrefs ; and having received fo 
 many benefits, remember nothing in the 
 Divine Prefence, but our neceffities 
 alone. 
 
 God is the Father of the Univerfe : 
 all nature owes it's being and fupport to 
 Him. He bears a nearer degree of the 
 fame relation to all fpiritual Beings, eta- 
 clowed with intelligence, and capable of 
 virtue ; who have received a greater por- 
 tion of his kindnefs and care ; and fhew, 
 or may do, a ftronger refemblance of 
 their Divine Parent. Of man in parti- 
 
 iGen. i. cular it is faid, that he was created in 
 
 Luke iii. f ^ e * ma g e tf God, and he is ftyledhisyi?;/. 
 
 s 8 - A good man may with frill better hopes 
 make ufe of this endearing appellation ; 
 and a good Chriftian above all. He is 
 
 John iii. bcrn again, from above, by the operation 
 of the fame Divine Spirit, by which the 
 Eternal Word was incarnate, and be- 
 came
 
 S E R M O N X. 121 
 
 came the Redeemer of men : and he is 
 
 made an heir of God. and joint-heir 'with Rm.viii, 
 
 17. 
 
 Chrift. By whom he is taught and au- 
 thorized, as he is prompted by that Spi- 
 rit, to lay claim to the relation, and in 
 his applications to the Maker of all things, 
 to fay : 
 
 ABBA, Father; Thou author, preferv- 
 er, fupport, of my being, life, hopes, and 1S ' 
 happinefs ; who haft brought me into this 
 world, thy work ; and redeemed me by 
 thy only begotten Son, through thy Ho- 
 ly Spirit, to an eternal inheritance in 
 Heaven j I acknowledge thy authority* 
 and thy affection, with reverence and 
 gratitude: I own^ thy paternal power 
 and tendernefs, and approach thy pre^- 
 fence with the fentiments of a fon -, with 
 fear, and love, and joy. Thus embold- 
 ened, I raife my thoughts from earth to 
 heaven ; I look up to that celeftial feat, 
 where thou haft dwelt from eternity, 
 
 en-
 
 122 S E R M O N X. 
 
 enthroned in majefly above all height, 
 and clothed with light which no eye can 
 bear to behold. But though thy glory is 
 unfearchable, and I cannot fee thee as 
 thou art; yet fo much, at leaft, I can 
 difcern of thee by thy image, exprefTed 
 in thy word, and reflected from thy 
 works; that thou art great, and juft, 
 
 Lev. x. 3. and holy. Thou wilt be fanffifed in 
 them that come nigh thee. Thou requireft 
 truth in the hearts of thy worfhippers ; 
 and that the lips which prefume to utter 
 thy hallowed name, be free both from 
 impurity and fraud. May the number 
 be multiplied without meafure, of fuch 
 
 Mai.i.n.as prefent this incenfe to tty name t and a 
 fure offering : and Oh ! * that my voice 
 .ajfo might be heard among thofe, who 
 thus adore thee ! But alas ! we have 
 been enemies to our God; rebels to thy 
 rightful fway : we have followed the dic- 
 tates of pride and paffion ; have been fe- 
 duced by the Tempter, led aftray by our 
 
 own
 
 SERMON X. 123 
 
 own corrupt mind, or by the wiles of 
 others ; and thy world hath lain under 
 the power of the evil one: how long, OEph.ii. 2, 
 .Lord, Holy and True? The time will 
 furely come, (let it come fpeedily!) when 
 thy juft dominion fhall be univerfally 
 acknowledged, in every region, by every 
 heart; when Thou (halt reign unrivalled 
 in all thy works ; and the ufurped autho- 
 rity of that Apoftate Spirit, which divides 
 and deforms thy kingdom, be utterly 
 deftroyed for ever. In Heaven, thy will 
 is the inviolable law : Myriads of mini- 
 flers encircle thy throne, who ceafe not 
 day and night to celebrate and to ferve 
 Thee, with uninterrupted praifes, and 
 unerring obedience. Oh ! that fuch fi* 
 delity were found on earth ! that the fons 
 of men did even now refemble that celek 
 tial fociety, to which they hope hereafter 
 to be united ! were animated with the 
 like holy ardent zeal, and could give 
 themfelves to God with the fame entire 
 
 {levo?
 
 12 4 S E R M O N .X. 
 
 devotion ! We are blind and vain, but 
 Thou art wife and good. Wife therefore 
 in thy wifdom, fecure under thy care, 
 great and happy in humility and fubjec- 
 tion, we have no wifhes but in Thee. 
 Our whole defire and glory is to be, to 
 do, to fuffer whatever Thou art pleafed 
 to appoint. During our pafTage through 
 this perifhable flate, we truft, and know, 
 that Thou who gavefl us life, wilt give 
 us alfo all fuch things as are necefTary for 
 it's fupport : and we afk no more. But 
 John vi. Oh ! leave us not deftitute of that bread, 
 ' 35 ' which cometh down from Heaven. Let our 
 fouls be nourifhed by thy word and or- 
 dinances ; that we may grow in grace, 
 and be made partakers of a life which 
 will never end. Wealth, fame, and 
 power, be they freely theirs, to whofe lot 
 they fal) : let our riches be repofited in 
 Heaven*: the object of our ambition is 
 the light of thy countenance, even the 
 
 Approbation and applaufe of God. r 
 
 What
 
 S E R M O N X. 125 
 
 What have I faid ? Ah me ! can I hope 
 to be juftified, when I am judged? dare 
 I truft to that fiery trial ? will my life, 
 or will my heart endure the infpection of 
 thy pure eye ? But there is mercy with 
 Thee. Let me appeal from the feverity 
 of thy Juftice, and lay hold on this an- 
 chor of my hopes. Pity, where Thou 
 canft not approve; and pardon that, 
 which mull offend. Then fhall my life 
 bear teftimony to my thankful heart; 
 and that gratitude, which extends not to 
 Thee, fhall overflow on men. How juft 
 is it, that I fliould fhew to them that 
 mercy, which I afk, and want ! I blefs 
 thee for thy goodnefs, and I feel the 
 conftr aint of Love j and do now from the 2 Cor. v 
 bottom of my heart, naked before that H 
 Prefence, from which no thought is hid, 
 rnoft freely forgive all thofe, who by word 
 or deed, knowingly or ignorantly, have 
 offended or have injured me. I relin- 
 quifh all my claims to vengeance. I 
 bury from this moment, for ever in ob- 
 livion, 
 7
 
 S E R M O N X 
 
 livicn, all o.fFences, and the very remem- 
 brance of refentment : And do moft ar- 
 dently defire, that the fenfe of thy divine 
 and boundlefs love may kindle in my 
 breaft a flame of thankfulnefs to Thee, 
 which no time can quench ; and an af- 
 fection to men, which no provocation,- 
 no wrongs can conquer. May this prin- 
 ciple of love live in my heart, and direct 
 and animate my actions, I am willing 
 it fhould be called forth and cultivated 
 by exercife and discipline : and whatever 
 trials or fufferings thy wifdom fees fit for 
 this happy end, I cheerfully embrace 
 them. Shew me no hurtful indulgence, 
 I decline no danger for thy glory, for the 
 good of men, for the improvement of 
 my virtue. Yet remember that I am but 
 duft. Be Thou near me in thofe perilous 
 moments. Let not the dorms of trouble 
 and trial overwhelm me. Strengthen my 
 failing faith. When I fink, ftretch forth 
 thy hand. I rely on thy Providence and 
 Grace; that Thou wilt deliver me from 
 
 the
 
 S E R M O N X. 127 
 
 the danger, or fupport me under it. Save 
 me from fin, from the great enemy of 
 fouls, and from eternal mifery. 
 
 Thefe, Lord, are the requefts, which my 
 heart pours out unto Thee. But Thou 
 feeft the wants, which it doth not know; 
 Thou heareft the defires, it cannot utter. 
 Give us what is good, though we afk it 
 not : and mercifully deny, when we pray 
 for evil. 
 
 
 My foul falls down with the loweft 
 
 reverence before thy throne, adding it's 
 little homage to the profound adorations 
 and triumphant Halleluiahs of the whole 
 hoft of Heaven, and all thy Saints on 
 earth : Power and Honour be to Thee, 
 Dominion and Glory, infinite and ever- 
 lafting, my Lord, my Father, and my God. 
 
 FINIS.
 
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