^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 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 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 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,& * 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. i-OS tymwi S. r "Zr \ ^L g \ /^ :zi A I Jt. s .-U! " University of California SOUTHERN REGIONAL LIBRARY FACILITY 405 Hilgard Avenue, Los Angeles, CA 90024-1388 Return this material to the library from which it was borrowed. A 000 131 544 9