V .0^ -t 1 M»IIA»Y OF THE « No. Division Range Shelf.. Received.. -^^^^^^^ 187 ^, i^ % SERMONS /<^^-\'% SELECTED FROM THE 1^ v'*^ »l WORKS OF THE MOST EMINENT DIVIIfES I6th, I7th, and IStk CENTURIES, ABRIDGED, AND RENDEUED IN A MODERN AND APPROPRIATE STYLE. BY THE REV. EDWARD ATKYNS BRAY, M VICAR OF TAVISTOCK. Every scribe which is instructed unto the kingdom of heaven, i» like unto a man that is an householder, which bringeth forth out of his treasure things new and old. — Matt. xiii. 52. ilontion : PRINTED FOR F. C. AND J. RIVINGTON, NO. 62, ST. Paul's church-yard; . By R. and R, Gilbert, St, John's Square y Clerhenwell, 1818. ADVERTISEMENT. Our language has undergone such recent changes ; and so different is our present mode of preaching ; that few, it may safely be asserted, are sufficiently acquainted with the merits of our old Divines. The most celebrated Preachers among the French lived, fortunately, when their language was already fixed; and therefore^ perhaps, are as fully appreciated as they deserve by all (foreigners as well as natives) who have any pretensions to a knowledge of their best writers** * As a proof that the remark is at least applicable to the French themselves, I shall only refer to Maury (Essai sur I'Eloquence de la Chaire, tome 2. p. 43,) who does not a2 ir ADVERTISEMENT. Our own Divines, however, as tliey justly may contend with them for genius; in soundness of true Christian doctrine, are in- disputably superiour. It is hoped, therefore, that an attempt to adapt some of their compositions to what may be deemed, perhaps, the present style of preaching, may bring them into more general notice. At any rate, if the fol- lowing short Discourses, in which, it is presumed, the spirit of their great origi- nals must in some degree exist, shall meet the eye of those who may have no other means of knowing them ; or shall induce those who are more fortunately circum- stanced, not only to consult but to study them ; the design of the present publica- 4ion will be fully answered. Some Discourses from Authors of a more recent date are admitted, not only for the hesitate to assert that 'Mhe second cAslss" of French Preachers would " incontestibly form the Jirst among all '* the other nations of Europe.'' ADVERTISEMENT. V sake of variety, but to prove that the latter must have familiarized theinselves w^ith the writings of the former. And, perhaps, till they thus can rival their illustrious Prede- cessors, the younger Clergy, by this selection of their beauties, as specimens of Pulpit Eloquence, may be prevailed on to adopt a similar plan, before they venture on original composition. CONTENTS. SERMON I. FROM LATIMER. ROMANS xiii. 11. Page It is high time to awake out of sleep : for now is our salvation nearer than when we believed 1 SERMON II. FROM BRADFORD. MATTHEW iii. 3. Repent ye : for the kingdom of heaven is at hand . . 11 SERMON III. FROM JEWELL. ROMANS xiii. 12. The night is far spent, the day is at hand: let us therefore cast off the works of darkness, and let us put on the armour of light 2d 5 ViU CONTENTS. SERMON IV. FROM SANDYS. PSALM Ixxxvi. 11. Page Teach me thy way, O Lord, and I will walk in thy truth , 39 SERMON V. FROM HOOKER. PARTI. JUD^17— 21. But, beloved, remember ye the words which were spoken before of the Apostles of our Lord Jesus Christ ; How that they told you there should be mockers in the last time, who should walk after their own un- godly lusts. These be they who separate themselves, sensual, having not the Spirit. But ye, beloved, building up yourselves on your most . holy faith, praying in the Holy Ghost, Keep yourselves in the love of God, looking for the mercy of our Lord Jesus Christ unto eternal life 47 CONTENTS. IS. SERMON VI. IIIOM HOOKER. PART II. JUDE 17—21. Page But, beloved, remember ye the words which were spoken before of the Apostles of our Lord Jesus Christ ; How that they told you there should be mockers in the last time, who should walk after their own un- godly lusts. These be they who separate themselves, sensual, having not the Spirit. But ye, beloved, building up yourselves on your mostinit.- holy faith, praying in the Holy Ghost, •!? Keep yourselves in the love of God, looking for the mercy of our Lord Jesus Christ unto eternal life . . 57 SERMON Vn. FROM ANDREWES. JAMES i. 22. Be ye doers of the word, and not hearers only, de- ceiving your own selves , . 67 SERMON VIII. '« FROM DONNE. MATTHEW XViii. 7. Woe unto the world, because of offences 77 X CONTENTS. SERMON IX. FROM HIE RON. LUKE V. 10. Page From henceforth thou shalt catch men •••••••••••• 90 SERMON X. FROM CHILLINGWORTH. 1 COR. X. 13. God is faithful, who will not suffer you to be tempted above that ye are able 100 SERMON XI. FROM HALL. PART I. PHIL. iii. 18, 19. (For many walk of whom I have told you often, and now tell you even weeping, that they are the ene- mies of the cross of Christ : Whose end is destruction.) 109 CONTENTS. XI SERMON XII. FROM HALL. PART II. PHIL. iii. 18,19. Page (For many walk of whom I have told you often, and now tell you even weeping, that they are the ene- mies of the cross of Christ : Whose end is destruction.) 118 SERMON XIII. FROM HALL. PROVERBS xxix. 23. A man's pride shall bring him low : but honour shall uphold the humble in spirit 127 SERMON XIV. FROM BROWNRIGG. FOR EASTER DAY, JOHN xii. 24. Verily, verily, I say unto you, except a corn of wheat fall into the ground and die, it abidetb not : but, if it die, it bringeth forth much fruit 136 3S11 CONTENTS. SFRMON XV. FROM HAMMOND. MATTHEW X. 15. Page It shall be more tolerable for the land of Sodom and Gomorrah in the day of judgment, than for that city 146 SERMON XVI. FROM SANDERSON. PART I. PSALM xix. 13. ACCORDINU TO THE BIBLE TRANSLATION. Keep back thy servant from presumptuous sins. Let them not have dominion over me. Then shall I be upright, and I shall be innocent from the great transgression 156 SERMON XVII. FROM SANDERSON. PART II. PSALM xix. 13. ACCORDING TO THE BIBLE TRANSLATION. Keep back thy servant from presumptuous sins. Let them not have dominion over me. Then shall I be upright, and I shall be innocent from the great transgression . • • • ; • • • • 165 SERMON XVIII. FROM TAYLOR. PART I. JOHN ix. 31. Page Now we know that God heareth not sinners ; but if any man be a worshipper of God, and doeth his will, him he heareth i. *yk^ hm»^ki€L» v-i . yut*^ ^a •i**ij» 1 174' . . . J _ . . . , , .ij^how Hiil He I'j V ^ SERMON XIX. FROM TAYLOR. ; PART II. > JOHN ix. 31. Now we know, that God heareth not sinners ; but if any man be a worshipper of God, and doeth his will, him helieareth • » X . ••'... 184 SERMON XX. FROM TAYLOR. HEBREWS xii. 28, 29. Let us have grace, whereby we may serve God, ac- ceptably with reverence and godly fear : For our God is a consuming fire 193 XIV CONTENTS. SERMON XXI. FROM BARROW. PART I. PSALM CXlv. 9. ACCORDING TO THE BIBLE TRANSLATION. Page The Lord is good to all, and his tender mercies are over all his works 204 SERMON XXII. FROM BARROW. PART IL PSALM Cxlv. 9. ACCORDINO TO THE BIBLE TRANSLATION. The Lord is good to all^ and his tender mercies are over all his works • 215 SERMON XXIII. FROM BARROW. 1 COR. iv. 16. I beseech you be ye followers of me 226 CONTENTS. Xr SERMON XXrV. FROM ALLESTREE. 1 PETER iv. 1. Page He that hath suffered in the flesh, hath ceased from sin 237 SERMON XXV. FROM GLANVIL. 2 PETER iii. 3. There shall come in the last days scoffers, walking after their own lusts •«•• 246 SERMON XXVI. FROM HOPKINS. PROVERBS Xiv. 9. Fools m^ke a mock at sin • • . . 257 SERMON XXVII. FROM TILLOTSON. MATTHEW V. 44. But I say onto you, love your enemies, bless them that curse you, do good to them that hate you, pray for them which despitefully use you, and persecute you 265 '"%^'^ XVi CONTENTS. SERMON XXVIIT. FROM YOUNG. m^ ROMANS xii. 1. Pjtge I beseech you, therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service 275 SERMON XXIX. .,,, ' FROM BEVERIDGE. rv EXODUS iii. 14. And God said unto Moses, I am that I am ; and he said, thus shalt thou say unto the children of Israel, I AM hath sent me unto you 285^ SERMON XXX. FROM BULL, I TIMOTHY ii. 1, 2. I exhort, therefore, that, first of all, supplications, prayers, intercessions, and giving of thanks, be made for all men ; for kings, and for all that are in authority : that we may lead a quiet and peace- able life, in all godliness and honesty 299 CONTENTS. X\n SERMON XXXI. FROM SOUTH. JUDGES viii. 34, 35. Page And the children of Israel remembered not the Lord their God who had delivered them out of the hands of all their enemies on every side. Neither shewed they kindness to the house of Jerubbaal, namely Gideon, according to all the goodness which he had shewed unto Israel 310 (\:^: . ^_ ^ ...... . SERMON XXXII. FROM SOUTH. PROVERBS X. 9. He that walketh uprightly, walketh surely 321 SERMON XXXIII. FROM SPARROW 1 THESS. iii. 8. Now we live, if ye stand fast in the Lord 32(2 SERMON XXXIV. FROM ATTERBURY. { - MATT. xiv. 23. I When he had sent the multitude away, he went up into a mountain, apart, to pray 345 xvm CONTENTS. SERMON XXXV, FROM SEED. • ^ PART I. PSALM cxiii. 5. ACCORDING TO THE TRANSLATION IN THE BOOK OF COMMON PRAYER. '> 'V,.. Page Who is like unto the Lord our God, who hath his dwell- ing so high ; and yet humbleth himself to behold the things that are in heaven and earth ? > . . 359 SERMON XXXVI. FROM SEED. PART 11. PSALM cxiii. 5, ACCORDING TO THE TRANSLATION IN THE BOOK OF COMMON PRAYER. Who is like unto the Lord our God, who hath his dwell- ing so high ; and yet humbleth himself to behold the things that are in heaven and earth • 370 SERMON XXXVIL FROM BUTLER. JAMES i. 26. If any man among you seem to be religious, and bridleth not his tongue, but deceiveth his own heart, this man^s religion is vain • . • 381 CONTENTS. %ix SERMON XXXVIII. FROM WARBURTON. 2 PETER i. 5, 6, 7. Page Oiving all diligence, add to your faith virtue, and to virtue knowledge, and to knowledge temperance, and to temperance patience, and to patience god- liness, and to godliness brotherly-kindness, and to brotherly-kindness charity • • • 393 SERMON XXXIX. FROM SKELTON. PART L coLossiANs iii. 2. Set your affection on things above, not on things on theearth , 402 SERMON XL. FROM SKELTON. PART IL COLOSSIANS iii. 2. Set your affection on things above, not on things on theearth 412 nrr-^-^r^^r '^■i-tr^i. <'^ ^ > .'JiiitiT filial too/ oJ Jbbc ol baa ^gaotrbai^-^l K o T ;i a ../i, ^-^ mh SERMON I FROM LATIMER*. ROMANS Xlll. 11. It is high time to awake out of sleep : for now is our salvation nearer than when we believed. The sleep fi'om which the Apostle here would rouse us, is the sleep of the soul; that is, of sin and wickedness ; which, in Scripture, are called sleep^ or darkness. And though, perhaps, he more par- ticularly alludes to the circumstances of the time, and to the individuals whom he addresses, yet his words have evidently a more general reference: and in this latter respect^ therefore, I propose to consider them. Now we know that he that believeth shall he SAVED. How comes it, then, that the Apostle says our salvation is nearer ? Do we not believe noto, * Hugh Latimer, Bishop of Worcester, was born 1470, and burnt at Oxford, 1554. B 2 ds did the prophets and patriarclrs of old? Hovr, therefore^ is our salvation nearer ? Know, then, in reference to the present subject, that there are two distinct periods : the firsts from the beginning of the world to the coming of Christ ; the other^ si7iee his advent. All they, therefore, who were before his coming-, believed only that he should come; but we believe that he is come: and con- sequently our salvation may be said to be nearer, or more certain. Even the Jews still believe that he shall come. But their faith is a deceitful faith ; since it is contrary (o God's word : for we are not to expect th-at Christ will come again and suffer. No — He will come again, it is true : \mi it will be to judge the quick and the dead. The advent of our blessed Lord was long re-- vealed before his coming in the flesh. God, speaking of the woman's •eed^ said to the serpent, Jt shall; bruise th/ head. And thus was the Gospe?, or glad tidings, preached in Paradise : for the serpent had deceived our first parents, and deprived them of that felicity to which, at their creation, they were destined. As many, therefore, as believed these words, and put their hope in the seed of the woman, were saved : as Seth, Enoch, and many others. This Gospel was also thus revealed to Abraham ; In thy seed shall all the nations of the earth be blessed. Hence, then, it appears that^ zvithout Christ, we are under the curse of God ; and again, bi/ Christ, we have the benediciiou of God. If was made known, also, unto David and all the holy prophets. They all spake of this Gospel, and taught the people to expect their Saviour. It must be con- fessed, however, that their sayings and prophecies were somewhat dark and obscure. But when, at length, he came, and dwelt among us^ and showed us the way to heaven; when he taught us this blessed Gospel with his own mouth, and perfected it when he suffered for us ; this, surely^ was a clearer revelation than any that the prophets had. Blessed are the eyes which see the things that ye see, says Christ to his disciples ; for I tell you, that many prophets and kings have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them. And wherefore were they called blessed ? because they saw him } If the blessed- ness consisted in the outward seeing, then Adam and Eve and all the prophets were not blessed. If the blessedness consisted in mere bodily sight, then his very enemies, Annas, and Caiaphas, and Pilate, and all that consented unto his death, were blessed \ Thus, then, that our salvation is nearer, must be understood in respect to the difference of time : for Christ, unquestionably, is more clearly revealed to those on whom the ends of the world are come, than when he was only promised. But with regard to the blessedness which we have by Christ, it was alike at all times : for to Adam, who believed the first promise which God made unto him, it was 4 equally benclicial^ and he was as much saved by il, in believing that Christ should come, as tee are, vfho believe that he is come^ and has suffered for us. So, likewise, are the 'prophets saved, in believ- ing that he should come, and suffer, and deliver man from sin, by his most painful death. Since, therefore, he now is come, and has redeemed our sins, and suffered (not for his own, but for our sakes) in order to deliver us from everlasting dam- nation ; by taking upon himself our sins, and giving us His righteousness — since, therefore, all those things, I say, are now fulfilled and accom- plished, well may St. Paul exhort us to awake from the sleep of sin and wickedness ; and well may he assign as an inducement, that now is our salvation nearer. It is, in fact, as if he had said, our Saviour is now most clearly and openly revealed to us ; nay, he has already suffered for us ; he has fulfilled the law to the uttermost ; and thus, by fulfilling it, has taken away the curse of the law. SiUj we know, is the transgression of the law. Now, there is a deadh/ sin and a venial sin ; that is, sins that are pardonable, and sins that are not pardonable. There are also two descriptions of men. There are some who are not yet justified, or regenerate, or in the state of salvation : that is to say, not God's servants. Now, such as these, who are not yet come to Christ ; or have fallen away from him, and so lost their justification; all those who are not sorry for their sins, but resolve to con- tinue in them ; are out of God's favour : they sin in all their doings. And there are others^ on the contrary, who are faithful, and regenerate, and made dean from their sins through Christ. Now, since all of us have bejen guilty either of venial or of deadly sins, it is highly expedient that we should be able to distinguish them. Such sins, then, as are committed against God, without our knowing or consenting to them, are venial. When, for instance, I am conscious of any unlawful desire, this motion of my heart is sin : but if I withstand it, and consent not to it, it is a venial and not a mortal sin. And thus we are told in Scripture, that even a just man falleth seven times ; that is, fre~ quently : for his works are not so perfect as they ought to be. And what is deadly sin ? He sins deadly who is guilty of sin knowingb/. Since, therefore, it is so perilous a thing to be in the state of everlasting perdition, let us follow the warning that St. Paul here gives us : let us rouse ourselves from the sleep of sin, and heartily resolve to forsake all our wickedness. But, may we do so? May we rise from sin ? We may : for God has provided a remedy for us; namely, repentance. As John the Baptist began his sermons with an exhortation to repentance, so preached Jesus, Re- pent ye, and believe the Gospel. But it may be asked, in what consists repentance ? I answer, repentance is a turning from sin unto God, a ■^-' ,, tvaking up from the 3leep of which St. Paul here speaks. To the coQipletion of true repentance, three things are requisite. The first is contrition : that is, I must acknoyvledge that I have transgressed God's hol^ law and commandments ; I must con- fess my guilt, and abhor both myself and my wickedness. And, when this is the case, as often as I look upon mi/self, and upon the law of God, J shall see notliing but hell and everlasting damna- tion. For the law, by the preaching of the word, brings us to the knowledge of our sins ; and shows them to us in our hearts, as a glass shows the spots upon our faces. The first point, therefore, is to acknowledge our sins, and to be sorry for them. But we must not tarry here : for Judas himself advanced as far as this. No doubt, he was as sor- rowful as any could be ; but it was to no purpose : he was lost. Therefore we must proceed to some- thing else. And what is that? Faith: — Belief. We must belieyc in Christ, We must know that our Saviour is come into the world to save sinners. Ihou shalt call his name Jesus, says tlie angel of the Lord, for he shall save his people from their sins. And this must not only be a general, but a special faith. For even Satan himself believes that Christ is come into the world, and has effected a reconciliation between God and man. He knows, that through him, there is remission of sins ; though he believes not -that he shall partake of it. Hf,, therefore, has a general faith : but^ I say, th^ every one of us, must have a special faith. I' must believe that Christ's blood was shed for me. I must believe, when Christ says. Come unto me, all ye tliat labour and are heavy laden, and I will give you rest, that he calls me individually to him, that I should come and receive from him eternal life. God requires a special faith of every one of us, as he did of David, whefi the prophet Nathan said unto him, The Lord hath put away thy sin. Which words of the prophet he believed : and so, according to his belief, was it done unto him, For David's repentance was not like that of Judas I who, though he was sorry for his sins, yet had not faith. Thus, then, the second point \s faith: when we believe, that God will be merciful unto us, and, through his Son, forgive us our sins, and not impute the same to our everlasting destruction. But there is another point behind ; which is this. I must have an earnest resolution to forsake sin ; I must not suffer Satan to have the dominion over me : for, no doubt, if we will but fight and strive, we may gain the victory over him. Our blessed Lord has promised us his help and comfort. And St. James assures us, that if we resist the devil, he will Jlee from us. At first he is but weak; and if we will but fight, we shall easily overcome him. But, if we suffer him to enter and possess our hearts, then is he sq strong, that he can scarcely ever be driven out again. For he enters first by evil thoughts. If we withstand not these, desire soon follows. And, if we suffer that, then comes consenting : and so^ from consenting, we proceed to the very act ; and afterwards from one evil to another. Let us, therefore, manfully perform our baptismal promise, to fight against the world, the flesh, and the devil : which if we do, it is impossible but we shall have help at the hands of God. With respect to confession^ which must necessa- rily precede forgiveness of sin, they that can be content with the general absolution, as it is given by the minister of God's word, either in our ad- mirable Liturgy, or in his sermons and expositions of Holy Scripture, (when he declares, that all who are sorry for their shis, and believe in Christ, must seek help and remedy from him, and resolve, on their own part, to amend their lives, and to avoid sin and wickedness) all these shall have remission of their sins. And they, who are not satisfied with this general absolution, may go (as they are re- commended when notice is given of the Sacrament) to sojne discreet and learned minister ; that, hy the ministri/ of God's holy word, they may re- ceive the benefit of absolution, together with ghostly counsel and advice, to the quieting of their conscience, and avoiding of all scruple and doubtfulness. Let it be recollected, however, that no minister of himself can forgive sins. There can be no satisfaction, no absolution for our sins, but in .a:i>^^ r'^ ■.\ A % '->'. \r %' VH v-« ^Ji i^. o ij % \ , ^J Christ, The only amends we can make for l>ur sins^ is by believing in Him, who suffered death upon the cross for our redemption ; and made there (by his one oblation of himself, once of- fered) a full, perfect, and sufficient sacrifice, ob- lation, and satisfaction for the sins of the whole world. Thus^ then, from what has been said, you may perceive the nature of that sleep, of which St. Paul is speaking, namely, the sleep of sin. When we spend our time in sin and wickedness ; when we live, as it were, but for the pleasures of this world ; then we sleep that deadly sleep which brings with it eternal damnation. Alas ! my brethren, how can we be so foolish as to set so high a value on this world, when we know that it endureth but for a season ? According, in- deed, to the opinion of several of the Fathers of the Church, the world was created to endure but six thousand years : namely, two thousand before the Law, two thousand under the Law, and two thou- sand under the Gospel. Now of these six thousand years, there are past already more than 5800* : and yet, for the elect's sake, this time, which is left, shall be shortened. This, indeed, we know from the testimony of Christ himself. Let us remember, therefore, that the time is short. Let us study to amend our lives. Let us not be careful for this * In the original, 5552. 10 world : for the end of it, possibly^ is at Itand : and, at any rate^ our end is not far off. Death, ere lon^, Vvill lay his hands on all of us. And yet wonderful and lamentable is it to see, that there are many who have lived for forty or fifty years in this world, and yet want time to prepare themselves to leave it. For God's sake, therefore, I beseech you, my brethren, rise from your sleep of sin and wickedness ; make yourselves ready ; set all things in order ; that you may be prepared whenever death shall come to fetch you. For die we must : there is no escaping. We were not created by God, to the end that we should abide here always. Let us, therefore, repent betimes : for God de- siretli 7iot the death of a sinner, but rather that he maij turn from his wickedness and live. / have no pleasure in the death of him that dieth, saith the Lord God : wherefore turn yourselves^ and live ye. SERMON II FROM BRADFORD*, MATTHEW 111. 3. Repent 1/e : for the kingdom of heaven is at hand. The life, which at this moment we possess, is the gift of Gad : in whom we live and move, and have our being. For which as we should be thankful, so we may not use it after our own fancy, but to the end for Avhich it is given us ; that is, to flie setting forth of God's praise and glory, by repent- ance, conversion, and obedience to his will. Repentance or penance is not an English word, but is borrowed, through the French, from the Latin language, and signifies '* to think on any thing past with sorrow ;" in Greek, it is '' being wise after- * John Bradford Avas bora in the early part of the reign of King Henry VIII ; and was brought to the stake, at Smithfiel4, on the 1st of July, 1555. 1 wards ;" in Hebrew, '' a conversion^ or turning/' Which conversion or turning*, since it cannot be true and hearty, especially unto God, without some hope or trust of pardon for that which is already done; penance may be defined to be not only a sorrowing for our sins past, but an earnest purpose to amend our lives, and turn to God with a trust of pardon. This penance, we find, is wholly different from that of the Papists ; which, they tell us, consists of three parts ; namely, contrition, confession, and satisfaction. Contrition they call a just and full sorrow for their sin. Confession they call a num- bering all their sins in the ear of their ghostly father. Satisfaction they call amends-making unto God for their sin, by works of supererogation ; or the performance of more than is required of them. Christ, however, says. When we have done all those things which are commanded us, we are still but unprofitable servants. No — neither in heaven nor in earth was an^ found to satisfy God's anger for our sins, but the Son of God, Jesus Christ the righteous ; who by his blood hath wrought the work of satisfaction, and alone is worthy to receive all honour, praise, and glory. If any man sin, says St. John, we have an advocate with the Fa- ther , Jesus Christ the righteous ; and he is the propitiation (or satisfaction) for our sins. Let us say, then, as David teach eth us, J^ot unto us, Lord, tiot unto us-, but unto thy name give the praise. Thus^ penance is a hearty sorrow for our sins, a hope or trust of pardon through Christ, and not with- out an earnest purpose to lead a new hfe. This is the penance to which all the Scripture calls us. And this must be continually/ in us ; this must increase^ dailyj more and more in us ; and without this we cannot be saved. If, then, you desire to have it, you must not think that by any means you can get k o^ yourselves. Every good gift is from above, and Cometh down from the Father of lights. If, therefore, repentance be good, it comes from God, and not of our free will. It is the Lord that mor- tifieth, that bringeth down, that humbleth : so says the Scripture. Turn thou us, O Lord, and so shall we be turned. Wherefore, if thou wouldest possess this part of penance ; as for the whole, so for this part, go thou unto God in prayer. And, secondly, get thee God's law as a glass to look in : for in it, and by it, cometh the true know- ledge of sin ; without which there can be no sor- row. As, when a man is sick, the first step to health, is to know his sickness ; even so, the first step to salvation, is to know the damnation that is due for tiiy sins. The law, of God, therefore, must be looked in spiritually, and not according to the outward word or letter. And this is one of the differences between God's laws and man's laws, that by the latter, I am not 14 condemnable, so long as I outwardli/ observe the same. But God's law goes to the root, and to the heart, condemning me for the inward motion, though outwardly 1 hve most holily. As for exam- ple: provided I kill no man, though in my heart I hate him, man's law condemns me not : but God's Jaw does. And why ? It sees the fountain whence the evil springs. If hatred were taken from the heart, murder could never be perpetrated. Inas- much, therefore, as this ouliDard evil springs from ]the inward corruption ; and since God's law is spiritual, so should it be spiritually understood, if we would come to the in\Q kno2cledge of our sins. For of this inward corruption, reason knows but little or nothing. I had not known lust to have been sin, says St. Paul, except the law had said. Thou shall not covet. Let us, then, look into our hearts ; and, seeing the foul spots with which they are stained, the sooner shall we be moved to sor- row and repentance. But if, neither by prayer, nor by looking in God's law, thine unbelieving heart feels no sorrom for thy sins, turn thine eye towards the penaltj/. Cursed is every one, saith God, that continueth not in all things which are written in the hook of the law to do them. Tell me, my brother, why do you so lightly con- sider God's curse, that for your sins past you are so careless, as though you had made a covenant with death and damnation, as the wicked did in the 15 days of Isaiah ? Is not the anger of a king, death ? And, is the anger of the King of all kings to be lightly regarded? Like as wax melteth at the fire y says David, so do the ungodli/ perish at the pre- sence of God. If, then, his face be so terrible to the wicked, what, think we, is his hand ? At the face, or appearing of God's anger, the earth trem- bleth ; but we, earth, stones, flints, tremble o^ at all. If a lion roar, the beasts of the forest qi with fear : but, loorse than beasts, ive quake not the roaring: of the lion of the tribe of Judah AnH why ? Because the curse of God, hardness of heard, is already fallen upon us : or else we could not bot lament and tremble for our sins ; if not for the shame of them, yet, at least, for the malediction 'm^ curse of God, which, on this account, hangs ove?t '^^ us. ^S Look upon God's anger for sin in our first pa- rents. Were they not cast out of paradise ? Were they not subjected to sorrow, labour, death ? Was not the ground cursed for their sake ? Do we not allj men by labouring in the sweat of their hrow^ women in travailing with child, and all in death, mortality, and misery, do we not all, even in this life, feel the same ? And was God so angry for their sin, and will he say nothing to us for ours ? Alas ! how much more horrible than eating but an apple 1 In the time of Noah and Lot, God destroyed the whole world with water, and the cities of Sodom 16 tind Gomorrah with fire and brimstone from heavetl; Lot's wife, by looking hack, was turned into a pil-^ lar of salt ; and will our looking back again, yea, our running back again to our wickedness, do us no hurt ? Pharaoh's heart was hardened, so that no miracle could convert him : if ours were in any degree soft, we should begin to sob. Of five hundred thousand men, but two entered into the land of promise : because, saith God, thei^ have tempted me now these ten times. And think we that God will not swear in his wrath, that we shall never enter into his rest, who have sinned so many ten times as we have hairs upon our heads ? The man that sware, and he that gathered sticks on the Sabbath-day, were stoned to death. But, surely, we must think our swearing is no sin, and that our vain and often riotous amusements on the Lord's Day are pleasing to God ; or we could not but reform ourselves. Saul's malice to David, Ahab's displeasure against Naboth, brought their blood to the ground for dogs to lick : yea, their children were hanged up and slain for these transgressions. But ice continue in malice, envy, murder, as though we were able to wage war with the Lord. David's adultery with Bathsheba, was visited on the child that was the fruit of their incontinence ; on David's daughter, deflowered by her brother; ©n his children, one slaying another ; on his wives, defiled by his own son ; on himself, driven out of 1-? his realm in his old sige ; and iii many other in- stances^ although he most heartily repented. But we are dearer unto God than David, though he was a man after God's owtl heart ; or, surely, we could not but tremble and repent. Achan's subtle theft provoked God's anger ag-ainst all Israel And our subtlety, yea, open extortion, is so dexterously managed, that God can- not espy it. Gehazi's covetousness, brought it not the leprosy \ipon him and all his seed ? Judas, also, hanged himself. But our covetousness is of another de- scription. If so, the same God will deal with us accordingly. Who, then, art thou, that God should spare thee more than these ? He hateth sin now as much as ever. The longer he spares, the greater will be his 'vengeance. The deeper he draws his bow, the shaft will pierce the sorer. But if thy heart be still so hardened, that all this will not move thee, thou art indeed in evil case, and 1 know no remedy. T^o remedy, said I ? Yes, there is one, which is sure to serve, if am/ thing will serve ; the passion and death of Jesus Christ The cause why Christ became man. and suffered as he suffered. Was the sins of his people, that he might save them from the same. Consider the greatness of the c/^'s- ease, by the greatness of the phi/sician, and the remedy. Who wa.s the physician? No angel, no C 18 saint, no archan§;el, no crealure in heaven or In earth, but He by whom all things were made ; even God's own Son. Tbc Lord of lords, the King of kings, the bright- ness of God's glory, the Son' of God, in whom he iai well pleased, hangs between two thieves, crying, for thee and me, and for us all, Mif God, my God, ulu/ hast thou forsaken me ? Look upon this ? Look into the very heart of Christ, pierced with a spear, wherein thou may est see and read God's hor- rible anger for sin. Woe to thy hard heart that pierced it. God so loved the world, says our blessed Lord himself, that he gave his only-begot- ten Son, that whosoever believeth in him should not perish, hut have everdasting life. He says not, that so7ne might have life ; but all. Again he says, Come unto me all ye that labour and art heavy laden, and I will give you rest. And know ye not who spake it? He who is the truth. Think ye, then, that he will be untrue to thee who art sorry for thy sins ? No — Heaven and earth shall jjass away, but His zvord shall not pass away. St. Paul says, God would have all men to be saved. He excepts none And to Titus, The grace of God bringelh salvation to all men. As from Adam all have received sin to damnation, so by Christ all have grace offered to salvation, if they. reject not the same. As I live, saith God, I will not the death of a sinner. Art thou a sinner? Yes. i9 Lo ! God swearelh he wills not thy death. How then canst thou perish ? Consider with St. Peter, that the promise of salvation pertaineth not only to them which are nigh; but also to all whom the Lord hath called, be they never so far off. And the Lord now calleth thee by me. Christ is the propitiation for our sins, yea, for the sins of the whole world. Believest thou this ? I know that thou believest it. Say, therefore, in thy heart, Lordj I believe ; help thou my unhelief. Blessed are they which see not, and yet have believed, Hope, therefore, as did Abraham, even against hope. But, if yet thou feelest no faith, no certain per- suasion of God's love; set before thee the benefits which God hath heretofore given thee, and still giveth thee. Consider that he hath made thee a 7nan, whereas he might have made thee a toad. And why did he this ? Because he loved thee. And, if he loved thee when thou wast not, to make thee such as he most graciously hath made thee, will he not now love thee ? Hateth he any thing that he hath made ? Loveth he for a day only ? No— He loveth to the end : his mercy endureth for ever. Can a woman forget her sucking child? yea, they may forget, yet will I not forget thee, saith the Lord, He hath long spared thee, and borne with thee, when thou never purposedst to repent ; and now that thou dost repent, will he not give thee mercy f g2 2d Adam, in Paradise, grievously offended: as the painful punishment, which we all still feel, too manifestly proves. Yet, notwithstanding this, God poured out the fierceness of his anger neither upon him nor Eve, but upon the serpent Satan : pro- mising to them a seed, even Jesus Christ, by whom they at length should be delivered. If God, then» >vas so merciful to Adam, who so sorely brake his commandment, and rather laid the blame on God than ask for mercy ; thinkest thou that he will not bo merciful to thee who blamest thi/self, and ear- fiestli/ desirest pardon ? Moses, Miriam, Aaron, ti)ough they stumbled, yet received they wercy. Yea, the people in the wilderness so sinned against God, that he purposed to have destroyed them. Let me alone, said he to Moses, that I may destroy them. But Moses did not let him alone ; for still he prayed for them : and therefore did God spare them. If, then, they were spared through Moses' prayer, wliy shouldest thou doubt whether God will be merciful to thee ; having, as thou hast, one far greater and better than Moses to pray jor thee and ^mth tliee, even Jesus Christ, David foully fell, when he committed adultery with the wife of his faithful servant; whom he also murdered. In this his siti, though long he lay asleep ; thinking, that by the sacrijices he offered, all was well, and God content ; yet, when the Prophet, by a parable, had !>o brou^'it him to a remembrance of his sia, that 21 he gave judgment against himself ; then cried he out, / have sinned against the Lord. I have sinned, and am worthy of eternal damnation. But what saith God by his Prophet ? Than shalt not die : the Lord hath put aicay thy sins ; or rather hath laid them upon another, hath laid them on the shoulders of his Son, even Jesus Christ, who bare them, and not only them, but thine and mine also, if toe will but cry from our hearts. We have sinned. For God is not the God of David only. He is the God of all : so that he, whosoever he be, that calleth upon the najyie of the Lord shall he saved, I shall now present you with an example or two from the New Testament ; that we may see God to be the same God in the Nex^y Testament, that he was in the Old, Thomas would not believe the resurrection of his Lord, though many told him who had seenhim One might have thought, therefore, that his sins would have destroyed him. Except I see and feel, says he, I ivill not believe. Christ, however, ap- peared to him, and would not leave him to perish : as he will not thee, my brother, if, with Thomas, thou wilt keep company with the disciples. How great was the fall of Peter I He cursed and swore that he knew not Christ, and this not once, but thrice, and in the hearing of his Master ; but the third time Christ turned and looked upon. him with an eye of grace ; and immediately he went out and wept bitterly. The thief hanging upon the cross said but these words, Lord^ remem- ber me, when thou comest into thy kingdom : and what was the answer ? To-day shalt thou he with me in Paradise. And know^ that he is now the same Christ to thee, to me, and to us all: for he is the same yesterday, to-day, and to-morrow, until he come to judgment. Then indeed he will be inex- arable : but noio he is more ready to give than we to ask. Consider what we are, wretches, enemies to God; consider what God is, even He who hath all power, might, majesty, and glory, who needeth nothing, but hath all things ; consider what Christ is, co- equal with his Father, even he by whom all things were made, are ruled, and governed, O my brother ! what a love is this / that this God, who needeth nothing, would give his own self to thee his enemy, wreaking his wrath upon himself in this his Son, to spare thee, to save thee, to win thee, to buy thee, to have thee,' to enjoy thee for ever ! If Christ, then, would give his own self for us when we willed it no^, will he now deny usjaith^ if we will it? Christ by his death delivered us. Oh then, in that he liveth now, and cannot die, will he forsake us ? Look, therefore, on this his death as the very pledge of God*s love towards thee, how deep soever thou hast sinned. See God's hands 4 are nailed, they cannot strike tliee ; bis feet also, they cannot 7'ww from thee ; his arms are wide open to embrace thee ; bis head hangs down to kiss thee; his very heart is open ; so that if thou look therein; thou shalt sec therein nothing- but love to Ihee. He^ then, that is thus persuaded of God's love towards him, and of the inestimable price of his redemption, will he not love God again ? Will he who knows hy faith that Christ has given his blood to wash him from his sins, defile himself again by wilful sinning ? Declare then your repentance by works of repentance. For the grace of God that hringeth salvation hath appeared to all men, teaching us that denying ungodliness and world/?/ lusts, we should live soberly, righteously, and godly in this present ivorld, looking for that blessed hope and glorious appearing of the great God and our Saviour Jesus Christ who gave himself for us, that he might redeem us from all ini- quity, and purify unto himself a peculiar people zealous of good works. Repent ye, therefore, repent ye ; for the king- dom of heaven, (that is a kingdom full of all riches and eternal felicity) is at hand. The eye hath not seen the like, the ear hath not heard the like, the heart of man cannot conceive the treasures and pleasures of his kingdom, which is now at hand, to such as repent ; that is, to such as are sorry for their sins, believe God's mercy through Chri.st, and 24 earnestly purpose to lead a new life. And may God, of his infinite mercy, through Christ his Son^ grant us his Holy Spirit, and work in our hearts this sorrow, faith^ a^cj ri^wnes? of life, now an4 for ever. SERMON III FROM BISHOP JEWELL*. ROMANS Xlll. 12. The night is far spent, the day is at hand : let us therefore cast off' the works of darkness, and let us put on the armour of light, St. Paul here awakens the Romans from the slum- ber of death, that they might behold the light of the Gospel, and know the time of their visitation, and shake off the works of darkness, and apparel themselves with the righteousness of Christ our Saviour. |n all our transactions with the world, it is reck- oned a pojnt of wisdom to do things in due time^ To every thing, says Solomon, there is a season, arid a time to every purpose under the heaven. But of all wisdom this is the greatest, that a man lift up his eyes to the throne of God's mercy, and • John Jewell, Bishop of Salisbury, was born 1522, and (died 1571, 26 know the tinie of his blessi?7g% and direct his life to the service of God. Make no tarrying to turn to the Lord, SLiys the son of Sirach, and put not off from day to day ; for suddenly shall the wrath of the Lord cojne forth : and in thy security thou shall he destroyed. Of this blindness of the people, God complains by the Prophet Jeremiah. The stork in the heaven knoweth her appointed, times ; and the turtle, and the crane, and the sic allow, observe the time of their coming : but my pi-ople knozo not the judg- ment of th'' Lord. And thus our Saviour reproves Jerusalem, //' thou hadst known, even thou, at least in this tl::/ day, the things which belong unto thy peace I J:ut now they are hid. from thine eyes. For the days shall come upon thee, that thine enemies shall cast a trench about thee, and compass thee rtnind, and keep thee in on every side, and shall lay thee even with the ground, and thy children iviihin thee ; and they shall not leave in thee erne stone upon another : because thou knewest not the time of thy visitation. The Apostle, therefore, calls upon the Romans, tells tiicm that the sun is up, and warns them not to lose tliC season ; for now^ even 7iou:, says he^ it is time to rise. That we may tlic better discern the light, let us behold th.e darkness of tiie time which was before The wr.ole v>'orld was divided between Jews and heathens. The latter were fGrsakeu of God: the , 27 former were his chosen people. The heathens worshipped the works of their own hands, and gave the glory of God unto creatures. They Hved without hope, or hght, or comfort. The Jews, God's chosen people, were also bereft of knowledge. There was no Prophet left among them, nor any to teach them the way of the Lord*. Their light was turned into darkness. They slew the Prophets which were sent unto them. They forsook the fountain of living waters, and followed Baal and Ashtaroth. Of them God spake by the Prophet, / have no pleasure in you, neither will I accept an offering at your hand. Of them he said. When ye spread forth your hands, I will hide mine eyes from you ; yea^ when ye mak^ many prayers, 1 will not hear. In such a dark- ness lay the Jews : in such a darkness lay the Gentiles. ^11 had sinned. They were all corrupt and abominable in their ways. They were the children of wrath, and the vessels of destruction. Thus were they wrapt in the cloud of ignorance, and covered with the shadow of death. Such was the night here spoken of by St. Paul ; so dark, so void of comfort. ?ut God gave forth his light to shine upon them. He sent the Patriarchs and Prophets. He sent unto them Moses and Aaron, and even angels from heaven, to give out, as it were, sparks of this light. He made it appear by his Prophet Isaiah, behold, ft virg^in shall conceiv^^ and bear a son, and shall 28 call his name Iinmanuel. In his days Judah shall be saved. He is the light to lighten the Gentiles, His name shall be called Wonderful, Counsellor, the mighty God, the everlasting Father, the Prince of Peace, In him shall all the ends of the world be blessed. This light they beheld, ere it clearly dawned on them. They saw it coming, and re- joiced in it ; yet had not the perfect knowledge of this light. But God, at lengthy has scattered all these clouds ; and we behold the glory of the Lord as in a mirror. Our fathers in the Old Testament had only a dim taper to guide their feet : we have the brightest sun- beams. They had only the green blade of the corn, we have the plentiful increase, even as in the time of harvest. They had the shadow, we have the light. They had only a few drops to refresh themselves, we have the whole stream of God*s mercy poured upon us. Now hath God remem- bered his holy covenant, and the oath which he sware to our father Abraham. Now the Word was made flesh, and dicelt with us ; the day-star is sprung up in our hearts ; the Spirit of God hath filled the whole world, the earth is full of his glory .^ Now is it known that salvation, and power, and glory belongeth to our God. He hath raised his Christ, and hath established his kingdom. The kings and nations of the world shall xsoalk in his light, and his light shall not be put out, and his kingdom shall have no end. Now is that new 39 Jerusalem, the glorious city of our God, revealed from on high. Now hath God made a new heaven, and a new earth, and fixed his tabernacle and dwelling place among men. The fulness of time is come, the sound of the Apostles is gone through all the earth, the sun of righteousness hath appeared : be is the light to lighten the whole world. This is the year of mercy. This is the day which the Lord hath made. Therefore, saith Christ, I am the light of the world. He that followeth me, shall not walk in darkness ; but shall have the light of life. Thus spake Almighty God, by Moses, to his people : Ye shall observe to do as the Lord your God hath commanded you. Ye shall not turn aside to the right hand or to the left. Thou shalt not do the thing that seemeth right in thine own eyes. Thou shalt not follow the zeal of thine own heart. Dis- pose thyself to hearken unto the voice of the Lord, Whatsoever he shall command thee, that only shalt thou do : for my thoughts are not as your thoughts, neither are your ways as ony ways, saith the Lord ; for as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts. The will of the Lord is tSie only measure by which all truth must be tried. We were in darkness, says the Apostle, yet thought we had the light, I myself, he confesses, was a blasphemer, and persecuted the Church of God; being more exceedingly zealous of the tra- 30 ditions of my fathers : but the way wherein I walked was sKppery, the light was darkness. I was blind, yet perceived it not ; and therefore was my blind- ness and misery so much the more. But now is our salvation come near unto us. Our bodies are made the temples of God, and hisJ SPIRIT dwelleth within us. The Son of God calleth to us. Come unto me all ye that labour and ar6 heavy laden, and I will give you rest. St. John saith. We have looked upon, and our hands have handled the word of life. And again. The Word was made flesh and dwelt among us, and we beheld his glory, the glory as of the only begotten of the Father, full of grace and truth. So near is the Lord to them that seek him, so near unto us is our salvation. When David heard the voice of the Lord, he awoke and rose up. He gave thanks unto God, and poured out his heart before him ; saying, O Lord our God, How wonderful is thy name in all the world ! And again. Praise the Lord, O my soul, and all that is within me, praise his holy name. When the Apostles heard this voice of the Lord, they also were awakened ; they forsook all they had, they took up their cross, and went throughout the world, preaching the Gospel of salvation. When Paul heard the voice of Christ from heaven, he fell upon the earth, and said. Lord, what wilt thou have me to do ? I am thy servant and the son of thy 51 handmaid. Make me to do according to thy word. Then could neither death, nor life, nor angels, -nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, separate him from the love of God, which is in Christ Jesus our Lord ; then he determined not to know any thing, save Jesus Christ, and him crucified. He roused himself from sleep, rose up, and went forward. In like manner, the Prophet Isaiah stirreth up Jerusalem. Arise, shine, for tli^ light is come, and the glorj/ of the Lord is risen upon thee. These things are written for our learning. God hath given his word unto us. We have seen the works of God : the dumb to speak, the deaf to hear, the blind to see, the lame to walk, the dead to come out of their graves, the sun to be darkened, the earth to quake, the rocks to rend, and Satan himself to confess the Son of God. The night is far spent, the day is at hand. We have slumbered enough in ignorance. It is now high time that we should know the blessings which God hath bestowed on us ; it is time we should be tJiankful, fmd awake out of the sleep of forget^ fulness; that we humble ourselves under the mighty hand of God, and dream no more of our own strength. We cannot plead ignorance. It is time for us to rise. The mercy, the abundance of his blessing, the fear of his judgment, the regard of our salvation, so requires. S3 Let us therefoy^e cast off the works of darkness. They blacken the heart, and bhnd the conscience. Let us be afraid, let us be ashamed of them. And let us put on the armour of light, God hath chosen us to be his soldiers, and hath called us forth into the field. Our fight is not against flesh and blood, but against the prince of this world, the^ father of darkness ; who, as a roaring lion, Heth in wait, seeking whom he may devour. All the vani- ties of this life, our bodies, our own hearts, conspire against us. The fight is terrible, the danger great. Let us not be unprovided; let us not expose ourselves unguarded to the stroke of the enemy ; but let us take unto us the whole armour of God. Let our loins be girt about with truths let us put on the shield of faith, the breast-plate of righteousness, the sword of the Spirit, and the helmet of salvation. These are the weapons of righteousness, these are the armour of light. Let us be faithful unto the end. Let it appear that the weapons of our warfare are not caimal, but mighty through God to pull down strong holds, and cast down imaginations, and every high things that exalteth itself against the knowledge of God ? so shall our armour be complete, so shall we be terrible to the enemy ; so, like faithful soldiers of the great Captain of our salvation, we shall man- fully withstand the gates of hell, and thus !)e able' to quench all the fiery darts of the wicked ; then 33 shall we eat of the fruit in the midst of paradise, and shall receive the crown of everlasting ^l^^^' Let us walk honestly, as in the day, not in riot* ing and drunkenness, not in chambering and wantonness, not in strife and envying. He sets down three things as defilements of the soul : they oppress the body, pollute the mind, and break the bond and unity of the Church of God. The Jirst is rioting and drunkenness, the root and mother of all evil. Nothing stands safe where wine prevails. This was the iniquity of Sodom ; abundance and fullness of bread : they abused the gifts of God, to the dishonour of God. This was the cause of all her filthiness ; and her filthiness was the cause of her destruction. Woe unto them that rise up early in the morn-^ ing, says the Prophet, that they may follow strong drink ; that continue until nighty till wine inflame them. And the harp and the viol, the tahret an^ pipe and wine are in their feasts ; but they regard not the work of the Lord, neither consider th^ operation of his hands. And again. Behold, joy and gladness, slaying oxen, and killing sheep^ eating flesh, and drinking wine. The people of Israel sat down to eat and to drink, and rose up to play. They forgat God, and the mercies he had shewed on them, and tvorshipped a golden calf : so gross and so deadly are the clouds of drunkenness. Our Savigur says, D 3i that towards the latter day^ the people shall eat and drink, and be void of care, as in the days of JS^oah * and that destruction shall suddenly fall upon them. Woe unto you that are full, for ye shall hunger. Many have been slain in the field, but many more have taken iheir deadly wound by surfeiting ; many have been drowned in the sea, but many more have perished by the strength of wine. We are not informed that the rich glutton was an op- pressor, an extortioner, an usurer, or that he came unjustly hy his goods ; but that he abused the same, that he fared sumptuously, and became unthank- ful : and therefore was punished in hell fire. Saint Augustin says, " A drunken man doth not commit sin, but is altogether sin." And therefore his reward is death. Drunkards, says St. Paul, $hall not inherit the kingdom of God : No — they shall drink at the hand of the Lord the cup of his fury. Therefore, says Christ, Take heed to your- selves, lest at any time your hearts be over- charged with surfeiting and drunkenness, and cares of this life ; and so that day come upon you unawares. The kingdom of God is neither meat nor drink* Our meat is to do the will of our heavenly Father. Let us not abuse the creatures of God. Let us eat and drink to the sustenance of our bodies ; that, by the moderate and sober use of these things, we may be the better able to please God in discharg- ing the duties of our respective callings. Let us think of the cup which Christ had on the cross. His cup was vinegar mingled with galL At His hand let us take the cup of thanksgiving, and call upon the name of the Lord. Whether we eat or drink, let Us remember who it is that hath bestowed his gifts upon us : and, whatsoever we do, let us do it to the glory of God. The second defilement is chambering and wan- tonness. Of this also the Apostle warns us : for whoremongers and adulterers God shall judge : they shall have their part in the lake which burneth with fire and brimstone, lohich is the second death. It is the will of God^ that our bodies be kept in holiness. They are the temples of God. He hath called us to be vessels of honour, that we should be holy in body and holy in spirit / that we serve him in holiness and righteousness all the days of our life. The last is strife and envying. We are one body in Christ Jesus. We are endued with one spirit : we are members one of another. The Gospel of Christ is the Gospel of peace. Let not one of you say^ I am of Paul ; and another^ I am of Apollos. The body of Christ is one : it is not divided. If there be envying, and strife, and dis* sensions among you, you are yet carnal, you savour not of the Spirit of God. You are hut a little flock ; the world hateth you : join therefore togethei\ love one another, bear you one another's burdens, and so fulfil the law of Christ. The fruit d2 86 of the Spirit is love^ joy, peace, long-suffering'* gentleness, goodness, faith, meekness, temperance. Charity suffer eth long, and is kind ; charity en- vieth not ; charity vaunteth not itself ; is not puffed up ; doth not behave itself unseemty ; seeketh not her own ; is not easity provoked ; thinketh no evil ; rejoiceth not in iniquity, hut re~ joiceth in the truth ; heareth all things, endureth all things : chariti/ is the bond of perfectness. If we behold ourselves, and consider our own nakedness, we shall find, that by nature we are nothing but the children of wrath. I was shapen in wickedness, says David, and in sin hath my mother conceived me. Mine iniquities are gone over my head ; there is no health in' my flesh, because of thy displeasure : neither is there any ,r€st in my boneSy by reason of my sin. In thy sight shall no man living be justified. Who can tell how oft he offendeth F O cleanse thou me from my secret faults. When the miserable and wretched soul boasteth itself, saying, / am rich, and increased with goods, and have need of nothing ; the Spirit of God maketh answer. Thou art wretched, and miserable, and poor, and blind, and naked. The same Spirit in the Apostle giveth his counsel, that we put on Jesus Christ. Let him cover us with his body, and with his blood, as with a garment. His blood bath cleansed us from all our sins. He is the Lamb of God that taketh away the sins of the 37 world. He is become un(o us wisdom^ and righ- teousness^ and sanctification, and redemption. Let God see nothing- in us but the image of his Son ; so shall he dwell in us^and we in him. To conclude. Let us look back to times past, and behold the night of error and of ignorance. All things were done in a strange tongue. The priest spake, and the people heard they knew not what. On the other hand, let us consider how mercifully God hath dealt with us. He hath re- stored unto us the light of his Gospel, and hath taught us the secrets of his heavenly zvill. We hear him talk with us familiarly in the Scriptures, as a father talketh with his child. We have the holy ministration of the sacra- ments ; we all partake of the cup of salvation ; we know the covenant of baptism ; we know the covenant and mystery of the Lord's supper : we fall down together, and confess our sins before God ; we prai/ together, and understand what we pray. This was the order of the primitive Church; this was the order of the Apostles of Christ. If we compare this with the former, we shall soon see the difference between light and darkness. The night is past : God grant it be past for ever ; that we be never again thrown into the darkness of death ; that the word of /i/e, the truth of Christ, be never again taken from us. Let us cast away the works of darkness, and all the doc- trines of superstition and ignorance. While we 38 have time, let us do good; let us seek God while he may he found. Let us turn unto him with an upright heart : so shall he turn to us ; so shall we walk as the children of light ; so shall we shine as the sun in the kingdom of our Father ; so shall God be our God, and will abide with us for ever. SERMON IV. FROM ARCHBISHOP SANDYS % PSALM IxXXvi. 11. Teach me thy way, O Lord, and I will walk in thy truth. This sentence, though short, consists partly of a petitioTiy and partly of a promise. The royal Psalmist, in praying to be taught, con- fesses his ignorance. And if the great Prophet of God, plead ignorance, who is he that dare boast of knowledge ? If St. Paul, also, after so long study, and after so many revelations, confessed that We know but in part ; then, surely, the most learned well may learn. No man, indeed, has at- tained to the knowledge of any thing, who will not confess with Socrates, that he knows nothing. Brethren^ says the Apostle, / would not that ye should he ignorant. Ignorance is the mother, not * Edwin Sandys, Archbishop oi York, was bom 1519, and 4ied 1588. 40 of devotion, but of superstition, not of truth, but of sin and error. If we desire rather to walk in liffht, than to dwell in darkness ; with Solomon we must prefer knowledge and wisdom before riches, honour, and long life. God has appointed the most effectual means to lead us to knowledge. He has caused the Scrip- tures to he written for our learning, David made the volume of the law his continual study. And the wisest governors of Israel would never undertake any enterprise of moment till they had first unrolled the volume of this book ; thence to take advice for their better direction. Yes, my brethren, the Bible is a most precious jewel, in- finitely to be prized above all other treasure. If thou be hungry, it is meat to satisfy thee ; if thou be thirsty, it is drink to refresh thee ; if thou be sick, it is a present remedy ; if thou be weak, it is a staff to lean on ; if thine enemy assault thee, it is a sword to fight with : if thou be in darkness, it is a lantern to thy feet ; if thou be doubtful of thy way, it is a shining star to direct thee ; if thou be in displeasure with God, it is the message of re- conciliation ; if thou study to save thy soul, receive with meekness the engrafted word ; for that is able to effect it. In fine, it is the word of life. Whoso loveth salvation^ will love this word ; love to read it, love to hear it ; and, such as will neither read nor hear it, Christ says plainly, they are not of God. 41 Bat, alas ! there is not that desire in us to know the wisdom of Christ, which was in the queen of Sheba to hear the wisdom of Solomon. The ser- vants of Solomon were thought happy that they might stand daily in his presence to hear his wis- dom. Happy were it for the servants of Solomon, (nay even for Solomon himself) if but each Sab- bath, they would hear Him who is both greater and wiser than Solomon. There is no want, except it be of willingness : for we have leisure to hear, and many are they whom God has enabled to speak. Blessed are they that hear the word, and keep it. Attentively and carefully heard, it would convert our souls, correct our lives, soften our hearts, and inflame our minds with the love of God. It would root out vice and engraft virtue ; banish vain, and cherish good, desires. It would lay our sins before our faces, humble our proud and haughty looks, bring us to sincere repentance, throw us down with godly sorrow, and raise us up again with heavenly comfort, in the merits and mercies of Christ Jesus. It would make us altogether perfect, thoroughly furnished unto all good works. Inflamed with a desire of knowledge, the Psalmist saw no other way to attain it, but by joining", with continual meditation, earnest prayer. Teach me thy ways, O Lord : Give me understanding : Shew me thy law. And as he desired to be taught, so is it more especially to be noted, that his desire is to be taught of God, There is no one that can 43 open the sealed hook, but the lion of the tribe of Jiidab, the root of David, the lamb of God. Thou art worthy to take the book, and to open the seals thereof : for thou wast slain, and hast redeemed us to God by thy blood. It is He that hath the key of David, which openeth, and no man shutteth ; shutteth, and no man openeth. For the outward reading of the word, without the inward working of his Spirit, is nothing. The precise Pharisees, the learned Scribes, not only read the Scriptures^ but wore them on their garments. They were not only taught, but were able to teach others. And yet, because they were not instructed by this heavenly teacher, their understanding was darkened, their knowledge was but vanity, and they were altogether ignorant of that saving truth which the Prophet David was so desirous to learn. Nay, the mysteries of salvation were so hard to be conceived even by the Apostles themselves, that their Lord and Master frequently rebuked them for their dul- ness. And had he not himself removed it, by open- ing the eyes of their minds, they could never have attained to the knowledge of such salvation. As many as learn, they are taught of God ; and no man knoweth the Father but he to whomsoever the Son will reveal him. Now, though Christ only opens the book of know- ledge, gives us understanding, and reveals to us the will of his Father ; though the Spirit only is the school-master that inwardly directs the heart in the 7 4S way of truth : yet, (with some rash enthusiasts,) wc{ may not think that God has revealed to us what- soever we vainly imagine in our heated and vision- ary minds. For, as there is a Spirit of truth, so is there also a li/ing Spirit. St. John, therefore, gives us a caution not to credit eveiy Spirit, but to try the Spirits whether they are of God. We are to be taught of God ; yet by such means as God hath appointed. The rich man, being in torment, soli- cited a particular revelation to his brethren : but what was the answer ? They have Moses and the Prophets : let them hear them. God teaches in- wardly ; but by outward means. He spake in times past by angels, dreams, visions, and revelations. But now, in these latter days, he hath spoken to us by his Son ; and He, by his ministers. He taught the Eunuch, but it was by Philip ; he taught Cor- nelius, but it was by Peter ; he taught St. Paul^ but it was by Ananias. Now, what we should desire to learn, the Pro- phet shows us by the following words. Thy way. The word way, by a translation or metaphor, has sundry significations in Scripture. But the way which the Prophet here would learn of God is true religion — the doctrine of his holy will revealed in his holy word ; but chiefly the promised Messiah, the Way of truth itself: He only being the Way, the truth, and the life ; having given us an ex- ample that we should follow his steps. To this petition the Psalmist adds a promise; 44 first, to walk; and secondly, to walk in truth. We are created unto good works, which God hath before ordained, that we should walk in them. We are redeemed, and bought with a price, not to do nothing, but to serve Him who hath redeemed us. There is no such bane to a commonwealth, no such poison to an individualj as idleness. We have but too many examples in all ages. Idleness in David, was the cause of his adultery. Idleness was the root of all the pollutions of Sodom. Israel, in the absence of Moses, being idle, fell to feasting, dancing", and idolatry. As the Lord hath called every one, says St. Paul, so let him walk. And, lest in walking, we should wander out of the way, the Prophet teaches us that we should walk in truth. Truth comprehends both soundness of doctrine, and integrity of life. Thou hast showed unto thy servant David my father^ says Solomon, great mercy ^ according as he walked before thee in truth, and in righteousness, and in uprightness of heart. But, so great is the corruption of our nature, that St. Paul complains of many that walk, of whom I have told you often, and now tell you even weeping, that they are the enemies of the ci^oss of Christ. By the cross of Christ, he means the passion of Christ, who suffered for our sins. To seek remission of sins, redemption, justification, satisfaction, or salvation, elsewhere than in Christ crucified; is to be an enemy to the cross of Christ, 4& and to walk not in the high-way of truth, but in the by-paths of wickedness. Ezekiel complains of those who walk after co- vetousness ; Jeremiah of others who walk in the hardness of their hearts; and David of such as walk in the counsel of the ungodly ; as Eve was led by the Serpent, Absalom by Achitophel, Saul by Doeg. Jeremiah complains also of others whom he terms grievous revolters, walking with slanders; flattering those whom they purpose to undermine. Of this description was Ziba, the servant of Mephi- bosheth, who, pretending great regard for his mas- ter's interest, no sooner espied an opportunity, than he begged and obtained his whole inheritance of David : and Joab ; who, taking Abner aside, as if to speak to him as a friend, stabbed him to the heart. But, to use the language of St. Paul, What shall I say more ? The time would be too short, were I to enumerate all the ways wherein the wicked walk. The Gospel of Christ has long been taught among us. We have long heard it. The sound has filled our ears : but whose heart has it pierced ? whose life has it bettered ? Sin is sharply reproved; yet still iniquity abounds. Often have we promised, with the Psalmist, We will walk in truth : but we never set forward on the journey. Towards God we are hypocrites, towards men deceitful. Where shall be found one righteous man among us ? Is it not to us, my brethren, that the Prophet speaks — 45 Hear ye this, House of Jacob, which ard called hy the name of Israely and are come forth out of the waters of Judah ; which swear hy the name of the Lord, and make mention of the God of Israel, hut not in truth, nor in righteousness f Let us, therefore, return from the paths of ini- quity. Let us inquire for the good way, that we may walk in it. In a word, let us all so walk as it becometh the children of light. Let it suffice that in times past we have walked according to the vanity of the Gentiles. Let us now return unto the Lord. Let us cast away impiety and worldly concupiscence ; and live a sober, a righteous, and a godly life. Let us, with true repentance, solicit pardon and mercy at the hands of God, and here- after walk humbly before him ; not for a day, or for a month, but continually ; even all the days of our pilgrimage on earth. He only shall he saved that continueth to the end. And may God, for his mercy's sake, send down the dew of his heavenly grace upon the hill of Hermon, and the moun- tains of Sion, to the fruitful watering of the whole land of Israel. Teach us, therefore, O Lord, teach us thy way, that we may walk for ever in (hy truth. This that we may do, all and every of us, in our several callings, God of his infinite mercy grant ; to whom (the Father, Son, and Holy Ghost,) be ascribed, &c. SERMON V. FROM HOOKER*, PART /. JUDE 17 — 21. £uty beloved, remember ye the words which were spoken before of the Apostles of our Lord Jesus Christ ; How that they told you there should be mockers in the last time, who should walk after their own ungodly lusts. These be they who separate- themselves, sensual, having not the Spiint. But ye, beloved, building up yourselves on your most holy faith, praying in the Holy Ghost, Keep yourselves in the love of God, looking for the mercy of our Lord Jesus Christ unto eternal life. The occasion and design of this Epistle are ex- plained to us in the commencement of it. There ♦ Jlichard Hooker was bor» 1553, and died 1000. 48 were then, as there are now, many evil-disposed persons, who were not of the mystical hodi/, yet within the visible bounds of the Church : certain men, crept in unawares, zoho were before of old ordained to this condemnation ; ungodli/ men, turning the grace of our God into lasciviousness, and denying the only Lord God, and our Lord Jesus Christ. For this cause the Spirit of the Lord was upon Jude, the servant of Jesus Christ, to exhort thern that are called and sanctified by God the Father, that they would earnestly contend for the faith which was once delivered unto the saints. In his Epistle to the Philippians, St. Paul says that there are men, of whom I have told you often, and now tell you even weeping, that they are the enemies of the cross of Christ : whose end is destruction, whose God is their belly, and lohose glory is in their shame, who mind earthly things. But we are taught from the present text, that the Apostles, not only declared what they heard and saw in the days wherein they lived, but that they have prophesied also of men in time to come, and described a generation reserved for the end of the world. We have also a sure word of prophecy^ says St. Peter ; whereunto ye do well that ye take heed ; knowing this first, that no prophecy of the Scripture is of any private interpretation. As to the spirit of prophecy by which men have spoken aad written of things to come, we must t 4» tjnderstand, that the knowledge and utterance of them, came not by those usual and ordinary means whereby we are brought acquainted with the mys- teries of our salvation. For whatsoever we know, we receive from the agency of men ; and are led along, like children, from a letter to a syllable, from a syllable to a word, and so from line to line, and sentence to sentence. But God himself was their instructor. He himself taught them ; partly by dreams and visions in the night, partly by revela- tions in the day, taking them aside from amongst their brethren, and talking with them as a man would talk with his neighbour in the way. And thus they became acquainted even with the secret and hidden counsels of God. They saw things which themselves were not able to utter. They beheld that Avhereat men and angels are astonished. They understood in the beginning what should come to pass in the latter days. We have received, says the Apostle, not the spirit of the world, hut the Spirit which is of God; that We might know the things that are freely given to us of God. Which things also we speak, not in the words which man*s wisdom teacheth, but which the Holy Ghost teacheth. This is that which the Prophets mean by those books written within and without ; and which were so often deli- vered them to eat ; not that God fed them with ink and paper, but to teach us that so oft as he employed them in this heavenly work, Hiey neither U 50 spoke nor wrote any thing of their oion, but uttered syllable by syllable, as the Spirit put it into their mouths ; even as the harp gives its sound according to the direction of his hand who holds and strikes it. The only difference is this — the instrument^ though it makes such distinction of time and sound as to give delight to the hearer, is t^se//" unconscious of the music it affords : but not so the Prophets and Iioly men of God. They were not like harps or lutes ; but they felt, they felt the power and strength of their own words. When they spoke of our peace, their hearts were filled with joy. When they prophesied of lamentations ^ and mourning, and woe, they wept in bitterness and indignation of spirit ; the arm of the Lord being mighty upon them. Such were the prophecies of Holy Scripture. Which, though they contain nothing that is not pro- fitable for our instruction ; yet as one star differeth from another star in glory, so every word of prophecy has a treasure, as it were, contained in it. As, therefore, all treasures are not of equal price^ so the chief and principal matter of pro- phecy is the promise of righteousness, peace, holi- ness, victory, immortality, unto every one that believeth that Jesus is the Christ, to the Jew firsts and also to the Gentile. Now, since the doctrine of salvation by faith in Hirn, who, in outward appearance, was a man forsaken of God; in Him who was numbered^ judged, and condemned with 51 the transgressors ; in Him who was buffeted on the face, scoffed at by the soldiers, scourged, crucified^ pierced to the heart ; in Him whom the eyes of so many witnesses beheld, when, in the anguish of his soul, he exclaimed, My God, my God, why hast thou forsaken me ? I say, since the doctrine of salvation by Him is a thing so improbable to a natural man, that, whether we preach to the Gen- tile, or to the Jew, the one condemns our faith as jnadness, the other as blasphemy ; therefore, to establish and confirm the certainty of this saving truth in the hearts of men, the Lord, to the preaching of those whom he sent immediateJy from himself to reveal these things unto the world, added prophecies of things, both civil and eccle- siasticalj which were to come in every age from time to time, even till the very last of the latter days ; that, by those things in which we daily see their words fulfilled and done, we might have strong consolation in the hope of things which are not SEEN ; because the one as well as the other have been equally revealed by them. For, when many things are predicted in Scripture, of which we ^ee first one thing accomplished, and then another, and so a third, perceive we not plainly, that God lead,s US, as it were, by the hand, till he has settled u^ gupon the rock of an assured hope^ and that x\oi one Jat or one tittle of his word shall pass, till all be fulfilled ? \i is not, therefore, said in vain, that these godless wicked ones tcere spoken ofBE.vpp.E. b2 52 But, by whom ? By them whose words, if men or even angels from heaven gainsay, they are ac* cursed* by them, whom whosoever despiseth, despiseth not them, but me, says Christ. If any man therefore love the Lord Jesas, (and w^oe is he that does not love him 1) hereby may he know that he loves him, if he despise not the things that are spoken of by his Apostles ; whom too many, alas ! have despised merely for the meanness of their per- sons. Herod, arrayed in royal apparel, sat upon his throne^ and made an oration unto them : And the people gave a shout, saying. It is the voice of a God, and not of a man, l^2i\i\ pi^eached unto them Jes7is and the resurrection ; and they called him a Babbler. Hearken, my beloved brethren, hath not God chosen the poor of this loorld, that they should be rich in faith ? Has he not chosen the refuse of the world to be heirs of his kingdom, which he hath promised to them that love him ? Has he not chosen the offscourings of men to be the lights of the world, and the Apostles of Jesus Christ ? Men unlearned, yet how fully replenished with under- standing ! few in number, yet how great in power 1 contemptible in appearance, yet in spirit, how strong, how wonderful ! Remember, therefore, that which is spoken of bjr the Apostles ; whose words if the children of this world do not regard, is it to be wondered at? They are the Apostles of the Lord Jesus : not of 53 THEIR Lord, but of ours. They have told us, that in the last time there should be mockers ; therefore we believe it. Noah, at the command of God, built an ark ; and there were in it beasts of all sorts, clean and unclean. A certain king- prepares a great supper, and bids many ; but when he is seated at the table, he finds here and there among his guests, a man whom he knows not This has been the state of the Church from its very be- ginning. God has always mingled his saints with the faithless, his friends and children with aliens and strangers. Wonder not, then, if, in the last days also, you see the men with whom you live, and have daily intercourse, laugh at your religion, and blaspheme that glorious name by which you are called. Thus it was in the days of the Pa- triarchs and Prophets : and are we better than our fathers ? By mockers are meant men that shall u«e religion as a cloak, to put off and on as best may serve them : such as, with Herod, shall hear the preach- ing of John the Baptist to-day, and to-morrow con- sent to put him to death ; or, with the other Herod, say, they will worship Christ, when they purpose a massacre in their hearts. Ishmael, the son of Hagar, laughed at Isaac, who was heir of the pro- raise : so shall these men laugh at you, if, like Moses, you choose rather to suffer affliction with the people of God, than to enjoy the pleasures of mi for a season. And why } God has not given 54 them eyes to see, nor hearts to conceive, tliat ex- ceeding recompence of your reward. They are termed for their impiety towards God^ mockers ; and for the impurity of their life and conversation. Walkers after theif own ungodly lusts. Men separate themselves either by heresy, schism, or apostacy. If they lose the bond of faith, which most justly may it be considered that they do, who perversely oppugn any principal or funda- mental point of Christian doctrine, this is to sepa- rate themselves by heresy. If they break the bond of unity, by which the body of the Church is knit ^n one, (as th^y do who wilfully forsake all external communion with saints in those holy ordinances which are purely and orderly established in the Church) this is to separate themselves by schism. If they willingly cast off, and utterly forsake both the profession of Christ and communion with Chris- tians, (taking- their leave of all religipr^) this is to separate themselves by plain apostacy. Now, sin^e by examples such as these, not only the hearts of Infidels were hardened against the truth, but the minds of weak brethren also troubled; the Holy Ghost has given sentence on these trans- gressors, that they are sensual, having not the Spirit. What though they seemed to be pillars and principal upholders of our faith ! What is that to us, whq know that angels haye fallen fron; Jieaven ? -^f'' Greatly does it t>eboye you, therefore, to examine yourselves, and to try whether you are bond or free. We cannot examine the hearts of others ; we may our own. That we have passed from death unto life, we know^ says St. John, because loe love the brethren. And knoio ye not your own selves^ how that Jesus Christ is in you, except ye be repro^ bates ? I trust, beloved, that we are not repro- bates, because the Spirit itself beareth witness with our spirit, that the faith of our Lord Jesus Christ is in us. They who fall away from the grace of God, and separate themselves unto perdition ; they are fleshly and sensual; they have not God's Holy Spirit. But unto you, because ye are sons, God hath sent forth the Spirit of his Son into your hearts, to the end that ye might know that Christ has built you upon a rock immoveable ; that he has regis- tered your names in the book of life ; that he has bound himself in a sure ancl everlasting covenant to be your God, and the Qod of your children after you ; that he has suffered as much, and prayed as heartily for you, as for Peter, O righteous Father, the world hath not known thee : but I have known thee, and these have known that thou hast sent pie. And I have declared unto, them thy name, (ind WILL declare it : that the love wherewith thou heist loved me may be in them^ and I i?} them. And, on ! may the Lord of his infinite mercy, give us hearts fully fraught with the trea- 56 sure of this blessed assurance of faith, even unto the end ! The more immediate consideration of the latter part of the text, I shq.ll reserve for the afternopn, SERMON VL FROM HOOKER. PART 11, aUDE 17 — 21. Butf beloved, remember ye the words which were spoken before of the Apostles of our Lord Jesus Christ ; How Uiat they told you there should be mockery in the last time, who should walk after their own ungodly lusts. These be they who separate themselves, sensual^ having not the Spirit. But ye, beloved, building up yourselves on your most holy faith, praying in the Holy Ghost, Keep yourselves in the love of God, looking for the mercy of our Lord Jesus Christ unto eternal \ife. Having already enlarged upon the three former verses, coneerning mockers which should come in the last time ; 1 shall now direct your attention to the words oi exhortation with which the text con- ^ludei. 58 And first, we cannot but perceive how careful is the Lord, how anxiously provident of all his chil- dren, iiow desirous to see them grow up to a manly stature in Christ, how loath to have them any way piisled, either by the examples of the wicked, the allurements of the worlds the lusts of the flesh, or any other means that are likely to deceive them and estrange their hearts from God. He has graven us upon the palms of his hands ; he has jnade us as a signet on his finger. In sentences, not only of mercy, but of judgment, has he remembered us. He never denounces judgments against the wicked, but he makes some proviso for his children ; Touch not mine anointed ; and do my Prophets no harm : flurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our God in their foreheads. The exhortations which God puts so frequently into the mouths of the Prophets and Apostles of Jesus Christ, are most convincing proofs that he ii not unmindful of our condition. Can a mother forget her child ? If haply there he found a mother so unnatural as to forget the fruit of her own womb ; yet do God's judgments plainly declare to us that He cannot forget the man whose heart he has framed and fashioned anew in simplicity ^d truth to serve and fear hww. See we not W\q care and solicitude of God for Lot and for his fainily, lest the fiery destruction of the wicked should overtake him ? The angels in- 59 • quired of him, if he had any sons and daughters, any son-in-law, or any besides ; and charged hin>, whatsoever he had, to bring it out of the city. God seemed, as it were, to stand in fear, lest some- thing should be left behind. In the morning the Angels fail not to hasten him, saying, Arise, take thy wife, and thy two daughters, which are here ; lest thou be consumed in the iniquity of the city. And while he lingered, (notwithstanding their re- peated admonitions) we find that they were forced to lay hold upon his hand and upon the hand of his wife, and upon the hand of his two daughters, (the Lord being merciful unto him) and to bring them forth and set them without the city. Was there ever a father thus anxiously careful to rescue his child from the flames ? One would think that being exhorted to escape for his life, and not to look behind him, nor to tarry in the plain, but to hasten to the mountain, and there to save Jliraself, he would do it gladly. Yet, so far is he from doing what is commanded of him, that he begins to reason the matter, as if God had mistaken one place ior another, sending him to the hill when salvation was in the city. Oh ! not so, my Lord: Behold now, thy servant hath found grace in thy sight, and thou hast magnified thy mercy, which thou hast shelved unto me in saving my life ; and I cannot escape to the mountain, lest some evil take me, and I die. Behold now, this city is near to flee unto, and it is a little one : Oh, let me 60 escape thither (Is it not a little one f) and my soul shall live. Well — God is content to yield to ani/ conditions : See, I have accepted Hhee con- cerning THIS thing also, that I will not overthrow this city, for the tvhich thou hast spoken. Haste thee, escape thither ; for I cannot do any thing till thou he come thither. He could do nothing! not because of the weakness of his strength, (for who is like unto the Lord in power ?) but because of the greatness of his mercy, which would not suffer him to lift up his arm against that city, nor to pour out his wrath upon that place, where his righteous servant had a fancy to remain^ and a desire to dwell. O the depth of the riches of the mercy and love of God ! God is afraid to offend us, who are not afraid to offend Him. God can do nothing till he have saved us, who can find in our hearts rather to do any thing than to serve him. It contents him not to save us as the apple of his eye, when fire comes down from heaven to consume the inhabitants of the earth ; unless also every Prophet and every Apostle is sent to us with these or the like exhortations ; Beloved, build your* selves up on your most holy faith; give yourselves to prayer in the Spirit ; keep yourselves in the love of God ; look for the mercy of our Lord Jesus Christ unto eternal life, St. Jude, perhaps, may be here considered as exhorting us not to build our houses, but ourselves; foreseeing, by the Spirit of the Almighty which 61 was with him^ that there should be men in the last days like to those in the j^rs^, who would encourage each other to make brick, and to burn it in the fire ; to build cities as high as heaven^ to get them a name upon earth ; men who should lay houses of prayer even with the ground, or turn into stables the holy places where God's people have worshipped before the Lord. But, know ye not that ye are the temples of the Holy Ghost ? Which of you re- ceives a guest whom he honours, or whom he loves, and does not sweep his chamber against his coming? And shall we suffer the chambers of our hearts and consciences to be full of filth and all uncleanness, when Christ has said, I and my Father will come and dwell with you ? Do we not daily behold how God overtaketh the wicked ; how suddenly they go down into the pit? And dare we, my brethren, lie down, and take our rest, and eat our meat securely and carelessly in the midst of ruins im- pending over our heads ? Blessed for ever be His name, who, conscious of our supineness, has insti- tuted in his Church a spiritual Supper and a holy Communion to be often celebrated, that we might, thereby have occasion frequently to examine these buildings of ours, and see in what state they stand. We are charged to examine and try our hearts whether God be in us of a truth ; and if, by faith and love unfeigned, we be found the temples of tha Holy Ghost, then to judge whether we have had such regard, every one to our building, that the Spirit which dvvelleth in us has not been vexed or grieved : ov, if it have, (as, no .ioubt, sometimes it has, by incredulit}', jior;etimes by breach of charity, some- times by want of zeal — for who can say his heart is perfect anongst us?) Oh! ^Aen to fly unto God by unfeigned repentance, to iall down before him in the humility of our souls, begging of him what- soever is needful to repair and build us up, before we fall into that utter desolation, of which the Pro- phet speaks, when lie says to Jerusalem, 21iy breach is ^reat, like the sea^ who can heul thee ? Now that upon which we must be built is faith. For, as in a chain which is made of many links, if you pull the first, you draw the rest ; and, as in a ladder of many staves, if you take away the lowest, all hope of ascending to the highest is removed ; so, inasmuch as all the precepts and promises in the Law and in the Gospel hang upon believe ; and, inasmuch as the last of the graces of God so follows the j^rs^, that he glorifieth none, but whom he hath justified, nor justifieth any, but whom he hath called to a true, effectual, and lively faith in Christ Jesus ; therefore, St. Jude, exhort- ing us to build ourselves y mentions only faith, as the thing wherein we must be edified ; since faith is the ground and the glory of all the welfare of this building. Not as if the bare action of our minds, whereby we believe the Gospel of Christ, "were able in itself, as of itself, to make us firm and unsliak^n, as stones, which, united in a building, 4 63 remain as it were for ever: No — it is not the worthiness of our believing, it is the virtue of Him in whom we believe, by which we stand secure, as houses that are built upon a rock. Our fathers, whom God delivered out of the land of Egypt, were a people that had no equals amongst the hiations of the earth, because they were built by faith upon the rock; which rock is Christ. It is God that hath given us eternal life : but no other- wise than thus — if we believe in the name of the Son of God : for he that hath not the Son of God, hath not life. It was the Spirit of the Lord which came upon Samson', and made him strong to tear a lion, as a man would rend a kid : but his strength for- sook him, and he became like other men, when the razor had touched his head. It is the power of God by which the faithful have subdued kingdoms, wrought righteousness, obtained the promises, stopped the mouths of lions, quenched the vio- lence of fire, escaped the edge of the sword. But take away their faith, and does not their strength forsake them ? Are they not like unto other men ? If, further, we desire to know how necessary it is that we edify and build up ourselves in faith, mark the words of the blessed Apostle, Without faith it is impossible to please God. St, Jude thus terms it a most holy Faith. The reason is this — we are justified by Faith : for Abraham believed, and this was imputed unto him for righteousness. Being justified, all our iniquities are covered. God beholds 64 Its in the righteousness which is imputed, and not in the sins which we have committed. And this righteousness makes us appear most holy, most pure, most unhlameahle before him. To make a wicked and sinful man most holy, through his believing, is more than to create a world from nothing. O that our hearts were stretched out like a curtairiy and that the eyes of our understanding were as bright as the sun, that we might thoroughly know the riches of the glorious inheritance of the saints^ and what is the exceeding^ greatness of his power towards us, whom he accepts for pure and most holy, through our believing I O that the Spirit of the Lord would give this doc- trine entrance into the stony heart of the Jew, who follows the law of righteousness, but cannot attain unto the righteousness of the law ! O that God would cast down the eyes of the proud, and humble the souls of the high-minded ! that at length they might abhor the garments of their own flesh, which cannot hide their nakedness, and put on the faith of Christ Jesus, as he did put it on, who said. Yea, doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord : for whom I have suffered the loss of alt things, and do count them but dung, that I may win Christ, and be found in Him, not having mine own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith. O that 65 God would open the ark of his mercy, in which this doctrine is enshrined, and set it wide before the eyes of those who fly up and down upon the waters of affliction, and can see nothing but the gulf and deluge of their sins, in which there is no place for them to rest their feet ! And.O may the God of pity and compassion give all who are here present, strength and courage, every day, and every hour, and every moment, to build and edify your- selves in this most pure and most holy Faith ! My brethren, when ye look upon those who have taken upon themselves the charge of your souls, and know how few there are that tread in the steps of their predecessors ; ye are easily filled with indignation, easily persuaded to think that they who lived in the days which now are gone, were happy in comparison of us that have succeeded them. Were not their Bishops righteous, holy, temperate ? Were not their Pastors able and wil- ling to exhort with wholesome doctrine, and boldly to reprove those who wilfully opposed the truth ? Did their teachers leave their flocks over which the Holy Ghost had made them overseers ? Did their Prophets enter upon holy things as spoils, without a reverend calling ? Do the faults of your ministers offend you ? It hyour fault if they be thus faulty. Accuse your- selves, and not them. Turn, O backsliding chil- dreny saith the Lord ; and I will give you Pastors according to mine hearty which shall feed you with F 66 knowledge and understanding. So that^ in regard to this spiritual building of our most holy faith, the only way to repair all ruins, breaches^ and decays in others, is to begin the reformation in yourselves. Which that we may all sincerely, seriously, and speedily do^ God the Father grant, for his Son our Saviour Jesus Christ's sake, unto whom, with the Holy Ghost, three Persons, one eternal and ever- lasting God, be ascribed, &c. SERMON VIL FROM ANDREWES*, JAMES 1. 22. j&c ye, doers of the wordy and not hearers only, deceiving your own selves. There is not any time to which this caution of St. James may not be applicable ; but it is more especially so at present, when the hearing of the word is grown into such comparative request as to have gained the ascendancy over all the rest of God's service. As a proof of it, come but into this house of God when divine service is unaccom- panied with a sermon, and you will find it in a manner desolate. And when there is a sermon, how many, by the lateness of their attendance, show how indifferent to them is the rest of the ser- vice ! Well, therefore, may 1 say with St. James, My brethren, these things ought not so to be : nor, indeed, can they be, without a manifest im- ♦ Lancelot Andrewes, Bishop of Winchester, was born 1565, and died 1626. f2 68 peacliment of the wisdom of God, who has ap- pointed all the rest as well as this. Surely hearing is not all that is expected of you : And thus much we must, and do, testify unto you, though our wit- ness be not received. Without, therefore, further adverting to that part of your duty which you neglect, I shall proceed to the consideration of that which in some measure still engages your attention. I will even allow you to plead for yourselves, that you are swift to hear ; that you receive the word ivith all gladness ; that you never miss a sermon. All this is commendable. But, to use the words of our blessed Lord, Take HEED how ye hear. At any rate, be not a hearer only. Yet such there were in EzekiePs time, (and too many, I fear, at present) who called to one another. Come, I pray you, and hear what is the word that cometh forth from the Lord. And they come unto thee as the people cometh, and they sit before thee as my people, and they hear thy words, but they ivill not do them. Hearing and doing are both of them necessary ; each in their several proportion. So, therefore, must the former be done, as not to leave the latter UNDONE. St. James, by enjoining us to do, means not that we should cease to hear ; but only cau- tions us not to consider the latter as all that is re- quired of us. He who (two verses before) com- mands us to be swift to hear ; and (in the very next verse) meekly to receive the word ; could not pos- 6 69 sibly so soon forget himself. No — He had given it the honour of the first place^ and surely it could never be his design to take it awai/ again. God, from heaven, so began his Law with hear- ing. — Hear, O Israel ! God, also from heaven, so began his Gospel.--^ This is my beloved Son : HEAR^e him. And so must we also, not only begin, but still CONTINUE to hear. For the Apostle's comment on the following passage in the Psalms, (To-day, if ye will hear his voice) is, that by to-day is meant, while it is called to-day. Since, then, to-morrow and every day, as it comes, is called to-day ; to-day is all the days of our life. And the reason is — The continual necessity of hearing the word of God. Our Saviour Aimse//* points out this necessity, when, speaking of Mary's choice, to sit and hear his word, he tells her sister, thnt but one thing is need- ful. He calls it also the key of knowledge. The door is shut. This is the key. There is no open- ing, no entrance, without it. Whosoever shall call upon the name of the Lord, says St. Paul, shall be saved. How then shall they call on him in luhom they have not believed f And how shall they be- lieve in him of whom they have not heard ? And how shall they hear without a preacher ? The queen of the South, we know, came from a very distant quarter of the world to hear the wisdom oi Solomon: and, behold, a greater than Solomon 70 is here, even the eternal word of God ; the anthor and giver of all wisdom. How much more, then, should we seek the heavenly wisdom of this blessed word ; when, besides its excellence, it is so abso- lutely necessary to us ! It serves us as a key, not only to lock the gates of hell, but to open the ever^ lasting doors of heaven. It is the preaching of the wordy according to St. James, which is able to save our souls. I conclude, therefore, with St. Peter, that ye do zoell in giving heed to it, St. Paul, indeed, is so fully occupied with this desire to have us hear, that, provided Christ be preached, whether in pretence or in TRUTH, it was to him a subject of rejoicing. As if he had said, '' Let them come and be hearers, though it be even but to mock : let them come and be hearers, though it be but to carp at it.'' Nor was it without reason. They that came to mock the Apostles as men that were drunken, were pricked in their heart by what they heard, and said to them. Men and brethren what shall we do to H saved ? But we cannot speak so much good of hearing, as we must speak evil of such as content themselves with hearing only. They have well said : (such are the words of God in the book of Deuteronomy) *' And, what was it .^" we may ask; '' that loe may say so too." It was this. They said to Moses, Speak thou unto us all that the Lord our God 71 shall speak unto thee ; and we will hear it, and do it. Not hear it only (for then it would not have been commended) but hear it, and do it. Though Mary's part (in hearing) was better than Martha's (in entertaining ;) yet Mary's part in DOING (that is) in anointing Christ, was better even than her part in hearing Christ ; and obtained greater praise and a greater promise from Christ's own mouth — Verily 1 say unto you, xi^heresoever this Gospel shall be preached in the xvhole world, there shall also this, that this woman hath done, be told for a memorial of her. Not the HEARERS of the law, says St. Paul, are just before God, but the doiprs of the law shall be justified. And, says our blessed Lord, If ye know these things, happy are ye if ye do them. Know- ing will not make us happier. Indeed, according^ to St. James, To him that knoweth to da good, and doeth it not, to him it is sin. To be a doer of the word, (observes St. Gregory) is to change the word which is audible, into a work which is visible ; the word which is transient, into a work which is permanent. Or rather (according to St. Augustin) not to change it, but to add to the word we hear, the element of the work ; to the c ompletion of the sacrament, or mystery of godliness. Now the mystery of godliness is said by St. Paul to be the manifesting of the Word in th^ FI4ESH. And this, indeed^ is most strikingly repr^.. 72 sented by us when we are doers of the word; which we may collect from the expressions of our Lord himself^ when he was interrupted in his discourse, by being told that his mother stood without. Who is my mother^ says he — '' They that hear and do my word ; they are my mother : for they travail in birth until I am formed in them.'* Therefore to the woman's, exclamation^ Blessed is the womb that bare thee ; he replied^ Yea, rather blessed are they that hear the word and keep it. Blessed are they that so incarnate the written word by doing it, as the blessed Virgin gave flesh to the eternal word by bearing it. Let us, therefore, my bretliren, frequently call ourselves to an account as to what we have heard, and what we have done^ till we find ourselves, in the language of St. James, doers of the word ; till the ingrafted word has produced its fruit in a work every way corresponding to the seed from whence it sprung. '' Well — and what if we do ? — what then ?*' So doing, according to the same Apostle, we shall do wisely ; when he says that. Not doing so, we shall DECEIVE ourselves. They- who are hearers only, may as well not hear. It is the doing alone that is of any consequence, and that will be required of us at the last. They that have done good, shall go into life everlasting, whilst they that have done evil, go — I need not tell you — you know but too well already. 73 The Apostle could not have devised a better mode of giving' an edge to his reproof, when he says that by hem^ hearers only we deceive ourselves. For nothing so much nettles these great hearers as to be accounted men who are deceived or over-reached. Like the Pharisees, being men of knowledge, they are freest from error of any men alive. They pity the blindness of others ; but as for themselves they see things clearly you may be sure ; and can never be deceived. The Pharisees^ with their phylac- teries, were knowledge all over ; in their fore- heads, at their wrists, down even to the fringe and skirts of their garments : and yet, because they were not doers as well as teachers of the law, our Saviour scruples not to call them fools and blind. So also were those in the Psalm : though they had heard the law. Sabbath after Sabbath, for forty years together. It is a people that do err in their hearts ; (says God) for (though they have heard so long) yet they have not known my ways. And St. Paul also says of some in his time, that they are ever learning, and never able to come to the knowledge of the truth. Let us only consider for a moment. If that which is heard, be heard that it may be done, and yet is not done; there must be deception some- where. Now there are^ but three persons that are parties to it — God, the preacher, and the hearer. And one of these it must be. Be not deceived, says the Apostle, God is not mocked. There is no deceiving of Him we find. " Then it is the preacher.** So one would naturally think ; and so, indeed, thought Isaiah — I have laboured in vain (says he) I have spent my strength for nought ; I find I am deceived." But h€ is assured by God that it was not so ; that neither his preaching, nor the word which he had preached, should be in vain. For, as to himself y he is told, that his reward was with God, whether the hearer profited or not : and as to the toord, that as the rain cometh down, and the snow, from heaven, and returneth not thither, hut watereth the earth, and rnaketh it bring forth, and bud, that it may give seed to the sower, and bread to the eater ; so shall my word be that goeth forth out of my mouth (saith the Lord :) It shall not return unto one void, but it shall accomplish that which I please, and it shall prosper in the thing whereto I sent it. If, then, the deception fall neither on God, nor the preacher; it must be the hearer that is de- ceived. '' Deceived ? How ?" In more respects than one. And firsts in grossly mistaking the very nature of sermons. Ezekiel plainly intimates that even in his days they seemed to think of sermons no otherwise than of songs : to give them a hearing, to commend the air of them, and so let them pass. And, indeed, the music of a song^ 75 and the mere eloquence of a sermon^ are but little ditFerent. But '' to be deceived/' it may be said, '' is no great matter ; since even the wisest of men have been and siill are liable to it/' Yet mark with what poignancy the Apostle presses it home to us — You deceive 1/ our own selves. If we must be deceived, we are most reluctant to be deceived by those in whom we trust. If it had been an enemy, says David, then I could havQ borne it but it was even thou, my compa- nion, my guide, and mine own familiar friend. If, then, not by one we trust ; less, surely, can we bear to be deceived by that party in whom most we trust — namely ourselves. He that deceives HIMSELF, is not only the deceiver but also the de^ ceived. The deceived may be pitied : the deceiver cannot but be blamed. He, therefore, is utterly without excuse who is the author of his own decep- tion. Yel, if this deceiving our own selves were in a matter of no great importance, it would perhaps be tolerable. But St. Paul tells us, that it pleased God by the foolishness of preaching to save them that believe. Life or death, heaven or hell, there- fore — (matters of no less consequence than these) depend on the deception we are now considering. — • Things, of all others, in which it surely most con- cerns us NOT to be deceived. Lastly, they who will be hearers of the word, and not doers of it, though they have been hearers 76 ONLY all their life long, shall, in the end^ be doers of THAT word, which, least of all others, they would wish to do. A word there is, that they shall not hear only, but hear and do, whether they will or not. And what is this irresistible, this tremendous word ? — Depart from me, ye cursed, into ever- lasting fire. This is the word — this is the com- mandment that they shall fulfil, even though they TioLATE all the rest. And, who is able to fulfil, nay, to abide that word ? Who can dwell with everlasting burnings ? Let us then attend to it in time — Oh ! let us obey the injunction, that we may avoid the penalty ! SERMON VIII. FROM DONNE*. MATTHEW XVlll. 7- IVoe unto the world, because of offences. The man Moses was very meek, above all the men which were upon the face of the earth. The man Moses was so : but the child Jesus was meeker still. Compare Moses with men, and he will scarce be paralleled. Compare Moses with Him, who, being so much more than man, as that he was also God, was made so much less than man, as that he was a worm, and no man ; and Moses must in- stantly give place. If you consider what Moses would willingly have parted with for his brethren, (Pardon them, or blot my name out of thy book, J yet will the zeal of St. Paul bear full comparison with that of Moses, * John Donne, Dean of St. Paul's, was born 1573) and died 1631. n V 78 in that he wished himself to be separated frortt Christ, rather than that his brethren should be so* But what comparison has a sudden, passionate, and unexecuted vehemence of love, (for Moses was not blotted out of the book of life, nor was St. Paul separated from Christ for his brethren ;) what com- parison has such a love, that was but said, and per- haps should not have been said, (for hardly can we excuse Moses or St. Paul, of all excess and inor^ dinacy in what they said,) with a deliberate and an eternal purpose in Christ Jesus to come into this world and die for man ; and then, in the fulness of time, really to do so ? The meekness of Moses had at least an inter- ruption, when he revenged the wrong of another upon the Egyptian whom he slew. But, ere Christ had interfered with either, a bruised reed might have stood unbroken, and smoking flax might have lain unquenched for ever. And therefore, though he sent his disciples to the Scribes and Pharisees, because they sat in Moses' seat, for other lessons, yet for this, he was their Master himself ; Learn of me, for I am meek. He gives them the ele- ments of true instruction ; rule and example. He finds them contending for precedence ; who should be greatest in the kingdom of heaven. He sets before them a little child, and tells them, that un- less they become as humble, as gentle, as tractable as that little child, they could not enter into the kingdom of heaven^ And he gives them a second 7d lesson, in this doctrine of meekness against scflwcZa?5 and offences ; against an easiness in giving, or an easiness in taking offence. In commenting on the words of the text, I shall first consider the denunciation contained in them : Woe unto the world. It is, as it were, expressed in the voice of condolence and lamentation, God laments the necessity of those judgments which the sins of men have made inevitable. It is even so expressed by the Prophets that denounced them ; The burden of Damascus ! the burden of Egi/pt / the burden of Babylon ! signifying, not only that the judgment would be a heavy burden, when it fell upon them, but that the very contemplation and denunciation of it was a burden to the Prophet hi7n- self that was sent upon that message. We have but two express intimations in Scrip- ture of Christ's toeeping : and both were in com- passion for others. When Mary wept for her dead brother, Lazarus, Jesus also wept : he groaned in the spirit, and was troubled. This was but for the sorrow of one family, (it was not a mortality over the whole country ;) it was but for one person in that family, (it was not a contagion that had swept, or threatened the whole house;) nay, it was but for a person in that family whom he meant immediately to restore to life : and yet Jesus wept, and groaned in the spirit, and was troubled. He would not lose that opportunity of showing his ten- derness and compassion in behalf of others. How, 7 85 then, must he have grieved when he beheld his beloved Jerusalem, and wept over that devoted city I Grieve not the Holy Spirit of God, says the Apostle. Extort not from him those judgments, which he cannot in justice forbear, and yet is grieved to inflict. We use it as a motive to divert young men from evil courses : "• How will this trouble your friends, how will this grieve your mother ! It will absolutely kill your father !'* Our sins have grieved our mother ; have made the Church ashamed, and blush that she has washed us, and clothed us, in the whiteness and innocency of Christ Jesus in our baptism, and given us his blood to drink in the eucharist, God is the Father of us all : and we have killed him ; for God hath purchased a Church with his blood, says St. Paul. To be still under judgment and execution for sin, as if there had been no Messiah sent, no ransom given, no satisfaction made ; not to apply this blood thus shed for us, by those means, which God in his Church presents to us ; it is for this that Christ pronounces this woe upon us ; Woe unto the world : which, though it begin with a voice of con- doling and lamenting, yet is it also a voice of threatening, denoting the infallibility of judg- ment : and this shall be our next consideration. God threatens not for the mere purpose of frightening us. Every judgment is denounced ^ith a design of execution. Every man may find 81 In the Scriptures a woe denounced upon that siti which he knows to be his. And, if God have said it, shall it not be executed ? Every man may there find a judgment upon record against him. It does not acquit him, because he has not committed adultery. And yet, is he sure of that ? He may have done it in a look, in a word, in a wish. It does not acquit him, because he has not been guilty of murder. And yet, is he sure of that f He may have killed a man, in not defending him from the oppression of another, if he has the power ; and he may have killed him in not relieving him, if he has a plentiful fortune. A man may kill even with a frown; in withdrawing his countenance from him that lives upon such uncertain diet ; nay, he may kill with a smile, if he do it with a purpose to delude him. Alas ! how mani/ die of this dis- ease ! How many are overjoyed with the familiarity of greater persons than themselves, and, led on by hopes of getting more, waste what they possess ! Adultery and murder may be committed even in a dream, if that dream were the effect of a murder-^ ous or an adulterous thought previously/ conceived. The Apostle says, / know nothing hy myself yet am I not thereby justified. We are guilty of some sins, that all the loorld sees, and ye we see not : but then, how many more, which none see but our- selves ! And there is no man that so escapes, but he may find upon record, in the Scriptures, a judg- G 82 ment denounced, and an execution sealed against him. If such, (hen, be our case, what room is there for a milder signification of the word woe, as im- plying condolence and consolation ? " If, because God has said, the wages of sin is death, I, who have sinned, must die. What can I do by prat/er f Can I flatter God ? What can I do by giving alms ? Can I bribe God, or frustrate \n^ purpose ? God is not a man, that he can lie, that he can re- pent. Where then is the eonsolatori/ nature of this word ?" Our comfort, my brethren, consists in this, that all God's judgments and executions are conditional. There i&, believe and thou shalt live. There is, do this and thou shalt live. If thou have done otherwise, there is Turn unto the Lord and thou shalt live. And if thou have done so, and fallen off, there is^ EeUirn again unto the Lord and thou shalt live. However heavy any of God's judgnvents be, yet is there always room for David's question. Who ean tell whether God will be gracious unto me ? What assurance could be stronger than what David had > The Prophet Nathan had told him immediately from the mouth of God, This child shall surely die. Yet David fasted, and wept, and said. Who can tell whether the Lord will be gracious unto me, that the child may live ? Every man must know, that whatsoever any Prophet have denounced against any sin of his, y^i there are conditionSy 83 upon which the Lord will be gracious, and his soul shall live. But, if not only the Jlrst condition, (innocence) but the second also, (repentance J be broken ; ^Aew, as every man has the judgments denounced against hini, upon him they shall be executed. For God threatens not to frighten us : but the mountains meltj and powers, and thrones, and principalities tremble at his threatening. There is a cloud cast upon the whole world ; a woe upon all. No place, no person, no calling, is free from scandals and offences, from temptations and tribulations. But when there was a woe upon Sodom, that God rained fire and brimstone upon it ; yet was there a Zoar, where Lot might be in safety. When there was a woe upon Egypt, there was a Goshen, a sanctuary for God's children. When there is a persecution in any city, there is leave to fly into another. But, in such an exten- sion, such an inundation of woe as this in our text. Woe unto the world, to all the world, a flood without an ebb, a sea without a shore ; that, though I withdraw myself from the woeful uncertainties of the court, and from the snares and circumven- tions of the city ; though I would shake off the woo and offences of Europe in Africa, or of Asia in Ame- rica, I cannot ; (since wheresoever or howsoever I live, these woes and scandals, offences and tempta- tions will pursue me ;) who can express the wretched condition, the miserable prostration of raan in this world ! g2 84 Woe unto the world. Take it for the old world, of which this world^ since the flood, is but a copy ; and God spared not the old world, says St. Peter, Take it for an older world than that, the world in Faradise, when only Adam, the son of God, and Eve, produced by God from him, made up the world ; or take it for an older world than that, the world in heaven, when only angels made up the world ; take it in ani/ of these senses ; Noah in the old world, Adam in that of Paradise, the angels in the oldest world of ally and we in this latter world, did, and still do, experience these woes from offences, tribulations, and temptations. The wicked embrace temptations, and are glad of them ; the godly wrestle with them, and some- times overcome them, and sometimes are overcome bi/ them ; but all have them : and yet we must not break from the world by a solitary life, nor by a violent death ; but take God's ways, and stay God's leisure. And now let us consider the source from which this overwhelming woe proceeds : from scandals, from offences. According to the word from which sc«nrf«/ is derived, it signifies any snare, or occa- sion of stumbling, laid by another in the way that we must pass ; and, as it is transferred to a spiri- tual use, is an occasion of sinning. To do any thing that is naturalh/ evil, whereby another may be encouraged by my example to do the like, is most evidently/ a scandal. But there is a less de- 5 85 gree of it. To do any thing that in itself^ is indif- ferent (and so^ no sin in me, that do it) in the sight of another that thinks it not indifferent, but unlawful ; and yet, because he is dependant upon me, (as, for instance, my son, or my servant,) and, thinking I should be displeased if he did it not, does it against his conscience, by my example ; here, though the sin be formally his, yet radically it is mine : because / gave the occasion. And there is a lower degree than this. If I do an indifferent thing in the sight of another, that thinks it unlaw- ful ; though he does it not himself, yet, if he comes to think uncharitably of me, or to condemn me for doing it; though this uncharitableness in him be his sin, yet the root grew in me, and / g-ave the scandal. Nay, there is a lower degree even than this ; to hinder the feet of another, that would go farther, or climb higher in the ways of godliness. To say to a man, '' What need you be so pure, so devout, so zealous ? Will this make you rich ? Will this bring you to preferment ?'* This is a scandal in me, even should the other not be injured by it. Of which description of scandal there is a striking example in St. Peter. Christ says, he was a scandal unto him ; when Peter rebuked him for offering to go to Jerusalem in a time of danger. Christ, by his death, was there to accomplish our salvation. Peter dissuades him from that jour- ney. And for this, Christ lays that heavi/ name upon his indiscreet zeal, and that still heavier name 86 upon his person ; Get thee behind me, Satan : thou art an offence unto me. He that employs his wit to seduce men, or his power and authority to affright men, or his agree- ableness of conversation to ensnare and entangle men, may draw others into perdition ; but he falls himself with them, and shall not be forgotten by God in the punishment inflicted upon such as fall by his offence. The command is general : Give offence to none. And the Apostle's practice was as general : to give no occasion of offence in ani/ thing. As he requires that we should eat and drink to the glory of God, so would he have ud study to avoid offence to others, even in our eating and drinking. In order to correct or to repair this weakness^ Jet us have recourse to our Saviour's remedy : If thi/ foot, thy hand, thine eye offend thee, cut it off, pluck it out, and cast it from thee. He also assures us, that. Blessed is he, whosoeter shall not be offended in Him. But, alas ! if he press us to extraordinary duties, in watching all our actions, and calling ourselves to account for words and thoughts ; then Christ and his Gospel become a scandal, a stumbling block that lies in our way, and retards our ends, our pleasures, and ouv profits. If, however, we can once divest ourselves of this offence, no other shall ever trouble us. Great peace have they which love thy law, says David. There shall no evil happen to the just, says 8f , Solomon. Not that the just shall feel no worldly miseiy : but that misery shall not make them m?se- rable. However evil it be in itself, it shall not be evil to them : for all things work together for good, to them that love God, Who is he that will harm you, if ye he followers of God? says St Peter. As for the wicked, their conversation is not in heaven : if yours he, they will not follow you thither. They will do, as does he, whose instru- ments they 2Lve, the Devil. And resist the Devil, and he will flee from you. Religious constancy can blunt the edge of any sword, damp the spirits of any counsel, benumb the strength of any arm, unravel the intricacies of any labyrinth, and bring the subtlest plots against God and his seiTants, not only to weakness and me/^ae«cj^, but to contempt and derision ; not only that the world shall see, that the Lord fighteth for his servants from heaven, but that he that sitteth in heaven shall laugh them to scorn: he shall ruin them, and ruin them in contempt. That prayer of David, Deliver me, O Lord^ from the evil man, is as extensive as it is inde^ finite : for there is an evil man (occasion of temp^- tation) in every man, in every action ; there Is a snake in every path, danger in every calling. But St. Austin contracts that prayer and fixes it : " O God, deliver me from myself, that 1 be not that evil man to myself, that I lead not myself into temptation; and nothing shall offend me." It 88 concerns us, therefore, to divest ourselves of that natural but corrupt uncharitableness in putting a misconstruction on the deeds of others ; especially those whom God has established in his own place, for government over us : that we do not conclude that there is nothing done, if all be not done ; that no abuses are corrected, if all be not removed. All offences cannot be removed in this life : but a great many more 7night be than are, if men were not so apt to suspect, and imprint the name of scandal upon every action of which they see not the end. In divine matters, there is exercise of our faith : that which we understand not, we be- lieve. In civil affairs that are above us, matters of state, there is exercise of our hope : those ways which we see not, we hope are directed to good ends. In civil actions, amongst ourselves, there is exercise of our charity : those hearts which we see not, let us charitably believe to be disposed to God*s service. They that will endure no kind of abuse, either in Church or State, are far more dangerous than the abuse which they oppose. It is only Christ him- self that can say to the tempest. Peace, be still. He only can becalm a tempest with a word. It is well for us, if we can ride out a storm at anchor ; that is, lie still and expect, and surrender ourselves to God, and anchor in that confidence, till the storm blow over. It is well for us if we can wea- ther a storm at sea, by tacking to and fro ; that is. 89 maintain and preserve our present condition in Church and State; that^ whilst the storm lasts, though we gain no way, yet we lose no way. It is well for us, if though we be forced to take in our sails, and to cut down our masts, yet we can hull it out ; that is, if in storms of contradiction, or per- secution, the Church, or State, though it be com- pelled to accept of worse conditions than before, and to part with some of ks outward splendour, be yet able to subsist, and reserve itself for God's farther glory, after the storm is past. SERMON IX. FROM HIERON*, LUKE V. 10, From henceforth thou shalt catch men. That the worlds with the utmost propriety, may be compared to the sea, is evident from innumerable particulars ; of which I shall mention a few. The sea is in continual motion : it cannot rest. Sometimes it swells so high, that the banks cannot con- tain it : sometimes it falls so low, that we must leave them far behind, before we can come near it. It is governed, indeed, chiefly by the moon : than which nothing is more changeable. And thus, also, is the world. Crowns are transferred from head to head : and sceptres pass from one hand to another. Haman, to day, is the second in the kingdom; and on the moiTow, is hanged upon the gallows. This year is * Samuel Ilieron. Not knowing the date of his birth or death, I give that of the volume containing the original ; which is 1635. 91 Jerusalem a princess among the provinces ; but, the next year, is become tributary. Nebuchad- nezzar walked in the palace of the kingdom of Babylon, priding himself in his magnificence : Is not this great Babylon that I have built ? But, while the word was in the king's mouth, there fell a voice f/fom heaven, saying, O king J^ebuchad- nezzar, to thee it is spoken, the kingdom is de- parted from thee. Yes ! most true are the words of the Apostle, The fasMon of this world passeth away. Who^ again, is ignorant of the slorms and tem- pests of the sea ? They that go down to the sea in ships, and occupy their business in great water Sy these more especially behold the works of the Lord, and his wonders in the deep : for at his word the stormy wind ariseth^ which lifteth up the waves thereof And the world most strikingly re- sembles it, in respect of its continual troubles. Nation rises against nation, and man against man. Indeed, of every one who lives in it, are verified the words of Job ; Man that is born of a woman • • is full of trouble : He is born unto trouble as the sparks fy upwards. It was the punishment which God laid upon him, ihsii in sorrow should he eat his bread all the days of his life. Where, then, there is so much uncertainty, trouble, and confusion, what i» there with which to be delighted f A man imagines himself in sure possession of his property : in an instant, comes, as 92 it were, a wave, and washes it away. He promises himself peace and quietness : suddenly there arises a storm, and puts him to difficulties of which he had no conception. The world, indeed, is the very sea of uncertainties ; the ocean of confused vexations. The further we wade into it, the further are we from the Lord : for the friendship of the world is enmity with God. And happy were it, my brethren, if our meditation on this point of resemblance be- tween the world and the sea were able to untwist our affections which are so closely tied to it, and make us long for that desired haven, where there shall be no more death, neither sorrow, nor crying; neither shall there he any more pain. Of those who thus occupy their business in great waters, it is said, they reel to and fro, and stagger like a drunken man, and are at their wits' end. And not unlike to this is the state and condition of God*s Church. It fares with them as with the ship in which was Jonas ; there was a mighty tempest in the sea, so that the ship was like to be broken : or that in which were the Disciples ; there arose a great tempest in the sea, insomuch that the ship was covered loith the waves. David, as one who was well experienced in those storms, exclaims, Save me, God; for the waters are come in, even unto my soul. And again. Send down thine hand from above : deliver me, and take me out of the great waters. And, as it was with the ship in which St. Paul was sailing towards Rome, when neither 93 sun "nor stars in many days appeared, and no small tempest lay on them ; so is the Church of God occasionally driven to such extremity, that, for a time, it is deprived of all ordinary comfort ; and all hope that they shall he saved seems then taken away. Hence are these complaints of the Church— O God, wilt thou he angry with us for ever ? And wilt thou prolong thy wrath from one generation to another? It is a law which cannot be broken, that we must through much tribulation enter into the kingdom of God : God has so appointed it for his own glory. In the first place, as the skill of a pilot is most to be distinguished in a storm ; so God*s strength is made perfect in weakness. The Lord permits his servants to come to the very brink of hazard, that his power and goodness in their deliverance, may be the more apparent. And when the Church of Israel was in a great strait, the sea before them, the mountains on both sides, and the enemy pur- suing them, Now, says God, I will be honoured upon Pharaoh, and upon all his host : that the Egyptians may know that I am the Lord, It makes them also look up to Heaven with greater fervency. David says of ordinary passen- gers by sea, that when they are carried up to the heaven, and down again to the deep, so that their soul melteth away in them, then they cry unto the Lord in their trouble. Of the mariners that were with Jonas, when the storm arose, every man cried 94 unto his God. And thus the swelling waves of affliction quench not, but kindle, the devotion of God's servants : In their affliction they will seek me early. It nriakes them long more earnestly for their desired haven. Let us recollect that, by our profession, we are entered into the church of God, not as into a garden of pleasure, but as into asAip ; where, though there may be calmness for a time, (the sun shining bright, the winds hushed, and the sea smooth) yet it is wis- dom to be in a continual expectation of a storm. Many things are to be endured betwixt our setting out, and our arrival at the land of promise : many storms to be gone through, many rocks and sands to be avoided, many pirates, seeking the spoil of our souls, to be grappled with ; before we can enter into the haven of our rest. An inexperienced traveller standing on the shore, and beholding the ships in all their beauty lie ready m the harbour, thinks it a gallant thing to go to sea, and will needs adventure : but, being out a league or two, and feeling himself grow sick by the motion of the vessel, or finding a storm to rise, (the winds and waves conspiring, as it were, to bring it to destruc- tion, and every billow carrying in it the face of death ;) instantly repents his folly, and vows, if ever he recover the shore^ he will bid an eternal farewel to all such voyages. Thus, there are, who, in the calm days of peace, when religion is not over- clouded by the times, will join themselves to the 8- 95 number of God's people, and be as earnest and forward as the best : but when a tempest begins to appear^ and the sea to grow rougher than at first ; when trouble arises, and the winds of dissention and persecution begin to blow ; they are weary of their course, and will needs be set ashore, resolving-^ never to thrust themselves into any more ad- ventures. Since, therefore, the Church has so intimate a relation to a ship ; enter not into it, either to be a guide or a passenger, a minister, or a professor ; unless thou resolutely make provision for a storm. Till the end of the voyage there is no rest to be looked for: though this, however, is a comfort, that it has a privilege possessed by no other, not even the greatest galleon or argosy under heaven. It may be tossed, but it can never be broken. Though the waters rage and swell ; and though the mountains shake at the tempest of the same ; God is in the midst of her ; therefore shall she not be removed : God shall help her, and that right early. It is as the ark of Noah, which, though all the fountains of the great deep were broken up, and the windows of heaven were opened^ still went in safety upon the face of the waters ; or as the ship in which was Christ : though it was covered with the waves, yet in an instant, by the command of Him, who is Lord of the winds and of the sea, there followed a gracious calm, Christ is the pilot : 96 and (as the Angel said to St. Paul, God hath given thee all them that sail with thee) He will give them eternal life, and they shall never perish. Seamen^ we know,, have their card and their compass : they have the sun, and the stars, and the motions of heaven to direct them. And that by which our course must be guided is the word of God, It is like the pillar that went before the host of Israel ; by which, according as it moved or staid, they ordered all their journies. We have a most sure word of prophecy ; whereunto we do well that we take heed, as unto a light that shineth in a dark place. It is that loving Spirit by which David prayed to be led forth into the land of righteousness. Whatever other loadstar (either of custom, or opinion, or fashion of the times) that men attend to, they needs must run upon the rocks, and make shipwreck of the faith. Now, the fish that are to be caught out of this sea, and brought into this ship, are men. From henceforth thou shalt catch men. And well may we be compared to fish. For as they play and take their pastime in the ocean, and, when encompassed by the net, and brought into the boat, would fain leap back into the sea ; so do we take pleasure in our sinful ways. It is as sport to a fool to do mischief. The net of the Gospel must enclose us ; and yet we desire to be released from it, and to return again to our wonted courses. By nature, we neither are 97 in the state of grace, neither do we even desire it. We are pkin^^ed into a sea of misery ; and, if left to our own disposal, we should never forsake it. That the business and work of the ministry is no superfluous or needless function, is evident from the text. In various passages of holy writ they are styled, the Lord's labourer's to bring* in his har- vest ; his workmen to advance his building; his shepherds to take heed unto his flock ; his stars in his right hand, to give light unto his Church. And I may truly avouch from the words of the text, that, ordinarily speaking, there is no more hope of a man's salvation, without the labours of the ministry, than there is that the fish in the sea will voluntarily come ashore, and offer themselves to us, without the labour of some, to go out into the deep with boats and nets to take them. Ministers are fishers : and whether that ba not a profession of much labour, I leave yourselves to judge. But, to make it manifest, it is worthy of observation, that most of the names that are given in Scripture to persons of this calling, betoken labour : seers, watchmen, ernbassadors, labourers, stewards, sowers, shepherds, criers. There is no title given to them, but implies action, nay consider- able industry. 1 confess, that it may be a calling of excessive idleness, if there be such as feed them- selves, and not the flock^ and have taken away the key of knowledge. But, consider it in its onvv nature, and as it ought to be performed ; and we H 98 sbitil find it to be a service of much greater busi- ness. Let Peter, or any successor of Peter, busy himself (as he ought) sometimes in preparing, sometimes in mending, sometimes in casting abroad, sometimes in drawing in, his net ; and no man shall have just cause to reproach him with idleness, or to say, that because he is a minister, therefore he has an easy occupation. Now the net in which men must be taken is the preaching of the Gospel. The use of a net is to take Jisk : the end of preaching is to bring in souls. It is not the net when folded together, that brings in the draught; but, to inclose the fish, it must be stretched and spread abroad. And thus, it is the opening and unfolding of the Gospel, the stretching it out by preaching, that gains souls. Possibly a fish or two may be found hanging in the net, though it were thrown down only in a heap ; but that is a mere chance. The word read, and so brought in, as it were, in gross, may, by the mercy of God, take some : but we have no warrant from thence to make a general ride. Again, it is necessary that the net be strong ; otherwise the larger fish will break through, and the labour will be in vain ; and so it is highly ne- cessary that the doctrine be well strengthened out of the word of God ; that it be well proved ; that it be well pressed and applied : that the consciences of the hearers may be convicted, and that they may «e« it is God, and not man, with whom they have 99 to do. For many are to be found of such frovvard, wilful, and violent natures, that they will not be held in ; but, when they feel themselves within the net, will cry, Let us break their bonds asunder, and cast away their cords from us : so that even a kind o^ force must be used to keep them from de- struction. Lastly, many a draught does the poor fisherman make in vain : many a time is the net of preaching spread forth, and yet none are taken : for so it pleases God to exercise the patience of his ser- vants : yet still the work must he followed; and the Lord's leisure must be waited for with patience. And many, often, are inclosed, who yet after all break away : many are at first drawn in by the power of the Gospel, who afterwards slide back, and return again to their own profaneness. Many hypocrites and reprobates are also gathered into the outward society of the Church by preaching, as weeds and other trash into the net : but these are suffered to remain till the Lord shall say of thon, as of the tares in the time of harvest. Gather ye them together, and bind them in bundles to burn them. H^ ^ SERMON X FROM CHILLINGWORTH * 1 COR. X. 13, Cod is faithful, who will not suffer you to be tempted ^bove that ye are able. Whatever punishments befel the disobedient Israehtes, who murmured and tempted God in the wilderness, all these things, says St. Paul, hap^ pened unto them for ensamples ; and they are written for our admonition, upon whom the ends of the world are come. And this is a privilege which we surely possess beyond our forefathers. We may present before our eyes a long-er series, a fuller history, of God's providence; we may take a view of his constant and unaltered course of aveng- ing- himself on sin, in whomsoever he finds it: and hence we cannot but collect (whatsoever may be our fancied privileges and immunities, whatsoever comfortable errors we may take upon trust) that William Chillingworth was born 1602 and died 1644. 101 Godj itierely for our sokes, will not begin a new frame of polity in the administration of the world; but that we also, after the example of these mur- muring' Israelites, unless we repent, shall all like- wise perish. The words that precede the text may as reason- ably be directed to 7/ou who now hear me, as they were by the Apostle to the Corinthians ; There hath no temptation taken you hut such as is common to man. Let, therefore, your memories recollect the past occurrences of your lives, and tell me. Was there any sinful temptation so strongly urged on you but what (with the assistance of that grace which God has already given you, or, at least, if you had besought him, would have superadded) you migh easily have diverted the force of it ? And did tiot your consciences, even after you were overcome by such temptation, tell you, that it was mere cowardice, to suffer yourselves to be overcome by it; and that you voluntarily surrendered and be- trayed those forces which God has already bestowed on you ? But we must not fancy, for all this, that there is ary extraordinary worth or dignity in our- selves. For, take away God's free and undeserved graces within us, and his divine assistances, together with the guard of his blessed angels, without us ; and there is no temptation so weak and despicable, to which we should not instantly yield ourselves. If, therefore, hereafter, we ever overcome temp- tation (as certainly, by God's help, if we wish for it. 103 we may) let us bless Almighty God, and ascribe to Bim, the glory and trophies of the conquest. But, on the contrary, if, notwithstanding the many secret whisperings and inspirations of his Holy Spirit in our souls ; if, notwithstanding God's voice, which (as every day's experience witnesses) continually calls to us, This is the good isnay ; walk therein y and ye shall find rest for your souls ; we are ever ready to hearken to and obey our own lusts and affections ; let us lay the fault where it is dub\, even on our wicked and deceitful hearts ; or other- wise, the time will come in which we shall be thoroughly, but too late, convinced of it ; namely, when the worm of conscience which never dieth ghall continually torment and gnaw us. J^et God he true and faithful in his promises, and every man a liar. For, as God has hitherto been so merciful as to preserve you from all temptations but such as are common to mati ; so, for the time to come, (though greater trials may perhaps befal you than you have yet experienced) you may be confident that the same God continues faithful and righteous to fulfil his promises. He will never suffer yoii to be tempted above that ye are able. But, before I proceed further, I must take it for granted, that the same men, though they have bee^ overcome by a temptation, might, notwithstanding, have resisted it by the assistances of grace ; or, I confess, I kno>v not what to say: for, \f this he a good inference ' A man is overcome oy a temp)* 103 ration ; therefore he could not possibly have re- sisted/ then Adam, not\yithstanding he was se- duced by the devil, is clearly not so culpable as 1 took him to be. How, therefore, can I censure such a man for not doing his duty ? How can I convince his conscience that it was through his own fault and negligence ? But, is there no man to be found that could not possibly have done more good than what he actually has done? Does evety man improve that talent of grace which God has given him, to the utmost of his power ? For mine own part, I confess with grief and shame, and self-condemnation, that I frequently have offended Almighty God, when i certainly might have done otherwise. I have not only hid niy talent in a napkin, 1 have not only not improved that stock of grace which God has given me ; but, on the contrary, I have been laborious and abound'^ ing in the unfruitful works of darkness. And I cannot but believe that all of it/ou, in some degree, at least, have been guilty in betraying and surren* dering the abilities which God has bestowed on you ; though I dare not charge 7/ou so deeply as mi/selj\ And now, since we have heard, who may be sai4 to be able to resist a temptation ; for the more dis- tinct confirmation of St. Paul's proposition in the text, I will take our Lord's advice ; I will examine, whether lie that hath but ten thousand be able to meet him that cometh against him with twenty 104 thousand. We have three great enemies to deal with : the devil, the world, and tli€ flesh. Let us examine the power of theirs/, and the forces we have to oppose to him. And, lest we should make ourselves too secure by thinking vye have but to contend with only one ; let us recollect, that, of the innumerable army of this our spiritual enemy, one whole legion (which amounts to nearly four thousand) were at leisure to possess one man. And St. Paul tells us, that ive wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places. What, then, have we to oppose against such an innumerable multitude of spiritual enemies, of which each, for his excessive strength, is called a lion ; for his fierceness, a dragon ; and for his cunning, the old serpent f God be thanked, there are other spiritual armies fully able to contend with these in all the advantages which they may have against us. Are they mani/ f Michael and his angels are still more : as is evident from the passage in Daniel, where it is introduced to express God's majesty and glory : the words are, thousand thou- sands ministered unto him, and ten thousand times ten thousand stood before him. Are they strong ? These, no doubt, are stronger : for we read of one •who slevv an hundred fourscore and five thousand in a single night. Thus,, then^ you find, that we ar^, 105 sufficiently supported, by these auxiliary forces of our guardian angels; so as not to be disheartened, even if we had no more : but^ beyond all these, we have Almighty God to befriend us, whose power is so unHmited, that, without raising his arm, but merely ceasing to uphold them, all creatures, both in heaven and earth, would return to nothing. In the language of the Psalmist, he is a sun, and a shield, a light, and a defence — a sun, to discover unto us the secret machinations of our enemies, and a shield to protect us from their open violence. The second enemy against whom we professed hostility in our baptism, was the world, and all its vain temptations. And so powerful are they, that fie, who, from his too successful management of this fatal weapon, is called the God of this world ; in his encounter with our Saviour, placed all his confidence in it. All this will I give thee, said he, tf thou wilt fall down and worship me. And when he saw that it was not acce^**ed, he quits the {ield, despairing of success. I have ranked the three armies of our enemies in conformity to the tactics of the Romans ; re- serving the Triarii, the old experienced soldiers, to ^he last. For, tliough the first rank (that of devils) appear more terrible, yet, in fact, their power is nothing, unless the lusts of the flesh take part with them, and give them advantage against us. And, ?ince those traitors, by whom we are continually i^UjjTpund^d, are apt, even without their assist- 106 ance, too frequently to overcome lis; w'hfet, think: you, are they not able to accomplish when headed by so powerful, so experienced an enemy ? With- out them, indeed, not all the po»vers of hell and darkness are sufficient to withdraw us from our obedience, and, consequently, from the love and favour of Almighty God. Suppose, for example, that the devil should present to our fancy an object of sensual desire ; if we fix not our thoughts upon it with impure delight, it will be so far from doing any harm to us, that it will rather prove a means to root us more deeply in God's favour, as per- sons who are too faithful to receive pay of his enemies. But, alas ! so destitute are we of this noble spirit, that, as if the deviLwere too slow to present such temptations to us, we will not await his leisure ; but, on all occasions, are ever ready to raise them up ourselves within our minds ; acting over, in our polluted imaginations such shameful sins, as either natural bashfulness, or want of opportunity, will not sutfer us to put in practice. How, then, can we oppose these pernicious enemies, that are so incorporated with us as to have become, as it were, hone of our hone, and flesh of our flesh ? As, by the corruption of cur nature, we have received this root of bitterness in our hearts, which gives an infectious tincture to all the thoughts that issue from it ; so, likewise, has it pleased Almighty 107 CTod to plant, fts it were, a new spirit in our souls ; I mean that active and powerful grace which, without any co-operation of our own, he infuses into us, especially in baptism ; and which is after- wards strengthened and enlivened daily, by exer- cising ourselves in those blessed means of our sal- vation, the hearing and reading his Holy Word, and the participation of his heavenly mysteries. For, surely, if mere reason^ (by the help of those precepts which are extant in every treatise of moral philosophy) has been able to turn so many from the habitual practice of vice, to a virtuous (I had almost said a religious J life ; why should any man think so meanly of God's holy Word and Sacra- ments, as to doubt their being injinitely more able to make us new creatures, to make us wise unto sAi^VATioN ; especially when he considers that CONTINUAL assistance of God's Holy Spirit, which infallibly attends the use and exercise of those his blessed means ? Indeed^ we are apt to be impressed with so exalted an idea of God's most gracious attributes, that sometimes we even slander him with too much mercy ; as if he bore us so particular an affection, that, notwithstanding our never so many sins, yet he will still be merciful unto us. Oh I that we could conceive of his mercy and goodness aright ! ^s rather willing to prevent our sins, by giving us sufficient preservatives against committing them ! 108 And would to God, that instead of disputing about the power and efficacy of God's grace, we would magnify the force of it, by suffering it to exercise its sway in our lives and conversation I for then should we truly find that we are able to do all things through Christ that strengtheneth us. SERMON XI FROM HALL*. tn ^ PART I. FHIL. iii. 18;, 19- (For many walk of whom I have told you ofteUy and noio tell you even zveeping^ that they are the enemies of the cross of Christ : Whose end is destruction . . .) My text, you may perceive, is nothing but a pa- renthesis : and though it may not be absolutely ne- cessary and essential to the sentence that preceded it, yet it certainly is so to the warning and in- struction of every Christian. It is enclosed as a garden, in which are flowers and weeds — flowers of apostolic virtue ; and weeds of Philippian wicked- ness. "It is difficult, indeed, to determine, whether these words discover more worth in the true Apostle, than • Joseph Hall, Bishop of Norwich, was born 1574 and died no itnworthiness in the false. And the censure con^ tained in them, no less honours the former, than it dis^^races the latter. Let us first, then, consider the faithfulness of the Apostle in this his severe reproof ; and afterwards direct our attention to the conduct, so altogether opposite, of these Philippian teachers. The faithfulness of the Apostle is conspicuous in his earnest and pathetic warning ; I have told you often, and now tell you even weeping. It never can be God's desire that we should keep his counsels to ourselves ; but that we should take every opportunity to make them known to others. The same Apostle, in his farewell address to the Elders of Ephesus, appeals to them lohether he had kept back any thing that teas profitable to them : at the same time insisting, that he had declared unto them all the counsels of God. Our Saviour, also, bids us not whisper the gracious promises of the Gospel in a corner, but proclaim them aloud, even from the house-tops.^ And, woe to those un- profitable Ministers who suppress the threatenings of the Gospel, and smother in their breasts the sins and dangers of God's people. Surely, the blood of ail those souls, that have miscarried through their unfaithful silence, cries loud to heaven against them, and shall one day be required at their hands. If I see a blind man walking towards a precipice, and, by warning him of his danger, do not prevent his fall; How am I less guilty of his death, thaat HI if I had absolutely thrust him over it jjii/selff/^ Son of man, says the word of the Lord to Ezekiel, / have set thee for a watchman unto the house of Israel. Therefore thou shall hear the word at my mouth, and warn them from me. When I say vnto the wicked, O wicked man, thou shalt surely die : if thou dost not speak to warn the wicked from his way ; that wicked man shall die in his iniquity ; hut his blood, will I require at thine hand. '^ A sleeping centinel is often the loss of a whole city. ^The watchmen of the Lord, therefore, are bound to rouse themselves ; and, as they would avoid such threatened vengeance, to give frequent warnings to God's people of their spiritual dangers : as is in- timated of the Apostle in the text — I have told you often, and now tell you again. St. Paul, we find, upbmided them with their faults, not once, but often. He feared not to be accused of repetitions. There can never be too much learning of that, whereof there can never be enough heed./ They are but fastidious ears that require variety of doctrine : as vicious palates seek perpetual change of food. We know that the Israelites were satiated at last even with the food of angels. The taste of manna is described to have been like wafers made with honey. And what can be sweeter, what more c/e- licious than honey ? Yet the wise man tells us, in the book of Proverbs, that the full soul loatheth 112 an honei/-comb. Yes ! there are too many who are thus too full of the woi^ld ; too full of their own sinful corruptions. It is no wonder, therefore, if they despise the food of angels. But, for us, my brethren^ Oh! let us not be weary of our happiness. Let not these gifts of heaven lose their value from their abundance. Let us go forth, every day, from our tents, and gather ; and, while we are nourished, let us not be cloyed, with good : else God himself will provide a remedy. He knows but too well how to make his w^ord precious to us ; precious in its loant ; because it was not precious to us in its value and possession. He, who teaches us the value of peace by the hor- rors of war, can show us, how precious is his word, by a spiritual jTamme.^ Consider, also, that frequent warning necessarily implies danger. Evil is of a spreading nature, lu spiritual, as well as physical disorders, a single in- dividual may infect a family ; one family, a whole- city ; one city^ a whole country ; one country a whole world. Look around you, and see, whether you need any other witnesses, than your own eyes. How rarely have you ever seen a solitary drunkard ! The very name of '' Good-fellowship,'' with which the vice of drunkenness is sometimes endeavoured to be palliated, implies it. With respect to oaths also; one bold swearer makes many —so many, indeed, that the land mourns with the number. 113 And, as to heresies and erroneous opinions in re- ligion, the}^ will increase, according to the Apostle, and will eat as doth a canker. If they be not in- stantly prevented, or cut oiit^ they will penetrate, we know, even into the very heart. . Take heed, then, you who stand surest in the tonfidence of your judo-ment, knowledge and mo- rality. The pestilent influences of evil company are not more mortal than they are insensible, St. Paul thought it a sentence worthy to be borrowed from a heathen poet — Evil communications corrupt good manners.. As, therefore, Moses said, in the case of Corah and his company, so let 7ne say in the case of the wickedness of others, whether in opinion or in practice. Depart^ I pray you, from the tents of these wicked men, and touch nothing of theirs, lest ye he consumed in all their sins. It may be worth observing that, in this dreadful judgment, the sons of Corah perished not. Though, doubtless, they loved their father ; yet they would not cleave to him in his rebellion. They forsook his sin and his tents : and therefore were exempted from his punishment. If, therefore, we have any love for ourselves, let us follow their example, in shunning any participation even with those sinners who are the nearest and dearest to us; that we also, may escape the partnership of their vengeance. But, not content with frequent admonition, the Apostle tells them even weeping. And what is it I that could thus bedew his eyes with tears?^ The same that fetched them from the Saviour, more than once r <^he same that fetched them from the holy Psalmist ; from the Prophet Elisha ; in a word, from all eyes, that ever pretended a love of holiness, grief for sin, or compassion for sinners. How well did it become hwi, who could be content that he were accursed from Christ for his brethren of the circumcision, to melt into tears at their spiritual tmcircumcision y Let no man say, that teai*s argue weakness. He, that shrunk not from the lion or the bear, from Saul or from Goliath, nay not from ten thousand of the people that beset him round about, can yet say. Rivers of waters run down mine eyes^ because they keep not thy lam^ But^ why speak I of these, when the omnipotent Son of God himself weeps over Jerusalem, and makes his tears the preface of his blood f To weep for fear, is weakness ; to weep for mere grief, is human : whilst to weep for sin is Christian ; but to weep from true zeal and compassion, is saint-like and divine. Weep but thus awhile, and ye shall laugh for ever. Sow thus in tears, and ye shall not fail fe reap in joy. But, what shall we say to those, who seek for mirth in nothing so much as sin f Great God ! that we should laugh at that, for which our Saviour wept and bled! that we ^thould smile at that on earthy at which God frowns in heaven I and mak« 115 that our delight, by which even the Holtf^flrit cf^ God is grieved ! Woe be to them that thus laugh ; for they shall weep and wail to all eternity!^ St. Augustin, speaking of his Discourses, in- forms us, that when the delight that was depicted, in the countenances of the congregation, seemed to give applause to him, he was dissatisfied with his efforts : but when he saw them burst into tears, he rejoiced; as thinking that his labours had pro- duced their due effect. There are some, who even in their sermons, have aimed at wit and pleasantry , and think themselves unfortunate if they have not excited a smile. But it will be long, my brethren^ ere teachers of this description^ become your guides to heaven. True repentance, which is our only way thither^ is a matter of a sad and serious nature. It is through the valley of Baca^ that we must pass to the mount of God.^ The man clothed with linen, with a writer's ink- horn by his side, as seen in the vision by the Prophet Ezekiel, marks none in the forehead for preser- vation but those that sigh and cry for the abomi- nations of Jerusalem. Oh ! then, ye that love the peace of it; and would be loth to see its desolation, weep with them that weep ; yea, weep as does the Apostle in the text. And if the good bestow their tears upon the irvicked, how much more should the wicked shed them for themselves ! Could their eyes be but 1% 116 opened^ that they might see their own condition, they could not love themselves so ill^ as not to bewail it. Could they see the frowns of an angry God bent upon them — could they see the flames of hell ready to receive them — they could not but dis- solve into tears of blood. Oh ! pity your own souls ; be feehngly apprehensive of your fearful danger — the danger of eternal damnation. Weep^ day and night, before that God, whom ye have provoked ; and wash away your sins with the streams of peni- tence. Messed are ye that weep now : for ye shall laugh. With respect to the tears of the Apostle — See, I beseech you, who were the objects of his sorrow — the false teachers of the Philippians ; the rivals and adversaries of the Apostle's ministry : whether they were disciples of Simon Magus, or Judaizing Christians ; men, that were not more for Christ, than for Moses ; men, not more false in opinion, than foul in conversation ; enemies to himself as well as to the Gospel. Yet even these are the men, whom St. Paul bedews with many tears. And thus are we taught, that, so far from desiring or rejoicing in the destruction of those, who profess hostility to the Gospel, we should make it a matter of sorrow and of mourning, St. Paul had a deeper insight into the condition of these Philippians, than we can ever have of those who come within our notice or our enmity ; for he saw them, as it were, in hell already. He looked on them as vessels of the wrath of the 117 Almighty ; for he adds — whose end is destruction And yet he thinks not on their loickedness, but with tears. Every one can mourn for the danger^ the loss, or the fall of a good man, or of a friend : but, to be thus deeply affected with either the sins or the judgments of the wicked, is incident to nonQ but a tender and charitable heart. The children of God are like their heavenly Father, who will have all men to he saved, and to come unto the knowledge of the truth. Have I any 'pleasure at all that the wicked should die, saith the Lord God ; and not that he should return from, his ways and live ? He even binds it with an oath : As I live, saith the Lord God, I have no pleasure in the death of the wicked, but that the wicked turn from his way and LIVE. Turn ye, turn ye from your evil loays : for WHY will ye die, O house of Israel f SERMON XII FROM HALL. PART JI. PHILIPPIANS iii. iSj 19* (For many loalk of whom I have told you often, and now tell you even weeping, that they are the enemies of the cross of Christ ; Whose end is destruction,) Having commented, in a former discourse, on the faithfulness of St, Paul in warning even with tears the false teachers of the Philippians ; I shall now direct your attention to the wickedness of the latter : who are described in the te^ct as enemies of the c7'oss of Christ. The admonition of the Apostle, in the words immediately preceding the text is, that the Philip- pians should mark those who walked holily ; as they had the Apostles for examples. From the text itself however, we may infer, that but too H9 many are disposed to adopt a very different conduct. Hence^ then, the rarity of just and conscientious men, naturally makes us observe and value tliem the more. If there be but one Lot in Sodom, he is t)f more worth than all the inhabitants of the five populous cities of the plain. How true is the re- mark of our Apostle, in a former part of the same Epistle. The sons of God are without rebuke in the midst of a crooked and perverse generation ; AMONG WHOM THEY SHINE AS LIGHTS IN THE WORLDS If a torch be lifted up, though at a distance, amidst the gloom of night, how naturally are our eyes immediately directed towards it ; whilst all the in- tervening space, which is Wrapped in darkness, is wholly unregarded / Such «fe, and such should ever be, the good, among a world of sinners, — the more eminent and the more esteemed, because they are the /et£jer. Paucity, however, is too frequently attended with contempt. Behold, say the Philistines, when they saw Jonathan and his armour-bearer come towards them. Behold, the Hebrews come forth out of the HOLES xdiere they hud hid themselves. And proud Benhadad, when he heard that a few young- men of Israel had come out against him, could say. Whether they be come out for peace, take thcfn alive ; or whether they be come out for war, take them alive. We are but too much disposed to think, that the stream should bear down all before 120 it./ Have any of the Rulers or of the Pharisees believed on him ? This is argument enough. But it must not be so with Christians. One true believer outweighs a thousand others. If he be one that ordereth his conversation aright, that goes upon the true ground of infallible truth ; though there be none other than he in the whole world that follows after righteousness, that man is worthy of our regard and imitation. Jf there be but one Noah in an age (allflesh having corrupted his way upon the earth) it is better, surely, to follow him alone into the ark, than to perish with all the world of unbelievers. Here, many, we find, are opposed, by the Apostle, to HIMSELF and Timothy, Ye have us for an ensample. Why, then, should we dread the im- putation of singularity ? We may not do as the viost, but as the best. Enter ye in at the strait gate, says our blessed Lord ; for wide is the gate, and broad is the way, that leadeth to destruction^ and many there be which go in thereat. ^ The world is too prone to fall into erroneous conclusions from its calculations upon multitude : arguing, on the one hand, the better part by the greater; and, on the other hand, that evil must be tolerated, when it i« abetted by many. But there cannot be a worse^ nor a more dangerous sophistry. ^ If the FORMER were true, then Paganism would bear away the prize from Christianity ; for^ it^ 121 followers, in point of number , are at least Jive to one. Polly, from wisdom ; for, surely, where there is one wise man, there are mani/ fools. Outward calling, from election ; for many be called, but few chosen. And even hell from heaven^ for strait is the gate, and nam^ow is the way, which leadeth unto life ; and few there be that find it. Thou shall not follow a multitude to do evil, says God. But, if any one shall resolve to do so, and shall please himself with the thoughts of having- com- panions in his sin, let him consider whether it will be any abatement to the torment it will hereafter bring upon him, to be condemned with many. Alas 1 it will rather aggravate his misery. The rich glutton, it will be remembered, when in hell, desired that Lazarus might be sent to warn hisf brethren, that his torment might not be increased by the accession of theirs.^ And, if the latter were true ; then, that which heightens evil, should plead for its immunity— none but the slightest offences should be punished — only petty pilferers should be led to execution — and nothing should unsheath the sword of justice, but the most trifling misdemeanours. Away with this base pusillanimity ! On the contrary, the higher it has grown, the more need is there that wickedness should be cut down. When the body politic becomes so corrupt as to generate giants and monsters of iniquity, justice must be armed wi^h the club _of Hercules, The hosts of the 122 Philistines must be resisted and vanquished by a Samson. The mountains of the mighty must be touched till they smoke; yea, till they be melted and levelled with the plain. Set, then, your faces, ye that are in authority, even against whole faction^ of iniquity and vice ; and, the greater is the num- ber of your opponents, the greater is the proof of jrour fortitude, the greater shall be the glory of your victory. That which would have disheartened another, is mentioned by St. Paulas his encourage^ ment, A great door and effectual is opened unto me, and there are many adversaries. And, if these infernal emissaries should say. My name is Legion, for we are many ; cast them out by the power of your comrnand ; send them, with the swine, into the deep ; and thence into their chains. ./■"These many are said by the Apostle to walk. Yes ! like their Father the Devil, who goeth about seeking whom he may devour, the wicked are ever active, ever in motion. It is with evil as with the contagion of the pestilence : those who are in- fected, too frequently take a pleasure in communi- cating it to others. False teachers are seldom sparing of their pains ; and will compass sea and land to make one proselyte. But, they are farther described by the Apostle, as ENEMIES OF THE CROSS OF Christ. What an extraordinary expression is here presented to us! Who can but hate every thing that is instrumental to the death of a friend ? And, what was the cross, 9 123 but the engine of the death of Him, whom if Wfi love not the best, we do not love at all ? Surely, we love thee not^ O blessed Jesus ! if we look with other than indignant eyes, at Judas^ at Pilate, at the cross, or whatever was accessari/ to thy murder 1^ They were thine enemies, that nailed thee to the cross. How, then, can they be other than thy friends, that are enemies to thy crucifixion ? When we consider the cross and the nails, as mere wood and metal, we know that they are harmless ; but if, from what they are in themselves, we look at them with respect to men, to Thee ; we sooii find why to hate, and why to love them. As the instruments of men's malice against thee, we hate them. We Zot7e them, as they were made by thee the instruments of our redemption. Thy cross was thy death. It is thy death that gives us life. We cannot, therefore, be enemies of the cross^ and, at the same time, friends of thee, crucified. — Now the false Apostles of the Philippians wert enemies of the cross of Christ in two respects — in their doctrine : in their practice. In their doc- trine, when they joined circumcision and other ceremonies of the Law, with the spiritual precepts of the Gospel. In their practice, by following a loose and voluptuous course of life ; and, by study- ing their own ease atid comfort, shrinking nwaty fit>m all the labours and duties of the Gospel. And fire there not still in the world tiiese two descrip- 124 tions of enemiesr to the cross — the erroneous— the licentious 9 As to the first, what palpable enemies arc thei/ to the cross of Christ, that hold Christ's satisfaction on the cross imperfect without ours ! And yet this is the doctrine of the Church of Rome. What foul hypocrisy is this; to crouch to the very image of the cross ; and, in the mean timCj to frustrate the design and virtue* of it ! Alas ! how much better would it be, if the cross of Christ had less of their knees, and more of their hearts : without which, all their adorations are but mockery 1 As for us, my brethren, God forbid that loe should glory in any thing save, with St. Paul, in the cross of our Lord Jesus Christ. Secondly — the licentious are enemies to the cross of Christ, by releasing themselves from all the obligations of Christianity, and conforming them- selves to this present world. How different was the resolution and the conduct of St. Paul. I am ready, says he, not to be bound only, but also to die, for the name of the Lord Jesus. And, let us, my brethren, in humble confidence of God's mercy in upholding us, fix upon the same holy determina- tion ; not counting our life dear unto us, so as we may finish our course with joy. Thus we shall not be more friends to the cross, than the cross will be to us : for, if we suffer with Christ, we shall also REIGN with him. 125 ''Christ^s cross is our redemption. Redemption is from sin and death, Wliile, therefore, we wilfully sin, we do what in us lies to frustrate the design of the cross ; and make a mock of our redemption. Every true Christian is, with St. Paul, crucified together with Christ. His sins are fastened to that tree of shame together with his Saviour.'^ The unbelieving Christian, therefore, crucifies the Lord of life again. Each of his willing sins is a plain despite to his Redeemer, . The false tongue of a Christian proffers evidence against the Son of God, The hypocrite, like Pilate, condemns Christ, and, by washing his hands, thinks himself guiltless of his blood. The proud man strips from him his own raiment, and invests him with the purple robe of mockery. The distrustful plats for him a crown of thorns. The drunkard gives him vinegar to drink mingled with gall. The oppressor drives nails into his hands and fett. The blasphemer pierces him to the heart. We cannot but be con- vinced that they who actually offered this bodily violence to the Son of God were highly impious, ^Know, then, that if thou art a wilful sinner, thou art worse than they. He who prayed for his first murderers, has pronounced a curse upon his second. The former crucified him in his weakness; the latter, in his glory. Hear, then, the curse which they have so justly merited. They shall he punished with everlasting destruction from the presence of the Lord, and from the glory of his power. Or. 126 as it is expressed in the text^ Whose end is de- struction. Had the Apostle said, '' Wliose end is DEATH," the doom might justly have been con- sidered dreadful : but well would it be for sinners if they were allowed to die ; or if they might only die. Men may kill ; God only can destroy — He only is able to destroy both soul and body in hell. The wrath of God is^ as himself, infinite. As the glory of his saints cannot be conceived by the heart of man ; so the vengeance prepared for his enemies is equally incomprehensible, Alas ! how mad are sinners ; who, for a momen- tary pleasure^ cast themselves into the pit of ever- lasting perdition ! Let the hquor be never so de- licious, yet, if we hear there is poison in the cup, wc instantly refuse it. Oh ! then, why will we be so desperately foolish as to catch at a little, poor, unsatisfying pleasure, though we 4cnow it will be followed by everlasiing burnings ? From motives, then, of mercy and compassion for your own souls, my brethren, whenever your desires or appetites prompt you to the commission ote-oilj check them with the dahger of this fearful damnation: from which, the God of all mercies graciously deliver us all, for the sake of the dear Son of his love, Jesus Christ, the righteous. SERMOM XIII FEOM HALL, PROVERBS XXIX. 23. A man's pride shall bring him low : but honour shall uphold the humble in spirit. It cannot but be noticed, that it is the usual course with God to work by contraries. It is^ indeed, the just and peculiar praise of Omnipotence, to fetch light out of darkness, life out of death, order out of confusion ; and, according^ to the text, honour out of humihty, humiliation out of pride. In the latter particulars, however, it is more apparent, perhaps, than in any other. God dehghts to abase the proud, and to advance the humble. He hath put down, sings the blessed Virgin in her Magniftcat, He hath put down the mighty from their seat, and hath exalted the humble and meek, God justly punishes the sin of pride in vindication of his glory. For, why toil the proud, but to exalt themselves— either in comparison with others^ or in contempt even of God himself? 128 As to the first J the Pharisee is a sufficient in- stance. / am not as other men are nor even as this Publican. And, as to the second ; I need but remark, that whereas true piety makes God the beginning and the end, (the beginning-, to which we ascribe all ; the end, to which we refer all) the proud man makes himself his Alpha and Omega ; begins at himself, ends at himself, and thanks himself for all. Honour, riches, beauty, strength, knowledge — these are the general sources of our pride. Thus Nineveh said in her heart, I am, and none else be- side me. And thus the insolent officer of Sen- nacherib, Who art thou, that thou despisest the LEAST of my master's servants f Nabal, also, because his possessions were great and well stocked with cattle, sent a scornful and taunting message to David in his distress. Thine heart was lifted up because of thy beauty, says Ezekiel. Riches and strength lift up the heart, says the son of Sirach. Goliath, in the confidence of his own arm, chal- lenged the whole host of God, and scorned the dwarfs of Israel. And there is such affinity be- tween knowledge and pride, that every smatterer in learning thinks the whole circle of sciences are confined within his own breast, and that all wisdom lives in him, and dies with him. Hence is that vain curiosity of speculation ; hence that singularity of opinion ; hence that impatience of contradic- tion — in those who are puffed up with the conceit t 129 of knowledge. But a man maybe proud of ani) tiling; nay, oi nothing ; nay, of tcjorse than nothing — even evil. There may be as mucli pride in rags, as in brocade. And, when Diogenes trampled upon the pride of Plato, he showed but pride of another description in himself. But, though pride is hateful to God in all cases whatsoever, yet is it most particularly so in matters of religion. A proud face, or a proud arm, or a proud purse, are hateful : but a proud religion is so much the worse as it ought to have been the better. Let this, then, be the test of true or false religion : — that, which teaches us to exalt God most, and most to depress ourselnes, is the tiiie : that^ which most detracts from God, and encourages our own self-confidence, is false. Let us now proceed from the sin to the punish- ment. — A man's pride shall bring him low. As lightning always vents Its fury on the highest spires and loftiest trees, whilst shrubs and cottages remain in safety ; so God directs the stroke of his displea- sure on self- raised greatness, either through scorn or indignation : for the proud man, with an accursed emulation, makes himself his deity ; steals glory from God to bestow it on himself How many, that have been proud of their beauty, have become, ere they died, the most loathsome spectacles of deformity ! How many, that have fared sumptuously eviery day, have been brougiit K 130 to beg- their breads and would fain have eaten of the husks of the swine zoith the Prodigal. But, if they escape here, as they sometimes do, they shall not escape hereafter : for Every one that is proud in heart is an abomination to the Lord, And, if God spared not the angels, whom he placed in the highest heavens ; but, for their * pride, threw them down headlong into the nether- most hell ; how much less shall he spare the sons of men, casting them from the height of their earthly altitude to the bottom of that infernal dungeon ! I know that we are all ready to call for water, and, with Pilate, to wash our hands from the foul- ness of this sin. But, alas ! it cleaves so close to us, that we can hardly discern it from a portion even of our own flesh : and this it is which aggra- vates the danger. Let us, then, look seriously into the darkest corners of our hearts, and never give peace to our souls till we have found, and dis- possessed, this subtle Spirit. Oh ! let us be hum-t bled by our repentance, that we may not be brought ^ down to everlasting confusion : for God will make good his word — A man's pride shall bring him low. Thus, then, having warned you of the judgment of God, it becomes my more pleasing duty to re- mind you of his mercy. The blessing that is allotted to humility is sa 5 131 expressed in the original, that it may either run. The humble in spirit shall enjoy honour, as in the former translation ; or Honour shall uphold the humble in spirit, as in the present. In both, honour is the portion of the humble : honour both from God and man. For though he is most re- garded by fools who most regards himself, yet, with the wise, the more a man depreciates himself, the more is he respected. Ill would it correspond with the justice of the truly virtuous, to suffer a man to be a loser by his humility : much less will God permit it. A contrite heart, O God, thou wilt not despise. But why need we any other precedent of this virtue, or any other example of this reward, than our blessed Lord himself? who, being in the form of God, thought it not robbery to be equal with God ; but made himself of no reputation, and took upon him the form of a servant ; and being found in fashion as a man, he humbled himself, and be- came obedient unto death, even the death of the cross. Oh! my brethren, how great, how incompre- hensible was this voluntary abasement! that the living God should descend from the glories of heaven, and put upon him the rags of our humanity ! that he should take upon him, not the man only, but the servant, yea, the malefactor : submitting himself to our infirmities, to our indignities; to be 132 reviled, spit upon, scourged, wounded, crucified : vca, all these are easy tasks to that which follows ; to be made the object of his Father's xvrath in our stead ; so that in the bitterness of his soul, he could not but exclaim. My God, my God, why hast thou forsaken me? What heart of man, what appre- hension of angels, is capable of fathoming the depth of this humiliation ? But, blessed Lord ! answerable to thy dejection was thine exaltation. Now is thy name above every name : that at the naine of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth. Neither meanest thou to be our Saviour only, but our pattern also. I do not hear thee say, " Learn of me, for I am almighty, I am omniscient;" but, Learn of me, for I am meek and lowly in heart. If we can descend into the depth of thy humiliation, we shall rise to the exaltation of thy glory. Why, then, do we not exclaim with David, I will yet be more viUfor the Lord ?■ Oh 1 cast your crowns, with the four and twenty Elders, before the throne of God. Humble yourselves in the sight of the Lordy and he shall lift you up. Indeed there is not one of us, but has just cause to be humbled ; whether we consider the wretched- ness of our nature, or of our state. When I con- sider thy heavens, the work of thy fingers ; the moon and the stars which thou ha^t ordained; 133 Lord, zchat is man that thou art mindful of him f Alas ! most true are the words of the Psalmist, verilif every man living is altogether vanity. What, then, is there that we should be proud of? Is it wealth ? what is the richest metal but mere life- less matter, of little real and intrinsic value, except it be by comparison with the baser earth from which it is extracted ? And tliis, too (however we may prize it) is only lent us for a sea'son. But why speak I of this, when even our very breath is not our own ? We talk of the current coin of the kingdom, with- out reflecting' that the very expression implies how swift it runs from us — yes ! Ave, as well as Solomon, cannot but remark that riches have iciiigs : and if they leave not us, yet we must soon leave them. We brought nothing into the loorld, and it is cer- tain we can carry nothing out. Is it our land ? How long can we say that it is ours ? That shall remain^ when we are gone ; and shall change, as it already has done, many masters. But, after all, where is it ? What iElian tells us of Socrates and Alcibiades, may not, perhaps, be thought irrelevant to the present subject. The philosopher, perceiving that his pupil was proud oC his extensive inheritance, leads him to a map of the then known world, and, showing him Greece, asks him to point out where his lands lay.^ On his re- Jilying that they were not represented on the map, *' Why, then, art thou proud/* says Socrates, " of 134 what is not considered of consequence enough to be accounted even as a part of the earth?" How limited is the dominion even of the greatest mo- narch ! and what a nothing is the possession of a subject ! and yet if all the world were ours, a few feet will be sufficient for us at the last. Is it our honour ? Alas ! that is none of ours : for honour is in him that gives it, not in him that receives it. If our inferiors are disrespectful and uncivil, where is our honour ? and, when we have it, what is it but a breath, as empty as it is unsatis- fying ? Ye great ones of the earth ! before whom thousands bow the head and bend the knee ; let the hand of God but touch you with a fever ; alas ! what ease is it to you, that you arc laid on a silken bed, and that your medicine is presented to you in a golden cup ? Lastly, is it beauty ? and what is beauty ? wherein does it consist but in opinion ? where is the face that pleases all P even in the plainest, there are eyes that discover something /air; and even in the fairest there are features with which the eyes of others are not pleased, But grant that it be perfect ; what is it but a blossom in May, or a flower in August — soon fallen, soon withered.? Well, therefore, may we ask with the son of Sirach, Whi/ is earth and ashes proud P even though it were as free from sin as it is from perfection. But now, when wicked- ness is added to vanity, and we have rendered our- selves more abominable by sin than we are weak 135 by nature, how utterly should we be ashamed to look up to heaven, or even to look upon our own faces ! Too easily are we all inclined to cherish the con- ceit of our spiritual beauty, of the innocence and integrity of our hearts, Bu£ let the mirror of the law be brought and set before us, we then shall see how foul are the spots and wrinkles of our souls ; and shall say, with the Prophet, We lie down in our shame, and our confusion covereth us ; for we have sinned against the Lord our God. Thus if we be humbled in spirit, we shall be raised unto honour, even such honour as have all his saints. To the participation of which, may that God, who hath ordained, graciously bring us, for the sake of Jesus Christ the righteous; to whom, with the Father, and the Holy Ghost, one infininite God, be all honour and glory now and for ever. SERMON XIV. FROM BROWNRIGG* FOR EASTER DAY. JOHN xii. 24. Verily, verily, I say unto you, except a corn of zoheat fall into the ground and die, it abideth not : but, if it die, it bringeth forth much fruit. These words were spoken by our blessed Lord in reference to certain Greeks, who, having* heard of the fame of Jesus, solicited of the Apostles that they might be admitted to his presence. He rejected not their suit ; but yielded to it as a sign and pre- figuration of the calling and conversion of the Gen- tiles, so soon to be accomplished by his death and resurrection. The allusion is obvious. Corn unsown, we all knoW) never multiplies nor increases. But, bury it in the earth, cast it into the furrows, and it springs vp and brings forth abundantly. So, had Christ * Ralph Brownrigg, Bishop of Exeter, was born 1592 and llied 1659, 137 been incarnate only, and lived amongst us, he had not gained so much glory to himself j he had not brouglit so much benefit to mankind. But his sufferings and passion, his death and burial, it was these that brought a plentiful increase of exaltation to himself, and salvation to the world. The first thing that 1 shall notice in the text is, that our Saviour terms himself a grain of wheat. And the similitude is most strikingly suited to him. The plowman, says Isaiah, doth he not cast in the PRINCIPAL loheat .^ and such was our blessed Saviour. Pure as the purest grain that is cleansed and win- nowed from the chaff, no defilement came near him ; no sinful infirmity polluted him. Satan did sift and winnow him (first by temptation, then by affliction) but all in vain. The prince of this world cometh, says Christ, and hath nothing in me. An unconverted sinner is as tares, and even a saint is not fully severed from the chaff: but Clirist was holy, harmless, undefiltd, separate from sinners. In a grain of wheat there is a terrestrial and earthy part, which rots and corrupts in the ground ; and there is a more vigorous and living part, that puts itself forth, and springs from the ground again. And so it was with Christ. His hu- manity suffered and decayed, and was made sub- ject to death : but, by virtue of his divinit?/, he revived, and rose again, and sprang up plenteously. According to the flesh, he was of the seed of David; bxki by the resurrection from the dead he manifested 138 himself to be the Son of God. It was his humanity that suffered and was crucified : it was his divinity that raised him from the dead. According to his humanity, he was a slaughtered lamb : but, accord- ing to his divinity, he was a victorious lion. He was the lamb of God, and the Son of God. The concurrence of both was prefigured in the law. To the purging of a leper, both a dead bird, and a living bird, were to be offered. The dead bird be- tokened his passion ; but the living bird, which was suffered to fly away, betokened his resurrection. He is also represented to us as the bread of life. And, till we obtain this blessed food, we feed only on empty husks, that cannot nourish us. Christ is the staff of bread, and the strength of our life. And thus, we find, he compares himself to those two fruitful plants that most conduce to our strength and nourishment ; the vine, for drink ; and wheat, for food. Wine, that maketh glad the heart of man.,, and bread, ivhich strengtheneth frtan's heart . . . Christ becomes both to us. Nay, they are not only similitudes, but raised to be mysterious sacraments, effectual conveyances of our spiritual nourishment. This grain of wheat was bruised and broken with the flail of affliction, and ground to dust, and baked and made bread in the furnace of his passion. This fruitful grape, this goodly bunch of Eschol, was put into the wine-press of God's wrath, and the blood of it crushed out by the weight and burden of our iniquities. And yet in these wc 139 find our spiritual sustenance. Our souls feed on this blessed bread, and we drink of this sacred wine, that we may live for ever. But Clirist, in the words of the text, more parti- cularly alludes to his own individual death and re- surrection ; which cannot be better represented than by a cor7i of icheai. We all shall rise again. But the death and resurrection of our blessed Lord are distinct from ours, that in all things he might have the pre-eminence. Though he admits us to a participation, yet he still observes some distance and distinction. When he sent to his Disciples the glad tidings of his resurrection and ascension, he says, / ascend unto my Father and your Father, and to my God and your God. Even in this most intimate communion, he reserves, we find, a propriety and superiority to himself. And as it is a personal, so is it a mystical expres- sion ; since his resurrection is the origin of ours. As in Adam all died, so in Christ shall all be made alive. If we consider the text, therefore, in reference to our resurrection also, we shall perceive that it is most strikingly applicable. A. grain of wheat represents the special and personal assurance of our own resurrection. Every grain of God's seed shall rise ag-ain. It is not so in our ordinary husbandry. Some grains fall on the way-side; some rot and never take root ; and it is well, if mo$t of them spring up ; you cannot reckon upon all. But of God's seed all shall spring up. Not a 140 saint shall be wanting ; not a member of them shall be lost ; nay^ not a hair of their head shall perish. The ignorant multitude, when Christ told them of his death, accounted it absurd and ridiculous. " If thou art the Christ, why talkest thou of dying? The Messiah ahideth for ever." Nay, even St. Peter, when he told him of his death and passion, exclaimed, ^e zi /a?' /?^om thee. Lord: this shall not he unto thee. He could not endure to hear that Christ must die, since he then should lose him for ever. The two disciples, also, that went to Eramaus, thought all was lost when Christ was dead and buried. We trusted, said they, that it had been he which should have redeemed Israel. Such is the estimate of flesh and blood : they think the righteous perishes when he dies. And the Jews that crucified him, alas! what thought theij of his death and burial ? They thought to stop the course of his successful ministry. " //' we let him alone, all men will believe in him. Let us put him to death. Get him but once fairly under ground, and there will be an end of all his proceed- ings. Nail him to the cross : seal up his sepulchre; set a watch around it." And then they think they shall hear no more of him. Cast Jonas into the se^a, and all will be well : there will be an end of him, and of all his prophecies. And thus the bre- thren of Joseph thought to get rid of him, by selling him into Egypt. They were resolved to prevent his dreams of preferment : the corn of 141 wheat should never increase to a sheaf, to which their sheaves should bow down, and do homage. This is the estimate which malice puts on our Saviour's death and burial. But Christ assures our faith, that his death and burial, is no other than the sowing of a precious seed into a fruitful soil. It was not brought about by accident : but God the Father, the great Hus- bandman of his Church (as our Saviour calls him) intended, purposed^ and decreed his death. Sowing- is a work of hope. He that ploweth, says St. Paul, should plow in hope. Such was the death and burial of our Saviour: he was put into the grave in full assurance of a resurrection. This blessed hope was foretold by David. Thou wilt not leave my soul in hell ; neither wilt thou suffer thine Holy One to see corruption. Thou wilt show me the path of life. Yes ! there was a path of life that led from these chambers of death. Reason thinks it hopeless and impossible that the dead should rise again. But what says St. Peter ? Jesus of JSTazareth hath God raised up, having loosed the pains of death ; because it was not POSSIBLE he should be holden of it. And why, says St. Paul, Why should it be thought a thing incre- dible that God should raise the dead ? Who can prevent the corn from growing, or the sun from rising ? It tarrieth not for man, nor waileth for the sons of men. Proceed w# now to the necessity of Christ's 142 death. Except a corn of wheat fall into the ground and die, it ahideth not. It was expedient, yea^ necessary that Christ should die. He died not, however, out of any natural necessity. By virtue of his God-head, to which his human nature was united, he could have communicated to his body an impassible immortality. Neither was his life in the power of any outward violence. JVb man taketk it from me, but I lay it down of myself But it was the necessity of divine appointment : for this cause came he into the world. This it was that made him so willing- to submit to death. How sharp was his rebuke to Peter, when he dissuaded him from it ! It was for this that he delivered him- self into the hands of his murderers. The cup which my Father hath given me, shall I not drink it ? It was for this that he forbore the help of angels for his rescue. His Father would have given him more than twelve legions of angels : hut, hoio then, says Christ, shall the Scriptures be ful- filled ? It was also the necessity of the end. If Christ had not died, the work he came to do, had never been effected. His natural body might have been glorified by virtue of his hypostatic union ; but his mystical body, (which we are,) was to be saved and glorified by virtue of his passion. His merits were not applicable to us, but by vir- tue of his death. His blood must first ransom, and redeem us, before his merits could be of any avail to us. Indeed, the fruit was but small that he us reaped before his death. By his own preaching, as is observed by St. John, he gained but few : Though he had done so many miracles before them, yet they believed not on him. The fulness of grace was reserved till after his passion and resurrection. And this brings us to the utility of his death. If the corn of wheat die, it bringeth forth much fruit. Such was the death of Christ. It brought forth abundantly. Hell, and all the powers of hell, had conspired against him. But now, by his death, all are subdued and vanquished. He obtained a glo- rious triumph in his resurrection. His body was sown in weakness; but it was raised in power; cloathed with glory and immortality. By his pas- sion he merited, and at his resurrection he at- tained, the glory of his name. And now he comes in triumph, with his name written on his vesture, and on his thigh. King of Kings, and Lord of Lords. For the suffering of death, he was crowned with glory and honour. He was obedient unto death, even the death of the cross ' 'therefore God highly exalted him, and gave him a name which is above every name : that at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth. The glory, indeed, was his, but the benefit was ours. And the fruits we reap by it are, — The new and gracious covenant of the Gospel : If thou shalt confess with thy mouth the Lord Jesus, and shalt believe 144 in thine heart, that God hath raised him from the dead, thou shalt be saved. — Forgiveness of sins, and reconciliation with an offended God : He was delivered for our offences, and was raised again for our justification. — The gift of the Holy Ghost: The Holy Ghost, says St. John, was not yet given, because that Jesus ivas not yet glorified. His bodily resurrection works in us a spiritual resur- rection to holiness of life. His death and resurrection, also, wrought a plen- tiful harvest in the conversion of the world to the Christian religion. What St. Paul says of Abraham, is most fully true of Christ. There sprang even of ONE (and him truly dead) as many as the stars of the sky in multitude, and as the sand which is by the sea-shore innumerable. David foretels this increase of Christ's kingdom. There shall be an heap of corn in the earth, high upon the hills : his fruit shall shake like Lib anus. Hence, then, my brethren, since Christ's suffer- ings and afflictions led liim lo glory, let us frequently meditate on the use and benefit of afflictions. They that sow in tears shall reap in joy. Consider, that the way to gaiii life, was first to lose it. You must endure a seed-time by death, if you will have an harvest to eternal life. Break up the fallow ground, says the Prophet, in sorrow and repent- ance ; and sow not among thorns, but in an honest heart. We are told by St. Paul, that we are God'^ 145 husbandry. Our resurrection will be our harvest ; the angels shall be the reapers; and heaven the g-ranary into which we shall be gathered. And let us recollect^ with cheerful confidence, that as Christ, on this day, was the first-fruits of this harvest by his resurrection, so the first-fruits are a pledge of the whole succeeding harvest. This, indeed, was partially represented on the day of his resurrection : many bodies of the saints which slept arose, and came out of the graves, after his resurrection ; and it was prefigured also in the law. They were to bring their first ripe sheaf of corn, and present it to God : and that was an assurance of their following harvest. Christ the first-fruits ; afterward they that are Christ's, at his coming. His resurrection was not only the example, but the principle of our resurrection. TJien doubt not of thine own. Those that are Christ's, he will bring ivith him ; and so shall we be EVER ivith the Lord. •L SERMON XV. FROM HAMMOND*. MATTHEW X. 15. It shall he more tolerable for the land of Sodojn and Gomorrah in the day of judgfnentj than for that city. The whole of the New Covenant consists of these two wordsj Christ and Faith ; Christ bestowed on God's part^ faith on ours ; Christ the matter, faith the condition, of the Covenant. Now, to present this faith to you^ us an object for your understanding to gaze at, or to point out the beauty and symmetry of every limb and member, were but to recal you to your catechism, and to take pains to inform you of what you are presumed to know already. The greater danger is, that we are behind in our practice ; that we know what faith is, but do not labour for it. The wisest plan, therefore, is to compress this floating knowledge into something * Henry Hammond was born 1605, and died 1660. 147 solid : that what was formerly but a mere dream or fancy, may begin to be a work of faith. For this purpose, no rhetoric is so likely to influence your wills, as that which is most sharp and terrible ; the consideration of the desperate state of unbelievers. To pass by a multitude of ignorant infidels, such as pagans and heathens ; and of knowing, but not acknoxdedging , infidels, as Turks and Jews ; we shall find that there are believing infidels, who know and acknowledge Christ, the Gospel, and the promises, but yet deny him in their hearts. And these are distinctly pointed out to us in the verse before the text. Whosoever shall not receive you : that is, shall not receive the truth of Christ, and the Gospel preached by you ; as it is explained in a subsequent verse^ He that receiveth you, receiveth ME. Christ, with his sufferings and satisfaction, was once offered on the cross, and, by the Gospel and its ministers, has ever since been offered to the world: and nothing is required of us but a hand and Q. heart to receive him. Now, this receiving of Christ, is a taking or accepting of the righteous- ness of Christ, and so making it our own. But, the offer being thus made by God to give us his beloved Son ; if we stand upon terms, if we fix our hearts on worldh/ vanities, and resolve never to forego them, or to disclaim our own righteousness ; then are we the infidels here spoken of; We will not come to him^ that toe might have life. Alas ! but too many reject this blessed offer from a false l2 148 Sind fatal securiti/ ; by not heeding or weighing God's justice, and, consequently undervaluing his 7nercies, They never have felt him as an angry judge, and therefore they now scorn him as a Saviour. And if tlie severity of the law has been sent by God to hmnble them in the spirit of bond- age, and thus to school tiiem to Christ, thet/ have eyes hut see not, ears but hear it not. Nay, if, by an inward voice, it cries so loud as that it cannot but be heard; they will charm it with pleasures, or overwhelm it with business ; as Cain went out from the presence of the Lord, and, as we are informed, built cities, and got some of his progeny to invent music ; to still, perhaps, hi^ tumultuous conscience : that the noise of the work- man and the melody of the instruments, might oiltsound the din zvithin him ; as, in the sacrifices of Moloch, when their children, whom they offered in a hollow brazen vessel, could not but utter the most dreadful cries, they had timbrels and tabrets perpe- tually beating, that they might drown their agonizing shrieks. There are some who, conscious of their sad con- dition, fly instantly to the Gospel, and, as soon as ever they hear a promise, lay hold of it, and are re- solved to be saved by Christ, because otherwise they see they must be damned. But these take Christ the Saviour, but not Christ the Lord. They are willing to be saved by him, but never think of serving him. For ever are t,hey praying 149 for heaven and glory, but never care how little they hear of grace. They seize and embrace the covenant, but never think of the condition of re- pentance and obedience. There are others who have received him on a resolved and plighted vow of /?er/brmmg- the con- dition of homage and obedience, but who, in the event, are not so good as their engagements. When they fancy they have got a firm title to the promises, they think they may venture to break their covenant. Their self denial, their humility, iheir vows of obedience were but arts and strata- gems imposed on them by necessity and want ; and now that they have obtained their ends, these dutieg are soon forgotten : they have faith, and so are justified ; and now they may sin securely : there is no condemnation to them ; they are in Christ. This is sanctified infideHty. They make sure of the main, and care but little for the consequences. They liaxe faith; and so there is no necessity for good works. And the fate of these men is likely, therefore, to be the same spiritually, which we read was that of Samson's bodily strength. lie vowed the vow of a JS^azarite : and as long as he kept unshavcti, no opposition could prevail against him. But as soon as he broke his vow, by per- mitting his mistress to cut his locks, his strength departed from him. All the promises and privi- leges of our being in Christ, are upon condition of our obedience : and our vow being broken, Phili*- 4 150 tines, the enemies that are within us, will soon deprive us of our eyes and life. That you may abhor and fly from this infidelity which is so frequent among Christians, I shall pro- ceed to warn you of the greatness of this sin. The second covenant now being- sealed, and God for ever having established the rule and method of it; faith is the only ground or foundation of those things which can be the object of a Christian's hope. Without faith, there is no hope, no possi- bility of heaven : God has not promised to accept in mercy any thing besides. For, though the promises are sometimes made to repentance, some- times to obedience ; yet it is on the ground of the necessary union of these graces ; there being no example of penitence or obedience without faith : For he that cometh to God must believe that he is. And he who heartily believes that he is, and that he is a REWARDER of them that seek him, will not fail to search, pursue, and follow after him. So that though the promises are made promiscuously to any one who has either of these graces, yet it is upon the supposition of the rest. If they be made to faith, it is in confidence that faith worketh by LOVE, and, as St. James enforces it, is made perfect hy WORKS. The infinitely invaluable sufferings of Christ, if they be not believed in, are, as Aristotle says of divine knowledge, " greatly to be honoured, but of no manner of use :" If they be not apprehended^ t 151 they are lost. Christ's blood, if not taken into our hearts by faith, but suffered to be poui:ed out upon the earth, will prove no better than that of Abel, criming for judgment from the ground. That which is spilt, lifts up its voice to heaven for ven- geance : that, only, which is gathered up, as it falls from his side, hy faith, will prove a medicine to heal the nations. So that infidelity makes the death of Christ no more than the death of an ordinary man. It even frustrates all his sufferings, and makes him pay a ransom to no purpose. God being the author of faith, the infidel resists and flies from all those methods, all those means, by which God ordinarily produces faith ; all the power of his Scriptures, all the blessings of a Christian education, all the benefits of sacred knowledge, in short, the prayers, the exhortations, the Jabour, and exertions, of his ministers, in Christ's name be- seeching you to be reconciled to God. He that will not now believe in Christ when he is preached, would have gone very near, if he had lived then, to have given his consent, and joined his suffrage in crucifying him. A man may guess what is his in- clination by his present practices : and if he will not now be his disciple ; it was not his innocence, but his good fortune, that he did not then betray him. Infidelity gives God the lie, frustrates all good expectations, and leaves no place for remedy. He that is an idolater, a Sabbath-breaker, or the like ; 152 he that is arraigned at the law, and found gutli^ at that tribunal, has yet an Advocate in the Gospel, a higher power to whom he may appeal to mitigate his sentence. But he that has sinned against the Gospel, has no farther to go : he has sinned against that which should have ?'emi7ie6Z all his sins, and has fallen into the grave of sin, from whence there is no recovery. He that believeth not is con- demned already. And the reason is implied in these words of St. Paul, If Christ he not raised' • • • ye are yet in your sins. There is no way to Escape from our sins, but by Christ's resurrection : and he that believeth not, Christ is not risen to him ; to him it were all one, if there had never been a Saviour. If such, then, be the consequences of sin, O what a spirit should it raise in us to resist and banish from us this evil heart of unbelief I Let us, in the first place, search every corner of our hearts, every the most secret recesses of our under- standing or affections ; and mark whether any infidel thought, any infidel desire be lodged there : and, when we have found this accused things which has brought on us all our plagues; then must "we purge, and cleanse, and lustrate the whole city ; and, with more ceremonies than even heathens used, even with daily and hourly prayers, and sacrificing ourselves to God, strive and struggle, and offer violence to ourselves, to remove this unclean thing without the gate : in a word, we must use those 153 unbelieving hearts of ours, as Josiah did the altars of Ahaz, break them down, heat them to powder^ and cast the dust of them into the brook Kidron ; the brook Cedron, as it is called in the New Testa- ment, which Christ passed over when he went to suffer; even that brook which Christ drank of b^ the waj/. And there, indeed, may we find a remedy for our infidelity, if we will but throw it in. If we will but put it off, be it never so much dyed in the contempt of Christ's blood, that very blood shall cleanse it. Let us, therefore, in the next place, labour for faith. Let not his hands be stretched out any longer upon the cross to a faithless and stubborn generation. And as to your election to this gift of faith, let it raise no doubt or scruple in you, and so prevent its coming. This is a jealousy that has undone many ; namely, a conviction that if they are not elected, all their faith must prove unprofit- able. Christ, who bids thee repent, believe, and come unto him, is not so unreasonable as to com- mand impossibilities, nor so cruel as to mock our impotence. Thou mayest believe, because he bids. Believe, then, and thou mayest be sure that thou wert predestinated to believe. And all the decrees in the world cannot deni/ thee Christ, if thus thou art resohed to have him. If thou wilt not believe, thou hast reprobated thyself : and who is to be accused if thou art not saved ? He that begins with God's counsels, and never thinks fit to set about 154 any evangelical duty, till he can see his name written in the book of life^ must not begin to believe till he be in heaven. The surer course is to follow Scripture; to encourage every comfortable hope of ourselves, to use the means, apprehend the mer- cies, and then to be confident of the benefits of Christ's sutfering. To make our election sure is to read it in Ourselves ; by knowing that we believe, to resolve that we are elected. We know that we have passed from death unto life, because we love the brethren. And thus it is with faith : for they are inseparable graces. God's secret and his covenant (which is the same as his decree) are said, by the Psalmist, to be with them that fear him : that is, their very fear of God is an evidence to them that they are his elect, with whom he has en- tered into covenant. Our faith is the best criterion by which to form a judgment of God's decree con- cerning us. If we believe, God has elected us. It is impossible that any true faith should be refused on pretence that the person was destined to destruction : and even if it were possible ; yet would I hope that God's decrees (though they were as absolute as some would have them) should sooner be softened into mercy, than that the mercy which was purchased by his Son should ever fail to any that believe. The immutability of the laws of the Medes and Persians is nothing when com- pared with the covenant, that Whosoever believeth 155 in HIM should not 'perish, hut have everlasting life. Wherefore, in brief, let us attend to the means, and let what will, or can, come of the end. Christ is offered as a Saviour to every soul here present. Accept of him, and thou art passed from death to life. There is no more required of thee but to receive him. If thou art truly possessed of him, he mil justify, he will humble, he will sanctify thee. SERMON ^VI. FROM SANDBBSOIST *, PART t , PSALM xix. 13. ACCORDING TO THE BIBLE TRANaLATION. Keep hack thy servant from presumptuous sins. Let them not have dominion over me. Then shall! be upright, and I shall be innocent from the great transgression. When a man, relying either upon his own strength^ or upon God's assisting him, undertakes to do something of himself ; at the same time, not having in himself (by the usual course of nature, and the common aid which God affords to the actions of his creatures in the ordinary ways of his providence) sufficient strength to go through with it— or ex- * Robert Sanderson, Bishop of Lincoln, was born 1587, and died 1663. 157 pects to receive some extraordinary assistance from the mercy or the power of God^ without having any sufficient ground (either from the general promises contained in the Scriptures^ or by a particular and immediate revelation) to believe that God will so assist him therein — this is presumption. All, therefore^ who over-value themselves, or, out of an overweening conceit of their own abili- ties, attempt things beyond their power ; all who persuade themselves that they can persist in a holy course without a continual supply of grace ; or who think they can continue in their sins as long as they choose, and then repent of them, and forsake them at their leisure ; or who doubt not but that they are able by their own strength to stand out against any temptation ; all these, 1 say, by relying too much upon themselves, are guilty of the sin of PRESUMPTION. Of this wc havc a remarkable ex- ample in the Apostle Peter ; who, in the great con- fidence of his own strength, could not believe his Master (though he knew him to be the God of truth) when he foretold that he would forsake him; but still protested. Though all men should he of- fended because of thee, yet will I never be offended. He that repenteth truly of his former sins, pre- suming on God's mercy for their forgiveness ; or that walketh uprightly in the ways of his calling, presuming on God's power for his protection therein ; sinneth not in so presuming. But who- •oever trusteth to the mercy, or to the power of 158 God, without the warrant of a jpromise, presumeth farther than he hath cause. And though he may flatter himself, and call it by some better name, as faith, or hope, or affiance in God ; yet in truth it is no better than a groundless and a wicked 'pre- sumption. Such was the presumption of those sons of Sceva, who took upon them (but to their shame and sorrow) to call (over them which had evil spirits) the name of the Lord Jesus, in a form of adjuration ; when they had no warrant from God to that effect. And all those, who, pursuing an evil course of life, still hope they shall find mercy at the hour of death ; all those who throw themselves into unnecessary dangers and tempta- tions, with the expectation that God should mani- fest his extraordinary power in their preservation ; all those who promise to themselves the end with- out applying themselves to the means that God hath appointed ; (as to have learning without study, or wealth without industry) inasmuch as they pre- sume upon God's help without sufficient warrant, are guilty of the sin of presumption. The distribution of sins into sins of ignorance, of infirmity, and of presumption, is usual, useful, and perhaps sufficiently complete. The ground of the distinction is la4d in the soul of man ; in which there are three distinct and primary faculties from which all actions flow — the understanding, the will, and the sensual appetite or affections. If nothing were amiss in any of these, all our actions 159 that proceed from them would be free from every stain of sin. But it is a melancholy truth, that in this state of corruption the whole soul is out of frame, and all its faculties depraved. Indeed, by reason of the joint concurrence of those three faculties in their operations, there is in most sinful actions, a mixture of ignorance, in- firmity, and wilfulness or presumption. And hence it is, that all sins are, in the Scriptures, indefinitely and indifferently called, sometimes errors^ some- times infirmities^ and sometimes rebellions. But when we would speak more exactly of these three differences, and so as to distinguish them from one another by their proper appellations ; the in- quiry must be, (on the commission of a sin) where, principally, was the fault ? and thence it must re- ceive the right denomination. If the understand- ing be most in fault, by not apprehending, or not rightly apprehending, the good it ought ; the sin so done, though possibly it may have in it some- what both of infirmity and presumption, is yet properly a sin of ignorance. If the main fault be in the affections, through some sudden passion or perturbation of mind, blinding, corrupting, or even but outrunning, the judgment; as oi fear, anger, desire, joy, or any other emotion — the sin thence arising, though perhaps joined with some degree of ignorance or presumption, is yet properly a sin of infirmity. But, if the understanding be compe- tently possessed of knowledge, and not much 160 blinded or transported with the incursion of any sudden, or the violence of any vehement^ perturba- tion, so that the greatest blame must rest on the luntowardness of the will, obstinately bent upon the evil — the sin arising from such wilfulness, though probably not free from all mixture of ignorance and infirmity, is yet properly a wilful presumption-^ such a presumptuous sin as is the object of our present attention. Rules are soonest learnt, and best remembered, when illustrated by apposite examples. And of such the rich storehouse of the Scriptures affords us the utmost variety. — Whence I shall present you with one of each description — the men, all of thetn, for their holiness, of the greatest reputation and renown — the sins, all of them:, of the greatest magnitude. St. Paul, before his conversion, persecuted the Church of God to the utmost of his power, Breath- ing out threatenings and slaughter against the disciples of the Lord. These feelings or affec- tions were not excited against them by any per- sonal provocations, but merely out of zeal to the Jaw. And his zeal would certainly have been com- mendable, had it not been blind. Nor did his will run counter to his judgment, but was even led by it ; for he verily thought with himself that he ought to do many things contrary to the name of Jesus, Indeed, his will would have been praise-worthy, if it had not been misled. But the error was m 161 his understanding : his judg'ment not being con- vinced, as yet, of the truth of the Christian rehgion. As yet, he was fully persuaded that Jesus was an impostor^ and Christianity a sect that was a dis- grace and prejudice to the law of Moses. If, in- deed, these facts had really been such as he appre- hended them ; his affections and will, in endeavour- ing to root out such a sect, had not only been blameless, but even commendable. It was his erro- neous judgment that poisoned all ; and made that, which otherwise had been zeal, to become perse- cution. But, the first discernible obliquity being in the understanding, this his persecution was a sin of ignorance, and_, under that name^ is con- fessed and condemned by himself. But such was not Peter's denial of his Master. He knew well enough who he was : having so long conversed with him, and having indeed so amply confessed him. It is evident, then, that Peter wanted no knowledge, either of his Master's person, or his own duty — and thus is he deprived of all plea of ignorance. Nor was the fault so much in his willy as to make it, properlj/ speaking, a sin of presumption. For though he did, in fact, deny his Lord, and that, too, with fearful oaths and impre- cations ; yet was it not done with any premeditated apostacy. Nay, he followed him rather with a con- trary reaoluiion : and he still honoured him in his heart, even when he denied him with his tongue^ M 162 And^ as soon as the second crowing of the cock had brought it to his reflection, he was struck with the deepest remorse for what he. had done, and went out, and wept bitterly. We find no circumstance in the whole relation, that argues any obstinacy in his will But in his aff^ections- dihisl th^re was his failure. Suddenly surprized by fear, when he saw his Master so despitefully intreated before his face, (which filled him with apprehension as to what might befal himself, should he acknowledge him) deprived him, as it were, of his reason for the time ; and so forcibly directed all his thoughts to this one point — how to decline the present danger — that he had not a single thought so much at liberty as to consult his judgment, whether it were a sin or not. And consequently, as it proceeded from so sudden an emotion of passion, Peter's denial was properly a sin of infirmity. But David's sin, in contriving the death of Uriah, was of a deeper dye than either. He was no such stranger to the law of God, as not to know that the wilful murder of an innocent person, was a most crying sin. And therefore nothing is more certain than that it was not a sin of ignorance. Nor yet was it a sin of infirmity, and therefore capable of the extenuating circumstance, of being done in the heat of anger ^ as his incontinence with Bathsheba was committed in the ardor of licen- tifius passion (though that extenuation can never 163 be allowed to pass for an excuse, except in com- parison with this fouler crime) but, having both time and leisure to consider what he was about, he does it in cool blood, and with the utmost delibe- ration. He was resolved, whatever might be the consequence, to have it done. And therefore, in regard to this settled purpose of his will, this sin of David was a presumptuous sin of the highest and most fearful nature. By the light of these examples, we may easily discover a sin of presumption^ from those either of ignorance or infirmiti/. The sum, indeed, is this. When a man is sufficiently convinced in his own mind, that the thing he would do is unlawful, and displeasing to God ; or when, at least, if he be not wanting to himself, he has sufficient means to con- vince himself of it; and when, moreover, he has time and leisure to advise with himself, to examine every circumstance of it, and to apply his under" standing to a due consideration of it; and yet, when all this is done, resolves, contrary to the dic- tates of his own reason^ and the checks of his own conscience^ to put his wicked intentions into ex- ecution, and to fulfil his own perverse will, so con- trary to the will of God; this is a wilful and a fearful presumption. When we advance our own will, not only against the express will of our great God, but even against the clear light of our own conscience ; and are not m2 164 able to give any other reason why we will do this or that, but only because we will ; we then rush head- long into those dreadful sins, from which David in the text so earnestly prays to be withheld — Kee]^ hack thy servant from presumptuous sins I SERMON XVII. FROM SANDERSON. PART IL PSALM XIX. 13. ACCORDING TO THE BIBLE TRANSLATION* Keep back thy servant from presumptuous sins. Let them not have dominion over me. Then shall I be upright ; and I shall be innocent from the great transgression. With respect to presumptuous sins, we have seen WHAT they are, in my morning's discourse ; let us now consider, how great and mischievous they are. And certainly were there not something in their nature more heinous than in ordinary sins, David would never pray against them in so especial a manner as he does in the words of the text. It has been already intimated, that presumptuous sins arise from the perverseness of the will, as the most direct and immediate cause. Indeed, it is the will, that has the chief influence in all moral actions^ 166 in rendering them good or bad^ better or worse. Though, no doubt, there be many circumstances of considerable effect in the aggravation, extenuation, and comparison of sins one with another ; yet the consent of the will is of so much greater importance than all the rest, that (without taking any thing else into consideration) every sin is so much the greater or the less, in proportion as it is more or less volun- tary. Hence David's sin, in murdering (though but) his servant, was far greater than either Peter's in denying his Master, or Paul's, in blaspheming and persecuting his Saviour, Presumptuous sins, moreover, not only originate from a worse cause than others, and thence are more sinful ; but also produce worse effects ; and therefore are more dangerous. They harden the heart. They almost annihilate the conscience. All reasons, admonitions, and reproofs, are vain. For who is so blind as he that will not see ? or who so deaf as he that icill not hear ? Thus is it with the wicked who are appointed to destruction. And not much better, indeed, is it for God's faithful servants, if they fall into any presumptuous sin. How wretched (may we not suppose) was the condition of David, after he had seduced the wife, and slain the husband ! What music, think you, could he find in his own anthems? With what comfort or satisfaction could he say his prayers ? Could his tongue do other than cleave to the roof of his mouth ? And had not his right hand 167 well-nigh forgot her cunning? Such^ before his repentance, was the servant of God ; lying under the guilt of a presumptuous sin. And even after his repentance, how hard was the struggle ere his spirit was subdued ! Let no man fancy, therefore, that presumptuous sins can be removed by ordinary humiliations. The remedy must be proportioned to the malignity of the distemper, or it will never effect the cure. As cloth that has been deeply stained cannot be cleaned by such ordinary washings as will fetch out lighter spots ; so, to cleanse the heart, defiled with these deeper pollutions, these red and scarlet sins, and to restore it white as snow or wool ; a more solemn and lasting course of repentance is requisite, than for inferior transgressions. It requires more sighs, more tears, more indignation, more revenge ; a stronger infusion of all those sovereign ingredients that are prescribed by St. Paul, in the seventh chap- ter of his second Epistle to the Corinthians ; before there can be any comfortable hope that it is par- doned. They that have mightily offended, if they repent not, shall be mightily tormented. And therefore it is but reasonable that they should be mightily humbled, when they do repent. Presumptuous sins are generally attended with the most serious effects. It is but seldom that a man has sinned presumptuously, but he afterwards has experienced the most grievous consequences; even after the renewing of himself by repentance. 168 and the sealing of his pardon from God. Like a grievous woundj that is not only difficult of cure ; but leaves also some remembrance behind it, some scar in the flesh after it is cured. Firsts a presumptuous sinnner rarely escapes without some outward affliction. Let David be the instance. What mischief^ what misery, did he bring upon himself, for almost the whole of his sub- sequent life, by that single presumptuous deed in the matter of Uriah. The prophet Nathan, at the very time that he delivered to him God's gracious pardon (the Lord hath put away thy sin) yet read to him its bitler consequences. And, even as it was foretold, so did it befal him. His daughter defiled by her brother: that brother slain by another brother : a conspiracy raised against him by his own son : his concubines openly defiled by that same son : himself afflicted with the untimely death of that son who was so dear to him : reviled and cursed to his face by a base unworthy companion. Indeed, all his life long, but few were his hours of peace. And even on his death-bed he was not a little disquieted with the tidings that his two sons were almost flying to arms resped;ing the succession. Secondly, presumptuous sins are often scandalous; leaving an indelible stain on the memory of the of- fender. And David must be our instance even in this also. There can be little pleasure in prying into the infirmities of God's servants. It would better become our charity, perhaps, to cast a mantle 169 over their nakedness ; where the fact^ by any pos- sible construction, will bear an excuse. But since whatsoever things were written aforetime were written for our learnings and that it has pleased the wisdom of God, for that end, to leave so many of their failings upon record, as mirrors to repre- sent to us our common frailties, and as monuments and marks to warn us of those rocks on which others have been shipwrecked ; we surely never can be blamed for taking notice of them, and for making the best use we can of them to our spiritual ad- vantage. His fear, then, and anxiety, lest he should perish one day hy the hands of Saul, though he had God's promise to outlive him : his deep dissimulation with and before Achish ; especially when he tendered his service to him in the wars : his rash vow to destroy Nabal and all that belonged to him ; who, though he had acted with that churlishness which is so com- mon to the covetous and unthankful, yet, in strict- ness, had done him no wrong : his double injustice to his loyal subject Mephibosheth (and therein also his forgetfulness of Jonathan his old and trusty friend) first, in giving away all his lands upon the bare suggestion of a servant, even to the false in- former himself^ without the least examination of the matter; and then, in restoring to him but half again, when he knew the suggestion to be false : his fond affection to' his ungracious son Absalom ; in preferring his life even to his own safety and the 170 public good, and in bearing his death with so much unmanly impatience : his lenity and indulgence to his other son Adonijah ; to whom he never said so much even as Eli did to his sons, Why hast thou done so ^ his carnal confidence in the multitude of his subjects^ when he caused them to be num- bered : These (and perhaps some other) sinful transgressions, which do not occur at present to my memory, are registered against David, as well as the murder of Uriah. Yet^ as if all these were nothing in comparison of that one ; that one alonej is mentioned by the Holy Ghost by way of exception, and so inserted as an exception in that glorious tes- timony which we find given of him in the book of Kings. David did that which was right in the eyes of the Lord, and turned not aside from any thing that he commanded him all the days of his life, save only in the matter of Uriah the Hittite. That is, he turned not aside so foully, so contemp- tuously, so presumptuously, in any other thing, as he did in the matter of Uriah. All his ignorances, and negligences^ and infirmities, are passed over in si- lence : only this great presumptuous sin stands up as a pillar or a monument erected to his perpetual shame, and as a warning to all succeeding generations. But presumptuous sins, besides a stain in the name and reputation, leave also a sting in the conscience of the sinner. Do you think that David, in all the afflictions that afterwards befel him, and at the apprehension of every sinful oversight into • t 171 which he fell, had not with grief and shame a fresh remembrance of the inatter of Uriah— b.s the dis- tress which Joseph's brethren met with in Egypt brought to their remembrance their treacherous dealing with him, which was probably at least twenty years after the thing was done ? Indeed, even after their father's death, (which by a probable computation, was nearly twenty years more,) the remorse of the same sin wrought upon their con- sciences afresh, and perplexed their hearts with new fears and jealousies. It is of the utmost importance, therefore, that we should learn what may best be done for avoiding and preventing both the sins themselves and their fearful consequences. We must, first, then, seek help from the hand of God, by praying, with David, that the Lord would keep us back. If we be not kept back by the hand of God, we shall soon run into all the extremities of evil, as the horse rusheth into the battle; committing all manner of wickedness with all kind of greediness. This David knew full well : and therefore durst not trust his own heart too far ; but being jealous over him- self with a godly jealousy, evermore made God his refuge. His help and blessing, therefore, must be sought by prayer. But this is not all. We must second our prayers by our own endeavours. Permit me, then, to pre- scribe the following preservatives against presump- tuous sins. 1st. Be resolutely determined never to do any thing against the clear light of thine own conscience. 2dly. Strive to be master of thine own loilL The action was barbarous, but the story is worthy to be remembered of the Sultan Amurath ; who, with his own hand, cut off the head of the beautiful Irene, from no dislike to her, but merely that his nobles (who were displeased to perceive his mind, by doating on her charms, withdrawn from due attention to the affairs of government,) might see, how he could command himself, and conquer his affections. But we need not seek so far for an example ; having one more innocent, and of a far better man, in the Scriptures ; even David— who, though he had longed with an earnest desire to drink of the water of the well hy the gate of Beth- lehem, yet, when it was brought to him by three of his captains, would not taste a drop of it, but (in condemnation of the inordinacy of his appe- tite, which had exposed such worthy persons to the hazard of their lives,) pozired it out unto the Lord. Sdly. Beware of engaging thyself to sin. This was the case of Herod, in taking off the Baptist's head. It was against his conscience to do it ; for he knew he had not deserved it: nay, he was sorry that he had promised it to the daughter of Herodias. Yet, for his oath's sake, and them which sat with him at meat, he commanded it to be given her. Lastly, Follow the advice of Solomon ; by a deter- mined resolution to yield not to temptation : My son, if sinners entice thee, consent thou not. And 173 boldly say, with David — Away from me, ye wicked, for I will keep the commandments of my God. Butj when we have done all, we must begin again. When we have resolved and endeavoured what we can, unless the Lord be pleased to set his fiat to it, all our labour is but lost, As he is the Alpha, so is he the Omega. And as we are to begin with him, so are we to conclude with him. Pray first ; pray last. Pray before all ; that we may have grace to do our endeavours. Pray after all ; that he would give a blessing to our endeavours, — that when the world, the flesh, and the devil, shall all conspire to drive us forward to the works of sin, we may, by his grace and blessing, be kept back ; and be enabled to persevere in true faith and holi^ ness all the days of our life. SERMON XVIII FROM TAYLOR*. PART I, JOHN IX. 31. JSTow we know that God heareth not sinners ; hut if any man he a worshipper of God, and doeth his will, him he heareth. It would be difficult to determine which is the greater wonder, either that prayer, which is a duty so easy, so well adapted to the powers and oppor- tunities of every man^ should produce such great effects^ and such mighty blessings ; or, that we should be so unwilling to use so easy an instrument of procuring so much good. The former declares God's goodness, but the latter publishes man's folly and weakness, who finds in himself such difficulty in performing a condition so. easy, so full of advan- * Jeremy Taylor, Bishop of Down and Connor, was born 1613, and died 1667. 175 tage. But the very facility becomes its objection. At first we know not what to ask ; and when we do, we find the utmost difficulty to bring our will to desire it. We either ask what is improper for us with eagerness, or what is proper for us with re- missness : — whereas God never accepts, or delights in, a prayer, unless it be for a holy thing, to a lawful end, presented unto him upon the wings of zeal and love, of religious sorrow, or religious joy, by sanctified lips, and pure hands, and a sin- cere heart. God heareth not sinners. Thus said the blind man, in the words of the text ; and confidently too — M}w, we KNOW that God heareth not sinners. He had reason for his confidence : it was a saying proverbial among the Jews, and every where re- corded in their Scriptures, which were read in their synagogues every sabbath- day. For what is the hope of the hypocrite ? says Job ; will God hear his cry, when trouble cometh upon him .^— No ; he will not. For if I regard iniquity in my hearty the Lord will not hear me, said David : and so said the Spirit of the Lord, by the Son of David : When distress and anguisJi cometh upon you ; then shall they call upon me, but I will not answer; th^ shall seek me early, but they shall not find me. Upon these, and many other authorities, it grew into a proverb, God heareth not sinners. It was a known and established rule in religion; Wicked 176 persons are neither Jit to pray for themselves nor for OTHERS. Let us first, then, consider this proposition in the particular sense in which the blind man spoke of it ; and then in its fullest exlent, as, with ana- logy and equal reason^, it extends to us and our necessities. The man was cured of his blindness ; and, being examined concerning him that did it, named, and gloried in, his physician. But the envious Pharisees bid him give the glory to God, and despise the minister ; for that, though God himself was good^ he wrought the cure by a wicked hand. " No," says he, '* this is impossible. If this man were a sinner, and a false prophet, (for such was the accusation intended,) God would not hear his prayer, and work miracles by him, in verification of a lie/' The better to elucidate the present subject, we may consider, that there are some whose prayers are sins ; and others whose prayers are ineffectual. Whoever prays to God while he is in a state of sin, his prayer is an abomination unto God. This was a truth so universally believed by all the nations of the world, that, in all religions, washings, and ceremonial expiations, have ever been appointed, previous to entering on the performance of their holy offices. They considered, that what is holy ought never to be touched by that which is impure. They washed their hands, to signify that they should cleanse them from all iniquity : but they were unable to see through the veil of their cere- monies. They thought, that if their hands alone were washed, God could not fail to accept their offering : as if a river could purify their souls from sin^ or the ocean itself could wash off the number of their offences. David, however, fully reconciles the ceremony with the mystery, when he says, / will wash my hands in innocencv, O Lord, and so will I go to thine altar. Among other obstacles to the success of our prayers, is a want of feeling and forbearance with respect to our fellow- creatures. He who lives in a course of oppression and uncharitableness to man, must not expect that his prayers will be heard of God, He that sheweth no mercy, shall have judg- ment without mercy. God can never accept a prayer that is unholy ; and no other can ever be uttered by the wicked. But if we be repentant sinners, God delights to hear, because he delights to save us. When man is holy, God is gracious. A holy life is a continual prayer. And repentance gives us the firmest hope in the mercy of the Almighty ; since we are enabled by it to unite our prayers to the intercession of our blessed Saviour. Let us now consider, what is required in the prayers even of the good, the absence of which makes them ineffectual. The first thing that hinders the prayer of the good from obtaining its effect, is anger ; that iS;, N 178 when the spirit of him who prays is in anywise disturbed by that restless passion. Anger is a fever in the heart, and a sword in the hand ; and there- fore never suffers a man to be in such a disposition as is requisite for prayer. Prayer is the peace of the spirit^ the stillness of meditation, the repose of our cares, and the calm of our tempestuous pas- sions. Prayer is the daughter of Charity, and the sister of Meekness. Anger, on the ocAer hanclj is a perfect alienation of the mind from prayer; and therefore is contrary to that devout attention which presents our prayers immediately to God. Thus have I seen the morning-lark rising from her bed of grass, soaring aloft, and singing as she rose, in hopes to pierce beyond the clouds of heaven. But, beaten by '' the pitiless storm,'' and descending more at every breath of the tempest, than she could advance by all the fluttering of her wings, the little sufferer, at length, was forced to sit upon the ground and pant, and stay till the storm was over. TheUy however, she resumed her flight, and rose, and sang, even as if she had learnt her music and her motion from an angel, as he passes through the air to execute his ministries on earth. So is some- times the prayer even of the good. When neces- sitated to enforce the rules of discipline on one who has wilfufly violated them ; though guided perhaps by the gentlest charity, yet, as he cannot but ex- press his displeasure, he is obliged to have recourse to anger as its instrument; and the instrument 179 having become too powerful for the hand that wielded it, his breast is agitated with a tempest that hurries him from himself. His thoughts^ in conse- quence^ are troubled : and the effect extends itself even to his prayers. The words of his lips may soar towards the skies ; but the thoughts of his heart draw him back again to earth. He may sigh for his infirmity : but he must be content to lose the prayer, (thus rendered ineffectual) till his anger is removed, and his spirit is restored to peace. Then will it ascend on the wings of the holy dove, and rest even on the bosom of God himself; till it re- turn, like the useful bee, laden with a blessing and the dew of heaven. St. Paul thus cautions the Ephesians, — Let not the sun go down upori your wrath : meaning, that it should not remain with us till the hour of evening prayer; as it would hinder our evening sacrifice. And remember, that Elisha's anger, though it was also zeal, had so discomposed his spirit, that, when the two kings came to inquire of the Lord; he could not pray, he could not inquire of the Lord, till, by rest and music, he had restored the tran- quillity of his mind. Indifference, also, or a want of zeal, is a great ^nemy to the success of prayer. An indifferent spirit is an undervaluing of God and of religian. St. James, in his account of the efficacy of prayerj, not only requires that he be a just man who prays, n2 180 but his prayer must be fervent— an effectual fer* vent 'prayer, He who is cold in his prayers^ knows not the dehghts of rehgion, and the goodness of God. Too frequently we repeat a certain number of prayers^ because we had resolved to do so : and we pass through them, sometimes with little attention, some- times with none at alL And, can we expect that prayers like these, will wash off our iniquities, will quench the flames of bell, and rescue us from eternal sorrow ? Prayers, also, are sometimes hindered by inad- vertence, sometimes by want of perseverance. As for inadvertence, (or want of attention to the sense and purport of our prayers,) it is frequently the consequence of human infirmity ; and can only be remedied, as our prayers are made zealous, and our infirmities pass into the strength of the spirit. But if we were alive to the perceptions either of our danger or our need, of the glories of God, or the perfections of religion ; we should not dare in the presence of our Maker, to offer up a prayer with our lips, whilst our minds or our thoughts are wandering or absent. Will God hear our prayers, when we hear them not ourselves f If they are not worth our own attention, they are not worthy of the ear of God: and they can be made so no otherwise than by our own zeal and animated de- votion, by a present and a holy spirit. 181 With respect to persevei^ance, the consideration is somewhat distinct. Though our prayers be for something of great importance and necessity, yet how often do we pursue it only by chance or humour — or if by choice, it is as transient as the sun-beam, interrupted by a cloud, or cooled by intervening showers. Our desires have a period. And even the visitations of God's mercy terminate at their appointed time. As long, therefore, as his anger lasts, our prayers also must continue. Israel prevailed no longer than Moses held up his hands in prayer: and he was forced to continue his prayer till the going down of the sun ; that is, till the danger was over, and the battle ended. What- soever you need, ask it of God, till you obtain it For God may defer to grant, that you may perse- vere to ask. The prayers of the good are sometimes destitute of their effect, for want of being delivered in the society of the good: for prayers, when made in common, must partake of that event of things which is appropriate to such society. It is not necessary to avoid all connection whatsoever with the wicked : for thus we should forswear all com- merce with the world. But we should choose with caution the parties of our religious communion, and mingle not with those whose very communi- cation is a sin : such as were Corah and his fol- lowers, who rebelled against Moses ; for thus said the Spirit of tlie Lprd^ Come 9ut from the con- 182 gregation of these men, lest ye perish in their company. Unless we keep the unity of the Spirit in the bond of peace, we cannot have the blessing of the Spirit in the returns of a holy prayer. Axid all those assemblies which meet together against God, or against God's ordinance^ may pray and cry aloud, — they only provoke God's anger. Sometimes, indeed, he vrill not have so much mercy for them, as to deny them ; but lets them prosper in their sin, till it becomes intolerable and unpardonable. But the good, when they offer up their prayers with one accord, and in a holy as- sembly ; that is, when they are holy in their DESIRES, and lawful in their authority ; however different they may be in the qualities either of their minds or bodies, the prayer ascends to God like the hymns of a choir of angels. For God, who made body and soul to be one man, and God and man to be one Christ ; in whose glorious essence, also, there are three divine persons ; loves that his Churcli should imitate the concords of heaven, and the unions of God; and that every man should promote the interests of his prayers by joining in the communion of saints, in the bonds of charity, and of obedience to all the powers and authorities that God and the laws have ordained. In short, we may say of our prayers, that they are sins and unholy, if a wicked man makes them ; and even if they be made by a good man, they are ineffective, unless they are improved by thetr 183 proper dispositions. A good man cannot prevail in his prayers^ if his desires be cold^ his affections trifling", his industry soon weary, and his society criminal. And though all the requisites of prayer be observed, they will do no good to an evil man : for his prayer, that begins in sin, shall end in sorrow. *», i?'f!i £im I '■■^ V^ SERMON XIX FROM TAYLOR, PART II. JOHN IX. 31. ^010 we know, that God heareth not sinners ; hut if any man he a worshipper of God, and doeth his zi)illj him he heareth. In prosecution of the subject of my morning's dis- course^ we are next to inquire^ what degrees and circumstances of piety are requisite to make us fit to be intercessors for others, and to pray for them, with probable effect. I say zmth probable effect ; for when the event depends on what is not within our own election, (such as are the lives and actions of others,) all that we can consider is, whether we are fit to pray for those who are within the limits and possibility of present mercy, God threatened the reheUious Israelites that he would hreak their staff of hread, and even the 185 righteous should not be prevailing intercessors — even though they were Noah, Job, or Daniel, thei/ should deliver but their own souls hy their righ-' teousnesSj saith the Lord God, If there had been ten righteous in Sodom, God would have spared it for their sakes. But /owr only were found; and they only delivered their own souls : neither their righteousness, nor Abraham's prayer, prevailed farther. And it is also mentioned in the New- Testament, If any man see his brother sin a sin which is not unto death, he shall ask, and He (that is, God,) shall give him life for them that sm not unto death. The sinner, at his prayer, shall receive pardon. And God, through him, shall grant life to such as sin not unto death ; for we are informed immediately afterwards that there is a sin unto death ; and St. John continues, / do not say that he shall pray for it. Thus are his com- mission and his power confined : for there are sins so great, and of such a nature, as God will never pardon. We are, therefore, not encouraged to pray : because, as they cannot receive the benefit of Christ's intercession, much less can they of ours ; since ours can only prevail by virtue of his mediation. But, supposing him for whom we pray to be capable of receiving mercy, and to be within the covenant of repentance ; yet no prayers of others can farther prevail, than to raise him (according 186 as he is himself disposed) the next step only towards the attainment of fehcity. The prayers of the good, in behalf of a sinner, first prevail that he shall be invited ; that he shall be reproved ; that he shall have his heart opened ; and then that he shall repent. Their prayers fol- low him through the several stages, of pardon, of sanctification, of grace, of perseverance, and a holy death. And as even the sun itself can never en- lighten the blind, so the prayers even of the good cannot prevail in favour of those who are indis- posed to their attainment. But, as the persons for whom they pray must be capable of receiving benefit, so thei/ who thus pray for others must be more than ordinary persons. This was the case with respect to Job. When the wrath of God was kindled against Eliphaz and his two friends, God commanded them to offer a burnt sacrifice, saying, My servant Job shall pray for you, for HIM will I accept. And, in the case of the prevaricating Israelites, God was full of indig- nation against them, and smote them ; then stood np Phineas and prayed, and the plague ceased. A thirsty land drinks all the dew of heaven that falls on it : and the heaviest shower fills not the channels of the torrent, nor even forms so much as a little furrow, that its stream might contribute to the fulness of the rivers, or renovate the verdure of the adjacent country. But when the earth is al- 187 ready full, then^ if God blesses it with a gracious shower, it divides it into portions, and sends it abroad in free and equal communications ; that all the plains around may participate the blessing. So is a good man's prayer. His o'wn cup is full. It is crowned with health, and overflows with blessings. And all that drink of his cup and eat at his table, are refreshed with his joys, and share with him his holy portions. Consider, therefore, how great is our obligation to lead a strict and holy life. If we would support kings, and relieve the necessities of kingdoms ; if we would be etfective in the stopping of a plague, or in the success of armies — a great and an exem* plary piety, a zealous and a holy prayer, can do all this. Every man who is in a state of grace, every man who can pray without a sinful prayer, may intercede for others ; and it is a duty for all men to do it — all whose prayers are acceptable to God. I WILL, therefore, that prayers and suppli- cations, and intercessions, and giving of thanks, be 7nade for all men. But he that would work effectually towards a great deliverance, can be confident of his success but in the same degree in which his person is gracious. Hence, a holy man whose poverty per- haps is such that he possesses no more than a ewe- lamb^^ that eats of his bread and drinks of his cup, and is unto him as a daughter, and indeed is all his portion in this world; this poor man is ministered 188 to by angels^ and attended lo by God; and the Holy Spirit maketh intercession for him^ and Christ, as his advocate in heaven, presenteth his prayers in unison with his own at the throne of grace. This man, then^ by his prayer, shall save a city, and destroy the fortune of a tyrant's army, when God sees good to grant it. For God will deny him nothing, but when it is no blessing ; and then, his prayer is most heard when it is most denied. In order to prevail in our intercessions for others, we should act not only in our individual, but in our social capacity. We should have recourse not only to acts of piety and repentance, but to acts of kindness and of charity ; praying together in public with united hearts, and above all, in the commu- nion of the Holy Sacrament : the beneficial effects of which we do not sufficiently estimate, because we do not immediately perceive. God never re- fuseth to hear a holy prayer. And our prayers can never be so holy, as when they are offered up in the union of Christ's sacrifice : for Christ, by that sacrifice, reconciled God unto the world. And, since our wants and necessities continue, therefore are we commanded to continue a per- petual remembrance and representation to God, of that which was done to satisfy all our wants. Then it is that we dwell in Christ, and Christ in us ; we nre one with Christ, and Christ with us. If, then, God giving us his Son could not but give us all things else, how shall he refuse us when we are 9 189 united to his person, when our souls are joined to his soul, our body nourished by his body ; when we are sanctified by his blood, and sealed with his Spirit, and adopted to his inheritance ? When wc represent his death, and pray in virtue of his passion, and imitate his intercession, and do that which God commands, and offer unto him that which he essentially loves, can we think it possible that God will denj/ such fervent addresses, such pressing importunities ? Try it often ; and, if all things else be answerable, you cannot have greater reason for your confidence. But, in our importunity for others, we should recollect that we cannot hope to succeed by a mul- titude of words, and by long prayers ; but by the measure of the spirit, by the justness of the desire, the usefulness of the request, the sincerity of our heart, and the charity of our wishes. It is another great advantage towards a prevail- ing intercession for others, that he who prays be a person of superior dignity, employment, or desig- nation. For God hath appointed certain persons and descriptions of men to pray for others — such as fathers for their children, kings for their subjects, and the priesthood for all the the members of the Christian Church. The whole order of the Clergy are appointed by God to pray for others, to be ministers of Christ's priesthood, to stand between God and the people, and to present to God all their 190 wants and all their desires. That this God hath ordained and appointed, and that this he will bless and accept, appears by the testimony of God him- self. It was this which caused the confidence of Micah — M)w know I that the Lord will do me good, seeing that I have a Levite to my priest : meaning that in his ministry, in the ministry of p7'iests, God hath established the alternate returns of blessing and of prayer — the intercourse between God and his people. And through descending ages, it came to be transmitted from the Synagogue to the Christian Church, that the ministers of re- ligion are advocates for us under Christ, by the ministry of reconciliation fhy their dispensing the holy sacraments, by the word of God and prayer : and therefore says St. James, If any man he sick among you, let him send for the elders of the Churchy and let them pray over him : meaning that God has specially appointed them, and will accept them in ordinary as well as extraordinary cases : and this is what is meant by blessing, A father blesses his child, and Solomon blessed his people, and Melchisedec the priest blessed Abra- ham, and Moses blessed the sons of Israel, and God appointed the Levitical priests to bless the con- gregation, God has appointed the priest to pray for the people ; and since he has made it his ordi- nary office and employment, he intends him to be efficient in that to which he is appointed. His 191 prayer, therefore^ if it he found in the way op RIGHTEOUSNESS, is the surer way to prevail in his intercessions for the people. Here, then, is the greatest difficulty of the text : for if God heareth not sinners, it is of infinite ne- cessity that the ministers of religion should be holy ; since the whole of their ministry consists in preach- ing and praying — for thus the Apostles summed up their em.ployment. But we loill give ourselves continually to prayer, and to the ministry of the word. The prayers and offices of the ministry are of great advantage for the interest of the people : but if they be administered by evil men, this advan- tage is lost ; the people are left to stand or to fail solely by their own actions. Yet God has not put the salvation of any man into the power of another : and therefore he will never exact the sacraments of us by the measure of him by whom they are administered ; but by the piety of the communicant, by the prayers of Christ, and the mercies of God. But though the greatest interest of salvation de- pends not upon this ministry ; yet as by this we receive many advantages, if the minister be holy ; so if he be vicious, we lose all that which would be conveyed to us by his part of the holy ministration. Lastly, I proposed to consider what are the signs by which we may judge that our prayers are heard. This, however, requires little particular observa- tion : for if our prayers be according to the war- rant of God's word^ and if we ask according to 192 God's will what is right and profitable ; we may rely upon the promises ; and we may be sure that our prayers are heard. i shall therefore sum up all in the words of God by the Prophet. Run ye to and fro through the streets of Jerusalem, and see now, and know, and seek in the broad places thereof if ye can find a man, if there he any that executeth judgment, that seeketh the truth — and I will pardon it, God offered to pardon all Jerusalem for the sake of one righteous person : and in our days, surely, there still are frequent causes and opportunities for mercy. Prayer can appease God's wrath, and drive away temptation. Prayer procures the ministry and service of angels. It rescinds the decrees of God. It cures sickr.esses^ and obtains pardon. It arrests the sun in his course^ and stays the wheels of the chariot of the moon. It rules over all God's creatures, and opens and shuts the storehouses of rain. It quenches the violence of fire, and stops the mouths of lioiis. It reconciles us to the an- guish of torture, and the sharpness of persecution. It pleases God, and supplies all our necessities. But prayer, that can do all this^ can do nothing without holiness : for God heareth not sinners ; but if any man be a worshipper of God and doeth his will J HIM he heareth. SERMON XX FROM TAYLOR. HEBREWS XU. 28^ 29- Let US have grace, whereby we may serve Godt acceptably with reverence and godly fear : For our God is a consuming Jtre, St. Paul enumerates in this epistle, the great ad- vantages which the Gospel possesses over the Law. The Law was given amid the terror and amaze- ment of all present, by Him, at the sound of whose voice the whole earth was shaken : whereas the Gospel was given to us by the Prince of Peace/ a meek and benignant Saviour. Yet the Apostle proceeds to declare to us the* terror of the Lord^ who, after being our law-giver- on earth, now that he has ascended into heaven, shall speak to us from thence. See that ye refuse not him that speaketh : for if they escaped not who refused him that spake on earth, much more shall not we escape if we turn away from him that speaketh from heaven. O For, as God shook the earth when he promul- gated his law, and wds full of terrors ; so ow law- giver shall be far moi^e terrible ; and (as is foretold by the Prophet Haggai, here alluded to) shall shake not the earth ouIt/, but also heaven. Mount Sinai was shaken ; yet is standing at this very day : but at the voice of hi?n that speaketh from HEAVEN^ the heaven and the earth shall be shaken in pieces, and there shall be a new heaven, and a new earth : the things that are shaken shall be no more. But the Apostle immediately assigns a reason for this terrible destruction ; namely, that those things that cannot be shaken may remain : — that is, not only ihat the heavenly Jerusalem may remain for ever, (for, as the lavv, was given from Mount Sinai, so the Gospel was given from Mount Sion, in the midst of the holy city) but that you who do not turn away from the faith and obedience of the Lord Jesus, you who cannot be shaken nor removed from your duty, you may re- main for ever. When the rocks shall be rent asu«der, and the mountains shall be dissolved, and the heavens shall melt, and the sun shall be a globe of consuming fire, and the moon shall be darkened — you^ who might be driven from your dwelhngs by the injus- tice of 2i persecutor, but could not be removed from your duty— you, who would go to death, (even though you went with treinbling) in a holy cause ; and who would die, even as you lived, in testimony 195 of yowr faith— 2/ou shM be established by the power of God, and supported by th-e arm of your Lord; and shall, in the midst of all this shaking, be immoveable. As the corner-stone of the gates of the new Jerusalem^ you shall remain and abide for ever. And, to sum up the whole /o?Te of the argument, the Apostle adds the words of Moses^ (and as it was true then, so it is true now) Our God is a consuming fire. He was so^ to them that broke the law ; but he will be much more so, to them that disobey his Son. He made great changes then; but those which remain are far greater: and his terrors are infinitely more intolerable. And, therefore, though he came not in the spirit of Elias, but with meekness and gentleness, soft as the breath of heaven ; yet his second coming shall amaze the world, shall dissolve it into ruin and a chaos. This truth is of such efficacy, that, by the con- sideration of it, we are sufficiently enabled to dis- charge our duti/. This is the grace that enables us : for this terror will produce fear, fear will pro- duce obedience, and therefore we have grace ; — that is, we have such a motive to make us reverence God, and fear to offend him ; that he, who dares to continue in sin, and (refusing to hear him that speaketh from heaven) despises the grace of God- he shall find, to his own destruction^ what the Apostle declares by way of caution, and pro* visionary terror ; Our God is a consuming fire. 1% If, then, we fear the consequences of sin, let i^sfy from it ; let us be so afraid, that we may not dare refuse to hear him, whose voice is thunder, whose tribunal heaven, whose seat is at the right hand of God, whose word is with power ; whose law is given with the mighty demonstration of the Spirit ; who shall reward with joys eternal, and who shall punish with a fire that shall never be extinguished. Let us fear him, who is terrible in his judgments, just in his dispensations, secret in his providence, and severe in his demands. Since our God will appear thus terrible at his second coming, let us pass the time of our so- journing here in J ear ; — that is, modestly, without too much confidence in ourselves ; reverently to- wards God, as fearing to offend him — dihgently observing his commandments, trembling at his voice, attending to his word, reverencing his judg- ments, fearing to provoke his anger. Thus is our duty pointed put to us : and concern- ing it, T shall first consider in what respect fear is a duty enjoined by the Christian religion. Fear, as it is a religious passion, has a distinct and separate relation to the Old and the New Tes- tament. In the law, God considered his people in tlie light of servants ; in the Gospel, he has raised us to the rank of sons. In the laio, he exacted the duties he imposed, according to their strictest mean- ing ; in the Gospel, he makes allowances for human inlirmities, temptations, errors^ for every thing that 197 is not voluntary or malicious. In the lazv, there are many threatenin^s, and but few promises ; in the Gospel, there are but few threatenings, and manj/ promises. And thus grace is used in contra- distinction to the law. The law was given hy jyioses, hut GRACE and truth came hy Jesus Christ, Godly fear is ever idthout despair ; because Christian fear is an instrument oi duty ; and there can be no duty without hope. Let, then, your con- fidence be controlled hy fear, and your fear encou- raged with a holy hope. Our apprehensions of the divine power^ of his justice and severity, of the fierceness of his anger, and the sharpness of his sword, may be great — and justly so — provided the effect thus produced on us, tends only to make us reverent and obedient : but that fear is unreason- able and unchristian, that ends in the bondage of superstition and despair. Its proper bounds are humble and devout prayer, a strict and a holy spirit. But, because we are assaulted by enemies, and endangered by temptations, therefore it con- I cerns us to fear lest we make God our enemy ; and this leads me to the next part of our consideration, namely, who, and what conditions of men ought to fear, and for what reasons ? For, as the former cautions limited, so this will encourage ; as those, directed, this will exercise our godly fear. I shall not dwell on fear, generally, as it concerns every man — for it is most certain that every one has cause to fear, even the most confident ancl 198 holy ; since we are betrayed from within, and assaulted from without ; we are surrounded with enemies, dangers, and temptations — but I shall con- fine myself to such instances of men who, thoug'h they think the least of it, have for that very reason the greatest cause to fear. Such are they of whom the Apostle speaks : Let him that thinketh he standeth, take heed lest he fall. In persons who lead the usual course of life, too frequently we find, that they have no checks of conscience ; no serious reflections on their con- dition. They fall into no enormous crimes ; and think that all is peace around them. But it should be recollected, that the Christian graces are but the perfections of moral habits ; and, as they grow by natural, as well as supernatural aids, so they have their different degrees of strength and weak^ ness. Such are they whom the Scriptures call weak in faith ; who think they stand, because they are untempted. They also have great cause to fear, whose repent- ance is incomplete, without extending to an entire change of life ; and they whose sins are not yet remitted. If men consider their condition, and know that all the felicity, and the security they en- joy, depends upon God's mercy in pardoning their sins ; they cannot but feel the most alarming appre- hensions, if they have not reason to hope that their sins are pardoned. Too frequently, upon this sub- ject, a man feels himself inclined to come to tfcc 199 hasty conclusion, that God is mere if ul^ and there- fore will forgive me. If he has forsaken a sin, wholly, or in part, he vainly assures himself that G^ll his sins are forgiven. But the longer and greater the iniquity, the more difficult and uncer- tain is the pardon. Great is the progress to re- turn from the depths of death to life, to purity, to acceptance, to grace, to perseverance, and to par- don ; for pardon stands no where but at the gates of heaven. Great is the mercy that gives a final and a general acquittance. God anay save us from the sword of an enemi/, or the secret stroke of an angel in the days of vengeance ; but these are only to raise our hopes to entitle ourselves to that great and universal pardon, which is registered in the leaves of the book of life. It is folly to imagine that ever?/ instance of mercy is absolution from the eternal wrath of God. It is not, therefore, to be wondered at, that the wicked are unwilling to die ; greater is the wonder, that so many of them die with so little sense either of their demerits or their danger. Well may they have cause to tremble, when the Judge of heaven and earth summons them to appear before him ; when his messenger is clothed with terror^ and speaks in thunder ; when their conscience is their accuser; when their present fears are in- creased by the certain expectation of that anger, ' which God has laid up in heaven for ere r, to con- sume and destroy his enemies. 200 But if we consider, upon how trifling and incon- siderable grounds moit men hope for pardon (if that can be called hope, which is nothing but care- less boldness and unreasonable confidence) we shall see cause to pity many who are hastening, with levity if not with gaiety, to a sad and dreadful death. Pardon of sins is a mercy which Christ purchased with his dearest blood ; and which he offers us upon conditions of infinite kindness, but at the same time of holiness and obedience, of an active and living faith. . Persons,, even the most godly and most holy, work out their salvation with fear and trembling. Pardon of sins is not easily obtained : and if they who do receive it, find difficulty^ and danger^ and fears in the obtaining it ; their case is truly pitiable, who, though they have least reason to expect pardon, yet are most confident and careless. They, also, have strong reasons to fear concern- ing their condition, who, having been, in the state of grace, having begun to lead a new life, and even made some progress in the way of holiness, with- draw again into the paths of vice and folly ; forget their solemn vows ; and commit those very evils which they formerly abandoned. I now proceed to the consideration of the excess of fear ; not abstractedly as it is a passion, but as it is properly subjected to religion, or degenerates into superstition. Fear is the duty we owe to God as being the pqid of power ^nd justice, the great Judge of heaven 201 and earth ; who is so declared an enemy to sin, that he spared not his own son, but yielded hiin over to deatli^ to become a sacrifice for our guilt.^ Fear rouses the soul to activity; making it pass from trembling to caution, from caution to careful- ness, from carefulness to watchfulness, and from thence to prudence. By the gates of repentance it leads the soul on to love, and to felicity, and to joys in God, that shall never cea^e. Fear is our guard in the days of prosperity • it stands upon the watch-tower and spies the approaching danger, and gives warning to them that laugh and feast in the chambers of rejoicing; where a man is hurriedl from his reflections by the noise of mirth and music. Fear is that homage which we owe to God ; who too frequently sends to demand it, when he speaks in thunder, or smites us with the pestilence. Our fe^rs are to be measured by open revelation and certain experience ; by the threatenings of God, and the instructions of the wise. Fear is then a dutj/ : in all other cases it is superstition or folly, it is sin or punishment. But, besides this superstitious fear, there is morldli/ fear, of which the spirit of God has said ; b\it the fearful and incredulous shall have their P^rt in the lake that burn^th with fire and brim- stone, which is the second death : that is, such fears as make men yield in times oi persecution ; who dare not own tlieir faith in the face of a tyrant, or \i\ despite of an unjust and impious law. We may 202 lly from persecution^ till it overtakes us, but when it does, we must not change our religion for our safety. He that flies may be worth preserving, if he carries his faith icith him, and leaves nothing- of his duty behind. But when duty and life cannot stand togetlier, he that then flies from persecution^ by delivering up his soul, has no charity, no love to God, no trust in promises, no just estimation of the rewards of a noble contention. Perfect love casteth out fear : that is, he who loves God, will not fear to die for him. Fear is also criminal if it arise from an appre-r hension of the difficulties of our duty. For some see themselves surrounded by temptations, observe their frequent failings after the wisest resolutions, and therefore feel afraid : and because they despair of performing the whole of their duty, think it more prudent not to begin at all; lest the vessel that contains their treasure, collected amid such toils and perils, should unfortunately be shipwrecked within the very harbour of its destination. He that denies to give alms for fear of being /)oor; he that partakes of the cup of intemperance, because he dares not displease ihe companTj ; he that in any sense fears the fears of the world, and not the fear of God ; this man enters into his portion of fear early y but it will not be finished to eternal ages. To fear the censures of men, when God is your judge ; to fear their evil, when God is your de- fence ; to fear death, wiien he is the entrance to 203 life and felicity^ is as unreasonable as it is per- nicious. But, would you turn this passion into duty, and joy_, and security ? Fear to offend God ; fear the anger of God, when you have deserved it ; and, when you have recovered from the snare, with still greater anxiety, fear to return to that condition, in which whosoever dtvells is the heir of fear and eternal sorroiv. Mkmm^ SERMON XXL FROM BARROW* PAJIT 1, PSALM Cxlv. 9. ACCORDING TO THE BIBLE TRANSLATION, The Lord is good to all, and his tender merciesi are over all his works. The goodness of God lias been a theme so fre- quently enlarged on, that, to discourse on it, may, perhaps, to many appear trite and common. J3ut, in truth, neither can we speak too much on so ex- cellent a subject, nor oug'ht we ever to be weary in hearing it. The mind, indeed, may almost be pronounced to be distempered, if wc do not even delight in any mention that is made of the divine goodness : though,, at the same time it must be confessed that the observance of the common prac- * Isaac Barrow was barn 1030, and died 1677. 20b iice of mankind would induce us to think, that either this point is not well known, or but little believed, or, at least, not well considered. For, how could we be so void of love and gratitude to God, of faith and hope in him, were we thoroughly persuaded, that he is so infinitely good to us ? How can we be so insensible of the benefits we enjoy, so distrustful of assistance in our wants, so dissatisfied and discontented with what beilals us, if we se- riously considered that all things are guided and governed by divine goodness ? And how comes it to pass that, if they have such an opinion of God impressed upon their minds, men are so little anxious to resemble him in kindness, bounty and mercy to one another? How is it, in fine, that the most powerful inducement to the practice of virtue, and the weightiest aggravation of sin, have so little force and efficacy on us ? To which may be added, that to discourse on this most amiable attribute of the Deity approaches the nearest to the formal ex- ercise of the highest and most heavenly part of de- votion, praise and thanksgiving. But, besides so many reasons, we have also the best examples ; I will sing, says the Psalmist, of the mercies cf the Lord; with my mouth will I make known thy faithfulness to all generations. Again ; It is a good thing to give thanks unto the^Zord, and to sing pf-aises unto thy name, O thou ?nost high : to show forth thy loving kindness in the morning, and thy faithfulness every night. And thus ^aVf 206 nestly does he express his wishes th^tbfAer^ would jom him in this exercise of his devotion. Oh ! that men would praise the Lord for his goodness, and for his wonderful works to the children of men. Praise the Lord, O give thanks unto the Lord, for he is good, for his mercy endureth for ever. This example alone, indeed, might sufficiently authorize the practice. But we have innumerable others to encourage us, even the whole choir of heaven; whose business and whose happiness it is to con- template with their 7nind, and celebrate with their tongue, the goodness of Him whose throne is in the heaveris, and whose kingdom ruleth over all, Tliey rest not day and night, saying, Holy, holy^ holy. Lord God Almighty, which was^ and is, and is to come. That God, the Lord and maker of all things, is infinitely good, the frame of nature and the course of Providence afford us sufficient reason to conceive ; and frequent and express testimonies of holy Scrip- ture fully demonstrate. There is no argument from natural effects, discernible by us, which prove God's existence, which does not, at the same time, convince us that he is most kind and benignant. The strongest arguments asserting the existence of a Deity, are deduced from the manifold and ma- nifest indications of wisdom, skill, and design in the general order, and in the particular frame of all the works of creation^ the wonderful contrivance of each part, and the beautiful harmony of the 207 whole : which no unprejudiced mind can possibly conceive should proceed from blind chance, or as blind necessity. When we consider the provision which is made for the necessary sustenance and re- lief, convenience and delight of every created beings we cannot but exclaim with the Psalmist, O Lordy how manifold are thy works ; in wisdom hast thou made them all ! so that we may also pronounce and acknowledge with him that the earth is full of the goodness of the Lord : the earth, O Lord, is full of thy mercy. Thy mercy is great unto the heavens ! thy mercy is great above the heavens. Every thing we see^ or taste, or smell, or hear ; the useful, the wholesome, the agreeable ; are so many indisputable arguments of the divine goodness. We not only collect it from our reason, but we even touch and/eeZ it with all our senses, A similar conclusion may be inferred from the consideration of divine providence. The general preservation of things in their natural constitution and order; the constant vicissitude of seasons, adapted to the supply of all our wants ; the aids and consolations arising from mutual society ; the encouragement and rewards of virtue ; the restraint and chastisement of wickedjiess ; to him that shall regard the works of the Lord, and the operation of his hands, sufficiently declare the goodness of God, and assure us that he is a friend to the welfare and happiness of mankind. He that shall well consider, how, an^id so many fierce^ crafty, and 4 208 domineering spirits, the weak and simple still sub^ sist, and even have their share o^ pleasure, cannot but be convinced, that a hand, though undiscernible, yet full of pity and of bounty, conveys what is ne- cessary, and diverts what is injurious to them ; cannot but acknowledge it credible that God, in the words of the prophet, is a strength to the poor, a strength to the needy in his distress, a refuge from the storm, a shadow from the heat, when the blast of the terrible ones is as a storm against the wall. He that shall remark, how frequently suc- cour and relief spring up to the innocent in the most unaccountable manner; how iniquity is checked even in its fullest career ; hovv' many times the world is rescued from confusions, inextricable by any human power ; must admit the secret interpo- sition of transcendent goodness, and must be ready to acknowledge with the Psalmist — Ver^ily there is a reward for the righteous, verily there is a God thatjudgeth the earth, St. Paul informs us that in times past (that is, from the very beginning of the world) God did attest himself to be the Governor of the world. How ? By his beneficence : giving to men rain from heaven, and fruitful seasons, filling their hearts with food and gladness. These, surely, are suf- ficient proofs of his all- bounteous Providence : though some have abused this testimony, and con- verted an argument, so valid in itself, to a directly contrary purpose ; alledging, that, if God were the §09 ruler of the world, impiety would not be tolerated ; that the wicked would not so thrive and flourish ; that more speedy and severe vengeance would be executed ; that benefits would not be scattered with so undistinguishing a freeness. But, from re- flections such as these, should rather be inferred the patience and clemency, the mercy and bounty of our God ; that in disposition he is different from impatient man, who, (should the reins be put into his hands, and, in the administration of things^ should Ae be so neglected, crossed, and censured ;) beings himself discomposed with passion, would pre- cipitate the world into ruin and confusion. It is only by the moderation of infinite goodness, that things have hitherto continued in their course and order. It is by the multitude of God's mercies that we (who are guilty of such heinous provocations against our Maker) are not consuined. And what God, by the Prophet, says concerning Israel, he might justly have applied to all mankind. How shall I give thee up, Ephraim ; how shall I deliver thee, Israel ? how shall I make thee as Admah f how shall I set thee as Zeboim f I will not execute the fierceness of my anger, I will not return to destroi/ Ephraim ; for I am God, and not man. The reason (for I am God and not man) deserves our observation; as it strikingly implies that it is an indulgence and forbearance far above, if not indeed altogether cow^r«?;^ to the temjfir of man ; P 210 nay, even beyond all human comprehension. Thus nature and providence both bear witness concern- ing the goodness and the mercy of the Deity. And as for holy Scripture, there is nothing cither by way of positive assertion more frequently inculcated, or by more illustrious examples proved and manifested, than these attributes of God. When he chose to impart a description of himself to Moses, he says that he is merciful and gra- cious, long-suffering, and abundant in goodness. The same character is, in substance, frequently repeated: as when the Prophet Joel says, that God is slow to anger, and of great kindness, and repenteth him of the evil; and Mjcah, that he delighteth in mercy ; when Nehemiah calls him a God ready to pardon ; and when Isaiah represents him as waiting (or seeking occasions) to be gracious. Such is the character given to us of God, in the Old Testament; where he seems to look on man with a less serene and benignant aspect. Indeed, as the j^rs^ dispensation represents God's mercy and goodness with relation to this present world, or our temporal state ; so the new one displays his greater tenderness for our spiritual and eternal welfare. It is one entire declaration of the benignity or bountifulness of God. The ordinary titles attributed to him in this more gra- cious dispensation are, the God of love and peace, of hope, of patience ; of all grace, of all conso- iation ||i||||, Father of mercies ; even love itself. iif Thus is his goodness positively asserted in the holy Scriptures. ' And as for examples, if we carefully attend to God's ordhiary proceedings, therein 7^e- corded, we shall find that this gracious disposition is everi/ where conspicuous. Who can recount the number of those instances wherein his goodness is expressed to such as loved him ? of his affec- tionate tenderness^ of his merciful indulgence, w hen provoked by their untowardly behaviour; of his kind acceptance of their endeavours to please him ; of his compassion for their sufferings, and of his vigilant care and watchfulness over them, and all their concerns ? The highest expressions that lan- guage can afford, seem faint and languid, when attempting to represent the goodness of God to those who love him. Thus David strives to utter it, but with similitudes infinitely beneath the truth : As the heaven is high above the earth, so great is his mercy toward them that fear him. Like as a father pitieth his children, so the Lord pitieth them that fear him. We find them styled, and treated as friends and children ; and that, too, in a sense far surpassing the common signification of those words : for what friendship could endure, or could forgive such indig- nities, such undutifulness, as were those of Adam, of Noah, and of David ? Who would so extend his re- gard upon the posterity, the unworthy posterity of his friend, as God did upon that of Abraham f What prince would employ the chiefiificers of p2 few court, to g^uard and serve one of the meanest of Iiis subjects. Yet, the Angel of the Lord en- ccmipeth round about them that fear him, and delivereth them. And many are the instances in which these glorious inhabitants of heaven, by God's appointment, have loaited upon, and performed service to the sons of men. Indeed, examples are so frequent in the sacred history, that I shall only observe,, for preventing- or satisfying all objections, that even in those cases, where God has exercised his highest severity in the manifestation of his JUSTICE, w^e may equally discern his goodness. Even in the greatest extremity of his displeasure, Mercy y says St. James, rejoiceth against judgment, or, (which is nearer to the original,) Mercy triumphs over justice. Even, I say, in the most terrible examples of divine vengeance, (such as were the exclusion of mankind from Paradise ; the general destruction of the deluge ;. the extirpation of the Amorites from the land of Canaan ; the destruction of Jerusalem, together with the universal dispersion of the Jewish nation,) we may observe particulars that more than indicate the mercy and goodness of the Almighty. We may observe. That God's displeasure was not excited without the greatest cause ; that he did not, upon the first glimpse of provocation, proceed to the execution of his wrathful indignation ; but even, as is repre- sented in the Prophet, waited to be gracious; afibrdin^nore time than was necessary, more means 213 tlian were sufficient, for appeasing him by repent- ance ; vouchsafing- such admonitions, threaten ings, and corrections, as might be most proper and con- ducive to their amendment and preservation ; that the inflictions themselves, (as Ezra, in one of those instances, confesses,) were less than their iniquities deserved; that, consequently, the afflictions thus brought upon themselves, were rather necessary than voluntary with respect to Mm : For he dotk not afflict willingly, nor grieve the children of men : that the chastisements inflicted were bene- ficial ; both in respect to the generality of men (who were warned and deterred by such examples from incurring similar evils; according to that rea- son alledged by Moses for such punishments— »/4ZZ the people shall /tear, and fear, and do no more presumptuously,) and, in regard to the sufferers themselves, who thereby were prevented from pro- ceeding farther in their wicke^l courses; that, during their sufferings, God felt compassion towards them, — {In all their afflictions himself was af- filcted ; he remembered and considered they were but dust : For a small moment, says God, have I forsaken thee, but with great mercies will I gather ihee : and ye shall know that I have not done WITHOUT CAUSE, ali that I HAVE done in it, saiih the Lord God ;) lastly, that he always singnified a rea- diness to turn from his anger and to forgive them. He doth not always chide, says the Psalmist, nei* Iher will he keep his anger for ever, ^^^ i ^ 814 If we attentively survey the above dreadful examples of the divine severity, (the greatest which are recorded in the history of the world,) we may observe these particulars, either plainly expressed, or sufficiently indicated, in the historical narrations concerniiig them : so that even the harshest in- stances of God's wrathful dealing with some, may serve to the illustration of his mercy and goodness to all ; may evince it true, what our Lord affirms, that God is kind unto the unthankful, and to the evil. To prove this observation, and consequently to assert the truth of our text, (that God is good to all, and merciful over all his works,) against the most plausible objections ; I shall examine the above particulars in my following discourse. SERMON XXII. FROM BARROW. PART II. PSALM Cxlv. 9. ACCORDING TO THE BIBLE TRANSLATION, The Lord is good to all, and his tender mercies are over all his works. To prove the goodness and the mercy of God, against the most plausible objections^ I shall now more particularly consider the several instances of divine vengeance alluded to in my morning's dis- course. The punishment inflicted on mankind for the Jirst transgression, contains in it such depth and mystery, (surpassing, probably, all human capacity ; being, I conceive, purposely concealed from us, by divine wisdom ;) that I shall not pretend thoroughly to explain it, and consequently shall not enlarge on it. 216 This, however, is evident, that God intended to evince by it, his resentment and indignation against wilful disobedience ; and yet we may observe that God expressed his resentment in so calm and gentle a manner, that Adam, though abashed by the con- sciousness of his fault, was not utterly dismayed or dejected at the severity of the reproof. God even mitigated the extremity of the sentence so justly decreed and plainly declared to Adam, (that the punishment of his offending against the law pre- scribed him, should be immediate death,) for, not- withstanding his forfeiture of life that very dai/, God reprieved him, and indulged him with a life of nearly a thousand years. And whilst God, to all appearance, punished mankind with such severity, it is evident, from the event, that his mind was oc- cupied by sentiments of the highest kindness towards us. Whilst he excluded us from a terrestrial Paradise, he provided for us a celestial one ; into which, if we please, we may certainly enter, by a due obedience to his holy laws. So that in this, the severest instance of God's vengeance, his goodness and clemency are eminently conspicuous. The calamity which, by the general deluge over- flowed the world, was not brought upon mankind till after the most enormous offences, long con-^ iinued in, and without all hopes of amendment : not till the earth itself was become a habitation every way unfit for persons of any innocence or integrity. The earth was corrupt before God / 217 and the earth was filled with violence. God looked upon the earth, and behold it was corrupt ; for all flesh had corimpted his way upon the earth. And yet so universal a corruption could not have sprung up at once. The divine patience must long have endured the wickedness of men, before it thus resolved to punish them. A long reprieve w^as also given after the sentence passed. The execution was deferred till Noah, by his de- nouncing the judgment in so signal a manner, not only by verbal declarations, but by the construction of the ark, could prevail no longer towards their amendment. For, (as St. Peter tells us,) thej/ were disobedient, when the long-suffering of God waited in the days of Noah, while the ark was preparing ; which, by the best calculation that can be made from the sacred text, was no less than a hundred and twenty years. But, though this obstinate and incorrigible disobedience so much displeased him, that God is said to have repented that he made man on the earth ; yet he so tempered his anger, as not utterly to destroy mankind, but preserved the fa- mily of Koah for the restoration of the generations of men. As to the extermination and excision of the Ca- naanites, which wears so dreadful an appearance of severity, we shall find it qualified, if we consi- der, that the iniquities which occasioned it, were of the most heinous and abominable nature. Impunity would rather have been cruelty than mercy to such 218 'k lawless and abandoned people. Yet their doom was not executed upon them till after four hundred years of forbearance. Even in the time of Abra- ham, God took notice of their iniquity, but sus- pended their punishment, because, says he, the iniquity of the Amorites was not yet full. Whilst there was the least remains in them of reason, regret^ and shame, the least possibility of recovery, God stayed his aveng-ing hand : but, when all fear, remorse, and modesty were banished, and all means of cure had proved ineffectual; then was the sword of justce not more seasonable than neces- sary : and, to cut off their sins and their miseries together, was no less an argument of God's mercy than his anger. A similar account may be given of (he judgments of God upon the people of Israel. If we consult the Prophets, we shall find that they were brought down from heaven by an universal apostacy, both from the faith and practice of true religion. Eun ye to and fro through the streets of Jerusalem, says God, by the voice of the Prophet Jeremiah, seek in the broad places thereof if ye can find a MAN, if there be any that executeth judgment, that seeketh the truth ; and I will pardon it. Hear also Isaiah, — The earth is defiled under the in- habitants thereof : because they have transgressed the lams, changed the ordinances, and broken the everlasting covenant. As there were no means of remedy left, nor any hopes of amendment ; their 219 forehead wa^ covered with impudence, their heart hardened with obstinacj/, their minds polluted with habitual depravity and pervei^seness. Can the Ethiopian change his skin^ (says Jeremiah, con- cerning- them,) or the leopard his spots f then may YE also do good that are accustomed to do evil. All methods of reclaiming* them had proved fruit* less; no gentle admonition or kind instruction could prevail, — Let favour be shoived to the zvicked, says Jeremiali, yet loill he not learn righ- teousness. No advice, no reproof, (how frequent, how urgent soever,) had any effect on them. The Almighty frequently declares that he had spoken to them, but they would not hear him ; that he had spread out his hands all the day long to a rebel- lious and gainsaying people; to a people that provoked him to anger continually to his face. No offers of mercy moved them. 1 said (God said it in Jeremiah,) after she had done these things, Turn thou unto me : but she returned not. Anmul your ways and your doings, and obey the voice of the Lord your God, and the Lord will repent him of the evil, that he hath pronounced against you. Repent and turn yourselves from all your trans* gression, so iniquity shall not be your i^uin. All these overtures of grace and meicy, they proudly and perversely rejected. They say to the Seers, see not ; and to the Prophets, prophesy not unto us right things : thus does Isaiah report their proceedings. And uhich of the Prophets have not 220 jjour fathers persecuted ? thus St. Stephen expos- tulates with them. Neither were chastisements, designed for their correction, in any wise more effectual. In vain, says God, I have smitten your children ; they have received no correction. After, then, so many hundred years of abused patience, and unsuccessful labour to reclaim them, it was absolutely necessary that justice, at length, should have her course : yet, with what mildness, with what pity did God inflict it ! Nevertheless, (say the Levites, in Nehemiah,) for thy great mercies' sake, thou didst not utterly consume them, nor forsake them, for thou art a gracious and merci- ful God. Thou hast punished us less than our iniquities deserve : such is the confession of Ezi^a. And, / loill not execute the fierceness of my anger, does God himself resolve and declare in Hosea. Thus mild was he in the measure of his punish- ment. And, what compassion accompanied it, is thus pathetically declared. My heart is turned within me, my repentings are kindled together. Is Ephraim my dear son ? . Is he a pleasant child ? For since I spake against him, I do ear- nestly remember him stilL Therefore my bowels are troubled for him. I will surely have mercy upon him, saith the Lord. We may add, that notwithstanding these provocations of his wrath, and all this abuse of his patience, which thus neces^ sitated God to execute his vengeance ; yet, even during its execution, and whilst his hand was thus 221 stretched forth against them, still had he thoughts of favour, still had he intentions of doing good toward so ungrateful, so insensible^ so incorrigible a people. For a small time, saith God, have I forsaken thee : but with great mercies will I gather thee. I know the thoughts that I think toward you, saith the Lord, thoughts of peace, and not of evil, to give you an expected end. As for the last so calamitous destruction of Jeru- salem, with all its grievous consequences; as I might apply to it the former considerations, I shall now only observe what was peculiar to it : that God employed such means for removing those pro- vocations of his vengeance as (according to our Lord himself) were sufficient to have converted Tyre and Sidon ; nay, to have preserved even Sodom itself ; that St. John the Baptist, by his reproofs, exhortations, and forewarnings of what would follow, produced but little effect on them. To which may be added, that even those fearful judgments were tempered vf\i\\ favourable designs; as the words of St. Paul may well be understood to indicate, — Have they stivmhled that they should FALL ? God forbid ; but rather through their fall salvation is come unto the Gentiles, for to provoke them to jealousy (or emulation.) As our Lord, in the midst of his sutferings, prayed for God's mercy iipon them ; as the Apostles offered reconciliation to them all indiffe^^ently, who would repent, and were willing to embrace it ; so were such of them 225 as were disposed to complT/ with those invitations, received into grace and favour, however much involved in the continued guilt of jiersecutions, injuries, and blasphemies. In this lespect, indeed, St. Paul himself wa^ an illustrious example of God's patience and mercy. So that from thiSy as well ai^ the preceding in- stances, it will appear that God, primarily arid of himself is disposed to do every possible good to men, and not to inflict more evil than is absolutely fit and ntcessari/. ''i'hat individuals, or even whole societies of men, should sometimeo meet with afflic- tions, may surely be expedient upon several ac- counts — for tlie vindication and support of good- ness ; for the encouragement of the goody and the amendment of the had ; for preventing the conta- gion, and checking' the progress of iniquity/ ; for impressing; on us the fear of God, and a belief in his providence. For these and many other purposes ; to bring upon us things that are repugnant to our feelings may be strictly requisite Nor does the performance of it, in any wise prejudice the truth of divine goodness, but rather confirms and ad^ vances it. It would be cruelti/, rather than pity, to deal otherwise. In fine, we are to consider, that whatever mischiefs bcfal us, God does not so much hring them on us, as we pull them upon ourselves. They are " the evil sprouts of our free choice," as a Father calls them. They asV}, as another Father expresses himself, '^ the unwilling offsprings of 223 wilful evils.'* They are the certain results of out ow?i ivill, or the natural fruits of our actions ; actions^ which (however God desire, advise, com- mand,) we will, we are resolved to perform. As I live, saith the Lord, (and surely when God swears, we may believe him,) / have no pleasure in the death of the wicked, but that the wicked turn from his way and live. God, then, if we may believe him, is not the first author of our cala* mi ties. Who then f He tells us himself O Is- rael, thou hast destroyed thyself Thou hast fallen by thine oiion iniquity. How often loould I have gathered thy children together, even as a hen gather eth her chickens under her wings, and ye would not. The designs of God are evidently directed to our welfare and salvation : and it is the perversity of our own will and actions which alone procure our ruin. It is zoe who seek death in the errof" 'of our life; and pull upon ourselves de- struction. So that, those interferences of Provi- dence which, at firj^t sight, appear the most opposite to the goodness of God; when well considered, serve rather to confirm and to magnify it. Before 1 conclude, I shall briefly mention to what uses and effects the consideration of God's good- ness, so variously declared, should be applied. It should inspire us v.'ith a love and reverence towards God, in reference to an attribute so excellent in itself, so beneficial and advantageous to us. It should make us walk worthy of the Lord unto all 224 pleasing, being fruitful in evert/ good work. It should engage us to fear God the more ; complying with the admonition of the Prophet—jPear the Lord and his goodness. It should humble, shame, and grieve us, for having offended such goodness and such mercy. It should breed and nourish in us faith and hope in God : for how can we distrust such goodness; that he will refuse to help us in our need ; that he will fail in the fulfilment of his promises ; that he will withhold what is proper and convenient for us? It should preserve us from despair : for, how can we despair of mercy, if we heartily repent of our misdoings, and sincerely en- deavour to please him ? It should render us sub- missive, patient, and contented under God's cor- rection : as knowing that it cannot be without a just cause, that such goodness is displeased with us. Wherefore doth a living man complain for the punishment of his sins ? since it is our sms that have withholden good things from, us. In grati- tude towards God, and in imitation of him, it should also engage us to be kind and bountiful, pitiful and affectionate towards our brethren — to be kind one to another, tender -hearted, forgiving one another, even as God, for Christ's sake, hath forgiven us. Lastly, we ought to take the most especial care lest we pervert this excellent truth by mistakes and vain presumptions — that we do not titrn the grace of God into lasciviousness. Though God is good and merciful, we must not conceive that he will 225 indulge us in sin, or connive at the presumptuous transgression of his laws. No — God^ as he is good, cannot but detest what is opposite to goodness ; he cannot, he will not permit us to dishonour him, to wrong our neighbour, or to spoil ourselves. As he is infinitely benignant, so also he is perfectly hob/, and of purer ei/es than to behold iniquity. He is not a God that hath pleasure in wickedness, neither shall evil dwell with him. The foolish shall not stand in his sight ; he hateth all workers of ini- quity. His face is against them that do evil. Finally, as God is gracious to all such as are capa- ble of his love, and qualified for his mercy ; so he is an impartial and upright judge, who will deal with men according to their deserts ; according to the tenor of his laws and ordinances ; according to his immutable decree and word. As, therefore, we have every reason to trust and hope in him, so we have no true ground to presume upon, or to trifle with him Q SERMON XXIIl. FROM BARKOW, 1 COR. iv. 16. I beseech you he ye followers of me, St. Paul, by impartially reflecting on his heart and hfe^ being well assured that he was plenteously endued with the divine grace^ and enlightened by the Holy Spirit with a certain knowledge of all necessary truth ; being conscious of the sincerity of his zeal towards God and man ; being satisfied, that his conversation was. conformable to the dictates of a sound conscience^ to the sure rule of God's lavv^ and to the perfect example of his Lord ; that his in- tentions were pure and upright ; — (not from arro- gance or ostentation, but from an earnest desire to glorify God, and edify his disciples) describes and sets forth his own practice ; proposing it as a rule, and pressing it upon them as an encouragement^ an obligation to the performance of the several duties of a Christian. Thus, he directs and urges 227 the Ephesians to a charitable compliance, a gentle and inoffensive demeanour— Give no offence, says he, neither to the Jeios, nor to the Gentiles, nor to the Church of God ; even as I please all men in all things, not seeking my own profit, hut the pro- fit of many, that they may he saved ; he ye fol- lowers of me. Thus he guides and stimulates the Philippians to proficiency in grace, and the study of Christian perfection. Nevertheless whereto we have already attained, let us walk hy the same rule, let us mind the same thing. Brethren, he followers together with me, and mark such as walk so, as ye have us for an ensample. By a similar argument he encourages the Thessalonians to sobriety and industry, to self-denial and a gene- rous disregard of private interest. — For yourselves know how ye ought to follow us : for we hehaved not ourselves disorderly among you ; neither did we eat any mans bread for nought ; hut wrought with lahour and travel, night and day, that loe might not he chargeahle to any of you : not he* cause we have not power, hut to make ourselves an ensample unto you to follow us. Thus also he recommends the practice of virtue and goodness by the same rule and obligation. — Those things, which ye have learned, and re- ceived, and heard, and seen in me, do, and the God of peace shall he with you. And thus, in our text, he urges his disciples at Corinth, to fidelity and diligence, to humility, charity, and patience ; ^28 of which he represents himself to have set before them an encouraging example. I shall endeavour, therefore, to show that it is our duty to consider the life and conversation of the good, and steadily to follow their example. To provide us with these examples, the goodness of God has, in all ages^ raised up men of superior character, furnishing them with rare endowments, and assisting them with the continual influence of his grace, that they might not only instruct us with wholesome doctrine^ but be our guides in the paths of righteousness. For what St. Paul says of the sins and punishment of the wicked, is no less appli- cable to the virtues and example of the good — All these things happened unto them for ensam- ples, and they are written for our admonition, upon whom the ends of the world are come. Examples direct our practice more easily than precepts. Precepts are delivered in a universal and abstract manner, without the assistance or in- tervention of the senses, and consequently can have little operation upon the fancy, and soon escape the memory ; but good example, with less trouble and greater efficacy, causes us to comprehend the whole, and represents it to us like a picture with all the parts harmoniously disposed, and percepti- ble at a single glance. In it you see described at once the thing done, the quality of the actor, the manner and measure of the action : and this is the most easy as well as delightful method of instruc- ^.0 'V 339 tion^ namely, by the experience and observation of realities. Who would not more readily learn to build by viewing carefully the different parts of a well-contrived structure, than by a studious inquiry into the rules of architecture ; or to draw, by placing a picture before him^ than by merely specu- lating- upon the laws oi perspective ? It is the same ^ in morals. One good example may more clearly represent to us the nature of a virtue^ than can be done by any description, however full and accu- rate. We may sooner and more easily learn our duty by attending to the conduct and deportment of the virtuous, than by the perusal of the most profound philosophical discourse concerning it. For instance — if we desire to know what/ai7A is, and how confidently we should rely upon Divine Providence ; let us propose to our consideration the conduct of Abraham, We shall see this father of i the faithful, leaving his native country, deserting I his home, his kindred and acquaintance, to wander f he knew not where, leading an unsettled life in tents, and sojourning among a strange people, void I of the civiHzed humanity of true religion ; merely from his confidence in the divine protection. We shall see him when not only himself but his faithful consort was stricken in years, and past all natural exp^ctetions of parturition, yet with a steady belief assuring himself, that a numerous progeny should spring from them, and that by virtue of God's all-powerful word he should become the father of a 230 mighty nation. We shall see him upon the first summons of divine command yielding up his only son (the son of his old age^, and through whom the promise of a numerous posterity was to be accom- plished) to be slain and sacrificed ; not startled at the seeming contrarietij of the promises, and the commands of the divinity ; but resolved as it were (with an implicit faith in God) to believe things in- credible, and to rely upon events impossible. Would we learn wisdom, constancy, and resolu- tion, in the pursuit of honest and honourable de- signs ? let us set before our eyes the pattern of Moses. Let us observe how, in obedience to the divine direction, having embraced the noble pur- pose of rescuing his countrymen from Egyptian bondage, and conducting them to the promised land ; with what indefatigable industry he solicited a fickle, deceitful, and hard-hearted king in their behalf; enduring frequent disappointments and re* pulses : how, having surmounted all these obsta- cles, he led his people through the retreating waters of the sea ; and undertook a tedious march (a march of forty years) through a wild and barren solitude, * (where no water was, but such as issued from the bowels of a rock, no food but such as was supplied by miracle from heaven) in the mean while resisting the continual invasions of open enemies, striving to obstruct his passage, and defeat his purpose ; hav- ing his patience constantly exercised in bearing the perverseness of an untractable people, that took 231 every opportunity of complaint and mutiny against him; in contending with the factious rivalry of envious nobles^ w^ho repined at his successes, and maligned his authority : — notwithstanding all which, with insuperable resolution, he happily achieved his glorious undertaking. One instance more — and that too most pertinent to the present subject. — Would you be instructed how to discharge the ministerial, or any other office.? Behold St. Paul. Consider how, in all his designs, he aimed solely at the honour and ser- vice of God, neglecting his own safety and all worldly accommodations for their advancement : how affectionately he promoted the good and wel- fare of those who were entrusted to his spiritual care ; professing himself for their sake to be con- tent not only for a time to be absent from the Lord, but to be secluded for ever from his blissful pre- sence : how meekly and humbly he demeaned him- self toward them ; undergoing the censure of folly and ignorance, tempering his language and deport- ment to their capacities and weaknesses ; freely parting with his own just liberty for their spiritual advantage : how generously he despised his own interest, refusing what in all equity and reason he might have required from them ; chusing to main- tain himself with the labour of his own hands, rather than render the Gospel anywise burthensome to them : how vigilantly and courageously he with- stood the mischievous endeavours of false brethrePp 232 earnestly contending for the peace and quiet of the Church, and the truths of the Gospel^ against the factious and pernicious devices of heretics and evil teachers. Consider these things ; and then say, if he might not reasonably inculcate this admonition — Imitate me. Examples incite ouv passions, and impel them to the performance of duty. They raise hope, they inflame courage, they provoke emulation, they af- fect the fancy, and set in motion all the springs of action. It may not be amiss to instance these par- ticulars. They raise hopej by proving the possibility of success, by the best and most convincing of argu- ments, experience. Nothing so depresses hope as an apprehension of impossibiliti/. And consider- ing the infirmity of human nature, its strong pro- pensity to evil, together with the numerous im- pediments and allurements that oppose the practice of good — all duties, as they are barely represented in precepts, and pressed by rational inducements, might, indeed, seem to be impossible ; if good ex- ample did not clearly demonstrate not only that they are possible, but sometimes even easy. Examples inflame courage. Thus signifies the Apostle to the Hebrews in his allusion to the patri- archs ; that he might excite their courage boldly to undertake and patiently to undergo that obedience and those afflictions which by them were performed and sustained — That ye be not slothful, says he^ 233 hut foUowers of them, loho through faith and patience inherit the promises. That active spirit^ which in some dej^ree resides in the breast of every mati, is kindled by example, as one flame is kindled by the contact of another. How often have the timid been made hold in war by the discipline and influence of an exemplary valour ! Who is there so heartless, in whom the sight of a valiant leader, will not rouse a fire and vigour capable of insti- gating him to the boldest actions? A gain ^ examples provoke emulation. To ob- serve another^ consecrated to posterity by a lasting fame, and crowned with the rewards of a glorious immortality — what other reflections can it produce than these? Shall a man like myself, endued but with the same faculties, and subject to the same in- firmities, render himself iflustrious by the nobleness of his soul and the dignity of his actions, whilst 7, by sordid and unworthy practices, debase and ren- der myself despicable ? Shall he be honoured with monuments of eternal praise, and / do nothing- worthy of regard or memory ? Shall he enjoy the favour of God, and the blessings of eternity, and I be plunged in endless misery ? No — since the capacities are alike, since the means are common, since the rewards of piety are offered unto all, why should /suffer myself to be depiHved of such bene- nefits by negligence or perverseness ? These are the dictates of emulation^ that mighty passion im- planted in our constitution as a noble incentive to 234! the ready undertaking and vigorous pursuit of every worthy purpose — I speak to you, Gentiles, (says St. Paul) inasmuch as I am the Apostle of the Gentiles J I magnify my office, if by any means I may provoke to emulation them which are my flesh, and might save some of them. And again to the Hebrews — Consic?e/' one another, so as to provoke one another to charity and good loorks. Examples, by their power over the mind and fancy, possess considerable influence upon practice. No study is so generally interesting as history, or the tradition of remarkable examples. Those who have no genius for the subtleties of science, no pa- tience lo pursue the reasonings of philosophy, are still susceptible of the pleasures of historical nar- ration. And no attempts have been so gallant, no exploits so truly illustrious, as those which have been achieved by the faith and patience, the pru- dence and courage of the worthies of the sacred writings. It was more wonderful that Abraham, merely with the servants of his household^ should vanquish four powerful and victorious kings ; and that Gideon, with three hundred unarmed men, should discomfit the mighty host of the Midianites; than that Alexander, With a well-appointed army, should subjugate the Persian empire. The siege of Jericho is more remarkable than the famous ones of Numantia and Saguntum ; as it was more won- derful that walls should be demolished by the sound of trumpets and the shouts of men, than by the S35 battering-ram or catapulta. And he who shall compare the deeds of Samson with those of Her- cules, will find that one real exploit performed by the former, far surpasses the twelve fabulous la- bours of the latter. No triumphs^ indeed, can be compared to those of piety ; no trophies are so durable as those erected by victorious jf*ttz7/i. We may further consider, that God has pro- vided and recommended to us one example, as a perfect standard, — the example of our Lord, This is the most certain and universal ^^iiexn ; yet it does not supersede the use of others. Not only the valour and conduct of the general, but of in- ferior officers ; nay, the bravery even of the com- mon soldiers serve to animate their fellows. The stars have their season as well as the sun to guide us. And, considering our infirmity, inferior ex- amples sometimes possess a peculiar advantage even from their very imperfection. The practice of our Lord proceeded from that perfection of divine grace, which we can never arrive at ; and even to look upon it might dazzle and discourage our weak- ness ; but as others were subject to the same diffi- culties which we feel, and were exposed to the same perils which loe fear, we may hope io follow them, at any rate within a reasonable distance. To conclude — since examples are of the greatest use towards our proceeding in the way of happi- ness ; since they are so conducive to the instruction of our understanding J to the guidance of our rea- 236 soTiy to the excitement of our passions, to the regu- lation of our imagination in the pursuit of good ; let us make every due and profitable use of them. By a dihgent perusal of the sacred writings, let us meditate on the lives of those holy men who are therein propounded to us as patterns of a perseve- ring faith in God, and of the most submissive obe- dience to his commands. Let the light of their exemplary piety and virtue continually shine upon our souls, to direct our minds, to inflame our affec- tions , to quicken our resolutions, to detect the errors, and correct the faults of our lives^ that we, imitating their virtuous and pious conversation, with them may be partakers of the same heavenly kingdom — which God Almighty^ and our blessed Saviour (the author and finisher of our faith) grant unto us all ; to whom, with the Holy Spirit, be all glory and praise for ever and ever. SERMON XXIV, FROM ALLESTREE* 1 PETER IV. 1. He that hath suffered in the fleshy hath ceased from sin. When it was evident that the garden of Eden pos- sessed too many pleasures ; and, that though man was made upright, yet, amid such a profusion of delights, he scarcely could continue so a day ; but, among the mani/ inventions he found out, the Jirst was to destroy himself; under the shadow even of the tree of life working out death, and making the paths of Paradise lead him towards hell ; God saw himself constrained to take another course: he stations a guard o^Jire around this place oi pleasure, as well as in the place of torment ^ and there was as much need of flames to keep man out of Para- dise, as to frighten him from hell. He decks th^ * Richard AUestree was born 1619, and died 1680. 238 earth no longer with the flowers and fruits of the garden, but makes her bring forth weeds and thistles, thorns and briars ; which (if the soul should cleave and cling to the earth) might tear and wound it in the embrace, and save it from such prohibited and unhallowed union. Nothing but sufferings will do us good. The earth was most dangerous when it was a Paradise : nothing but a malediction could make it safe to us. Our happiness must be inflicted on us ; and we must be goaded into blessedness. God, therefore, has put afflictions into everi/ dispensation since the Jirst. Among the Jews, sin received immediate punishment by the tenor of the covenant : and, though the retributions o^ our cove- nant be placed at a distance^ even as far as hell ; yet Christ has dressed his very promises in sackcloth and ashes, tears and trouble. When he would recompense the highest virtue, he says it shall re- ceive an hundred fold, with persecutions. He even grants us sufferings : unto you it is given in the behalf of Christ, not only to believe on him, but also to SUFFER for his sake. So that the sting of the serpent is now the tempter : his bite and his venom moving us to obedience^ as much as his lying tongue seduced our first parents to rebellion. And when he fulfils God's threat and xQOunds the HEEL, he only drives us the faster aumy from him, and makes us haste to Him who flies to meet us with healing in his wings. He who told us we must be baptized loith fire. 239 saw that there was something in us that water will not cleanse. Baptism may wash spots but not dross away : that must be washed in flame : yes ! nothing- but fire will purge our base alloy. And it never can be otherwise : never was there any other way to glory. For it became Him, for lohoin are all things, and by whom are all things, in bringing many sons unto glory, to make even the very Cap- tain of their salvation perfect through sufferings : who^ though he were a son, and that^ too,, the Son of God, yet learned he obedience by the things which he suffered. This, therefore, is the only, or, at least, the most effectual way of teaching it, when God speaks in judgment. And though he gave his law in thunder^ and sent his prophets daily to denounce wrath against transgression, yet he considers all this as if he had said nothing till he speak plagues and command afflictions. When the soul dissolves in tears, and when, as David expresses it, the heart in the midst of the body is even like melting wax, then only is it sus- ceptible of impression ; then God openeth the ears of men^ and sealeth their instruction, that he may withdraw man from his purpose; namely, from his sins. Nor does chastisement open the ear only, but the understanding also. Pliaraoh, who was an Atheist in prosperity, begs for prayers in adversity. Before he suffers, he says, Who is the Lord that I should obey his voice f I know not the Lord, neither will I let Israel go. But the thunders of !W0 heaven brought him to obedience. He sent and called for Moses and Aaron, and said, I have sinned ; the Lord is righteous, and I and my people are wicked. Entreat the Lord that there he no more mighti/ thunderings (no more voices of God, in the original) and I will let you go. And, in the book of Judges, you will find, indeed, that whole age was nothing but a constant vicissi- tude of sinning and suffering ; divided betwixt idolatry and calamity. When God's hand was not upon them, they ran after other Gods ; as if, to be freed from oppression had been to be set free from God's worship and service. But, when he slew them, then they sought him; and they returned and enquired early after God ; and they remem- bered that God was their rock, and the high God their Redeemer. Well, therefore, might the Pro- phet pronounce, that when God's judgments are in the earth, the inhabitants of the world will Learn righteousness ; and St. Peter, in the text; They that have suffered in the fleshy have ceased from sin. Let us proceed, then, to consider by what arts the flesh engages men to sin ; that we may dis- cover how they are rendered weak and nugatory by SUFFERINGS. That the carnal appetite should give itself to sensual delights, is so far from being strange, that it is altogether natural. It is the law of the mem- bers : an inclination imprinted on our nature. But, 241 when reason and religion have set bounds to this appetite, it is the end and aim of the flesh to insti- gate this laiu in the members to flight ag-ainst the law in the mind ; namely, the principles that were born with it, and those of Christianity which were subsequently infused into it. In the first place, it prevails with us to indulge ourselves in the full use of lawful pleasures, and for this the flesh will urge, '^ it is the end of their creation : to do otherwise were to defeat God's purpose. Did he not give us good things that we might enjoy them ?" But it is difficult to set the exact bounds to what is lawful. And to him who plays upon the brink of sin, it is but too easy to step into it, and, indeed, is unavoid- able, when a man is hurried on, not only by his inward inclinations, but also by the example of the world. As all our appetites are confessedly blind, so also are their guides. The senses are too short-sighted to look forward either to the hopes of heaven or the pains of hell. The flesh looks only to that which is before it, and scarcely indeed on that. Of this we have sufficient experience, when one vice will not look forward to the penury and rottenness that a year or two will bring on it ; and another vice, as if it had learnt to fullil our Saviours command, takes no thought for the morrow. And even the mind that has been lonir accustomed to none but carnal pleasures, imbibes such a tincture of sen- suality^ that its temper and complexion is completely R 542 altered. Indeed, that the thoughts of a better life ^should be altogether dead in the voluptuary, is but a natural and necessary effect of the scope and ten- dency of his pleasures. For, what motive is there in heaven to awake his appetite, to whom heaven itself would not be a place of joy ? How could the unclean and the lascivious find enjoyment wliere pleasures have no sex, where the?/ neither rnarry, nor are ^iven in marriage. And, how could the glutton satisfy his pampered appetites, where the}/ shall hunger no more, neither thirst any 7nore ? Since, then, it is the art and endeavour of the flesh to inspire the soul with a taste for pleasure, and, from continued enjoyment, to conclude it ne- cessary ; it is plain that affliction, by denying even the lawful use of it, vanquishes the flesh at its very first onset: he that hath suffered hath ceased from sin. It does that for us which every man in every state of life must sometimes do for himself; namely, deny himself what he desires, and might enjoy without offence : for he that constantly gives his appetite cveiy lawful thing that it may ask, only teaches it to be importunate. But he that sometimes subjects even his most innocent desires to a denial how can unlawful ones assault him ? Can he by his appetite be betrayed into superjluities, who has taught himself not to wish for necessaries ? Will he be tempted to excess, or hearken to the in- vitations of luxury, who will not hear the calls of hunger ? And why should he covet more who has 243 learnt to give away, and to want^ that which he hath ? Now sufferings acquaint us with the we- cessity o^ ih\Sj and teach us content without it, nay, by degrees, make that content appear preferable even to an assured enjoyment. For, were I offered the choice either of uninterrupted health, or of a certain cure for all diseases, surely I had rather never need a potion than drink an antidote how- ever efficacious it might prove. And as to another life, if our condition be such that, upon looking on the earth, we behold nothing but darkness as of the shadow of death ; we could not choose but turn away our eyes, and lift them up to heaven. When the soul is thrown down by op- pression, it mounts as it were by a rebound ; or, if the load be heavy, it is pressed into the posture of devotion. And, when she is dispossessed of all^ she then begins to think of an abiding city, and eternal mansions. For the soul, when she sees nothing here- below that can support her, roams about for some hold to rest on, and, finding nothing but God, (when the storm puts an end to enjoy- ments, and sweeps away those friends that make enjoyments dear to us) she grasps and clings to Him who sitteth above the water-floods. It appears from Job that we have a clearer sight of God amid the dimness of anguish, even than in a dream or in a vision. And of the two visions which our Saviour gave to his most intimate Apostles, Peter, James, and John, the one of glory on mount T^bor, the r2 244 other of sufferings in Gethsemane (shawing in the one heaven and himself transfgured, a glimpse of the beatific vision ; and in the other hell tranS' Jfgured, and the dreadful scene of all its agonies) he thought the latter was of greater consequence to them : for, though they fell asleep on both oc- casion8_, yet, at his transfiguration, he did not rouse them to Ixihold his glori/ (when they awoke, indeed, they saw a glimpse of it) but, at his passion, he bids them watch with him ; and when he finds them asleep, he says. What ! could ye not watch with me one hour? and bids them watch again, and comes a third time and upbraids their drowsiness. So much more necessary was it to behold his agonies, than to see his felicities. Glory does not discover or invite to heaven, so much as sufferings absolutely drive us to it : and it concerns us more to take a view of the garden in Gethsemane than that of Paradise : and the going down from the mount of Olives is of more advantage to us in climbing the eternal hill, than all mount Tabor's height. Nor do afilictions only drive us towards heaven, they also beget a sure and certain hope of it. We glory in tribulations, says the Apostle, knowing that tribulation worketh patience; and patience, experience ; and experience hope. He that has entertained these expectations in earnest, how will he despise temptations here below 1 what will he not .sacrifice to Christ's command ! Abraham, though be but hoped for Canaan, and that^ too^ only at somd 2ib future period to be possessed by the posterity of his son Isaac ; yet^ when God commands him to slay that son before he had afij/ posterity, and so to de- feat ail his ow n promises, and quite cut off the very motive of Abraham's obedience; he hope« and obeys even to contradiction : against hope, says the Apostle, he believed in, hope. And, had we but the SHADOW of his hope, as he had but the shadow of our promises, how readily should we sa- crifice a sin at the command of God, and think the HOPE OF heaven, wkich TRIBULATION y^ovlceth, a most incalculable exchange. for all the pleasures o|k tliis world 4 SERMON XXV. FROM GLANVIL*. 2 PETER 111. 3. Tliere shall come in the last days scoffers j walking after their own lusts. It is a question tliat has often exercised the inge- nuity of the curious, whether there be any decai/ in nature ? or whether all things are not s-ill, as they were from the beginning, in all their degrees of vigour and perfection? But, be the matter how it will as to the natural world ; we have reason to believe, that there are degeneracies in the moral. This, indeed, our Saviour supposes in the question, When the Son of Man cometh shall he find faith on the earth 9 Implying, that in the last times, there shall be remarkable fallings from the faith, and a general reign of unbelief : which cannot take place without great defection in morals also. Not that we are to think, that the holy penmen sup^ * Joseph Glanvil was born 1636, and died 1680, M7 posed, that these evils were not in other days, as well as in the last. No — the same catalogue of vices runs through every age. But the meaning, I conceive, is, that in the latter, they should be more notorious and more numerous. And we may naturally suppose the scoffers in the text, who walk after their ow7i lusts, to be scoffers at religion : which would necessarily hinder and disturb them 7nost in a course of such immorality and profane- ness. Scorn may justly be considered as one of the greatest indignities that can be offered : more especially so, when one is contemned by his in- feriors ; by those who are his dependants, and have their bread from his bounty. And such is the case hej^e, with every possible degree of aggrava- tion. The universal Sovereign, the King of kings and Lord of lords, before whom angels how, and devils tremble, is derided by the slaves of his king- dom and creation. The Father and Benefactor of the world is flouted by those that have their being and all their comforts from his goodness, and cannot live, or move, or breathe loithout him. Instead of the lowest reverence, gratitude, and prostrations, they lift up their heads in scorn and defiance ; and, as the Psalmist says of them. They set their mouth against the heavens. This is a wickedness beyond even that of devils. We read that they fought against the angels, the ministers of God ; but never that they derided them for their ministries. They oppose God's ends and interests in the worlds but we (ind them not scoffing at him. No — they believe and tremble. But scoffers at relii^ion have so httle dread of the wrath of God, that they endeavour to provoke, and as it were to dare him to pour his displeasure on them. In the words of the text, they walk after their own lusts ; and that too, without restraint, or check from the Spirit of God : which, though it strive long with sinners, will not always strive with men. When they follow their lusts, as those that are joined to them, the Holy Spirit will let them alone. Indeed, nothing that is sacred or serious makes any impression upon them. As well may you write on the water, or paint with a pencil on the air, as to think of bringing the scoffer to any sound and sober judgment. And the .dinner, having made himself incapable of any benefit from the influences of the Spirit, he altogether loithdraws his solicitations : for he will not plough upon a rock, nor sow upon the sands. Scoffers also walk after their own lusts without any check from conscience. It is even made a parti/ with their lusts. It is become reprobate, and given up to strong delusions. They follow their appe- tites qnd passions ; and think and reflect no more than the i easts that perish. " Whither am I going?" and '' What have I done?'- are questions that thei/ never ask themselves. Their whole soul js employed in seeking means to gratify their lusts^ 249 They feel no trouble or disturbance from the greatest enormities. They can blaspheme the name of God by oaths and imprecations every mo- ment ; and every day debauch themselves by drun- kenness and sensuahty, without the least remorse or sense that any thing is amiss ; yea, they make sport of their sin, and even glory in their shame. They live undisturbed in a course of the most abandoned wickedness^ and die in the same, with- out any thought or apprehension of sin, or death, or judgment. They laugh themselves into a state past feeling, and sear their consciences ^.8 it were with a hot iron. They are twice dead, plucked up hy the roots, dead by nature to the spiritual life, and now by these vile habits to the moral also. Lastly, when they are come to this, they are freed likewise from the restraints of the ministers of God's providence, the holy angels. These, who are ministering spirits for our good, are perhaps concerned for us more than we imagine ; throwing obstacles in the way of danger or temptation ; in- wardly and secretly exciting good thoughts and de- fiireSj as Satan does evil ones ; and in many in- stances defending us from the power and subtlety of that fearfui enemy. That there is such an abandonment of incorrigible sinners, wc may learn from the Prophet Jeremiah : We would have healed Babylon ; but she is not healed : forsake her, and let her go : spoken, as some of the learned 350 among the ancients suppose, by the prefeidential angels ; like the voice in the temple before the last destruction of it, '' Let us go hence." Thus, also, in the Psalms, we read, They that lay wait for my soul take counsel together, saying, God hath forsaken him, persecute him and take him; for there is none to deliver him. The good spirits depart from the incorrigible sinner, and leave him to the evil ones. — Such is the first dreadful conse- quence of scoffing at religion ; the scoffers are given up to follow their lusts without restraint, Another is. That they follow without power to leave or dis* obey them. They follow as vassals and slaves, slaves even to the worst of tyrants, and the worst of slaves ; even to him that is held in the chains of darkness, to the judg^nent of the great day : being forsaken of God and his holy angels, the evil ones take possession of them. There is a day of grace ; a time in which there is ground for hope : this is the time, and possibility of repentance. Whenever a sinner repents and turns, he shall be accepted and live. But men may out-live the power and capacity of repentance : and then their sun is set, their day is done. Now repentance begins in a sense and convic- tion of sin. But when a man is arrived at a state past feeling, he is incapable of this. The most terrible judgments and most allurhig mercies have 251 no effect on him. The best physic in the world will produce no effect on a dead carcass ; nor will the loudest voice awaken a marble statue. Religion, whether it be true or not, must cer- tainly be considered as a thing of moment. If true^ the greatest interests both of this world and another, are included in it. So that, whether true or false, it is far from being a subject for spo7% but is entitled to our most serious consideration. The conduct of the scoffer, indeed, tends to the utter dissolution of human society. For, be religion what it will, government owes to it its strength, security, and reverence. Take away religion, and no laws can be put in execution : for there can be no assurance of the truth, where there is no re- straint from religion upon falsehood. And sup- pose but this, that there is no reckoning or ac- count hereafter ; every man may saij and testify what is for the advantage of his lusts ; (for no human laws can reach him) and consequently laws will be useless ; and all government will soon be at an end. If religion be a deceit, it is not so thin and trans- parent a one, as to be instantly looked through by every idle scoffer. If It is an imposture^ it is such a one as has imposed upon the wisdom of all ages ; upon all the old world, and upon the greatest part of the present. And it would be strange indeed, (if it should be so easily detected by every one that can laugh and break mjest ;) that it should so long 252 have been concealed from the wise and prudent, and be revealed at last to debauchees and drunkards. To deride religion is as dangerous as it is void of icit : for the scoffer can never be sure that he is wiser than all mankind who have a reverence for it. He cannot demonstrate that religion is false and ridiculous. Nor is he absolutely certain that there is no immortality or future judgment. If, therefore, it should prove true, after all, that there is a general day of account ; when men shall be summoned by Jesus Christ to be judged according to his Gospel, for a state of eternal happiness or woe ; what will be the case of the scoffer at that day ? Will his mirth support him before his Judge ? Will his wit still abide with him when he shall be called to the bar 9 Will he have the heart to repeat his jokes when the sentence is past upon him ? or will he applaud himself in having laughed at hell, when he is reduced to feel it ? Will he prove himself a boon companion with the devil and his angels ? or make pastime of heaven and religion, amid fire and brimstone ? It certainly is at least possible, that what we have heard of a day of judgment, and a future state of heaven and hell, angels and devils, may be real : and if it be, the scoffer is undone for ever. How extreme, then, is his folly to venture so great a stake, as the life and happiness of his soul for ever- more, upon a confidence that may deceive him ! Nay, he does it upon a presumption that has not 253 even a probability to encourage it. For, if re-* ligion be not certain, yet surely the appearances are in its favour : and no wise man would hazard his soul against such semblances of truth : espe- cially, when the gain for which he runs the risk, must needs be little, and the loss infinite and irre- parable. If religion proves /a/se, the scoffer gains the satisfaction of a little merriment, and possibly of being taken for a wit by his companions : but if it be true, he loses the vision and enjoyment of God, and the eternal happiness and perfection of his soul ; he falls under the vengeance of the Most High, and into the power of devils, under the stings of conscience, and into the pains of hell. Were there even ten thousand probabilities on the part of infidelity, yet, without certainty, no man in his senses would stake all his interests upon it ; when no more could be got by it, than the pleasure of a little laughter. To do it, therefore, when so many appearances (allowing them to be no more) lie on the other side, is downright madness. God has given to all his creatures a principle to direct their actions ; reason to men, and sense and appetite to beasts : so tliat to deride men for governing themselves by their reason, and not by inferior principles, is as absurd, as if a man should laugh at the ox for grazing freely in the field, and not standing still to grow like a tree ; or at the bird, because it flies in the air, and does not creep like the worm upon the ground. g54 Now the scoffer is actuated by an equal degree of folly. He derides men for living- according to the most general rule of nature ; namely, that of self-love and self-preservation. He sneers at them for endeavouring to obtain the favour of God, the peace of conscience, and security of future and eternal welfare. He laughs at them^ because they will not thrust their heads into the fire, and leap the precipice into the gulf of woe» He scoffs at the religious^ because they act for the great ends of their being. God made all things for an end^ and man for the noblest ; the enjoyment of himself for ever. Now the exercises of religion are the way to this end. And to deride men for this, is to laugh at them for acting peril* nently and nobly. The scoffer laughs at the religious for aiming at the perfection of their nature. God made man perfect, but we have corrupted ourselves. We have destroyed our Maker's image, and deformed our natures. Now the design of religion is, to re- pair our ruins, and to renew our original integrity and perfection ; to restore light to the mind, and virtue to the will, and order to the affections ; to heal, and cleanse, and beautify the souL The scoffer derides the religious for acting even upon his own principles. He says there is a God, and laughs at those that worship him. He believes that God is infinitely wise and good ; and yet ridi- cules men for confiding in his wisdom, and trusting 9 255 to his power and goodness. He says, that Christ is the Saviour ; and derides those that are willing to be saved by him : that the Holy Ghost is the Sane- tifier ; and laughs at that holiness he teacheth and produceth. He will tell you, he believes there is a heaven of eternal happiness ; and scorns those that seek it : that there is a hell of endless woe and tor- ment ; and makes sport, of all endeavours to avoid it. Let us then, my brethren, be in earnest in re- ligion ; endeavouring to understand what we pro^ fess ; to believe what we understand ; and to prac- tise what we believe : and then we shall feel such a sense of religion on our souls, as will beget the highest reverence to it. For it is ignorance, infi- delity, and an evil life, that are the great causes of men's contempt for religion. Let us take care that we place not religion in un- certain opinions and vain trifles : and at the same time let us take heed of speaking lightly of any thing appertaining to religion. Sacred things are never to be mentioned but with seriousness and reverence. If we trifle with them in our conversa- tion, this too familiar use of them will bring us to habitual distaste for them ; which in time will grow into contempt. Thus have I shown the sin and danger of scof- fing at religion. And one would think there should be no need of a discourse of this description among a Christian people, who have felt so manyjWg*- S56 ments, and enjoy so many mercies ; who have the Gospel preached to thenj with so much power and plainness, and have made so long and so zealous a profession of it. But is there not a cause for it ? If there be none ; I require your pardon for troubling you so long to no purpose : but if there he ; I pray God that we may all lay it to heart, earnestly beseeching him to awaken those that are guilty of this impiety, to see their sin and their danger, before it be too late ; and to divert from them, and others, the judgments that such bold wickedness most justly deserves; that he would make us all zealous in the things that refer to his glory and the honour of his religion ; and assist us by his grace, in all our holy endeavours to promote those inestimable interests ; begging all in the name and mediation of Christ our Lord, to whom with the Father and the Holy Ghost, be all honour and ado- ration, henceforth and for ever. ^ SERMON XXVI FROM HOPKINS *. PROVERJIS XIV, 9. Fools make a mock at sin. Generally speaking, we are to expect but little or no connexion in the Book of Proverbs. Other parts of Scripture are like a rich mine^ v\^here the precious metal runs in a continued vein. But this is like a heap of pearls ; which, though they are loose and unstrung, are not therefore the less va- luable. There are two things in sin, impiety and folli/ : and lawfully may we scorn the one, whilst we can- not but hate and detest the other. And a due admixture of scorn and indignation is not only well calculated to enkindle our zeal for God^ but may often be a requisite temper for him who is to reprove * Ezekiel Hopkins, Bishop of Londonderry, was born about 163a, and died at the age of 57. s 258 confident and audacious sinners. But to laugh afe the wickedness of others, and to make their guilt and shame our mirth and recreation, is as unchris- tian as it is inhuman : for we may as well laugh at their damnation, as at that which will lead them to it / How glorious was man among created beings, before sin debased and sullied him — the friend of God, the Lord of the creation— till sin despoiled him of his excellence, and made him who was almost equal to the angels, worse even than the very beasts that perish. Canst thou, then, laugh and make a mock at that which has ruined and undone thi/ self sls well as others. Thi/ nature is deformed as much as theirs. When we look abroad into the world, and observe the abominable wicked- ness that is every where committed, what else do we behold in it but the woeful effects of our oimi cor- rupt nature ? We here discover what we are our- selves : for, as in water, face answereth to face, 80 doth the heart of man to man. More reason,, therefore, have we to lament the sins of others than to make our sport of them; since we ourselves, without the restraining grace of God, are but too prone to imitate and perhaps exceed them. Consider, then, how impious, how desperately wicked are they who tempt others to sin, that they may raise a scene of mirth out of the ruins of their souls ; or who sin themselves, and purchase the damnation of their own souls, merely that they ma^f 259 make sport for others. And yet, how many are there that will spare neither God nor Scripture, neither heaven nor religion, if they present but an opportunity for their wit. However sacred, how- ever venerable — nothing can escape them, if they can but turn it into ridicule — wretches ! who dare to violate the most tremendous mysteries of reli- gion, and expose their God to scorn, his oracles to contempt, and their own souls to eternal perdition ; for the praise and admiration of fools, who think they commence wits by applauding blasphemy ! Too many, alas ! there are, who, not content with laughing at the sins of others, make a mock, also, at their own, and think the commission of them a matter even of the most trifling nature. The slightest provocations, the easiest temptations, are sufficient to make them rush boldly into the com- mission of sin. Any slight and trifling gain, any short and transitory pleasure, is fully sufficient to make them venture upon whatever crime either the devil or their own depraved hearts shall suggest to them. How hard, then, must it necessarily be to bring them to any real sorrow or compunction ! Though even the dreadful threaten ings that are denounced in God's holy word, and all the woes and curses of God's justice, be directed against them ; yet will they still hold fast their confidence and boldness ; and cannot, or will not, be persuaded that God should be angry for such trivial causes. s2 260 And too frequently, even if they should happen to -be sensible of the truth of these considerations, they til ink that a slight and formal repentance will suffice to make amends for all. They pacify their consciences, and think they can appease Go cZ also, by crying his mercy ; and consider it as easy to repent of their sins, as it is to commit them. If we would know the cause that induces the wicked to make so light of their sins, we shall find that it is because they see so few instances of God's wrath and vengeance in this world. And those rare ones that cannot but be seen and acknowledged, they are ever more willing to impute to chance, than to the retribution of divine justice. Because God winks at them for a time, they conclude that he is blind ; or, at least, that he does not greatly dis- approve when he does not speedily punish. It would be somewhat difficult, indeed, to answer this argument, were this present life the appointed time of recompence. But, though thou art daily adding to thy sins, and feelest not now the effects of God's wrathful indignation ; yet know, that the storm is gathering around thee. And, when thou launchest forth into the boundless ocean of eternity,, then will it break upon thee in tempestuous fury, and drovvn thy soul in perdition and destruction. Another cause that makes the wicked think so lightly of sin, is, that it cannot affect God with any real injury ; for, as he is not benefited by our ser- vices, neither is he wronged by our iniquities. 2GI Thy sins^ it is true, can never invade God's essence ; for infinitely is it above the vain attacks either of men or devils. But yet thou wouldst dethrone him if thou couldst ; tliou wouldst not have him be so just and holy as he is ; not so holy in hating- thy sins, not so just in punishing them : in a word, thou wouldst not have him to be God. Sinners (remember) contradict God's purity, they rebel against his sovereignty, they violate his com- mands, they defy his justice, they provoke his mercy, they despise his thrcatenings, and hinder the manifestations of his glory to the world : and is all this nothing ? Thou, therefore, who art guilty of this rebelhon against the majesty of heaven, canst thou think that thy sins are slight and inconsider- able, unworthy either of the cognizance or the vengeance of the Almighty ? Believe it, the day is coming and will not tarry, when the guilt that thou carriest so peaceably in thy bosom, and which, like a frozen serpent, stirs not, and stings not, shall, when heated by the flames of hell, fly in thy face, appear in all its native horror, and overwhelm thy soul with everlasting anguish. And then, but alas ! too late, then wilt thou exclaim against thyself, as WORSE than s.fool, or madman, for making a mock at that which has eternally ruined and destroyed thee. Is it not the very height of folly and of madness when men rush into sin, upon the presumptuous confidence, that they may hereafter be sorry that they have done it. They venture on a certain guilt, ia 262 hopes of an uncertain repentance. But God may eut thee off, thou rash and thoughtless sinner^ in the very act of that sin vvhich thou intendest to repent of hereafter : or, if he afford thee time for repentance, he may withhold his grace ; and in hi$ just and righteous, but yet fearful judgment, per- mit thee to go on, treasuring up unto thyself wrath, against the day of wrath. Alas ! how many, in his signal vengeance, has God cut off, with an oath, a curse, or a blasphemy in their mouths, even before they were pronounced. If vengeance should spare thee for a while, yet thou knowest not how soon it may strike thee. It is folly for thee to expect the warning of a sick bed. Death often surprises by sudden casualties, or by diseases equally as sudden. But if God, as thou wouldst have him, should lay thee on the bed of sickness, may he not justly visit thee with such distempers as may make thee incapable of doing* the last kind office to thy soul which thou hast so totally neglected in thy health ? It is folly to expect the admonition of old age. Alas ! the almond-tree does not every where flourish ; and it is not one in many thousands who lays down a hoary head in the bed of the grave. But, granting* thou couldst be assured of the continuance of thy life, yet, is it not the most egregious folly to sin in hopes of repenting, when every act of sin will make thy repentance the more difficulty, if not im^ possible ? 263 And suppose thou wert also certain thai thou «halt repent, yet surely none but fools will pur- chase the pleasures of sin with the bitterness and anguish of a true and hearty repentance. Dost thou seriously consider what repentance is ? It is, not a transitory wish, a deep and anxious sigh, a piercing exclamation of Lord have mercy upon me — No — Repentance is the breaking of the heart, a rending of the very soul in pieces. Say, then, when thou art tempted by thy lusts ; say, — '' If I commit this sin, either I shall repent of it, or I shall not. If I never repent of it (and it is doubt- ful whether I shall or not,) what is there in the sin, that can recompense the anguish and bitterness of repentance?'* But to say, " I will sin; because perhaps I may repent ;** is below the meanest capa- city that ever owned the slightest glimpse of reason. Is it not folly to make a mock of that which will make thee the public scorn of the whole world? How many by their sins and vices have become altogether infamous ! Are they not a shame and a reproach ; and lost to reputation, as much as they are to virtue ? Yes ! The wicked shall be the scorn and the derision of God, of angels, and of men. God tells them so himself Because j/e have set at nought all my counsel, and zoould none of my reproof ; I also will laugh at your calamity^ I tcill MOCK when your fear cotneth ; when your fear cometh as desolation, and your destruction cometh us a whirlwind. Then all their deeds of wicked- S64 ness shall be exposed to the view and the con- tempt of saints and angels ; who shall subscribe to the righteous doom of their condemnation. Think, whither canst thou hide thy shame, when men and angels shall point at thee with scorn ; and thy folli/ shall be proclaimed, loud as the last trumpet of the great Archangel, which heaven and earthy and all the world shall hear ? What is it, then, that makes thee consider sin a thing so trifling, when death and eternal wrath are so certainly entailed on it ? Consider how cutting will te the reflection, when, writhing amid insuf- ferable torments, thou shalt curse thyself as a wretched fool, that ever thou shouldst have made ight of those sins which could not fail to bring thee to destruction. Be persuaded, therefore, O my brethren, to be wise betimes, even whilst it is called to-daj/, in securing the salvation of your souls ; lest you also, when there is no redress, should curse your own folli/i for bringing upon you all those fearful extre- mities of eternal and unmitigated anguish. SERMON XXVIl FROM TILLOTSON *. MATTHEW V. 44. £ut I say unto you, love your enemies, bless them ' ' that curse you, do good to them that hate you, pray for them which despitefully use you, and persecute you. The Gospel promises us forgiveness of sins on two conditions : that we sincerely repent of the sins which we have committed against God ; and, that we heartily forgive to men the injuries and offences of which they have been guilty towards us. The latter of these, from the words which I have recited to you, (being part of our Saviour's Sermon upon the Mount,) shall be the subject of the following discourse. The duty here required of us is, that we bear a * John Tillotson, Archbishop of Canterbury, was born 1630, 3nd died 1694. 266 sincere affection to our most malicious and implaca- ble enemies, and be ready, upon occasion^ to give proofs of it. But since it may seem a hard (Juty, and not so easy to be reconciled either to our inclination or our reason ; I shall endeavour to shoWj that this law is not only reasonable, but more easy, and upon all accounts of mucb greater benefit and advantage, than the contrary : and that upon Jour considerations ; which, 1 think, will not only convince our judgment of the reason- ableness of this precept, but likewise bend ouv will to the obedience and practice of it. I. Consider the act required of us, which is to love. Love, under the government of reason, is the most natural and delightful of all the affections which God has planted in human nature ; whereas hatred and revenge are troublesome and vexatious passions. That revenge is sweet, is a common saying : but to a calm and considerate mind, pa- tience and forgiveness are far sweeter, and afford a more rational and more lasting pleasure. Besides, the consequences of this passion are commonly pre- judicial to ourselves. For the revenge of one injury naturally draws on more; and whoever thinks to transfer the injury which he has received upon him that did it, doubles it upon himself. So if not for their sakes, yet for our own, we should love our enemies, and do good to them that hate ns ; because this is as great a kindness to ourselves, as it is charity to others. 267 II. Consider the object ; it being our enemt/ whom we are required to love. If we persist in our kindness to him, notwithstanding his enmity to us, the enmity may wear off, and perhaps be changed into a sincere and lasting friendship. If we could be impartial and lay aside prejudice, we might discern, perhaps, many good qualities in him who hates us : and virtue is to be owned, and praised, and loved, even in an enemy. Perhaps his enmity to us is not so great and inexcusable a fault, as we imagine. Possibly we have provoked him ; or, by his own mistake, or through the malicious repre- sentation of others, he may be induced to think so. And even at the worst^ we should recollect that he has the same nature^ with us ; which we cannot hate or despise, without the hatred and contempt of ourselves. Some unhappy accident may make men enemies, but, naturally, every man is a friend to another. Consider farther, that an enemy, even whilst he is exercising his enmity towards us, may do us many acts of real advantage ; which, though they do not proceed from kindness, yet in truth are benefits. The malicious censures of cur enemies, if we make a right use of them, may prove of more advantage to us, than the civilities of our greatest friends. We can hardly forbear to love a flatterer, to embrace him, and to take him into our bosom ; and yet ^ professed and open enemy is a thousand times less dangerous. It is fortunate for many that they 268 have bad enemies, who have frequently been the happy occasion of their reforming those faults, which none hut an enemy would have taken the freedom, I had almost said, would have had the friendship, to have told them. Love and kindness will conquer even the worst of men. And, after a man has done the greatest injur?/ to another; not only to find no revenge following* it, but the first opportunity taken to oblige him, is so unexpected and surprising", that it can hardly fail to gain upon ^he very zoorst disposition, and to melt the I^ardest temper. So that we should love our enemies, if not for what they are at present, yet for what they rnai/ be, and in hope that by these means, they may, in time, l^ecome our friends, III. Consider the excellence and generosity of the thing itself. To love our enemies, and to do good to them thai hate us, is the perfection of goodness. It is the most excellent and perfect act of the greatest and most perfect of all virtues — charity ; which, by St. Paul, is called the bond of perfection. So that to return good for evil, and love for hatred, is one of the greatest arguments of a great mind, of deep wis- dom and consideration ; for naturally our first in- clinations and thoughts towards our enemies, are full of anger and revenge; but our second, and wiser thouglits, will tell us, that forgiveness is nuich more generous. Nor can a more glorious victory be gained over another, than that when the injury beg'an on his part^ the kindness should begin on ours. Revenge is rash and blind. Men are spurred on to it by anger. And Solomon observes. Anger resteth in the bosom of fools : whilst he that is SLOW to anger is better than the mighty, and he that ruleth his spirit, ihati he that taketh a city, IV. Consider the perfection and prevalence of the examples proposed to us in the Gospel to allure and engage us to the practice of this duty. And they are no less than the examples of God himself and of the Son of God. The Scripture frequently sets before us the goodness of God's providence to sinners. And this is the argument by which our blessed Saviour enforces the duty in the text, by the words immediately following — That ye may be the children of your heavenly Father, n^ho maketh his sun to rise on the evil and on the good, and his rain to fall on the just and on the unjust This temper and disposition is the prime excellence and perfection of the divine nature: and who would not be ambitious to be hke the most perfect and best of beings ? Be ye therefore perfect, (our Saviour thus concludes his argument,) as your Father which is in heaven is perfect ; which St. Luke renders. Be ye therefore mercijul, as your Father which is in heaven is merciful. And this example ought to be of greater weight w ith us, as there is greater reason why we shoukl do thus to one another^ than why God should do %o to us. Our oflence^ against 270 God are more and greater than any man ever W^s or could be guilty of towards us. We, who stand so much in need of forgiveness ourselves, ought, in all reason, to be ready to forgive others, God can never stand in need of pity or forgiveness : and yet, of his own mere goodness, without any interest or advantage, how slow is he to anger, and how ready to forgive ! But, what comes yet nearer to us, there is also the example of the Son of God, our blessed Saviour; who, in our own nature, and in the midst of the greatest injuries and provocations, practised this virtue to the height : and all for our sakes, as well as for our example. So that he requires nothing of us, but what he himself submitted to with the greatest patience, in our stead, and for our advan- tage. He rendered good for evil — He praised for those that despitefidl^ used him, and persecuted him : and this, not upon cool consideration, after the injury was done^ and the pains of his sufferings were over, but whilst tlie sense and smart of them was upon him, and in tlie very a^ony and bitterness of death. In the height of all his anguish, he poured out his soul an offering for the sins of men, and his blood a sacrifice to God, for the expiation of the guilt of that very sin whereby they shed it ; pleading with God, in the behalf of his murderers, the only excuse that was possible to be made for their malice, namelj^, their ignorance ; and spend- ing his last breath in that most cJiaritable j^raj/e?' for 8 271 tfiem — Father, forgive them, for they knom not what they do. Can we seriously contemplate the kindness and charity of the Son of God to the sinful sons of men, after all our bitterest enmity towards him, and our most cruel usage of him ; and all this charity exercised towards us, in the very midst of such dreadful sufferings ; and not be influenced to go and do likewise^ by an example so admirable in itself and of such mighty advantage to us ? But our blessed Saviour, knowing* our reluctance to the practice of this duty, has urged it upon us by such forcible arguments, that, if we have any tenderness for ourselves, we cannot refuse obedience to it. For he plainly tells us, that no sacrifice that we can offer will appease God towards us, if wq ourselves are implacable to men. If ihau bring thy gift to the altar, and there rememberest that thy brother hath aught against thee, leave there thy gift before the altar, and go thy way : first be reconciled to, thy brother, and then come and offer ^% E^fi' Un*-*! ^^"'^ ^Lity be discharged, God will accept of no service, no sacrifice at our hands. And therefore our Liturgy declares it to be a necessary qualification for our worthily receiving the sacra- ment, that we be in love and charity with our neighbours ; because this is a moral duty, one of eternal obligation, without which no positive part of religion, such as the sacraments are, can be acceptable to God ; especially since in this blessed ^iacrament of the body and blood of Christ we expect 272 to have Vi\e fori^iveness of our sins ratified and confirmed to us. And how can we hope for this from God, if we ourselves be not ready to forgive one another^ ? He that hath shewed no mercy, says St. James, shall have judgment without mercy. In that ex- cellent form of prayer which our Lord himself has given us^ he has taught us so to ask forgiveness of God, as not to expect it from him^ if we do not forgive one another. And the deeper lo imprint it on our minds, our blessed Saviour, immediately after the recital of this prayer^ has thought fit to add a very remarkable inforcement of this petition, above all the rest ; for if says he, ye forgive men their trespasses, your heavenly Father ivill also forgive you : but if ye forgive not men their trespasses ^ neither will your Father forgive your trespasses. He has also represented to us, both the reason- ahle7iess of this duty, and the danger of doing contrary to it, in the parable of the wicked servant; who, when his Lord iiad just forgiven him a debt of ten thousand talents, seized his fellow-servant by the throat, and, notwithstanding his humble submission and earnest entreaties, threw him into prison for the trifling debt of a hundred pence. Terrible is the application of this parable; so likewise, says he, shall my heavenly Father do also unto you, if ye from your hearts forgive not every one his brother their trespasses. The greatness of the injuries which are done to Uf, is the reason commonly pleaded why we cannot forgive them. But whoever thou art that makest this an argument why thou canst not forgive thy brother, lay thine hand upon thine heart, and think how many more and greater offences thou hast been guilty of against God ; look up to that just and powerful Being that is aboibe, and consider well, whether thou dost not expect and stand in need of more mercy and favour from hirn^ than thou canst find in thy heart to show to thine offending brother ? Would we have God, for Christ's sake, to forgive us the numberless provocations which we have been guilty of against his divine majesty? and shall we not for his sake, for whose ssike w^e oursehes are forgiven, be willing to forgive one another ? We think it hard, to be obliged to forgive great injuries; yet woe be to us all, and most miserable shail we be to all eternity, if God do not thai to us, which we think so hard and unreasonable for us to do to one another. It is wonderful that so many persons should be so apt to despair of the mercy and forgiveness of God; when we consider what clear and express declarations God has made of his readiness to for- give our greatest sins and provocations upon our sincere repentance ? but the wonder will be much nhated, when we consider with how much difficulty men are ever brought to remit great injuries. But our comfort in this case is, that God is not as man ; T f374 that HIS ways are not our loays, neither Hi^ thoughts OUR thoughts; hut as the heavens are higher than the earth, so are his ivai/s higher than our ways, and his thoughts than our thoughts. To conclude in the words of the wise son of Sirach — He that revengeth, shall find vengeance from the Lordy and he will surely keep his sins in remembrance. Forgive thy neighbour the hurt that he hath done unto thee, so shall thy sins also be forgiven when thou pray est. One man heareth HATRED against another ; and doth he seek pardon of the Lord ? He shcweth no mercy to a man which is like himself ; and doth he ask forgiveness of his own sins ? Enable us, O Lord, by thy grace, to practise this excellent and difficult duty of our religion; and then forgive us our tVespasses, as we forgive them that trespass against us ; for thy mercy's sake, irt Jesus Christ ; to whom with thee, O Father, and the Holy Ghost, be all honour and glory, adoration and obedience, now and for ever. SERMON XXVllL FROM YOUNG* ROMANS Xll. 1 / beseech you, ihe7'efore, brethren, by the Tiiercies of God, that ye present your bodies a living sa- crifice, holy, acceptable unto God, which is your reasonable service. The word sacrifice, in its most simple sense, sig- nifies no more tlmn the offering of something unto God : whence it follows, that wherever there is a religion^ there must be a sacrifice ; because there tan be no religious worship without the offering of something to God. Now it was instituted under the laiOj that men should offer sacrifices of the in- crease of their cattle and of their ground : but such sacrifices as these could be no other than a very defective service. They came very short of the great ends of religion ; very short of what was fit * Edward Young, the father of the Poet, died at Sarmn, of Xvhich he was Dean, in 1705, in the sixty third year of his age-, t2 '^6 for a rational creature to give, and for an rnfinlCe Being to accept. And therefore our Apostle forms his description of tlie CImstian sacrifice as it were in opposition to those sacrifices of the law ; and ar- gues that if we will make a worthy offering, holy and acceptable unto God, and such a one as may amount to the estimation of a reasonable service^ we must offer something better than fruits and beasts ; something more suitable to the majesty of God, and more expressive of our honour of him : and the only thing we have of this kind to offer, is ourselves, * For, though sacrifice be expressed in the text, by our bodies, yet that must be interpreted of our ivhole selves : for our bodies alone will not answer the duty ; because they are but a part of us. And we may learn from the analogy of the legal insti- tution, that whatsoever is offered to God must be entire. Thus, for example, when the Jew was to offer a lamb, but could not go to the expense of it, he might offer two turtles, or two pigeons : but half a lamb (though of greater price J would not have answered the purpose ; because to divide the sacrifice had been to profane it. Yet, after all, had the Jew divided his lamb, his sacrifice had only been defective ; it had not been unclean : but in the offering of ourselves by parcel unto God, the part reserved will defile the part of- fered, and render the lohole unclean. Thus the malice or pride of the soul will poison all the ser- 277 vices of the body, in like manner as the filihiness of the Jlesh will unhallow all the offices of the soul. And thus it is in vain that the hand be liberal^ if the eye be lustful ; it is in vain that the appetite be temperate^ if the hand be griping or unjust. Every ill that we allow, will canker and spoil every good that we do : and no man can be clean to God, that is not clean throughout. It is evident^ then, that our bodies (in the text) must be taken figuratively, to signify our whole selves. And indeed we may consider as a complete paraphrase of the text, what is said in the communion-office of our public Li- turgy, *^ and here we offer and present unto thee, O Lord, ourselves, our souls, and bodies, to be a reasonable, holy, and lively sacrifice unto thee/' Let us now proceed to the manner in which this sacrifice is made ; which the text informs us is by presenting ourselves unto God : that is, by dedi- cating and devoting ourselves to his service. But as the rnatter of this our oblation consists of several parts (namely, of as many parts as we our- selves are composed of — understanding, will, pas- sions, affections, senses, and members) and each of these requires a several conduct, I shall add a few words of particular direction to each of them. First, then, we must dedicate our understanding to know Jesus Christ, and him crucified ; that is, to learn the patience and love of Jesus : and, for a motive, let us consider, that without this, nothing- else can possibly make us loise. 278 We must dedicate our will to that holy rule of resignation, 7iot as I zmll, but as thou wilt : and, for a motive, let us consider, that what God wills for us is always safe ; but what we will for ourselves, we are never siii^e it will be safe for us to attain. We must dedicate our passions (I mean our anger, fear, g-rief, and hatred) to the discipline and chastisement of sin : and, for a motive, let us con- sider, that there is hardly any other business in the world, upon which these passions can wisely and innocentlj/ be employed. We must dedicate our affections (I mean our love, hope, joy, and desire) to the pursuit of things ABOVE : and, for a motive, let us consider, that all things below at least debase our affections, if they do not defile them. We must dedicate our senses to the gymnasium., or field of exercise (as the Apostle directs) to have them trained and brought under restraint : and, for a motive, let us consider, that if they are let loose^ they will so impose upon our understanding (as the Apostle intimates in the same verse) that we shall '^lot be able to discern betwixt good and evil. Finally, we must dedicate our members to be the instruments of righteousness unto holiness : and, for a motive, let us consider, how it is that these meiubers ought to be employed, which are the members of Christ, as well as ours. Thus is it, then^ that our sacrifice is to be made: In respect of ^vhich every man is a priest untQ 279 himself: for.indeed, who but ourselves can oftei* us unto God ? others may beseech or advise ; but none has any command over the motions of our heart but our own will : and therefore that will must be the Priest. And it is for this reason that the whole people of Christianity are stiled in Scrip- ture a holy priesthood, and a royal priesthood. The latter epithet denoting- the ^reat honour con- ferred on us^ in that we have not only leave, but right and authoritj/, to make a present of ourselves to God, with assurance to be accepted in Christ Jesus. Another particular in which we are to consider this sacrifice, is its quality — It tnust he a living one. The word living imports here one tlrat is quick- ened by grace, and raised up to the state of a pure intention of soul ; one that is resolved with strong- purposes, and fervent desires^ to perfect holiness in the fear of God. Such a one, therefore^ presenting- himself to God^ becomes properly a living sacrifice. The very beasts, when laid upon God's altar, were not to be dead there. They must, as it were, be alive again, and be actuated anew hy fire. And that same fire, no doubt, was, both in its use and origin, a designed emblem of that warmth of af- fection, which is required to quicken all the offices of our sacrifice; a warmth that is to be derived from heaveUj from the influences of God's Holy 280 Spirit : and therefore is it that those influences are called in Scripture, the huptisni of fire. Water is not siifficient for us, though it cleanse us ; because it is a sluggish element : there must be also^re to actuate, and inflame, and mount us upwards. Having thus far viewed the nature of our sacri- fice, I pass to its commendation, as it is contained in the text ; namely, that it is holi/, acceptable, and our reasonable service. — All which particulars I shall show are so peculiar to this our spiritual sacri- fice, that they never could be duly ascribed to any other. First, then, this sacrifice of ours is hob/. We cannot deny but that the ritual sacrifices of the law, inasmuch as they were iptituted by God as a part of his worship, were in some sense holy ; but, such was their nature, they were holy because they were instituted, not instituted because they were holi/ : and therefore God says of them ex- pressly, that they were ordinances not good. And it is in opposition to these that the Prophet Micah says, 27ie Lord hath shelved thee, O man, what is good : and what is that, but to do justice, and love mere?/, and walk humbly with thy God ? which are the pure offices of our Christian, our spiritual sacrifice. For we know that there are sacrifices more nearly related to holiness than the ritual could ever be ; sacrifices of a moral nature, of perpetual obligation ; and therefore a part of ^81 our Christian service ; which, however, are not ac- ceptable to God, unless ourselves are first offered to him. By these moral sacrifices I mean. First, j)rai/erSy and praises ; which are called, The calves of our lips ; because offered to God as those beasts were by the law ; though of a much holier nature. And therefore, where God rejects the blood of bulls and of goats, he requires thanks^ giving, as a proper and lasting service. And yet, for all this, prayers and praises borrow all their value from the mind of the offerer : so that if that be unsanctified, both of them are turned even into sin. There is another moral sacrifice, thatof c/ifln(y; a sacrifice 'voherewith God is well pleased, says the Apostle. And this sacrifice is in some sense better tlian the former, because it always leaves some good effect behind it ; that is, the receiver has be- nefit by the gift, whatever be the mind of the giver ; (which is more than can be said of prayers and praises) : and yet, while our souls are at a dis- tance from God, charity is but lost expencc. In- deed the Apostle tells us, that we may give all our goods to feed the poor, and yet it shall profit us nothing. Nay, there is yet a nobler sacrifice than all these, I mean martyrdom, when man offers up his life for the seal of his religion : and what can bear a nearer affinity to holiness than this ? The Apostle, 6 282 however, tells us that it is possible to give our bodies to be burnt, and ' yet it shall profit us nothing. — So that it is not the blood, nor yet the cause, but purely the mind, thsit makes the martyr. The sincere love of God must recommend what we do, or else it cannot be acceptable : and this love is the soul of that sacrifice which our text requires. The last commendation of the Christian sacrifice is, that it is a reasonable service ; that is, a service worthy a reasonable creature's offering to God. The^rs^ reason for the rite of sacrificing- seems to have been the acknowledgment of God's supreme dominion ; the acknowledgment, that as all the creatures thus offered proceeded from his bounty ; 60, of right, they were all his. And yet it is certain, that he who will reasonably acknowledge God's dominion, must do it out of his hearty and not out of his herd. And indeed Samuel intimated as much to Saul, when he told him, that To obey was better than sacrifice, and to hearken than the fat of rams. A second reason for sacrificing was the profes- sion of thankfulness to God ; mankind thus indi- cating that they were ready to part with the most precious of what they had for his sake. This, therefore, made it necessary for every one to make his offering out of his own stock, and at his own ex- jjence ; which David seems to have regarded when he replied to Araunah, That he would not offer to God of that which would cost him nought. And 283 yet it is certain, that he who will reasonahli/ ex- press his thankfulness to God, must do it by charity ; that is, by parting" with what he has, for GocVs sake, to those that want it. A third reason for sacrificing was to acknow* ledge by a symbol, that the wages of sin is death ; and, that as the beast was slain, so, in justice, should be the sacrijicer also. And yet it is certain, that he who will reasonable/ express the demerits of sin, must do it, not by the penance of his beast, but by his oicn repentance and mortification. A fourth reason for sacrificing was to signify the gre^i propitiation, the death of Christ ; and to pre- figure that blood which was able to atone, and cleanse ; though the blood of bulls and goats could not. And yet reason tells us, that though the propitiating blood of Christ might be shadowed forth by a slain lamb, yet it could not be applied to the remission of sins but by a humble faith : upon which account it is said, that by faith Abel offered a more excellent sacrifice than Cain, Prom all which it appears, that the rite of sacri- ficing never amounted to a reasonable service. All it amounted to was no more than a reasonable sign, or symbol ; whilst the reasonable service i/se//' consisted in the moral duties ih^i were sig- nified and pointed out by those symbols ; namely, obedience, charity, repentance, and faith : all which are the essentials of our Christian sacrifice, when we oifer i^ ourselves unto God. It is evi« 284 dent, therefore, that the offering of ourselves iinto God is the only reasonable service^ and that ALONE wherewith God is pleased, or has been pleased at any time since the beginning of the world. He, therefore, that shall serve God as a Spirit, in spirit and in truth ; he that shall serve God as hob/, with probity of manners ; as omniscienty with re- verence of thoughts ; as bountiful, with willingness of heart; as merciful, with imitating that mercy we hope for ; such a man as this shows what Chris- ^ tianity is, and that it is the only standard of a ^ reasonable [service : such a man as this offers a sacrifice worthy oi himself ; and (as it is graciously interpreted) worthy of God ; and (as the Prophet Micah has rated it) more worthy than thousands of rams, and ten thousands of rivers of oil. ■'^. SERMON XXIX- FROM BEVERIDGE* £XODUS HI. 14. And God said unto Moses, I am that I am : and he said, thus shall thou say unto the children of Israel, 1 am hath sent me unto you. All the happiness of which mankind is capable^ consists in the enjoyment of that supreme and all- glorious Being, which we call God. But we can never enjoy him^ unless we first serve him, nor serve him, unless We first know him. And this knowledge we never can attain, without consulting those divine oracles, in which this Almighty Being has been pleased to discover his perfections to us. From these, therefore, I shall endeavour to show what thoughts and conceptions we should frame in our minds concerning the most High God, and * William Beveridge, Bi&hop of St, Asaj^, was born 1038, and died 1707* ^6 Vvhat influence they will have upon our hves and actions. Bat who is sufficient for these things ? At least, who am /, that 1 should take upon me to speak of Him, by whom alone I speak ? and, being myself but a finite and sinful creature, should strive to un- veil the nature of the infinite and most holy God ? Alas ! 1 cannot so much as begin to think of him, but my thoughts are confounded, and my whole soul seems unhinged and overwhelmed within me. His mercy exalts me, his justice depresses me, his wisdom astonishes me, his power affrights me. How then shall I dare to discourse of him, and en- deavour to manifest and declare his greatness and glory unto others? Had he not himself, in his most holy word, given me a command to do it, I should not presume to attempt it. But, since he has been pleased, both to blame his people for not knoioing him, and his ministers for not making him known to his people ; and has enjoined us so to display and discover his divine perfections^, that others may fear and love him ; in obedience to his command, I shall stammer out as well as I am able, what we are to believe and conceive of him. But where shall I begin to speak of Him, who had no beginning, and will have no end ? And by what words can I express His glory, who infinitely surpasses all expressions ? All expressions, did I say ? Yes, and conceptions also. For his nature i^5 so pure, his goodness so great, his knowledge so ttmiscendant, his power so boundless, his wisdom^ justice, and mercy so mysterious, his glory so m-* Comprehensible, and all his perfections so infinitely high, that our highest conceptions of him are still infinitely below him. And, therefore, when he w^ould make himself known to us in his Holy Scrip- tures, he is pleased to condescend to our capacities, so as to adapt his expressions to the weakness of our apprehensions ; not speaking of himself as he really is, (for tiien we should not be able to appre- hend his meaning) but as a nurse to a child^ who utters not her mind in complete sentences, but lisps in broken language, suitable to the shallow capacity of its tender years. So even God speaks to us in such language as we are best able to understand ; sometimes making use of the names that we give to the several parts of our bodies, and passions of our minds, to signify those infinite perfections that are in him, or the effects of them upon us. Thus he uses the word eye to signify his omniscience ; and the word hand to express his power. Thus also he uses the words rejoicing, grieving, loving, hating, repenting, and the like, to denote some- thing in him, which we cannot so well apprehmid, as by the dark resemblance which these our pas- sions have of it. As, then, it is by names that we usually know both persons and things, and distinguish one from another; hence God is pleased to give himself such names in holy writ, from whence we may 288 gather what he would have us think of his nature^ so as to distinguish him from all other things. That which he himself in a more especial manner calls his name, is Jehovah t which our English translation always renders The Lord ; and which is the most proper and essential name of God, sig- nifying essence, or being itself. Hence, therefore, it having pleased the most high God to reveal himself to us under this name or title^ he thereby suggests to us, that he is the Being of all beings, who gives being to, and there- fore exercises authoriti/ over all things. 7%us much I thought right to premise concern* ing this great and most glorious name of God ; be- cause it will prepare us for better understanding the words of the text, in which he is pleased to manifest himself under the same notion that is in- timated to us by that name. For we find, that Moses being ordered by God to bring the children of Israel out of Egypt, he said unto him. Behold, when I come unto the children of Israel^ and shall saT/ unto them, 'Mie God of your fathers hath sent me unto you ; and they shall say to me. What is Ms name ? what shall I say unto them ? Then it follows. And God said unto Moses, I am that I AM. And he said, thus shall thou say unto the children of Israel, I am hath sent me unto you. He does not say, I am the great, the living, the true, the everlasting God ; he does not say, I am the almighty creator^ preserver, and governor of 289 Uxe whole world ; but / am that I am : intimating, that if Moses desired such a name of God, as might fully describe his nature, that is a thing impossi- ble ; there being no words to be found in any language, by which to express the glory of an in- finite Being ; especially so as that finite creatures should be able to conceive it. He is pleased, how- ever, in these words to acquaint us what are the thoughts he would have us entertain of him, Moses, desiring to know God's name, certainly in- tended by it to understand his nature, who and what he i$. To which he is pleased to return this answer, / am that I am ; or, as the words also signify, / icill he that I will he. Which expres- sion suggests to us, First, That he is one Being, existing in and of himself. His unity is implied in that he saith, I ; his existence, in that he saith, I am ; his existence in and of himself, in that he saith, I am that I am; that is, I am in and of wj/seZ/^ not receiving any thing-yro/n, nor depending upon any other. For he that is not of himself, but depends upon another for his being, as all creatures do, can never say, / am that I am, or / loill be that I loill be ; he- iause he can never be sure but that immediately he may not be : for He from whom we receive pur being, may, deprive u^ of it when he pleaseth. So that we can never promise ourselves to be, any longer than we lind ourselves in existence : be- V 290 cause it is in God, that we not only live and move, but have our very being also. But we may further observe, that as God asserts the unity of his nature in saying I am, so he as plainly asserts a Triniti/ of Persons in that nature, by calling himself Elohim, in the plural number : for in the original it is, Elohim said to Moses, / am thai t am. And nothing, indeed, is more usual than for these two names Jehovah and Elohim to be put together, the one of the singular, the other of the plural number ; the first denoting the unity of the Trinity, the second the Trinity in the unity. Still, though there be Elohim, three distinct Per- sons ; yet all and every of them may equally say, I am that I am. And, therefore, we must not conceive of God, as made up of several parts, ov faculties, but as one who alone is that he is, and whatsoever is in him, is himself God in himself is a most simple and pure act, and therefore cannot have any thing in Win), but what is that most simple and pure act itsef The same may be said of all his attributes. They are ail one and the same act in him ; but we are forced to apprehend them severally, by reason of the finiteness of our understandings : whereas God, whose understanding is infinite as himself, does not apprehend bimself under the distinct no- tions of wisdom, or goodness, or justice, or the like^ but only as Jehovah, And therefore he says not, 291 t art! wise, or just, or good, but simply, / am that I am. Moreover, as God is pleased to say only that he isy without respect to time, or place, it necessarily follows, that he is in all places, at all times, or, as St. Austin expresses it, '' in all things, beyond all things, every wliere vvholly the same God/' So that he is as really here, as he is in the highest heavens : only he is said to be there in a more especial manner, because in ia more especial manner he there unveils and manifests himself^ And for the like reason he is said to be present in places dedicated to his service, because he distributes his blessings more especially to those who meet to serve him in such places ; accordhig to his promise. In all places where I record my name, I will come unto thee, and 1 will bless thee. And, as the omnipresence and omniscience, so also the omnipotence of God is clearly implied in those words. He being Jehovah, (Being itself) whatsoever he wills should be> lUust be. And this is the proper notion of omnipotence, whereby God doeth ibhatsocvcr he pleaseth. Thus it was that he made all things at first, only by expressing his will and pleasure that they should be, and imme- diately they were. He said only. Let there be light, and there was light : Let there be afLrma- mament in the midst of the waters, and it was so. Thus it was that our Saviour cured the leper. He only said, / will, be thou clean, Aiul thus it was v2 292 that he raised Lazarus from the dead : he said but Lazarus, come forth ; and the words were no sooner out of his mouthy than Lazarus arose from liis grave. By saying, / am that I am, God also assures us that he always is the same, without any variable- ness, or shadoto of turning. He uses, therefore, his name Jehovah (of the same signification) to show his immutabilitij , saying, / am Jehovah, 1 change not ; therefore the sons of Jacob are not consumed. Where we may likewise observe, that his immuiabiliti/ , signified by this name, is to be understood not only of his essence, but also of his decrees, his threats and promises. For he gives this as the reason w!iy they were not consumed, because he is Jehovah, wlio doth not change, but faithfully pcrformeth the promises which he had made them. Hence it is that we read in Moses and the PiO])hets, when he threatens any judg- mcnt, or promises any blessing to his people, he commonly confirms it by saying, Thus saith the Lord, or I am the Lord, or Ye shall know that I am the Lord. And hence we may perceive the true meaning of what hitherto has seemed so obscure, when God says to Moses, 1 am the Lord: and I appeared nnlo Abraham, unto Isaac, and unto Jacob, by the name of God Almighty ; but by my name Jehovah was 1 not known unto them : that is, I never made myself known, nor confirmed ray 4 293 promise to them, as I now do to thee, by saying, / am Jehovah, For this is the first place in all the Scriptures where these words are used, as an entire proposition of themselves, for the confirma- t'xon of what is said. He assures the children of Israel, that he now will perform what he had promised to their fathers, by saying, lam Jehovah; which in effect is the same with, I am that I am. I shall instance only one more of the many per- fections signified by these words, and that is, the eternity of God. This is intimated by St. John, when he says of God, Who is, who was, and who is to come. For, that he intends it as a proper name of God, is evident from this, that the Apostle wishes to the Asian churches, grace and peace, not from him who is, but from him who is, who was, and who is to come ; that is, from Jehovah, from / am that I am. Thus also our blessed Saviour signified his eternity, by saying, Before Abraham was, I am. For, had he been measured by time, as all creatures are, he must have said, Before Abraham was, I was. But he says. Before Abraham was, I am. And so uses the same ex- pression of Himself, which God does in my text, and thus demonstrates himself to be the same God who said, I am that I am. Thus having offered something towards the ex- planation of the frst of these mysterious sayings, I shall briefly consider the other, whereby God calls himself absolutelyy I am. For, that it is a 294 proper name, is plain, because tliough it be a verh of the Jirsit person, it is here used as a noun sub" stantive, and the nominative case to another verb of the third person, I am hath sent me, A strange expression ! But when God speaks of himself, he cannot be confined to rules of grammar ; being infinitely above the reach of all the languages in the world. And, therefore, it is no wonder, that, when he would reveal himself, he quits our common made of speaking one to another, and expresses himself in a way most suitable to his own nature and glory. Hence therefore, as, when he speaks of himself, and his own eternal essence, he says, / am tJiat I am ; so, when he speaks of himself, with reference to his creatures, and especially to his people, he says^ / am. He says not, / am their friend, their father, their protector. He says not, I am their light, their life, their guide ; but only, / am. He sets, as it were, his hand to a blank, that his people may write under it what they please, that is good for them. As if he should say. Are they weak f I am strength. Are they poor ? I am riches. Are they in trouble ? I am comfort. Are they sick ? I am health. Are they dyin^ ? I am life. Have they nothing ? I am all things. I am wisdom and power, I am justice and mercy, I am grace and goodness, I am glory, holiness, perfection, eternity, Jehovah, 1 am. Whatsoever is suitable to their nature or their several conditions, that 395 I am: Whatsoever is good in itself^ or desirahk to them, that I am. Whatsoever is pure and holj/, whatsoever is needful to make men happy, that I AM. So that, in short, God here represents himself unto us as an universal good, and leaves us to make the application of it to ourselves, according to our wants, capacities, and desires, by saying- only, generally, I am. When, therefore, we apprehend a Being so infi- nitely above us, how low, how despicable must we appear in our own eyes, who, in comparison of Him, are next to nothing, and may be made so altogether whensoever he pleaseth ! With what reverence and godly fear should we serve and ivor- ship him I For how can we think of so great a, God, and not fear him ? of so powerful a God, and not obei/ him ? How can we think of so immu" table a God, and not trust in him ? of so good a God, and not love bim with all our hearts and souls? But who is able to express the happiness of those who are always thus thinking upon God? None, surely, but they who enjoy it. They can tell you, that there is more solid comfort, more real delight in one single thought of God rightly formed, than all the riches, and honours, and pleasures of this world are able to afford. As they live above this v/orld, they arc pever troubled or disturbed at whatsoever /?«pp€ws in it. For, let whatever hap- pen, ^hey ^ ^^i^gkjig^^ wisdom, power. 296 and goodness, ordering and disposing it ; so as to make it turn to God's gloiy, and their good. And therefore, the same things which luffle the minds of others, to them are matter of joy and triumph. Thus, eveti whilst they are on earth, they live in heaven, and are always ready and prepared to go thither, where they shall most perfectly anvhich cannot, reason- ably be thought, therefore, to have any other origin than Apostolical order and appointment, delivered at the very Jirst establishment of Christianity/, Such, for example, is that in the Office of the Oommunion, where the Priest says, JLift up your hearts ; and the people answer. We lift them up unto the Lord. There is no Liturgy in any Church to this day\ but has this form. Such is the form of thanksgiving in the same Office of the Communion, to be performed by the Priest and people; the Priest saying, Let us give thanks unto our Jjord God; and the people answering. It is meet and right so to do. Such, also, is the Doxology or glorification of the ever-blessed Trinity, Glory be to the Father^ and to the Son, and to the Holy X^host. For this Doxology was far from being introduced upon occasion of, and in opposition to the Arian heresy, (as some have erroneously supposed,) but is to be found in the most ancient Liturgies, and is, indeed, an essential part of Christian worship, ne- cessary to be used by all Christians, had there never b««n aay heresy in the world. For all Christians 502 are baptized in the name of the Father, and of the Son, and of the Holi/ Ghost ; that is, into the faith and service, and worship of the Holy Trinity ; and so^ from their very haptisrtiy are bound to render and give to each person divine vvorship and adoration. Indeed this is the main difference be- tween the worship of Christians and Jews, The Jews worship God as one single person ; acknow- ledging neitlier Son nor Holy Ghost subsisting in the divine nature. But we Christians worship God in a Triniti/ of persons and unity of essence ; God, the Father, Soti, and Holy Ghost, three Persons and one God. The same harmony and consent of the ancient Liturgies is to be found in the Office of Baptism ; where the person to be baptized is obliged first to renounce the devil (ind all his works, the pomps and vanity of the world, &c. and then to profess his faith in the Holy Trinity^ God, the Father, Son, and Holy Ghost. This form is to be found in the Liturgies of all the Churches of Christ throughout the world, almost in the very same icords : and therefore is unquestionably of primitive and apos- telical origin. 1 could give you other instances of the like nature : but these^ I think, are suffteient to show that there were . set, prescribed offices and^ forms of prayer and praise, and profession of faith, delivered to all the Churches of Christ,, by the Apostles, or their immediate successors. Indeed, the exercise of the public worship of 303 God in set and prescribed forms of prayer, has been the practice of all settled Churches of God, not only ever since Christianity , but even before our Saviour's coming into the world. All the learned know, thai the ancient Church of the Jiews, before Christ, had set forms of prayer which they used in their temple and synagogues : as have also the Jews even at this very day. And, indeed, many of those forms are excellent ; and have no other fault to be found in them, but that they do not end as the prayers of us Christians do, through Jesus Christ our Lord. Nay, it is worthy of observa- tion, that Christ himself when he recommended to his Disciples, a prayer to be used by them, did net frame an entirely 7iew one, but took out of the ancient prayer-books of the Jews, what was good in them, and thence composed that which we call the Lord's Prayer. Our Father, which art in heaven, was the usual preface of the Jewish prayers. And all the following petitions are to be found, almost in the very same words, in their formularies* And the subsequent reflection of the learned Grotius upon it is remarkable : " So far was the Lord and Founder of the Christian Church from all afTcctation bf unnecessary novelty.'* Thus has our Saviour plainly shown us what should be our respect for forms of prayer that have been anciently received and approved by the Church of God, A^d, indeed, it were no difficult thing to show, that many of the offices and forms of prayer^ and other religious 304 institutions of the Church of Christ, are^ in their first origin, to be referred to the Church of God before Christ's coming- in the flesh : Christianity being no innovation, but merely the perfection of the old religion ; and it being the same spirit of Christ that governed the Church of God, both under the Old and the New Testament. You see^ then, what prescription we can plead for set forms of prayer in the public worship of God. And we have reasons of the utmost loeight to strengthen this prescription. In the first place, they are useful and even necessarj/ to obviate and prevent all extravagant levities, or worse impieties ^ in public worship. If the prayers of the Church were left to the private conceptions of every minis- ter, how lamentable would be the service of God in many congregations ! Of this we had sad ex- perience when our Liturgy was laid aside. What impertinencies, what tautologies, what bold and familiar addresses to the divine Majesty, nay, what blasphemies were heard in the houses of God from. the ministers of those times ! Set and established forms of prayer in public worship, are also necessary, that all the members of the Church may know and tinder stand the prayers in which they are to join : and this can never be the case without a public and prescribed Liturgy, If a man come into a congregatic n where the minister is left to pray as he pleases, he cannot immediately Join with him^, unless he have 305 an i?nplicit faith in the person thus officiating: hof can he direct his devotion, as a reasonable service^ immediateli/ to God, but must first take time to hearken and consider, whether the prayers of the minister be such as he may safely and heartily join in : an inconvenience that is effectually removed by ybrms of prayer, prepared and provided before- hand by the wisdom of the Church. False doctrines, nay, heresies, may be propagated by prayer as well as preaching ; and by the former, perhaps, more successfully than by the latter. Por^ when the ignorant shall hear their minister giving vent to any peculiar notion in his address to Almighty God, they will be apt to con- clude, and not without reason, that he is fully as- sured of the truth of it ; and has good grounds for it toOj or he would not dare to utter it before the face of God himself. And thus the confidence of ,the minister begets in the simple hearer a good opinion of it; which grows by degrees to a stedfast belief and perswflsioTz. But, on the other hand, set forms of prayer, com- posed and prescribed by the wisdom of the Church, are the strongest defence and security against inno- vations in faith. For surely the Church will take care that her Liturgy and Common Prayers shall not contradict, but rather confirm, her articles of religion. Indeed the ancient Liturgies were so framed, that they were a kind of system of orthodox divinity, and a complete antidote against heresy, X 306 And in this, the Liturgy of our Church yields not o any of the ancient Liturgies : since we are obliged by it to confess the faith of all the ancient creeds. But more especially our frequent dox- ologies to the most holy and ever-blessed Trinity, abundantly secure us against Arianism and Socini- anism ; of all heresies the most dangerous. From what has been said^ we surely have good reason to reprove the error and folly of those^ who are against all set and prescribed forms of prayer in the public worship of God ; and who^ for no Other reason than that such forms are used in our Church, separate from the communion of it. These men must have been separatists and schis- matics, had they lived in any other settled Church of Christ since the days of the Apostles : the exer- cise of public worship being never in awy age of the Church (before this latter age of innovation) permitted and entrusted to the discretion and abi- lities of every private minister. So that to those who cry up the private concep- tions, or extemporary effusions of their ministers, in opposition to set forms of prayer, prescribed by the wisdom of the Church in the public worship of God ; we may answer with the Apostle, We have no such custom ; nor the Churches of God. And whereas they pretend that they cannot edify by such forms of prayer, nor find any warmth of de- votion in tho use of them, they thereby confess^ that they cannot serve and worship God as did the sot primitive confessors and martyrs, and all good Chris- tians for many succeeding ages. I doubt not, however, but some of them are men of good intentions and pious dispositions; and if they had not been imposed upon by their deluding teachers, they would have been of another temper. But they have been taught by those deceivers, that prescribed forms of prayer are a stinting of the spirit ; and consequently that a prescribed form of prayer and the spirit of prayer are inconsistent: which is as much as to say, that a man cannot make use of any of the penitential Psalms, nor any other forms of prayer or praise in that divine book ; no, nor repeat even the Lord's Prayer itself, with the spirit of prayer : to affirm which, what is it but the height of madness ? Woe be to the men that have thus abused those poor, or rather those precious souls, for whom Christ died, and shed his most precious blood! that, by such absurd pretences have drawn them into schism, and a sinful separation from the best of Churches. But there are some o{ our Dissenters who pre- tend that they are not against all set forms of prayer, nor do they dislike our Liturgy, merely as it is a prescr i bed ybrm; but because there are some, nay, many things in it that are not agreeable to the word of God, and to which therefore they cannot assent. Now all that I have to say to them is this, 1 will not be so extravagant in praise of our Liturgy as to say that it is absolutely perfect : for this were in x2 308 effect to say^ it is more than a human composition. But this I aver, that there is no passage in it, but what admits of a fair and candid interpretation ; and that there is nothing' in it which can in any respect be considered sinful, or such as upon that account a man might justify his separation from the com- munion of our Church. And as to the main body of it, it is an office and form of prayer the most consonant to the holy Scriptures at this day extant in the Christian zoorld. Let it be our comfort, then, my brethren, that we serve and worship God as did the primitive confessors and martyrs, and all good Christians since. No less remai:kable for their learning than their piety, our first reformers took care to retain and preserve what was primitive and good in the Li- turgies of other Churches, and to pare off all ex- crescences and adventitious corruptions of after times. We have no prayers to saints or angels : but all our prayers are directed, as they ought to be, to God alone, through Jesus Christ the only Me- diator between God and man. We have no fabu- lous legends imposed on us : but we have the holy Scriptures, both of the Old and New Testament, in tlie most judicious order daily read to us. W^e have an entire sacrament : the cup of blessing in the holy Eucharist, which was sacrilegiously taken from us by the Church of Rome, being happily re- stored to us. ' With praise to God, then, for these his mercies^ 309 let us make a g-ood use of them. Let us constantly resort to the prayers of our Church, and neglect no opportunity of receiving the holy Sacrament. And in our prayers let us be serious, reverent, and de- vout ; shaking* off that coldness and indifference which in too many is so sadly observable; and which is certainly but too well calculated to render the best of Liturgies ineffectual and contemptible. In a word, let our practice answer to our prayers : let us live like Christians, and as becomes the mem- bers of so excellent a Church. And if we do so, our prayers will be acceptable to God, and bring- down a blessing, not only upon ourselves, but upon our Church and State too, and we shall see peace in Sion^ and prosperity in our Israel. Which God of his infinite mercy grant, through our Lord Jesus Christ, to whom, with the Father and the Holy Ghost, be given all honour and glory^ adoration and worship, now and for evermore. SERMON XXXL FROM SOUTH*. JUDGES Vlll. 34^ 35. And the children of Israel remembered not the Lord their God, who had delivered them out of the hands of all their enemies on every side, J^Teither shewed they kindness to the house of Jeruhhaal, namely Gideon, according to all the goodness which h^ had shewed unto Israel. We read, that when the children of Israel had passed seven years in cruel subjection to the J\Ii- dianites, who oppressed them to such a degree, that they had scarcely bread to fill their mouths, or houses to cover their heads (for we find them hiding them- selves in dens and caves ; and no sooner had they sown their corn than the enemy destroyed it) in this sad and calamitous condition, in which one would have thought, that a deliverance from such op- ♦ Robert South was born 1633, and died 1716. 311 prcssion would have eternally bound theni to their deliverer, God raised up Gideon, and rewarded his courage and conduct with the entire overthrow of this mighty and numerous^ or rather innumerable host; and that in such a manner, and with such strange and unparalleled circumstances, that, in the whole action, the mercy and the miracle seemed to strive for the pre'eminence. And so lively a sense did the Israelites seem to entertain of the merits of Gideon, and the obligation he had laid upon them, that they all, as one man, tendered him the regal government. Then said the men of Israel to Gideon, rule thou over us ; both thou, and thy son, and thy son's son, also ; for thou hast delivered us from the hand of Midian. To which he answered as magnanimously ; and, by that answer, redoubled the obligation ; / will not rule over you, neither shall my son rule over you, but the Lord shall rule over you, -Thus far, then, we see the workings of a just gratitude in the Israelites ; and goodness on the one side, nobly answered with greatness on the other. Yet in the subsequent chapter, we find these very men, cutting off' the very race and pos- terity of their deliverer, by the slaughter of three score and ten of his sons, and setting up the son of his concubine, the blot of his family, and the mo- nument of his shame, to reign over them ; and all this without the least provocation or offence given them, either by Gideon himself, or by any of hi« 312 house. After which, we can no longer wonder at the account given of the Israelites in the text : that theij remembered not the Lord their God who had delivered them out of the hands of all their enemies on every side. Neither shewed they kindness to the house of Gideon, according to all the goodness which he had shewed unto Israel. It is my design, therefore, from this remarkable subject and occasion, to treat of ingratitude ; and from the case of the Israelites towards Gideon, to develope the nature ^principles, ^w^propertiesoiiWi^ odious and detestable vice. Indeed, there is not any one vice or ill quality incident to the mind of man, against which the world has raised such a loud and universal outcry, as against ingratitude. Ingratitude is never mentioned even by any heathen writer, but with the utmost detestation : and indeed it is of such malignity J that human nature must be stripped of humanity itself, before it can be guilty of it. We may define it to be a7i insensibility of kind- nesses received, without any endeavour either to acknowledge or repay thein. To repay them, indeed, by an equivalent, is not in every man's power ; and consequently, cannot be his duty : but thanks are a tribute payable by the poorest. There is none so indigent, but has a heart to be sensible of, and a tongue to express its sense of, a benelit received. And surely the hands that are so often reached out to receive, should sometimes be lifted up to bless. The whole course 9 313 of nature is a great exchange, in which one good turn is, and ought to be, the stated price of another. If we consider the universe as one body, society and conversation may be said to supply the office of the hlood and spirits ; whilst gratitude makes them circulate. Look over the whole of creation, and you will find that the band or cement that holds together all the parts of this great and glorious fabric, is gratitude : for 1 know not to what else to compare it. You may observe it in all and every of the elements : for, does not the air feed the Jlame f and does not the flame at the same time warm and enlighten the air ? Is not the sea always sending/oH^, as well as taking in ? and does not the earth most fully balance the account with all the elements, in the fruits and productions that issue from it ? and, in the light and influence that the heavens bestow upon this lower world, though it cannot equal their benefaction, yet, with a kind of grateful return, it reflects those rays, that it can- not recompense. He who has a soul devoid ojE- gratitude, would do well to bid it learn of his body : for all the parts of the latter minister to one another. The hands, and all the other limbs, labour to bring food and provision to the stomach ; and the stomach returns what it has received f)iom them in strength and nutriment, diff'used into all tlife parts and members of the body. In short, gratWde is the spring that sets all the wheels of nature in 3U motion: and the whole universe is supported by giving and returning. Ingratitude, on the contrary, is a quality that confines, and, as it were, shuts a man up wholly within himself ; leaving bim utterly destitute of that principle, which would dispose him to com- municate and impart those redundancies of good of which he is possessed. No man ever is a sharer with an ungrateful person. Be he never so full, he never runs over : but, like Gideon's fleece, though filled and replenished with the dew of heaven, he leaves all dry around him. Now this, surely, if nn?/ thing, proves that it is the effect of ill-nature : which, indeed, so clearly shows itself in this des- picable vice, that, wheresoever you see ingratitude, ^on may as infallibly conclude, that in the same breast there is ill-nature. It is a saying as true as it is common, that the diposition and temper of a man may be gathered as well from his companion as from himself And it holds in qualities, as it does in persons : it being seldom that any great virtue or vice is found alone; for greatness in erery thing will have attendants. With respect to ingratitude, we have seen how base it is, both in its own nature, and in the prin- ciple from which it spiking s : and we may see the same yet more fulh/ in those vices with which it is always in combination : two of which 1 shall mention; Y\Q.me\y, pride ^ and hard-heartednesSyOi^ want of compassion. 315 And first for pride. The original ground of our obligation to gratitude is, that each man has but a limited right to the good things of the world ; and, that the natural and allowed way, by which one is to obtain possession of these things, is^ by his own industrious acquisition of them. Consequently, when any good is dealt to him any other way, than by his own labour^ he is accountable to the person who dealt it to him, as for a thing to which he had no right or claim, by any action of his oion. But pride shuts a man's e?/es against all this, and so fills him with an opinion of his own transcendent worth, that he imagines himself to have a right to all things ; as w^ell those that are the effects and fruits of other men's labours, as of his own. Sp that, if any advant^ige accrues to him, by the /i- berality of his neighbour ^ he does not look upon it as a free and undeserved gift, but rather as a just homage to that worth and merit which he conceives to be in himself ^ and to which all the ivorld ought to become tributary. No wonder, therefore, if he reckons himself wholly unconcerned to acknowledge or repay any good that he receives. For, while the one considers that he is doing him a kindness, the other accounts him to be only paying a debt. His pride makes him even worship himself: and, indeed, every proud, ungrateful man has this pro- perty of an idol, that, though he is presented with never so great offerings, he takes no notice of the offerer. So that you may rest assured, that there 316 never was any one remarkable for his ingratitude, who was not equally so for his pride ; nor any one proud, who was not equally ungrateful. For, as snakes breed in dunghills not singly, but in knots, so, in such base and degenerate hearts, you shall ever find pride and ingratitude indissoiubly twisted together. The greatest examples of ingratitude have been equally notorious for their pride and ambition : to begin with Satan, the father of them all. That excellent and glorious nature which God had be- stowed on him, could not prevent his ingratitude and apostacy^ when his pride bid him aspire to an equality with his Maker, and say, / will ascend, and he like the most High. And did not our first parents most correctly copy his example ? ingrati- tude making them trample on the command^ because pride made them desire to be as Gods, and to brave omniscience itself in the knowledge of good and evil. What made Absalom reject the kindness of his indulgent father^ but because his ambitioti would needs grasp the sceptre, and place him on his father's throne } and^ in the courts of princes, is there any thing more usual, than to see those that have been raised by the favour and interest of some powerful minister, trample upon the steps by which they rose^ rival him in his greatness^ and at lengthy if possible, step into his place ? In a word, ingra- titude is too base to reiurn a kindness, and too proud to regard it; like the tops of mountains^ 817 barren, but yet lofty ; they produce nothing, they feed no one, they clothe no one, yet are they high and stately, and look down upon all the world around them. The other concomitant of ingratitude is hard- heartedness, or want of compassion. It was in- gratitude that put the poniard into the hand of Brutus ; but it was want of compassion which thrust it into Caesar's heart. When some fond and inconsiderate father thinks fit to str^ip himself before he lies down to his long sleep, and to settle his whole estate upon his son, has he not been too frequently requited, with want and beggary, scorn and contempt? When Tullia, daughter of Ser- vilius Tullius, sixth king of Rome (having married Tarquinius Superbus, whom she instigated first to kill her father, and then usurp his throne) came through the street where lay his body weltering in his blood, she ordered her chariot to be driven over the body of her king and father, in the face of all Rome looking on with astonishment and horror. And then, for instances out of sacred story, to go no farther than this of Gideon, did not ingratitude first make the Israelites forget the kindness of the father, and then cruelty make them imbrue their hands in the blood of his sons ? Could Pharaoh's but- ler so quickly have forgotten Joseph, had not want of gratitude to him as his friend, met with an equal want of compassion to him as his fellow-prisoner ? ai poor, innocent stranger, languishing in confine- 318 itient, upon the false accusations of an insolent and abandoned woman 1 Upon the whole^ therefore, we may firmly con- clude, that ingratitude and compassion never in- habit the same breast. And with equal truth may we affirm, that since the world began, there never was any heart truly great and generous, that was not, also, tender and compassionate. And now, to draw some useful consequences^ by way of application.. Never enter into friendship with an ungrateful person : that is, plant not thy friendship upon a dunghill. It is too noble a plant for so base a soil. Friendship consists in mutual good offices : but he, who does a kindness to an ungrateful person, sows his seed upon the sand. To an ungrateful person, in respect of all kindnesses conferred on him, may be applied, as verified, that observation of the lion's den ; before which appeared the footsteps of many that had gone in, but no prints of any that had ever come ouU Love such a one, and he shall despise you. Coin- mend him, and, as occasion serves, he shall revile you. Give to him, and he shall laugh at your easiness. Save his life, but, when you have done so, look to your oion. To him, the greatest favours are but like the motion of a ship upon the reaves ; they leave no trace, no sign behind them: they never melt, nor endear him, but leave him as hard^ as rugged, and as unconcerned as ever. All kind- 8 319 nesses descend upon such a temper, as showers of rain, or rivers of water, into the sea: the sea swallows them all, but is not changed, or freshened by them. I may truly say of the mind of an un- grateful person, that it is j^roo/* against all kindness. It is impenetrable, unconquerable : unconquerable by that which conquers all things else, even by love itself. Flints may be melted, but an ungrateful heart cannot; no, not by the strongest and the noblest flame. After all your attempts, all your experiments, for any thing that jnan can do. He that is ungrateful, will be ungrateful still. The thread that nature spins, is seldom broken off by any thing but death, I limit not, however^ the operation of God*s grace : but, humanly speaking, it seldom fails but that an ill principle has its course^ and nature makes good its blow. Lastly, Wheresoever you see a man notoriously ungrateful, you may rest assured, that there is in him no true sense of religion. You know the Apostle's argument : He who loveth not his brother, whom he hath seen ; how can he love God, whom he hath not seen ? So, by parity of reason, we may argue ; if a man has no sense of kindnesses from one like himself, whom he sees and knows; how much less shall his heart be affected with the grateful sense of his favours, whom he converses with only by imperfect speculations, by the discourses of reason, or the discoveries of faith ? 320 But indeed it is too evident to need any proof. For shall that man pass for a proficient in CImst's school, whose doctrines would have been exploded in the school of Zeno or Epictetus ? or shall he pretend to religious attainments, who is defective and short in moral f which are but th« rudiments, the mere beginnings, of religion; whilst religion is the perfection of morality : so that it presupposes it; it builds upon it: and o^race never adds the superstructure, where virtue has not laid the foun- dation. There may be virtue indeed, and yet no grace ; but grace is never without virtue : and therefore, though gratitude does not infer grace, it is certain that ingratitude excludes it. SERMON XXXIL FROM SOUTH. PROVERBS X. 9. He that iQalketh uprightly, icalketh surely. As it were easy to evince, both from reason and experience, that there is a restless activity in the soul, continually disposing it to exert its faculties ; so Scripture most appositely expresses the life of man by walking ; that is, it represents an active principle in an active posture. And, since his nature prompts him thus to action, it is no wonder if the same nature renders him equally solicitous about the issue and event of his actions. And, for a man to bring his actions to the event proposed and de- signed by him, is to walk surely. Now, he who guides his actions by the rules of piety and religion, lays down these two principles as the ground of all his actions : Firsl^ That there is an infinite and eternal Being so governing the affairs of the world, and taking an Y account of (he actions of men, as, according to their deserts, either to punish or reward them. Secondh/, That there is a state of happiness or' misery allotted to every man hereafter, according to that he hath done, whether it be good or bad. Now, it being clear, that this first of Beings must be infinitely perfect, it will follow, that all other perfections must be derived from him : and thus we infer the creation of the world. Supposing*, then, the world to be created by God ; since it is by no means reconcileable to God's wisdom, that he should not also govern it, creation must needs infer Providence, And, it being granted, that God go- verns the world ; it will also follow, that he does it by means suitable to the natures of the things he governs, and to the attainment of the proper ends of government. Now, man being by nature a free agent, and so, capable of deviating from this duty, as well a« performing it; it is necessary that he should be governed by laws. And, since laws re- quire that they be enforced with the sanction of rewards and punishments, sufficient to operate upon the minds of such as are to be governed by them ; and, lastly, since experience shows, that re- wards and punishments, terminated only with this life, are not sufficient for that purpose ; it fairly and rationally follows, that the rewards and punish- ments by which God governs mankind, do^ and must, look betfond it. 3%3 Whilst, therefore, a man steers hii^ course by these principles ; that is, if he acts piously y soberly y and temperately ; 1 suppose there needs no farther arguments to prove, that he acts prudentially and safely : For he acts as under the eye of a just and severe Judge, who reaches to his creature a com- mand with one hand, and a reward with the other. He sees an eternal happiness or misery, suspended on a few days' behaviour : He lives, therefore, every hour as for eternity ; and his future condition has this powerful influence upon his present practice^ because he entertains a continual apprehension^ and h firm persuasion, of it. But, for a man to believe it certain, that he shall be judged according* to his actions here, and, after judgment, shall receive an eternal recompence, and yet to indulge himself in all the pleasure« of sin, is it not greater madness than for a man to take a purse beneath the gallows, whilst he is actually seeing another hanged for the very same offence ? it is really to dare and to defy the justice of heaven, and, in a word, to bid Omnipotence do its ivorst. Whilst ruin stares him in the /ace, and the sword of vengeance points directly to his hearty still to press on to the embraces of his sin, is a problem unre- solvable upon any other ground, but that sin infa- tuates before it destroys. It were well if every bold sinner, when he is about to engage in the commission of any known »tw, would arrest the execution of his purpose, Y 2 324 with this short question ; ^' Do I really believe it true, that God has denounced death to such a prac- tice, or do 1 not .?" I cannot, indeed, conceive what securiti/ the presuming' sinner can promise himself^ but upon some such argument as this, that God is merciful, and will not be so severe as his word ; and that his threatenings of eternal torments are not so absolute, but that there is some loaj/ left for escape. And, here it must be confessed, that Origen, and some others who have lately so officiously revived his errors, hold, that the sufferings of the damned are not to be, in a strict sense, eternal ; but tliat, after a certain period of time, there shall be, as it were, a a general jail-delivery of the souls in prison, and that not for farther execution, but a final release. Supposing, however, that few sinners find relief from such groundless considerations as these : yet, '' May they not rest a reasonable hope on God's boundless mcrcj/ ?" To this I answer. That the divine mercy, no doubt surpasses all created mea- sures ; yet, nevertheless, it has its proper time : that after this life is the time of justice : and to hope for the favours of mercy then, is to expect a harvest in the dead of winter. God has disposed his works in a certain and inviolable order; ac- cording- to which, there is a time to pardon, and a time to punish : and the time of one, is not the time of the other. When corn has once felt the sickle, it has no more benefit from the sun-shine. 325 Upon what ground can a man promise himself a future repentance, who cannot promise himself a futurity ? whose life depends upon his breath, and is so restrained to the present, that it cannot secure to itself the reversion even of the very next minute. How dares he, who is but dust and ashes, invade the prerogative of Providence, and measure to him- self the issues of life and death, which the Father keepeth wholly in his own power ? He who thinks he sins securely, under the shelter of some remote purposes of amendment, how does he know but that the bow in the cloud is already drawn, and the arrow levelled at his head ? 1 conclude, therefore, that upon the supposition of the certain truth of the principles of religion ; He, who walketh not uprightly, has, neither, from the presumption of God's mercy reversing the de- cree of his JUSTICE, nor from his own purposes of a future repentance, any sure ground to set his foot upon ; but, in his whole course, acts as di- rectly in contradiction to nature, as he does in de- fiance of grace. It fares with men, in reference to their future state, and the condition upon which they must pass to it, as it does with a merchant, having a vessel richly laden, in a storm. The storm increases; threatening its entire destruction. There is, however, one, and hut one way to save it, which is, by throwing its rich lading overboard. Yet still, the man knows not but possibly the storm jn,ay cease, and aili may be jyreserv^d There is 326 little or wo probability^ however, that it will be so. And, ill case it should not, he is convinced that he must bury himself, as well as his merchandize, in the deep. Now, in such a ease as this, should we think he acts rationality, if, on the slender j9ossi6i7i(y of escaping otherwise, he neglected the sure and infallible preservation of his life, by casting away his goods ? no certainly : indeed, so far from it, that, should the storm cease even immediately after he has thrown away his riches ; yet the throwing them away, was infinitely more rational, than could possibly have been the keeping them. For a man, whilst he is in this world, to doubt Vf hether there be a Hell ; and thereupon to live as if there were none ; but, when he dies, to find him- self confuted in the flames ; this, surely, must be the bitterest conviction of an irrational venture, and most absurd choice. In all cases that admit of doubt, reason fails not to determine for the safer side ; and more especially so, if the case be not only doubtful, but also of the most vital importance / when the hazard is no less than that of a soul, and an eternity. He who sat at a table, (however deliciously fur- nished), with a sword hanging over his head by a single thread, or hair, would surely have enough to check his appetite, even against all the rage of hunger, and all the temptations of sensuality » The Only argument that could any way encourage him, would be. That possibly the sword might not fall • 327 but, when his reason should encounter it with the question. What if it should fall? and moreover, from considering the trifling stay by which it hung, should oppose the likelihood that it would, to a mere possibility that it might not ; what could the man enjoy of his rich banquet, with all this doubt and hor- ror in his mind ? Though our condition should really be never so safe, yet an apprehension that it is not so, is surely enough to make us truly miserable. And this single consideration, that it is good to be sure, is, to any rational man, a sufficient ground upon which to rest his belief of religion. But, for argument's sake, let the principles of religion be considered as false: nevertheless, even upon this account also, I doubt not but to prove, that he who walks uprightly y walks much more surely than the wicked and profane. Does any thing shine so bright as virtue, and that even in the eyes of those who are void of it ? For hardly shall you find any one so bad, but he desires the credit of being thought, what his vice will not let him be f So great a pleasure, indeed so indispen- sable a requisite is it to live with honor and a fair acceptance in the world, that to exist without it, is not life, but rather the skeleton of life : like time without day ; or day itself without the shining of the sun to enliven it. On the other hand, is there any thing that more embitters all the enjoyments of life, than shame 328 and reproach ? Yet this is generally the portion of the impious. And should we even set aside all consideration of the glories of a better world, and allow this life to be the only place of happi- ness ; yet surely Cato will be always more honour- able than Clodius, and Cicero than Cataline. It is said of David, That he died full of dai/s riches, and honour : and certainly there was no need of heaven, to render him, in all respects, a much happier man than SauL Care* and toil came into the world with sin, and have ever since remained inseparable from it, both as to its punishment and effects. The ambitious man must pursue his design with a constant and indefatigable attendance on those in power; he must endure affronts, adore the foot that kicks liim, and kiss the hand that strikes him : whilst the man who is humble and contented is virtuous at a much easier rate. His virtue bids him sleep and take his rest, whilst the restless sin of the other compels him to sit up and watch. The robber must run, and ride, and use the most dangerous and even desperate ways of escape ; and probably, after all, his sin betrays him to a jail, and from thence ad- vances him to the gibbet But, let him even carry off his booty with as much safety and success as he can wish, yet the innocent person^ with never so little dJP his own, envies him not, and, if he has nothing, fears him not. JVIoreover, the religious person walks upon surer 329 grounds than the irreligious^ in respect of the very health of his hodi/. Virtue is a friend and a help to nature : but it is vice and luxury that destroy it. And the diseases of intemperance are the natural product of the sins of intemperance. It has been observed, in the earlier ages of the Church, that none lived such long and healthful lives, as Monks and HermitSy who had sequestered themselves from the pleasures and plenties of the w^orld to a constant course of abstinence and devotion. Sin, also, has a natural tendency to bring men under all the forementioned evils ; and, if persisted in, will infallibly end in them. It is not impossible that a man may practise a sin secretly, even to his dying day: yet is it ten thousand to one (if the practice be constant) but that some time or other it will be discovered ; and then shame and con- fusion are the necessary consequence. It is pos- sible, also, that a man may be an old and healthy epicure : but I affirm, that it is next to a miracle if he be so. But, after all, let atheists and sensualists satisfy themselves as they are able. The former of them will find, that as long as reason keeps her ground, religion neither can, nor will, lose her's. And, as for sensualists and epicures, they also will find, that there is a certain living spark within them, which all the drink they can pour in, will never bo able to quench or put out. It must and will survive, in spite of death and the grave ; and live for ever. 330 to convince them, to their eternal woe, of the folly of their principles as well as of their practice. Another thing deducible from the foregoing par- ticulars, is, to inform ourselves as to the way of attaining that glorious privilege, so justly valued by those who have it^ and so much talked of by those who have it not ; I mean assurance. Assurance is that persuasion or confidence which is in us of the pardon of our sins, and our interest in God's fa- vour, upon such grounds and terms, as are laid^down in Scripture, And, since the Scripture promises eternal happiness and pardon of sin, upon the sole condition of faith and sincere obedience ; it is evident, that he only can plead a title to such a pardon, whose conscience impartially tells him, that he has performed the required condition. This, therefore, is the only rational assurance, on which a man with any safety can rely. And he who in this respect would believe surely, must first walk surely : and to do so, is to walk uprightly. And what that is, we have suf- ficiently marked out to us, in those plain and legible lines of duty, requiring us to demean ourselves to God humbly and devoutly ; to our governors obe- diently ; to our neighbours ']Visi\y ; and to ourselves soberly and temperately : all other pretences being infinitely vain in themselves, and equally fatal in their consequences, I'here are some, however, who bolster up their weak and doting consciences with the most absurd 331 confidences founded upon inward whispers of the Spirit, stories of something ivhich they call con- version^ and marks of predestination : all of them (at least as they understand them) mere fancies and delusions ; fig-leaves, that for awhile may seem to cover them^ but will be sure to fall off and leave them naked, before that fiery tribunal, which knows no other way of judging men^ but according to their works. SERMON XXXIIl FROM SPARROW^ 1 THESS. 111. 8. J^ow %