if

THIRTY FIVE
SERMONS ON
SEVERAL SUBJECTS,
In Two Volumes.

SERMONS

O N

SEVERAL
SUBJECTS.

By William Stephens M.A.
Sometime Fellow of Exeter College in Oxford,
and late Vicar of St Andrews iii Plymouth.

Vol. I.

^.(bt? {mrjm.a.ttfctat}.

Oxford, Printed at the Theater,
MDCCXXXVIL

TO THE RIGHT REVEREND
THE LORD BISHOP
E X ET E R;
AND
TO THE VERY REVEREND
THE DEAN and CHAPTER
Of EXETER.

My Lord, and Gentlemen,

P

Ermit me to dedicate to You this Firft
Volume of my late Husband's Sermons,
in Aeknowlegement of the Great Fa
vours he-receiv'd from Your Venera
ble Body.

He was nam'd by You to his Fellowfhip in
Exeter College. He was prefented by You to
his firft Preferment in the Church. And, the
a z Credit

Credit deriv'd to him from the Favours You
were pleas'd to confer on him, was one of
thofe many Confiderations, which indued the
Worthy Corporation ofthe Town oi Plymouth
to elecl: him their Vicar.
Had Providence permitted him a longer En
joyment of Life, he would, no doubt, have
exprefs'd his Gratitude by inferibing to You
Something more worthy of Your Name. But,
as he is now loft to the ; World, and to his Fa
mily, it will be fome Comfort to me under my
Great Affliction, if You fliall be pleas'd to ac
cept this Dedication of his Remains, the only
Acknowlegement that can be made by

My Lord, and Gentlemen,
Dec. 20. x 7 3 6 . Your moft Oblig'd,
moil obedient
Humble Servant
Gertrude Stephens.

THE
C ONTENTS.
SERMONS I, II, III, IV, V, VI, VII.
John V. 39. Search the Scriptures, for in them
ye think ye have eternal Life.
SERMON VIII.
Mark XIII. 32. But of that Day and Hour
knoweth no Man, no not the Angels which are
in Heaven^ neither the Son, but the Father.
SERMON IX.
1. Peter III. 18, 19, 20. Chrifl alfo hath once
fuffer d for Sins, the Juft for the 'Unjuft, [that
he might bring us to God,) being put to Death
in the Flejh-, but quickened, by the Spirit :
By which alfo he went and preached unto the Spi
rits in Prifon;
Which Jometime were difobedient, when once the
hon? -fuffering of God waited in the Days of
a 3 Noah,

THE CONTENTS.
Noah, while the Ark was a preparing • wherein
few, that is, eight Souls were faved by Water.
SERMON X.
Heb. XII- 17. For ye know, how that afterward,
when he would have inherited the Bleffing, he
was rejected; for he found no Place of Repen
tance^ tho' he fought it carefully with Tears.
SERMON XI.
Ro m. III. 2 8 . Therefore we conclude, that a Man
is juftify' d by Faith, without the Deeds of the
Law.
SERMON XII.
Rom. VIII. 16. The Spirit itfelf beareth Wit
nefs with our Spirit, that we are the Children
of God.
SERMON XIII.
Rom. XIV- 13. — That no Man put a Stumbling-
block, or an Occafion to fall in his Brother's
Way.
SERMON XIV.
Coloss. II. 23. Which Things have inched a
Shew of Wifdom in Will-Worjhip .

.1 Isv.

SER-

THE CONTENTS.
SERMON XV.
Rom. IX- 17. Tlie Scripture faith unto Pharaoh,
even for this fame Purpofe have I raifed thee
up, that I might fhew my Power in thee, and
that my Name might be declar d throughout
all the Earth.
SERMON XVI.
1. John III. 9. Whofoever is born of God, doth
not commit Sin; for his Seed remaineth in him;
and he cannot fin, becaufe he is born of God.
SERMON XVII-
1. Pet. IV. 7. The End of all Things is at Hand;
Be ye therefore fober, and watch unto Prayer,

WW

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Mr 

2 fetts.

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bt

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F

Ettiplace Sir George
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Floyer Mr. Charles. 
Fitch Mr.  — . Fetti-

Subfcribers Names.
Fettiplace Mrs,  Stanford. Berks.
Fortefcue Mrs. Mary. Plymouth. Devon.
Fifher Mrs. Charlotte. Trevarder. Cornw.
Freeman Mrs. Margaret. Oxon.
Fynes Mrs. Dormer.  ¦ — -
Fynes Mrs. 

GLoucefter Right Rev. Martin Lord Bifhop of.
Godolphin Hon. Francis Efq.

Gray GorgesGriffithGoodGreyGoochGreekieGardiner
Gregor
Glynn Gery Giffard
GoodwinGillGoole
Greenway
GreenwayGreen
Greenway Gardiner
Goodwyn Gerard
Gore
Gower Gylberte

Lady

Denhill. Kent.

Mrs. MelifTa. Bye. HerefordAi.
Mrs. ¦  ¦ 
Dr. Richard. Magd. Coll. Oxon.
Rev. Dr. Richard.  — ¦
Rev. Dr.  Maft.of Caius Coll. Camb.
Rev. Dr.  Prebend, of Canterbury,
William Efq. Stoke Dock. Devon.
Francis Efq. Tredenick. Cornw.
Nicholas Efq.  ditto.
William Efq. 
Rev. Mr. Anthony. Nutfield. Oxfordfh.
Rev. Mr.Jof. Shipton und.Whichwoodditto.
Rev. Mr. Thomas. Drayton, ditto.
Rev. Mr. John. EynAiam. ditto. 3 fetts.
Rev. Mr. Robert. Chute. Wilts.
Rev. Mr.  Kimpton. Hants.
Rev. Mr. Stephen. Bramley. ditto.
Rev. Mr.  Sarum.
Rev. Mr. Thomas. Ball. Coll. Oxon.
Rev. Mr.  ditto, ditto.
Rev. Mr. Jof Mert. Coll. ditto.
Rev. Mr. Charles. Chrift Ch. ditto.
Rev. Mr  Worcefter Coll. ditto.
Rev. Mr, ,  Exon Coll. ditto. God-

Subfcribers Names.
Goddard Rev. Mr. Will. Plympton St. Mary. Devon.
Griffith Rev. Mr. Lemuel.  Cornw.
Gryles - Rev. Mr. Richard. Laureath. ditto.
Gabell Rev. Mr. Henry. Stoke Langport. Bucks.
Gaudeman Rev. Mr.  — Coddenharo. Suffolk.
Green Rev. Mr. Tho. Burton DafTet. Warwickfh.
Gurney Rev. Mr.  Weftwell. Kent.
Gamage Rev. Mr. John. Sedgefield. 
Gregory Rev. Mr.  Crofsgate. Durham.
Goddard Rev. Mr. Charles. Briftol.
Gold win Rev. Mr. William, ditto.
Gregory Rev. Mr.Edw.WottonUnderedge.Glouc.fh*
Goodall Rev. Mr. - — - — Camden, ditto.
Gregory Rev. Mr. John. Rudford, ditto.
Gillins Rev. Mr.  Southftoke. Suflex.
Geer Rev. Mr.  South Heighton. ditto.
Gueft Rev. Mr. Jof. Titley. HerefordAi.
Gennis Mr. John. Plymouth. Devon.
Gortley Mr. Richard, ditto, ditto.
Gayt Mr. Peter. Totnefs. ditto.
Gregfbn Mr. Francis. Stoke Dock, ditto.
Gibbs Mr. Thomas, ditto, ditto
Gibbs Mr. John. Wringron. Somerfetfh.
Grimftead Mr. Richard. Briftol,
Graham Mr. William. Teddington. Middlefex.
H
HOward Hon. Mr. Charles,
Hamilton Hon. Mr. George. Exon. Coll. Oxon.

HardresHawkins
Hawkins Hoblyn
Hill
Honeywood John Efq.' Elmftead. Kent

Sir William.
Mr. Serjeant.
Chriftopher Efq.
John Efq.

Cornw.
Efq. Canterbury.

2 fetts.

2 fetts.
Harris

Subfcribers Names.
Harris John Efq. Badford. Devon.
Hanger Gabriel Efq. 
Hopton Edward Cope Efq.  — • 
Harris Charles Efq. Oxon.
Hawkins William Efq. Sarum.
Hendly Bowyer Efq.  ¦ 
Hearle John Efq. Penryn. Cornw.
Holcombe Rev. Dr.  Preb. Cantetbury.
Holme Rev. Dr. George. Hedley. Hants.
Hales Rev. Dr. Stephen. Farringdon. ditto.
Harcourt Rev. Dr. James. Preb. Briftol.
Heywood Rev. Dr. Thomas. Chalbury. Oxfordfh,
Hawkins Rev. Dr.  2 fetts.
Hargraves Rev. Dr.  Preb. Weftminfter.
Harris Rev. Dr. John. Winton Coll.
Hardwick Dr. Peter. 
Henchman Rev. Mr. Thomas. Sarum.
Hele Rev. Mr.  ditto.
Hutchins Rev. Mr.  Swire. Dorfer.
Headley Rev. Mr  L Frome Vauchurch, ditto.
Head Rev. Mr.  Sherington. Wilts.
Harding Rev. Mr. Richard. Marwood. Devon.
Howard Rev. Mr. Leonard. Lawton. Ep. ditto.
Hill Rev. Mr. Charles. Fremington. ditto.
Hole Rev. Mr. Richard. N.Tawton. ditto.
Hurrill Rev. Mr. John. Kingsbridge. ditto.
Hedges Rev. Mr. Jof Kelly, ditto.
Harris Rev. Mr. Peter. W. Putford. ditto.
Hemming Rev. Mr. John. Brickleigh. ditto.
Hole Rev. Mr. John. Romanfleigh. ditto.
Honycornb Rev. Mr. Benjamin. Preb. York.
Hubbard Rev. Mr.  Eman.Coll. Camb.
Hickes Rev. Mr. Philip. St. Breward. Cornw.
Hickes Rev. Mr. Nicholas. Minhinniot. ditto.
Harris Rev. Mr, John, Landulph. ditto. Hay-

HaymanHoskyn Herring
HurrellHughes Hearle
Harnefs HawkinsHalfallHamblyHaviland Howell
Hoblyn Hole
Harris HoarHenfleigh
Hnnfdon HorberyHenchmanHutchinsHntchinfon
Holme HeadHooper
HartonHopkinsHooper.
HillHawesHardisHenvil
Hardy
HaywardHarris

Subfcribers Names.
Rev. Mr. John. Werrington. ditto.
Rev. Mr.  • Boyton. ditto.
Rev. Mr.  • N. Petherwin. ditto.
Rev. Mr.  Alternoon. ditto.
Rev. Mr.  Creed, ditto.
Rev. Mr.  St. Mich. Penkivel. ditto.
Rev. Mr.  Gulvall. ditto.
Rev. Mr. —  Sfthney. ditto.
Rev. Mr.  Wendron. ditto.
Rev. Mr.  St. Hilary, ditto.
Rev. Mr. John. S. Petherwin. ditto.
Rev. Mr. Jof. Merval. &c ditto.
Rev. Mr.  St. Columb. ditto.
Rev. Mr.  Exon- Coll. Oxon.

Rev- Mr, John. New Coll. ditto.
Rev. Mr. Jof. Jef. Coll. ditto.
Rev. Mr. Thomas, ditto, ditto.
Rev. Mr. John. Ball. Coll. ditto.
Rev. Mr. Matthew. Magd. Coll. ditto.
Rev. Mr. William, ditto, ditto.
Rev. Mr. Richard. Line. Coll. ditto. 2 fetts.
Rev. Mr. Thomas. Hart Hall, ditto.
Rev. Mr. Thomas. Braz. N. Coll. ditto.
Rev. Mr.  Canterbury.
Rev. Mr.  Hailfham. SufTex.
Rev. Mr  . Whifton. ditto.
Rev. Mr. William.  ditto.

Rev. Mr.
Rev. Mr,
Rev. Mr.
Rev. Mr.
Rev. Mr.
Rev. Mr.

Rev. Mr. Philip. Ham. ditto
Rev. Mr. George. Briftol.

Beckley. ditto.
St.Clem.in Haftings.ditto.
Glynd. ditto.
Seaford. ditto.
Rowner. Hants.
¦ Upper Clatford. ditto.

Hutchins

Hutchins
Hind
Huggins
Hayter
Harper

Subfcribers Names.
Rev. Mr. — :  Pirton. Oxfordfh.

Rev. Mr, Thomas. Lillingft, Lovell. ditto.
Rev. Mr. Charles. Chinnar. ditto.
Rev. Mr. Thomas. Arch D. York.
Rev. Mr. John. Beckford. Gloucefterfh.
Huntingdon Rev. Mr. Frampton. Fairford. ditto.
Hill Rev. Mr.  Hodnet. Salop.
Hancock Rev. Mr. •  Salrafh. 
Hughes Rev. Mr.  . Sodbury.  •
Holdfworth Rev. Mr. Henry. Dartmouth.
Holden Rev. Mr. Robert,  Derbyfh,
Rev. Mr.  Purley. 

Rev, Mr. Edward.
Rev. Mr. Thomas.
Rev. Mr. John.

Harrifbn
HobbsHaywardHolbrook
Harrifon
HomeHalesHales
Hill
Harris
Harris
HicksHorrelHome
Hawley
Harvey
Hayward
Hunton Honycomb Mr. John. Hunfhaw. Devon.
Honycomb Mr. Hugh. Wyer Giffard. ditto.

Rev. Mr. John. Southgate. 
Rev. Mr. Samuel. 
Mrs.  BiAiopsbourne. Kent.
Mrs. Catherine. Beakesbourne. ditto.
Mrs. Frances. Plymouth. Devon.
Mrs. Honor, ditto, ditto.
Mrs. Joanna, ditto, ditto.
Mrs. Margaret, ditto, ditto.
Mrs. Mary, ditto, ditto.
Mrs. Phil 
Mrs. 
Mrs.  - —
Mrs. Mercy 
Mifs.

HoliesHilliardHuntHerleHaye

Mr. John. Stoke Dock, ditto.
Mr. William, ditto, ditto
Mr. Edward, ditto, ditto.
Mr. Thomas ditto, ditto.
Mr. Thomas, ditto, ditto.

Har-

Subfcribers Names.
Harward Mr. John. Tamerton. ditto.
Hill Mr. John. Plymouth, ditto.
Hellier Mr. John, ditto, ditto.
Hill Mr. Francis ditto, ditto.
How Mr. George, ditto, ditto.
Heming Mr. John, ditto, ditto.
Harris Mr. Thomas, ditto, ditto.
Hele Mr, Richard, ditto, ditto.
Hamblyn Mr. John, ditto, ditto.
Hoyle Mr. John, ditto, ditto,
Hollowcomb Mr. John, ditto, ditto.

2 fetts.

Harvey. Mr. William, ditto, ditto.
Heming Mr. John. Lamerton. ditto.
Hull Mr. Thomas. Mount Edgcumb. ditto.
HufTey Mr. John.  Cornw.
Hawke Mr. John. Tregenna. ditto.
Hony Mr. John. Trenant. ditto.
Harris Mr. John. Trehawke. ditto.
Haydon Mr. Richard. Liskeard. ditto,
Hoblyn Mr.  ~ C. C. C. Oxon. % fetts.
Haynes Mr. St. John. Ball. Coll. ditto.
Huyfh Mr. Richard, ditto, ditto.
Hopton Mr. Richard Cope. Chr. Ch. ditto. 2 fetts.
Hony Mr. John. Exon Coll. ditto. 2 fetts.
Hodge Mr. Ambrofe. ditto, ditto.
Hafledine Mr.  Organift of Durham.
Heighes Mr. William. Anftey. Hants.
Hungerford Mr. Thomas. Briftol.
Hayward Mr. John. Gloucefter.
Hawkins Mr. William. St. Clements. Oxon,
Hall Mr. Henry. Cookham. Berks.
Honycomb Mr. Henry. Buckland.  ¦
Hayward Mr. William.  ¦
Hilliard Mr.  London.
Hayley My. -¦  ¦ — — .
Harding ¦ ¦  — -

Irby

Subfcribers Names.

IRby Jones
Jenner
Jackfon Jennings JonesIlbert Ivie
Jordan JefFeries Jenkins
James
Jones Jenkin
Jones Imber Jones
Jones I net
Jones Ingram Jones
JackfonJenkins
JohnfoR Jacob Jubb Imber
Juckes
Johns Jones
jordaine
Joce

Sir William.
Rev. Dr. Walter, 
Rev. Dr.  Magd. Coll. Oxon.
Rev. Dr. Gilbert. C. C. C. ditto.
John Efq. Parliament Office.
John Efq.  — Gloucefterfh.
William Efq. Bowingsleigh. Devon.
John Efq. —

Rev. Mr.
Rev. Mr.
Rev. Mr.
Rev. Mr.
Rev. Mr.
Rev. Mr. -

Chanc. of Chichefter.
- Winton.
Hertfmonceux. Suflex
E. Grinftead. ditto.
Rodmall. ditto.
Canterbury.
Rev. Mr. Samuel. Faccombe. Hants.
Rev. Mr. John. Itchin Stoke &c. ditto.
Rev. Mr.  Waltham. ditto.
Rev. Mr. Henry. Batsford. Gloucefterfh.
Rev. Mr.  — Preb. Worcefter.
Rev. Mr.  Little Bedwin. Wilts.
Rev. Mr. John. Whichford. Warwickfh.
Rev. Mr. Edward. Jef Coll. Oxon.
Rev. Mr. Lancelot. Queen's Coll. ditto.
Rev. Mr. —  Haitland. Devon.
R'ev. Mr.  Madg.Coll. Camb. 6 fetts,
Rev. Mr. •  Fordington.Dorfet. 2 fetts,
Rev. Mr. George. 
Mr. Thomas. Winton.
M. • — _ Hoxton. -

Mr. Thomas. Plymouth. Devon.
Mr. William, ditto, ditto.
Mr. John, ditto, ditto,
Mr. John. Stoke Dock, ditto.

6 fetts.

Jones

JonesJones
Jervis Jenkins Jackfon Ifaack
Jackfon Jones
Jeynes Inman
Jackfon InwinInwin

Subfcribers Names.
Mr. John, ditto, ditto.
Mr. Thomas. •  Cornw.
Mr.  Exon. Coll. Oxon
Mr. Richard. Pemb. Coll. ditto.
Mr.  Southwark.
Mr. Gilbert. Modbury. 
Mr. Jofeph. 
Mr. John.

2 fetts.

Mr. Nathaniel.  : —
Mrs. Sarah. Plymouth. Devon.
Mrs. Mary. . 
Mifs  Southwark.
Mifs 

Kllmurray Kendal
Knollys
KekewichKeymifh
Knibb Kelly
KnowlerKelway
K,endal
KendallKingKingKendal
Kelway Kemble
Kimberly
Kennett Knollys Kenr

K
Right Hon.

¦ Vifcountefs of.
Walter Efq. Pelyn. Cornw.
Francis Efq. Thame. Oxfordfh'.
Peter Efq. 
Edmund. Efq. Bothulli. Monmouthfh.
Rev. Dr. George. Appleton. Berks.
Mr. Arthur. Exon. Coll. Oxon.
Mr. Charles. Canterbury.
Mr, Henry. Plymouth. Devon.
Mr. Nicholas. Totnefs. ditto.
Mr. William. Gloucefter.
Mr. John, ditto.
Mr. Edward. Oxon.
Capt. Charles. Polkeeves. Cornw.
Rev.iMr.  ¦ St. Mary's Romney Marfli.
Rev. Mr. Daniel, Shirehurn. Gloucefterfh.
Rev. Mr.  — Magd. Coll. Oxon.
Rev. Mr.  Preb, Peterborow.
Rev. Mr. — — Black Bourton. Oxfordfh.

Rey. Mr. Richard, Ducklingtan, ditto. Kiplin

Siibfcribers Names.
Kiplin Rev. Mr. John. Thame, ditto.
Keyt Mrs. Agnes. 

LOndon Right Rev. Edmund Lord Bifh, of. 6 fetts"
Leigh Rev. Dr. Theoph. Mr. Ball. Coll. Oxon.
Lye Rev- Dr.  Arch Deac. Gloucefter.
Lifle Rev. Dr;  ¦ Arch Deac. Canterbury.
Linch Rev. Dr.  Dean of ditto.
Long Rev. Dr. Charles. Chiveley. Berks.
Lombard Rev. Dr.  Lanteglofs. Cornw.
Love Richard Efq. Bating. Hants.
Lime Blackman Efq. Inner Temple. Lond.
Lambard Thomas Efq. ditto, ditto.
Lacy Rowland Efq. Pudlicot. Oxfordfh. 2 fetts.
Lenthal John Efq. Burford. ditto.
Leigh William Efq. Addleftrop. Gloucefterfh.
Loveday William Efq. Brackley. Northamptonfh,
Lock Peirfbn Efq. Stoke Dock. Devon,
Luther Richard Efq.  • 
Langton John Efq. 
LifTet Rev. Mr. Richard. Farringdon. Hants.
Lechmere Rev. Mr.  Warnford. ditto.
Lyfon Rev. Mr. Morgan. Longworth. Berks.
Loder Rev. Mr. Seymor. Hinton. ditto.
Langley Rev. Mr. Benjamin. Compton. ditto. 2 fetts,
Langbain Rev. Mr.  Winton Coll.
Lloyd Rev, Mr.  Mansfield, Suflex.
Leyland Rev. Mr.  Eaft Dean, ditto.
Lord Rev. Mr.  Alfrifton. ditto.
Lang Rev, Mr. James. Exon.
Lavers Rev. Mr.  — Woodleigh. Devon.
Luck Rev. Mr. Robert. Barnftaple. ditto.
Ley Rev. Mr. Thomas. Meeth. ditto.
Ley Rev. Mr. Samuel. Dolton. ditto. Land

Sub f crib ers Names.
Land Rev. Mr.  Ball. Coll. Oxon.
Lloyd Rev. Mr. John. Jef. Coll. ditto.
Laugharne Rev. Mr. John, ditto, ditto.
Lidgold Rev. Mr. John. Harmlworth. Middlefex.
Rev. Mr. Robert. Standlake. OxfordAi.
Rev. Mr. Henry. Warborow. ditto.
Rev. Mr. Thomas. Wotton. ditto.
Rev. Mr. Samuel. Newbold. Warwickfh.
Rev. Mr.  Denton. Kent.

Lydall Luff
Lee LancafterLunn Lunn Lewis LeedsLlewellyn LloydLindfay Lewis Luckey LangallerLorey Launce Love

Rev. Mr. Bazil. Burham. ditto.
Rev, Mr.  Minfter. Thanet. ditto.
Rev. Mr.  ~ Ipfwich. Suffolk.
Rev. Mr, Simon. Cuthbert. Cornw.
Rev. Mr. John. Chippenham. Wilts.
Rev. Mr. Samuel.  •
Rev. Mr. - — — Long Orton. -~—

Mr. Henry.

Cornw.

Mr. John. Plymouth. Devon.
Mr. Thomas, ditto, ditto.
Mr. J ohn. St. Columb. ditto.
Mr. John. Stoke Dock, ditto.
Le Marchant Mr. James. Jef. Coll. Oxon.
Lewis Mr.  Exon Coll. ditto.
Lufhington Mr. Henry. Wadh. Coll. ditto.

Mr. Henry. Oxon.
Mr  King's Coll. Camb.
Mr.  ditto, ditto.
Mr.  ditto, ditto.
Mr. James. Bath.
Mr. Philip. Liskeard 
Mr. Richard. Totnefs. ——
Mr.  Northamptonfh.
Mr. Nathaniel.  —

LaAier Lofft Leman
Laynge Leak Lyne
Legaflick LeekeLye La Touche Mr. Ja. Degges. Dublin.
Lukey Mr. Henry.  *
c

Law-

LawrenceLymbear Lavington Lane
Luke Lambert Lifter

Subfcribers Names.
Mrs. Dulcibella.

Mrs. Mary. Plymouth. Devon.
Mrs. Margaret, ditto, ditto.
Mrs. Chriftian. ditto, ditto.
Mrs. Elizabeth.  Cornw.
Mrs.  Boyton. 
Mrs  Colbry, 
M

MOrpeth Right Hon. Lady Vifcouritefs.
Morrice Hon. Lady Lucy.
Morgan Lady.  Kinnerfley. HerefordAi.
Molefworth Sit John.
Meadowes Sir Philip
Monkton Rev. Dr.

MatherMortonMeyrick Mervin

Gofport. Hants. 4 fetts.

Mafterman Rev. Mr

Rev. Dr. John. Prefid. C. C. C. Oxon.
Rev. Dr. Thomas, ditto, ditto.
Rev. Mr. Edmund. Jef Coll, ditto.
Rev. Mr. William. Atherington. Devon,

Madge May Marfhall Mudge MorganMerewethevMinifieMilward Marfh Middleton MoningsMills Mills Matters
Mills

Rev. Mr, T
Rev; Mr.

St. Mary Down, ditto.
Broadhempfon. ditto,
TopAiam. ditto.
Rev. Mr. William. AAiprington. ditto.
Rev. Mr.  Plymouth, ditto.
Rev. Mr.  Preb. Winton.
Retf. Mr.  Foxcote. Somerfetfh*
Rev. Mr. James. Staple Grove, ditto.
Rev. Mr. —  Cloford. ditto.
Rev. Mr.  Burlefton. Dorfetfh.
Rev. Mr. Thomas. Clanfield. Oxfordfh.
Rev. Mr.  Canterbury,
Rev. Mr.  Harbledown. Kent.
Rev. Mr.  Telfcomb, Suflex.
Rev. Mr. — - — Hellingley. ditto.

Rev. Mr. Ifaac. Ludfhelf! Wilts.

Maurice

MauriceMace Morgan
Manfel Mar/hall
Munday Milles MetcalfeMonkton MarfhallMartynMay
Mills
Mallett MoyleMartin Moody Manfell
MillerMartin Matthew
Marfh Mills Moreton
MorganManley Medland
MarcyMervin ManglesMoone
MarAiall MoresheadMacdougalMarfhall.

Subfcribers Names!
Rev. Mr. John. Auburn, ditto^
Rev. Mr. Henry. Alderton. Gloucefterfti.
Rev. Mr. Thomas. Swindon, ditto.
Rev. Mr. Thomas. Camden, ditto.
Rev. Mr. Benjamin. Nanton. ditto.
Rev. Mr. Thomas. Aldermafton. Berks.
Rev. Mr.  • Duloe. Cornw.
Rev. Mr. John. Hanworth. Middlefex.
Rev. Mr.  .  — — —

Rev. Mr. John. — 
James Efq. Quy. Cambridgefh.
Thomas Efq. Godmerfham. Kent.
Chriftopher Efq. Nackington. ditto.
William Efq, Grapton. Devon.
John Efq. Bake. Cornw.
James Efq. London.
Hatch. Efq. ditto.
Rawleigh Dawkins Efq. —  =
John Efq. 
John Efq. 
Thomas Efq.  > 
Coll.  Kingfton, Kent.
Mr. John. Ball. Coll. Oxon.
Mr. Robert. Braz. N. Coll. ditto.
Mr. Luke. Mert. Coll. ditto.
Mr. John. Exon. Coll. ditto.
Mr. Richard. Lancefton. Cornw.
Mr. Jof Anderton. ditto.
Mr. Henry. Stoke Dock. Devon*
Mr. Thomas, ditto, ditto.
Mr. Job. ditto, ditto.
Mr. John. Plymouth, ditto.
Mr. John, ditto, ditto.
Mr. John, ditto, ditto.
Mr. George, ditto, ditto. 4fe&s-
c 2 May

MayMotham
MorganMilman
MayoweMarchantMartin
Mather
Montague
MoodyMawzey Morley Mafters
MunionMitchell
Myrry Manfell
MartynMompeflbn

Subfcribers Names.
Mr. William, ditto, ditto.
Mr. Philand. ditto, ditto.
Mr. Jonas.ditto. ditto.
Mr. Francis. Totnefs. ditto.
Mr. John.  ditto.
Mr. William. Bampton. Oxfordfh.
Mr. Thomas. Wilcot. ditto.
Mr. Ch. Teddington. Middlefex.
Mr. Philip. King's Coll. Camb.
Mr. •  ¦ 
Mr. 
Mrs  Droxford. Hants.
Mrs.  Brook. Kent.
Mrs. Mary, Plymouth. Devon.
Mrs. Elizabeth, ditto, ditto.
Mrs.  Bampton. Oxfordfh.
Mrs. Ann. 
Mrs. Catherine. 
Mrs. N

NOrthcote Sir Harry.
Northcote Lady.
Nedham Robert Efq. Member for old Sarum.
Richard Efq. 
William Efq.

Nafh
Norwood
Niblett Naylor

Rev. Dr. Steph. Ward. A. Souls Coll. Oxon,
Rev. Dr. ¦  Dean of Winton.

Newcombe Rev. Dr.
Nichol
Newlin
Norris
Nicolls
NaylorNewton

Dean of Gloucefter.
Weftminfter. 6 fetts.

Rev. Dr. —
Rev. Mr. Richard. EmpAiott. Hants.
Rev. Mr.  Stowe. Gloucefterfh.
Rev. Mr. Edward. Gloucefter.
Rev. Mr.  Preb. Lincoln.
Rev. Mr. tineas. Dunterton, Devon.

North-

Subfcribers Names.
Northcote Rev. Mr. John. Winkleigh. ditto.
Newlin Rev. Mr. Thomas. Beeding. SufTex.
Newton Rev. Mr.  Wingham. Kent.
Norcrofs Rev. Mr.  Hoth field, ditto.
Nicholes Rev. Mr. William. C. C. C. Oxon.
Naylder Rev. Mr. John. S, Steph. by Saltafh. — —
Newcombe Rev. Mr.  lllogan. Cornw.
Nourfe Rev. Mr.  Sarum.
Nelfon Rev. Mr.  : — Winterb. Clenfton.Dorfet,
Napleton Rev. Mr. John, Pembridge. HerefordAi.
Newton Rev. Mr. James. Stanford. 
Neve Rev. Mr.  Alwalton. 
Norman Mr- James. Cticklade. Wilts.
Nabbs Mr. John. Bampton. Oxfordfh.
Neyle Mr. Philip. Exon.
Nicholls Mr. Michael. Plymouth. Devon.
Nicholls Mr. George jun. ditto, ditto.
Nofworthy Mr. Jacob. Totnefs. ditto.
Newell Mr. Stephen. Stoke Dock, ditto.
Nelfon Mr. Aug. ditto, ditto.
Naylor Mr. John. King's Coll. Camb.
Nuncanon Mr. Thomas.  Cornw.
Netten Mrs. Elizabeth. Stoke Dock. Devon,
Netherfole Mrs. Elizabeth. Wilmingfwold. Kent,
O
O Liver Dr. William. Bath,
Oglander John Efq.  -
Oglander Mrs. Mary.
OwfleyOwen
Orchard
OrchardOrde
Osborne

Rev. Mr. John. White Lackington.Somer.fh.
Rev. Mr. Humphry. Jef Coll. Oxon,
Rev. Mr.  Poughill. Cornw.
Rev. Mr.  Lamells. ditto.
Rev. Mr.  Kirk Newton. 
Mr. Rich. Wotton Underedge.GloucefterAi. Pem-

Subfcribers Names.

PEmbroke Right Hon
Pendarves Lady.

Countefs of.

Pocock PalmerPack
Peyton PoUexfen Parker PawletPollen
Prideaux PerrotPowys
Pro&or Prowfe Pye
Parfons Paynton Popple
PynePudner ParkerPhilips Perry PlayerPowellPrimrofe
Peirce ParfonsPraedPhilipsPeploePeters

Rev. Dr. Richard. Ireland.
Rev. Dr. Thomas. Winton Coll.
Dr.  Canterbury.
Dr. George,  ¦
John Efq. Mothecomb. Devon.
John Efq.  ditto.
Norton Efq. Rotherfield. Hants.
John Efq. Andover. ditto.
Edmund Efq. Padftow. Cornw.
Henry Efq. Bamfly. Gloucefterfh.
Philip Efq. Hardwick. • 
John Efq. Henlade. Somerfetfh.
John Efq. Axbridge. ditto.
Henry Efq. Farringdon. Berks.
John Efq. 
Thomas Efq. 
Henry Efq. 
Arthur Efq.
Captain.

Canterbury.

Mrs. Honor. Plymouth. Devon.
Mrs. Mary, ditto, ditto.
Mrs. Mary, ditto, ditto.
Mrs. Mary. Briftol.
Mrs. Sarah. Oxon.
Mrs.  Deal. 
Mrs.  Well Clofe Square. London.
Mrs. Elizabeth. 
Mrs.
Mrs.

Rev. Mr.

A. Deac. Richmond.

Rev. Mr. Ch. St. Mabytf. Cornw.

Pome-

PomeroyPearfePurnellPengellyPaulProbertPaget
Penny
Purfe Prefton PinfoldPorterPrice
Pitt Parry PhillipsPurbeck
PrettyPrince PricePercivalPlafteadParks
Pocock Poole
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as

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WW eAtaw

[I ]

SERMON I.
John V. 39.
Search the Scriptures, for in them
ye think ye have eternal Life.
HE Command here given
us, of Searching the Scri
ptures > and the Motive
whereon it is founded,
(viz. that on our IQiowledge
of them depends our eternal
Lifi,)have made a thorough
Treatment of that Subjed: both ufeful and
neceffary. The Neceffity therefore- of the
Revelation they contain ; the Divine Autho
rity ofthe Books themfelves ; their Fulnels
and Perfection ; their Perfpicuity and Clear-
nefs ,• the univerfal Right of reading them ;
and the feveral Duties relating to them, are
what I propole to difcufs in fome Difcourfes
from this Place.
But, there having arifen many Enemies
and Oppofers of the facred Scriptures, and
thofe of different Seds, Interefts and Deno
minations ; (fome, with the Atheift, denying
A the

% Sermon the Firft.
the very Being of a God, and confequently
the very Poffibility of a Revelation of his
Will ; others, with the Deift, confeffing in
deed a God, but denying that the Scriptures
are any Revelation from him ; others, with
the pretendedOzXhoYick Church, acknowledg
ing both a God and the Truth of the Scri
ptures, but withal detrading from their Per-
fedion, denying their Perfpicuity, and debar
ring Men of their Right to read them;) it is
expedient to remove all thefe Prejudices, and
clear the Scriptures from all their Objedions.
In order to this , I have thought it moft
proper to begin with their Firft and Capital
Enemies, the Denyers of a God; and pave
the Way to a Demonftration of their Divine
Original, by fltewing that there is fuch a
Being as God, to whom we afcribe them.
This Method is alfo the more convenient,
becaufe the Being of a God is the prime Sup-
poiition in this whole Affair ; and upon which,
as neceffary Dedudions, all our future Rea-
fonings will depend. For, when it is once
fliewn, that there is fuch a Being as God,
endow' d with all Perfedions, and poffefs'd
ofthe Attributes of infinite Holinefs, Good
nefs, Wifdom and the like, thefe Attributes
will be a Demonftration of his having re-
veal'd his Will to Man; and that this his Re
velation is none other than what is contain'd in

Sermon ihe Firft. 3-
in the Books of the Old and New Teftament.
As the prime Foundation therefore of all
our Reafonings againft the Anti-Scripturifts,
of what Denomination foever,I lay it down as
a Propofition to be prov'd in this Difcourfe,
That there is fuch a Being as God ; hereafter
inferring, from his Nature and Attributes,
the Divinity of the Scriptures, their Perfpi
cuity and Perfection. The Subverfion of A-
theifm muft lead us in our Attacks on Deifm ;
and to prove the Divine Original ofthe Scri
ptures, we muft firft evince a God to whom
we attribute them.
But it may be enquir'd, by What Helps,
by What Means and Steps do we arrive at the
Knowledge of this Truth? , What Evidences
have we of this Belief; — and from What
Arguments do we colled it ?
In Anfwer to this Enquiry, one Sort of Men
affert, That the Acknowledgment of a God
is natural to us ; that our Souls come into
the World with this Notion ftamp'd and im-
prefs'd on them ; that we have an innate Idea
of his Being ; and that the human Soul re
ceives it at its Entrance into Life from the
Supreme Being which gives Life,
But this Way of accounting for our Belief
of a God, doth not feem fatisfadory ; there
being no fufficient Proof, that the Soul of
Man hath any innate Ideas at all ; The human
A 2 Soul

4 Sermon the Firft.
Soul feeming, at its firft fetting but, to be,
(like a clean Sheet of Paper,) capable indeed
of receiving any Impreffions and Charaders,
but in reality ftamp'd and mark'd with none.
A Second Method affign'd by fome Men, by
which we arrive at the Knowledge of a God,
is, That this Propofition [There is a God,]
is a felf-evident Propofition, From which
the Mind of Man cannot with-hold its Affent,
when let into the Meaning of it, and when
the Terms of it are explain'd ; — That as no
Man can disbelieve thefe Proportions, [The
Whole is greater than a Part ; and a Thing
cannot be, and not be at the fame Time,J fb,
by the fame irrefiftible Evidence, the fame
clear and infeparable Connexion of the Terras
in the Queftion , no Man can deny a God,
when he is made fenfible what we mean by
thefe Words, a God, and to be.
But this Account alfo feems weak and de-
fedive; becaufe, if it were, as is pretended,
a felf-evident Propofition, and From which
the Mind of Man cannot with-hold its Affent,
it would then be moft plain, that there never
was, nor ever can be fuch a Thing in the
World as a Denyer of a God ; no Man fure-
ly, that pretended to common Underftanding
and Knowledge, being capable of denying
what is evident of itfelf. If therefore there
have been, (and that there have, we have the
greateft

Sermon the Firft. $
greateft Affurance,) any fuch Men as have
deny'd the Exiftence of a God, it apparently
follows, that to all fuch Perfons it hath not
prov'd a felf-evident Truth.
A Third Sort of Men have accounted for
our coming to the Knowledge of a God by
a Method almoft quite contrary to thofe al
ready mention'd ; and that is, That the Being
of a God is a Matter folely of Divine Reve
lation; That our Soul is created with no in
herent Notion of it ; That it is not a Truth
fo evident as irrefiftibly to force and extort
a Confeffion from us ; That we do not come
to the Knowledge of it by any Ufe of our own
Faculties ; That it is not fuggefted to us by
any natural Light, or by the Ufe of our na
tive Reafon ; but entirely by the Revelation,
which God hath made of it to us : — That,
had he never been pleas'd to have reveald
to us his own Exiftence, and made himfelf
known to us by Manifeftations of himfelf, we
had for ever continu'd in Ignorance of his
Being; That there is Nothing in Nature,
which could any ways help us to this Know
ledge ; and therefore it can be no otherwife
deriv'd, than from God himfelf.
But this Account alfo hath its Difficulties r
For, if the Being of a God were a Matter
folely of Divine Revelation, and Mankirid
eould never have had this Knowledge had not
A 3 Go^

6 Sermon the Firft:
God himfelf communicated it to them ; How
comes it to pafs, that the moft barbarous and
unciviliz'd Parts of the World, (to whom it
is certain God never vouchfaf d any Revela
tion , ) have yet infallible Marks of their
Knowledge of a God? The innermoft Inha
bitants of Africa and America, (amongft whom
fcarce any other Footfteps of Reafon or Hu
manity can be found,) do yet univerfally ac
knowledge and adore a God. There can be
no Grounds to think they were ever favour'd
with a Revelation from Heaven to this pur
pofe ; and there is as little Reafon to fuppofe
that they might have had this Information
from fome more Wife and Knowing Nations,
with whom they might formerly converfe,
there being not the leaft Traces of fuch Con
verfation. Thus, the Acknowledgment of a God, be
ing neither an innate Notion of the Soul ;
nor a felf-evident Propofition ; nor a Matter
folely of Divine Revelation; — fome other
Method muft be devis'd, whereby this-Truth
may be deriv'd to us.
And this is the Fourth and moft rational
Account; viz. That we come to this Know
ledge by feveral Steps and Degrees, as our
own natural Faculties of Reafon and Under4
ftanding begin more vigorously to exert them
felves ; That when Man refledis on all Things around

Sermon the Firft. 7
around him ; enquires into their Original ;
obferves their various Ufes ; difcovers an ad
mirable Contrivance and Wifdom in their
Operations; thefe Thoughts and Refledions
neceffarily carry him to attribute all this to
fome wifer and more potent Caufe than any
of the Creatures.
Thus we trace a God by the Works of his
Hands ¦ Our own Reafon and Obfervation
clearly difcover, that none but a Being of un
bounded Power, infinite Wifdom , and im
menfe Knowledge could frame this Univerfe;
And from thence we as neceffarily conclude,
that there is fuch a Being, as we do, upon
viewing the Footfteps of a Man, infer, that
there was in that Place an human Foot, tho'
we were not prefent when the Impreffion was
made. Having thus briefly fhewn by what Means
we come to the Knowledge of a God, I mall
caft, what I have farther to obferve, under
the following Heads.
Firft, I fliall explain to you (as far as our
Reafon is capable of comprehending it) The
Notion ofthe Divine Nature ; or What it is
that we mean by God.
Secondly, I fliall lay before you fome Evi
dences of the Truth of his Exiftence, and at
large prove that there is fuch a Being.
Laftly, From what fhall have been faid on
A 4 thefe

8 Sermon the Firft.
thefe two Heads, I fhall make fome Reflexions
and Inferences, and fo conclude.
i , Firft then, I am to explain to you (as far
as our Reafon is capable of comprehending it)
The Notion ofthe Divine Nature; or What
it is that we mean by God.
The Conceptions which we form of the
Nature of God muft neceffarily be weak and
imperfed:; becaufe Our Underftandings are
finite, His Nature infinite. The Name which
God affumes to himfelf in Scripture [Jehov ah]
fignifies, that He is underiv'd, unoriginated,
and felf-exiftent. And herein indeed is plac'd
the firft effential Attribute of The Divine
Nature, viz. that it took its Beginning from
no other Being ; that it had no Caufe of its
Trodudion ; that it exifted neceffarily, and
of itfelf; that it gave exiftence to all other
Beings ; and is the firft Caufe from whence
all others are deriv'd, and on which they de
pend. This is fuch a Perfedion, as cannot be en
joy' d by any other Being in any Degree; but
is altogether infeparable from the Nature qf
God. The other Perfedions of God, (as his
Power, Wifdom, Goodnefs, Juftice, Mercy
and the like,) He hath partly, and in lower
Degrees communicated to his Creatures ; but
with this only Difference, that: what is veiled
in bur Nature, in fmall Proportions, and in
inferior

Sermon the Firft. 9
inferior Degrees, is infinitely extended in
The Divine Nature, and knows no Limits of
Perfedion. We obferve a Gradation of Perfections
thro' the whole Creation , As much as Brutes
tranfcend the vegetable World, fo much per,
feder is the Nature of Man , than that of
Brutes. Whatever Perfedions therefore do
in any Parts fall within our Obfervation,
trjefe we attribute and remove to the Nature
of God; and imagine them to be there withr
put Limitation and Bounds,
Thus we form a Notion of God's Nature
(not indeed fully comprehenfive;, but yet fuf-
ficiently for our weak Conceptions,) by re^
moving from it all Imperfedions ; and afcrib-
ing to it all the Excellencies, which any Na
ture is capable of poffeffing.
If it be faid, that this i? but a weak and im-
perfed Account of The Nature of God; we
anfwer, that it is the beft which our Under
ftanding is capable of forming; and we have
pp Reafon to be angry, that God hath not
made us Gods like himfelf.
1. I proceed now, after thus explaining
What we mean by a God, to lay before you,
Secondly, fome Evidences of the Truth of
his Exiftence; and at large prove that ther$
is fuch a Being.
The Firft Argument I fhall prpduce to this
Purpofe

10 Sermon the Firft.
Purpofe, fliall be, That there is an abfolute
Neceffity of allowing Something to have been
from all Eternity, and to have no Beginning
of Being. For, that Caufe which was firft,
and which gave Rife to all other Beings, muft
have been eternal, and without Beginning;
— or it muft have been produc'd by fome
other Caufe, diftind: from itfelf. But, it
could not be produc'd by any other Being,
becaufe then itfelf would not be the Firft i
Nor could the firft Caufe be its own Pro
ducer, it being impoffible that any Thing
can produce itfelf; it from thence neceffari
ly following, that it operated before it was
in Being, —or, that it was not, and was at
the fame time ; than which, Nothing can be
a more apparent ContVadidion.
Since therefore, for the Reafon given, (that
is, if all Things are fuppos'd to have been
made, it will follow, that Nothing could ever
have been made, there being no Caufe, or
Agent to produce any thing,) it is abfolutely
neceffary to fix on fome firft Caufe, which
gave Being to the reft, and which itfelf muft
never have begun to be : It follows, that Some
thing muft have been from all Eternity; O-
therwife, Nothing could ever have been pro
duc'd at all: And, if Something be confefs'd
to have been Eternal, That Being, (be it
what it Will,) we aver to be God; and are
thus

Sermon the Firft. 1 1
thus certified ofthe Truth of his Exiftence.
This Argument hath all the Force of a De
monftration. If we iiippofe Something to
have been from all Eternity, we have then
the Confeffion of a God ; For, whatever is
Eternal, is neceffarily God. But, if any one
fhould deny, that there was any Being from
all Eternity, then he runs himfelf upon this
unanfwerable Difficulty ; That if there were
no firft Caufe, which was without Beginning,
it inevitably follows, that never any Thing
could have been brought into Being at all ;
fince, upon this Suppofition, there was No
thing exiftent in Nature to bring about, or
forward fuch a Produdion ; and it was im-
poffible that any Thing could produce itfelf.
Either therefore, it muft be afferted, That
there is Nothing in Being at this Time, and
that all the World is but a Delufion and Fan-
taftical Appearance, without any real Sub-
fiftence, (which I fuppofe no Man in hisSenfes
will affert;) or, if there be any Thing really
in Being, there muft have been Something
from all Eternity ; or never any Thing could
be brought into Being. As certain therefore
as we are, that there are any Beings exiftent,
fo certain are we, that there is Something
Eternal; and if Something is Eternal, we are
fure that there is a God.
A Second Argument for the Being of a
God,

ix Sermon the Firft.
God, is, The univerfal Confent and Agree
ment of Mankind; there being no Nation,
(however barbarous in its Cuftoms, and igno
rant of Literature,) that has univerfally been
Strangers to this Belief and Perfwafion. Now,
that Principle, in which there is fo general
a Concurrence of Mankind, carries with it
the higheft Degree of Probability, which any
Thing, not capable of ftrid Demonftration,
pan poffibly have ; becaufe it is morally im-
poffible that the whole World fhould thus
confpire to cheat themfelves, to put a De-
lufion on the whole Race of Mankind, and
to trick themfelves into the Belief of what
at the fame Time they had no Proof of. No
thing lefs than the greateft and moft apparent
Evidence of the Truth of any Propofition
can be fiippos'd to extort fo general a Con-
feffion of it.
Had indeed this Notion ofthe Being of a
God been proper and peculiar to fome few
among the politer Sort of Nations ; or had
it been vented and impos'd in fome ofthe
moft knowing and learned Ages ; it might
then with fome Colour and Pretence of Rea
fon have been faid to be the Invention of
fome crafty Statefman to keep the Ignorant
in Awe; or to be the Device of a Set of Wife
Heads to procure a Fame and Reverence.
And, on the other F|and, had this Opinion been

Sermon the Firft. 1 $
been found only among the more barbarous
Nations ; had it been the Growth only ofthe
Defarts of Africa, or the Mountains of Ame
rica, it might, plaufibly enough, have been
affirm'd to be only the Suggeftion ofthe vain
Fears, and imaginary Timeroufnefs of thofe
rude and ignorant Nations.
But, it having flood the Teft of all Com
mon-wealths, of whatever Charader ; it ha
ving been receiv'd in all Ages ofthe World,
whether unlearn' d, or remarkable for Learn
ing; and attefted to by thofe Nations, which
have been leaft chargeable with vain and
groundlefs Fears ; it appears, that this Ac
knowledgment of a God, Hands on a furer
Foundation, and is not liable to any fuch Ob-
jedions. It is true indeed, there is not this general
Agreement to be found in their Manner of
conceiving God; nor have all the feveral Na
tions the fame Ideas of him. Some hold
that there are two Infinite Principles, the One
the Author of all Good, the Other the Foun
tain of all Evil. Some have maintain'd a
greater Number of Gods, but thofe inferior
and fubordinate to each other ; and Others
have believed, that God is cloath'd with a
material Body like that with which we are
in veiled. But, a Difference in their Sentiments as to
parti-

14 Sermon the Firft.
particular Queftions, is no valid Argument
againft the general Truth believ'd by them,
but rather a clearer and more folid Proof
of it. Whatever Errors they may have fuper-
induc'd, and into whatever falfe Opinions
their Ignorance may have betray'd them, yet
it is plain, that all thefe fuppofe the princi
pal Truth itfelf, That there is a Being over all
Supreme ; tho' in their farther Searches into
his Nature, (not being direded by the Light
of Revelation,) they have been loft and be-
wilder'd. Thirdly, Another Argument to prove the
Being of a God, fliall be drawn from the Ori
ginal ofthe World. We fee before us a vaft
Terraqueous Globe, furrounded with almoft
numberlefs Bodies, contriv'd with that Art
and Elegance, which no Malice can find Fault
with, no Invention better or amend. But
now, What gave Being to this curious Frame;
and Whence doth it derive its Original?
Surely from fome great and wife Hand, which
difpos'd all this mighty Piece in number,
Weight and Meafure. The Heavens declare
the Glory of God, and the Firmament Jhewcth his
Handy-work. One Day telleth another, and one
Night certifieth another. And to the fame Pur
pofe St Paul, in his Epiftle to the Romans ;
The invifible Tilings of God from the Creation of
the World are clearly feen, being underftood hy
the

Sermon the Firft. 15-
the Things that are made, even his eternal Power
and Godhead. Thus, the Original ofthe Uni
verfe demonftrates a God ; and from the
Wifdom ofthe Creation we irrefiftibly infer
a Creator. The Force and Solidity of this Argument
will ftill more ftrongly be cortfirm'd, if we
turn ourfelves to confider the Weaknefs and
Abfurdities of Their Schemes, who have en-
deavour'd to fubvert this Proof of a God;
and to account for the Original of the World,
as we now fee it, without having Recourfe
to a Power of Creation, and without employ
ing in it an Almighty Hand. Two Suppofi-
tions therefore have been given, how this
World might exift, without the Help of a
Creator, or God.
The One, That it was always in the fame
Condition, in which we now fee it, from all
Eternity; That it never had a Beginning at
all; That, as it had no Beginning of Exi
ftence, fo hath* it run on in the fame State
and Condition for infinite Succeffions of
Ages, and will continue to do fo to all Eter
nity. Now, this Suppofition, (befides the Unrea
fonablenefs of afferting the Eternity of Be
ings fo frail and corruptible, as we fee the
Principles of all Bodies are,) carries with it
this manifeft Abfurdity, that it fuppofes there have

1 6 Sermon the Firft.
have already been Infinite Succeffions of Ages',
and Infinite Succeffions of Men.
- If fo, then it is undeniable, that thefe In
finite Succeffions of Men are pafs'd and ceas'd;
becaufe not now in Being : And this is plain
ly a Contradidion ; it being as much as to
fay, that Infinites have an End.
Not to take Notice, that this Suppofitidri
carries with it the fame Difficulty it is fram'd
to avoid, viz. that of an Eternal Being. For,
tho' they deny God to be Eternal, they arc
forc'd to attribute that Perfedion to fome
other Being ; and abfurdly beftow it on this
dull, unadive, material World, whilft they
deny it to fo pure, and fpiritual a Being as
God is .
The Other Suppofition as to the Original
of the World, without having Recourfe to
God for its Creation, is, That it might poffi
bly be form'd by the mere Motions and Jum-
blings of Matter; That if we fuppofe an in
finite Number of fmall Particles of Matter
continually moving up and down in a vaft
void Expanfe, a long Succeffion of Ages might
poffibly jumble them into that regular and
beautiful Order in which the World is now
compos'd : And thus, the Univerfe would be
fram'd without the Affiftance of a fuppos'd
God. But here we anfwer, That (befides the Im-
proba-

Sermon the Firft. i*j
probability of producing fo regular and well-
jorder "4 a World out of ever-fo-long a for
tuitous Concourfe of Particles bf Matter;)
it does not appear, -Who firft gave Being to
-this Matter; itfelf ; Who firft put it in this
fupposfd Motion ; Who direded it in the
Courfe of its Motion fo, as to move in feve
ral contrary Directions; and, Laftly, How
thefe feveral Particles ' of Matter came tb
ceafe from all farther Motion juft at That
Period of Time when the Wbrld was formd
by it. Thefe r certainly were the Effeds bf
Choice, not of Accident; and were the Di-
redions of fome Agent endu'd with Wifdom
and Underftanding, which mere Matter is not.
. Not to addyThat if this World were fram'd
by blind and uncertain Chance, Why is it
;thus regular and conftant now ? Why doth
not' the fame Chance ftill prefide; and either
alter, or deface the prefent Conftitution of
the World? The Abfurdities therefore which
naturally flow from all the Schemes which
have been advanc'd' againft God's Creating,
are no fmall Confirmation of the Truth of
his Creation. '¦'•¦'''
But Fourthly* The Exiftence of an Al
mighty and AlUwift'God is clearly feen, not
only in the Original and Creation ofthe
World, butWb in his Wife Difpofition and
Government of it; How comes it to pafs,
B (unlefs

i$ Sermon the Firft.
(unlefs directed by the Hand of God,)-1 that
Things inanimate and void of Defign, are yet
fubfervienft to the wifeft Defigns? How doth
i,t happen, that Creatures which are void of
Choice,. do yet, by a natural. Inftind, puc-
fue fuch Things, as are moft proper and be
neficial to theni? u ¦¦ nj-V£ v< +o v'tnoJ
In natural Adions even we ourfelves ufe
no Deliberation : >We do not take Coilnffll
Whether our.Pulfe fhall beat, Whether the
Blood fhall < be. diftributed r? for Nourifh-
ment : Nor doth the pregnant Mother take
Care How the Infant fliall be fuftain'd in her
Womb/ And yet all this is perform'd in pm-
p.erer ways, and with greater Evidences -of
Reafon and Wifdom, than what we ourfelves
could have invented. Id yif <
L . Look round upon the external World, arid
we fliall difcover the fame evident Tokems
of a wife Qod. The continual Succeffions of
Seafbns proper for our Life ; .The wife Po
rtion of the Earth we inhabit. with refped:
to the heavenly Bodies • The feveral Kinds
of its, Motions, annual and diurnal; The
great Quantity, with which it abounds, of all
Things necefljary for Food, Phyfick, Build
ing ; The ; admirable Structure and Contri
vance in the Parts of all Sorts of Animals;
Thefe, and a thoufand others bf the like W-
ture,which are daily befpre aurEyes,giveus the

Sermon the Firft. 19
the greateft Affurance, that there is a God
over-ruling and direding the Affairs of this
World. Thefe Traces of infinite Wifdom andPower,
do as clearly difcover that there is a God, as
the mathematical Diagrams, which he found
on the Shore, did difcover to the fhip-wreqk'd
Philofopher, that the Country, on which he
was thrown, was inhabited.
A Fifth Argument for The Being of a God,
is that taken from the working of Miracles.
To fufpend or alter the ftated Laws of Na
ture, is evidently beyond the Power of any
Creature ; And therefore, whenever Nature
hath been put out of Courfe; whenever her
Laws have been broken ; and whenever a mi
raculous Effed hath been produc'd, it fol
lows, that this muft jiave been done by fome
Power fuperior tp jNature ; by fome Being,
that can controul her Operations; by fome
H&nd, that commands and holds .the Reins
of; the' World; and. That can be none other
than fhe Be. ing we call God . Miracles there
fore, as often as. they are wrought, are ap
parent Tokens of God's Hand ; and thence
are a Proof of his Being.
. i And that fueh Miracles hayebeen wrought,
iSafctefted not only^y Divine Writers, (whofe
Authority is indeed of no Weight in the pre
fent Difpute,) hut .alfo by fuch Heathen Au^
,ji B 2 thors,

±6 Sermon the Firft.
thors, to whofe Authority no Exceptions can
be made. Witnefs the miraculous Eclipfe of
the Sun at the Time of our Saviour's Paffion,
recorded in the Hiftory of Phlegon, fome-
time Servant to the Emperor Trajan.
It is true indeed, that We aretoot acquaint
ed with all the Laws of Nature ; We cannot
fay that we know the full Force, and Power
of all natural Agents ; and therefore, in fame
Cafes, we may be much miftaken in our Con-
jedures, and take things to be Miracles j
which are in fad none other than the pro
per Effeds of fuch Caufes and Agents. This
is indeld true. -'-
But then, tho' we are not acquainted with
the full Force and Power of all natural A-
gents, yet with fome of them we are : We
know, for Inftance, that it is the Nature of
Fire to burn ; and that to divide, and rife
Op on an Heap, is contrary to the Nature of
Water: ^When therefore, it hath been ex-
perienc'd, that Three Men have pafs'd thro'
a fiery Furnace, untouch' d and unfing'd; and
that the Waters of the Sea have rais'd them-1
fe-lves on an Heap, and given dry Paffage to
an Army of Men, then we are certain, that
a Miracle Was wrought, contrary to the known
Laws of Mature, and in which it was impof-
fible for Men to miftake. And if thefe were
truly- and properly Miracles, They demon- ftrate

Sermon the Firft. it
Urate the Being of a God;' becaufe none but
God can be the Author of Miracles. :
r\i Ofthe fame Nature with this is the Argu
ment drawn from Prophefes. It is certain,
that human Knowledge doth not extend to
future Contingencies ; and that, to determine
the manner in which thefe, (efpecially when
diftant,) fliall come to pafs, argues fomething
fuperior to what may be found in finite and
limited Knowledge. If therefore Prophecies
have ever been given, and the Events pun-
dually anfwer'd the Predidions, it muft fol
low, that there is a God over-ruling and di-
fpofing the Affairs ofthe World; Prophefes
being infallible Tokens of the Divinity of
their Author..
Laftly, I might to this Purpofe, (would
the Time permit,) infift on feveral other Ar
guments, which have been frequently urg'd
in Proof of a God. Such is that taken from
the Idea of God; that, becaufe we frame in
our Minds the Notion of infinite Perfedion,
therefore there muft be fuch a Being as cor-
refponds to this Idea : or, that infinite Per
fedion being neceffary to conftitute a God,
Exiftence muft neceffarily belong to him ; be^
Caufe Exiftence is a Perfedion.
Such is alfo that Proof taken from our in
ward Confcience ; in which faithful Remem
brancer js Ibdg'd a tacit Acknowledgment
B3 of

ix Sermon the Firft.
of his Being, and which hath not fail'd to
break forth and manifeft itfelf, even in thofe
Perfons who have moft warmly oppos'd it,
upon their Apprehenfibns of Danger, and
their Fears of fome impending Calamity.
Such, Laftly, is that Argument drawn (to
prove the Novelty of the World,) from the
late Inftitution of Government ; from the
gradual Improvements in Arts and Sciences;
from the Progrefs of Commerce and peopling
the Earth; and from our having no Records
or Hiftory of Ages farther back than the
Times of the Creation, according to Mofes't
Account of it.
All thefe are moral Arguments that the
World was not from Eternity, but in Time
created by God : For had it been otherwife,
without Doubt we fhould have flill remain*
ing fome Records of thofe paft Ages ; Arts
and Sciences would, thro' fo long a Series of
Time, have been much more impro-v'd; The
Earth would have been, in every Place, fill'd
with Inhabitants; And the Commerce between"
the feveral Nations bf it have been more tmi*
verfally eftablifh'd. Thefe Things are clear
Proofs that the World had a Beginning';
and confequently, they demonftrate a Divine
Agent, that gave it a Beginning.
Having thus fet before you the feveral
Evidences we have of the Being of a God, I

Sermon the Firft. 13
I come now, in the Third and Laft Place, to
make fome Reflexions and Inferences from
what hath been faid, ahd fo conclude.
And, Firft, we may obferve what a grofs
Abfurdity That Man is guilty of, who afferts,
or undertakes to prove, that there is no
fuch Being as a God. For, before he can
be qualified to affure himfelf or others, that
there is no fuch Being, he muft firft know all
the Beings that are in the World ; becaufe^
if his Knowledge does not extend to eyery
Thing that is in Being, there may be a God
for ought he can tell, fince his Knowledge
doth not extend to all Things that are. The
Denyer of a God muft have fuch a perfed:
Knowledge, as to include and comprehend
all the Beings that are ; for otherwife, there
may flill be a God, and he not know it.
But now, is it not the greateft Abfurdity
and Folly for any Man to pretend, that he
knows all the Beings that are in the World ?
Would any Man, in his Senfes, lay Claim to
fo extenfive a Knowledge, as to fay pofitively
there is no fuch Being? — If there is, and
if he would undertake to prove to others this
Point, he will find himfelf oblig'd to make
out plainly, That it is impoffibie there fhould
be any fueh Being ; or, that the Suppofal of
fuch a Being implies a Contradidion. This
is the only Way of evincing, (what the Pa-
B 4 trons

i^ Sermon the Fir ft.
trons of Atheifm muft evince,) an univerfal
Negative. And when this fhall be made ap
pear, He will indeed have good Reafon to
deny his Being.
Farther, The Folly and Unreafonablenefs
of Atheifm is from hence evident; that they
who deny theBeingof a God, run themfelves
upon the fame Difficulties which they en
deavour to avoid : And fure there cannot
be a greater Weaknefs, than to rejed an
Opinion, fupported by fo ftrong Reafons, fo
confbnant to our own Underftandings, and
fo univerfally embrac'd by the wifeft Nations,
and yet to take up another, which is attend*
ed with the fame or greater Difficulties.
Thus, they who deny a God, becaufe (as
they fay,) they cannot allow of any infinite
Being, do yet in their Scheme allow an in
finite Space, in which the Matter mov'd when
the World was form'd . And, they who dif-
believe a God, as not conceiving how a Be
ing can be Eternal, do yet very readily con
fers that Something muft be Eternal ; and
therefore place that Perfedion in this World
which- we inhabit.
Is it not therefore as eafy to allow God to
be Infinite, as mere void Space ? And is it
not much more conformable to Reafon, to
acknowledge God to be Eternal, than to af
firm this World to be fo? Do not thefe Per
fections

Sermon the Firft. %j
fedions better become a Being which is
purely Spiritual, than they do either Space
or Matter ? — If Difficulties cannot be a-
voided between two contrary Opinions, it
is apparently moft prudent to adhere to
that Opinion, which is attended with the
leaft. Farther, Upon the fame Principles, and
for the fame Reafons, on which fome Men
call in Queftion the Being of a God, they
muft alfo disbelieve fome other Things, which
they yet acknowledge to be true. Thus, they
tell us, that there can be no fuch Thing as
a fpiritual Subftance, void of all Matter ; and
therefore, there can be no fuch God, as is
a pure Spirit. But, let them only refled fe-
rioufly on themfelves, and their own Na
ture ; they cannot but be fenfible, that They
themfelves have a Power of thinking, of re-
colleding Things paft, and of reafoning up
on Things prefent : They cannot alfo but be
fenfible, that thefe Perfedions could never
flow from mere Matter ; becaufe Matter, of
itfelf, is unadive : They muft therefore allow,
that there is even in themfelves fome fpiritual
Subftance, which we ufually call the Soul ;
becaufe thefe feveral Properties could never
flow from mere Matter : And, if they are
thus confcious of fome fpiritual Subftance
within themfelves, Nothing can be moreun-
reafonable,

%6 Sermon the Firft.
* rcafonable* than to disbelieve a God, becaufg
He is faid to be a Spirit.
I cannot but take Notice of one Thing
niore, which apparently fliews the Folly of
Atheifm: And that is, Suppofing it to be a
doubtful Cafe, Whether there be a God, or
not ; and allowing that the Arguments
brought againft the Being of a God, have as
much Force as thofe that are brought to fup
port it : In this uncertain Cafe, where the
Evidences on both Sides are fuppos'd to be
eqrial, What would a wife and prudent Mad
chufe ; and on which Side would he deter
mine himfelf? Why, on that certainly where
there is the leaft Danger ; and that is plainly
on but Side.
For, if there be no God, then all that I
fliall fuffer, (if it may be call'd a Suffering,)
is, that by this erroneous Belief, I have been
led into the Pradice of Religion and Virtue:
But, if there fhould, after all, be aGody the
Danger is evidently greater on the Side of
Infidelity ; becaufe the Atheift will be eter
nally ruin'd for hot believing it.
I have now, I hope, fufficiently fhewn the
Being of a God ; and the Unreafonablenefs',
Folly and Danger of the contrary Belief:
But, that this Difcourfe rtiay not be wholly
fpecu'lative, or feem in no Meafure to influ
ence our Lives and Actions, give me Leave
briefly

Sermon the Firft. ±y
briefly to lay before You a few practical In
ferences from it ; and to fhew You, what Ef-
fed the Belief of a God ought to have on
our Lives and Manners.
And, Firft, If there be a God, let us not
live as tho' there were none. Let us not,
whilft we abhor Speculative Atheifm, run in
to that which is Pradical. Let not our A-
dions be a Contradidion to our Faith ; and,
Let us not name the Name of God with our
Mouth, whilft our Heart is eftrang'd and far
from him. Let us not, upon any Occafion,
blafpheme that facred Name in Oaths and
Curfes, in rafh Vows and Promifes, in Pro-
phanenefs and lewd Talking. The diilinguifh-
ing Name of God {Jehov ah~] was by the Jews
always efteem'd fo facred, that they thought
it a Piece of Prophanenefs to pronounce it,
even upon the moft folemn and facred Oc-
cafions. How will thofe Jews rife up in the
Judgment againft this our Generation, and con
demn it, as being lefs guilty of fuch habitual
and open Blafphemies ! Let us not take that
facred Name in vain, when we know that thofe
who do fo fhall not be held guiltlefs.
Secondly, and to have done ; If there be
a God, endow'd with Infinite Perfedions,
let us have Recourfe to thefe his Perfedions
for the Relief of all our Wants. Let us love,
honour and adore him with the pureft Wor fhip;

i8 Sermon the Firft.
fhip ; and with that efpecially, (which lies pre
fers to all external Adoration,) a clean Heart,
and a purified Mind. Let our Behaviour,be-
fore him be fuch, as is fit for his Prefence;
Our Thoughts of him be fuitable to his
Greatnefs ; and our Adions fiich, as may
bear the Teft of his Juftice. ,

SERMON

[*9l

SERMON II.
John V. 39.
Search the Scriptures', for in them
ye think ye have eternal Life.
'Aving prbpos'd from thefe Words
to difcufs and treat ofthe feveral
Dodrines of us Chriftians con
cerning the Holy Scriptures; both
in an argumentative Method againft all their
Enemies and Opppfers, of what Denomina
tion foever; and alfo in a pradical Way, as
they give Rife to many Duties incumbent on
us to difeharge; I did, (in Purfuance of this
Defign,) in the Laft Difcourfe, eftablifh that
firft Principle on which this whole Subjed: is
grounded, and on which all our future Rea-
fonings on it depend, as neceffary Dedudions
and infallible Confequences;, [The Being of
a God.] The Enemies and Oppofers of Scripture,
as they are of different Interefts, and purfue
different Ends, fo they have taken different
Methods to obtain their Ends. Its

30 Sermon the Second.
It's principal and capital Adverfaries, the
Aiheifls, have taken away all Poffibility of
it's Divine Authority, by denying that there
is any fuch Being from whom we derive it's
Original. It's next-Enemies, the Ddfls, tho* they ac-
knowledge the Exiftence of Him we fuppofe
it's Author, yet deny that That Being hath
made any .particular Revelaiipn of his Will j
and therefo|-^ that thofe >Book5 which pre
tend it,^ are a Fraud and Impbfture.
st And, Laftly, even among Chriftians, (who
condemn both the before-nientiondTenet^,)
there are not. wanting thofe who objed to
the Peifeetipn- of this Revelation ; and teach
many other Do&rines derogatory and de*
trying from itg Honour and Dignity . j
Towards the.rqfuting thefe feveral Tenet$j
the Argument, I propofe to urge, will con-
fift indeed of feveral Steps and Degrees; but
thefe clofely co@0ed.ed, infeparably united,
and mutually dependent on each other. ,,.
„ Jn Confutation ofthe Firft Error, I have
already evine d, that there k a God ; and of
Confequence, that fuch a Revelation of his
Will is poffible.
In Confutation ofthe Second Error, (that
ofthe Dei.fi,) it muft be the Bufinefs ofthe
purefent Difcourfe to fhew, that from the Al
lowance of a God, and from the neceffary Attri-

Sermon the Second. 31
Attributes and Perfedions of his Nature, a
Revelation of his Will is become incumbent
on him. This therefore fliall be the Firft
Point I am to evince at prefent.
I fliall then fhew, Secondly, That as it was
thus neceffary on the Part of God to make
a Revelation, fo was it likewife, that the Re
velation, thus made, fhould be committed to
Writing; and be transmitted to fucceedlng
Ages in that Method, which alone is fufficient
to preferve at entire andrincorrupted.
After which I fhall, in the Laft Place, ap
ply what lhall have been faid on thefe two
Propojfijtfipns, -to thofe Bodies of Men, who
deny and difown them; and fum up the
whole in fome ufeful Inferences for our own
Pradice. . . ¦fo lr.
Firft then, I amtoevinde* That from the
AcknowledgMjenit of a Godr, aind from the
Confideration of the Attributes.' and Perfe
dions of his Nature, it was incumbent on
•hiim to make a Rev-elation of his Wilft^
Man, I need not, in this Place, #n*er on a nieta-
pkyfical Proof, that The Being whom wecall
God, is a Being endow' d with ail poffible :Per-
fedions ; becaufie, this is acknowledged and
,oonieft'd by alt thofe, who allow his Exiftence.
The Deifi, as well as the Chriftian, attri
butes ali P^ufeduons to God ; and thofe too in

%i ^Sermon the Second.
in the fame infinite Extent. They j are fen*
fible, as well as we, that God hath no Limits
of Perfedion; and that That Being, from
whom all Degrees of it are deriv'd,muft itfelf
poffefs them in the utmoft Latitude.
From this allow' d Topick therefore, [that
God is a Being of all Infinite Perfedions,]
we form our Argument for the Neceffity of
a Revelation, Lby appealing to fome of thefe
his Perfedions, which, muft influence anddi-
red a. Revelation ; . Such are, his Holinefs,
-his Goodnefs,, his Mercy and his Wifdom,
AH thefe confpire to incite ;God to reveal
himfelf to Men,: as will more fully appear if
we confider them feverally. .-...> - ! ,n
j, ; By the effential Holinefs of God, we urn
derftand not only a total Exemption from,
and Incapacity ,o£ Sin and. Impurity in him
felf ; but alfo a fix'.d Abhorrence and Dete-
ftation of it in his Creatures,; not onlyafpot-
lefs. Innocence, and Impoffibility ofCorru-
.ption in the Divine Nature,; but'. alfo an im
moveable Averfion and Hatred to it mothers.
A Principle this, of not only mot tranfgreffing
jn his ownPerfon, but alfo of ufingtall ratio
nal Methods of Precaution for thejprevent-
ing it in the Works. of his Hands.
From this Attribute we may juftly infer,
that God would not entirely .overlook Man,
thro' the Depravity of his corrupted Nature and

Sermon the Second. 33
and the Snares of Evil Spirits fallen into that
Sin, which is fo difagreeable and odious to
him. Of himfelf Man is confeffedly unequal to
his Duty : Our beft Attempts are impotent :
We fall an eafy Prey to Satan : His Vidory
is cheap, becaufe our Refiftance is feeble.
The Temptations to Sin are fuited to our Ap
petites : Her Paths are feemingly pleafant :
Our Underftandings eafily mifled and impos'd
on ; and our own Hearts treacherous to our
Interefts. Sin being for thefe Reafons al
moft unavoidable by us, the Averfion which
God bears to it, call'd loudly on him to ma
nifeft his Will for our avoiding it ; and to
ufe all the Means, which were reconcileable
with our Liberty of ading , to prevent our
offending. Where were the Holinefs bf God, if Man
kind were left entirely deftitute to fink under
a Corruption of Manners ? And how fhould
we be indued to believe him that fond Lover
of Virtue, that determin'd Enemy to Impie
ty, fhould he have done Nothing to refcue us
from the Dominion of Sin? No; His Holi
nefs is concern'd to hinder the Commiffion
of Sin, as far as is confiftent with the Free
dom of Men's Actions ; and therefore to That
Holinefs do we appeal, as one of thofe Attri
butes, which muft induce him to manifeft his
C Will

34< Sermon the Second.
Will to Man ; and by that Means, either to
preferve him in his Uprightnefs, or to reftpre
him to it.
Farther, The inherent Goodnefs, or Bene
volence of God, is another Attribute of his
Nature, from whence we may infer his ha
ving made fome Revelation of his Will. This
Goodnefs of God is that Principle by which,
we conceive, He is ever inclin'd to promote
the Good, and add to the Happinefs of. all
his Dependents. But, by what Method is it
poffible for God better to confult the Hap
pinefs of Man, than by imparting to him his
Will ; by direding him, by what Means he
may be rightly ferv'd ; by pointing out the
Way to pleafe him; and giving him Rules,
whereby to form himfelf for a bleffed Im
mortality ? What greater Honour or Feli
city is Human Nature capable of, than to re
ceive the Commands of God from his own
Hands ; and to converfe with him in a Co
venant of his own proper making ? If God
be by Effence Good and Benevolent, in no
one Inftance whatfoever could he have given
us more evident Proof of it, than by impart
ing to us a Divine Revelation.
Again, From the natural Mercy of God
we rationally infer the Concern He had, to
make fuch a Revelation as we contend for.
By his Mercy The Almighty is ever prompted to

Sermon the Second. 3 f
to fuccour the weak ; to adminifter Relief to
the indigent ; to inform the ignorant ; and
to recall the Wanderer. How then could this
glorious Attribute be difplay'd in greater
Luftre, than by making Man the Subjed of
it ; Man, blinded in his Underftanding, de-
prav'd in his Will, eftrang'd from God in his
Heart, fubjeded to Paffions, and enflav'd to
vile Affedions ? The putting an End to thefe
Diforders by a Divine Revelation, was a Mat
ter worthy the Creator's Mercy. The natu
ral Love and Tendernefs of a general Fa
ther, muft neceffarily lead him to take fome
Courfe for our Recovery ; to vindicate his
own Honour ; to refcue us from the Snares
of Sin ; and to exert himfelf for the Prefer
vation of his Creatures.
To mention but one Attribute more, The
Wifdom of God was alfo concern 'd to make
a Revelation of his Will; That Wifdom by
which God always chufes the beft and moft
proper Ends ; and purfues thofe Ends by the
fitteft and moft fuitable Means. But what
End can be more worthy of God's Wifdbm,
than the greateft Good that Man can attain
to, the Eafe and Comfort of this Life, and
the eternal Happinefs ofthe next? Nothing
certainly can be of greater Confequence than
this ; and therefore no End niore fuitable
to that confiirhmate and infinite Wifdom $
C 2 which

3 6 Sermon the Second.
which we acknowledge in the Divine Being,
And as this End is great and worthy, fo
the Means, I am now infilling on, the Reve
lation of God's Will, is equally fitting and
fuitable. As it contains full Inftrudions, and
perfed: Rules for Man's Guidance and Dire
ction; — as it propofes the beft Example,
and enforces an Imitation of it by the ftrong
eft Motives; fo it leads him in the diredeft
and fureft Way to the End defign'd. No bet
ter Means could be devis'd, whereby Man
might be brought to anfwer the great End
of his Creation in ferving and obeying God,
than by declaring to him what God expeds;
by awak'ning his Attention ; by allarming his
Fears ; and giving Life, and Brisknefs to his
Hopes. From this fliort View we find, that the prin
cipal Attributes of God do all confpire to
evince the Neceffity of a Divine Revelation,
His Holinefs, His Goodnefs, His Mercy, and
His Wifdom were all deeply interefted to im
part fuch a Bleffing: And therefore we may
conclude from hence, with great Affurance,
either that fuch a Revelation hath been given
us ; or, at leaft, that fuch will be given us in
fome future Time. This Conclufion feems to
flow diredly from thefe known Attributes
of God.
But farther; It is not only from the At
tributes

Sermon the Second. 37
tributes of God that we deduce the Neceffity
of a Divine Revelation, but we may alfo moft
rationally infer it from the Nature of Man;
— it's Infirmity and Imperfedion ; and the
Incompetency of any other Method to pre
ferve him in his Duty, and to fecure him from
the groffeft Miftakes in Religion and Wor
fhip. Human Nature, in it's beft Eftate, would
have been no Security againft Corruption in
Worfhip : In it's worft, (in which we now en
joy it,) it is more likely to carry us into it.
To make this more obvious, let us view the
Behaviour of Men when there was not that
great Degeneracy we now complain of, and
before the Torrent of Corruption had made
fo general a Havock ; — I mean, in the firft
and Infant Ages ofthe World.
Religion was then contain'd within nar
row Bounds, and compriz'd in afeW Precepts,
But few Things were then to be belie vd con
cerning God, (as that He was a Spiritual
Being, — that He created all Things, — that
He alone was to be worfhip'd and ferv'd, and
the like.) Thefe were the principal Didates
of Natural Religion ; and in which, one might
think, Men could not eafily have deviated
froin their Duty,
They had alfo the Advantage of very long
Lives ; They faw their Families fpf ead large-
C3 h;

38 Sermon the Second.
Iy; and, by that means, had the Credit and
Authority of Parents over very confiderable
Bodies of Men, Two Perfons only, (i.e. Me-
thufalah and Sem,) might have convey' d Re
ligion entire and uncorrupted from Adam
down to Abraham : The former liv'd above
three hundred Years while Adam was yet
alive, and almoft an hundred in the Life of
Sem ; and Sem above an hundred in the Life
of Abraham. Here was a vaft Period of Time
fill'd up with the Lives of two or three Per
fons : And yet, even in this Series of Time,
we find Religion was fo grofsly corrupted,
as to degenerate into down-right Idolatry ;
infbmuch that, (according to the Scripture
Accounts,) God^ thought fit to corred it by
an immediate Revelation to Abraham; and
by the Inftitution of Circumcifion, to fet a
diftinguifhing Mark upon his peculiar People;
thereby difcriminating and Separating them
from a polluted World.
In this fad Inftance we have a convincing
Proof of the Deficiency of Natural Religion,
and how neceffary it is we fhould be guided
and affifted by a Divine Revelation. And can
We imagine that a God of unbounded Love
to his Creatures would fuffer them thus to
lie enflav'd to Superftition and Idolatry ? Is
it probable that He ihoukd apply no Remedy
to th> Evil? Can it be thought He would
entirely

Sermon the Second. 39
entirely difiegard a World given up to the
Bondage of Sin and Wickednefs? Is it not,
on the contrary, much more probable, that
a Jealoufy of his own Honour, thus given
to Idols, would prompt him to bring Man
-back to his Duty, by revealing this Duty to
him ?
Again; a Divine Revelation will be found
to be neceffary, if we confider the Corruption
and Depravity of Man's Nature; the Prone-
nefs to Evil and Averfion to Good, which we
experience in ourfelves.
How we came by this Corruption of Na
ture, it is not at prefent our Bufinefs to en
quire : It is fufficient for our Purpofe, that
it is in Fad fo corrupted; and that the beft
and wifeft Men, even among the Heathens,
have, in all' Ages, loudly confefs'd and la
mented it. Thofe therefore who deny a Di
vine Revelation, will find themfelves oblig'd
to acknowledge the Corruption of Man's Na
ture; And if that be once granted, the Ne
ceffity of a Revelation will eafily appear.
For, how can it be expeded that, in fuch
a Cafe, Men fliould be difpos'd either to learn
their Duty, or to pradice it, whilft their
very Condition fuppofes the dired contrary?
If not, then it is clear, fomething farther is
needful, whieh.arifes not from within a Man's
own felf, and which cannot be fupply'd but
C4 by

4^0 Sermon the Second.
by fome extraordinary Manifeftation of The
Divine Will: Nor can we prefume God would
leave the World under this deprav'd Condi
tion, (however contraded,) without fome
Provifion for it's Refeue by a new and more
compleat Inftitution.
Laftly ; a Revelation of the Divine Will
from thence-forward became more neceffary,
when Man was expos'd to the Affaults of evil
Spirits; to the Temptations of our grand
Enemy the Devil; and to the Stratagems he
ufes to accomplifli our Deftrudion.
I fhall not now fpend Time in the Proof
that there are fiich Evil Spirits ; becaufe the
Effeds of them are fo vifible in the Heathen
World, as to be acknowledg'd'by their beft
Writers. The Superftition and Idolatry;
the inhuman and bloody Sacrifices ; the un
natural and barbarous Murthers ; and parti
cularly, that of expofing their new-born In
fants, which were both allow'd by their Laws,
and commonly pra&is'd even among the moft
polite Heathen Nations, Greece and Rome^
were queftionlefs begun at the Inftigation of
thefe wicked Spirits. The making Children to
pafs thro' the Fire to Moloch ; — The offering
their Sons and Daughters unto Devils, could
never be aded in Conformity to the Divine
Will, but muft neceffarily be owing to the
Influence of the Devil. The falfe Oracles he
deliver'd

Sermon the Second. 41
deliver'd in Imitation of thofe which The
true God gave out ; The Prodigies he pre
tended to fhew ; The future Events he feign'd
himfelf to difclofe, are but too apparent Evi
dences ofthe Exiftence of fuch malicious Spi
rits, as are ever contriving the Mifchief and
Ruin of Man.
If all this be true, (as doubtlefs it is,) then
The Attributes of God feem to be concern'd
in reftraining this Dominion of Satan ; in
making Men return to the Worfhip of The
True God ; in refuming the Divine Honour,
alienated to falfe Gods ; and in pointing out
to mifled, miftaken Mankind, the only perfed
Worfhip, the only Way to Happinefs, by a
new Manifeftation, and a clearer Revelation
of The Divine Pleafure, than the bare Light
of Reafon can furnifh us with.
To thefe Arguments for the Neceffity of
a Divine Revelation on the part of Man, may
be added thefe which follow ;
1 . Man alone could not form a perfed Sy-
ftem of Morality. The Philofbphers came
vaftly fhort of it : and Chriftianity hath ob-
lig'd us to fome Virtues, in a manner unheard
, of before; fuch as Loving our Enemies, and
Governing our very Thoughts, to which no
human Laws can poffibly extend.
2. Man alone could never find out in what
manner to worfhip God acceptably"; Hence, whilft

4^ Sermon the Second.
Whilft le ft to himfelf, he fell into the groffeft
Idolatry -, and added to it Human Sacrifices.
3. Man alone could not difcover how to
attone for his Sins, and reconcile himfelf to
Qod. , JMere Repentance and forfaking them,
could not do this : For, to live holily was
his Duty always ; and therefore, could not
make an Attonement for his Tranfgreffions.
There was a Neceffity of fuch a Mediator, -as
could be difcover'd to us no otherwife than
by an extraordinary Revelation.
Hitherto I have evinc'd my Firft Propo
fition, namely, That from the Confideration
ofthe Attributes of God, (to which I have
added the forlorn Condition of Man,) it be
came incumbent on Him to make a Revela
tion of his Will to us. That fuch a Revela
tion is containd in the Books ofthe Old and
New Teftaments, I fliall hereafter evince at
Targe by Proofs inconteftable. In the mean
Time, I proceed to
The Second Propofition I am now to fpeak
to; namely, That as it was thus neceffary to
make a Revelation, fo was it likewife, that
fuch a Revelation fliould be committed to
Writing; and be tranfmitted to fucceeding
Ages by that Method, which only could be
fufficient to preferve it entire and uncor-
rupted. That the Committing to Writing fuch a
Reve-

Sermon the Second. 43
Revelation as God fliould make, would be
the moft effedual Way to anfwer it's Ends,
by fecuring it from Corruption, is a propo
fition fo evident to common Underftanding,
that it might juftly feem frivolous and im
pertinent to fpend Time in it's Proof, were
it not made neceffary to us by the dired Op
pofition ofthe Ronufh Church.
Her Writers, that they may the better fup
port her Dodrine concerning Tradition,
(upon which indeed almoft all her Grandeur
andUfurpation is eftablifh'd,and which there
fore, they are deeply concern'd to fupport,)
do affert, that there was no Neceffity of a
written Revelation ; — that Tradition may as
fafely be rely'd on as Scripture ; — Nay, to
that Heighth have fome of them carry'd this
Matter, as to affirm, that it would have been
better for the Church of God to have had no
written Rule at ail *.
This Affertion feeming to charge the Scri
pture with Imperfedion, as needing the Af-
fiftance of Tradition ; and withal, reflecting
on the Wifdom of God, in chufing this Me
thod of conveying his Will to Man, by com
mitting it to Writing; it is become expedient
to obviate this Tenet , by producing a few
Reafons, why it might be judg'd moft proper,
* See Cardinal Hofws and others apud Turnt'in. Tbsol.
EJmft,y. up. 63, that

44 Sermon the Second.
that this Divine Revelation fliould be con-
fign'd to Writing.
- Now the Expediency of this will appeal-,
if we refled, how incompetent a Method a
bare oral Tradition would have been found,
to have tranfmitted to us whole, and uncor-
rupted, fo large and extenfive a Difpenfation,
as is that, firft of the Jewifh, and then ofthe
Chriftian Religion.
What Man's Memory could have been fuf
ficient to have carried in it, and that at all
Times, and without Variation, the feveral
Circumftances of Fad, not only relating to
Mofes, but to our Saviour alfo, in his Birth,
Life, and manner of Death ? — The excel
lent Difcourfes He made ; — The aftonifhing
Miracles He wrought ; — The feveral Vir
tues He propos'd to our Imitation ; and the
neceffary Truths He requir'd us to believe ?
Common Obfervation can inform us, that the
retaining all this would have been a Burthen
too large for human Memory, — too much
to have been preferv'd by any other Means
than by being committed to Writing,
In Things of daily Occurrence, — in Mat
ters of Fad attended with few Circumftances,
we fee what different Reprefentations are
made of the fame Thing. Scarce two Men
pan be found to relate a Matter with exadly
the fame Circumftances ; nay, fcarcely can
a fingle

Sermon the Second. 47
a fingle Man repeat, at diftind Times, a Fad:,
with which he is well acquainted, without
fome little Difagreement and Variation from
himfelf. If fo, it is eafy to conceive, how
ftrangely mifreprefented the Scripture Hi-
ftorys would have been to us of thefe later
Ages, fo diftant from the Time in which the
Fads therein related happen'd,and fo remote
from the Place whereon they were aded.
And thefe are no vain Surmifes,or ground-
lefs Conjedures, fince the Hiftory and Expe
rience of all Ages confirm this Truth, by
largely fetting before us the great Additions
and Superftrudures, that have been made on
Truth, either when Men have not been fur-
nifh'd with a written Rule, or have too eafily
admitted human Traditions.
Thus, (as I have obferv'd on the former
Head,) in the infant Ages ofthe World, and
before the Giving of Mofes 's Law, tho' Re
ligion was. contain'd in narrow Bounds, and
compriz'd in a few Precepts; and tho' it had
a fingular Advantage towards the being pre-
ferv'd entire, by the great Length of the
Lives ofthe firft Patriarchs ; yet we find, that
in a Period of Time, no longer than the Lives
of three Men , Religion became fo grofsly
corrupted, as to degenerate into Idolatry.
After the Giving of the Law by M'fes,
when one would have thought, that it's being

7°
in

46 Sermon the Second.
in a manner confin'd to fo narrow a Country
as Judcea ; — the Honour of having God's
particular Prefence among the Jews ; — the
Happinefs of having a continu'd Succeffion
of Prophets, by whom (as the Author to the
Hebrews obferves ,) God fpake to our Fathers
at fundry Times, and in divers manners ; — the
peculiar Prerogative of confulting God upon
any Emergency, and receiving Anfwers from
feveral Kinds of Oracles, in which He was
pleas'd to deliver himfelf to them ; (fuch were,
by the 1)rim and Thummim. communicated
by the High Prieft ; by audible Voices from
Heaven ; by Vifions and Dreams of pious and
infpir'd Perfons ; by Prophefies and Infpira*
tions ; and very frequently, by Appearances
of Angels;) when, I fay, one would have
thought that thefe, and many other fignal
Advantages fliould have been as fo many
Fences and Securities againft the leaft Cor
ruption ; yet, we find, that as foon as the
Jews began to receive oral Traditions with
Refped and Reverence ; — as foon as they
began blindly to admit the Precepts of their
Elders, the Dodrines of Men, the Comments
of their Dodors, and paid a like Deference
to the Inftitutions of 'Mofes, and of thdfe who
fucceeded and fat in his Chair ; they quickly
loft the Subftance of their Religion ; they
plac'd it chiefly in external Obfervances, a1
Mfli-

Sermon the Second. ^rj
Multitude of Wafliings and fuch li ke ritual
Performances ; and dropt the Life and Sub
ftance of it in nice Obfervations of m ere Out-
fide and Ceremony : vainly imagini ng, that
an exad Obedience in the Externals of Re
ligion, would compenfate and make Amends
for the Negled of the weightier Duties ofthe
Law, Juftice and Judgment : Infomuch that
our Saviour roundly told them, that they had
made the Law of God of none Effect by their
Traditions. Thus mifehievous and detrimental to the
State of Religion have Traditions been in
the Jewifh- Difpenfation ; and fo fairal the
Confequences, when Men have either not
been guided by a fufficient written Rule, or
have too implicitly fwerv'd from it to the
Traditions of Men, and receiv'd and follow 'd
that falfe Light.
Nor hath this been the unhappy Fate of
the Jewifh Church only ; but we find a Pa
rallel to it even in the Chriftian.
The firft Ages of Chriftianity preferv'd
themfelves entire and uncorrupt, by a firm
Perfwafion of, and immoveable Adherence to
this Tenet, That the Scriptures are a fuffi
cient Rule ; — That all the Neceffaries to
Salvation are therein reveal'd and contain 'd;
_ and, that there is no one Point either of
Faith or Manners, that is built and eftablifli'd
folely on Tradition. Yet,

48 Sermon the Second.
Yet, when in the following, and lefs pure
Ages, Traditions were (for fecular Ends and
Interefts chiefly,) pretended and fet up, and
an Obedience to them inculcated, taught and
requir'd ; Superftition fucceeded to Primi
tive Religion ; Traditions, by degrees, fup-
planted the Scriptures ; and the fimple, and
eafy Dodrines of Chriftianity were exchang'd
for difputable Points, Dodrines ofendlefs
Perplexity ; and thefe requir'd to be receiv'd
and believ'd, as of equal Authority with the
moft clearly reveal'd ones, and as neceffary,
as They, to the Salvation of Souls.
Hence, in that very Church, (againft which
this Head of Difcourfe is levell'd,) thro' de
ferring the written Rule of God's Word, and
relying on pretended Traditions, a great Va
riety of Additions have been made to our
Religion, both in fundamental Dodrines,
and in the Worfhip and Difcipline of the
Church. Hence, the Addition of five imaginary Sa
craments; Prayers in an unknown Tongue;
The Dodrine of Intention ; The propitia
tory Sacrifice in the Eucharift; and, (not to
name any more,) hence, that Creed, compos'd
by Pope Pius the IV, (and whofe Confeffion
is exaded from every Member of that Com
munion,) confifting of Twelve Articles, each
of which is as manifeftly falfe, as the twelve
Articles

Sermon the Second. 49
Articles of the Apoftles Creed-, (in whofe Imi
tation it is fram'd,) are evidently true.
Thus, intolerable Corruptions being the
inevitable Confequence of relying on Tradi
tions, it became abfolutely neceffary, that
the Truths of the Chriftian Religion, which
were to be diffus'd to the extreameft Parts of
the Earth, and the only Handing Revelation
as long as the Sun and Moon endure, fliould be
fecur'd and fenc'd againft any Innovations,
by the only Method capable of fecuring them,
namely, the committing them to Writing.
But, tho' the Prefervation of Religion en
tire and uncorrnpt might be the chief Rea*
fon that God committed this Revelation to
Writing, yet perhaps it was not the only one,
many others offering themfelves to our Con
fideration; of which I fliall name but one.
_-Vlt. could not otherwife happen, but that,
thro' the Unwarinefs and Inadvertency of
fome ; the contentious Difpofition of others,
the Ambition, in a third Sort of Men, of be
ing thought to fee farther, and make happier
Difcoveries in Religion than their Predecef-
fors had done ; and, more efpecally, thro' the
reftlefs Application of the grand Enemy of
Mankind to difturb the Peace and Repofe of
the Chriftian Church; For all thefe Rea
fons, I fay, it could not otherwife happen,
but that Diverfities of Opinions would arife;
D Diffeft-

yo Sermon the Second.
Diffentions and Divifions be hatch'd and fo
mented; and the greater Part ofthe Church
be amaz'd and at a Lofs, unable to diftin-
guifli and judge among which Sed of Men
the Truth was to be found; No Party of them
all being without fome Reafons, (feemingly
probable at leaft) whereon to ground and
juftify their Sentiments.
. In this Condition of Affairs it becomes ne
ceffary, that there fliould be fome fix'd and
certain Standard, by which the feveral Pre-
' tences might be examin'd ; fome unalterable
Rule and Teft, by which the Soundnefs of
Dodrines might be judg'd and determin'd.
Such a Rule we affirm the holy Scriptur ;s
to be ; by their Agreement, or Difagreement
with which, Dodrines are to be receiv'd as
true and found, or to be rejeded and difap-
prov'd as groundlefs and unwarrantable.
Upon the whole ; From thefe Reafons ap
pears the Neceffity, that a Divine Revelation
fhould be transmitted to Pofterity in Wri
ting, namely, that Religion might be fecur'd
againft Additions and Diminutions ; and that
there might not be wanting an infallible Rule,
by which the Truth might be difcover'd a-
ttiong Diverfities of Opinions.
I am now, in the Laft Place, to apply what
hath been faid under thefe two Proportions,
to thofe Bodies of Men, who deny and difown them;

Sermon the Second. fi
them ; and to fum up the whole in fome ufe
ful Inferences for our own Pradice,
The former Propofition of this Difcourfe,
[The Neceffity of a Divine Revelation in or
der to our fulfilling the Will of God,] being
denied by the whole Tribe of Deifls ofthe
prefent Age, who maintain the Sufficiency of
our own Faculties to guide us, and affert*
that Man hath no Occafion for a Revelation
from God to that purpofe ; we may refled:,
how unreafonably thefe Men argue;  how
partially they judge of human Abilities; 
and how they build on the Perfedion of Man
much more than it can bear.
I have, in the Beginning of this Difcourfe,
fhewn from the Hiftory and Experience of all
Ages, from the Creation downwards, into
what a Sink of Error and Corruption Man
kind hath fallen, where there hath been no
Revelation from God to dired them, and
where they have had no other Rule than their
native Reafon.
From thefe hiftorical Obfervations it ap
pears, beyond Contradidion, how weak and
infufficient the bare natural Powers of Man
are, to enable him to perform the Will of his
Creator ; and confequently, how neceffary
to fuch a Performance is a Revelation from
God, for his Rule and Diredion.
And, is human Nature endow'd with greater
D i Strength

$% Sermon the Second.
Strength now, than it was heretofore ? Is Rea
fon ftronger ; Are our Judgments more fo
lid ; Are our Paffions more governable, than
thofe of our Fore-faihers ? Are We more fuf
ficient than they? What Additions of Help,
— what Acceflions of Strength, — what In-
creafe of Difpofition towards the Difeharge
of Duty, hath our Nature receiv'd, which
that of our Anceftors had not in common
with us? , Nothing of this Kind can be claim'd
or pretended.
On the contrary, we might, with a greater
Appearance of Probability, ask and demand,
Whether human Nature be not grown weaker ?
Whether Length of Time, and habitual fin
ning, hath not impair' d our Strength? Whe
ther Corruption hath not gain'd Ground of
us ; And, whether our Minds are not more
eafily fubdu'd to the Bondage of Sin, than
thofe of our Predeceffors ? This I think no
wife improbable : And therefore, inftead of
denying that Man hath any Need of a Reve
lation, our Deift fliould rather acknowledge,
that the Neceffity of it hath grown ftronger
in every Generation.
The Oppofers of our Second Propofition,
that is, the Body ofthe Itymijh Church, (who
affert that the Scriptures were written occa
fionally ; and that there was no Neceffity that
the Revelation they contain fliould be com
mitted

Sermon the Second. 5-3
mitted to Writing,) ought to refled, how ab-
fiird this their Affertion is, and how diredly
repugnant to common Underftanding.
That Man muft be loft to Senfe, who af
firms, that it is fafer to take Things upon Re
port, than from an unalter'd Writing ; and
that, to convey aTruth to lateft Ages to come,
it is more advifeable to deliver it by Word
of Mouth, than to enter it upon Record, or
tranfinit it in Writing on a Book. It is to af
firm, that Words fpoken are more eafily pre-
ferv'd than Words written ; — that Sounds
are a more certain Conveyance of Things ,
than Writing is ; — and that, to preferve the
Subftance of what is deliver'd in Speech, it is
fafer to truft to our Memories, than to con-
fign it to Paper,
This Way of arguing is indeed an Affront
to the common Senfe of Man ; a palpable Im-
pofition upon Reafon ; and a Contradidion
to all Underftanding. Do Men make their
laft Wills by Word of Mouth only? Do they
bequeath Eftates, fettle their Effeds, contrad:
Bargains, or indeed make any Compads of
Moment, without a fure Record of them in
Writing? Is it not for Safety and Security,
and to prevent Miftakes, that thefe Methods
are taken in worldly Affairs? And is there
not the fame, or greater Reafon, that the Di
vine Truths fhould be as cautioufly guarded?
D3 In

54 Sermon the Second.
In a Word ; the fame Reafons, for which
God order'd his former Laws to be written,
will for ever be good Reafons on our fide a-
gainft this Tenet of the Romanijts. Write this
(faid God to Mofes s Exod. 17. 14.) for a Me*
mortal in a Book; And in the 30th of Tfaiah,
V. %th. Go, write it before them in a Table, and
note it in a Book, that it may be for the Time ta
come, for ever and ever.
To fum up the whole, and apply thefe Pro
portions in fome ufeful Inferences for our
own Pradcice, is all that now remains to be
done. The Neceffity which we have evinc'd of a
Divine Revelation, in order to ferve God
aright ; and the utter Infufficiency of Man's
natural Powers to enable him to'perform the
Will of his Creator, may teach us to enter
tain low and humble Thoughts of ourfelves,
arid our Abilities, Why fhould we think more
highly of ourfelves than we ought to think, when
we experimentally find it to be true, that of
ourfelves we cannot think any thing OS of our
felves ? What Reafon hath Man to plume him
felf on his boafted Perfedions, when the ut
moft of them is incapable of teaching him his
Duty ? What Room is there for Man to be
proud ofthe Profoundnefs of his Knowledge,
the Extenfivenefs of his Memory, the Depth of
his Reafoning, and the Strength of his Parts, when

Sermon the Second. st
when all this is found to be fo very defedive
in that only Subjed, which is truly worthy
of us, the Service and Worfhip of God?
In our Reafonings on material T'hings in
deed, and fuch as are the Objeds of our Sen-
fes, our Perfedions are ferviceable, and our
Knowledge fuch, as may feem to fet us but
little lower than the Angels. But when we
reafon on Things Divine, and fearch into fpi
ritual Things, there we feem to be but little
above the Beafts that perifh ; and are oblig'd
to God's Revelation for all our Knowledge,
Let us from hence learn to make a juft Efti-
mate of our Perfedions ; and not attribute to
ourfelves more Sufficiency and Ability, than
properly belongs to us.
Laftly, and to have done; For the Reve
lation of the Divine will in Spirituals, Let
us return God, as we are moft bounden, all
fincere and hearty Thanks. Let us contem
plate, and with Gratitude refled on his infi
nite Goodnefs and tranfeendent Love, that
hath- thus made Provifion for our Weaknefs
and Inabilities. Let us celebrate that Good
nefs, which hath not only provided for our
temporal Welfare, in fupplying us, with a li
beral Hand, with all Things neceffary to our
Bodies ; but hath alfo taken Care for our fpi
ritual Wants, fuftain'd our Souls, and point
ed out the Way to eternal Happinefs. Let
D4 u$

$6 Sermon the Second.
us thankfully receive this ineftimable Bene
fit, the Revelation of God's Will ; Let us
make the proper Ufe it was intended for ;
and let us continually promote it's two great
Ends, the Glory of God, and the Salvation
of our Souls.

SERMON

[ J7]

SERMON III.
John V. 39.
Search the Scriptures', for in them
ye think ye have eternal Life.
WHen we refled on the Infufficiency
of natural Reafon only to teach
us our whole Duty; how incom
petent a Provifion the Perfedi
ons of human Nature afford us againft Errors
in Religion, or Miftakes in Divine Worfhip ;
how altogether incapable we are, by our own
Powers, of fecuring ourfelves from deviating
from our Duty ; and how unable our own Fa
culties are to lead us to ferve God as we ought ;
we fhall very foon be fenfible what a Necef
fity there was of a Revelation from God, and
of a fupernatural Diredion to perform his
Will. This therefore being become neceffary, it
pleas'd The Almighty to make a Revelation
of his Will, by the Hands of proper Perfons,
infpir'd for that purpofe by his own Holy
Spirit, The Reyelation, thus made, it was his

?8 Sermon the Third.
his Pleafure to comprize in two Covenants;
each of which carries fuch evident Proofs and
Tokens of it's Divine Original, as fully to fa-
tisfy the Enquiries and Judgments of all fober
and confiderate Perfons.
But, the prefent Age having produc'd fome
Numbers of Men, who have avowedly main-
tain'd the contrary Belief; and who have in-
duftrioufly fet their. Hands to overthrow the
Divine Original ofthe Word of God; who
have traduc'd the Scripture as a Fraud, and
an Inipofture, and have afferted it to be bare-
Jyan human Compofition ; it cannot be judg'd
improper to be at fome Pains in fqpporting
the Truth , and ' maintaining the Divine Au
thority of thefe Writings ; by laying before
you the Evidences and Proofs, on which this
our Belief is founded. And this I am more
efpecially concern'd to do here, becaufe it falls
in with , and is a Part of that Scheme which
I proposed to handle from the Words of my
Text ; Search the Scriptures ; fir in them ye
fltink ye have eternal Life.
I have endeavour" d to prepare the Way to
this Point ofthe Divine Authority ofthe Scri
ptures, by evincing the Exiftence, and Being
of a God; and, of Confequence, the Poffibi
lity of fuch a Revelation, as we affert and con
tend for.
This being difpatch'd, I have attempted to
prove

Sermon the Third. 5*9
prove the Neceffity of a Revelation from
confidering the Attributes and Perfedions of
God's Nature ; — The Infirmity and Imper-
fedion of our own ; — and , the Corruption
and Depravity which we experience in our
felves. After which, I have prov'd farther, that 3s
it was thus neceffary to make a Revelation, fp
was it likewife, that fuch a Revelation fliould
be committed to Writing, and be tranfmitted
to fuceeeding Ages by that Method , which
only could be fufficient to preferve it entire
and uncorrupted.
It now remains that I pafs on to the Matter
before me, namely, To prove, that the Reve
lation I have been contending for, is contain'd
in the Scriptures, as the Jews affert for the OH
Teftament, and the Chriftians for both.
The mutual Connexion, and Dependency
between thefe two Teftainents being fo vi
fible and apparent; The Help and Affiftance,
which they borrow from each other, being fo
great ; and they reciprocally attefting, and f up-
porting each other ; it would have been fuffi-
pient, in this place, to have produc'd thofe
Proofs only, which relate to the New Tefta
ment, and to have evinc'd the Divine Autho
rity of that Book alone; becaufe, if that were
granted, the Divine Original ofthe Old Te
ftament would pf Confequence bf e ftablifti'd. It

60 Sermon the Third.
It is obfervable, that the New Teftament
being, for the moft part, a Completion ofthe
Old, — confifting chiefly in the fulfilling the
Prophecies which the other had deliver'd ; and
withal frequently appealing to the Old as a
Divine Revelation, and exprefsly giving it this
Title, the Oracles of God; we have hereby full
Proof ofthe Divine Original ofthe Old Te
ftament, upon Suppofal that the New be itfelf
of fuch Original, But, becaufe it will be an
additional Force to our Argument to confirm
the Divine Authority of both thefe Tefta-
ments, I fhall therefore, in this Difcourfe, take
the following Method ;
Firft, I fhall evince the Divine Original of
the Law of Mofes, and the Revelation made
to him.
Secondly, I fliall fhew the fame Authority
in the Chriftian Difpenfation.
And Laftly, I fhall improve thefe two Points
into fome pradical Inferences.
In the Firft Place then, I am to evince the
Divine Original of the Law of Mofes, and the
Revelation made to him.
That Mofes was a Prophet fent from God,
he demonftrated by that, which was the high
eft Proof of it, the working of Miracles. Thofe
which he wrought in the Prefence of Pharaoh,
and the Kingdom of Egypt, were fuch as their
Magicians could not rival or ftand before. His
con-

Sermon the Third. 61
conduding afterwards a Body of Six Hundred
Thoufand Men thro' the Red Sea, (which re-
tir'd, and flood on an Heap to give them dry
Paffage, but return'd with an irrefiftible Cur
rent to overwhelm their Purfuers ; ) — and
after that, His leading them, for the Space of
forty Years, thro' a defert Wildernefs, (where
they were fuftain'd by Bread from Heaven,)
— was an Adion, in it's whole Progrefs, and
in all it's Circumftances, truly miraculous. The
Vidories, which were gain'd over their Ene
mies, in a very extraordinary manner, are no
lefs Evidences of the Hand of God, and that
it was the true Jehovah who fought their Bat
tles. In fliort, a continu'd Series of Miracles
attended that People in this whole Affair; and
to enumerate the particulars, would be to
tranfcribe the Pentateuch.
But here it may be objeded, that for the
Truth of thefe Miracles we have no certain
Foundation. They are recorded only in thofe
Books, which Mofes himfelf is fuppos'd to have
written : And, as they rely on his own Tefti-
mony only, fo we cannot be affur'd, but that
the Miracles themfelves, as well as the Books
which contain them, may be a Forgery.
To this it may be anfwer'd, That thefe
Books of Mofes, in which the Relation of thefe
Miracles is contain'd, were written by him
felf and that too, very foon after their being
wrought.

6% Sermon the Third.
wrought, Upon this Account therefore it was
altogether impoffible for him to forge thefe
Reports ; or to pafs them on the World, had
they not been truly perform'd; there being,
at that Time, fo many living Witneffes, who
could have prov'd the Falfliood.
Is it poffible that fuch a Story can gain Cre*
dit, as that, for Inftance, Six Hundred Thou-
fand Men did yeftefday crofs an Arm of the
Sea dry-fhod, and not be contradided by all
thofe who muft know that no fuch Thing hath
happen'd ? It is not indeed impoffible , but
that the Relation of a Matter of Fad, report
ed to have happen'd many Generations back,
or fome Hundreds of Years fince, may gain
Admiffion, and come to be believ'd: But it
cannot be fo with Fads, which are faid to be
done at the prefent Time, if there be no man
ner bf Foundation for them ; becaufe Num
bers muft be Witneffes to the contrary, and
can convid them of Falfliood.
Nor can it be conceiv'd that the Jews them4
felves fliould join to fupport the Credit of
thofe Miracles, or fubmit themfelves to Mo*
fes, ( as that Nation did,) were they not con-
vinc'd of his ading by a Divine Commiffion j
feeing that Yoke which he put upon their
Necks, and that Law to which he bound them,
was, in fo many refpeds, uneafy, grievous, and
hard to be born. Nothing but the Truth of
thefe

Sermon the Third. 6$
thefe Miracles, and the Evidence thence arifing
to the Divine Original of Mofes s Law, could
have prevail'd on the Jewifh Nation to acknow
ledge the Truth ofthe former, or to become
Profelytes and Difeiples to the latter.
Befide this Circumftance, which confirms
the Truth of Mofes' s Miracles, (and, of con
fequence, the Divinity of that Revelation he
deliver'd,) we have the utmoft Affurance of
his Integrity that can be defir'd. Porphyry
himfelf (the greateft and ableft Enemy which
God's Religion ever had,) gives Mofes the
Charader of a faithful and credible Writer.
Trogus Pompziw, (another Heathen,) gives Te-
ftimony to his Wifdom and Honefty ; and Ar-
tapanus acquaints us with his being General
againft the Ethiopians in a ten years War *.
Thefe Atteftations of Mofes's Fidelity muft
be allow'd to carry a greater Weight, as com
ing from avow'd and profefs'd Adverfaries to
his Religion. And, that we do not meet with
fuller Accounts of him, and more to his Ad
vantage, among Heathen Writers, Jofephus
very juftly attributes to that Hatred which all
the Gentile World bore to the Nation ofthe
Jews, and which, he truely fuppofes, induc'd

* See Turretm, Vol. i. pag. 74.. Dr Jenkin's Reafon. of
Chriftianity, Vol. 1. p. 131. Dr Fiddes's Body of Divinity,
V.i. p. 189. in the Note, their

64 Sermon the Third.
their Hiftorians to be partially filent of him,
and his great Adions.
But, we need not have Recourfe to the Te-
flimony of Heathens for the Integrity and
Credibility of Mofes s Writings. There are
Evidences fufficient remaining in his own
Writings to prove him a faithful Writer, and
above all Temptation to Forgery and Impo-
fture. He all along deferibes the Jews as a ftiff-
necked , and hard-hearted Generation ; as a
crooked, and perverfe People; and plainly
tells them , that God did not chufe them to
himfelf for any good Quality obfervable in
them, but merely for the fake of Abraham,
and their Fathers. Of Levi, the Head and
Father of his own Tribe, (of whofe Honour,
upon that Account, it might be prefum'd he
would be very tender,) he hath related a moft
barbarous, and unjuftifiable Adion, in reveng
ing on the Sechemites the Rape of his Sifter
Dinah. Nor hath he been any thing lefs par
ticular in expofing his own Failings and Weak
neffes, — his Diftruft of his own Million,— his
killing an Egyptian, — and the other Parts of
his Life, which feem to want Excufe,
That he was free from any finifter, and
worldly Views, — that he was not over-rul'd
by Covetoufhefs, Ambition, or Love of Em
pire, will appear from hence, that when he
had

Sermon the Third. 6f
had the whole Power of that Nation in his
Hands, and might have eftablifh'd the Govern
ment in his own Family, he made no Provi-,
fion for that, — gave no greater Divifion of
Land to his own Pofterity than to the reft of
the People ; but order'd Matters fo, that in
the next Generation, his Family was upon the
fame Level with the reft of their Tribe. Thefe
are evident Tokens of the Impartiality, and
Integrity of Mofes ; and , of Confequence ,
confirm the Truth of all that he relates.
But, fecondly, Another inconteftable Evi
dence that Mofes' s Revelation came from God,
is, that as it contain' d fome Prophecies of
what was in future Time to be accomplifli'd,
fo thefe Predidions were accordingly fulfill'd :
And, there cannot be a more fure Evidence
of God's having given a Revelation, than it's"
having been accompany'd with Prophecies,
which in their refpedive Seafbns, were pun-
dually fulfill'd.
In the Paffage of the Children of Ifrael
thro' the Wildernefs , he told them , that in
Punifhment for their Difobedience, God had
decreed, that none of that Generation fhould
come to the promis'd Land, fave Caleb the
Son of Jephunneh, and a few others, whom1
he mention'd by Name ; but that they fhould
wander in the Wildernefs, till all that Gene
ration were dead. This was. literally fulfill'd ;
E and

66 Sermon the Third.
and confequently, demonftrated the Truth of
his Miffion.
He farther told them, that when they fhould
be in Poffeffion of that Land, their Males muft
all appear before The Lord three Times in the
Tear; and that, for their Security at fuch
Times, the Neighbour-Nations, (who, at all
others were forward to invade them,) fhould
not defire their Land, nor make Inroads in
to it.
He farther affur'd them, that fince God de-
termin'd, that their Land fliould have Reft
every feventh Year, and they were then nei
ther to fow nor plant, God would provide for
their Suftenance that Year, by caufing their
Lands, in the fixth Year,, to produce a double
Crop, and a Quantity fufficient for two Years.
Thefe are to be judg'd not only as bare Pro-
phefies of fomething future, but alfo, as Pre-
didions of continual and Handing Miracles.
In the 2%th Chapter of Deuteronomy, v. 26,
and onward , Mofes denounc'd on them for
their Difobedience, their Captivity by the Af
fyrians ; the Dedudion of the Remainder of
the People into Egypt ; and in the fame Cha
pter declar'd, that in their Sieges, they fhould
be driven to eat the Flejh of their Sons*; which
* Eat the Flefh ef their Sans.~\ That this was fulfill'd in
the Siege oijerufalem under Titus , Jefephm exprefsly tells
us : And in the Siege by Nebuchadnezzar^ before the Baby' lom{h

Sermon the Third. 67
accordingly befel them in the Sieges of Sama
ria and Jerufalem, many Hundreds of Years
after this Prophecy ; and that too, (as he had
foretold,) under the Government of their
Kings ; whereas, it was long after his Death,
that they fell under a Regal Government.
He had , above all this , forefhewn them ,
not only that there fliould be among them a
Succeffion of Prophets, whom God would raife
up for particular Occafions and Services, but
alfo, that, in his appointed Time, He would
fend them a Prophet of a more extraordinary
Power and Authority, even Chrift, the anoint
ed ; whofe Charader is defcrib'd by him, Deu-
teron. 18. v. 18.
The Accomplilhment of thefe Prophecies
of Mofes, fo many Centuries of Years after his
Death, leaves us no Room to doubt his being
fent of God, and his Ading, and Writing
by Divine Commiffion, and Authority. And
for the Proof of the fame Commiffion in the
fucceeding Prophets, and thofe Writers who
compil'd the other Books of the Old Tefta
ment, it is fufficient to obferve, that they alfo
confirm' d their Miffion by exprefs Prophefies.

louifh Captivity, it is extremely probable, that they were1
driven to the Extremity, of eating their own Children, from
Jeremiah's, Lamentations, Chap. 4.. v. 10. tho', I think thac
Circumftance is not recorded in any ofthe Uiftorical Writ
ings of that Siege in the Old Teftament.
E 2 Thus,

68 Sermon the Third.
Thus, the Man of God out of Judah, who
prophefy'd to Jeroboam the Overthrow of his
Altar in Bethel, affur'd him withal, that this
was to be executed by a King, Jofiah by Name,
[r iQngs, 13.] tho' Jofiah was not then born,
nor in many Years afterward.
Thus again, Cyrus King of Perfia was by
Name foretold by Ifaiah, a long time before
his Birth, as the Subverter of the Babylonip
Empire, and the Reftorer ofthe Temple, and
Worfhip at Jerufalem.
And, not to enter farther into this Point,
the Prophefies of Daniel were fo literal, and
have been fulfill'd fo exadly, that Porphyry,
( the great Caviller at Chriftianity, when it
was almoft in it's Infancy,) had no Way to
evade the Argument, which the Chriftians from
thence drew for the Divinity ofthe Scripture,
but by groundlefsly, and abfurdly fuggefting,
that thefe Books were of a later Date, than
the Fads which they foretold ; and were not
Prophefies written, (as the Chriftians aver'd,)
before their Completion , but Books of Hi
ftory, and compos'd after the Fads were real
ly tranfaded. To fuch wretched Shifts are
Men reduc'd, who obftinately refift the Truth;
and fo meanly will they argue, when prefs'd
by what they cannot anfwer.
The Time will not fuffice me at prefent to
enter on feveral other Confiderations of Mo
ment,

Sermon the Third. 69
ment, ( and particularly the Antiquity of the
Sacred Writings,) which have been urg'd with
great Force, by feveral Writers. I am necef-
fitated therefore to pafs on to my Second Pro
pofition, which was
2. To evince, that there is the fame Proof
of the Divine Authority of the Chriftian Dif
penfation, and the New Teftament, as I have
already fhewn ofthe Old.
The Evidences of the Divinity of the Chri
ftian Difpenfation are near akin to thofe of
the Mofaick. If Miracles be efteem'd a juft
Confirmation of Mofes' s Million, they will
much more ftrongly conclude on the Side of
Chrift -, the Number which he wrought being
fo vaftly fuperior, and the Power requifite to
fome of them fo much more extenfive than to
thofe perform'd by Mofes.
A Succeffion of more than three Years after
he enter'd on his Miniftry, was little lefs than
one continu'd Series of Miracles. The giving
Eyes to the Blind , Feet to the Lame , Ears
to the Deaf^ and Tongues to the Dumb, were
of the lower. Order of his Wonders , The ru
ling the Rage -of the Sea; the Hopping the
Waves thereof when they arofe ; the taming
boifterous Winds with a Peace, —be ye Jlill,
were ordinary Paffages of his Life.
But, what ennobl'd his Miracles, and made
them unparallel'd, was, not only the Great-
E 3 nefs

70 Sermon the Third.
nefs pf them, (particularly the raifing the Dead
to Life,) but alfo, the Communicating thefe
Powers to his Difciples, and enabling them
to do the fame, or greater Wonders. Juftly
therefore did Nicodemus make the Inference,
that He was fent of God, becaufe no Man could
do thofe Miracles except God were with him.
To take off all Sufpjcion of Forgery and Im-
pofture in thefe Miracles; and to fhew, both
that they were truly done at the Time we al-
ledge, and were not the Invention of After-
Ages to impofe upon Pofterity, it muft be ob-
ferv'd, that Chrift wrought thefe Miracles,
Not in the Prefence of a few feled Witneffes,
— Not before his Difciples and Followers on
ly, — but in the Face ofthe whole Jewifh Na
tion, before Enemies as well as Friends, and
upon allQccafions which prefented themfelves
to him.
It muft farther be remark'd, that the Four
Gofftels, which contain a Relation of thefe Mi
racles, were written and publifh'd to the World
in a few Years after the Death of Chrift ; and
therefore , had the feveral miraculous Fads
recorded in them been forg'd, Nothing could
have been eafier, than for the Jews, and Ene
mies of Chrift, to have difprov'd thefe Fadsj
to have fhewn their Falfliood, and to have
fjpnvided them of Forgery.
"That very Qener^tipn of People, in whofe
Prefence

Sermon the Third. 71
Prefence thefe Miracles are alledg'd to have
been wrought , were then ftill alive : The
whole Age could have born Witnefs to their
Falfliood; And, as it would have been the
higheft Impudence, as well as Imprudence in
the Evangelifts, to have publifli'd thefe Ac
counts fo early, had not the feveral Fads been
true, fo it was the eafier for their Adverfaries
to have deteded the Impofture, and blaft their
Credit for ever.
The Jews therefore wanted not Power, and
Ability, (and we are fure they wanted not Ma
lice, and Inclination proportionable,) to have
convinc'd the World of theFaKhood of thefe
Miracles, had they never been wrought : And
we may affure ourfelves they would have done
it, if they could. But, quite contrary to this,
they confefs'd thefe Miracles; never deny'd
the Truth of the Fads ; but attributed the
Working them to a Confederacy with the De
vil, and to -the Power of Evil Spirits.
Thofe Writers ofthe Gentile World, who
moft ftrenuoufly fet themfelves to fubvert
Chriftianity, (fuch as Celfus, Hierocles, Porphy
ry, and Julian^ took the fame Method, which
the Jews had done : They found the Credit
of our Saviour's Miracles too well fupported,
and too firmly attefted, to be fhaken by a De-
nyal of them; and therefore, they afcrib'd
them, (as the others likewife had done,) to the
E 4 Power

7^ Sermon the Third.
Power of Magick, and the Operation ofthe
Devil. Thefe were the Anfwers given to this
Argument, in the firft Ages after Chrift.
But, the prefent Enemies to Chriftianity,
have fteer'd a different Courfe from their Pre-
deceffors, and taken another Method to de
ftroy this Proof. They are very fenfible, that
the Devil can, of himfelf, have no Power to
work a Miracle, — at leaft, that he cannot
exercife fuch a Power independently on God:
They are fenfible likewife, that God will not
grant him fuch a Power; or, if granted, will
not fuffer it to be exercis'd againft the Truth;
i. e. that he will not confpire, and confederate
With him againft himfelf. They therefore find
themfelves neceffitated to deny the Truth of
the Miracles, as well knowing, that if Jefus
truly wrought them, the Confequence will un
avoidably be good, namely, That he was a
true Prophet, and fent pf God. Whereas there
fore, the ancient Jews and Heathens allow'd
the Truth of the Miracles, but deny'd the Con
fequence drawn from them, to prove Chrift
a true Prophet, the modern Deifls, (fenfible
that this Confequence is unavoidable, ) deny
the Miracles themfelves, and endeavour, in all
the ways they can, to banter their Credit, ,
But, to the Confufion of both thefe Sorts
pf Men, Chriftianity gains an Advantage by
their Diffenfion; and the Argument frpm
Chrifts

Sermon the Third. 75
Cbrift's Miracles is hereby more confirm d.
For, that the Miracles were true in Fad, the
ancient Jews, and Deifts acknowledge ; And,
that the Confequence we draw from thence,
to prove his being a true Prophet, is good
and valid, many ofthe modern Deifts acknow
ledge. Thefe are forc'd to difallow the Fads,
which yet their Predeceffors confefs'd : And
the elder Deifts rejeded the Confequence of
thofe Fads, which the later are oblig'd to
admit. By this their Difagreement we gain
as much, as is fufficient clearly to carry our
Caufe; i.e. the Confeffion of the Truth of
Cbrift's Miracles from the former, and elder
Adverfaries ; and the Acknowledgement ofthe
Validity of this Argument to prove Chrift 's Di
vine Miffion, from the later and prefent ones.
But, had we no other Miracles to appeal
to, for the Truth ofthe Chriftian Revelation,
the Refiirredion of Chrift were itfelf alone
a full Proof of his Divine Authority. In his
Difcourfes with the Jews he had promis'd
them, that after three Days Continuance in
the Grave , he would raife himfelf from the
Dead: And upon the Fulfilling of this Pro
mife, he himfelf, and his Apoftles after him,
put the whole Strefs of his Caufe. The Jewijh
Priefts had taken all poffile Care to prevent
all Impofture in this Matter, by'fealing the
Sepulcher, and procuring a Guard from the
Governour.

74 Sermon the Third.
Governour; That he did really rife again at
the Time fpecify'd, we have the Atteftation
of ali his Difciples, to whom he appear'd for
no lefs than the Space of forty Days toge
ther, — to great Numbers of them at the fame
Time j — to above Five Hundred at once, —
of which Refurredion he gave them ( as Saint
Luke fly les it) infallible Proofs.
Thefe Perfons were Men of Integrity: They
could propofe no Benefit to themfelves by
their afferting it, but rather Trouble and Per
fection : And a great Part of them after*
wards feal'd their Confeffion with their Blood.
This was the greateft Atteftation they could
give of a Matter of Fad, and that they knew
it to be true ; Becaufe, tho' it hath frequently
happen'd that Men have gladly fuffer d Death
for a miftaken, Opinion, yet,furely no one was
ever yet found, who chofe to forego his Life
in Atteftation of a Fad, which he at the fame
Time knew to be falfe.
But, they were not his Followers alone that
attefted his Refurredion, (as is fometimes pre
tended by Unbelievers;) For, his Adverfaries
alfo did openly cbnfefs it. The Guard of Sol
diers, who watch' d his Sepulcher, and fb were
prefent at his Refurredion, were the firft who
came into the City, and made known the Fad:
to the Priefts and People ; and continu'd to
a,ffert it, 'till prevail'd on by Mony to recant it,
and

Sermon the TJoird. 77
and to charge the Difciples with ftealing the
Body. Pontius Pilate himfelf gave his Atte
ftation to this Truth, in a Letter which he
wrote to The Emperor and Senate of fyme
upon this Occafion ; which Letter was for ma
ny Years after extant upon Record at Jltyme,
and was publickly appeal'd to by the firft Chri
ftian Writers, (particularly by TertuUian,) in
their Apologies for themfelves and their Re
ligion. In a Word; were the Refurredion of Chrift
not true in Fa<5t, but a Fidion and Impofture,
this Impofture muft have been contriv'd, Ei
ther at the Time when we pretend it to have
happen'd, (i. e. foon after the Death of Chrift,)
— or elfe, it muft have been contriv'd in fome
following Ages, and at a Diftance from that
Time. But, neither of thefe can, with any
Colour of Reafon, be pretended.
Not the former ; becaufe , if it were then
forg'd, the Jews, had it in their Power to have
deteded the Cheat, and to have convided the
Contrivers of it of Falfhood; a Thing which.
they never attempted; fo far from it, that
they rather confefsd the Truth ofthe Refur
redion. And, that this fuppos'd fad could npt be
the Forgery of After- Ages, nor gain Admiffion
at fuch a Diftance as fliould render the Dif
covery of the Impofture more difficult, we
have

7 6 Sermon the Third.
have this Affurance, that the Eafler-Feftival,
which is annually obferv'd amongft us in it's
Commemoration, bears equal Date with the
Time to which we afcribe this Fad ; or, if
you pleafe, is as old as the Fad, in whofe Me
mory it was inftituted. The former is an in-
-vincible Proof,' that this was not forg'd at the
Time of Cbrift's Death ; and the latter is an
equal Demonftration, that it was not the In
vention of After-Ages.
But, Secondly^ Prophecies being an equal
Proof of a Divine Commiffion with that of
Miracles, and as much as they in the Power
of God alone, — where thefe are found to
have deen deliver'd, and after many Years to
have receiv'd a Completion, they are a fure
Charader of a Divine Authority: This Proof
pur Saviour hath very plentifully afforded us,
and in abundant Inftances manifefted this
Fore-knowledge. He very pundually fhew'd his Apoftles, what
Treatment from the Jews was to befall his
Perfon, and what Part they themfelves would
chufe to ad when that Time fliould come.
He warn'd them, -that the Apofc&te- Judas was
to betray him; — that the reft fliould forfake
him, and flee; ~- and that, in particular, the
confident and prefumptuous Peter fhould, that
very Night, thrice forfwear even the Know
ledge of him. •.-'¦' The

Sermon the Third. 77
The Manner of his own Death he declar'd
to be Crucifixion : And, what made this Pro-
phefy the more remarkable, is, that it imply'd
and fuppos'd his being firft given up by the
Jewifh Government, and deliver'd over to the
Power ofthe Roman Governour; Crucifixion
being a Punilhment unknown to the Jewifh
Laws, among whom the Stoning to Death
was the Punifhment for Blafphemy.
His Refurredion after three Days; His
Afcenfion into Heaven; the Defeent of The
Holy Ghoft; and the plentiful Effufion of mi
raculous Gifts then confer'd, had been di-
ftindly and explicitly declar'd by him. That
the Jews would obftinately refill his Dodrine ;
That they would blindly oppofe themfelves
to it ; That they would, with the utmoft Vio
lence, perfecute it's Propagators,- and think
they fhould do God Service in killing and de-
ftroying them, - was plainly, and literally de
clar'd by him in publick. That the Gentiles
fliould receive it with Gladnefs ; that his Go
fpel fhould be preach'd to all Nations ; and
that his Church fliould be eftablifh'd in fuch
a Manner, that the Gates of Hell fhould never
prevail againft it ; all this was forefliew'd by
him in dired and exprefs Terms.
But among all his Prophefies, that ofthe
Deftrudion oijerufalem is the moft remark
able, as being fo particularly defcrib'd by him, and

78 Sermon the Third.
and withal fo pundually and minutely cont-
pleated. He had faid , that That Generation
Jhould not pafs away till all was fulfill'd; And
accordingly, Jerufalem was deftroy'd within
forty Years after his Death.
He had told them, that of That Temple, not
one Stone Jhould be left upon another ; And that
Temple was fo fully raz'd, that the Romans
plough'd up it's Foundations.
Titus, the General ofthe Roman Army, us'd
his utmoft Endeavour, and gave the ftrideft
Orders to his Soldiers, to preferve that glo
rious Fabrick : Yet, even That could not
prevent the Effed of our Saviour's Prophefyj
the Jews themfelves, (as their own Hiftorian
Jofephus acquaints us,) haftening the Flames
to deftroy that Building.
He had farther faid, Then let them which are
in Judtea flee to the Mountains : This receiv'd
a very remarkable Completion ; For, Ceftiut
Gallus having laid the firft Siege to Jerufalem,
and after fome Time, without any apparent
Reafon, withdrawing his Army from it, there
by gave Opportunity to fuch Chriftians as were
then in Jerufalem to retire to Pella, a fmall
City in the neighbouring mountainous Coun
try of Arabia-, and, by that means, of efcap-
ing, both the Calamities ofthe Siege, (which
was prefently after renev/d,) and the dreadful
Carnage which fbllow'd the taking of the City. He

Sermon the Third. 79
He had farther faid, that there Jhould be Signs
in the Heavens, which fliould precede, and give
Warning of this Difafter : And,that there were
fuch feen, we have the concurrent Teftimonies
of Tacitus, and Jofephus.
It were eafy to enumerate the remaining
Particulars, wherein the Propriety, and the
Event fo exadly correfponded : It is fufficient
to obferve, that the Agreement between the
Predidions in the Evangelift, and Jofephus 's
Hiftory of this Siege, is fo remarkable, that
a Stranger to the Hiftory of thefe Times,wouId
almoft be tempted to think, that the One had
copy'd, and tranfcrib'd from the Other. But,
as the boldeft Enemies of our Faith have not
yet dar'd to fuggeft it, — fo the Divinity of
thatProphefy muft ftand confefs'd; and, of
Confequence , the Divine Authority of that
Perfon who gave it.
But, Thirdly, That the Revelation made
by Jefus of Nazareth, was, (as he afferted,)
a Revelation from God, and not an Impofture
of his own, appears from hence; That, as it
has all the external Marks of a true Revela
tion , by which God could moft properly re
commend one, (that is, Prophefies and Mira
cles,) fo it has alfo, none of thofe internal
Marks and Charaders, by which a Sufpicion
may be given , and a Probability founded, of
it's being a Cheat and Delufion. There

80 Sermon the Third.
There is not, in all this Syftem, the leaft
Footflep of a Regard to. any carnal Intereft,
or worldly View. An Impoftor would never
have done, as he did, — have contented him
felf with that mean and low Condition of
Life ; — would never have fo freely attack'd
Vice wherever he found it ; — would not have
fo boldly declaim'd againft the Sadducees, and
Pharifees, the moft powerful and popular Sedts
then in Judea ; — and would never have de-
clin'd the Throne of his Fathers , when the
People fought for him to make him their King.
This was an Opportunity,* anlmpoftor Would
greedily have fnatch'd at : But his declining
this Opportunity, acquits him of the leaft Um
brage of that Guilt.
The Methods he took for gaining Profe-
Iytes to his Dodrine, were the very Reverfe
of what would have been proper for a Cheat,
The fureft Way, would have been to have ap-
ply'd to their Vices and Follies ; — to have
made his Court there ; — and to have fram'd
his Religion with all poffible Latitude. On
the contrary, he told them, that they muft take
up their Crofs ; — that they muft renounce all
that was dear to them ; — that they muft pre
pare for Poverty, and Perfecution ; — muft be
deftitute, afflided, tormented ; — muft expect
Death in it's moft dreadful Appearances ; and
wade to Heaven thro' a Sea of Blood. The

Sermon the Third. 81
The internal Marks therefore, which, wbere-
ever they are found, are a juft Ground for a
Sufpicion of Impofture, were wanting in the
Gofpel Revelation. It's greateft Enemies can
not prefume to faften on it any Calumnies of
this kind : The Bleffed Jefus needed no Arti
fices to recommend his Precepts, being fuffi-
ciently fupported by the native Excellency of
his Religion, as well as the extraordinary ex
ternal Evidences he produc'd for it.
It remains now, only to improve the Two
Propofitions before evinc'd, into fome pradi
cal Inferences.
It having been fhewn, that the Revelations
by Mofes, and Jefus of Nazareth, ire of Divine
Original and Authority, it becomes our Duty,
in the Firft Place, fincerely to embrace, firmly
to believe, and ftedfaftly to adhere to fuch
Points of Dodrine, as thefe Books propofe to
our Faith.
What we there find reveal'd, is undoubted
ly true, becaufe we are certain it comes from
The God of Truth, who cannot be the Au
thor of any lmpofition on our Underftandings.
There are indeed, Dodrines in Chriftianity
which are above our Reafon, and which we
have not Capacities fully to comprehend. But,
tho' they are confefs'd to be above, yet it hath
never hitherto been prov'd, that they are con
trary to, Reafon ; and, after the ftrideft Search,
F are

8i Sermon the Third.
are found to be entirely confiftent with it.
There are Difficulties in Natural, as well as
Reveai'd Religion: There are Things incom
prehenfible by 'human Reafon, and yet capable
of ftrid: Demonftration. Myfteries therefore,
are no valid Objedion againft Reveai'd Reli-
f;ion : And if We are convinc'd, that the Reve-
ation is true in the general, we are equally
fure that every Part of it muft be fo too.
Secondly, With our Faith it is neceffary that
bur Lives be agreeable, and our Manners con
formable to this Divine Revelation. It is not
a bare Belief of the Truth of it that will fave
us, but a 'Conformity to thofe Rules it lays
down for our Behaviour. If we know thefe
Things, we are not to be happy unlefs we do them.
And the Rewards which are propos'd in this
holy Religion, are promis'd not to fuch as only
know their Mafter s Will, but, to fuch as per
form it pundually.
Our Faith is not perfed, unlefs it fhew it
felf in good Works : And therefore, we fhould
always reckon on this as certain, that an Af-
fertt to the Truth of the Chriftian Religion
will not obtain for us the Promifes annex'd,
unlefs We perform the feveral Conditions on
which thefe Promifes are made tous.

SERMON

[83]

SERMON IV.
John V. 39.
Search the Scriptures', for in them
ye think ye have eternal Life.
'Aving propos'd, from thefe Words,
to treat on the feveral Chriftian
Dodrines relating to the holy Scri
ptures, and the Duties arifing from
Them, - what hath hitherto been done, hath
been,to fhew their Divine Original and Autho
rity ; as well to confirm thofe Perfons in the
Beliefofthat Truth, who are already perfuaded
of it, as to confute an Error, which hath of late
Years been induftrioufly propagated amongft
us, That God hath not, ( as there is fuppos'd
to be no Neceffity that he fhould,) made any
Revelation of his Will to Man ; and confe
quently, that the Books of holy Scripture do
not contain any fuch Revelation.
The Method which I have taken to refute
this dangerous and pernicious Error, hath
confifled of feveral Steps and Degrees ; each
of which hath been the Subjed of a particular
Difcourfe. F* The

84 Sermon the Fourth.
The Firft contain'd a Proof of Ihe Exi
ftence of a God ; and confequently, of the
Poffibility of fiich a Revelation of his Will as
we contend for.
The Second afferted his Attributes of Good
nefs, Mercy, Holinefs and Wifdom ; And from
the Confideration of thefe, together with the
Deficiency of Natural Religion, and the utter
Incapacity of Man to pleafe God by the fole
Light of Nature and Reafon, I have infer'd
the Neceffity of making fuch a Revelation as
fliould effedually lead Men to ferve him as
they ought.
The Laft evinc'd, that, in Confequence of
this Neceffity, God hath in Fad made fuch
a Revelation ; — that this Revelation is con
tain'd in the Books of the Old and New Te
ftament : And, the Divine Authority of
both thefe Writings have been afferted and
prov'd. The Arguments by which I eftablifli'd the
Divine Original of both the Old, and New
Teftament, and the Authority of their refpe-
dive Legiflators, were taken partly from the
external Charaders of them, — their being
attefted by Miracles, and confirm'd by clear
Prophefies ; and partly, from internal Cha
raders, — the Integrity of their Authors, and
their being entirely free from worldly Views
and Interefts, From

Sermon the Fourth. 85*
From fuch undenyable Proofs as thefe hath
it been fliewn, that the Revelations contain'd
in the Books ofthe Old, and New Teftament,
are of Divine Original ; and came from God
as a Diredion to Man, in what he fo greatly
wanted, the Method by which he might ferve
God as he ought.
It remains now, that the capital Enemies
of Scripture, the Atheift and the Dei ft, being
thus difmifs'd, I fliould proceed to State, and
Prove, fome other Points relating to the Scri
ptures ; the right Apprehenfion of which will
be of general Advantage , both as they will
be ufeful to us in the Condud of our Lives,
and fettling our religious Tenets ; and as they
are made the Subjed of fome Difputes and
Controverfies among Chriftians themfelves ;
and which it is, therefore, of fome Importance
to be refolv'd in.
The Firft of thefe, is, The Perfedion of
Scripture ; under which I fliall enquire, Whe
ther the Scripture contains all Things necef
fary to Salvation ; or, Whether fome Things
were to be tranfmitted to us by other Means.
When we are fatisfied that thefe Books are
a Revelation from God, and a Rule for the
Worfhip and Service of him, it very naturally
offers itfelf next to be confider'd, Whether
this Rule be itfelf compleat, and perfed ; —
or, Whether any Thing be wanting to help
F 3 and

86 Sermon the Fourth.
and affift it. The former is the more general
and receiv'd Opinion, (in this part ofthe
World at leaft;) but the latter alfo hath it's
Patrons and Advocates.
To charge the Scripture with Infufficiency,
and to affert, that it doth not contain all
Things neceffary to be believ'd and pradis'd,
in Order to Salvation, feeming to derogate
fo much from the Honour of thefe Writings,
and the Wifdom of God himfelf, in giving us
a Rule which is infufficient to the Ends, and
unequal to theTurpofes for which it was de-
fign'd, — it becomes neceffary to vindicate it,
and to fhew the Weaknefs and Folly of this
Pretence. This 1 fliall attempt in the follow
ing Difcourfe ; and in order thereto, fhall take
the following Method ;
Firft, I fhall prove the Perfedion and Suf
ficiency ofthe holy Scripture; and fhew, that
it contains all Things neceffary to be believ'd
and pradis'd, in order to Salvation.
Secondly, I fliall confider the Pretences of
thofe Men who deny this Truth; and fhew
the Weaknefs and Falfenefs of thofe their
Pretences. Laftly, a few pradical Obfervations on what
fhall have been faid, fhall dofe the whole.
In the Firft place then, I am to prove the
Perfection and Sufficiency of holy Scripture ;
and fhew, that it contains all Things necef fary

Sermon the Fourth. 87
fary to be believ'd, and pradis'd, in order to
Salvation. In fpeaking to this Matter it muft be ob-
ferv'd, That it is not hereby enquir'd, Whe
ther the holy Scripture contains all, and every
Thing, which our Saviour, and his Apoftles
either faid or did, or Whether it be an exad
Regifter of all their Tranfadions : For, this
we readily grant, that great Numbers of fuch
Adions are not tranfmitted to us ; and the
Hiftory which we have, is not, in that Degree,
compleat. One ofthe Evangelifts hath told us in ex
prefs Words, that there are many other Things
which our Lord both faid and did, which are not
written, fince, if they fliould be fo, he fup
pofes that the World itfelf could not contain the
Books that Jhould be written. St Paul hath pre-
ferv'd one excellent Apothegm of our Saviour,
in the Acts ofthe Apoftles*, which had otherwife
been loft, and never come to our Knowledge ;
and St Jerome, a Writer of the Fifth Age af>
ter Chrift, hath recorded another. It is not
therefore the Queftion, Whether the Scri
ptures-contain all the Adions and Rules done,
or given by Chrift ; but, Whether thofe Rules
which it does contain, be fufficient to lead us
to Salvation; or, Whether any Rules of Life,

* Adts zo. 37.
F 4 any

88 Sermon the Fourth.
any Dodrines neceffary to be believ'd, are
to be fetch'd from Tradition, and cannot be
prov'd from the written Word of God.
Nor farther, is it hereby enquir'd, Whe
ther all the Neceffaries to Salvation be found
in exprefs Words, and in Terms at Length:
For, it is fufficient to our purpofe, if they are
there found in a juft and neceffary Confe
quence; — if they can be deduc'd and infer'd
from what is there deliver'd in Terms, and are
the neceffary Confequences of what is written.
Whatever Propofition we entertain a Belief
pf, we muft neceffarily believe all that di-
redly follows from it; — it muft carry all it's
Train with it ; and, for the fame Reafons for
which we admit the Premifes, we fhall be ne
ceffitated to allow the rational Conclufions.
It is nowhere, for Inftance, faid in Scri
pture in exprefs Terms, That The Father, Son,
and Holy Ghoft, are The One God ; Yet, the
Name of God being there exprefsly afcrib'd
to each of thefe , and it being as exprefsly
ffaid, that there is but One God, we muft re
ceive the former as an undoubted Truth, be
caufe virtually and cpnfequentially included in
the latter. It is fufficient therefore, to our af-
ferting the Perfedion of Scripture , if fome
Dodrines which we receive, be none other
than the natural, and unforc'd Confequences
of what is there exprefs'd. Nor

Sermon the Fourth. 89
Nor farther, is it in this Queftion enquir'd,
Whether the Scriptures are fo perfed, as to
leave no Room, and Ufe for fome Traditions;
- Whether none of thefe may be fafely ad
mitted; — or, Whether all Traditions are to be
rejeded as utterly unferviceable. For, we are
not fo ftrait-lac'd as to affirm, that all Tradi
tions ought to be rejeded : So far from it,
that we retain not a few of them, and con
form to many that appear to be ancient. But,
what we aflert, is, that God hath left no one
Article, either of Faith or Manners, to be fup
ported by Tradition only ; - that all thefe
are tranfmitted to us in Scripture; —that,
whatever cannot fairly be prov'd from thence,
is not to be requir'd as neceffary to Salvation ;
— and, that the Traditions which we receive,
and with which we comply, are not fuch as
relate to the Neceffaries of Faith, — but con
cern only Rites, Difcipline, and Things in their
own Nature indifferent.
That the Scripture is thus perfed ; that it
is a compleat Rule both of Faith and Man
ners ; and that it contains all Things that are
neceffary to Salvation, is evident from the
Words of Scripture itfelf. It having been al
ready evinc'd, that thefe Books are of Divine
Original, it muft follow, that whatever is there
afferted, muft be ftridly true ; and therefore,
thp' in other Cafes, it might be a juft Exce ption

90 Sermon the Fourth.
ption to this Way of arguing, that it is a Tc-
ftimony which comes from itfelf, and fo ought
not to be valu'd, yet, in the prefent Difpute,
this Self-Teftimony cannot be refus'd ; be
caufe it comes from fuch Hands as cannot pof.
fibly deceive.
When it is granted that this was written by
Divine Infpiration, ( which is granted by the
Perfons whom I am now oppofing,) the Evi
dence of Scripture, as to its own perfedion,
cannot be refus'd. And, that the Scripture
doth thus teftify of its own Perfedion, we
have a dired Proof in the following Words of
St Paul to Timothy, Epift. 2. Ch. 3. v. 1 y. and
onwards; The Scriptures are able to make thee
wife unto Salvation, thro Faith which is in Chrift
Jefus : All Scripture is given by Infpiration of
God, and is profitable for Doclrine, for Reproof,
for Correction, for Inftrutlion in Righteoufnefs j
that the Man of God may be per feci, thoroughly
furnijh'd unto all good Works.
The feveral Affertions here made, are po
fitive and ftrong : It is affirm'd, that they are
fufficient to make us wife unto Salvation ; — and
if fo, what is there farther requifite to us, and
what more can Man defire ? It is affirm'd, that
they are profitable both for Doclrine and for
Inftrublion in Righteoufnefs : and what is this
but, in other Words, that they are a compleat
Rule hath of Faith and Manners? Laftly, it is

Sermon the Fourth. 91
is affirm'd, that by them the Man of God, (i.e.
the Teacher of God's People, the Inftrudor
pf the Chriftian Flock, as Timothy was, to
whom thefe Words are direded,) may be made
per feci, and thoroughly furnijh'd unto all good
Works : But what more is requir'd to the
Flock, that is not neceffary to it's Teacher;
and what is there more laid on the Chriftians
under his Care, than was laid on Timothy, to
whofe Charge they were committed ?
It is farther obfervable, that, at the Time
when St Paul wrote this Epiftle, a great Part
ofthe New Teftament was not as yet written :
Many of thofe Books are of a later Date: The
Gofpel of St John, we are certain, was penn'd
laft of the whole Number ; And the greater
Part of St Pauls own Epiftles, were written
after thefe to Timothy. This Confideration
makes our Argument much ftronger, and adds
confiderably to it's Weight. If what was then
already written were able to make Men wife
unto Salvation, much more was it fo, when the
Canon of Scripture was compleated : If the
few Books, then penn'd, were a fufficient Rule.
much greater is the united Light which flows
from them all: And if, fingly taken, they could
make the Man of God perfed, with more
Certainty can they produce that Effed when
taken colledively.
But Secondly, If any Thing neceffary to Sal
vation

92. Sermon the Fourth.
vation be not contain'd in holy Scripture, this
muft have happen'd, either becaufe Chrift did
not reveal the whole Will of God to The Apo
ftles; or, becaufe The Apoftles did not de-
clare it to their Followers. But, we have the
greateft Affurance, that neither of thefe Sug-
geftions can be true : For, the former is re
pugnant to the Declaration of our Saviour
himfelf, [John if. if.] where he affures his
Difciples, that he had made known unto them
all Things which he had heard from the Father:
And the latter is as repugnant to what we
read Ails 20. v. 21. that The Apoftles fhtmrid
not to declare unto us the whole Comicil of God,
Hence it appears, both that Chrift reveai'd all,
and his Apoftles declar'd all ; and therefore,
that Nothing relies on Tradition only, but
every Part of our Duty is confign'd to Writing.
And indeed, any other Proceeding would
not have been agreeable to the Wifclom of
God, Whilft our Saviour continu'd on Earth,
the Books of Scripture could not be written ;
becaufe the Defign of his Miffion was not as
yet compleated, nor our Redemption finilh'd
and clos'd. Whilft his Apoftles continu'd, a
Spirit of Infallibility refted upon them, which
was fufficient to anfwer all the Ends ofthe
Church of Chrift. But, that Spirit being to be
withdrawn with The Apoftles, and not to be
communicated to other Men after their De
parture,

Sermon the Fourth. 93
parture, it became neceffary, that every Ar
ticle either of Faith or Manners, requifite to
Salvation, fhould be conlign'd to Writing; the
only Method capable of conveying them to
fucceeding Ages, entire, fincere, and uncor-
rupted. But Thirdly, The very End, and Defign of
the holy Scripture, is a fufficient Proof, that it
is full and compleat in all the Neceffaries to
Salvation. Thefe Books were given us as a
Lanthern to our Feet, and a Light to our Paths ;
They were to lead us into the Knowledge of
all Truth; and to fucceed in the Place of that
inftrudive Spirit, which plentifully influenc'd
our Saviour and his Apoftles. This being their
End, of what Benefit would they be to us,
and how could they anfwer their Defign, were
they not perfed and compleat? We might
indeed follow their Diredions ; — might fin-
cerely embrace every Dodrine they propofe ;
— might difeharge every Duty they exad ; but
after all, could never be affur'd of Salvation,
fince poffibly, fome Point of Faith, or fome
Duty of Life, not mention'd or recommended
by them, but relying folely onTradition, might
have efeap'd our Knowledge, or not fallen
within our Pradice.
The End therefore of the holy Scripture
being thus not anfwer'd, if it be not a com
pleat Rule; Salvation being thus render'd pre
carious;

94^ Sermon the Fourth.
carious; and the Performance of our Duty ift.
certain, we may very rationally infer, that the
Wifdom of God was concern'd to make this
Rule fully comprehenfive, and to include the
whole Duty expeded from Man.
Fourthly, when we refled, that in the holy
Scriptures we meet with many Things re
corded, the Knowledge of which is confeffed.
ly not neceffary to Salvation, we may juftly
argue, that at leaft all the neceffary Matters
are there included ; it being altogether unac
countable, Why Care fliould be taken to in
form us of leffer Matters, whilft the greater,
and more important, are pafs'd over in Si
lence. The Genealogies of the Jewifh Families;
— the Strudure of their Temple ; — the Rites
of Worfhip obferv'd in it; and the hiftorical
Relation of their Kings, their Battles, and
their Courfe of Adions, are particularly de-
fcrib'd,and deliver'd down to us with the utmoft
Care, and Exadnefs. Thefe are of little Ufe
to the Generality of Readers : They produce
no Benefit to the Bulk of Mankind, and muft
be own'd not to be of Neceffity, even to the
few, to whom they are yet ufeful. But, is it
credible,that God would permit fo large a Part
ofthe Sacred Writings,to be fiU'd up with Mat*
ter fo unnecefTary to our Knowledge, whilft
thofe which are neceffary to our Salvation fliould

Sermon the Fourth. 95*
fhould not there find a Place ? Is it fuitable
to the Divine Wifdom, to record fuch a Va
riety of Matters, which are in a manner ufe
lefs to the far greater Part of Mankind, and
yet not fet before them fuch Parts of their
Duty, without the Knowledge of which eter
nal Life is not to be attain'd? This would be
fuch a Proceeding, as is abfolutely irreconcile-
able with the Goodnefs, and Wifdom of God.
But farther ; To thofe who deny the Per
fedion and Sufficiency of Scripture, we might
propofe the Demand, What Part is there ei
ther of Faith or Manners, the Belief, and Pra-
dice of which is requifite to Salvation, which
is not contain d in the Books of holy Scri
pture ? And,What Article is there of the whole
Counfel of God, which is not there to be met
with ? Have we not the Nature , and Attri
butes of God very clearly laid before us ? Is
not the Incarnation, Death, and Refurredion
of the Son of God, very largely and particu
larly recounted ? Is not the Pradice of all
Kinds of Virtue very ftrongly recommended?
Are not the Motives to pradice them, urg'd
in the moft powerful Strains that can poffibly
be devis'd ? And, are not thofe Vices, which
will lead us into Damnation, repeatedly, and
in the moft forcible manner caution'd againft?
What then can our Adverfaries advance a-
gainft the Perfedion of Scripture, when they
cannot

$6 Sermon the Fourth.
cannot inftance in any one particular, where*
in thefe Books can be fliewn to be deficient ?
Human Additions have indeed, in fome
Churches of Chriftians, been made to the Rule
of Faith; and divers Matters have been de
clar'd neceffary to Salvation, which are not
recorded in Scripture, but rather contradicted
by it : The Creed ofthe firft Ages hath been
enlarg'd ; and an equal Number of Articles
been added to it. But, as thefe are the Do
drines of Men ; As they are not warranted
by Chrift, or his Apoftles ; As they are human
Jmpofitions, and of worldly Growth; fo are
they to be regarded as of no other than hu
man Authority ; as the Inventions, and Impo-
fitions of Men ; as void of the Divine Stamp
and Charader; and unwarrantable Innova
tions on the ancient, and only true Faith.
Laftly, it is no fmall Confirmation ofthe
Perfedion and Sufficiency of Scripture, that
it hath the Voice, and Concurrence of all An
tiquity on it's Side. The moft Primitive Chri
ftians, ( who by living nearer the Beginning,
and Fountain of Truth, had much better Op
portunity of knowing it, than we their remote
Pofterity,) univerfally maintain'd this Truth;
and by flridly adhering to it, preferv'd them
felves entire, and theirFaith uncorrupted from
thofe many Errors, which fucceeding Ages in-
troduc'd ; and which generally took their Rife
from

Sermon the Fourth. 97
from the contrary Perfwafion, that the Scri
ptures are incompleat.
Our earlieft Predeceffors in Religion, re-
ceiv'd Nothing as of Faith, but what they
learnt from Scripture: To this they always
made their Appeal : Out of this they refuted
Hereticks : And they rejeded whatever was
offer'd, which had not this Foundation.
And that this was their Tenet, was become
fo notorious, that even their Perfecutors were
acquainted with it : Such of the Heathens as
purfu'd them and their Religion with the ut
moft Malice, we are told, could not devife a
more fhort and expeditious Method to extir
pate Chriftianity, than by demanding their Bi
bles, and committing them to the Flames.
They imagin'd, if they could get into their
Hands all the Copies of that Book, they fhould,
of Confequence,root out their Religion. Hence
it is evident, that the firft Chriftians knew of
no Dodrines of Faith, not contain'd in Scri
pture ; and embrac'd no Principles, which re
ly' d wholly on Tradition.
But I haften, Secondly, to confider the Pre
tences of thofe Men, who deny the Perfedion
of Scripture ; and to fhew the Weaknefs and
Falfliood of their Pretences.
The Perfedion of holy Scripture is deny'd
and impeach'd, by two Sorts of Men : The
One, the Romijh Church, who place Tradition
G upon

98 Sermon the Fourth.
upon the fame Level, and give it the fame
Authority, with Scripture ; The Other, a Se&
of our own Nation, whofe Numbers have
made no inconfiderable Figure in this, and the
laft Century.
Thefe latter, pretending to ( I know not
what) extraordinary Meafures of The Spirit,
the Workings of The Holy Ghoft within them,
and to a Degree of Perfedion, much fuperior
to What the Scriptures can produce, or to what
they were aduated with who penn'd thefe
Books, are wont to exprefs themfelves in very
flight Terms when they mention thefe Writ
ings. They ufually call them, The Letter ofthe
Scripture; — the dead Letter ; —infufficient, in
efficacious; — the Sheath, the Scabbard, the Bark,
the Shadow; — a Car cafe voidof internal Light,
and not capable of imprinting on us a knowledge
of what is neceffary to Salvation. They affert,
that The Scriptures are but as the Handmaid
to higher and more per feci knowledge ; that they
are ufeful only to Children and Babes in Chrift;
that they are the beggarly Elements and Rudi
ments, 'proper for young Beginners : But, as thefe
advance towards Per feclion, they have the Spirit
refitting in them , and are above all Ordinances
and pofitive Inftitutions . In Purfuance of this
Principle, they have difcarded both the Sa
craments j and make their own judgment,
(which is erroneoufly fuppos'd to be the Spirit of

Sermon the Fourth. 99
of God,) the Rule of their Anions, and of all
their Divine Worftiip.
It is very eafy to obferve, how dangerous
and pernicious this Principle is : It introduces
an uncertain, unfix'd Religion ; and that is al
moft the fame, with no Religion. Any the
moft whimfical Extravagancies of a fick Con
ftitution, or a diforder 'd Brain, — any the
wildeft Enthufiafm, may be miftaken for this
fuppos'd Infpiration ; and may pafs for it the
more eafily, fince thefe People have no cer
tain ftanding Rules, by which to examine thefe
fuppos'd Suggeftions of The Spirit, and to form
a Judgment, whether they proceed from God
or no.
The Confequence of this is, that Men's Ima
ginations being different from each other, —
nay, thofe ofthe fame Man being, at different
Times, exceedingly various, Religion muft be
varied, and made fubjed to infinite Changes.
Thus a Religion is introduc'd, which wanders
from Fancy to Fancy ; alterable by every new
Illufion ; and reducible to no kind of Order.
We have feen thefe unhappy Effeds of the
Pretenfions to the Spirit, and the imaginary
Light within. The folemn Ordinances of Chrift,
Baptifm and the Eucharift, are difus'd and ne-
gleded, tho' inftituted by their Author, as of
perpetual Ufe*
As to Baptifm in particular, they may con-
G 2 fidef,

ico Sermon the Fourth.
fider, that That Sacrament would be neceffary
to them, even tho' it were true, that they are
already poffefs'd ofthe Spirit of God, and Ma
ilers of all his Gifts : For it is obfervable, that
St Peter (in the tenth Chapter of The Acls of
the Apoftles) v. 47, 48.) commanded that Cor
nelius, and the other Converts at Cefarea, fhould
be baptiz'd, notwithftanding The Holy Ghoft
had already fallen on them. Can any Man, faith
He, forbid Water, that thefe Jhould not be ba
ptised, who have received fhe Holy Ghoft as well
as we? So that, tho' it fliould be granted to
thefe Enthufiafts, that they have that Spirit
to which they lay Claim, yet, Water-Baptifm
would neverthelefs be neceffary to them, ac
cording to the Judgment and Pradice of Saint
Peter. From thefe, I pafs on to thofe Other Per
fons, who deny the Sufficiency and Perfedion
of Scripture, the pretended Catholick Church
of Rome. Thefe, in order to recommend their
Dodrine of Traditions, (upon which indeed
all their Ufurpations are eftablifli'd, and which
muft clearly fink, if that Do&rine be rejeded,)
are confident in afferting, that The Scripture
of itfelf, is not a compleat Rule of Faith ; but,
that our Saviour and his Apoftles, have con-
fign'd certain Truths, which are neceffary to
Salvation, to be tranfmitted by Tradition, and
taught us by that Method. With

Sermon the Fourth. ioi
With what Probability of Truth this is a-
verr'd by them, will appear, to any Man who
will refled on the Behaviour of Chrift towards
The Jewifh Church, in this very Matter con
cerning Tradition. In his Conferences with
the Pharifees and the Dodors of that Church,
he loudly and frequently complain'd of their
having corrupted their Religion, by that great
Deference they paid to the Traditions of their
Elders. He roundly told them, that by thefe
Traditions, they had made the Laws of God
of none Effed : And, that they worjhipped God
in vain, when they taught for Doblrines the Com
mandments of Men. Matt. iy. 9.
Can any Man then prevail on himfelf to be
lieve, that our Saviour Chrift, having fo frefli
an Inftance, and fo fenfible an Example be
fore his Eyes, ofthe mifchievous Confequences
of relying on Traditions, fhould yet leave any
one of the Points neceffary to Salvation, to
be preferv'd and maintain'd in his Church, by
no other Way than by Traditipn? Is it not
the higheft Abfurdity to think, that He, who
upon all Occafions, bitterly inveigh'd and de
claimed againft this Method of conveying Re
ligion, and at large lay'd open the ill Effeds
it had produc'd, fhould yet aft fo inconfiftent-
ly with himfelf, as to retain and eftablifh in
the Chriftian Church, what he had with fo much
Reafon condemn'd amongft the Jews ?
G 3 Every

ioi Sermon the Fourth.
Every confidering Man cannot but conclude,
that it is altogether unlikely ,Our Saviour fhould
referve any Part of the Neceffaries to Salva
tion, to be deliver'd down by Tradition, when
He himfelf was fo fully convinc'd, ofthe Im-
poffibility of preferving them entire and un
corrupted, when committed to that Method.
But, it may be demanded, What are thofe
Dodrines, whofe Belief is neceffary to Salva
tion, — but, which are founded on Tradition
only, and are not contain'd in, nor deducible
from Scripture ? In Anfwer to this, they are
not afham'd to inftance, in the Pradice of In
fant-Bap tifm, and the Dodrine of The Bleffed
Trinity; neither of which, they tell us, can be
prov'd from Scripture, but muft reft on the
Authority of Tradition only.
Yet, the Very contrary to this hath been of
ten fhewn; and both The Trinity and Infant-
Baptifm have been, by many Hands, evinc'd,
to be as clearly deducible from the facred Writ,
as any other Dodrine of Chriftianity whatfb-
eyer. .. ,:'..<,.; ;¦¦ ..
The Proof of thefe from Scripture, would
-engage me in a Field too large for the prefent
Time; yet, I cannot but obferve upon this
Occafion, how pernicioufly to Religion in ge
neral thefe Men ad, who, for the fake of efta
blifhing this falfe Pofition, their Dodrine con
cerning Traditions, will be content to give fuch

Sermon the Fourth. 105
fuch Advantages to the Enemies of Chrift' s Di
vinity, as to confefs, that The Dodrine of The
Trinity cannot be prov'd from Scripture.
A few pradical Inferences from what hath
been faid, are now, in the Laft Place, to clofe
the whole.
Hence therefore, let us be inftruded To re
verence The Scripture, in proportion to it's
Plenitude, and to efteem it fuitably to it's Per
fedion. The Gofbels have left us no Room
for Art: and Curiofity, as it ought not, fo
neither hath it wherein to indulge itfelf. The
Sufficiency of Scripture, will appear to us with
the greater Luftre and Advantage, when we
refled, into What Complications of Errors and
grofs Miftakes Men have fallen, when they
have ftray'd from this Light, and follow' d o-
ther Guides.
Traditions, on the One Hand, have been
made the Tool to eftablifh the Papal Ufurpa-
tions : And, on the Other, by imaginary Pre-
tenfions to inward Light, and extraordinary
Gifts ofthe Spirit, the whole of Chriftianity
hath been well nigh funk in Enthufiafm and
Fanaticifm. Thofe only have been fecur'd
from fuch Corruptions, who have adher'd to
the Sufficiency of Scripture : And it is That
Principle alone, which is the Foundation of
the Prpteftant Faith.
Secondly, and to have done ; The Scriptures
G 4 ap-

104 Sermon the Fourth.
appearing to have been given us as a com
pleat Rule, let us from thence only fetch our
Principles, both in Faith and Pradice. Where
is it written? was the Queftion always put by
the firft Chriftians, to fuch as advanc'd new
Dodrines; and they herein went by that moft
fure Rule, that,whatfoever is new in Religion,
is, for that Reafon, Falfe. The whole of Chri
ftianity was reveai'd at it's firft Setting-out;
and God hath not here, as in Arts and Sciences,
left a Place for human Inventions, or Improve
ments. We are to look backward for our
Faith and Religion ; but to look forward for
Nothing, except the great Reward of it iq
eternal Glory.

"i

SERMON

[ ioy ]

SERMON V.
John V. 39.
Search the Scriptures*, for in them
ye think ye have eternal Life.
IN my laft Difcourfe on thefe Words, I
treated concerning The Sufficiency and
Perfedion of Holy Scripture ; under
which Head, I fhew'd at large, that it
contains all, and every Thing neceffary to be
believ'd, or pradis'd, in order to Salvation;
— that it is a compleat Rule, both of Faith
and Manners; — that whatfoever is not there
in contain'd, either exprefsly, and in Words,
or by juft and rational Confequence, muft not
be requir'd to be believ'd or pradis'd, as ab-
folutely requifite to Salvation; and confe
quently, that there is no Neceffity of having
Recourfe to Tradition, as the Romanifts aver,
for any neceffary Points of Dodrine or Man
ners; or. to any imaginary Light within, any
fancy'd Suggeftions, or more perfed Com
munications of God's Holy Spirit, as is the
yam Pretence ofthe Quakers.. It

iofj Sermon the Fifth.
It appearing then, that the Scriptures are
a compleat Rule, and contain all Things re-
quifite to be believ'd and pradis'd ; it comes
now, as next in order, to be Enquir'd, Whe
ther the feveral Articles of Faith and Man
ners, be there laid before us, clearly and intel
ligibly, to the common Underftandings of
Men ; or, Whether fo obfeurely and darkly,
that it is neceffary to have Recourfe to a living
infallible Judge, in order to a right fettling
their Intent and Meaning,
The pretending an Obfcurity in the Scri
pture, and an Infufficiency in Chriftians in ge-
neral,to underftand and comprehend it's Senfe,
hath been vouch'd as a Reafon and Founda
tion, for two unwarrantable Ads of Ufurpa-
tion on the Rights of all Chriftians ; The One,
the taking away the Ufe ofthe Scripture from
the Laity, and locking it up in a Tongue not
underftood by them ; The Other, the letting
up in the Church a living and infallible Judge,
to whom (it is affirm'd) all Chriftians are tp
refort in doubtful and difputable Cafes, and
to whofe Determinations they are to fubmit
their Confciences,
The Foundation of both thefe Pretenfions
will be taken away, and the Honour of The
Scripture and God's Goodnefs be clear'd and
vindicated, when it fliall be fully madeappear,
(as, I hope, in the prefent Difcourfe it will be

Sermon the Fifth. 107
be made appear,) that The Sacred Writings,
as to all the Neceffaries to Salvation, are fuffi-
ciently clear and perfpicuous.
In handling this Subjed, (the Clearnefs and
Intelligiblenefs of Scripture,) I fhall make Ufe
of the following Method ;
Firft, I fhall fhew, How far we acknow
ledge The Scriptures to be obfcure; and what
have been the Occafions which have render'd
them fo.
Secondly, I fliall evince, that notwithftand-
ing this confefs'd Obfcurity of the Holy Scri
pture, in certain refpeds, which will have been
mention'd, yet, that in all Neceffaries of Faith
and Manners, it is fufficiently clear and intel
ligible. Thirdly, I fhall return Anfwers to the prin
cipal Arguments which have been advanc'd ;
and from whence the Obfcurity of Scripture
hath been urg'd and inferr'd.
Laftly, from thefe feveral Heads, I fhall in
fer a few pradical Ufes ; fuch as will natu
rally refult from the Subjed before us.
In the Firft Place then, I am to fhew, How
far we do acknowledge the Scripture to be ob
fcure; and What have been the Occafions that
have render'd it fo.
The Obfcurities which we acknowledge in
Scripture , are ' not fuch as relate to any Ar
ticle either of Faith or Manners, the Know ledge

io8 Sermon the Fifth.
ledge or Pradice of which is neceffary to our
attaining eternal Life ; (for as to all thefe, it
will be fliewn, under the Second Head of this
Difcourfe, that the Scripture is very clear and
intelligible;) but only in fome other refpeds;
in Things extrinfecal and foreign from thefe
Neceffaries. And, as this Obfcurity is confefs'd
by the Holy Scripture itfelf, ( St Peter telling
us in exprefs Words, that amongft the Sub-
jeds of St Paul's Writings, there are fome Things
hard to be underftood ;) fo, this Obfcurity can
not be fairly objeded againft the Scripture^
'till all thofe Reafons have been duly weigh'd^
which have contributed to it; becaufe, if thefe
Reafons fliall be found fuch, as unavoidably
make it obfcui e in fome Things , which are
not fundamental, fuch it's Obfcurity, arifing
from that Neceffity, will reafonably be ac*
counted for. I fhall therefore, briefly touch
on a few of thofe Caufes, which have renderd
fome Parts of Scripture lefs clear, and intelli
gible ; but which yet, do not render it fo in
any of the Neceffaries to Salvation.
Many Parts of Holy Scripture confifting of
Prophefies, fome of which are, and others are
not yetjcompleated, — it is nbt at all furprifing,
that fuch Places are obfcure ; becaufe all Pro
phefies muft .neceffarily be fo. Prophefies are
not to be written and communicated in ex
prefs and pofitive Terms : Nor would it, upon
many

Sermon the Fifth. 109
many Accounts, have been fuitable to the Wit
dom of God, fo to have reveai'd them.
They might then have been look'd on, ra
ther as Hiftories, than Prophefies : They might
have entrench'd on the Liberty and Freedom
of fuch Men , as were to be the Inftruments
of accomplifhing them ; and it might have
been faid, that the Agents in compleating
them, aded as they did, with a fole View to
their Accomplifhment. Thus, for Inftance,
In the Manner of our Saviour's Apprehenfion
and Crucifixion, were fulfill'd feveral Prophe
fies of the Old Teftament relating to The
Chrift. But, if thefe Prophefies had been de
liver'd in a more open and literal Method, in
all Probability, That Crucifixion would never
have happen'd: For it is not to be conceiv'd,
that either the Jews would have plotted his
Death, Judas have betray'd him, ot Pilate have
condemn'd him, had they known that He was
the Perfon foretold in thefe Prophefies. For
thefe Reafons, Prophefies muft neceffarily be
obfcure ; and of Confequence, the Books muft
be fo, in which they are contain'd.
So again , the Revelation of St John is fo
obfcure and unintelligible, that it hath hither
to baffled the Skill ofthe greateft Interpreters.
The Reafon is plain ; becaufe it contains Pro
phefies, not yet accompliih'd; and therefore
muft be obfcure, 'till they are accompliih'd. But,

no Sermon the Fifth.
But, as the Knowledge of thefe Prophefies is
not neceffary to our Salvation, fo, the Obfcu
rity of that Book, is no valid Argument againft
the Clearnefs of Scripture, in Matters of Faith.
Again ; The Scripture is neceffarily obfcure
in fome Parts, becaufe the Dodrines which
they contain, are not thoroughly to be com
prehended by us. Thus , when it fpeaks of
the Infinite Attributes of God ; ofthe Diftin
ction, and Plurality of Perfons in the God
head ; of the Union of Two Natures in the
One Perfon of Chrift ; of God's eternal Coun-
fel, and Decrees ; and of the Refurredion of
the fame Body to an everlafting Eftate, it
cannot be expeded, that the Words of Scri
pture fliould be clear and perfpicuous, if the
Dodrines, couch'd under them, are incom
prehenfible to our Capacities. The Words in
deed, have Ideas annex'd to them ; and fo far
as that goes, we comprehend their Senfe : But,
when the Truths, they contain, exceed the Li
mits of our Underftanding, it is no Wonder
that fiich Paffages are difficult and obfcure.
Farther ; The Sacred Writings are render'd
obfcure to Us, of thefe diftant Ages, by our
Ignorance of the Jewifh Ufages and Cuftoms,
to which frequent Allufions are made. That
People had a great Variety of Cuftoms, pecu
liar to their Nation ; which being then well
known, and alluded to as fuch, but fince that
Time

Sermon the Fifth. in
Time difus'd and grown obfolete, have given
Rife to moft of the Difficulties occurring in
Scripture. The Learning and Wifdom of ancient Ages,
(efpecially in the Eaftern Countries, amongft
whom alone Learning was to be found,) con
fifled chiefly in dark Sayings, and Parables.
They cloath'd their Knowledge in myftical and
obfcure Terms ; and drefs'd it up in Fables,
Proverbs, Allegories, and fhort ^Enigmatical
Sentences. Solomon deferibes Wifdom itfelf
{Prov. 1.6.) by, the Underftanding a Proverb,
and the Interpretation ; the Words of tbe Wife,
and their dark Sayinzs. And, the Experiment
which the Queen or Sheba made of Solomons
Knowledge, {i.^ings 10.1.) was, by proving
him with hard Queftions .
It is not then to be wonder'd at, that the
Holy Scriptures, the Treafure of ancien t Learn
ing, are obfeure to us, to whom fo little of
that ancient Learning is tranfmitted. It is ra
ther furprifing,that they are not more obfcure
than they are : and efpecially, when we add,
their having gone thro' the Hands of fo great
a Number of Interpreters and Commentators ;
a Set of Writers, who ('tis juftly obferv'd) do
rather puzzle difficult Paffages, and render
them more intricate, than illuftrate and clear
them up.
In a Word, The Obfcurity of Holy Scripture being

i ix Sermon the Fifth.
being only in fuch Matters, as are not necefl
fary to Salvation, the remaining Difficulties
of it may turn to our Benefit, and juftly be
efteem'd as Favours and Mercies from God.
For, to fuch as are felf-conceited, they may
prove a Judgment ; may mortify their Pride,
and abate their Confidence ; And to fuch as
are lowly in their own Eyes, they may ferve
for a Confirmation of their Humility ; may
exercife and encourage that Diligence, which
is neceffary for the explaining them.
I go on now, Secondly, to evince, that (not-
withftanding this confefs'd Obfcurity in thofe
refpeds which have been mention'd, yet) in
all the Neceffaries to our Salvation, both of
Faith, and Manners, the Holy Scriptures are
fufficiently clear, and intelligible to us.
But here it muft be remember'd, that when
.we affirm, that in all the Neceffaries to Sal
vation, both of Faith, and Manners, the Scri
ptures are fufficiently clear and intelligible,
this is not to be underftood indifferently, and
promifcuoufly, of all Kinds of Men ; of Unbe
lievers as well as Believers ; of Infidels as well
as Chriftians ; and of Unregenerate Perfons
as well as the Regenerate. The Truths of
the Chriftian Religion, are not equally appa
rent to Perfons of thefe fo different Chara-
ders ; nor do the fame Arguments carry the
fame convidive Force, nor feem alike ftrong and

Sermon the Fifth. 1 1 3
and eonclulive to each of their Apprehenfions.
The Prejudices and Prepoffeffions of Unbe
lievers, make that Way of Reafoning lofe all
it's Force, which, to an Heart arid Mind well-
difpos'd to it's Reception, appears irrefiftible.
This Diftindion is agreeable to what Saint
Paul afferts, 2. Cor. 4. v. 2, &c. where, after he
had given the greateft Teftimony to the Per-
fpicuity of Scripture, in calling it the Mani
feft ation ofthe Truth, he yet, in the very next
Verfe allows, that it is poffible that this Go
fpel may be hid, and not feem convidive to
every Underftanding: For, fays he, if our
Gofpel be hid, it is hid to them that are loft •
in whom The God of this World hath blinded the
Minds of them who believe not ; left the Light
ofthe glorious Gofpel of Chrift, who is the Image
of God, Jhould Jhihe unto them.
Nor farther, do we aflert, that the Scripture ;
is equally clear even to Chriftians, who pro
fefs a Belief of it. The natural Capacities,
and Apprehenfions of Men are widely diffe
rent from each other: And thefe their native
Faculties receive more or lefs Improvement,
as they have been more or lefs cultivated by
a liberal Education. Hence it comes tb pafs,
that what feems obfcure to One Perfon, hath
not the Face of any Difficulty to Another;
and One ftrains, as at a knotty Point, When
Another wonders, what fliould occafion the
H Doubt.

114 Sermon the Fifth.
Doubt. In the mean while, the Words of Scri
pture are the fame to both : The Difficulties
are of Men's own creating ; and juftly to be
charg'd, Not on the fuppos'd Perplexity of
the Writings, but on the Shortnefs and Defi
ciency of Men's Capacity and Underftanding.
Nor Farther, by this Clearnefs which we
afcribe to Scripture, is it intended, that in the
feveral Articles of Faith, and Manners, it is
equally clear in all the feveral Places, in which
fuch Articles are mention'd. For, it is cer
tain, that the fame Duties, which are, in one
Place recommended in the moft plain and
obvious Terms, are deliver'd in other Parts of
Scripture, with much Darknefs, and Ambi
guity. This, as it is very true, fo it may very
fafely be allow'd, without impeaching the
Clearnefs of Scripture.
It is fufficient to clear the Scriptures in ge
neral from Obfcurity, if every Duty of Man
be clearly reveai'd in any one Text of it. In
this Cafe, common Prudence will dired us to
interpret the doubtful Paffages,by thofe ofthe
fame Purport, which are clearer, and more ex*
plicit ; and thefe latter will ferve, as a Key, to
unfold the genuine Senfe of fuch as are more
abftrufe. The intricate Parts of Scripture arc
to be expounded,by thofe of a clearer Texture.
But, if no fuch can be found, whereby they
may be expounded, we may then reft affur'd, that

Sermon the Fifth. ny
that the Precept therein contain'd, is no way
neceffary to eternal Life : For, had it been the
Pleafure of God, that we fhould, in fuch Places,
have underftood him more clearly, in Juftice
he would have been concern'd, to have deli
ver'd himfelf more clearly.
Nor, Laftly, by afcribing a Clearnefs to the
Holy Scripture, do we exclude the Neceffity,
and great Ufefulnefs of human Helps and Af
fiftances, toward the difcovering it's Senfe. It
is certain, they are not fo clear in all particu
lars, but that, in order to a compleat Know
ledge of them, there is great Need of Indu
ftry, and Application; of clofe and ftrid Rea
foning ; of more than ordinary Judgment
and Diferetion ; of Care and Exadnefs in
comparing parallel Texts ; of fome Skill and
Knowledge in the Languages they were ori
ginally written in : And after all thefe, there
may, perhaps, be a Neceffity of making ufe of
the Inftrndions and Guidance of abler Per
fons, whofe more immediate Province it is, to
be the Matters and Prefervers of facred Know
ledge. Thefe human Helps are fometimes ufe
ful, notwithftanding the Clearnefs of Scripture
we contend for.
And indeed, it is but reafbnable, and fuit
able to the Wifdom of God, that, after he had
given us thofe noble Faculties of Underftand
ing, Reafon, and other Helps, whereby to find
H 2 out

1 1 6 Sermon the Fifth.
out Truth , there fliould be Room left , and
fome Kind of Neceffity lay d on us, to employ
thofe Faculties in that Bufinefs chiefly, which
is moft worthy of them, — the fearching out
the Will, the Laws, and the Commandments
of God.
In a Word ; when we affert, that the Scri
ptures are fufficiently clear in all the Neceffa
ries to Salvation, we do not, hereby, oppofe
ourfelves to all human Induftry ; but only, to
that Neceffity which The Romanifts contend
for, of a living, vifible, and infallible Inter
preter of the Word of God ; and, to whofe
Expofitions and Determinations, we ought to
yield an implicit Obedience.
It might,perhaps,be of Service to the Church
of Chrift, if there were fiich an infallible In
terpreter by him appointed, to whofe Deci-
fions Men might have Recourfe in aDifference
of Opinions: But, we cannot argue, that, be
caufe it would be convenient there fhould be
fuch, therefore there adually is one : Nor is
it a fafe Way of Proceeding to believe, that,
for Conveniejicy's fake, God hath appointed
fuch a Judge, when there is not the leaft Ap
pearance of Proof that he hath done fo.
There is a much greater Probability of Truth
in the very oppofite way of Arguing; and it
is more rational to conclude, that, fince God
hath no where appointed in his Church fuch an

Sermon the Fifth. 117
an infallible Interpreter of Scripture, there
fore there is no want of fuch a one ; and that
can only be, becaufe the Scriptures are, of
themfelves, fufficiently plain and clear, in all
neceffary Points; as I now proceed to fhew, by
dired Proofs and Evidences, that they are fo.
The Firft Argument I fhall produce to this
Purpofe, fhall be taken from the Goodnefs of
God. Whatever he hath made neceffary to
our Belief or Pradice, He, according to all
the Rules of Goodnefs, was concern'd to make
knowable and intelligible to us; Otherwife,
he could not in Juftice demand our Perfor
mance of it. Hard furely it muft be, to ob
lige Men to certain Duties, under the Penalty
of eternal Damnation, which Duties yet were
not clearly and diftindly lay'd before them.
Were God's Commands exprefs'd dubioufly,
there would be an equal Chance, whether we
underftood them or not; and Man could not
be blam'd, that he miftook in his Faith, or
Pradice. A Law cannot oblige our Confcience
to Submiffion, till it is fufficiently promulg'd ;
But furely, no Man will fay, That Law is fuf
ficiently promulg'd, the Senfe of which is far
from being obvious, or, which is capable of a
double Interpretation.
The Myfteries of Religion God's Wifdom
oblig'd him to make impenetrable to us, and
to remove them beyond the Reach of our
H 3 ftrideft

1 1 8 Sermon the Fifth.
ftrideft Search and Enquiry : But at the fame
Time, all the otlier Parts of it, which He hath
made it our indifpenfible Duty to know, and
the Want of which Knowledge He hath de
creed to punifli everlaftingly, his Juftice, and
his Goodnefs were concern'd diftindly and
explicitly to declare to us.
If this be not rational , we muft imagine
him ading the Part of an Egyptian Task-ma-
fter; exading from us, under the fevereft Pe
nalties, a Conformity to his Precepts, and yet
hedging in thofe Precepts, and fencing them
from our Knowledge. In a parallel Cafe, our
Saviour himfelf hath determin'd, that the Ser
vant who knew not his Mafter s Will, ought to
be beaten with but^eiv Stripes only : But, if the
Scriptures be obfcure, and yet Man is to be
eternally punifli d for not living up to them,
This would be, to be beaten with many Stripes,
tho' the Servant knew not his Mailer's Will.
In the Old Teftament, God is frequently
pleas'd to appeal to our own Judgments, for a
Vindication of his Proceedings with us ; and
to command us to reafon with him, after our
own Ways and Methods of Thinking : But,
according to this Permiffion, can any Thing
favour of greater Hardfhip, than, firft to fet
before us a Law which we cannot underftand,
and then, to require our Obedience to it, un
der the Penalty of Damnation? This would appa-

Sermon the Fifth. 119
apparently be fuch a Proceeding, as, from one
Man to another, would juftly deferve a very
hard N^ime; and muft, (ifembrac'd, and be
liev'd by us,) furnilh us with fiich Thoughts
and Notions of God, as are altogether unbe
coming that Juft, Good, and Gracious Being.
But, Secondly, from the very End and De
fign of the Holy Scripture it is evident, that,
in all the Effentials to Salvation, it is abun
dantly clear and explicit. The Holy Ghoft in
tended thefe Writings to be a Rule and Guide,
not only to the Wife and the Knowing, not only
to the Learned and Adept, but to the whole
Bulk of Mankind ; to the Ignorant, and Un
learned ; to the Rude ; to Babes in Know
ledge, and Novices in Literature.
The feveral Epiftles of St Paul are infcrib'd,
not to The Bifhops and Clergy of the refpe-
dive Churches, but in general, to all the Saints,
and all that call on the Lord Jefus. The De
fign, therefore, of thefe Writings, being vifibly
to inform and inftrud all Men, of what Ca
pacity foever, this Defign is in no wife com-
ply'd with, if thefe Writings be not intelligible
to all Degrees of Men, and afford a fuitable
Inftrudion to every particular Genius.
St Paul, in the fifteenth Chapter to The Ro
mans, tells us, that whatfoever Things were writ
ten aforetime , were written for our Learning ;
«- that he himfelf was a Debtor both to the Wife
H 4 and

no Sermon the Fifth.
and to the Unwife. St Luke afferts, that the
Reafon of writing his Gofpel was, that we
might know the Certainty of thofe Things, that
are believ'd among Chriftians. And St John,
that wc may know, that we have eternal Life,
and that we may believe on the Name of The Son
of God. Thefe Paffages manifeftly declare the
Defign of Scripture, and the Intention of The
Holy Ghoft in infpiring it, is, that it fliould be
of univerfal Ufe and Inftrudion.
But, is it credible, that thefe Things fhould
be profeffedly written for our Learning ; and
yet written in fuch a Manner, as to be above
pur Learning ? Would St Paul profefs him
felf a Debtor to the Unwife ¦, and yet write
fo obfeurely, that the Unwife fhould not pro
fit by him ? Could St Luke write his Gofpel,
that we might know the Certainty of Things ;
and yet leave us, after all, in the utmoft Un
certainty ? Could the Holy Ghoft propofe a
Defign of inftruding all Men ; and yet write
fo perplexedly, that his Senfe is obfcure and
doubtful ? That all-perfed Spirit is, queftion
lefs, a Wife Agent ; and, as fuch, muft purfue
his Ends by ufing the moft proper and effe
ctual Means : But, in order to make Men un-
derftand the Will of God, is it a proper Mean
to deliver it to them darkly and confufedly,
or to veil it from their Underftandings in a
Writing unintelligible ? What

Sermon the Fifth. in
What Notion muft we entertain ofthe Pru
dence and Wifdom, both of God, and the
Apoftles, who intending a Body of Laws to
be of univerfal Ufe, have yet fo contriv'd and
exprefs'd them, as to render their Senfe du
bious ? It is apparent, that Nothing can be the
Objed of our Belief or Knowledge, but what
we underftand : And it is as certain, that No
thing can be properly underftood by us which
is doubtful : Either, therefore, the Scriptures
are clear in all the neceffary Articles, or elfe
they ceafe to be the Objeds of our Faith and
Knowledge. But, as this laft, that the Scri
ptures are the Objeds of our Faith, is a Truth
confefs'd by all Chriftians, fo it does neceffa
rily eftabliih the Truth of the former.
Thirdly, amongft other Duties which God
hath enjoin' d us, One is, that we frequently
perufe and read the Holy Scripture; that we
employ ourfelves in Searching the facred Vo
lumes ; and meditate on the Subjed and Con
tents of them. My Text is an exprefs Com
mand to this Purpofe ; We ate to fearch the
Scriptures, becaufe in them we think we have
eternal Life. St Paul accounted it an Happi
nefs in his beloved Timothy, that from a Child
he had known the holy Scriptures ; And the very
fame St Paul commends the Berceans, becaufe
they fearch ' d the Scriptures whether Things were
fo as the Apoftles taught theni. Hence it ap
pearing,

in Sermon the Fifth.
pearing, that it is our Duty to read thefe
Books, let us enquire into the Reafon and
Foundation of this Command.
Did God lay this Injundion on us, merely
for the Exercife of Reading; or was this done,
with a View to our Underftanding thefe Wri
tings ? If He did it for the former End, i. e.
for the bare Exercife of Reading, we might,
to as good purpofe, read any other Book;
and any Composition, not infpir'd by the Holy
Ghoft, would have anfwer'd all that God pro-
pos'd in this Volume. But, if the End and
Defign of his commanding us to read thefe
Scriptures, be, our Underftanding their Senfe,
our apprehending the Contents of them, and
our forming oiir Lives according to their Rules
and Diredions, then, no Queftion, the Scri
ptures muft be obvious to our Underftanding;
we muft be able to apprehend them ; and the
Rules they contain muft be intelligible: Other-
wife, He hath commanded us to fearch in vain;
and hath put us upon a Labour, which muft
prove fruitlefs and unfuccefsful. To fpeak
Truth, It is altogether inconfiftent with the
Honour of God, to fuggeft, that He fliould
injoin us to read the Scripture, were not our
Duty clearly to be learnt from it, or lay on us
a Task, fromwhence no Benefit could arife.
Fourthly, a more certain Argument of the
Clearnefs of Holy Scripture, in all the Necef faries

Sermon the Fifth. 113
faries to Salvation, may be drawn from the
Evidence and Teftimony of Scripture itfelf.
For The Old Teftament, Mofes fully afferted
it, Deut. 30.11. The Word, faith he, (fpeaking,
as appears from v. 1 6th, of the whole Law he
he had deliver'd,) which I command thee this
Day, is not hidden from thee, neither is it far off:
It is not in Heaven, neither beyond the Sea ; but
it is very nigh u?ito thee, even in thy Mouth and
in thy Heart, that thou mayfl do it. Agree
ably hereto, Holy David ftyles the Word of
God, a Lamp unto his Feet, and a Light unto
his Paths: and, in the 19th Pfalm, v. 7, 8. he
declares, that the Teftimony of God is fure, and
giveth Wifdom unto the Simple ; the Command
ment of the Lord is pure, and giveth Light unto
the Eyes. Thefe are unanfwerable Evidences
ofthe Perfpicuity of The Old Teftament.
And we have equal Affurances, that the Go
fpel carrys with it the feme Clearnefs. St Paul
avowedly maintains, ( 2. Cor. 4. 3.) that if the
Gofpel be hid, it is hid to them that are loft ; in
whom the God of this World hath blinded' the
Minds of them who believe not, left the Light
of the glorious Gofpel of Chrift 'Jhould Jhine unto
them : Of which Words, This alone is the ob
vious Interpretation ; " that; if the Dodrines
" ofthe Gofpel be hidden, or feem obfcure to
"any Perfon, this Effed is not to be charg'd
? ©n the Scriptures themfelyes; on the Matter " they

1 14 Sermon the Fifth.
" they contain ; or the Manner in which it is
" deliver'd, but only, on the Unfitnefs and In
capacity of fome Men to receive thefe Do-
" drines : And thisUnfitnefs is owing to their
tc worldly Affedions ; to their being blinded
" by carnal Views ; and their having given up
" their Minds to the God of this World. The
"Light itfelf is obfcure, to fuch as wilfully
"fhut their Eyes ; and the Sun at Noon-day
"hath no Brightnefs, if the Clouds conceal
"him from our Sight."
Laftly, fo far are the Scriptures from being
obfcure, in the neceffary Articles, that it hath,
by fome Perfons, been thought a Ground of
Objection 7 that the Difcourfes and Precepts
of our Saviour are fo very plain and fimple;
that they are without the Ornaments of
Speech ; that they have no Oratory to pleafe
a polite Tafle ; and feem calculated for the
Vulgar only. This, as to the moral Precepts
of The New Teftament, is, in a great Mea
fure, true ; and of Confequence, a fufficient
Proof of the Clearnefs of Scripture.
But, on the other Hand, if we confider this
Matter rightly, we fliall find, that there are
very good Reafons, why our Saviour fhould
deliver his Dodrines in this plain, fimple, and
unaffeded Style, and not adorn them with
the Flights of Oratory.
For, thefe Rules being given us as a Guide of

Sermon the Fifth. ii?
of our moral Adions, ought to be deliver'd
in the plaineft Manner that could be devis'd,
that we might be the lefs liable to mifrepre
fent or miftake them. In the Sermon, for
Inftance, on the Mount, which is contain'd in
the •fifth, fixth, an&feventk Chapters of St Mat
thew, our Saviour was difcourfing to a Mul
titude, confifting of unlearn'd Perfons ; and
therefore, ought to fuit his Difcourfe to their
Judgments and Capacities. Befide this , the
Precepts, then deliver'd, being afterwards to
be put in Writing, and fo tranfmitted to Po
fterity, as a Body of Laws whereby to form
Men's Lives, it became requifite, that they
fhould be penn'd in the plaineft Manner ; be
caufe all Laws whatfoever ought to be fo ex-
prefs'd. The Statute Laws of our Kingdom, or Ads
enaded by theLegiflature,are always conceiv'd
in the moft obvious and eafy Expreffions, and
void of all the Ornaments of Speech, for This
Reafon, that they may moft eafily be under
ftood, and leaft liable to be miftaken. Elo
quence is allowable, and very juftly employ 'd
for the procuring fuch Laws; but the Laws
themfelves muft be conceiv'd in the plaineft
and eafieft Language ; otherwife, they will lofe
their End by their Obfcurity and Intricacy.
This was the Reafon that our Saviour's Di-
fcourfes run in this plain Style. He fpoke wfth rfie

1 16 Sermon the Fifth.
the Authority of a Legiflator; and therefore,
with the fame Simplicity. It was beneath him
to make ufe of artful Infinuations, when the
inward Weight of his Laws was fufficient. An
affeded Eloquence is improper and unfeafon-
able, in didating the general Rules of Life.
This he left to be made ufe of by other fuc-
ceeding Teachers; who have no other way to
fupply the Want of Power and Force to per-
fwade, than the having Recourfe to human
Arts of Oratory.
I am now, in the Third Place, to return An-
fwers to the principal Arguments, which have
been advanc'd, and from which the Obfcurity
of Scripture hath been urg'd and infer'd.
And here, the Anfwer which the Eunuch
gave to Philip, (Acls 8. 31,) hath been made
ufe of as a Proof, that the Scriptures are fo
obfcure, that there is an abfolute Neceffity
of a living and infallible Interpreter in the
Church on Earth, Philip was order'd to draw
near his Chariot; and found the Eunuch read
ing a Paffage ofthe Prophefy of Ifaiah. The
Providence of God had fo difpos'd it, that
the Eunuch had fallen on a part of that Pro
phefy, (Ch. 73.) in which the Sufferings and
Death of the Meffiah were defcribd and fore
told; and which, very fitly prefented an Occa
fion to Philip, to begin his preaching to him
Chrift crucified. Philip demands, U nderftandeft Thou

Sermon the Fifth. 117
Thou what thou readeft ? The Eunuch anfwer'd,
How can I, except fome Man Jhould guide me ?
Thus the Matter really ftood : and from thefe
laft Words it hath been inferf d, that the Scri
ptures are obfcure, and that a Guide is requi-
fite to our underftanding them.
Bud, in Anfwer to this ; Doth it follow, that,
becaufe this Eunuch, (a Perfon of a very diftant
Nation, merely a Profelyte to Judaifm, and
therefore very little acquainted with the Jewijh
Scriptures ; a Novice in their Religion , and
a Stranger perhaps to their very Expedation
of zMeffiah) could not readily expound a dit
ficult and obfcure Prophefy, that therefore
they, at this Time, are equally dark, and un
intelligible by us? I have already, in this Di-
feourfe, produc'd fome Reafons, why all Pro
phefies muft neceffarily be obfcure, 'till the
Time of their Accomplifh ment : And, that this
Prophefy was fo to this Eunuch, is no more
an Argument to prove the Obfcurity of Scri
pture in general, than it would be to infer,
that all Words whatfoever are obfeure and
doubtful, becaufe Children cannot be brought
to read them, without the Diredions of an
Inftrudor. Not to take Notice farther, in Anfwer to
this Objedion, That our Underftanding all
Prophefies, is not abfolutely neceffary to our
Salvation 5 and therefore, this Inftance doth not

i x8 Sermon the Fifth.
not come up to the Point in Queftion.
It hath farther been objeded, That Holy
David himfelf, (who had the Honour to be
a Prophet, and therefore, may be fuppos'd to
have had a large Share of Divine Knowledge,)
yet frequently, and particularly in the Hun
dred and Nineteenth Pfalm, begs God to open
his Eyes, that he might fee the wondrous Things
of his Law; and to give him Underftanding,
that he might know his Teftimpnies .
To this we return, That the Subjed of Da
vids Prayer, in thefe and the like Paffages,
was, not that God would give him a Know
ledge of what fhould be neceffary to his Sal
vation, — or, that the Law of God was fo
obfcure to him, that he could not find his
Duty in it ; ( for as to That Part of Divine
Knowledge, he very often boafts of his exten
sive Perfedion; — I have more Underftanding,
fays he, than my Teachers -, — I am wifer than
the Aged; — Thro' thy Precepts I get Under
ftanding ;) But, what he defires in thefe Peti
tions, is, that God would give him a farther
Infight into the Secrets of his Providence ;
would clear up to him his feemingly irregular
Difpenfations ; and, in particular, That Part
of them, which he fo often declares to have
fliock'd and puzzl'd him j viz. Why it happens,
that the Righteous are forfaken, while the
Wicked thrive and profper; that the former are

Sermon the Fifth. 1 19
are opprefs'd, while the latter flourifli like a
green Bay-Tree. Thefe were the Subjeds, of
which David defired a farther Knowledge.
But, as this Defire was the Refult of a
blameable Curiofity, fo,it can be no Objedion
to the Clearnefs of Scripture. Thefe Books
were defign d, to point out to us the Way of
Salvation; and to the attaining that End, they
are abundantly perfpicuous. A farther Inqui-
fitivenefs doth no way become us; For we are
not buifily to pry into thofe Secrets, which
God hath referv'd to himfelf.
Farther flill, it hath been objeded, That
if the Scriptures be fo clear and intelligible to
us , How comes it to pafs, that there are a-
mong Proteftants fo many Divifions, and fuch
a Variety of Perfwafions ? Why do our Ex
pounders of Scripture fo often differ from, and
even contradid each other ? And, what Ne
ceffity is there for fiich a Multitude of Com
ments on the Scripture, if the Senfe of it be
fo obvious, as Proteftants reprefent it ?
We anfwer, That the Divifions among Pro-
teftantsjs a very ftrange Objedion from thofe
of the Church of Rome; amongft whom,there
are Diffentions no lefs in Number, nor lefs
warmly kept up ; and thofe too, which ( not-
withftanding the pretended Infallibility ofthe
Papal Chair) none of their Popes have had the
Courage to determine. I But,

1 30 Sermon the Fifth.
But, to anfwer this more fully; it muft be
obferv'd, that the Diffentions among Prote
ftants, and the different Interpretations which
their Writers have given of fome Texts of
Scripture, are not fuch as relate to any ofthe
Neceffaries to Salvation ; — do not concern
Points of Faith; — are not about the Funda
mentals of Religion, (for in thefe, Proteftants
of all Denominations agree as to the Main ; )
But, the Points in Debate, are only about
Matters which relate to Difcipline ; to Rites
and Ceremonies in Worfhip ; to Things in
their own Nature indifferent; and, without
the Knowledge or Pradice of which, it is, on
all Sides confefs'd, that Salvation may be at
tain d.
Having thus, from many Confiderations ,
evinc'd the Clearnefs of Holy Scripture, in all
the neceffary Articles, both of Faith and Man
ners ; and wjthall,fhewn the Weaknefs of thofe
Pretentions, on which the oppofite Dodrine
hath been maintain'd ; I come now, in the
Fourth and Laft Place, to apply thefe feveral
Heads to a few pradical Ufes ; fuch as natu
rally refult from the Subjed I have handl'd.
Firft then, the Subjed Matter ofthe Holy
Scripture, and the Manner in which it is
treated, being (as hath been fhewn) obvious,
eafy and intelligible, Nothing will be necef
fary for the full underftanding it, but a few
Qua-

Sermon the Fifth. 1 3 1
Qualifications on our Part; and thefe are
chiefly, an honeft and upright Intention ; a fin
cere Defire of being benefited; and an impar
tial Search and Enquiry after Truth.
Simplicity and Integrity of Heart, are what
God is pleas'd with at all Times ; but more
efpecially fo, when we are drawing near to
him, and examining his Laws. Modefty, Wa-
rinefs, and Humility, are at thefe Times, the
proper Qualities to be exerted: And if any
Thing occurs, which may feem dark and my
fterious , we are to fearch with Singlenefs of
Heart ; not to be hafty and decifive, but to
wait with Patience ; 'till upon our continu'd
Application, God fliall reveal it to us.
If, with thefe Qualifications ; with a perfed:
Heart, and a willing Mind ; with an honeft
Defign of being inftruded in the Principles
of Religion; and, in confequence of that In-
ftrudion, of ferving God to the utmoft of our
Power, we apply ourfelves to the Study of
thefe Dodrines, we have then for our Encou
ragement, an adual Promife from God, the
Affurance of his own Word for it, that we Jhall
know ofthe Doclrine (at leaft as far as is necef
fary for us to know,) both what it is, and whe
ther it be of God.
Secondly, and to have done ; Before we
complain ofthe Obfcurity of Scripture, let us
take Care, duly to pradife thofe Parts of it,
I a which

13X Sermon the Fifth.
which are not obfcure. Nothing can be more
unreafpnable, than, for Men to objed to the
Scripture a Want of Clearnefs, who at the
fame Time,pradife none of thofe Duties there
recommended, which are confeffedly clear and
obvious. It is, in Truth, againft the plain Parts of
Scripture that the Quarrel is laid ; and what
ever Pretentions Men may raife, whereon to
charge the Word of God with Obfcurity, yet
it is but too true, that the real Ground of it is,
that there are too many clear Texts, which
witnefs againft their Pradices.
If the Scriptures be obfcure, the proper In
ference we fhould make, is, that greater Ap
plication is neceffary in order to difcover their
Senfe ; that we ought to ftudy them more in-
duftrioufly ; and to join with Holy David in
his Petition, with which I conclude, Teach me,
0 Lord, the Way of thy Statutes, and I Jhall keep
it unto the End.

SERMON

"[ 133 ]

SERMON VI,
John V. 39.
Search the Scriptures^ for in them
ye think ye have eternal Life.
HAving , in feveral preceding Dif-
courfes founded on this Text,
evinc'd the great and fundamen
tal Dodrines relating to the Scri
ptures, viz. their Divine Original and Autho
rity ; their Perfedion and Sufficiency in all the
Neceffaries to Salvation; and their Clearnefs
and Plainnefs in all thofe neceffary Articles,
whether of Faith or Manners ; - I propofe,
at prefent, to lay before You the Truth and
Evidence of a Propofition, (which is indeed
virtually included in thefe Premifes, and is
none other than a neceffary Corollary from
them;) namely, That in all controverted
Points of Religion, and in allDoUbts arifing
to us therein, We are to take the Scriptures
for our Guide ; and to form our Judgments,
in thofe Articles which are the Subjeds of
Difputes and Controverfies , folely upon the
Diredions we meet with in thofe Writings.
I 3 This

134 Sermon the Sixth.
This Truth, tho*, as I faid, it be no more
than the neceffary Confequence of what hath
been already prov'd, (the Infallibility, the Per
fedion, and the Clearnefs of Scripture ;) yet,
fince it is fo very highly ufeful, and fo im
portant, towards fettling and confirming our
Opinions in all doubtful Cafes, it will be worth
pur while to treat of it at large, and to efta-
blifti it by good Proofs.
It having pleas'd The Almighty to permit
Differences in Opinions to arife in his Church;
to fuffer Men to diffent from each other in
certain Dodrines ; and, by thefe Means, the
Peace of Chriftianity to be difturb'd bySchifms
and Divifions ; in this fluduating and uncer
tain State, it is of great Expediency to the
Satisfadion of every private Man,, and towards
the fettling our Tenets and Judgments, to
have a fure and unerring Guide to lead us in
to all Truth.
Qqr State would otherwife be very deplo
rable : We might continue in perpetual Doubts
at leaft, if not in certain Miftakes. And as
the Labyrinths and Mazes of Error are almoft
infinite, fo we might continually run from one
Falfliood to another. We have a native, in
herent, and very urgent Defire to enquire af
ter Truth. And as no Truths are more va
luable than thofe of Religion, pr of nearer
Cpncernment and Weight, — fo, wherever we
find

Sermon the Sixth. 13?
find a Guide to them, the greater is our Hap.
pinefs, and the more firm our Peace of Mind.
The Ufefulnefs and Expediency of fuch an
infallible Guide in Controverfy, is too appa
rent, not to be own'd and acknowledg'd by all
Parties of Chriftians: And therefore, in this
Refped, there is an univerfal Agreement and
Concurrence. But, where to find this Guide;
— where to fix this Infallibility; and where
this fupreme Judicature is to be met with, hath
been the Subjed of all the Debates relating
to this Matter.
Some have averr'd,that Chrift hath appoint
ed upon Earth, a living and infallible Judge
of all Controverfies, in the Perfon of The Bi
fhop of Rome, and his Succeffors in that See.
Others affert, that the fupreme Power of de
ciding Differences in Religion, is veiled in the
refpedive Governours of each particular and
National Church ; and, that every Man's Con
fcience is obliged to fubmit itfelf, to what his
Superiors in the Church think fit to determine
for Truth. A third Sort declare, that a Power
of judging and determining difputed Points,
is only lodg'd in the Church-univerfal, or the
whole Body of Chriftians ; and therefore, that
the whole Catholick Church, or at leaft it's Re
presentative, (a free and general Council, con-
fifting of Bifliops and other Members of every
particular Part of it,) is the only legal Judge
1 4 and

136 Sermon the Sixth.
and Arbitrator of Differences. A fourth Af-
fertion hath been, that the fureft and fhorteft
Method of deciding all Controverfies , is, to
have Recourfe to the Writings of the firft and
earlieft Chriftians ; to look into the Dodrines
ofthe moft primitive Church, as they are tranf
mitted to us in the Books of thofe whom we
call the Fathers ; and to take their Decifions,
as being more authentick than thofe ofthe
later Ages, and prior to that Corruption and
Degeneracy in Religion, which fucceeding
Times introduc'd into the Church. The Foun
dation of each of thefe feveral Pretentions,
fhall be enquir'd into in the Sequel of this
Difcourfe ; in which I propofe to fhew, that
all, and every of thefe, have no juft Right to
be our abfolute Guide in Controverfy, but,
that the Scripture only is to be relyed on in
thefe Cafes.
But here, when we affert, that the Scri
pture alone is the adequate Judge of Contro
verfy, and the fole Guide therein, it muft all
along be remember'd, that we underftand this
only of Points of Dodrine, and in Matters of
Faith; only of Things which are requir'd to
be believ'd, and which Men are to affent to,
as neceffary to Salvation. For, as to other
Matters in Religion, — thofe which are not
Fundamental, — thofe which are extrinfecal
and foreign to Faith, — thofe which relate to
b ¦ Difci-

Sermon the Sixth. 137
Difcipline, to Rites and Ceremonies in Wor
fhip; and all other Particulars, which are of
an indifferent Nature, (but about which great
and lafting Differences have arifen,) Thefe
fall, properly, within the Power of the Prefi-
dents andGovernours of eachNational Church,
to be by them fettl'd, purfuant to the general
Diredions of Scripture, according to Decency
and Order, and as will beft promote the Ho
nour of God's Service, and the Edification of
his Church.
In thefe indifferent Things, the Scripture
hath prefcrib'd no Rule and Diredion, other
than in general Terms. And indeed, the dif
ferent Cuftoms of different Nations, with re
fped to Decency and Order, have render'd it
altogether impoffible, that a fix'd and ftand
ing Rule fliould be prefcrib'd, as of univerfal
Ufe, and to extend to all Kingdoms, Thefe
Things therefore, muft, neceffarily, be left to
the Care and Inftitution of the Governours
of each refpedive Church : They are the Ob
jeds of Their Power; and Their lnjundions,
of this Kind, have the cleareft Title to our
Obedience. For, in Truth, if we deny this Power to the
Church, we take from her all Kind of Power
whatfoever; and her Authority will, upon this
Suppofition, extend to Nothing at all; Be
caufe, what is not indifferent in it's Nature, muft

138 Sermon the Sixth.
muft be already determin'd by fome fuperior
Authority; and to fuch, it is very evident,
her Authority cannot extend : But, whatever
is left undetermin'd by any fuperior Authori
ty, muft, confequently, be the Objed of her
Power ; and in all fuch Determinations, fhe
muft have a Right to our Obedience.
When therefore, (as in the prefent Dif
courfe,) we are enquiring for the true Guide
and Diredor in Controverfy, we defire to be
underftood to mean it, only in controverted
Points, or Difputable Dodrines,; only in fuch
Articles, as are thought neceffary to be be
liev'd ; and not at all in indifferent Things ;
in the Externals of Religion ; or in Matters
of Difcipline or Order; Thefe properly be
longing to another Tribunal, and to the Cog
nizance and Jurifdidion ofthe Governours of
the refpedive Churches.
Farther, let it be remember d, that, in this
our Enquiry after a Guide in controverted
Points of Faith, and a fure Rule whereby to
determine our Affent, we do not exclude all
inferior, fubordinate,and fecondary Diredions,
from being of fome Ufe and Benefit, in the
forming our Judgments: For, we very readi
ly acknowledge, that all, or moft of the be-
fore-mention'd Guides, (the Authority of each
particular and National Church, — the Deci-
fions of a general Council, - and the Deter
minations

Sermon the Sixth. 139
minations ofthe eldeft Writers of Chriftianity,)
are all of lingular Ufe and Benefit to us ; and,
in their refpedive Ways, afford us great Ad

vantages.

But, the Guide, which is the Subjed of our
prefent Search, is, the fupreme and ultimate
Guide; One, which is fuppos'd to be uner
ring ; One , from which there lies no farther
Appeal j and, to whofe Decifions we are im
plicitly and abfolutely to fubmit.
And altho' we maintain, that the Scriptures
alone are to be receiv'd as this fupreme and
ultimate Judge, yet we deny not, but that
thefe others are, and may be, very beneficial
to us, as fecondary, minifterial, and fubfer-
yient Helps and Affiftances, in our Searching
the genuine Senfe of Scripture; and upon that
Account, as well as their Antiquity and Au
thority, may challenge a good Degree of
Efteem and Deference. But, they are not
therefore, to be put on a Level with the writ
ten Word of God ; or allow'd to be compe
tent and infallible Guides in difputed Points
of Faith; but rather, to be us'd as fubaltern
Helps, and fecondary Inftruments, in refblving
Doubts. In the farther handling this Subjed, I fliall
obferve the following Method.
Firft, I fhall fhew the Weaknefs of thofe
Pretenfions, upon which it hath been afferted, either

140 Sermon the Sixth:
either, that The Bilhops of Rome, or the Au
thority of any National Church, or of a ge
neral Council, or ofthe ancient Writers ofthe
Chriftian Church, are the fupreme and ulti
mate Guides in Controverfies of Faith.
Secondly, I fhall evince, by many Argu
ments, that The Scripture only is that fu
preme Guide.
Laftly, I fhall make fome Obfervations, on
the Way and Method of our Interpreting Scri
pture, fo as that it may anfwer the End of it's
being this Guide.
Firft then, I am to fhew the Weaknefs of
thofe Pretentions , upon which it hath been
afferted, either that The Bifhops of Rome, or
the Authority of any National Church, or of
a general Council, or ofthe ancient Writers
ofthe Chriftian Church, are the fupreme and
ultimate Guides in Controverfies of Faith.
To begin with the Pretenfions ofthe Firft
of thefe, The Bifhops of Rome. Had The Al
mighty repos'd that Power and Truft in that
See, it feems very ftrange, that He fhould give
no Diredions concerning it in Scripture ; that
He fhould not afford the leaft Hint of it; nor
even, by the moft diftant Intimation, fignify
his Pleafure, that in all doubtful Cafes we
fliould be determin'd by the Judgment of The
Bifliop of Rome. A Claim of this high Na
ture ought to be made out very clearly ; and

at

Sermon the Sixth. 14.1
at leaft fome authentick Proof of it be drawn
from the Word of God. Had this great Pri
vilege truly belong'd to that See, it is fur-
prizing that St Paul, in all that long Epiftle
which he wrote to the Romans, fhould not
once mention or hint at it. St Peter, who is
affirm'd to have been Bifhop of Rome himfelfj
is the Author of Two Epiftles: But, in nei
ther of them is there the leaft Intimation of
this Authority. Thefe were very proper Per
fons, and thefe their Epiftles were as fit Places,
to have recorded this great Privilege of Rome,
and to put it paft Doubt in any fucceeding
Ages. But, as this is not done, fo it is a ftrong
Prejudice againft this Claim, and renders it
precarious. But farther; Not only the Scripture, but
alfo all Antiquity, is filent in this Matter.
There is not the leaft Ground to fupport this
Claim, in any ofthe Primitive Writers now ex
tant ; but rather, a great deal tranfmitted to
us, which plainly demonftrates the dired con
trary. We are certain, from the eldeft Hiftory
of the Church , that, in Controverfies which
then arofe, The Bifhops of Rome, were fo far
from being look'd on as the infallible Guides
of Men's Confciences, that very great Oppo
fition was made to their Judgments, by the
feveral Bilhops of other Churches.
Thus, in that very early Difpute,concerning the

l^% Sermon the Sixth.
the Day on which The Eafter-Feftival fhould
be obferv'd, the Eaftern Churches did unani-
moufly oppofe themfelves to the Decree of
The Bilhop of fyme ; and continu'd to follow
their own Sentiments. Thus again, in the
next Century, when a Difpute arofe concern
ing the Validity of Baptifm confer'dby Here-
ticks, -- and whether Perfons, fo baptiz'd,
fhould.be admitted into the Church without
Rebaptization, — all the Churches of Africa,
and a great Part of thofe ofthe Eaft, oppos'd
the Determination ofthe then Bifliop of Rome;
and obferv'd That Pradice, which to them
feem'd moft reafonable.
In all thefe Debates,the other Bilhops treat
ed thofe of Rgme as their Brethren, and E-
quals ; but not as their Mafters, or infallible
Guides. They knew of no fuch Authority, as
hath been fince claim'd and exercis'd; but
oppos'd the Text of Scripture, and the gene
ral Pradice of the Church, to the unwarrant
able Encroachments on their Rights and Li
berties. And thus Things flood thro' the firft
Ages of Chriftianity • tho Length of Time,
and the fucceeding Artifices, contributed to
make that Claim more profperous and fuc
cefsful. Laftly; It is fufficient to fhew the Vanity of
this Pretence, if we refled, that, fo far are
The Bifhops of Rome from being the fupreme Guides

Sermon the Sixth. 143
Guides in Controverfy, or capable of leading
Men into all Truth, that even themfelves have
frequently fallen into the greateft and moft
dangerous Errors. And,that Perfon is evident
ly a very incompetent Guide to others, who
is, himfelf, equally fubjed to Miftakes.
The Decrees ofthe Bifhops of Rome, have,
in fome Cafes, been contrary to each other;
and, at fuch Times, One of them muft nece£
farily have been wrong. One of their Bifhops,
is, by themfelves, confefs'd to have renounc'd
Chriftianity in a Time of Perfecution, and to
have preferv'd his Life, by facrificing to Idols.
Another, fubfcrib'd to the Dodrines and Te
nets of Arius, and fhamefully condemn'd the
opprefs'd Athanaftus. Another, is well known
to have favour'd the Caufe and Errors of Mon-
tanus; as a Succeffor of his, did thofe of Pe
lagius. Another, was condemn'd and depos'd
in a general Council, as being a profefs'd Mo
nothelite : And it is no longer fince, than the
Clofe ofthe very laft Century, that a Pope, in
Perfbn,was examin'd by a Court of Inquifition
at Rome, as being fufpeded to have gone into
the Errors of the Quietifts. With what Ap
pearance of Reafon then, —With what Face,
can it be pretended, that the Determinations
at Rome ate infallible, and their Bifhops fuffi
cient Guides in Controverfies of Faith, who
have themfelves fallen from the Faith, and been the

144 Sermon the Sixth.
the Patrons of the moft deftrudive Errors?
To thefe may be apply'd, what our Saviour
pronounc'd of thejewifli Dodors in his Days,
If the blind lead the blind, both muft fall into
the Ditch.
Nor, Secondly, are the Determinations of
any particular or National Church, to be re-
ceiv'd, as the fupreme Guide in controverted
Points of Faith.
The Governors of a particular Church,
tho' they have, (as I before obferv'd,) a Right
to our Obedience in Things indifferent, and
in which the Scriptures have made no Deter
minations, yet cannot claim the fame Power
in Matters of Dodrine: For, in thefe, they
are, with the reft of Mankind, liable to Er
ror, and not exempted from Miftakes. The
Decifions which they make, muft be agreeable
to the Tenor of Scripture ; otherwife, they
are of no Weight or Authority over Men's
Confciences, As thefe Men have no Preten
tions to Infallibility, and are confeffedly un
der no immediate, or more-than-common In
fluences of God's Holy Spirit, fo, they cannot
make any abfolute and authoritative Deter
mination, The Church of the Jews was the only
Church of God, 'till the Appearance of our
Saviour; and had as good and juft Pretentions
to an abfolute Authority in Matters of Faith, as

Sermon the Sixth. 145-
as any National and particular Church hath
fince laid Claim to. But we fee, that in the
moft momentous Affair which ever came be
fore them , or indeed any other Affembly of
Church-Governours, namely, the Pretentions
of Jefus of Nazareth to be the true and pro-
misld Meffiah, they miferably err'd, and re
jeded the Chrift.
Our Saviour, it is evident, knew of no fiich
Authority, in that National Church, to be the
fupreme Guide in Controverfy. He bid his
Difciples beware of her Dodrines; He charg'd
that Church with having made the Commands
of God of none Effect ; and call'd her Governours
a Generation of Vipers, and Blind Leaders ofthe
blind. Thefe are plain Evidences, that Na
tional Churches may err; that their Decifions
are not to be receiv'd implicitly; and have
no juft Title to being the fupreme Rule of
Faith. Had it been true, that any particular Church
can decide authoritatively, no One Jew what-
foever could (without a great Sin,) have come
into the Belief of our Saviour, and the Ac
knowledgment of his being the Chrift ; be
caufe, the whole Government ofthe Jewijh
Church had declar'd againft him; He was dif-
own'd and rejeded by the chief Priefts and
Elders; was traduc'd as a Magician and Im
poftor ; and had the Authority ofthe Church
K clearly

14-6 Sermon the Sixth.
clearly againft him. If Matters of this Confe
quence were to be determin'd only by the Au
thority of the Church, the Argument which
was urg'd againft him by fome of his Enemies
{Have any ofthe Riders or ofthe Phanfees be
liev'd?} was fuch a one, as could admit no An
fwer ; and He muft have been content to have
no Profelytes, 'till the High Prieft, and the
Governours of that Church had receiv'd and
acknowledg'd him.
On the contrary, his chufing to be firft re
ceiv'd by the People, and not by the Recom
mendation ofthe Governours ofthe Church,
feems to fpeak, as if He had an Intention for
ever to filence and beat down the leaft Claim,
that any Church fliould make to fuch an ab
folute Authority over her Sons in Matters of
Faith. And it was probably owing to this miftaken,
tho' then prevailing Dodrine amongft the
Jewijh People, that the Gentile World came
fo readily into the Acknowledgment of The
Meffiah, and Chriftianity found fo eafy a Re
ception amongft Heathens, whilft the Jewijh
Church (notwithftanding the Clearnefs of
their Prophefies concerning Chrift, and their
exad Accomplifhment in Jefus of Nazareth,)
continued ftill in Infidelity. For, the Body
ofthe Jewifh People, being poffefs'd with this
Notion of a blind Obedience to their Go
vernours

Sermon the Sixth. 14.7
vernours in Matters of Faith , rejeded The
Meffiah, for no other Reafon, than that their
Governours had done fo; whereas the Gentile
World, having no Notion of fuch an implicit
Obedience to Authority, but relying upon
their private Judgments, were more eafily in-
duc'd to embrace the Chriftian Faith, and to
clofe with a Dodrine, which came fo ftrongly
recommended to their Reafon.
From all which it appears, that, forafmuch
as the Prefidents of a Church are Men fallible,
and obnoxious to Errors, and fome fuch
Churches have adually err'd in Matters of
the greateft Confequence, the Decrees of fuch
Churches cannot juftly be efteem'd the fu
preme Guide in Controverfy, nor, a certain
Rule for the Difcovery of Faith.
Nor, Thirdly, are the Decrees and Deci-
fions of any General Council, and the moft
numerous Aflemblies of the Faithful, to be
efteem'd the ultimate Diredors in Contro
verfies of Faith, or the fupreme Judge, from
which lies no farther Appeal. For, fuch
Councils confifting only of fingle Men, each
of which, fingly taken, is fubjed to Error,
muft of Confequence be liable to the fame
Poffibility of Erring. Numbers, how great fo
ever, cannot confer Infallibility ; and a col-
ledive Body is, queftionlefs, incident to the
fame Weaknefs, to which every fingle Mem -
ber of it is expos'd, K 2 We

14-8 Sermon the Sixth.
We have Inftances, in Ecclefiaftical Hiftory,
of fome Councils, in which the Numbers of
Affeffors have been very great and confide
rable ; and yet , which have eftablifh'd Do
drines contrary to the Faith, and which have
been judg'd to be damnable Herefies.
Ananifm itfelf hath been adjudg'd to be
true Dodrine in no lefs than two Councils,
where the Numbers of Fathers have been as
great, as they have ever been in any Council
that hath condemn'd that Dodrine. The De
terminations which have been given in fuch
Affemblies, being diredly oppofite and con-
tradidory to each other, it muft follow, that
at leaft one Side hath err'd ; and confequently,
that there can be no abfolute Security from
embracing Error, in thofe Men, who regard
fuch Determinations, as an ultimate and au
thoritative Rule of their Faith.
With the greateft Reafon therefore doth
our Holy Mother, The Church of England, de
clare in her Twenty Firft Article of Religion,
that General Councils may err, and fometimes
have err'd; wherefore Things ordain d by them,
as neceftary to Salvation, have neither Strength,
nor Authority, unlefs it may be declar'd, that they
be taken out ofthe Holy Scripture.
Nor, Laftly, are the remaining Writings of
the Firft Chriftians, (commonly call'd the Fa
thers,) a fufficient Guide in Matters of Faith, or

Sermon the Sixth. 149
or the fupreme Judge in religious Controver
fies. A great Deference and Efteem is due
to thofe holy, pious and learned Patrons of
Chriftianity ; and we are much indebted to
their Memories, both for thefe their excellent
Writings, and their eminent Exemplarinefs
of Life and Manners. Their Antiquity hath
made them venerable ; and -as they liv'd nearer
to the Fountain of Truth, fo we may ratio
nally fuppofe them to have been well ac
quainted with it. But, after all, they were
but Men^ fubjed to like Infirmities with other
Writers; and in their Books, which are ftill
extant, it muft be own'd, there are many Er
rors, and Slips fcarce pardonable.
The Volumes of the firft and pureft Ages,
which have reach'd our Hands,, it is certain
are very few, in comparifbn with what have
been loft; and thofe few which we have, have
fuffer'd very much by the Hands they have
pafs'd through, and been corrupted, alter'd,
and made to fpeak fuch Things as their Au
thors never thought of
Befide all this, it is very true, that the Wri
tings ofthe Fathers which ftill remain, are, for
the moft part, written againft thofe who then
chiefly oppos'd them, The Jews and Gentiles.
They wrote for the Eftablifliment ofthe Chri
ftian Religion in general ; for the Converfion
pf Unbelievers ; and for their own Juftifica-
K 3 tion

I so Sermon the Sixth.
tion againft the Slanders thrown on them. By
thefe Means it hath come to pafs, that, in rela
tion to moft ofthe great Controverfies, which
have for the laft Ages exercis'd the Pens of Chri
ftians, there is fcarce any Thing to be found
among the Writings ofthe Fathers. Thefe mo
dern Difputes chiefly relate to Points not then
thought of, nor queftion'd ; and upon which
the Ancients are, (for that very Reafon,) ei
ther almoft wholly filent, — or, if any Thing-
hath efcap'd them upon fuch Subjeds, it is
very brief; it fell from them occafionally, and
by the By, as not being the profefs'd Subjed,
upon which they were writing.
In a few Words ; In all difputed Matters of
Faith, and upon every Article of it, which hath
been call'd in Queftion, every Perfon, who de
fires Satisfadion, would be glad to know, What
the Firft Chriftians thought of thofe Points ;
How they believ'd ; and What was the Do
drine ofthe moft ancient Church. There will
always, amongft impartial Judges, be a great
Deference paid to the ancient Chriftians. They
liv'd nearer the Fountain-head; and there
fore receiv'd the Truth in it's greateft Purity.
Corruptions in Religion are the Effeds of
Length of Time ; and are not either eafily,
or foon introduc'd. For thefe Reafons, it be
ing very ufeful in all Difputes to know, What
was the Faith and Dodrine ofthe eldeft Ages of

Sermon the Sixth. i si
of Chriftianity ; the fureft and moft fuccefsful
Way to come at that Knowledge, is, to fearch
the Writings of the Primitive Fathers ; be
caufe, they liv'd in thofe very Times, whofe
Tenets we are enquiring after; and therefore,
are the moft fufficient and competent Wit
neffes of what thofe Ages believ'd. They can
not be miftaken in fuch plain Matters of Fad,
as what themfelves and their Fellow Chriftians
believ'd ; and they could not be ignorant of
what was in their own Days look'd on as
found and Catholick, or what was judg'd falfe
Dodrine. The true Ufe therefore of the Writings of
the Fathers, is, to vouch them as Hiftorians
of what the Primitive Church believ'd, ( and
That, as I faid, is a Confideration, which will
ever have great Weight with fober and impar
tial Men ;) but not to rely on them, as fupreme
Guides in Controverfy, or make them the ab
folute Judges of Faith , from whom lies no
farther Appeal.
Having thus evinc'd my Firft Propofition,
and fhewn the Weaknefs of thofe Pretentions,
upon which it hath been afferted, Either that
The Bifhops of Rgme, — the Authority of any
National Church, — the Determinations of a
General Council, or, the ancienteft Writers of
the Chriftian Church, are the fupreme and ul
timate Guides in Controverfies of Faith; I am
K 4 now,

i Si Sermon the Sixth.
now, in the, Second Place to fhew, by many
Arguments, that the Scripture only is that fu
preme Guide.
The Truth of this Propofition will clearly
appear, when we confider, that all the Proper
ties and Qualifications, which are requifite to
fuch a fupreme and authoritative Guide, are
yifibly to be found in the Books of the Holy
Scripture, and are not to be met with any
where elfe.
;The Qualifications requifite to a fupreme
Guide, and to one, by whofe Judgment we
are finally to be determin'd , are, that fuch a
Guide be infallible ; that he be perfed and
compleat, and able to inftrud us in the Truth
We fearch after; and, Laftly, that he be clear
and obvious, in the Determination which he
gives. Where all thefe Qualifications concur,
there we may fafely fet up our Reft, and de
pend upon our Guide ; But, where Either of
thefe Qualifications is not found, the Want of
it neceffarily renders that Guide infufficient.
For , if he be not infallible himfelf, but
liable to be deceiv'd and miftaken, I can then
have no Certainty but the Guide himfelf may
err; and fo be the Occafion of leading me
likewife into Error. If he be not perfed and
compleat, and able to inftrud me in the Truth
I fearch after; itis poffible that his Ignorance
may produce the like in me. And if he be not
clear

Sermon the Sixth. 15*3
clear and obvious in his Determinations ; if his
Rules are not to be underftood, but obfcure,
doubtful, and perplex'd ; it is great Chance,
but I may err by miftaking his Senfe. Infalli
bility therefore ; a compleat and perfed Know
ledge of all Truth; and a Clearnefs, Obviouf-
nefs, and Perfpicuity in determining, being
(for the Reafons before given — ) effentially
requifite to a fupreme and ultimate Guide, it
is very eafy to obferve, that as all thefe Qua
lifications do not meet and concur in any One
ofthe other, and before- mention'd Guides,
fo they do all belong to the Holy Scriptures,
and center there.
Thus, as to their Infallibility, they are a Re
velation from the Supreme God, the God of all
Knowledge and Perfedion, a Being that can
neither be deceiv'd , nor deceive us. They
were infptrd by The Spirit of Truth, and
compos'd at the Suggeftion of The Holy Ghoft,
whofe infinite Perfedions have fet him above
the Poffibility of erring. Human Compofitions
indeed, thro' the Ignorance ofthe Authors
in thofe Matters which are the Subjeds of
their Writings, or thro' their own evil In
tention of deceiving and impofing on their
Readers, may be the Parents of Miftake and
Delufion. But neither of thefe Sources of Er
ror can be imputed to The Holy Spirit, the
Author of thefe Books; his unbounded Know ledge

i T4 Sermon the Sixth.
ledge being a Bar to the former, and his Ve
racity and Holinefs a Guard againft the latter.
As to the Perfedion of this Rule, and it's
Sufficiency to inftrud us on all Emergencies,
it is unqueftionable,that it contains all Things
neceffary to be believ'd, or pradis'd, in order
to Salvation, and is a compleat Rule both of
Faith, and Manners. St Paul affirms of them
all in general, That they are able to make us
wife unto Salvation; and, in particular, that
they are profitable for Doclrine, for Reproof, for
Correclion, fir Inftruclion in Righteoufnefs, that
the Man of God may be per feci, thoroughly fur
nijh'd unto all good Works : 2 Tim. 3. ij", 16,17.
And this was affirm'd by this Apoftle, at a
Time, when a great Part of the New Tefta
ment was not as yet written: Many of his own
Epiftles were not then compos'd: Many ofthe
other Books were of a later Date : And, we
are certain, that the Gofpel of St John was
penn'd laft ofthe whole Number. If then the
few Books which were then compos'd, were
of themfelves afufEcient Rule, arid able to make
Men wife unto Salvation, much greater is the
united Light which flows from them all ; and
with greater Certainty can they produce that
Effed, when taken jointly and colledively.
Laftly, as to the Clearnefs of this Guide, we
are affur'd of The Old Teftament, that it is
a Lamp unto our Feet, and a Light unto our
Paths ;

Sermon the Sixth. i SS
Paths; that it is fure, and giveth Wifdam unto
the fimple ; that it is pure, and giveth Light unto
the eyes: And ofthe New Teftament St Paul
exprefsly declares, that if the Gofpel be hid, it
is hid unto them that are loft ; in whom The God
of this World hath blinded the Eyes of them who
believe not, leaft the Light ofthe glorious Goffel
of Chrift, who is the Image of God, Jhould Jhine
unto them.. The obvious Senfe of which Words,
is, that if the Dodrines ofthe Gofpel are hid,
or feem obfcure to any Perfon, this Effed is
to be charg'd, Not on the Scriptures them
felves, Not on the Matter which they contain,
nor on the Manner in which they are deliver'd,
but folely on the Unfitnefs and Incapacity of
fome Men to receive them ; and this theirUn-
fitnefs is owing to their worldly Affedions,
their being blinded by carnal Views, and their
having given up their Minds to the God of this
World. Thus, thefe three Qualifications requifite to
conftitute a fupreme and authoritative Guide
in controverted Matters of Faith, being to be
found in the Scripture, and not in any other
pretended Guide , it is of Confequence evi
dent, that the Scripture, and the Scripture
only is to be rely'd on, as a Guide in all fuch
controverted Points.
Laftly, and to clofe this Head; That the
Scripture alone is to be appeald to in all Mat ters

i $6 Sermon the Sixth.
ters of Faith, is evident from the Pradice of
our Saviour, and his Apoftles after him.
From all the Condud of Chrift it appears,
that He knew of no other Authority which is
implicitly to be follow' d, but the reveai'd Word
of God. In all Matters of Confequence, He
refer'd his Hearers to theDidates of Scripture,
as the only fafe Rule by which to form their
Judgments. In his Difcourfes and Reafonings
with The Jews upon the Subjed of his being
TheMeffiah, He builds nothing upon any other
Authority ; but fends them to Mofes and the
Prophets for their Convidion and Satisfadion,
that He was The Chrift. Search the Scriptures
( faid He,) for they are they which teftify of me.
In thefe his Words there is a plain Appeal to
that Rule : And as thofe Scriptures, ( which
were full Evidences of his being The Meffiah,)
fhould be found to teftify for, or againft him,
they were to form their Judgments concerning
his Pretentions.
His Apoftles follow'd the fame Example.
St Paul tells the Corinthians, that he had no Do
minion over their Faith ; and that he indeed had
planted them , and Apollos had water d them •
but that neither he that planteth, nor he that
watereth is any Thing. The fame Apoftle ap
proves and commends it in the Berceans, that
they took Nothing upon Truft, or mere hu
man Authority, but daily fearch 'd the Scri
ptures

Sermon the Sixth. i si
ptures whether Things were fo, as the Apoftles
had preach'd them. Thefe areDemonftrations,
that in the Judgment of our Saviour, and this
Great Apoftle, the Scriptures only are the fu
preme Guide, and are ultimately toberecurr'd
to in difputed Points of Faith.
Hitherto, I have afferted, (and I hope with
fome Strength of Reafon,) That great Privi-
Iedge, and Authority, which juftly belongs
to Scripture, of being the fupreme and abfo
lute Guide in Controverfies of Faith: a Privi-
ledge, to which it hath the only clear and in-
difputable Title ; but which yet it hath been
the Endeavour of the whole Rpmifh Church
( and I wifh it could be faid of them only) to
wreft and take from it. Hitherto they have
faifd of Succefs ; and this Principle remains
eftablifli'd, as the Foundation and Support of
the whole Proteftant Faith.
And indeed, fo fenfible are our Adverfaries
of the Advantage which this Principle brings
to our Caufe, that it is for the fake of this
chiefly, ( namely, that the Scripture may not
be allow'd to be the fupreme Guide,) that they
have charg'd thefe Books with Want both of
Perfedion and Clearnefs. They well know,
that if thefe Charges of Infufficiency and Ob
fcurity in Scripture could fatisfadorily be made
out , it would follow, that thefe Books could
not be a fufficient Guide in Controverfy : And
then

i ?8 Sermon the Sixth.
then there might be room to fet up, either the
Bifhop of Rpme, or a Council, or the Authority
of the Church, for fuch a Guide and Diredor.
But, it being now put beyond Queftion, that
the Scriptures are infallible, — are perfed and
clear, thefe Qualifications, (which are not to
be found elfewhere,) entitle them to the being
our fupreme Guide: And to Them, as our
Guide, we always make our Appeal.
But, it being obvious, that Men differ in
their Interpretations of this Rule, the Scri
pture; and that, amongft the different Opi
nions in Religion, Each Side pretends Scri
pture, and thinks That favours and Counte
nances it, it may be ask'd, What, in this Cafe,
fhall a private Perfon do; and after What
manner is fueh a one to interpret Scripture ?
Is he to follow his own private Judgment only,
and to colled the Senfe of Scripture for him
felf; Or, is he to acquiefce in the Interpre
tations which have been given by others? Is
he to believe only,what he himfelf underftands
to be the genuine Meaning of the Scripture ;
Or, is he to be guided in this Search by the
Interpretations of it, which have been made
by General Councils, — by the Governours of
his own National Church, — or, by the Fa
thers and eldeft Chriftian Writers ? It is for
the fake of giving Satisfadion to this impor
tant Doubt, that I come now, in the Third,

Sermon the Sixth. 1 5-9
Third, and Laft Place, to make fome brief
Obfervations on the Way and Method of our
interpreting Scripture, fo as it may anfwer the
End of it's being this fupreme Guide.
Here then it muft be obferv'd, that in our
interpreting and fearching into the Senfe of
Scripture, tho' the Expofitions, which others
have given of it, may be of great Ufe towards
our finding the true and genuine Senfe of it,
yet fuch their Interpretations are not to be
implicitly receiv'd by us, as their certain Senfe
wherein we are to acquiefce : For, there are
the fame Reafons againft this, as there were
before, againft their being the fupreme and ul
timate Guide. And, for the fame Caufes for
which we rejeded the Fathers, the Councils,
or any National Church , from being the fu
preme Guides in Faith, (that is, becaufe they
are neither Infallible, nor Clear, nor Perfed,)
we muft alfo rejed them from being the fu
preme, and ultimate Interpreters of Scripture.
For, if we are abfolutely to receive their
Interpretations of Scripture, we do, in effed,
make them the fupreme Guides ; And it is the
fame Thing in the Event, whether I am to
receive a Dodrine barely on their Word, or
upon their telling me, that they find it in the
Scripture, according to their own Interpreta
tion of Scripture. To conftitute any Perfon
the fupreme Interpreter of Scripture, and im
plicitly

i6o Sermon the Sixth.
plicitly to receive fuch his Interpretations, is
apparently the fame Thing, as to conftitute
him the fupreme Guide : It is to veil the Infal
libility mediately in the Scripture, but imme
diately in the Interpreter,
Every Man's own impartial and unbyafs'd
Reafon, therefore, is to judge for itfelf. By the
Laws of Reafon, as well as of Religion, every
Chriftian hath, in Matters of Faith, a native,
inherent, and unalienable Right of determi
ning his own Confcience, and of receiving in
to his Faith, what feems recommended by pro
per Evidence. God alone, fpeaking by his
written Word, or by his Will, however reveai'd,
is the fovereign Arbiter and Ruler of Men's
Faith: And this his fupreme Authority He
hath never delegated, either to any One Man
(his Son only excepted,) or to any Body of
Men appointed in his Church.
But, when we recommend Private Judg
ment, as every Man's Rule for interpreting the
Holy Scripture, let us not be mifunderftood,
or thought to countenance any whimfical, en-
thufiaftical, or ill- grounded Interpretations,
which weak, unliable, and heedlefs Men may
make. No; in the judging ofthe Senfe of
Scripture, Men are not to interpret at Ran
dom, and at all Adventures, but are to attend
to certain rational and fober Rules ; fuch as
any prudent Man would make Ufe of in inter
preting

Sermon the Sixth. 161
pretinjg any Author whatfoever : And which,
becaufe they are of univerfal Benefit to every
Chriftian, I fliall briefly fubjoin.
Scripture then, is to be expounded by Scri
pture ; that is, the more difficult and knotty
Parts of it, by thofe which are more clear and
exprefs. Every Writer is the beft Key to his
own Words; and always drops Expreffions at
one Place, which will illuftrate and explain
another. Farther, The Words of Scripture being in
fome Places capable of a double Interpreta
tion, — the one literal, the other myftical ; it
muft be a fix't Rule, never to depart from the
literal Senfe, unlefs that Senfe be contrary to
fome other Part of Scripture, or infers a Po-
fition which is irrational and abfurd. The
Reafon is clear ; becaufe the Holy Ghoft can
not contradid himfelf; nor can he be the Au
thor of any Dodrine, which is truly repugnant
to right Reafon.
Laftly, To interpret Scripture, as is fitting
and becoming us, we are to bring with us an
honeft Heart, and upright Intentions; to
judge without Partiality to any private Opi
nions, and without any finifter and interefted
Views; to lay afide all Prejudices; and not to
ftrain and force Paffages to comply with our
own Sentiments; not to fearch thefe Writings
with a Confidence in our own Abilities, nor
L with

i6z ¦ Sermon the Sixth.
with a View to our own Credit, and Thirft
of Vain-Glory. Thefe are the Qualifications
requifite to our fearching the Scriptures ; and
to thofe, who thus fearch, no Doubt but
God will fulfill his Promife, in letting them
know ofthe DoUrine, both what it is, and whe
ther it be of God.

SERMON

[ 1*3 ]

SERMON VII.
John V. 39.
Search the Scriptures; for in them
ye think ye have eternal Life.
SEveral momentous Truths in relation
to the Subjed I have been upon, have
been already difpatch'd in my preced
ing Difcourfes. I am now to treat of
that great pradical Duty, which is injoin'd us
in the Text, that of fearching and examining
the Holy Scripture.
The Reafonablenefs of difcharging this
Duty, is indeed founded upon, and fupported
by the foregoing Dodrines, whofe Truth we
have already evinc'd. For, if thefe Books are
of Divine Original and Authority; if they are
infpir'd by The Holy Spirit of God; if they
are infallible ; if they are perfed and com
pleat in all the Neceffaries to Salvation ; and,
if they are clear and explicit in their deliver
ing thefe Neceffaries; — then it muft follow,
that the intrinfick Worth and Value of thefe
L 2 Books

164 Sermon the Seventh.
Books fhould forcibly recommend them to our
daily and careful Perufal, and make the Study
bf them grateful and acceptable to us.
Were they indeed of human Compofure;
were they the Prodnd of a fallible Hand, _
they might, like other Competitions, be the
Employment only of our leifure Hours, be
made Ufe of as an Amufement, and divert our
Time according to 'our Temper and Inclina
tion : But their Heavenly Original gives them
another Kind of Title to our Efteem. They
have God for their Author; and are there
fore to be treated with a Reverence fuitable
to their Original. They contain the perfed-
eft Rules of Wifdom; and therefore ought di
ligently to be fearch'd by thofe, who defire
to make Proficiency in Wifdom. And as they
propofe the fureft and moft certain Method
to Happinefs and our fupreme Good, (the De
fire of which is implanted in our Nature,) fo,
upon that Account, they recommend them
felves to the Reading and Study of every con
fiderate Perfon.
This indeed is the Confideration, upon
Which our Saviour argues in the Text. He
bids his Jewijh Auditors Search the Scriptures,
becaufe in them they thought they had eternal
Life. [To think they have] is a common and
well-known Periphrafis of the Jewifh Idiom
and the Hebrew Language, to exprefs their

Sermon fhe Seventh. 16s
Affurance and Certainty of any Thing : And
thefe Words do not imply any (Queftion or
Doubt in that Matter, but are altogether as
pofitive an Affirmation, as if the Expreffibn
had been this, [for in them ye' have eternal
Life.] The Motive* here affign'd by our Sa
viour, to the Exercife of Reading and Search
ing the Scriptures, is ftill in full force, and
will be of eternal Obligation. In the Sequel
of this Difeourfe I fhall jPih fome Others to it;
and from their unitedForce fhall prefs on your
Corjfciences the Duty recommended.
But becaufe it is vain and to no Purpofe
to urge Men. to a diligent Search and Perufal
of thefe facred Volumes, unlefs they are firft
perfwaded, they have a Right to do fo ; and
it being ciertairi, that no Man can be under
an Obligation to pradice what is at the feme
Time unlawful for him to practice ; and with-
all, it being the prpfefs'd Dodrine of a con^
fiderable Part ofthe Chriftian Church, that
the Laity have rio'Right to the Ufe of Scri
pture, but are to be debarr'd frpmitj and to
receive it only from; the Mouths bf their
Teachers, it is therefore beconie neceffary, be
fore we nrge on Men s Confciences the Study
ofthe Scripture^ ' that we firft make it ap
pear, that they have- a Right; to ftudy them;
that we make good "their Title and Claim to
tfiem ; and convince1 them, that the Thing is
f 3 lawful*.

i66 §ermon the Seventh.
lawful, before we exad it as aBranch of Duty,
The Method therefore which I am deter
min'd to follow in the prefent Difcourfe, is
This; Firft, To fhew, that every Perfon hath afull
tower, and juft Right to ufe the Scriptures.
Secondly, That as every Perfon hath this
Right, fp he is under many Obligations to
make Ufe of this Right ; and to fearch the Scri
ptures fot his Improvement and Advancement
in facred ;{pipwleclge, and Perfedion in moral
Duties. ';
Laftly, for the Diredion of vulgar and or
dinary Capacities, it may npt be improper to
fubjoin a few Rules to be obferv'd in this Exer
cife, that it rnay be follow' d by thofe Advan
tages which may be expeded from it.
In the Firft Place then, I am to fliew, that
every Perfpn, without Difbndion, hath a fufl
Ppwer and juft Right tp, ufe, the Holy Scri
ptures. -, ';!.
The Cpmmands ofGoaYinHoly Scripture,
to this promifcuous and, unreftrain'd Liberty
in the Ufe of his Laws,/are the? firft Argument
tp ¦ be alledg'd in this Place., . . ; ¦
' It is obfervable, that^tfys, giving the.Law,
He doth not confine it tptheUfe of hisPrjefts
only, but obliges every few ,to, be cpnverfant.
in it. Thus, the Promulgation of it, in th<?
Sixth of Deuteronomy at the Sixth Verfe, and
' . .v onward,

Sermon the Seventh. 167
onward, is univerfal, and clogg'd with no Ex
ception. It is introduc'd with, Hear 0 If
rael; and the Command is addrefs'd to the
whole Congregation. The Words (continues
the Author,) which I command thee this Day,
Jhall be in thy Heart ; and thou Jhalt teach
them diligently to thy Children, and Jhalt talk
of them when thou fittefi in thine Houfe, and
when thou walkeft by the Way, and when thou
Heft down, and when thou rifeft up ; And thou
/halt bind them for a Sign upon thine Hand, and
they Jhall be as Frontlets between thine Eyes ;
and thou Jhalt write them upon the Pofts of thine
Houfe, and on thy Gates.
The Subftance of this plain Command is
again repeated in the Thirty Firft Chapter of
the fame Book, at the Eleventh and Twelfth
Verfes; When all Ifrael (faith Mofes,) Jhall
come to appear before The Lord thy God, in the
Place which He Jhall chufe, Thou jhalt read this
Law before all Ifrael, and in their Hearing :
Gather the People together, Men, and Women,
and Children, and the Stranger that is within thy
Gates, that they may hear, and that they may
learn, and fear The Lord your God, and obferve
to do all the Words of this Law ; and that their
Children, which have not known any Thing, may
hear, and learn to fear TJje Lord jour God, as
long as ye live in the Land whither ye go over ta
foffefs it.
L4 The

1 68 Sermon the Seventh.
The other Books of the Old Teftament
concur in the fame Sentiment. Holy David
is fo far from excluding any Perfon from this
Benefit, that in the Second Verfe of his Firft
Pfalm, he declares it to be a great Part ofthe
Bleffednefs of God's Servants. Bleffed, (faith
he ,) is the Man, whofe delight is in the Law of
The Lord; and in his Law doth he meditate Day
and Night. And, not to multiply Proofs from
The Old Teftament ; By the Mouth of his
Servant Jojhua God repeated this Command,
and enforc'd the Pradice of it by the Sandion
of a Promife of a very great Reward. This
Book of the Law Jhall not depart out of thy
Mouth;, .but Thou jhalt meditate therein Day
and Night, that thou may ft obferve to do accord
ing toafl that is written therein ; For then Jhalt
Thou make thy Way profperom, and then Jhalt
Thou have good Succefs. Thefe are manifeft
Indications, that God indulges all Men in the
free Ufe of his reveai'd Will, and allows no
fuch facrilegious Attempt, as the Robbing his
People, of their Birth- right, the Holy Scri-
ptures. the Diredipns and InjundionsofTheNeW
Teftament in this Particular, are as exprefs
and pofitive as thofe of The Old. Our Sa
viour, in the Text, commands his Audience
to Search the Scriptures; which fuppofes, and
neceffarily implies, that they had a Permiffipn,
. and

Sermon the Seventh. 169
and a Right to do fo. St Peter tells us, (Epiftle
the Second, Chapter the Firft, and Verfe the
Nineteenth,) that we have a fure Word of Pro
phefy, to which we do well to give Heed. St John
in the Firft Chapter ofthe Revelations, v. 3.
declares him Blejfed that readeth, and them
Blefted that hear the Words of this Prophefy :
And St Paul advifes ( Co loft. 3 . 1 6 .) that the Word
pf Chrift dwell in us richly in all Wifdom. The
fame St Paul applauds it as an Happinefs in
Timothy, f hat. from a Child he had known the
holy Scriptures ; and greatly commends it in
the Inhabitants of Berxa, that they had fearch d
the Scriptures whether Things, were fo , as the
Apoftles preach' d them. All thefe Things
lay'd together put it beyond Queftion, that
every Man hath a Right to the Reading and
Examining the Word of God ; it being other-
wife abfurd, that God fliould injoin the Pra
dice of it in fo frequent, and fb ftrong Terms;
or commend thofe who have made Ufe of
that Liberty, which, upon the contrary Sup-
pofition, muft be ungrounded , and unwarran
table. But farther ; Had we no Foundation . for
this Pradice from: Scripture, and had we Nor
thing to plead for ;this Liberty from the Word
of God, yet the .very End and Defign of this
Revelation would have beena; fufficient Wat-
rant for its univerfal Ufe; and the Intention which

170 Sermon the Seventh.
which God had in communicating his Will,
would have been a juft Plea for the promi-
feuous and unreftrain'd Searching it.
The Defign of the Almighty was vifibly to
make this Revelation of univerfal Benefit and
Advantage. It was his Will, that all Men
(none excepted) fhould, by the Means of this
Difpenfation, come to the Knowledge of his
Truth, and happily obtain Salvation through
it; It was his Intention, that it fhould lead
all Men into the Pradice of their Duty: And
therefore, as it was calculated for, fo it was
to be apply'd to, every Man's Exigencies. It
was with this View that this Law was fram'd
with that Latitude, Comprehenfion arid Ex
tenfivenefs, which is fo confpicuous in it, and
by which it is adapted to every Condition bf
Man. He himfelf hath told us (2 Tim. 3. i<5.)
that it is profitable for Doclrine, for Reproof, for
Correclion, forlnftruclion in Righteoufnefs, that
the Man of God may be perfeB, thoroughly fur
nijh'd to all good Works.
It was with this View, that God hath there
in made Provifion for all our fpiritual Wants
of what Kind foever; that He there reaches
out Milk for Babes, as well as ftronger Meats
for greater Proficients ; and hath proportion^
his wholefome Medicines to the Wants and
Capacities of his Servants. Thefe his wife
Provifions evidently point out his Defign in
making

Sermon the Seventh. 171
making them. The univerfal Fitnefs of his
Law, is a Demonftration that He intended
it's Ufe fhould be univerfal. It would not be
confiftent with his Wifdom to provide for all
Degrees of Men, were not all Degrees of Men
to be appriz'd of thefe Provifions ; or to enad:
a Law of univerfal Ufe, and at the fame Time
afford it np fufficient Promulgation, but lock
it up from the Knowledge of thofe Perfons it
was defign'd to benefit. '-
Again; It is a fufficient Intimation ofthe
Right which every Chriftian hath to the Read
ing the Word of God, that the feveral Books
of i;t are inferib'd and addrefs'd, Not to any
particular Men, Not to any Body of Believers
as diftinguifh'd from the reft, Not to The Bi
fhops, or Clergy of the feveral Churches ex-
clufive ofthe Laity, but in the moft general
and comprehenfive Terms that can be devis'd;
._- To all that are call'd; To all the Elecl; To
all the Saints^ (the common Name of Believers
in the firft Age,) and, To all that call on the
Name of The Tor d Jefus. So, The Epiftle to
the Romans \{Qhza. i. v. 7.) is direded, To all
that be in Rome-'-i beloved of God, called to be
Saints : And; yet more exprefsly in the Fir ft
to the Corinthians, (Chap. 1. y; 2.) Unto the
Church of Godjwhich is at Corinth, ; to them that
are fanilified: in Chrift Jefus, call'd to be Saints,
with /all that in every Place, call upon the Name of

172* Sermon the Seventh.
of Jefus Chrift our Lord. From thefe Infcri-
ptions it is moft apparent, that the Body of
Believers have an equal Right to the Ufe of
thefe Books ; and confequentiy,\that to de
bar them of this Right, is an injurious Depri
vation, and a Robbing them of a Benefit of
which God hath given them a Share.
Agreeable hereto hath been^the Pradice
ofthe Church of God in her beft and pureft
Ages. Under the Jewijh Law there was no
fuch Reftraint, ras hath, in later Ages, been
put upon Chriftians ; but every Jew, that could
purchafe it, was' bound to have a Copy ofthe
Writings ofthe Old Teftament : And it is
well known , that when , after their Return
from their Seventy-Years Captivity at Babylon,
the Body of that People had loft their Mother
Tongue, and the original Hebrew Text was no
longer underftood by them, Eqra the Scribe,
and the other Dodors of that Church, pro-
cur'd the Holy Scriptures to be expounded to
them in the Chaldee Language,' (which only
they then fpoke,) for the Ufe of the People
that underftood none other. * And it was pro
bably the fame Neceffity that gave Occafion
to the Greek Tranflation of thofe Scriptures*
(which generally paffes under the Name ofthe
Septuagint,) it being compos'd .chiefly for the
Ufe of fuch Jews, as were difpers'd among the
Gentile Nations ; and efpecially in the King-
v dom,

Sermon the Seventh. 173
dom of Egypt, where their Numbers were ve
ry great. Such was the Care of the Hebrew
Church, that none of her Children might be
without the Holy Scriptures !
Equal thereto was the Provifion made by
the Chriftian Church at her firft Inftitution.
The Scriptures of the New Teftament being
originally written in Greek, they were tranf
lated very early into the Languages of all Na
tions, where Chriftianity had gain'd a Settle
ment; and many of thofe Verfions, or Trans
lations, which are judg'd to be as old as the
very firft Ages of the Church, are ftill extant,
and truly valuable.
And, that private Chriftians had in thofe
Ages the Ufe of the Holy Scriptures, is from
hence evident, that in the Times of Perfec
tion their Heathen Enemies, under the fevereft
Penalties, demanded of them their Bibles; and
thought it half a Conqueft over them, if they
could be prevail'd on to give them up; They,
who through Fear of Sufferings did fo furren-
der them, being afterwards, in Derifion and
Contempt, ufually call'd Traditores. And in
no one Thing are the venerable Writings of
thofe Ages, which are yet in Being, and come
fafe to our Hands , more earneft , follicitous
and importunate with the Body of Chriftians,
than to prevail with them to converfe with the
facred Scriptures ; to make them their con
ftant

174 Sermon the Seventh.
ftant Study ; to penetrate into their deepefl
Myfteries ; to make themfelves Matters of
thofe Books, and of whatever they contain)
and to purfue the Knowledge of them with in
defatigable Labour and Induftry. Thefe are
plain Evidences, that, in the pureft Ages of
Chriftianity, every Believer had the Ufe ofthe
Scriptures ; And, that the Laity muft be de-
barr'd them, was then a Dodrine unhear'd of,
and unpradis'd.
But, it hath been alledg'd by the Writers
ofthe Romifh Church, in Vindication of this
illegal Pradice, that it is dangerous to put the
Scriptures into the Hands ofthe Laity. Such
an unreftrain'd Freedom may poffibly be de
trimental, and give Rife to innumerable Er
rors and Miftakes in their Minds. The Gene
rality of Readers, (fay they,) are ignorant and
unlearn'd, and by that Means may wreft the
Scriptures to their own Definition.. Such there
were, (they tell us,) in the Times ofthe Apo
ftles themfelves, who complain'd of, and la
mented it; And fuch there have been, and
may be, as long as the World endureth : That
therefore it is fafer, upon this Account, that
the Laity fhould be forbidden all Ufe ofthe
Scripture, than to venture on that Danger
they may incur by reading it.
Many fatisfadory Anfwers may be given to
this Plea. It is poffible indeed, that many Men may

Sermon the Seventh. 17?
may make an ill ufe of this Liberty, and read
the Scripture with bad Defigns. But we con
ceive, that a bare Poffibility of this Evil is not
a fufficient Warrant to juftify the taking it en
tirely from them, when it was fo apparently
the Intention of God they fhould be allow'd
the Ufe of it. The beft Kinds of Things may
be applied to ill Purpofes : The moft ufeful
Knowledge and Learning hath been mifem-
ploy'd : But furely no Man doth therefore wifh
that Knowledge and Learning were banifh'd
out of the World.
The Apoftles indeed complain'd, that in
their Times thelgnorant andUnlearn'd wrefted
the Scriptures to their own Deftruclion : Yet we
do not find that ever thefe Apoftles fuffer'd
one Word to efcape them, by which they might
be fuppos'd to forbid the Ufe ofthe Scriptures
to fuch Men: And if They did not forbid it,
for the fame Reafons we ought not.
In Truth this Objedion it felf is founded
on a wide Miftake in Matter of Fad. There
is not that Danger of giving Rife to Error
and Herefy, by permitting the Scriptures to be
read by the Laity, as is fuggefted in this Ar
gument. For, it is obfervable, that the great
Errors and Herefies, which have fo long di-
fturb'd the Peace ofthe Church, have not pro
ceeded from mere Lay-men, but been con
triv'd and publifh'd by thofe who waited at the
Altar,

176 Sermon the Seventh.
Altar, and whofe Profeffion oblig'd them tb
a more peaceful Behaviour. Paul of Samofata,
Arius, Apollinaris, Neftorius, and Eutyches are
Inftances of this Truth; not to defcend to the
Hiftories ofthe following Ages, or that of our
own Times. It cannot therefore be pleaded
as a juft Excufe for denying the Scripture to
the Laity, that the Allowance of it hath given
Occafion to Herefies, when the contrary is fo
apparent from Hiftory and Experience.
Having thus evinc'd my Firft Propofition,
That every Perfon hath a full Power, and juft
Right to the Ufe ofthe Holy Scriptures, I go
on, in the-Second Place, to fhew, that we are
all under many Obligations to pradife and
make Ufe of this Right, in reading and fearch
ing thefe Books for our Improvement in Chri
ftian Knowledge, and our Perfedion in moral
Duties. The Arguments from whence I fhall enforce
the Duty of reading and meditating on the
Word of God, fhall be taken,
i . From the Commands of God himfelf: and
2 . From the Ufefulnefs of this Pradice, and
the many Advantages we may reap from it.
The fame Texts, which I made Ufe of in
the former Part of this Difcourfe, are here
again applicable, as carrying dired Injun-
dions to this great Duty. The Words ( faith
The Lord by Mofes, -Deut. 6. 6.) which t com
mand

Sermon the Seventh. 177
inand thee this Day, Jhall be in thine Heart •
•and thou Jhalt teach them diligently to thy Chil
dren ; and Jhalt talk of them when thou fittefi in
thine Houfe, and when thou walkeft by the Way,
and when thou Heft down, and when thou rife ft
up : And thou Jhalt bind them for a Sign upon
thine Hands, and they Jhall be as Frontlets be
tween thine Eyes; and thou Jhalt write them
upon the Pofts of thine Houfe, and on thy Gates.
The Royal Pfalmift calls the Man bleffed, whofe
Delight is in the Law of The Lord, and who exer-
cifes himfelf therein Day and Night. God had
moreover particularly order'd, that the Rulers
pf his People Ifrael fhould be well vers'd in
the Book of the Law ; and his Servant Jojhua ¦
made the Command more extenfive, by telling
the whole Congregation, (JoJIj .1.8.) Tim Book
of the Law Jhall not depart out of thy Mouth,
but thou fhalt meditate therein Day and Night,
that thou may ft obferve to do all that is written
therein. The Words of our Saviour in the Text are
to the fame Purpofe ; which Words, if they
are taken as an Affertion, [Te do fearch the Sen.
ptures,'] do at leaft imply a Commendation,
and Approbation of this holy Exercife ; but,
if taken imperatively, do ftridly andindifpen-
fably oblige us to this Study. St Peter's afc
furing us, that we do well to give Heed to the
Word of Prophefy ; St John's, that Hefted is he
M that

178 Sermon the Seventh.
that readeth and heareth the fame ; St Paul's^
that the Word of Chrift Jhould dwell richly in alt
Wifdom ; his commending the Bereans tor this
Pradife ; and applauding it as an Happinefs
in Timothy, that he had known the Scriptures
from his Childhood, are abundant Proofs, that
the Study ofthe facred Writings is a Duty re
quir'd at our Hands ; what cannot be negled-
ed without a Breach of God's Laws, and an
Affront offer' d to him.
But, in "The Second Place, the Ufefulnefs of
this Pradice to ourfelves, and the many Ad-
Vantages we may reap from it, are a cogent
and powerful Motive to a regular Difeharge
of this Duty.
The only valuable Knowledge, and the
truly perfed: Wifdom is contain'd and to be
found in thefe Competitions alone. Where,
excepting in thefe Volumes, can we be ftor'd
with proper Notions of God, or Ideas fuitable
to his infinite Perfedions ? Here He is repre-
fented as the Being He truly is ; a fpiritual,
nncompounded Effence; a Being of all poffible
Perfedion ; and from whom all that is good
is deriv'd and flows ?
The Notions which the Heathens, who
wanted thefe Books, had of him, were ex
tremely grofs and abfurd : Nay, even the Jews
themfelves, (who yet had a Part of thefe Wri
tings,) form'd Conceptions highly unworthy of

Sermon the Seventh. 179
of him. They reprefented him to themfelves
as a God delighted with the Blood of Sacri
fices; as pleas'd with Incenfe, and the Fat of
Rams ; they thought, that a fmoaking Altar
was fweet to his Smell, and the Odour of
burnt Beafts agreeable to his Noftrils. But,
how much more worthy of him is the Con
ception which the holy Scriptures furnifh us
with? —that He is more delighted with the
Sacrifice of our Hearts ; that 'tis internal Pu
rity and Holinefs, which He feeks after; thac
to keep his Commandments is more grateful
to him than Burnt-offerings, and to abftain
from Evil more acceptable than Incenfe ; In
fhort, that to do Juftice, to love Mercy, and to
Walk humbly with our God, will be accepted
better than Thoufands of Rams, or Ten Thou-
funds of Rivers of Oil,
Other Syftems have drawn him as a God
of Dread and Terror ; Our Scriptures as mild
and gentle : Theirs, as an Objed of our Fear
and Horror; Ours, as an Objed of our Love
and Affedidrt : Theirs, as fevere and relent-
lefs in his Dealings ; Ours, as compaffionate,
merciful, and unwilling to punifli: Theirs, as
a Being eafily provokd, and under Provoca
tion implacable; Ours, as long- fuffering and
patient, and eafily to be appeas'd. Whether
bf thefe Reprefentations be moft fuitable to
the Nature of God, confider'd as a Father
Ma I

180 Sermon the Seventh.
a Creator, and a Redeemer, let the common
Senfe of Mankind judge and determine.
Farther; TheUfefulnefs of a diligent Read
ing the holy Scriptures appears, not only from
it's furnifliing Us with Ideas fuitable to the Na
ture of God, but alfo, as they will inftrud us
in paffing the beft Judgment with relation to
ourfelves ; — to our Original, and End ; — to
all our Circumftances in this World ; -- to
the Virtues, and Vices into which we are ca
pable of being led; — and to the Affurances,
and Promifes which refped another Life,
When we refled on the Account, which we
here find of our Original, What a Variety of
Affedions doth it raife within us ? — - Admi
ration of God's Omnipotence, who from a
rude and unform'd Lump of Earth produc'd
fo beautiful a Creature ; a deep Senfe of his
gracious Condefcenfion, in flamping his own
Image upon it; and ardent Thankfulnefs ,
for conferring on us the Dominion over the
whole Creation. Compar'd with this How ex
travagant and wild are all the other Accounts
of Man's Original ? Whether, with fome, we
fuppofe him to be Coeternal with God, and
make infinite Succeffions of Men ; — Whe
ther, with others, we imagine him to be
fpontaneoufly produc'd ; or, Whether, with a
third Sort, we afcribe his Produdion to blind
Chance, and fortuitous Concourfe of Matter. With

Sermon the Seventh. 18 1
With regard to our prefent State, our latter
End, and our future Condition, Where is the
Vanity of the former, the Neceffity of pro
viding for the fecond, and the Defcription of
the Happinefs or Torment ofthe laft, more
fully, more earneftly, and more movingly fet
forth, than in the facred Writings?
But, confidering thefe Books under the No
tion of (what they were chiefly given us for)
a Rule of Life, and a Guide of Manners, we
fhall find in them the beft Syftem of Mora
lity that the World hath feen. The high and
afpiring Thoughts, which either an extended
Dominion, an Affluence of Wealth and Power,
an extenfive Knowledge and Underftanding,
or any other Aocomplifhments,upon which Men
are apt to value themfelves, would infpire us
with, are here direded to be funk in an un-
feign'd Humility, a low Opinion, and even Con
tempt of Power, an Over-looking what this
World can tempt us with, and a declining any
Eminence and Superiority in it. The Bene
volence, which is due to our Fellow-Creatures ;
The univerfal Good-Will and Charity, with
which we ought to purfue our Brethren ; The
ready Forgivenefs of Injuries receiv'd, and juft
Reparation for Injuries done ; In a Word, all
the Virtues of Humanity, are, in thefe Books
recommended to our Pradice in the ftrongeft;
Terms, and by the moft preffing Motives.
M i Thefe,

181 Sermon the Seventh
Thefe, and other like Virtues had indeed
been recommended to Pradice by both the
Heathen, and Jewifh Moralifts. They had
fpoken finely on them : They had fet them
out in as good Colours as Art and Rhetorick
could give them. But all the while Thefe
were but Orators ; They"wanted Weight to
enforce them ; Their Authority could not car
ry them on with Succefs ; and they were not
back'd by that commanding Influence, with
which our Bleffed Lord preached. What He
fpake, was fuch as never Man ffake ; and what
He taught, was deliver'd with a becoming Au
thority, and not in the lifelefs, languid Man
ner of the Scribes.
But, I fhould far exceed my ftated Time,
fliould I purfiie this Subjed as far as it might
be carried ; and, in all the feveral Virtues of
a good Life exemplify the Perfedion ofthe
Scripture Morality ; or fhould I attempt to,
fhew how vifibly it tends to promote pradicaL
Holinefs; and confequently, how worthy it is
of our Reading, Study, and inceflant Medita
tion. Let it fuffice to obferve, that the Per
fedion ofthe Morality ofthe Scriptures hath,
in all the feveral Ages of Chriftianity, ( and
efpecially in the firft,) been produc'd, and in
filled on as a valid Proof of their Divine Ori
ginal, and the Infpiration of their Authors.
The Primitive Chriftians valu'd themfelves, and

Sermon the Seventh. 183
and magnify'd their Law upon the Reforma
tion, which it wrought in the Lives of Con
verts; and ftrenuoufly urg'd it as the moft
ftrong Prefumption, that That Religion muft
neceffarily be of Divine Inftitution, which
could effed fuch a thorough Change of Man
ners, even in the moft profligate and aban-
don'd Sinners.
Laftly, and to finifh this Head ; The Scri
ptures greatly recommend themfelves to our
conftant Reading, inafmuch as the Rewards,
which they propofe, and the Promifes, which
they make to the Followers of it's Rules, are
vaftly greater than thofe of any other Law.
We have now a well-grounded Hope, (or ra
ther a certain Affurance,) of eternal Blifs for
our Labours in the Caufe of Virtue; as, on
the other Hand, a fearful Looking-for of Judg
ment, as a Punifhment for Sin and Vice. The
Joys ofthe future State of the Bleffed, and
the Miferies of Damned Spirits, made fcarce
any Part in the Heathen Syftem, and were but
faintly and obfeurely deliver'd in the Jewijh.
Jefus Chrift, the Saviour of the World, firft
gave us undenyable Proofs of thefe. The Hap
pinefs of another Life was what no Man but
He had Authority to promife, or Ability to
procure. No other Man could ever prefume
to affure his Difciples, that they fliould be for
ever Bleffed ; and confequently, all other Sy-
ftems

184 Sermon the Seventh.
items are inferiour to the Scriptures, in this,
refped, that they are not back'd by fo prevail
ing Motives, nor ehforc'd on us by fo power
ful Encouragements.
I muft haften now, in The Third and Laft
Place, to fubjoin briefly a few Rules and Di-
redions to be obferv'd in this holy Exercife,
that it may be follow'd by thofe eminent
Advantages, which are juftly to be expeded
from it.
The firft of thefe fhall be, That we read
thefe Writings with Reverence and Attention.
That Difpofition of Mind which beft befits
this facred Book, is, Awe, and Regard. We
are to refled, that we have at thefe Times in
our Hands a Volume, in fome Senfe, of Gods
own Competition ; a Book which hath the
fame Author as ourfelves have ; a Treafure of
more than human Wifdom ; and, the laft and
beft Gift of Heaven, In our penning other
Competitions a Liberty may be allow'd to cen-
fure : we may freely give our Opinion upon
the Performance of the Matter ; may indulge
our Criticifm ; — may innocently reprehend
the Faults ofthe Writer; _ may complain of
Want of Juftnefs in Sentiment, Corrednefs
in Reflexion, Infincerity in Charader, or Fal-
fity in Matter of Fad: But, we muft keep at
a Diftance from any Thing of this Kind, when
we meditate on Scripture: What would be
com,-

Sermon the Seventh. i8y
commendable there, would here be highly cul
pable: What would there be juft, would here
be profane: What would there beCorreding,
would herebedifhonouring: And, What would
there be only fevere, would here be downright
Blafphemy. We are to refled, that the Wri
ting before us, is Not a vulgar and common
one ; — is Not the Produd of a Pen, whofe
End was, to divert and amufe us; — was Not
written with a Defign to be the Employment
of an idle Hour, or to furnifh us with gay
Thoughts, fprightly Imaginations, and lively
Expreffions; but to be fubfervient to the ac-
complifhing the greateft Happinefs and Per
fedion our Nature is capable of receiving ;
to be the happy Inftrument of guiding us to
eternal Salvation ; and of bringing us, as to
a Likenefs, fb to a Fruition of God himfelf
Such as Thefe ought to be our Reflexions at
the Time of our fludying the holy Scriptures;
and Thefe will produce that Serioufnefs, and
Attention, which fo aweful an Adion requires.
To this Temper of Mind we are to add, in
the Second Place, Sincerity and Impartiality.
This confifts in an honeft Heart, upright In
tentions, and an unfeign'd Defire of finding
Truth. The Difpofition now recommended,
hath Place chiefly in our Searches after Mat
ters of Dodrine, and efpecially thofe which
have been the Subjeds of Controyerfy. Here we

i8(5 Sermon the Seventh.
we are to judge without Partiality to private
Opinion ; without finifter, or interefted Views j
to lay afide all Prejudices ; and not to ftrain
and do Violence to the Text, to force a Com
pliance with our prejudicate Sentiments. The
Generality of Readers, it is much to be fear'd,
firft lay down an Hypothefts fuitable to their
own Opinions and Judgments, and then exa
mine and rack the Scripture for Texts to fup
port it, Hence hath flpw'd that lofe Method
of interpreting Scripture, of late taken up,
and which feems to be growing fafhionable ;
and Hence thofe groundlefs Diftindions of
the Senfe of Scripture, which have been fome
times us'd. What innumerable Mifchiefs to
Chriftianity hath this wanton Method pro*
duc'd ? as if Scripture were to fignify any
Thing, to which a fertile Invention can diftortj
it ; and, as if Truth, (which, like it's Author, is
but One,) could bear Two contrary Afpeds,
Thofe, who read Scripture without this Sin
cerity and Impartiality, begin their Search af
ter Truth at the wrong End : They place their
own prejudicate Sentiments in the Chair, and
make the Scripture follow them ; whereas they
themfelves fliould be led by this, unerring, in*
fallible Guide.
A Third Thing requifite in our perufing the
facred Scripture, is, that we apply every Part
of it to ourfelves ; — that we bring it home to

Sermon the Seventh. 187
to our own Confciences, and ferioufly exa
mine, Whether we ourfelves are not concern'd
in what is then before us. The Encourage
ments and Incitements to Virtue, and the
Threats and Denunciations againft Sin, are of
univerfal Concernment, and applicable to eve
ry private Perfon. Thefe we are tp look on
as immediately affeding us, and in which we
have a near and very important Intereft. Even
the Hiftorical Parts of Scripture, from which
little otlier Ufe can be drawn to the Genera
lity of Readers, have herein a confiderable
Influence, and were written for our Example.
Vicious Pradices may very well be deferib'd
in general Terms ; The Folly and Unreafona
blenefs of them may be fet forth in very lively
Colours ; and the Audience may be thorough
ly conyinc'd that any immoral Pradice is ab
furd and ridiculous; and yet all the Difcourfe
will lofe it's Effed, unlefs the guilty Perfon ap
plies it to himfelf, and fuppofes that he him
felf fat for the Pidure.
It was the Want of this Self- Application
that render'd the Preaching of our Saviour
fruitlefs and ineffedual on the far greater Part
ofthe Jewifh People. They heard his Parables
with Attention ; They dwelt on the foft, and
melting Accents of his Tongue; They acknow
ledge that his Words were authoritative, and
that He ffake as never Man fpake : but, at the
fame

1 88 Sermon the Seventh.
fame Time, could not fee that they Them
felves were the Subjeds of his Difcourfe, and
that the Sins, he fo feverely cenfurd, were
theirs and their Forefathers.
The laft Diredion for the profitable Read
ing the Scriptures I fhall mention, fhall be,
that of Prayer for the Concurrence of God's
Help and Affiftance; that He would profper
us in thefe our Applications ; that He would
open our Eyes to behold the wondrous Things of
his Law ; that He would not hide his Command
ments from us; but that the fame Holy Spirit,
which infpir'd and didated thefe Writings,
would alfo enable us to ready mark, learn, and
inwardly to digeffi themx

SERMON

[i89]

SERMON VIII.
Mark XIII. 31.
But of that Day and Hour knoweth
no Man, no not the Angels which
are in Heaven, neither the Son, but
the Father.
IN the Difeharge of that important and
indifpenfable Duty of a Chriftian, the
Reading and Meditating on the Word
of God contain'd in the Holy Scriptures,
it muft be confefs'd there arife many Difcoo-
ragements, and fundry Difficulties.
The chief of thefe take their Rife either
from thofe Texts whofe very Meaning is ob
feure, and which are conceiv'd in Words hard
to be underftood ; or elfe from thofe, whofe
Terms are indeed eafy and clear, but whofe
Senfe, at die fame Time, bears a feeming
Repugnancy to fome other Text of Scripture
equally clear.
The Obfcurity ofone Part of Scripture, or
the Inconfiftency and feeming Oppofition be
tween

i 96 Sermon the Eighth.
tween different Parts of it, muft neceffarily
occafion Trouble to the Reader ; and is there
by become the Foundation of Uneafinefs to
thofe who do read , as well as often pleaded
in their Excufe and Vindication by thofe who
do not read it.
The Text which I have prefix'd tb this Dif
courfe, is an Example ofthe later Kind. It is
here very clearly alledg'd by our Saviour him
felf^ that He was entirely ignorant of the Day
of his Coming, and that That Day and Hour
was referv'd to the Knowledge of God alone;
Yet, in other Texts of Scripture, (which fliall
be produc'd in the Sequel of this Difcourfe,)
it is as clearly affirm'd, that He knoweth all
Things, — that there is Nothing hid from him,
 that, as He is God, He muft be Omnifcient,
and privy to all the Counfels and Decrees of
his Father.
When Difficulties of this Nature occur, (as
they muft occur to every difcerning and intel
ligent Reader,) they unavoidably raife fome
Diftradion in the Mind, and occafion Doubts
and Uneafinefs, by perplexing the Thoughts
ofthe moft fincere, upright, and well-meaning
Chriftians. So far as this, the Inconvenience is not ve
ry great ; nor are the ill Confequences many
to the honeft and fincere Believer. The Dif
ficulties of Scripture are rather of Benefit and
Ad-

Sermon the Eighth. I91
Advantage to Men thus qualified, as they are
fit Exercifes of their Labour and Induftry ;
Tryals of their Faith and Patience; and as
their final Succefs in explaining and unravel
ling them, makes them ample Amends for
their Trouble, and gives them that folid Plea
fure and Satisfadion, which is always the Con
fequence of our having difcover'd Truth and
overcome a Doubt.
But, the Misfortune is, that thofe Difficul
ties of Scripture, which, as I faid, might be
turn'd to great Advantage, and be made fub-
fervient to many good Ufes by fincere and
upright Chriftians, and by Minds duly quali
fied, have a very ill Effed, and moft pernicious
Tendency on Men of oppofite Difpofitions ;
and who, from thence, draw Conclufions to
their own fatal Deftrudion. Thefe Men ha
ving unhappily imbib'd Prejudices againft ei
ther Religion in generator againft fome fingle
Tenet and Dodrine of it, take Occafion from
thefe Difficulties in the facred Writings, to
difavow and rejed the whole ; or, at leaft, to
oppofe themfelves to that eftablifli'd Tenet,
which doth not comport and agree with their
Sentiments. An Inftance of this, with refped to two dif
ferent Sorts of Men, we are furnifh'd with
from thefe Words of St Mark, which I have
now read to You. It is beyond Contradidion evi-

19^ Sermon the Eighth.
evident from other Texts of Scripture, that
our Saviour is veiled with an all-perfed Know
ledge; and yet He himfelf here declares,: that
He knew not the Day and Hour of his Coming.
This hath given an Handle to the Enemies
of Chriftianity, and thofe who deny a Divine
Revelation, to charge the Scripture with Self-
Contradidion ; with denying in one Place
what it had affirm'd in another; and confe
quently, to maintain, that God, (a Being of
the ftrideft Veracity, and incapable of Error,)
cannot poffibly be the Author of thofe Books,
as is pretended.
Another Sort of Men, who can by no means
digeft the receiv'd, and Catholick Dodrine
concerning the Divinity of The Son of God, and
a Trinity of diftincl Perfons in the One Supreme
Deity, do from thefe Words draw an Argu
ment in Support of their Opinion, and plau-
fibly infer, that That Perfon cannot be One
Being with the proper and true God, whofe
Knowledge is finite, and from whom any one
Event, prefent or future is conceal'd.
Such are the ill Ufes, too frequent and ob
fervable, which have by unwary Men been
made ofthe Difficulties of Scripture in gene
ral, and of this Paffage of St Mark in parti
cular. And therefore, for the quieting all fuch
Scruples, as may from thefe Words arife in
the Minds of pious and well-difpos'd Chri
ftians;

Sermon the Eighth. 193
ftians ; and for the removing any Prejudices,
which may from thence be drajVn againft the
eftablifli'd and receiv'd Truths of Chriftianity,
I propofe to treat of them diftindly and at
large ; and to lay before You the Drift and
Purpofe of this Declaration of Chrift, that
No Man knoweth the Day and Hour of his Com
ing ; no not the Angels, neither the Son, but the
Father. In handling thefe Words, I fhall obferve the
following Method ;
Firft, I fhall enquire into their true Import
and Signification ; in What Senfe our Saviour
deliver'd them; and, in What Refped it is
true, that Chrift, (or, as He here ftyles him
felf, The Son,) was Not acquainted with the
Time of his Coming.
Secondly, From the Words thus to be ex-
plain'd and reftor'd to their genuine and pro
per Import, I fhall treat on fome ufeful Points
of Dodrine, which they contain; and improve
them to certain pradical Ufes, implicitly to
be found in them.
In the Firft Place then, I am to enquire in
to the true Import and Signification of thefe
Words ; in What Senfe our Saviour deliver'd
them ; and in What Refped it is true, thac
Chrift, (or as He ftyles himfelf, The Son,) was
Not acquainted with the Time of his Coming.
N The

194 Sermon the Eighth.
The Coming of our Saviour, ( which is the
Subjed of thefe Words,) and ofthe precife
Time of which he declares his Ignorance,
may, and hath been, differently interpreted ;
and is capable of two Senfes, each of which is
agreeable to the ufual Phrafe and Language
of Scripture, and very fitly comports with the
Context in this very Chapter,
The Deftrudion of 'Jerufalem, and the Con-
fequent of it, the abolifliing both the Temple
and Worfhip ofthe Jews, is frequently call'd
the Appearance of the Son of Man, and the
Coming of Chrift: And of this is to be under
ftood all the former Part of this Chapter, from
Verfe the firft to Verfe the twenty fourth .
The great Day of Judgment alfo, and the
final Retribution of Rewards and Punifhments
at the Appearance of Chrift in his Glory,
is as often diftinguifh'd in the New Tefta
ment by the Name of the Coming of The Son
of Man : And of this latter Coming may mott
properly be underftood all that is deliver'd in
the latter Part of this Chapter, from the twen
ty fourth Verfe to the End. The Text there
fore being in the latter Part of the Chapter,
in which the Day of Judgment is defcrib'd,
feems moft naturally, to belong toThat Event;
and confequently to imply our Saviour's Igno
rance of the Day of final Judgment ; and is
underftood to do fo by all the Fathers and
elder

Sermon the Eighth. 19?
elder Writers of the Chriftian Church ; tho",
in this particular, the more modern Commen
tators have receded from them, and generally
apply them to the Deftrudion of 'Jerufalem.
But this is a Difpute of a very trivial Na
ture ; nor doth it at all alter the Cafe before
us. The Difficulty ftill returns, whichfoever
of thefe two Events be underftood. It is the
Ignorance, here afcrib'd to Chrift, that per
plexes this Text : And whether that Ignorance
relate to the Day of Judgment, or to the De
ftrudion of Jerufalem, makes no manner of
Difference in the Cafe.
This Diftindion therefore, concerning the
Objed of this Ignorance in our Saviour, be
ing of no Ufe or Service towards accounting
for this intricate Paffage of Scripture, fome
other Method muft be fought and enquir'd
for. It is very certain , that in other Parts
of Scripture, the Attribute of Omnifcience is
aferib'd to God The Son ; and He is declar'd
to be All-knowing, in Terms equivalent, and
altogether as ftrong as thofe, in which that
Perfedion is afcrib'd to his Father.
Thus, in the Twenty firft Chapter of Saint
John's Gofpel, V. 17. after having three Times
repeated that Queftion to St Peter, \_Loveft
Thbu me ?~\ He receiv'd for Anfwer from that
Apoftle, with fome Warmth and Emotion,
Lord, Thou knoweft all Things ^ Thou knoweft
N 2 that

196 Sermon the Eighth.
that Hove Thee. And in this frank Declara
tion St Peter did not fpeak his own Sentiments
only, fince the whole College ofthe Apoftles
had witnefs'd to the fame Truth before this
Occafion, as you will find by their Words,
Chapter the Sixteenth, and Verfe the Thir
tieth ofthe fame Gofpel; Now we are fure that
Thou knoweft all Things, and nee deft not that any
Man Jhould ask Thee. In the Second Chapter
of The Revelations by St John, He fpeaks of
himfelf lam He that fearcheth the Reins and
Heart. In the Sixth of St Luke, Verfe the
Eighth, He is affirm'd to know the Thoughts of
Men; and, in the Second of St John, Verfe
the Sixty Fourth, it is faid, that Jefus knew
from the Beginning who they were that believ'd
not, and who Jhould betray him. Thefe are the
Scripture Accounts concerning the extenfive
and perfed Knowledge inherent in our Sa
viour. And, befide the Clearnefs, and Pofitivenefs
of the Words themfelves, it is farther remark
able, that thefe are the very fame Form of
Words , which the Scripture in other Places
makes Ufe of, to defcribe the Omnifcience of
God The Father himfelf,and that perfed Know
ledge, which is proper, and confin'd to the Di
vine Nature. So, in the fixteenth Chapter of
the firft Book of Samuel, Verfe thefeventh, the
Knowledge of God is deferib'd by thefe Words, The

Sermon the Eighth. 197
The Lord looketh on the Heart : And in the
twenty eighth Chapter of the firft Book of Chro
nicles, Verfe the ninth, David, in his Charge
to Solomon, expreffes God's Omnifcience in
thefe Words , The Lord fearcheth all Hearts ,
and under ft andeth all the Imaginations of the
Thoughts. From thefe feveral Parts of Scri
pture it appears, that The Son of God is pof
fefs'd of the Divine Attribute of 'Omnifcience ;
and that too (that no Ambiguity may be pre
tended in the Words, nor the Expreffions on
either fide be capable of being foften'd ,) in
the fame Latitude of Expreffion, in the very
fame Phrafes and Words, as God The Father
himfelf is, or as Omnifcience is appropriated to
The Divine Nature.
But Farther, Had the holy Scripture afford
ed no fiich flagrant Proofs, and exprefs Tefti-
monies of the all- perfed Knowledge of The
Son of God, yet the maintaining That Pofition,
would have been no more than the neceffary
and unavoidable Confequence of what it, in fo
many Places, afcribes to him, and that is, True
and Proper Divinity.
He is fo peculiarly and eminently ftyl'd God,
— The true God, — God blefted for ever, — The
everlafting God, (and that too in Contradiflin-
dion to all Beings which are ftyl'd God in a
loofe, improper, metaphorical and figurative
Senfe,) that there can be no Room tp doubt
N 3 of

198 Sermon the Eighth.
of his being poffefs'd of all the Properties of
The Divine Nature ; and confequently, of
That, which obtains a chief Place among them,
Omnifcience. A true and proper God, whom
yet we fuppofe to be ignorant of any Thing,
is a Contradidion in Terms : It is to affirm of
one and the fame Being, that it is both Fi
nite, and Infinite in the fame refped: And,
it is to declare, that a Being of univerfal Per
fedion, may be conceiv'd to want and be with
out one ofthe moft valuable Perfedions that
can belong to that Nature. Chrift therefore,
as He is God, muft neceffarily be Omnifcient,
and endu'd with perfed Knowledge : And
therefore, the Words of this Text cannot juft
ly be interpreted in that Senfe, which at firft
View they feem to prefent to us.
Laftly, Befide what hath already been al
ledg'd in Proof and Confirmation of the all-
perfed Knowledge of Chrift; notwithftanding
the feeming Contrariety thereto, implied in
thefe Words of St Mark, we may farther draw
a convincing Argument for the fame Truth,
from the many exprefs Predidions of future
Events, which he gave out in the Courfe of
his Miniftry; and which, in that, and the fol
lowing Ages, receiv'd full Completion, even
in their moft minute and particular Circum
ftances.- Thus,He foretold to his Followers the Treat ment

Sermon the Eighth. 1 99
ment that was to befal his own Perfon : He
defcrib'd the Particulars of his Crucifixion, Re
furredion, and Afcenfion; The Defcent of
the Holy Ghoft on his Difciples at the Day of
Pentecoft; and the inveterate Hatred and
Malice, with which the Jews would purfue
them : But above all, the Deftrudion of the
City and Temple of Jerufalem (afterwards ac
compliih'd by the Roman Army under the Com
mand of Titus,) is focopioufly and fully fore
told in this Chapter of St Mark, from which
my Text is taken, and in the twenty fourth
Chapter of the Gofpel by St Matthew, that it
muft for ever ftand on Record as a Demon
ftration of both his Omnifcience and his Divi
nity ; none but God being able to foretell
fuch future Contingencies, and exprefsly to-
determinethe Manner in which they are to
happen. What hath hitherto been faid under this
firft Head, (in which we are to Enquire into
the genuine Import of this Text,) is defign'd
to fhew, that the Ignorance of the Day of
Judgment, here attributed to our Saviour,
cannot be underftood to relate to Him as He
is a Perfon in The Divine Nature; becaufe, (as
hath been fhewn,) the fame holy Scriptures do
fully atteft his infinite Knowledge ; and con
fequently, thisPaffage cannot now beobjeded
ir Prejudice of his true Divinity, It remains,
N 4 that

2.06 Sermon the Eighth.
that Inow proceed explicitly and pofitively tp
determine, in What Senfe thefe Words are to
be underftood , and in What Refpeds Chrift
was ignorant of the Day of Judgment. The
feveral Solutions which have been given to this
important Queftion I fhall
Firft, briefly lay before You ; and then
Secondly, eftablifh thofe which feem to be
the moft probable.
And, Firft, in Order to evade the Difficulty
arifing from the Ignorance here afcrib'd to
Chrift, it hath been affirm'd by fome Writers,
(and thofe of great Name aud Authority,) that
this Text is no genuine Part of St Mark's Go
fpel ; that it was not written by that Apoftle,
but firft interpolated and foifted in by the
Arians to favour their Caufe, and in fome Mea
fure to juftify their Pretentions, that our Sa
viour was not truly and properly God, becaufe
not endu'd with univerfal Knowledge.
The Reafon for which it was believ'd to be
an Interpolation by the Arians, was, that an
ciently (it feems) many Manufcript Copies of
the New Teftament had not this Text of Saint
Mark in them at all; and hence it was con
cluded, that fuch as had thefe Words, were
forg'd and interpolated by the Arians.
But, all this is a wide Miftake : It is certain
that thefe Words were a Part of Scripture, and
acknowledg'd fo to be in the Writings of fe-
yeraj

Sermon the Eighth. ioi
veral Authors, who liv'd before the Rife ofthe
Arian Herefy; and confequently, they could
not be foifted in by the Arians to fuccour their
Caufe. And therefore, it is moft probable,
that if there ever were any Copies ofthe New
Teftament, which had not this Text, ( for at
this Time there is no one extant which hath
it not,) it came to pafs, rather thro' the Omif
fion ofthe Orthodox, (who might drop it, as
feeming to favour the Arians , ) than that it
was at firft an Interpolation by the Friends
of Arianifm.
Another Solution of this Text, which hath
been given, is, that when Chrift here affirms
that He [knew not the Day of Judgment,]
the Term [know not] implies no more, than
that He would not [declare it,] or would not
[reveal it.] And indeed it muft be own'd,
that the Expreffion [know not] is fometimes
in Scripture taken in this Senfe, for [not to
declare, reveal, or communicate. ] So, when
St Paul affirms to the Corinthians, i.Ep. Ch.2.
V. 2. that he had determin'd not to know any
Thing among them fave Jefus Chrift, his plain
Meaning is, that he had determin'd not to
teach or impart any Dodrine among them
fave that of Jefus Chrift: And it would be ab-
fur'd to imagine, that the Apoftle, ftridly
fpeaking, knew Nothing but Jefus Chrift, when
\t is certain that in moft other valuable Parts of

2.02 Sermon the Eighth.
of Knowledge he had made uncommon Pro-
ficiency, and had acquir'd a great Stock of hu
man Learning.
But, tho' the Words of our Text will con-
feffedly bear this Senfe, yet this cannot poffi
bly be their Signification here. For, it being
here declar'd, that The Son doth Not know
•the Day of Judgment, and yet, that The Fa
ther doth know it, if by [not knowing] in this
Place be meant no more than [not revealing,
or not difclofing it,] it is evident, that in
That Senfe, The Father himfelf doth not
know it ; becaufe He hath never thought pro
per to impart the Knowledge of it to any Per
fon whatfoever ; and therefore, may as well
be faid to be ignorant of it, as Men, Angels,
or his own Son are here declar'd to be.
And indeed, if by not knowing the Day of
Judgment, be meant no more than not re
vealing it, our Saviour's affirming, that his Fa
ther did know it, cannot be ftridly true: For,
He doth not fo know it, as to reveal and de
clare it ; but ftill continues, and will always do
fo, to keep it fecret from all Men.
Thefe Accounts therefore not feeming fa-
tisfadory, let us proceed to fuch as are better
eftablifli'd, and carry greater Weight.
Amongft thefe, One is That which was given
by the earlieft Writers of the Church, when
this Text was objeded to them by fuch as
deny'd

Sermon the Eighth. 203
deny'd our Bleffed Lord's Divinity. The An
fwer then given to it was, That when our Lord
declar'd that He knew not the precife Time
of Judgment, He fpake it with Reference to
his Human Nature only ; that as He was Man,
and the Son of a Woman, — as He had af-
fum'd a Body of human Subftance, and had a
Soul in no wife different from that of other
Men, fo the human Nature, which he had af-
fum'd, was fuch, as had no greater Perfedions
in him, than it had in other Men. It is there
fore Nothing ftrange, that, as He was Man,
and confider'd only in that refped, He fhould
not know the Day of Judgment, That being
no Part of human Knowledge ; and yet, as He
was God, and a Perfon in The Divine Nature,
He might perfedly know it.
In the Union of the Two Natures in his
Perfon, at the Time of his Incarnation, The
Divine Nature did not, indeed could not, com
municate and impart to his Manhood, either
infinite Knowledge, or any other of the At
tributes, which are peculiar to the Nature of
The Godhead: And therefore, it is no Won
der, that in the Time ofthe Judgment, as well
as other Matters, He was ignorant, as Man,
of what, as God, He well knew.
Suppofing then, as we well may, that our
Saviour fpoke thefe Words with relation to his
Human Nature only, and not with refped to
his

ao^ Sermon the Eighth.
his Divinity ; there is no Difficulty in con
ceiving, how He fhould be ignorant of the
Day of Judgment; For, The Godhead in his
Perfon knew it, tho' the Manhood did not.
To confirm this Expofition of the Text,
it will be of Ufe to obferve, that whilft our
Saviour convers'd with us in the Flefh, and
follow'd the Courfe of his Miniftry among
Men, the Divine Nature, tho' clofely united
to the Human, did not at all Times, and up
on all Occafions, communicate it's Influences,
to the Manhood, or fully impart to it it's po
werful Virtue and Efficacy; but at certain Sea-
fons, and upon particular Occafions, was as it
were Quiefcent in it,fufpended it's Influences to
wards it, and left the Manhood to ad by it felf.
Thus, at the Time of his Temptation by
the Devil, we muft fuppofe, that The Divine
Nature forbore to communicate it's Affiftance
to the Manhood and fufpended it's Influence
upon it; becaufe a Temptation, properly
fpeaking, there cannot be, where a Divine
Power, (incapable, of being refilled,) is fup
pos'd to be concern'd.
So again, at the Time of his Crucifixion
and Death, The Divine Nature withdrew all
Intercourfe with the Human, and left the Bur
then of Suffering to be born by the Manhood
only ; in which Suffering it was impoffible
The Godhead fliould bear a Share. From

Sermon the Eighth. %o$
From thefe Inftances it being evident, thac
The Godhead in Chrift did, at fome Periods of
Time, withdraw it's Affiftances, and fufpend
it's Influences on the Manhood in him, it may
well be prefum'd, that the Time when our Sa
viour thus declar'd his Ignorance ofthe Judg
ment-Day, was one of thefe Periods; that
The Divinity in him was then quiefcent ; that
it forbore to communicate itfelf^ in the fame
manner, as it forbore at the before-mention'd
Seafbns of his Temptation, and Crucifixion.
And thus, this Ignorance, which he here avers
in himfelf, cannot be charg'd otherwife than,
where it properly belong'd , on his Manhood
only. Another Anfwer, which clearly folves this
difficult Text, is, That by The Son, is here un
derftood only the Perfon of The MeJfiah, or
The Chrift. Now The MeJfiah, as fuch, was
none other than a Meffenger or Servant of
The Father, to make known his Will in fuch
particulars only, as fhould be given him in
Charge to reveal and declare. Hence it is that
He aver'd {John 12. 49.) that He fpake Nothing
of himfelf; but his Father which fent him gave
him Commandment what he Jhould fay, and what
he Jhould (peak. So again, in the feventh Cha
pter of that Gofpel, v. id. My Doclrine is not
mine, but his that fent me. And, in the four
teenth Chapter, y. 10. He fays, The Word which I

20(5 Sermon the Eighth.
I fpeak, I fpeak not of my felf, but The Fathef
which abideth in me.
From thefe Texts it appearing, that Jefus,
confider'd as the MeJfiah, being impower'd to
reveal and difclofe no more^ than what He
Ihould receive from The Father, aud what
mould be imparted to him from thatUndion
with The Holy Ghoft, which He receiv'd at his
Baptifm; and, it being as certain, that the
Revealing the Day of Judgment, was no Part
of his Prophetick Office, nor difcover'd to him
by The Holy Spirit, — it follow'd, that The
MeJfiah muft have been ignorant of it ; as ha
ving never receiv'd the Knowledge of it, ei
ther from his Father, or The Holy Spirit.
"It is one Thing, (as a Learned Writer ob-
" ferves,) to underftand The Son of God barely
<{ and abftradedly for The Second Perfon in
"The Holy Trinity, or a Perfon truly God,
" and another to underftand him for The Mef-
<cfah, or The Second Perfon incarnate. To
" fay, that The Second Perfon in The Trinity,
" and who is ttuly God, knows not Something,
"is blafphemous; But, to fay fo of The Mef-
"fiab, is not fo; who neverthelefs was the
" fame with The Second Perfon in The Trinity.
" For tho' The Second Perfon, confider'd with
" relation to his Deity, was coequal with his
" Father, and poffefs'd the fame unbounded
"Knowledge, _ yet, as He was God-Man, « and

Sermon the Eighth. 207
"and confider'd as He was The Meffiah, he
" was a Servant and Meffenger of The Father,
" and receiv'd Authority and Commands from
"him. In a Word, The Power by which our Sa
viour wrought his Miracles, foretold future
Things, and had the Knowledge of Evange
lical Myfteries, was deriv'd to his Manhood,
Not from that Divine Nature which was inhe
rent in him, but from the Donation and A-
nointing of The Holy Spirit at his Baptifm:
And, The Holy Ghoft having not thought fit
to reveal to him the Knowledge of the Judg
ment-Day, his Manhood muft of Confequence,
be ignorant of it, without detrading from the
Dignity of his Perfon, or impeaching The Di
vine Nature united to it.
Thus have I endeavour'd, under the Firft
Head of this Difcourfe, To give a clear Solu
tion of this difficult Text of Scripture; and to
fhew in What Senfe our Saviour is here de
clar'd to be ignorant ofthe Time of his Com
ing to Judgment.
It hath now, I hope, been fatisfadorily
made appear, That this was fpoken with re
lation to his Manhood only, and cannot be un
derftood in any other Senfe. Hence then the
Sincere and upright Chriftian may eafily form
an Anfwer to all fuch Doubts, as arife in his
Mind, from this, and other like Paffages of
Scripture;

208 Sermon the Eighth.
Scripture ; And from hence we may all fee,
how unreafonably this Paffage hath been urg'd
;to ferve the Intereft of two different Caufes,
by the Enemies of our eftablifli'd Faith, The
Deifts, and Arians.
Againft the former we find, that they are
not contradidory to other Texts of Scripture,
which attribute Omnifcience to Chrift; becaufe
They are to be underftood with relation to
his Godhead, but This is to be interpreted
only of his Manhood; fo that thefe are eafily
reconcil'd, and made confiftent with each
other. Againft the latter we have fliewn, that thefe
Words cannot be brought to impeach the Di
vinity of our Saviour, or to infer that He is
not God, becaufe He knoweth not all Things ;
fince the Ignorance, here fpoken of, is afcrib'd
to his Manhood only, and hath no manner of
Relation to his Divine Nature.
I proceed now, in the Second Place, from
the Words thus explain'd, and reftor'd to their
proper Import, briefly to treat on fome ufe
ful Points of Dodrine which they contain, and
improve them to certain pradical Ufes im
plicitly to be found in them.
Amongft thefe, the Subjed Propofition of
the Text is a very momentous and important
one ; namely, that neither Angels, nor Men,
nor any Being but God only, hath a certain Fore-

Sermon the Eighth. 209
Foreknowledge of the determinate Time of
the general Judgment.
This Knowledge God ( doubtlefs for our
Sakes,) hath no where reveai'd. It is not for
us (as St Paul avers) to know the Times and the
Seafons, which God hath appointed. Our Curio-
fity herein muft be reftrain'd. We muft fet
proper Bounds to our Enquiries; and modeft-
ly be content to be ignorant, where the Pro
vidence and Goodnefs of God have granted
us no Means of Information.
Of this we may confidently reft affur'd, that
had it been beft for us to have had a certain
Knowledge of that Day, the Knowledge of it
would have been communicated to us. The
fame unbounded Goodnefs which mov'd The
Almighty to inftrud us in all Things, that are
neceffary, or profitable for us, mov'd him alio
to conceal from us other Things ; becaufe, as
we may juftly reafon, He forefaw that fuch
Knowledge would have been neither neceffary,
nor profitable.
Had the precife Time of the Day of Judg
ment been particularly known to us, no doubt
a great Part of that Vigilance and Concern
for it, which we now experience in ourfelves,
had been loft. The Awe and Apprehenfion
of it's Approach, under which we now live,
contribute largely to our Conftancy and Per-
feverance in preparing ourfejves for it. It lays
O a Re-

210 Sermon the Eighth.
a Reftraint on all our Adions, fince we cannot
be certain, but that the very Article of Time,
in which we are committing a Sin, may prefent
us to the Judgment-Seat of God, there to re-
ceive the Sentence of eternal Punifhment. The
known Diftance of the Judgment-day would
not have deterr'd us fo much as the prefent
Uncertainty of it. If ever therefore Ignorance
can be call'd a Bleffing; If ever it be a Hap-
pinefs to us not to know, it certainly is fo in
the Cafe before us.
We frequently commend it as a Piece of
Prudence in our natural Parents, to conceal
from their Children Things, the Knowledge of
which can bring them no Benefit, but which
may poffibly turn to their great Difadvantage.
The Almighty hath herein aded with us like
a truly tender and indulgent Father. He hath
taken out of our Hands a dangerous Weapon,
from whence no Advantage could be made
by us in this our fpiritual Warfare; but which,
our own Mifmanagement might probably have
turn'd to our own Deftrudion. In the mean
Time from this our Ignorance let us make
that good Ufe, which our Saviour direds in
the Words immediately following the Text;
Take ye Heed, watch and pray, for ye know not
when the Time is.
A Second Dodrine, of a pradical Influence,
deducible from this Subjed, is, That as it hath
been

Sermon the Eighth. 211
been largely thewn in the Firft Part, that our
Saviour, as God, is Omnifcient and all-con-
fcibus, fo this Perfwafion fhoiild engage us to
many Duties refulting from it. ,
The perfed Knowledge of Chrift, and his
being preterit to all Circdmftances fhould lay
a general Reftraint on bur whole Behaviour;
on our Thoughts, to which He is privy ; on
bur Words, to which He is a Witnefs ; and ort
bur Works, of which He is entirely confeibus.
Who would dare to commit a Sin, even in fe-
Cret, Whilft at the fame time he knows that
it is no Secret to Jefus Chrift? Who would
flatter himfelf, that his abominable Sin cannot
he found out, when an all-feeing Eye traces him
thro' all his Paths ? Who is fo abfurd as to fay$
Tujh, God cannot fee it, When he knows, that
it was He, who made the Eye, and therefore,
that He niuft fee it ? Who would dare to of
fend his Saviour, when he is. confident, that
That Saviour is appriz'd of all his Adions, and
is finally to be his Judge for them at the laft
great Day ? From his knowing Pur Hearts,
from his fearching and trying our Reins, let us
be inftriided to purify ancf cleanfe them; to
entertain and encourage no fuch Thoughts,
as we fhould be afham'd to have known ; to
think foberly and uprightly ; to harbour no
finful Inclinations; but to ftiflle them in their
firft Approaches, and in their earlieft Motions.
O 2 Thirdly,

212 Sermon the Eighth.
Thirdly, : and ; to have done ; It having been
fhewn, that our Saviour, as He was Man, was
content to be ignorant of fome Events, and
in particular of the Day of Judgment, — hence
alfo we may be inftruded, to be content with
that Share of Knowledge, (whatever it be,)
which The Almighty hath been pleas'd to im
part to us ; to entertain low and humble
Thoughts of our own Capacities ; to abate
thofe vain Conceits, which are often the Re-
fult of a good Proficiency in human Learning;
not to afpire to that Knowledge, which God
hath remov'd from us; not to be curious
and inquifitive into the Secrets of Heaven ;
but to let our Searches be employ'd on their
proper and adequate Subjeds. Let us be con
tent filently to adore thofe Myfteries which
we cannot comprehend ; and reftrain our Cu-
riofity in fuch inacceffible Subjeds, as the Blef
fed Angels themfelves, (Beings of a more com
prehenfive Knowledge,) do but endeavour and
defire, yet ineffedually, to look into.

SERMON

I «3 ]

SERMON IX.
i.Peter III. 18, 19, 20.
Chrift alfo hath once fuffer' d for Sins,
the Juft for the llnjuft, (that he
might bring m to God,) being put
to f)eath in theFlefh, hut quickened
by the Spirit :
By which alfo he went and preached
unto the Spirits in Trifon;
Which fometime were difobedient ,
when once the Long-fuffering of
;¦¦¦• God waited in the "Days of Noah,
while the Ark was a 'preparing ;
wherein few, that u, eight Souls
werefaved by Water.
T His Text j tho' obfcure and difficult
in fome of it's Parts, doth yet in
others very clearly contain feveral
momentous Truths relating to the
Perfon, and Difpenfation of Chrift.
O} It

2T4* Semen the Ninth,
It confirms the Reality pf his Death, and
the Truth of his Refurredion by the Power,
and Influence of The Holy Ghoft. The former
is implied in the Words '[put to Death in the
Flejh !;] the latter in thofe immediately follow
ing [being quickened by the Spirit.']
Befide thefe, it fuggefts to us alfo the great
Motive or final Caiife of the Sufferings of
Chrift on the Cjofs, and the happy Effedfc;
Which thefe his Sufferings have procur'd for
us: The one is, that He fuffer d for Sins, the
Juft for the Unjuft; the other, that by Virtue,
and in Confequence bf thefe Sufferings, He
plight bring us to God.
When we refled on the evident Force, and
vifible Import of thefe Terms, that Chrift hath
once fuffer' d for Sins, the Juft for the Unjuft,
it may feem very furprizing, that any Set of
Men fhould deny that Satisfaction which Chrift
hath made to the Divine Juftice for Sin ; or
affert, that his Death was only an eminent
Example to us of Patience and Refignation
under injurious Treatment, but no way a Pro
pitiation or Attonement for our Sins. An Af-
fertion not only derogatory from the Honour
of our Saviour, — not only a Diminution of
and Detrading from the Value, the Perfedion,
and the Extenfivenefs of his Sacrifice on the
Crofs, but alfo, in the moft palpable manner,
contradidory to the exprefs Letter ofthe fa
cred Text. When

Sermon the Ninth. 2 1 s
When it is affirm'd, (as here it is,) that Chrift
fuffer d for Sins, is it not impious to affirm,
that He fuffer'd for Example only ? When He
is declar'd to have fuffer'd for Sins, What other
Sins can be underftood, than thofe of Men?
fince, I fuppofe, it will not be afferted, that
He had any of his own to expiate and attone
for. And, when it is fo plainly faid, that in
his Death the Juft fuffer'd for [or inftead of]
the Unjuft, What other Senfe can the Words
poffibly bear, than that Chrift, who was inno
cent, atton'd for the guilty ; that He fuffer'd
That Punifhment, which fliould have fallen on
us ; that he made a vicarious Satisfadion for
the Guilt of Men, and expiated human Tranf
greffion s ?
The Event of this Satisfadion, with refped
to Man,, is here farther declar'd to be, the
Bringing him to God; that is, that as wandring
and loft Sheep, He might reftore us to the
right Way ; that He might give us free Accefs
to The Father by the Merit of his Suffering;
that He might reftore us to his Favour, and
re-enter us into his more immediate Service;
and withall, might render us more pure in his
Sight, make us more like him, and implant in
us fuch Affedions, as might give us a nearer
Refemblance to the Divine Original.
Thefe are fome of the moft impprtant
Truths in the" whole Syftem of our Religion ;
Q 4 and

2 1 6 .Sermon the Ninth.
and which, you fee, are eafily deducible from
thisPaflage of Scripture. But, it is not my
Defign at this Time to infift upon thefe. I
have made choice of thefe Words for the pre
fent Subjed, pnly for the fake of clearing their
Senfe; of refcuing them from the Obfcurity,
in which they are involv'd ; of retrieving them
from fome falfe Gloffes and Interpretations,
which have been put on them, (and by which
too they have i>een brought to patronize and
give Countenance to many groundlefs Errors ;)
and for the fake of laying before You fome
ufeful Points both of Dodrine and Pradice
arifing from, and included in them.
There is not,perhaps,any Text ofthe Sacred
Writ more difficult and obfeure, or which hath
given Interpreters more Trouble, than this
of St Peter, declaring that our Saviour beiqg
quicken d by The Spirit, went and preach' d to. the
Spirits in Prifon; thofe Spirits by Name, which
fometime were difobedient, when once the Lon^-
Suffering of God waited in the Days of Noah,
while the Ark was a preparing.
The not being able to folve and account
for the true Import of fuch intricate Paffages
in the Word of God, is of apparent Differvice,
and of manifold ill Cpnfequence, both tp our
Faith and Religion in general, and to the pri
vate Chriftian and Believer in particular.
For, as to the former, the, Chriftian Faith

Sermon the Ninth. 217
in, general, we may obferve, that it is no unu-
fual Pradice, but fuch as we may have fundry
Examples of, that thofe who endeavour to cor
rupt our Faith, and add to it other Dodrines,
which Chrift, and his Appftles never reveai'd,
make Choice of fome obfcure Text of Scri
pture whereon to eftablifh their Foundation,
and raife their Superftrudure ; and produce
fome difficult Paffages, which in Sound indeed,
or in Wprcis, may feem at firft View to look
that Way; but which,; if examine! to the Bot
tom, and duly fearch'd, will be found to con
tain no fuch Dodrines, as have been father'd
on them; but to bear fometimes a quite cbn-
trary, and at other times a very foreign and
different Cpnftrudion.
In this manner have thefe Words of St Pe
ter been made Ufe of by the Writers of the
Church of Rome; who have proceeded fo far
as to, ground no lefs than Two Articles of
Faith on them ; both which they require us to
believe on Pain of Damnation ; yet neither of
which receives any manner pf Colour from
this Text, as will be clearly fhewn in the Se
quel of this Difcourfe.
But, as I faid, the not being able to folve
fuch obfcure Texts, is not only of Prejudice
to our Faith in general, but is alfo of Difad-
vantage to the private Chriftian and Believer
in particular. For, it not only gives the Rea der

21 8 Sermon the Ninth.
der Uneafinefs and Diffatisfadion in his Mind,
but alfo robs and defeats him ofthe Very End
of reading fuch Paffages of Scripture; name
ly, his Improvement in Chriftian Knowledge,
and his Edification in fpiritual Duties.
* The Scriptures are to be read with a View
tp thefe Two great Advantages ; our Advance-
ment in the Knowledge ofthe Chriftian Faith,
and our Furtherance in pradical Holinefs, and
the Puties pf Morality. But, it is obvious,
that Neither of thefe Ends can be attain'd,
unlefs ¦ we thoroughly underftand the Paffages
Which we read. He who doth not compre
hend the Senfe of what he reads, can of Con
fequence have no Knowledge of what dodri-
na! Truths it contains, or of what pradical Du
ties it recommends to his Exercife. The Ufe
pf thefe Books is fo far loft to us as we do
not underftand them : and we read to no Pur
pofe, if we attain not both the Dodrine, and
the Morality deliver'd in Holy Scripture, If
the Trumpet ( to ufe St Paul's Illuftration in
a [jke Inftance,) give an uncertain Sound, who
Jhall prepare himfelf to the Battle ?, And, if it
be our Duty, (as the fame Apoftle injoins,) u
pray with the Underftanding, it is, for the fame
Reafon , our Duty tp read with the Under
ftanding alfp.
For thefe Reafons I have made Choice of
thefe Words of St Peter; becaufe they are ob
fcure

Sermon the Ninth- 21 9
feure in themfelves ; they have been wrefted
to fupport fome Dodrines, tp which they give
ho Foundation; and they contain fome im
portant Truths both of Dodrine and Pradice,
to which I fhall hereafter fpeak, and which do
not offer themfelves to common Readers.
In handling this Subjed I fhall obferve the
following Method :
Firft, I fliall expound and give the true Im
port of the Text itfelf; fhewing What is here
to be underftood by Chrift' s preaching unto the
Spirits in Prijon ; which fometime were dif
obedient, when once the Long-Suffering of God
waited in the Days of Noah whiU the Ark was
a preparing. Secondly, I fhall fhew how manifeftly this
Text is mifapplied to fupport certain Do
drines , which have been grounded on it by
The Church of Rome. And,
Laftly, I fh,all clofe all with laying before
You a few Prppofitions both of Dodrine, and
Pradice, which this Text contains, and fur
nifhes to our Meditation-
Firft then, I am t.o expound and give the
ttue Import ofthe Text itfelf; fhewing What;
is here to be underftood by Chrift' s preaching
unto the Spirits in Prifon ; which fometime were
difobedient, when once the Long-Suffering of God
waited in the Days of Noah, while the Ark was
a preparing. Toward

220 $ermon the Ninth.
Toward a clear Solutjon of this Text it
will contribute very little to recount the many
and various Interpretations, which have been
given of them by Commentators on Holy Scri-
Ptufe- The: doing this would be extremely
tedious. And moft of thofe, which are weak
and ill-grounded, will incidentally be refuted
under the Second Head of this Difcourfe. To
give You, therefore the true Senfe of thefe
Words, I fhall expound them feverally as they
lie in the Text, and in the fame Order, in
which they are rang'd.
• We are tolcl, then, that, Chrift being put to
Death in the Flejh, was quickened by The Spirit.
By The Spirit here we are to underftand, Not
the human Soul of Chrift ¦ (that could never
be the Author and Caufe of his Refurredion;)
but, The Holy Spirit of God., or God The Holy
Ghoft. And this is agreeable to other Paffages
of Holy Scripture, in which the Ad of Raiting
Chrift from the Dead, is attributed to The Holy
Ghoft. So, mRpm. i . v. 4. itjsjaid, that Chrift
was declar'd to be the So,n> of God with Power by
the. Refurreclionjrom the Dead, according to the
Spirit of Holinefs. And indeed, not only the
Raffing Chrift from the Dead, but even the
Power of working his Miracles, and the Con
ducting and Guiding him during the whole
pqurfe of his Miniftry, is, in Scripture afcrib'd
to the Power of The Holy Ghoft ; yet fo, as not to

Sermon the Ninth. 221
to exclude that of the other Perfons in The
God-head. To proceed ; By which alfo (that is, by which
Spirit, of whom we fpoke before) he went and
preached. The Original Greek hath it, He go
ing preached. The Senfe of this is no more
than fimply, that He preached; it being but
an ufual Idiom in the facred Writings, as well
as other Languages, to fay Go, and do thus,
when it is only intended, that the Thing fhould
be done; and the Addition ofthe Word Go,
is none other than an Expletive. So, in the
Second Chapter to the Ephefians, v. 17. fpeak
ing of Chrift after his Departure out of this
World, and his preaching thenceforward to
the Gentiles, not in his own Perfon, but in the
Perfons of his Apoftles, St Paul tells the Ephe
fians, that Chrift came, and preached Peace to
them alfo, who were then afar off, as well as to
them who were nigh. In this Text, the Expref
fion of Chrift s Coming, muft neceffarily be re
dundant, and be efteem'd a mere Expletive ;
becaufe, it is certain that Chrift never went
to preach to the Ephefians, nor any Gentiles
whatfoever. The Going to preach therefore, in
this Text of St Peter, and the Coming to preach
in the Text to the Ephefians, muft neceffarily
fignify no more, than if it had been fimply
faid He preached.
To whom then did our Saviour thus preach? The

222 Sermon the Ninth.
V**^.*? £oes ^n tb tel1 "s> that it was a
the Spirits in Prifon. But, Who are here to
be meant by the Spirits in Prifon, is the great
Difficulty. The Rpmifh Writers will have it, that by the
Spirits in Prifon are to be underftood, the de
parted Souls of thofe holy and pious Men;
who liv'd before the Incarnation of our Sa
viour, and died with a full Affurance and Faith
in a future Chrift to be fent in Gods appointed
Time. Such were Abraham, and the Patri
archs; David, Samuel, and the Prophets; and
indeed, all the righteous Perfons who liv'd be
fore the Gpfpel. They conceive, that the Souls
of thefe good Men were preferV'd in a feparate
Place from that of others ; in a Receptacle
provided for them, to which they give the
Name of the Limbus ofthe Fathers; that in
the Space between his Death and Refurre
dion, our Saviour's Soul went to this Prifon,
— preach'd there to the Spirits of thofe righ
teous Men, — fet them free from this their
Captivity, — and carry'd them with him tri
umphantly into Heaven.
But all this is the mere Produd of Fancy,
and of Strength of Imagination. For, betide
what I fhall oppofe to this Notion, when I
come particularly to examine it under my Se
cond general Head, — it is plainly confuted by
the Text itfelf. It is there exprefsly faid, that the

Sermon the Ninth. 223
the Spirits, to whom Chrift preached, were fuch
as had been difobedient, and wearied out the
Long-Suffering of God in the Days of Noah, and
while the Ark was a preparing. So that thefe
Words exprefsly reftrain Chrift' s Preaching to
the Age of Noah, — to thofe difobedient and
impenitent Sinners, who were then alive, but
afterward deftroy'd by the Univerfal Deluge.
It is to thefe that our Saviour is faid to have
preached; and confequently, it cannot be to
the Souls of thofe holy and good Men, the Pa
triarchs, the Prophets, and fuch other righte
ous Perfons, who had finifli'd their Courfes
before our Saviour's Birth.
The Words therefore neceffarily implying,
that the Perfons preach'd to, were that wicked
Generation of Men, which were cotemporary
with Noah , and whom the Flood deftroy'd ,
We are next to Enquire, Why they are here
entituled the Spirits in Prifon.
To this it is truly faid, that the being in Pri
fon is an ufual Way of Speaking in Scripture,
to denote thofe Men who are either in Blind-
nefs and Ignorance of the true God, or elfe
live a life enflav'd to Sin, in Captivity to Sa
tan, tied down by the Chains of their own
Lulls, and fetter'd with the Bonds of Vice and
Iniquity. Perfons in thofe unhappy Circum
ftances are very ufually, and aptly deferib'd in
Scripture, as Men in Prifon. So Ifaiah, Cha pter

ii4- SerMon the Ninth.
pter 42. v. 7. introduces God The Father a<S
fpeaking thus to his Son Chrift; I gave thee for
a Covenant to the People, for a Light to the Gen
tiles, to open the blind Eyes, to bring the Pri-
foners out of Prifon, and them that fit in Dark
nefs out ofthe Prifon Houfe. And again, Cha
pter 49. v. 9- / will give thee for a Light to the
Gentiles, that thou may ft be my Salvation to
the Ends ofthe Earth; that thou may ft fay to
the Prifoners, Go ye forth. And again, in the
Sixty Firft Chapter ofthe fame Prophecy, v.r.
The Spirit of the Lord is upon me, to proclaim
Liberty to the Captives, and the opening the Pri
fon to thofe that are bound. Spirits in Prifon
then, being a frequent Expreffion in Scripture
for fuch as are grofsly ignorant of God, and
who are immers'd in Sin and Corruption of
Manners, it is very fuitable, and eafily appli
cable to that wicked Generation, which was
fwept away by the Flood ; and which is re
presented as moft confummately debauch'd,
and to the laft Degree vitious. So, in Genep
it is faid, that all Flejh had corrupted it 's Way;
that Wickednefs was great upon the Earth ; and
that every Imagination of Man's Heart was only
to do Evil continually.
But, it will be faid, that if by the Spirits in
Prifon, be underftood That wicked Genera
tion only, which was deftroy'd by Noah's
Flood, How doth it appear that Chrift preach'd

Sirmon the Ninth. 22 f
to them ? or, What Ground is there to think^
that Chrift between his Death, and his Refur
redion, vifited and preach'd to that reprobate
Set of People? :'
It is anfwer'd, that the Words of the Text,
do not in any wife cbnfine this Preaching of
Chrift to the intermediate Time between his
Death and Refurredion ; nor indeed, to any
one particular Time at all. It is Only faid iii
general Terms; and without Mention of ariy
Time, that by the Power of the fame Holy
Spirit, by which Chrift was raifed from the
Dead, he had fometime preached to the Spirits
in Prifon, (or that wicked Generation,) which
had been difobedient in the Days of Noah. SO
that in the Text, here is no fuch Limitatlbn^
as is fuppos'd, of the Time of this his Preach
ing to the Space between his Death and Re
furredion ; but it is fufficient; if at any Time
whatfoever He preach'd tb that Generation.
And , if it be farther demanded , When it
was, that He did ever preach to that Genera
tion ; it is anfwer'd, that, forafmdch as any'
Perfon is very prbperly faid to do that Thingj
which another performs by Order, Authority^
or Commiffion from him, odr Saviour mat
truly be faid to have preach'd tP That Ge
neration of Men, which liv'd before the'
Flood, inafmuch as He authoris'd feveral hply
Perfons to preach unto them, ~ to reBuke"
P their'

%if> Sermon the Ninth.
their; Vices, and to forewarn them ofthe im
pending Deluge, which was to deftroy them
all: unlefs. they repented. Amongft the holy
Prophets thus fent, was Noah himfelf; who is
therefore" in 'Scripture term'd a Preacher of
Righteoufnefs ; and by St Paul to the Hebrews
is faid, by his Faith to have condemn'd the World.
Such another Preacher was Enoch; a Part of
whofe godly Admonitions, is even yet extant
in the Epiftle of St Jude, v,i4. in thefe Words;
Behold, the Lord cometh with Ten Thoufands of
his Saints to execute Judgment upon all, and to
convince all that are ungodly among them, of all
their ungodly Deeds, which they have ungodly com
mitted; a>m of all the hard Speeches, which un
godly Sinners have fpoken againft him.
Nor ought it to feem ftrange, that Chrift
himfelf fhould belaid to have preached to the
An te-dilovian World, when He did fo only by
fending Enoch, Noah, and other righteous Per
fons to perform it j becaufe the fame Thing
is in Scripture affirm'd of him with regard to
other Men, whom yet he never preached to
in Perfon, but only by his Subftitutes. So in
the before-mention'd Second Chapter of the
Epiftle to the Ephefians, v. 1 7. St Paul afferts,
that Chrift came and preached Peace to the Gen
tiles which were afar off. But, it is certain,
that Chrift never preach'd to the Gentiles him
felf; never went out ofthe Limits of Judea; never

Sermon the Ninth. 227
never perfonally preach'd to the Heathens ;
but left that Task to his Apoftles and Mini-
fters after his Afeenfion. With as much Rea
fon, therefore, may Chrift be faid by St Peter
to have preach'd to the Ante-diluvians in the
Perfons of Noah, and other righteous Men,
commiffion'd to that Purpofe, as He is by
St Paul affirm'd to have done to the Gentiles,
in the Perfons of the Apoftles, and the firft
Propagators ofthe Gofpel.
From what hath been faid then, we are now
arriv'd at the true Import of this obfcure Text;
which, in brief, we have found to contain no
more than this ; That by the fame Spirit, [the
fame Holy Ghoft,J by which Chrift was rais'd
from the Dead, He had, at fome Time, [not
in the intermediate Space between his Death
and Refurredion,] preached [Not perfonally,
but by his Subftitutes, Noah and others] to
the Spirits in Prifon [thofe wicked Men of
that Age, Prifoners to Sin, and Captives to
Iniquity,] which were difobedient, and had ex-
haufted the Long-Suffering of God in the Days
of Noah, while the Atk wm a preparing, that is,
the full Term of One Hundred and Twenty
Years; For, fo long we find from Genefis
[Chapter 6. v. $.]' had been allow'd them by
God for Repentance and Amendment. This
feems to be the moft confiftent Expofition,
which is given of this Text; and not fo lyable
P* as

228 Sermon the Ninth.
as others are, to Exceptions and Oppofition,
1 proceed now to my SecondTAead, which
was to fhew, how manifeftly this Text is mif
apply'd by the Romijh Church to fupport cer
tain Dodrines of Faith, which the hath found
ed upon it.
Upon this Text, which I have now explain'd,
The Romanifts have eftablifli'd no lefs than
Two Points of Dodrine; the Belief of which
they require as neceffary to Salvation,
The Firft is, That our Saviour, whilft his
Body lay in the Grave, adually defeended into
the local Hell ; that There He preach'd to the
Spirits of ali the holy Men, ;who had liv'd; be
fore him ; that thefe Souls He carry'd with
him triumphantly into Paradife : And all this
is infer' d from thefe Words of St Peter, that
He went, and preached unto the Spirits in Pri^
fon. The Second Dodrine, which they have built
on this Text, is, That the Place to which our
Saviour is conceiv'd to have gone, at his De-
fcent into Hell, was that Part of it, (for they
have very accurately, and ingenioufly, with
out the Help of any Scripture, divided the in
fernal Regions into four different Quarters,)
in which were referv'd the Souls of fuch righ
teous Men, as died before Chrift was born;
and to which Quarter they have affix d the
Name ofthe Limbus Patrumf or the Region of

Sermon the Ninth. 229
ofthe Fathers. To this Part, they tell us, our
Saviour went : And when he had preach'd to
thefe Spirits, He took them all with him to
Heaven; difpeopl'd all that Quarter of Hell;
defpoil'd it of it's Inhabitants : And ever fince
that Time it hath lay'n defolate and uninha
bited. In this Manner are the mere Inventions of
Men impos'd on the World as Gofpel-Truths;
and thus the ignorant are prevail'd on to re
ceive, as Points of Faith, what in Reality is
Nothing but the Produd of a working Brain,
and fruitful Imagination.
But, for a general Anfwer to all this Fidion,
it is fufficient to obferve, that if the two for
mer Propofitions be Articles of Faith, and ne
ceffary to be believ'd in Order to Salvation,
it is ftrange that they are not more clearly re
veai'd in Holy Scripture ; that they are not de
liver'd more explicitly in other Parts of facred
Writ; that they are not confirm'd by Texts
more obvious ; but to be drawn out of this
One Text; — and that too, by their own Con-
feffion, one ofthe moft obfcure and intricate
in the Bible. Surely the Neceffaries to Salva
tion ought, at leaft, to be clearly reveai'd, and
be fet in fuch a Light, as He that runs may
read. The Goodnefs of God is concern'd to
make thofe Things eafy to our Knowledge ,
which He requires us to believe; and tp »ive
P 3 us

\
230 Sermon the Ninth.
us clear Means of Information, where our eter
nal Salvation is at Stake.
But, let us examine thefe Affertions more
particularly. In the former it is averr'd from
this Text, that Chrift, after his Death, adually
defeended into Hell; that He there preached
to the Spirits of all the holy Men who had liv'd
before him ; and, that after this Preaching,
He carry'd their Souls with him in a trium
phant Manner into his Kingdom of Glory.
This is their firft Dodrine : And the Words
of our Text are always produc'd to fupport it.
Yet, the Misfortune is, that the Text is fo far
from being able to fupport this DodrineT that
it is indeed diredly oppofite to it, and entire
ly refutes and overthrows it.
For, the Perfons to whom Chrift is here faid
to have preached , were , Not the righteous
and holy Men, who had liv'd before Chrift,
and who dy'd in the Favour of God ; but only
That wicked Generation, who had been dif
obedient in the Days of Noah ¦, and who had
flighted the Long- Suffering of God while the
Ark was apreparmg. It was to Thefe only that
our Text confines this Preaching. Here is not
the leaft Word to countenance the applying
this Adion to the Spirits of juft Men ; nor is
there any Mention of any Delivery from this
Prifon, and a triumphant Entry into Glory
fubfequent thereunto. All this therefore falls to

Sermon the Ninth. 231
to the Ground as mere Fidion and Romance :
Inftead of Preaching to the righteous, the Text
tells us, the Preaching was to the wicked and
difobedient : And all that is added concerning
a Delivery from this Prifon , and of a trium
phant Attention, is quite befide the Text.
And as it is thus evident, that the Spirits
to whom Chrift is affirm'd by the Romanifts to
have preached, were not the Souls of the
righteous Patriarchs, who had dy'd before his
Incarnation ; fo there is not the leaft Foun
dation for any adual and local Defeent into
Hell, as they fuppofe our Saviour to have
made, For, as to the Souls ofthe righteous, they
could not be ignorant of a Mediator and a
MeJfiah, as having liv'd, and dy'd in full Af
furance and confirm'd Truft in it. And, as to
the Manifefting his Vidory over Death and
Hell, That was already finifli'd and compleated
by his Death on the Crofs: And, Laftly, as to
his Preaching to the damn'd, and converting
them, it was now too late: They had been al
ready condemn'd to everlafting Burnings; and
were not to reap any Benefit from the Suffer
ings and Death of Chrift.
The Second Point of Dodrine , which the
Romanifts advance upon thisText of Scripture,
is, That among the infernal Regions one was
allotted to be the Repofitory ofthe Souls of
P 4 fuch

?-32 Sermon, the Ninth.
fuch righte'ous Perfons, as dy'd before Cbrift's.
Birth, (to which Place they gave the Name of
Limbus Patrim, or the Region of the Fa
thers,) in which none other Souls were ad
mitted; and which Place too our Saviour dif-
peopl'd, by, carrying with him all thofe Souls
triumphantly into Heaven,
But, This Opinion can np more be deduc'd
from this Text, than the former could ; and
that too for the very fame Reafon : For, in
this Text here is no Mention made, either of
the righteous, or ofthe Place in which they
refide. The Words confine all that The Apo
ftle fays to the Wicked only ; and to thofe in
particular which were of Noah's Time. Thefe
indeed are affirm'd to be kept in Prifon : An
Expreffion fuitable enough tp their Cpndition;
and agreeable alfo to the Scripture-Language;
Wherein ( particnlarly Rey.,. 20. v. 7.) the Place
pf the damn'd is cafl'd a Prijon. But, the
Place, of the righteous is never in Scripture
call'd a Prifon ; Nor can it properly be fo
call'd. A Prifon fuppofes fome Anxiety and
Trouble: It implies fuch a Confinement, as
Which no Man would voluntarily enter, but is
detain'd under by Force and Compulfion. But
furely no Man will affirm, that the departed
Saints fuffer any Anxiety and Trouble ; or are
detain'd in, their happy State by Reftraint and
Force. Thus

Sermon the Ninth. 233
Thus our Text affirming, that the Perfons
Chrift preach'd to, were the wicked Spirits,
who confeffedly never were in thofe fuppos'd
Regions of the Patriarchs ; it follows, that the
Exiftence of fuch Regions cannot be deduc'd
from this Text of St Peter. And we may add
to this, that all other Scripture is filent con
cerning this Dodrine ; which furely it could
not have been, had the Belief of this Article
been neceffary to Salvation.
Nay farther, there are other Paffages in
holy Writ, that feem to overthrow and entire
ly fubvert it. Thus, when Solomon fays, that
immediately upon Death, and the Separation
of Soul and Body, the Spirit returneth to God
who gave, it ; This is plainly inconfiftent with
the Notion of any fuch feparate Abode allot
ted in the infernal Regions to the Souls of
the righteous ; which, according to this Scri
pture, return to God who gave them ; and,
as the Apocryphal Writer, under the borrow'd
Name of Solomon, expreffes it, The Souls ofthe
righteous, are in the Hand of God, and there no
Torment touches them.
From the Text thus explain'd, and thus vin
dicated from fuch falfe Gloffes, as have been
put on it to make it countenance falfe Do
drines, 1 am now, in The Laft Place to clofe
all, with laying before you a Propofition or
Two both of Pradice and Dodrine, which it
impli-

2.34 Sermon the Ninth.
implicitly contains and furnifhes to our Me
ditation. Firft then, it is obfervable, that this Text
furnifhes us with an irrefragable Argument
againft that Error ofthe Socinians, which con
fifts in affirming that our Saviour Chrift was
not in Being till the Time of his Birth ofthe
Virgin Mary ; that He never had any Nature
prior to that human Nature, which He took
in her Womb ; that He was no more than
mere Man, and then began to exift when He
was born in Bethlehem. This is the Opinion
of Socinus, and of all his Followers, properly
fo call'd.
But, our Text contains a plain Refutation
of this Notion : It affirms, (as it hath been
before expounded,) that Chrift fent Noah and
other juft Perfons to preach Repentance to
that Generation of Men, which were deftroy'd
by the Flood ; and is, of Confequence, a Proof,
that Chrift was then in Being; or elfe, He
could never commiffion and authorize any
Men to exercife fuch an Office. St Peter in
exprefs Words avers, that Chrift, by virtue of
Tl)e fame Spirit, by which he was rais'd from
the Dead, preached, (or which amounts to the
fame, deputed others to preach) to that J^e
of Men, which was difobedient in the Days of
Noah, while the Ark was apreparing. Chrift then,
muft neceffarily be in Being in the Time of
Noah;

Sermon the Ninth. 23 f
Noah ; and confequently, could not (according
to the Socinian Scheme,) Then firft begin to
fubfift, when He took Flefh in the Womb of
his Virgin-Mother.
And indeed, the other Scriptures evidently
teach us the fame Thing : So St Paul in the
Tenth Chapter of his Firft Epiftle to the Co
rinthians, expounds the Mannah fliower'd on
the Ifraelites in the Wildernefs, and the Rock
that gave them Water to quench their Thirft,
to be Symbols of Chrift ; as the Angel going
before the People of God in that their Pil
grimage, and tempted by them, was Chrift
himfelf. And according to this Dodrine ofthe great
Apoftle, the ancienteft, and beft Interpreters
ofthe Old Teftament are unanimous in their
Opinion, that wherever God is faid in the
Writings of Mofes, to have appear'd to any
Man, (as He did to Abraham, to Lot, to Mofes,
and many others,) it is always to be under
ftood of God the Son, the Second Perfon in
The Trinity ; and that thefe his Appearances
to mortal Men, were none other than fit and
proper Preludes and Preparatives to that
greater Manifeftation, which He was hereafter
to make of himfelf, when, in the Fulnefs of
Time, He was to affume our Flefh.
A pradical Inference may be drawn from
that Part of this Text, in which Mention is
made

236 Sermon the Ninth.
made of the Forbearance and Long-Suffering
pf God toward that Race of Men, whofe Wic
kednefs had already made them ripe for the
Divine Vengeance.
Jt was indeed; an Age of confummate Wic
kednefs j and ail Flejh, (as it is defcrib'd in the
Sixth Chapter of the Book ofGenefis,) hadcor-
rupted it's Way in the Sight of God. To that
Height was their Iniquity arriv'd, that it is
faid to have caus'd God to repent that He had
made Man on the Earth : And the Jewijh Wri
ters, when they fpeak of this Generation, ex
clude it entirely from having a Share in the
Life to come. Yet notwithftanding this Extra
vagancy in finning, God did not immediately
make bare his Arm, and pour on them the Vials
of his Wrath; but mercifully allow'd them the
Term of One Hundred and Twenty Tears for
their Repentance; in the mean Time fending
righteous Perfons to them, to admonifh them
of their Danger.
From this eminent Inftance of God's Long-
Suffering, we may make two very ufeful Infe
rences for our own Behaviour. The One, not
to defpair of Pardon, even tho' our Sins have
been of long ftanding, and ofthe deepeft Dye:
For, by this Example we perceive, that Re
pentance is never too late, but will be accepted
at all Times. The

Sermon the Ninth. 237
The other Inference is, Not to go on in Sin
upon a Prefumption of the Long-Suffering of
God, and trufting to the Security of a late
Repentance. This is putting our Salvation to
the extreameft Hazard ; fince, for any Thing
we know, we may hereby become like the
Wicked in my Text, and be overtaken by out
Punifhment before our Repentance is begun.

SERMON

[ 139 ]

SERMON X.
Heb. XII. 17.
For ye know, how that afterward >
when he would have inherited the
Bleffing, he was rejecled; for he
found no Tlace of Repentance, tho
he /ought it carefully with Tears.
THE Perfon here fpoken of, and de-
fcrib'd as one rejeded from a Blef
fing, and as finding no Place of Re
pentance, tho' feeking it carefully
and with Tears, the preceding Verfe informs us,
is Efau; and the Adion by which he fell into
thefe unhappy Circumftances, was, by felling
his Birth-right for one Morfel of Meat.
The hiftorical Account both ofthe Manner
of his felling his Birth-right to his Brother Ja
cob, and his being afterward depriv'd of his
Father's Bleffing, (both which are here alluded
to,) may be read at large in the 2jth and 27th
Chapters of the Book of Genefis : And thefe
are Matters of Fad too well' known to be re
counted

24° Sermon the Tenth.
counted in this Place ; tho' perhaps, in the
Sequel of this Difcourfe, and in the Clear
ing the Interpretation of this Text, I may find
myfelf neceffitated to touch on fome Parts
of it.
, But, the immediate Motive of my chufing
thefe Words for the prefent Subjed of Dif
courfe, is, that as they contain fome little Dif
ficulty and Obfcurity, (which, I hope^will here
after be fatisfadorily clear'd up,) fo, this fup
pos'd Difficulty hath been, and daily is, the
Source and Fountain of great Ineonveniency
and Prejudice to thofe who read, but do not
thoroughly underftand them.
The Generality of Readers, (efpecially the
more fuperficial and carelefs ones,) finding ih
thefe Words, an Inftance and Example of a
penitent, contrite Perfon , rejeded from a
Bleffing, finding no Place for Repentance, and
deny'd Acceptance, tho' feeking it with Tears,
do from hence draw a Conclufion ( fatal hi it's
Confequences, and in the higheft Degree Pre
judicial to their eternal Interefts,) that God
is Not at all Times ready to accept the Re
pentance of a Sinner; that He fometimes fhuts
the Door of his Mercy even againft a fincere
penitent; and excludes from Salvation, not
only the defperate and harden'd Sinner, but
alfo the reform'd and converted Supplicant.
How apparently thefe Words are mifapply'd to

Sermon ihe Tenth. 241
to fupport this Conclufion, and how ground-
lefsly and unreafonably this Pofition is infer'd
from them, will hereafter be fully fhewn, when
I fhall lay before you their proper, genuine
and natural Import. It will then be made ap
pear, that our Text hath no Manner of Re
ference to a Repentance toward God, or a
Sorrow for our Sin ; but relates only to one
particular Tranfadion between Efau and his
Father Ifaac ; and confequently, are very
wrongly apply'd to the general Difpenfations
of God toward Sinners; a Subjed altogether
foreign to their Intent and Meaning,
In the mean Time, the Neceffity and Ufe-
fulnefs of explaining this Paffage, and vindi
cating it from this common, but miftaken In
terpretation, Will be render'd moft apparent,
when we refled, what a Train of ill Confe
quences this Suggeftion carries with it; what
a Difhonour it refleds on God ; and what end-
lefs Anxieties and Fears it muft produce in the
ConfcienceSj not only of the worft, but even
of the beft of Men.
For, To infinuate, that God will not accept
a Sinner upon his fincere Repentance ; that
He fhutteth up his Bowels of Compaffion, and
will not forgive the proftrate penitent, is to
eaft the greateft Difhonour on that diftinguifh-
ing Attribute, his Mercy; It is, to fuppofe
him implacable; and npt to pradife in his
Q^ own

24-2 Sermon the Tenth.
own Perfon, what he ftridly injoins us to exer
cife, Pardon and Forgivenefs.
Under what more unbecoming Notion can
we reprefent the Divine Being to our Under
ftandings, than the being relentlefs and unmer
ciful, — delighting in Vengeance, and pleas'd
with the Deftrudion of a World devoted to
Suffering? Can we imagine that God hath
any Pleafure in the Death of him that dyeth ;
or that the Torments of other Beings add a
Relifh to his Happinefs and Enjoyments ?
This were to conceive of our God as the an
cient Heathens did of theirs, that He is eafily
provok'd, and under Provocation implacable j
that He is rather an Enemy than a Friend to
our Species ; and that the True God, like their
Moloch, is not to be appeas'd but by our pat
ting thro' the Fire.
Add to this, that this Suggeftion [of God's
Unwillingnefs to receive all penitents] is not
only the greateft Derogation from the Value
and Merit of that Satisfadion for Sin, which
his Son hath made on the Crofs, (which, up
on this Suppofition, is not efteem'd fo meri
torious by his Father, as to make a perfed
Reconciliation for fincere penitents ;) but it is
alfo diredly oppofite to thofe many pofitive
and exprefs Declarations, which he hath in
Scripture given us, of his never-failing Mercy,
— of his Readinefs to forgive, — and of his
Arms

Sermon the Tenth. 24.3
Arms being continually open, and extended
to receive a returning Sinner. All the Af-
furances of this kind, which we meet with in
his reveai'd Will, (and they occur in almoft
every Page of that reveai'd Will,) are but fp
many Delufions, if the ptetended Suggeftion
of this Text be true, that God refutes the
returning Sinner.
View this Suggeftion in another Light, and
we fliall find it no lefs melancholy and uncom
fortable with relation to ourfelves, than it
hath been fhewn to be difhonourable to, and
detrading from God.
With what Horror and Defpair muft this
Dodrine fill our Minds, if ever it be admitted
and receiv'd as a Truth? What Refiedion can
we fuggeft to a broken Heart, and a wounded
Spirit, but the Confideration ofthe unbounded
Mercy of God, our Father ? What Comfort
hath a dying Bed ; What Thoughts can re
lieve the Agonies of approaching Diffolution,
but the Relyance on, and Truft in a merciful
Judge ? What Motive fo effedual , and con
ducive to the reclaiming the profligate and
abandon'd, as, that it is never too late for Re
pentance ; that God is ever willing to receive
him ; that He bath not totally call him off;
but earneftly tenders him forgivenefs upon
.Condition of Reformation ? How truly la
mentable is the Condition of a. Sinner, who is
0^2 per-

244 Sermon the Tenth.
perfwaded of that grofs Error, which hath
been founded upon, and is pretended to be
agreeable to, the Cafe of Efau, as it is ftated
in this Text ? The Belief of having no Room
for Repentance, is one of the moft tragical
Pofitions, that can poffibly enter into the Heart
of Man. A Criminal under an irretrievable
Sentence of Judgment, is but a faint Copy,
and diftant Refemblance of him. The Pains
of Hell are already begun in him : He hath
a bitter Foretafte of that Cup, which mull
follow; and anticipates, and partakes in a
groundlefs Fear of, what the damned Spirits
are now adually fuffering. In brief; To ad
vance fuch Dodrines, as are falfe in them
felves, but pretended to be countenanc'd by
Scripture, is a laying on Burthens too heavy
to be born ; It is making that Took of God
grievous which He himfelf hath pronounc'd
eafy ¦, and an Endeavour to draw Falfliood
from the very Fountain of Truth itfelf.
To fhew that this Paffage of Scripture is
thus perverted, I fhall, in this Difcourfe, take
the following Method.
Firft I will explain this Text, and at large
fhew the true Import of it; that from thence
You may be enabfd to judge, how greatly it
hath been mifunderftood, and how apparently
it is mifapply'd, when it is urg'd as a Proof,
that Repentance is not always effedual to For-
givenefs ;

Sermon the Tenth. 24.5*
givenefs; or, that God will not, at all Times,
accept a fincere Penitent.
Secondly, 1 fliall prove, That this Sugge
ftion, of God's Unvvillingnefs to forgive, is not
only Not deducible from this Cafe of Efau ;
but alfo, diredly contrary to the whole Te-
nour and Drift of many other Parts of Scri
pture. Thirdly, I fhall endeavour to return Anfwers
to fome other Arguments, which have been
urg'd in Behalf of this falfe Pofition; and by
which it hath been affirm'd, that God will not
forgive the Sins of fome Men.
Laftly, from the Whole 1 fliall draw a fuit
able Inference or two, which will offer them
felves to our Confideration from the Subjed
before us.
Firft then, I undertake to explain this Text,
and at large to fliew the true Import of it;
that from hence You may be enabl'd to judge,
how greatly it hath been mifunderftood, and
how apparently it is mifapply'd, when it is
urg'd as a Proof, that Repentance is not al
ways effedual to Forgivenefs; or, that God
will not, at all Times, accept a fincere Peni
tent. They, who from this Paffage of Scripture,
and from the Cafe oiEfau reprefented in it,
do infer, that God fometimes is deaf to Re»
pentance, and will not accept a Convert, as
0* 3 they

246 Sermon the Tenth.
they fuppofe Efau to have been ; are led into
this Miftake, by their taking it for granted,
that all that is here faid of Efau, of his being
rejeded, of his finding no Room for Repentance,
tho' he fought it carefully with Tears, is to be
underftood to have pafs'd between God and
Efau; and, as if it fignify'd, that, penitent as
he was, God rejeded him, God deny'd him
Repentance, and God refus'd him a Pardon
for his Sins.
But, all this Suppofal is a wide Miftake, and
a Mifuraderftanding ofthe Text. There is not
the leaft Ground for afferting, that this Re-
]e€ting of Efau, Was frPm God ; pr, that God
was at all concern'd in any Part of the Tranf-
adion here alluded to. The Name of God is
not once mention'd in this whole Affair : Nor
is it fo much as hinted, that it was God who
rejeded him, and that deny'd him Repentance.
And therefore, the interpreting this Text is
fo far groundlefs, as it fuppofes and introduces
God as bearing a Part in this Matter.
But it will be faid; If it was not God, that
thus rejeded Efau, Who then Was it that re
jeded him ? It is plain, by the Text, that he
was deny'd the Bleffing, — that he found no
Room for Repentance. And if it were not
God, who deny'd him, Who elfe can be faid
to be thus relentlefs towards him ?
It is anfwer'd, That by looking into the
Corv

Sermon the Tenth. 247
Context, and by confidering the Hiftory of
Efau's being deny'd the Bleffing of his Father
Ifaac, which had fraudulently been obtain'd
before him by his Brother Jacob, we fliall find
that the Rejeding of Efau, (which is here
fpoken of) and the Denying Room for Re
pentance, was the Ad of his Father Ifaac, and
Not of God ; -of whom (as I faid before,) here
is not the leaft Mention.
In the Verfe immediately preceding my
Text, and which is the Sixteenth of this Cha
pter, Efau is ftyl'd a Profane Perfon, as having
fold his Birth -right for one Morfel of Meat.
Profane ( fay the Jewifh Writers,) becaufe, to
gether with his Birth-right, and as a Part of it,
he fold alfo the Priefthood to his Brother;
(The Officiating before God in Holy Things,
being always the Privilege of the Firft-born
in the Family, till the Time that God infti
tuted the Priefthood of Aaron:) And there
fore, Efau was Profane in this Sale made to
his Brother, in that he tacitly undervalu'd,
flighted and contemn'd that Sacred Office,
which was an Adjund of his Birth-right.
Thus far our Text plainly alludes to what
is at large related in the Twenty Fifth Chapter
of Genefts, of Efau's felling his Birth-right to
his Brother Jacob for aMefs of Pottage, What
follows, as plainly alludes to what we read in
the Twenty Seventh Chapter ofthe fame Book, re-

248 Sermon the Tenth.
relating to Jacob's fraudulently obtaining his
Father's Bleffing, by an Artifice of his Mo
ther ; and the Behaviour of Ifaac confequent
thereupon, in refuting to revoke that Bleffing,
in Favour of Efau, tho' in treated fo to do, by
the Cries and Tears of Efau.
So we read, [Gen. 27. v. 33.3 that when
Efau had prepar'd and brought his Venifbn
to his Father, Ifaac in great Surprize demands,
Who, where is he, that hath taken Venifon, and
brought it me, and I have bleffed him? Tea,
and he jhall be bleffed. And, when Efau heard
the Words of his Father, he cried with a great
and exceeding bitter Cry, and faid unto his Fa
ther, Blefs me, even me alfo, 0 my Father. Aid
he faid, Thy Brother came with Subtilty, and
hath taken away thy Bleffing : Behold, I have
made him thy Lord, and all his Brethren have
I riven to him for Servants ; and with Corn and
Wine- have Ifuftain'd him. And Efau faid, Haft
thou not referv'd a Bleffing for me ? Haft thou
hut one Bleffing ? Blefs me, even me alfo, 0 my
Father : And Efau lift up his Voice, and wept.
And all the Bleffing he at laft obtain'd, was no
better than, By thy Sword thou jhalt live, and
jhalt ferve thy Brother.
This being the Fad which our Text alludes
to, I prefume there doth not need any other
Comment to explain it's Meaning. We can
not Now be at a Lofs, in what Senfe Efau was,

Sermon the Tenth. 249
was rejeded, when he would have inherited a
Bleffing; and, in what refped he found no
Place of Repentance , tho' he fought it carefully
with Tears.
The Repentance, which could not be found,
was, as You muft perceive, Not in the Perfon
of Efau, ( for he was truly Penitent ; he was
forry for the lofs of his Birth-right ; and gave
fufficient Proof of it in his Tears, his Cries,
and his bitter Lamentations ; ) but the Re
pentance, — or rather, the Change of Mind,
or the Alteration of his Purpofe, ( for fo the
Word here ufed \j*.im,m&\ doth moft properly
fignify,) was not to be found in Ifaac. It was
he, who continu'd inflexible,, who adher'd to
his firft Bleffing beftow'd on Jacob, and from
which he could not be diverted by Efau, not
withftanding his Supplicating it with Cries
and Tears.
Thus have we attain'd the full Import of
our Text. It alludes only to the Cafe of Efau
and his Father Ifaac : The former had pro
fanely fold his Birth-right; And when his Fa
ther had ignorantly (but yet by the Diredion
doubtlefs of Providence,) confer'd the Bleffing
on his younger Brother, _ Efau would have
inherited that Bleffing, by perfwading his Fa
ther to revoke it : but, in this, was rejcSed-
he found no Place of Repentance, (i.e. no Change
p/Mind, no Alteration of Refolution and Pur
pofe

2yo Sermon the Tenth.
pofe in his Father Ifaac,) tho he fought it care.
fully with Tears ; or, as it is exprefs'd in Ge
nefts, with great and exceeding bitter Cries.
This being the only Scope ofthe Text, we
are now enabl'd very eafily to judge, how
widely this Paffage of Scripture hath been mif
underftood , and how apparently it is mifap
ply'd, when it is urg'd as a Proof, that Re
pentance is not always effedual to Forgive
nefs ; or, that God will not, at all Times ac
cept a fincere Penitent. There is not here the
leaft Mention, either of God, or of fincere Pe
nitents, or of the Dealings of God with fiich
Penitents. All that is here affirm'd, is, that
when Efau would have intreated Ifaac to re
voke the Bleffing which he had unwittingly
confer'd on Jacob, and to confer it on Him,
Ifaac obftinately refus'd it : He would not be
prevail'd on by the Tears and Intreaties of
Efau to change his Purpofe : He would not
repent, or alter his Mind as to what had been
done, but was deaf to the moft earneft Defires
of Efau.
But, how this Piece of Hiftory can fupport
the before mention'd Propofition; or be urg'd
as a Proof, that God will not always receive
a penitent Sinner, is furely unintelligible.
Thefe are Things of very different Natures,
and have no Kind of Relation to each other:
And the Argument to this Purpofe (if it may be

Sermon the Tenth. 25-1
be call'd by that Name,) muft be fram'd thus;
" Ifaac would not revoke the Bleffing given
" to Jacob, tho' Efau earneftly intreated him
" with Tears ; therefore, and with the fame
" Reafon, God will not always accept of Re-
" pentance, nor Repentance be always efte-
"dual to Forgivenefs. But, what a loofe,
and fallacious Way of Arguing is This; and
how incapable is the Proof of fupporting the
Conclusion drawn from it ?
2. I proceed now, in the Second Place, to
prove, That this Suggeftion of God's Unwil-
lingnefs to forgive, is not only not deducible
from this Cafe of Efau, but is alfo diredly
contrary to the whole Tenor and Drift of
many other Parts of Scripture.
That God will at all Times receive to Mer
cy a fincere Penitent; that we are never too
Lite for Pardon; and that there is no fiich
Time, when Repentance will be ineffedual to
Remiffion, is One of thofe Truths, which is,
in the fullcft Expreffions, and in the cleareft
Terms, reveai'd in holy Writ,
In The Old Teftament how often are we
told, that whenfoever the wicked Man turneth
away from his Wickednefs, and doth that which is
lawful and right, he Jhall fave his Soul alive ?
How often are the Children of Ifrael, after
all their Back-flidings, and provoking Abomi
nations, call'd on in the tendereft Expreffions, and

)

2y2 Sermon the Tenth.
and the moft affedionate Strains, to return
to their God, who was ready to receive them?
Why is Repentance univerfally recommended,
the Exhortations to it fo prefs'd, and repeated,
and the Pradice of it enforc'd on every fingle
Sinner without Exception, if it be not effe
dual to every fuch Sinner without Exception;
How vain are all Encouragements to a for-
faking of Sin ; How abfurd all Inducements
to a Newnefs of Life, if God hath determin'd
not to accept the Repentance of Some Sin
ners, or a Newnefs of Life be ineffedual to
Forgivenefs. But fo far is God from this Unwillingnefs
to forgive, that Our Saviour hath told us,
That God is always ready to forgive our Sins,
whenever we pradife the fame Forgivenefs to
thofe, who have offended us ; That God will
regulate his Mercies in the Remiffion of our
Sins, according to that Meafure which we our
felves ad by towards our offending Brethren;
and that he hath made our Readinefs in for
giving Others, the Rule and Standard in for
giving us. At the fame Time that Chrift made
this Declaration, he alfo enjoyn'd us to for
give our Brother's Trefpaffes, even until Se
venty Times Seven. If then God's Readinefs
to forgive, be to keep Pace with, and be pro-
portion'd to Our's; it is moft certain, that he
muft be always ready to forgive; and that the
Number

Sermon the Tenth. i$%
Number of our Sins (provided our Repentance
be fincere,) is no Bar to his Mercy.
The Pofition, of Gods univerfal Acceptance
ofthe Penitent, is warranted by Examples alfo
drawn from Scripture , as well as the exprefs
Affertions we there meet with. There is not
one Inftance in the whole Scripture of a fin
cere Penitent, excluded from Forgivenefs, ex
cepting this of Efau, fometimes alleg'd as fuch,
but how unjuftly, hath been made appear al
ready. On the contrary, every fuch Perfon is
there reprefented as receiv'd gracioufly ; and
none as condemn'd, but thofe who dy'd, as
they liv'd, impenitent, obftinate, incorrigible.
We have Inftances of Sins ofthe deepeft Dye,
ofthe moft flagrant and enormous Guilt,which
have been expiated by a fincere Repentance.
The Cafe of St Peter is a moft undenyable
Proof of this Matter, and gives us clearly to
underftand, not only that Ads of wilful Sin,
and Habits of the fame, do not put us beyond
the Hopes and Poffibility of Mercy, but alfo,
that even Apoftacy itfelf, ( if it be not total,
fix'd, and confirm'd,) is remiffible to Men.
That Apoftle, thro' the Infirmity of human
Nature, had deny'd his Mafter, difown'd his
Knowledge of him , and had confirm'd and
gain'd Credit to it by Oaths, Curfes and Im
precations. Yet, God did not fo defert him,
as entirely to give him up. His Grace ftill
wrought

2^4 Sermon the Tenth.
wrought in him. His Repentance and Tears
gain'd the Favour of his Lord : And he was
fully reftor'd to that bleffed State, from which
he had fallen.
The inceftuous Corinthian, who gave Occa
fion to St Paul to write his Epiftle to that
Church, is another Inftance, that the greateft
of wilful Sinners is capable of God s Mercy
and not to be excluded from the Hopes of
Pardon, as hath been infer'd and believ'd from
this miftaken Cafe of Efau. That Perfon had
been guilty of fuch a Sin, as, St Paul tells us,
had not been nam'd even among the moft
profligate Heathens: Yet, That wholefbme
Severity and Difcipline, which that Apoftle
us'd towards him, in laying him under the
Cenfure ofthe Church, and denouncing him
excommunicate, had fo good an Fifed, that it
brought him to a Senfe of his Guilt, awaken'd
him to Repentance; and That was follow'd
by an Abfolution from St Paul, and a Refto*
ring him to the Privileges of a Chriftian.
And the fame Method he advifes his Son
Timothy to ufe [2 Tim. 2. 2f,z6.~J telling him
that The Servant ofthe Lord muft in Meeknefi
inftrucl thofe that oppofe themfelves, ifGodper-
adventure will give them Repentance to the Ac
knowledging ofthe Truth ; and that they may re
cover themfelves out ef the Snare ofthe Devil,
who are taken Captive by him at his Will.
To

Sermon the Tenth. 25-5-
To go yet farther; Wilful and habitual Sins
are yet pardonable, not only in private Men,
and in fingle Inftances, but alfo in colledive
Bodies, and the greateft Numbers. Thus, The
Holy Spirit of God writes to the back-fliding
Church of Ephefus, [Rev. 2. $\] to remember
from whence fhe was fallen, and to repent, and
to do her firft Works ; And we are farther told,
that all manner of Sin Jhall be forgiven unto
Men. Indeed, when we refled on that Satisfadion
for Sin, which hath been made by The Son
of God, we muft neceffarily fuppofe it to be
fufficient to attone for all Men: Otherwife
we muft impeach The Divine Wifdom in that
whole Difpenfation ; in providing an Attone-
ment, which is not fufficient; in facrificing
The Son of God for an End, which is not
compleated ; and impofing on him a Task, to
which He was altogether unequal. But, fo far
( to our Comfort ) is Cbrift's Satisfadion from
being unable to reconcile to God the greateft
of Sinners, that we have Affurance from God
himfelf, that His Blood cleanfeth us from all
Sin ; — that The Lord hath lay don him the Ini
quities of us all; that He gave himfelf a Ran-
fomfor all ; — that He died for the whole World-
that He hath reconciled God unto the World-
— that God deliver'd him up for us all • and
that if any Man Jin, we have an Advocate wit?) The

2y6 Sermon the Tenth.
The Father, Jefus Chrift the Righteous, and He
is the Propitiation for our Sins.
Thefe feveral Paffages are Demonftrations,
that God both can and will forgive us all, even
the greateft Sins ; that we are never in that
State, fuppos'd to be mention'd in the Text,
when God will rejed our Repentance ; there
being no Such State, in which we may not re
pent, and in which, of confequence, we may
not be pardon'd. Whenever the Prodigal Son
fhall return, his Father will, with open Arms,
receive and embrace him ; And, at what How
foever a Sinner repenteth there will be Joy in
Heaven , and in the Prefence of the holy An
gels. 3. I proceed now to my Third Genera!
Head; which was, To return Anfwers to
fome other Arguments, which have been urg'd
in Behalf of that Pofition, which I have hither
to oppos'd ; and by which it is affirm'd, that
God will not forgive the Sins of fome Men.
In Oppofition to the Dodrine of the uni
verfal Acceptance of a Sinner's Repentance,
which I have hitherto defended, and which
hath been fliewn to be not at all impeachd
by the Example of Efau mention'd in the Text>
it is afferted, That the Scripture, in feveral
Places, makes mention of Some Sins, which
are Not to be forgiven, and of Some Sinners,
who fhall never be accepted. Of

Sermon the Tenth. 257
Ofthe former, they give an Inftance in the
Sin of Blafphemy againft The Holy Ghoft,
which Our Saviour himfelf hath pronounc'd
irremiffible, declaring \_Matth. 12. 31, 32. J
that Tlie Blafphemy againft The Holy Ghoft Jhall
not be forgiven unto Men ; and that, whofoever
fjjeaketh againft The Holy Ghoft, it Jhall not be
forgiven him, neither in this World, neither in
the World to come.
As an Inftance of the latter, (i. e. of Sinners
who fhall never be accepted,) they produce
the Affertion of St Paul [Heb. 6. 4,$-, <J,] where
the Apoftle fays, It is impoffible for thofe, who
were once enlighten d, and have tafted ofthe hea
venly Gift, and were made Partakers ofthe Holy
Ghoft, and have tafted the good Word of God, and
the Powers ofthe World to come, if they Jhall fall
away, to renew them again to Repentance ; fee
ing they crucify to themfelves The Son of God
afrejh, and put him to an open Shame. To which
they add thefe Words of the fame Epiftle
[ Ch. 10. v. 26, 27.] If we fin wilfully after that
we have receiv'd the Knowledge of the Truth,
there remaineth no more Sacrifice for Sin, but a
certain fearful Looking for of Judgment to devour
the Adverfary. From thefe Texts it is infer'd,
that there are fome Sins in their Nature irre
miffible, and that thofe who commit them
will never be accepted of God.
It is anfwer'd, That by the Sins mention'd
R in

2y8 Sermon the Tenth.
in thefe Paffages of Scripture, defcrib'd in the
former Text by Blafphemy againft The Holy
Ghoft, and in the latter by Falling away, after
having tafted the heavenly Gift, and been made
Partakers of The Holy Ghoft, is to be under
ftood, Not every Kind of willful Sin into which
Men fall, nor any Habit of Sin, ufually and
frequently pradis'd by the unrighteous, but
only, a total Apoftacy, and obftinate Revolt
from the Faith in Chrift ; a Deferring the
whole Chriftian Religion, contrary to the Per
flations of our Confciences; and an Embra
cing Heathenifm, or Judaifm, whilft inwardly
convinc'd that Chriftianity is of Divine Ori
ginal. Such an Apoftacy as this, is the Sin defcrib'd
in thefe Texts. And indeed, it is very certain,
that this is a Sin, which can never be for
given ; Becaufe, if the Apoftacy be total, the
Revolter muft dye under that Guilt; and con
fequently, cannot hope for Salvation, as, ex
piring under a Guilt, which can never be re
pented of.
But, tho' all this be true, yet it doth not
at all affed the Truth we are defending, name
ly, that God will always accept a fincere Peni
tent; — becaufe, in the Inftances here alledg'd,
the Offenders are fuppos'd to dye impenitent.
In the Sin againft The Holy Ghoft, the guilty
Perfon cannot live to repent; For, if he ever
repent,

Sermon the Tenth. 279
repent, his Apoftacy was not total, but only
for a Time ; And therefore this Inftance is
very foreign to the Purpofe for which it is
urg'd; it being abfurd to endeavour to prove,
that Repentance is not always effedual to
Forgivenefs, by bringing Inftances of fuch
Sins, where the Repentance is impoffible. The
Sin againft The Holy Ghoft is therefore unpar
donable, becaufe it cannot be repented of.
But finely every Man mull fee, that this is no
manner of Proof, that a Sin, which is adually
repented of, may yet not be forgiven ; or, that
God will exclude a fincere Convert.
I haften, in the Laft place, to draw a fuitable
Inference or two, which will offer themfelves
to our Confideration from the Subjed before
us. Firft then, from what hath been faid in the
explaining our Text, and fhewing that the Cafe
of Efau, mention'd in it, is very far from gi
ving any Countenance to that Interpretation,
which is ufually put upon it, viz. That tho' he
repented of his Sin, and with Tears begg'd
a Place of Acceptance, yet God rejeded him,
deny'd to accept him, and fhew'd no Mercy
on him ; And that God ufes other Sinners
with the fame Rigour and Severity; — Let the
guilty Sinner, and the affrighted Confcience,
which fuppofes itfelf to be in the fame Circum
ftances, be comforted with this Refledion ,
R 2 That

2fjo Sermon the Tenth.
That the Fears from this Text are groundlefs
and imaginary. Let None fuppofe themfelves
to.be in the fame unhappy Condition, as Efau
is ufually conceiv'd to have been ; fince it hath
been fhewn from the Word of God, that nei
ther was Efau, nor can any other Perfon be
in fuch a State of Guilt, in which Repentance
is too late, or Reformation ineffedual. Let
the Sinner refled, that there is but One Sin
only which renders our Condition truly defpe
rate; and That is fuch, as I hope none of us
are in any Danger of committing; _ a total
and perpetual Apoftatizing from the Faith of
Chrift, which we profefs'd at our Baptifm.
This is the only Sin mention'd in the whole
Chriftian Revelation, which, in the natural
Courfe and Order of it, is for ever unpar
donable. All other Sins, of what Nature fo
ever, do not put us out of Covenant with God;
But, whilft we retain the Principles of our Re
ligion, and hold fad the Faith in Chrift, fo long
we are affur'd, that, upon our true Repentance,
God is willing to receive us to Forgivenefs.
Let not then, either the Number of their Sins,
or the Latenefs of their Repentance drive any
Men toDefpair; Becaufe, if they fteadily per
form at laft the Conditions of this Covenant,
Faith and Repentance, they fliall undoubtedly
find the Chriftian Difpenfation, what St Paul
hath truly ftyl'd it, a Miniftry, and a Word of
Reconciliation. Se-

Sermon the Tenth. z6i
Secondly, If, as hath now been prov'd, God
be ever ready to receive a fincere Penitent, Let
this Confideration have that Weight and In
fluence on us, as to produce in us this bleffed
Change of Manners. If He impatiently ex-
peds us, why do we longer hold back and re
fufe him? Will a Criminal rather dye, than
apply for a Pardon, which may be obtain'd
with Eafe? Common Prudence might inftrud
us, (whether St Paul had ever made the fame
Inference or not,) That the Goodnefs of God
Jjjould lead us to Repentance .
Laftly, Whilft we are thus juftly celebrating
the unboundedExtent of God's Mercy towards
penitent Sinners, let us be careful not to for
get, that He is likewife equally juft and fe-
vere towards all Men, who are Not thus pe
nitent. Thefe latter have no Claim to the
Mercy of God, but are the proper Objeds of
his avenging Juftice. Let us therefore, whilft
it is in our own Power to chufe either Mercy
or Judgment, behave ourfelves wifely; and
with the penitent Mary, chufe that better Part,
which Jhall not be taken away from us.

irfU

W

SERMON

C^3 3

SERMON XI.
R O M. III. 28.
Therefore we conclude, that a Man
is juftify d hy Faith, without the
Deeds of the Law.
~"^HE Words of this Text feem, at firft
View, to prefent us with a Propofi
tion very ftrange, and furprifing.
Their literal Interpretation feems
to hint, That a bare Faith in Jefus Chrift, (for,
fome Copies of The New Teftament read
it, That a Man is juftify d by Faith only,) — or,
an Acknowledgment of his being The MeJfiah,
and That Prophet, who had fo long been pro-
mis'd to the Jews, is fufficient to juftify us in
the Sight of God, and to purchafe an Ac
quittance from all Guilt from Him , without
our obferving the Deeds of the Law; without
the Pradice of the moral Precepts ; and with
out the Exercife of Virtue and Holinefs.
According to this Suppotition, Good Works
are not abfolutely and effentially neceffary to
R 4 Sal-

264 Sermon the Eleventh.
Salvation ; are no Part of the Condition, on
which we are to be juftify'd ; will avail nothing
towards our final Acceptance with God : But
Faith alone is to bring about that happy E-
vent. It will not, according to this Syftem,
be enquir'd at the laft great Day, how upright
our Behaviour hath been, but how ftrong our
Faith : We fhall not be arraign'd on our Adtions
and Condud, but on our Perfwafion and Belief.
It will be the Bufinefs of my Difcourfe here
after to fhew, how wide this Interpretation is
from the Senfe of St Paul, the Author of thefe
Words; how deftrudive of all Morality; how
inconfiflent with the whole Tenor of all thofe
Paffages of Scripture, which encourage and
recommend Holinefs of Life and Uprightnefs
of Manners, as neceffary to Salvation ; and
how contrary to the Dodrine of other Parts
of facred Writ, relating to the Terms of our
final Juftification.
In this Place however, it may not be im
proper to obferve, into what dangerous Con
fequences this miftaken Interpretation of St
Paul, concerning Juftification by Faith, exclu-
five of Good Works, hath led it's After tors ;
how fatally they have beed deluded by this
falfe Perfwafion ; and how grofsly they have
impos'd on themfelves in this moft important
Point, on which no lefs depends than their
eternal Salvation. In

Sermon the Eleventh. 16$
In the Age ofthe Apoftles themfelves there
arofe a Sed of Men, whofe Numbers made
no inconfiderable Figure ; ( great Pretenders
indeed to extraordinary Illuminations, and
more than common Gifts of Knowledge in the
Myfteries of their Religion,) who, as is moft
probable, underftanding this Paffage of St Paul
in the Senfe, which at firft Reading it feems
to carry, preach'd up the No-Neceffity of Good
Works in order to Salvation ; difcarded Ho
linefs from being a Condition of Juftification ;
and taught and inculcated, that a Faith alone
in Jefus Chrift is fufficient to reconcile us, and
to make us acceptable to God.
In Confequence of this Pofition, they took
the Liberty to difeharge Men from all Obe
dience to the Laws of God; from all Obliga
tions to a good and virtuous Life; and in-
trodue'd fuch a Corruption of Manners, fuch
Libertinifm, Debauchery and Immorality, a3
not only render'd them a Shame to that holy
Name, by which they were call'd, but alfo gave
too obvious an Occafion to the Enemies of
Chriftianity in general, to wound and reproach
that Religion, which they thus diflionour'd by
their Pradice.
The Perfons I am fpeaking of, were, that
large and fpreading Sed of the Gnofticks ; of
whofe enormous Impurities, and moft fean-
dalous Libertinifm, (the natural Confequence of

%66 Sermon the Eleventh.
of their miftaking the Senfe of St Paul in this
Text,) fo particular Accounts are tranfmitted
to us, in the remaining Writings ofthe eldeft
Chriftian Authors.
St Peter is, with very good Reafon, fuppos'd
to have had in his Eye this licentious Body
of Men, when fpeaking in his Second Epiftle,
Chap. 3. V. 1 5", 1 6. of Some things hard to be un
derftood in the Writings of St Paul, ( amongft
which a principal Place is due to this of Jufti
fication,) he affirms, that they who were un
learn d and unftable had wrefted them, as alfo the
other Scriptures, to their own DeftruSlion.
But, the Holy Spirit of God did not con
tent itfelf with this Reprimand from St Peter;
The before-mention'd Principle of Juftifica
tion by Faith alone, and the No-Neceffity of
Good Works thereto, being now promoted
by a great Body of Men, and the tempting
Dodrine being admitted by great Numbers
of Profelytes ; it was neceffary, that the Truth
fhould be more explicitly difcover'd ; that God
thould declare himfelf more openly on that
Subjed ; and that fome infpired Writer fhould
fet Men right in their Notions, and determine
this Controverfy for fucceeding Ages.
Accordingly, St James fet himfelf to write
his Epiftle almoft entirely on this Subjed: in
which, and particularly in the Second Chapter,
he ftrenuoufly oppofes himfelf to this perni cious

Sermon the Eleventh. 267
cious Dodrine ; He copioufly afferts the In-
fufficiency of a bare Faith to our Juftification;
He exprefsly declares, that without Works our
Faith is dead; that a bare Affent to, and Be
lief ofthe Gofpel Truths, is not fufficient to
Salvation , becaufe the Devils alfo believe and
tremble ; He tells us, that it profiteth Nothing
to have Faith, and Not Works ; He calls thofe
Fain Men, who can receive that Perfwafion ;
and, by the Inftances of Abraham and Rahab,
confirms his Dodrine ofthe Neceffity of Good
Works in Conjundion with Faith.
After this infpir'd Apoftle St James had
thus explicitly, and with no Room for further
Doubt, Hated this Dodrine of the Neceffity
of Good Works; and thereby fully fhewn us,
How we are to underftand St Paul in my Text,
(namely, that by Faith he means an operative
Faith ; and by the Deeds ofthe Law, no more
than the Ritual Injunclions ofthe Law of Mofes,
as will hereafter more fully appear;) it might
reafonably have been expeded, that The At
tributing our Juftification to Faith only, would
have found no more Patrons and Advocates;
but that the Neceffity of Good Works alfo
would have been univerfally allow'd. Yet, this
hath not, in all Ages, been the Confequence
and Event.
There are, and have been great Numbers
of Chriftians, who do ftill interpret St Paul's
Words

268 Sermon the Eleventh.
Words in my Text, in the moft literal Senfe;
and, who earneftly contend, that we may be
juftified by Faith only, without looking on
Good Works as a neceffary Qualification. They
affirm, that the Faith, here mention'd by Saint
Paul, and to which he attributes our Juftifi
cation, is Not fuch a Faith as neceffarily im
plies the Fruit of Good Works, — but fuppofes
no more, than a well-grounded Affent. And,
they maintain, that by The Deeds ofthe Law,
(without which St Paul here affirms a Man may
be juftified,) may well enough be underftood
the "Moral Duties of Chriftianity, and the fe
veral Virtues, which Religion requires us to
pradife. Thefe are the Principles of thofe Men, who
affert Juftification by Faith alone, according
to Their Mifunderftanding of St Paul's Words :
And, upon a Prefumption ofthe Truth of this
Scheme, they have ventur'd to affirm, that a
Sinner may be juftified, merely upon a confi
dent Perfwafion of his being in a State of Grace
and Favour with God.
This being a Principle, which fubverts all
the Fences of Morality, and which, we may
juftly apprehend, hath had a large Share in
introducing that open Impiety and Profane-
nefs, for which the prefent Age is fo juftly in
famous; I have made Choice of thefe Words
for your prefent Meditation: In difcourfing on

Sermon the Eleventh. 269
on which, I hope I fliall not only explain,
and clear this Text from the Difficulties under
which it feems to lie, — but alfo, fliall fhew,
that it gives no manner of Countenance to
that Opinion, which fome Men have founded
on it, [that we may be juftified by a bare Faith,
without Good Works;] and confequently can
be of no Service, either to the Dodrines and
Tenets of the Antinomians, or to the Licen-
tioufnefs and Debaucheries of the Libertines.
To this End the following Method feems
beft fuited, and adapted ;
Firft, I will State and Explain the true Im
port, and Senfe of St Paul in the Text, by
comparing it with the Context, — the Scope
of the whole Epiftle, — and with other Pat
fages in this Apoftles Writings. From all
which it will appear, that St Paul, by a jufti
fying Faith, doth Not mean, a Faith not ac
companied with Good Works; but, fuch a one
only, as is produdive of them ; and that, in
this refped, there is no real Difference be
tween St Paul and St James, in the Article of
Juftification, tho' the former attributes it to
Faith only, the latter, to Faith in Conjundion
with Good Works.
Secondly, I fhall from hence take Occafion
to redify fome Other Miftakes, which are by
fome Chriftians entertain'd, relating to our be
ing juftified before God. Eaftly,

270 Sermon the Eleventh.
Laftly, I fliall improve the Whole into a few
Diredions of a Pradical Nature ; and fhew
the Influence it may have on our Lives and
Converfations. In the Firft Place then, I am to State and
Explain the true Import and Senfe of St Paul
in the Text, - by comparing it with the Con
text, — the Scope ofthe whole Epiftle, — and
with other Paffages in this Apoftle's Writings.
From all which it will appear, that St Paul,
by a juftifying Faith, doth Not mean a Faith
not accompanied with Good Works ; but, fuch
a one only, as is produdive of them ; and,
that in this refped, there is no real Difference
between St Paul and St James, in the Article
of Juftification, tho' the former attributes it to
Faith only, and the latter to Faith in Conjun-
dion with Good Works.
To clear St Paul's Senfe in this difficult
Text, and which, thro' Men's not rightly un
derftanding it, hath been brought to patronize
Errors, of very fatal Confequence relating to
their moral Behaviour, the propereft Method
is, to Enquire into the Scope and Defign of
the whole Epiftle ; and from thence we fhall
be enabled to judge ofthe Author's Intention,
The Defign therefore of St Paul's writing
this Epiftle to the Romans, was, To obviate
and refute a Miftake, into which many ofthe
Jewijh Converts had fallen ; and which indeed their

Sermon the Eleventh. 271
their great Reverence and Regard for the Law
of Mofes, under which they had been bred,
gave Rife and Occafion to: And That was,
that, notwithftanding their being Profelytes to
Jefus of Nazareth, and their being within the
Pale ofthe Chriftian Church, _ notwithftand
ing their firm Belief that He was the promis'd
MeJJiah , they were ftill under Obligation to
the Mojaick Law, ftill bound to Circumcifion,
the Sacrifices, and other Rites of the Legal
Difpenfation. They could not be perfwaded,
that Chrift had abrogated all thefe ; that thefe
Types were vanifli'd by the Appearance of the
Antitype ; but imagin'd, that the Works ofthe
Law were even now neceffary,in Order to their
final Juftification before God.
It is this miftaken Principle, which St Paul
oppofes throughout his whole Epiftle to the
Romans : And the fame is the Drift and Tenor
of his Epiftle to the Galatians. In both thefe
He afferts, that we cannot be fav'd, or jufti
fied by the Deeds of the Law of Mofes, as a
Mean, in it's own Nature, capable of recom
mending us to the Favour of God. He labours
to prove, that the Law of Mofes never could,
and therefore cannot now, perfedly reconcile
us to God, or offer a compleat Expiation for
Sin. Upon this Occafion, and to make it yet
clearer, that there is no fuch Neceffity of ob
ferving

272 Sermon the Eleventh.
ferving the Law of Mofes, in Order to a Jufti
fication before God, the Apoftle goes farther
back, and argues, from the Cafe and Example
of Abraham, that Juftification may be obtain'd
without the Legal Performances. Upon this
He fhews, that Abraham was accepted of God,
had Righteoufnefs imputed to him, and was
call'd the Friend of God, before the Ordinance
of Circumcifion was given him, and merely
upon Account of That Faith, which he had in
the Promifes of God. What God had promis'd
him, He believ'd He would affuredly accom-
plifh : Upon a firm Truft in thefe Promifes,
he obey'd the Command of God in leaving his
native Country ; and this his Faith and Obe
dience, God imputed to him for Righteoufnefs,
and freely accepted him to Juftification.
From this fhort Account of St Paul's Inten
tion in writing this Epiftle, You will eafily
perceive, What it is that he means, when in
the Text he declares, that a Man is juftified by
Faith, without the Deeds ofthe Law. It is evi
dent, that he principally and primarily, in this
Place, intends, Not the Chriftian Law, but the
Law of Mofes, againft which he had all along
been arguing, as a Mean infufficient to Jufti
fication : They are the Deeds of the Mofaick
Law, which he reprefents as ineffedual to Sal
vation ; and, it is againft Them chiefly, that
all, here faid, is levell'd and direded. I have

Sermon the Eleventh. 275
I have faid, That St Paul's Principal Inten
tion in this Place, was, to exclude from a Power
of Juftifying, the Works of Mofes s Law; be
caufe, tho' that was primarily his Defign, yet
it is worth our Remembrance, that even the
Works of the Gofpel, (by which I mean the
Whole Circle and Compafs of Chriftian Duties,)
will not be fufficient to juftify us, or make
our Salvation certain, if we rely on them alone,
as the meritorious Caufe of it. For, tho' we
efteem the Pradice of Chriftian Virtues to be
one neceffary Condition to our being acquit
ted before God, yet we are not fo to rely on
them , as if thefe alone would be effedual ;
but they are to be join'd to a Rational, and
well-grounded Faith.
There is indeed, properly fpeaking, but One
meritorious Caufe of our Juftification; and
that is, The Sufferings, the Obedience and
Death of our Great Lord and Redeemer, Je
fus Chrift. The Faith, and Good Works that
are requir'd from us, are more properly Con
ditions, and Terms which are expeded at our
Hands, and by which alone we are intituled
to the Benefit of Chrift s Redemption. The
Sufferings of Chrift may therefore truly be
call'd, the Confideration, on which we are ju-
. ftified ; as our Faith and Works may be call'd
the Conditions of it.
Hitherto I have explain'd the latter Part of
S the

274 Sermon the Eleventh.
the Text; and have found, that the Deeds of
the Law, which St Paul excludes from a Power
of Juftifying, are Not the Deeds ofthe Chri
ftian, but thofe of the Mofaick Law ; and Con
fequently, no Countenance is , by this Text ,
given Either to the Dodrines, or Pradices of
fuch Vitious Men, as indulge themfelves in all
Senfualities, upon a Prefumption that Good
Works are not neceffary to Salvation; but that
Faith alone is fufficient thereto, as it feems to
be hinted in the former Part of this Text ; Of
which 1 am, in the next Place, to give a So
lution. The Apoftle indeed affirms, in exprefsWords,
that a Man is juftified by Faith. But, from
what hath been already obferv'd it appears, that
the Faith by which it is here afferted, that we
may be juftified, is Not fuch a Faith as is op
pos'd to the Deeds ofthe Gofpel, but only to
the Deeds of the Law. It is not here faid,
that Faith will juftify us without the Pradice
of the Chriftian Virtues ; but only, that Faith
will juftify us without the Pradice of the Mo
faick Inftitutions. A wide Difference is here
to be made between Faith, as it is barely con-
tradiftinguifh'd to the Jewijh Difpenfation, and
the fame Faith, when contradiftinguifh'd to
the Exercife of the Chriftian Moral Duties.
The former is the Senfe in which St Paul here
ufes the Word Faith ; and not at all, as it is
oppos'd

Sermon the Eleventh. 275"
oppos'd to the Pradice of Chriftian Virtues.
By the Faith therefore, to which St Paul
here afcribes a Capacity of our being juftified,
we muft neceffarily underftand fuch a Faith,
as is operative, — as is produdive of Good
Works, —and, as includes the Pradice of
the whole Complex of Chriftian Duties; and
Not only a bare Belief, or an Affent of our
Minds to Jefus s being The Chrift, (which hath
been affirm'd, from this Text, to be fufficient
to Salvation ; ) becaufe, this very Apoftle, in
other Parts of his Writings , is fo far from
teaching, or allowing, That a bare Faith in
Chrift, Not accompanied with Good Works,
is fufficient to fave us, that indeed, not any
One of the Writers of the New Teftament,
no not even St James himfelf, ( the great Pa
tron of Works, and of their indifpenfable Ne
ceffity, ) hath carried the Neceffity of them
higher than St Paul, or infifted with more
Warmth on their being abfolutely requifite to
our Salvation.
Thus, in his Epiftle to the Hebrews he tells us,
that without Holinefs no Man Jhall fee the Lord.
In other Places he acquaints us, that God wilt
render to every Man according to his Deeds • _
that we Jhall receive for the Things done in Out
Bodies, whether they be good or bad; and that
whatever a Man foweth, that Jhall he alfo reap.
In other Parts of his Epiftles he hath laid be-
S 2 fore

276 Sermon the Eleventh.
fore us many and long Catalogues of great
and enormous Sins ; telling us, that thofe who
are guilty of them, Jhall not inherit the King
dom of God. A very evident Proof, that it was
never his Opinion, that Faith without Works
could juftify us before God. Hence alfo it is,
that he tells us, [1 Tim. 4. 8.] that Godlinefs
hath the Promife ofthe Life that now is, and of
that which is to come. Thefe are Demonftra-
tions of St Paul's Judgment on the Subje6t be
fore us.
There is yet remaining one more infallible
Proof, that by juftifying Faith, in this Text,
St Paul cannot intend fuch a Faith, as is not
produdive of good Works, but muft mean by
Faith the whole Complex of Chriftianity. This
is taken from a Paffage in the Thirteenth Cha
pter of his firft Epiftle to the Corinthians, v. 2.
where he acquaints us, that Tho he hadall Faith,
fo that he could remove Mountains, yet if he had
not Charity, hepould be Nothing. This is plain
ly intimating, that Faith alone, however lively
and ftrong it may be, will not be rewarded
With eternal Glory, unlefs join'd to Good
Works, of which Charity is the Chief,
And it is obfervable, that St Paul not only
makes Ufe of the Terms [Faith,'] and [the
Obedience of Faith,'] as Words ofthe fame Im
port and Signification, but alfo, when in other
Places he comes to defcribe his juftifying Faith, he

Sermon the Eleventh* 277
he explains it in fuch a Manner, as to include
Works in it. So, to mention none other, he
tells the Galatians [Ch. j. v. <f.] that in Chrift
Jefus neither Circumcifion availeth any Thing,
nor rUncircumafoni but Faith which worketh hy
Love. What hath been faid is fufficient to fhew,
that St Paul,hy a juftifying Faith, in this Text,
doth not intend a bare inoperative Faith, but
fuch a Faith as includes the Pradice of Good
Works. And from hence, we are eafily fur-
nifh'd with the Means of reconciling St Paul
with St James in this Article of Juftification ;
whofe Affertions in that Matter were long
look'd on as irreconcileable, and diredly op
pofite to each other. St James afcribes Jufti
fication to our Works, and warmly inculcates
the Neceffity of thefe, in Oppofition to a dead
and inoperative Faith : St Paul, on the other
hand, was efteem'd, from this Text, to have
taught, that a Man may be juftified by Faith
only. But, from what hath been obferv'd, it
is evident, that the Faith to which St Paul
afcribes Juftification, is a lively, operative
Faith; a Faith that exerts itfelf in Good
Works, and is produdive of all Chriftian Vir
tues. And itis the fame Faith which St James
alfo requires, telling us, that Faith is dead being
alone, —that the Devils alfo believe and tremble,,
a.nd that Ay Works' a Man is juftified, and not by

278 Sermon the Eleventh.
Faith only. So that what St Paul afcribes to
a Faith fuppos'd to be operative, St James de
nies to That only, which is inoperative.
Thus have I clear'd and vindicated this dif
ficult Text of St Paul; and fhewn that it will
not bear that Senfe, which fome miftaken Chri
ftians have put on it ; viz. that a Man may be
juftified by Faith feparate from Good Works;
by which they have open'd a Door to the
Commiffion of all Kinds of Wickednefs, and
taught Men to be fecure in their Licentiouf-
nefs and Debauchery.
I am now, in the Second Place, To redify
fome other Miftakes, which are by fome Chri
ftians entertain'd, relating to our [unification
in the Sight of God.
Thefe, as they are maintain'd by the Church
bf Rome, have of Confequence many Defen^
ders,»and a large Body of Patrons; but, like
the Other Errors of that Church, are fo grofs
and palpable, that barely to mention them, is
almoft a fufficient Refutation of them.
The One is, that good Works are not only
neceffary to our being juftified, (in which we
agree with them,) but alfo, that they are in
themfelves, ^and for their own fakes merito
rious. They tell us, that our good Works car
ry in them that intrinfick Merhyand Condi-
gnity, that eterhal Salvation is but a juft Debt
due to them.; that we may, uppn this Account, right-

Sermon the Eleventh. 279
rightfully and boldly lay Claim to an eternal
Reward; that they make God become our
Debtor,- and that it would be Injuftice in him
to defeat us of his Glory.
In Anfwer to this unwarrantable Pretention,
We aver, that tho' the Pradice pf good Works,
be One Condition neceffary to our final Jufti
fication, yet We cannot afcribe fuch a Merit
to them, as to render eternal Life no more
than a Debt, of Juftice belonging to them.
We think, that our beft Adions are no more
than our bounden Duty and Service. And
furely we can never be imagin'd to have any
Right, any Claim of our own to a Reward
for That , which by Duty we were oblig'd to
perform. We conceive, that all our good Services are
but Debts to the Almighty ; Debts, which from
thenceforward became incumbent on us, when
We receiv'd from him our Life, our Being,
our All. We conceive alfo, that as our good
Adions do not proceed originally from our
felves, — are not the Effed of any internal
Principle of our own, but are the Fruits of
Divine Grace, and refult from the Operations
of The Holy Ghoft within us, — fo it feems al
together unreafonable to claim a Reward, and
to challenge Salvation as juftly due to Adions,
..which confeffedly proceed Not from ourfelves,
but from that Father of Light, from whom every
S 4 good

280 Sermon the Eleventh.
good and perfeB Gift cometh. We think Saint
Paul's Expoftulation in a like Cafe, very juft,
that fince We have received it, we ought not to
glory as tho' we had not received it.
Again; We think we cannot be faid to
merit a Juftification upon the Score of our
good Adions, becaufe they are not perfed,
nor entirely holy. We believe, that even our
beft Adions have fome Mixture of Imperfe-
d:ion; and that there is always, even in thefe,
Room enough for The Almighty to difplay
his Mercy in Pardoning. We are but too fen
fible of the Truth of what the Prophet Ifaiah
fo paffionately laments, that We are all as an
^unclean Thing, and that all our. Righteoufneffes
are as filthy Rags. What Adions then can we
perform, that fhall be meritorious of a Re
ward , when even our beft ftand in Need of
a Pardon? Surely it cannot be true, that at
the fame Time we may merit a Reward for
doing a Thing well, and yet deferve' Punifh
ment for doing it no better.
Laftly, to this arrogant Pofition We op
pofe, that our good Works cannot be faid to
merit eternal. Life, becaufe of the great Dis
proportion, which there is between the Adions
and the Reward. Nothing, certainly, can me
rit what exceeds the Proportion of it's own
Worth. A finite Adion cannot, in Nature,
challenge an infinite Reward,' And therefore, Eternal

Sermon the Eleventh. 281
Eternal Life cannot be efteem'd a commen-
furate Debt, or bear any Proportion to the
Virtues which we pradife. In a Word, Since
God hath declar'd it to be his Pleafure, that
He will mercifully accept us to Salvation, up
on our Performance of thefe Conditions, viz.
Faith and a good Life, it is our Duty thank
fully to receive the Favour ; but ftill to ac
knowledge it to be, (what in Truth it is,) gra
tuitous and undeferv'd.
A Second Erroneous Tenet of that Church
in this Article, is, what they ufually call a Sa
cramental Juftification ; by which they mean,
that the bare Ufe ofthe Sacraments only,
even tho' receiv'd with very flight Ads of Sor
row, Contrition and Repentance, is a fuffi
cient Mean of Juftification , and renders all
our other Adions compleat and perfed.
Strange this ! that but a Part of our Duty,
but a fingle Branch of Religion, and that too
negligently, carelefsly and imperfedly per-
form'd, fliould be thought fufficient to juftify
us, when the whole Complex of Religion, the
.whole Circle of Duties, and the Pradice of
every Virtue, is confefs'd to be no more than
'¦ One ofthe Conditions of Salvation, and what
requires the Conjundion of Faith with it in
prder to be effedual. Can it be thought, that
a fingle Part of our Duty can effed, what the
Whole Duty; of Man can go but half Way
with?

282 Sermon the Eleventh.
with ? Surely, upon this Scheme, the Phari-
fees were right, when they taught the Jews
of old, that if they ftridly obferv'd but One
Point of the Law, God would eafily forgive
the Breaches of all the reft.
I fhall now proceed, in the Laft Place, to
improve what hath been faid, into a few Di
rections of a pradical Nature ; and fhew the
Influence it may have on our Lives and Con
ventions. And here, in the firft Place, let me earneft
ly caution You againft that Notion, which
too many Chriftians have fatally imbib'd from
their unwary Interpretation of this Text,
( whofe genuine import I have now explain'd
to You,) and who have thereby been led to
think, that they fhall be fav'd by Faith only;
forgetting that Admonition, which the fame
St Paul hath elfewhere given them, namely,
to add to their Faith Virtue, and to Virtue Know
ledge, and the like moral Qualities.
Indeed, if an Eftimate were to be made of
Men's Opinions from their Pradices, —if we
might argue from their Behaviour to their
Tenets and Perfwafions, we might juftly fu-
fped that the Bulk and Grofs of Mankind
were far gone in thefe Sentiments; and en
tirely of Opinion, that their Faith alone would
fave them. The general Depravity and Cor
ruption of Manners now reigning amongft us,
would

Sermon the Eleventh. 283
would almoft, tempt one to believe fuch a Sug
geftion. But, I am perfwaded better Things of
Tou, and that Te have not fo learnt Chrift. Let
us not fo grofsly impofe on ourfelves in an
Affair of this Confequence ; Let us not fuffer
ourfelves to be fo abfurdly cheated; nor think
our Saviour's Yoke to be more light and eafy
than itis.
Faith in the Matters of Fad deliver'd in the
Scriptures, is fo far from being a Mean in it's
own Nature capable of juftifying us, or of ren
dering us, on it's own Account, acceptable to
God, that in Truth, it feems difficult to want,
or be without it. The Proofs and Evidences
of the Truths of the Chriftian Religion are
cogent and irrefiftible ; and an honeft, unpre-
judic'd and unbyafs'd Mind cannot oppofe it
felf to, or disbelieve them, without doing Vio
lence to it's Reafon and Underftanding. There
is therefore, very little Merit in Faith confi
der'd abftradedly from good Works ; the Pro
positions requir'd to be receiv'd, being as
proveable in their Way, as Geometrical ones are
in their. Chriftianity is not fo much a fpecu-
lative, as a pradical; Religion : It was given
us, Not fo much to improve our Notions, and
furnifh us with fublime Ideas, as to redify our
Morals, and reform our vicious Courfes. And,
as it is thus the End of our Religion to en
courage Morality, Let us take the greateft Care

284 Sermon the Eleventh.
Care not to admit fuch Dodrines, as effe-
dually tend to undermine and fubvert it.
But, whilft we are thus preffing the Pradice
of good Works, and urging them as neceffary
to eternal Salvation, Let us be careful, on the
other hand, not to rely too much upon them;
not vainly to confide in them; not to afcribe
any real Merit to them ; not to boaft of them
before God; nor groundlefsly prefume on
their fuppos'd Condignity to reconcile God to
us. Let it be remember'd, that tho" we fliould
be able (what nb mere Man ever yet did) to
pradife perfed Holinefs, or to perform a Un
lets Obedience, we are ftill to call ourfelves
unprofitable Servants, as having done no more
than it was our Duty to do. The Merit of our
good Adions, (if in any Senfe that Name may
be applied to them,) is due, Not to ourfelves,
but to the Operation of the Divine Grace in
us, and to the Motions of The Holy Ghoft. It
is He, who is the prime Principle, the firft
Mover, and the moft immediate Caufe of all
our Virtues : And therefore, to him only fliould
we afcribe the Honour of them.
We are told by Revelation, as well as in-
form'd by fenfible Experience, that we are not
able to think any Thing as of ourfelves, but thai
all our Sufficiency is of God. It vs He that work
eth in us to will and to do of his good Pleafure :
And, We are his Workmanjhipy Created by God
unit

Sermon the Eleventh. 28?
unto Good Works by Chrift Jefus. Let God
therefore, have the Glory of all our Virtues ;
and let not Man boaft, who hath fo fmall a
Share in the Vidory.
Laftly, as it hath now been fhewn, how ab
folutely requifite to our Salvation is a Faith
exerting itfelf in good Works, let us be care
ful to maintain and guard the former, and be
diligent and adive in the Purfuit ofthe latter.
Let our good Adions proceed from an inter
nal Purity and Holinefs ; — from an hearty
Senfe of our Duty towards a beneficent God ;
— and from That Submiffion, which we owe
him as our Sovereign Lord and Mafter. Let
our Virtues ftand as clear as poffible from all
Self-Intereftednefs, and carry no allay of pri
vate Views. Let all Hypocrify and Oftenta-
tion, all Vanity and fpiritual Pride, be banifh'd
from them. There are great Varieties of Cir
cumftances, any of which will render our beft
Adions unacceptable to God : Let all thefe
be avoided. And then, when we have done
our beft, a gracious God will overlook our un
avoidable Imperfedions. The Merits of Chrift
will fupply the Want of Merit in ourfelves ;
and obtain for us thofe Rewards, which we are
unable either to defcribe, or to conceive.

SERMON

[287]

SERMON XII.

Rom.VIIL id.
The Spirit it jelf hear eth Witnefs with
our Sprit, that we are the Children
of God.
TH E Author of this Epiftle, after ha-
ing in his former Chapters evinc'd
the main Principle and Defign which
he had in View in writing it, (name
ly, that the Works ofthe Law of Mofes can
not juftify us in the Sight of God , but that
this can only be done by fuch a Faith in Jefus
Chrift, as is produdive of good Works,) pro
ceeds, in thefe latter Chapters, to lay before
us the great Priviledges which are given us by
the Chriftian Difpenfation , fuperior to thofe
of Mofes s Law, and which are proper and pe
culiar to this laft and beft Covenant.
Amongft thefe, he more particularly infills
on the valuable Helps and Affiftances, which
we receive from The Holy Spirit of God, and
by which He furthers and promotes the great
Work of our Salvation. This Confideration is

288 Sermon the Twelfth.
is the Subjed of a great Part of the Chapter,
from whence my Text is taken; in which he
obferves at v. 9. That if fo be that the Spirit
of God dwell in us, we are then not in the Flejh,
hut in the Spirit: That if we have not the Spirit
of Chrift, we are none of his: That if the Spirit
of him, that raifed up jefus from the dead, dwell
in us, he that raifed up Chrift from the dead, Jhall
alfo quicken Our mortal Bodies by his Spirit that
dwelleth in us : That as many as are led by the
Spirit of God, are the Sons of God: That we have
not received the Spirit of Bondage again to Fear,
but we have received the Spirit of Adoption ,
whereby we cry, Abba, Father : And, That if by
the Spirit we mortify the Deeds ofthe Body, we
Jhall live.
Upon this Occafion of enlarging on the ma--
ny good Offices, which we receive from The
Spirit of God, he goes on to run a Compari-
fon between the evil Effeds and Confequences
ofthe Flefh, and thofe advantageous ones of
the Spirit, as they are oppos'd to each other.
He obferves, that as thefe two Principles are
the Influences and Condudors of every pri
vate Chriftian ; And as every Man gives him
felf up to be led by the One or the Other, fo
their refpedive Tendencies are very different,
and the Confequences, in which they termi
nate, of a diredly contrary Nature. The One
Principle of Adion leads Men into the Practice of

Sermon the Twelfth. 289
of all Purity and Holinefs ; The Other immer-
ges them in Impiety and Uncleannefs. They
that are after the Flejh, faith he, v. j-. do mind
the Things ofthe Flefh ; but they that are after
the Spirit, the Things ofthe Spirit.
And as their Pradices are thus different,
the Confequences arifing from them muft be
fo likewife. For, he tells us, v. <$. and onward,
To be carnally minded is Death, but to he ffiri-
tuatly minded is Life and Peace. The carnal
Mind is Enmity with God; for it is not fubjecl
to the Law of God, neither indeed can be. They
who are in the Flejh, cannot pleafe God. And,
if we live after the Flejh, we fhall dye ; but, if
thro' the Spirit we mortify the Deeds ofthe Body,
we pall live.
But, tho' thefe Confiderations are of great
Weight, and Moment to us, and ought to en
courage us in the Purfuit of our Duty in all it's
Branches, yet there is One Confolation more,
which we may derive from The Spirit of God,
and which flows from Him as its Fountain ;
and that is, That Teftimony and Affurance,
which he gives us, which he imparts to our
Minds, and which he communicates to our
Knowledge, that we are in a State of Favour
and Acceptance with God ; that he looks on
us as his own Sons, and hath received us as
Heirs of his Promifes by Adoption. T This

290 Sermon the Twelfth.
ThisTeftimony of The Holy Spirit, imparted
to God's faithful Servants, is what St Paul, in
the Text, makes exprefs mention of, telling
us, that The Spirit itfelf {i.e. The Spirit of
God, or, God The Holy Ghoft) beareth Witnefs
with our Spirit, that we are the Children of God;
And, in the preceding Verfe, that we have re
ceived the Spirit of Adoption, whereby we cry,
Abba, Father.
What this Teftimony of the Spirit here
mentioned, is; What Nature it is of; In What
manner it is convey'd ; and What Degrees of
Affurance we may found upon it, fhall be
the Bufinefs of my prefent Difcourfe largely
and explicitly to lay before you. In this Place
only it may be proper to take Notice, that it
is probably the fame Adion with that which
is mention'd in other Parts of Scripture, and
attributed to The Holy Spirit, under the Name
and Title of Sealing us to Salvation. So in the
firft Chapter to the Ephefians, v.i 3 &c. St Paul
fpeaks of our being feal'd with that Holy Spi
rit of Promife, which is the Earneft of our Inhe
ritance, until the Redemption of the purchas'd
Pofteffion, unto the Praife of the Glory of God.
In the Fourth Chapter of the fame Epiftle,
v. 30th, he cautions us not to grieve the Holy
Spirit of God, by which we are fealed unto the
Day of Redemption. Again, in the Second to
the Corinthians, (Ch.i. v. 22.) he tells us, that God

Sermon the Twelfth. 291
God bath fealed us, and given ns the Earneft of
The Spirit in our Hearts. And Laftly, in the
Fifth Chapter of the fame Epiftle, at Verfe
fhe fifth, he affirms, that God hath given us the
Earneft ofthe Spirit. All thefe Expreffions
here us'd, of our being fealed by the Spirit, and
receiving Him as an Earneft, and Pledge of our
Salvation, are no more than explicative of
what, in the Text, is call'd, The Witnefs of The
Holy Spirit, in Conjunction with our Spirit, that
we are the Children of God.
The Dodrine therefore, which refiilts from
thefe Paffages of Scripture, is This; That God
doth often fend his Holy Spirit into the Hearts
and Minds of his faithful and true Servants ;
by Which Holy Spirit they have a more cer
tain and folid Affurance, (which may be call'd
an Earneft, a Token, or Pledge,) that they are
in a State of Favour and Acceptance with God;
and, if they perfevere in well-doing, that they
fliall finally be fav'd ; Or, to give you the Do
drine in other Words, That, when Men be
come truly perfwaded, that the Promifes of
God contain'd in the Holy Scriptures, fhall be
fulfill'd in the Salvation of the Faithful; —
and, in Confequence of this Faith, do fincere-
ly endeavour tb pleafe him in all good Works,
that fuch his Servants may not faint in welt
doing, may not ftagger in their Faith, nor draw
back from Piety and Virtue, God fends into
T 2 their

292 Sermon the Twelfth.
their Hearts the Influences of his Holy Spirit ;
This is given them as a Token and Pledge :
By this they have fure Evidence that God hath
adopted them for Sons, and made them Heirs
of eternal Life; By This He feals and con
firms to them his Promifes, and gives them an
Affurance of their future Salvation.
This is the plain Dodrine refulting from
thefe obfcure Paffages of Scripture ; A Doc
trine, which as it hath been but feldom treated
of, and generally not well underftood, I fhall
take this Opportunity to explain it, as far as
the Holy Scripture gives us an Infight into it.
The Motives to my fo doing are confide
rable and weighty. For, as this Dodrine con
cerning the Affurance of their Salvation, which
the Faithful receive from The Spirit of God,
is very full of fpiritual Confolation, if rightly
underftood, and prudently apply'd; fo the
Miftakes and Errors, into which Men eafily
fall with relation to it, have produc'd very ill
Confequences in the Minds and Confciences
of thofe mifguided Chriftians.
To be affur'd by the infallible Spirit of God,
and to receive this Divine Teftimony, that we
are in a State of Salvation, — that God hath
adopted us for Sons, — and that the Crown
of Glory muft affuredly be our Portion, is cer
tainly the greateft Comfort, that can be ob
tained on this Side the Grave ; and can be ex
ceeded

Sermon the Twelfth. 295
ceeded only by the adual Enjoyment hereaf
ter of what we have here this Foretafte and
Affurance. The Certainty of our being the
adopted Sons of God, the declar'd Heirs of
Blifs, and eleded by our heavenly Father to
the Glory that fhall hereafter be reveai'd, is
the moft ravifhing Profped that can lie before
us, and muft raife our Imaginations to the
higheft Felicity. In the Purfuit of our Duty,
and in the Exercife of good Works, it is a great
Encouragement to us, that we have the very
Hopes of being fav'd, and even a Chance for
Eternity. How much more comfortable muft
it be, to receive an Earneft of it from God,
and to have the Teftimony of The Holy Spirit
to put us beyond all the Fears and Apprehen
fions of lofing it !
But, as comfortable as this Dodrine is, when
rightly underftood, and prudently apply'd, the
Miftakes and Errors,into which Men are liable
to fall with relation to it, are no lefs fatal and
dangerous ; and, no Doubt, have prov'd de-
ftrudive to a great Number of Souls.
For, fome good Men, who have endeavour'd
to live in fuch a manner as to be acceptable
to God, — and, upon that account, have been
apt to think well of themfelves, being withal
Men of warm Imaginations, and lively, fan-
guine Conftitutions, have been indued to be
lieve, that they have obtain'd this Teftimony
T| of

294 Sermon the Twelfth.
pf The Holy Spirit to their Salvation, — have
concluded, that They have receiv'd this Tefti
mony from God, — and are poffefs'd of this
Token and Pledge of Felicity. Upon this vain
Prefumption, and upon no better Grounds
than the Suggeftions of a lively Fancy, they
have been fatally mifled into Sloth and Secu
rity ; have g«own remifs in their good Works;
and have mifs'd of Salvation, merely by an
over -weaning Confidence of being in that
State already.
On the Other hand, Some good Men, be
ing of a more melancholick and phlegmatick
Temper, and in whofe Conftitutions Fear is
the moft predominant Paffion, not finding in
themfelves, ( after all their good Works, and
notwithftanding their Endeavours to pleafe
God in all Things,) thefe Affurances from The
Holy Spirit in their Hearts, nor being con-
feious of this Evidence from God, are thereby
tempted into the oppofite Extream of De-
fpair ; are led to think, that they are not in
the Favour of God, nor in a State qf Salva
tion; and that, notwithftanding their good
Endeavours, they fliall finally perifh, becaufe
deftitute of any Token of Approbation from
God. Upon thefe Accounts it is become highly
ufeful truly to State this Dodrine, concerning
That Witnefs, which the Holy Spirit gives of
our

Sermon the Twelfth. zg$
our being the Children of God; both that this
Truth, Jo little underftood by the Generality,
of Chriftians, may be render'd, (as it really is)
a Matter of Confolation, and Joy to us; and
that all Miftakes in it, (which are fo highly
dangerous to Men's Salvation, as well as de-
ftrudive of their inward Peace of Mind,) may
be redify'd and obviated.
In Order to thefe Ends I fliall take the fol
lowing Method ;
Firft, to fhew the Nature of that Tefti
mony, or Witnefs, which The Spirit is here
faid, in Conjundion with our own Spirit, to
afford us, that we are the Children of God. I fhall
explain, under this Head, What this Evidence
is, and Wherein it confifts.
Secondly, I fliall enquire into the Degrees
of Certainty, which this Teftimony gives us;
How far we may fafely rely on it ; and What
Meafures of Affurance of Salvation we may
fecurely raife on it.
Laftly, from the whole Subjed, I fhall draw
a few pradical Inferences ; and improve it in
to fome Diredions for our Condud and Be
haviour. In the Firft Place then, I am to fhew the
Nature of that Teftimony or Witnefs, which
The Spirit is here faid, in Conjundion with
our Spirit, to afford us, that we are the Chil
dren of God; and under this Head to explain,
T 4 What

295 Sermon the Twelfth.
What this Evidence is, and Wherein it con-.
lifts. The Nature of this Teftimony of The Holy
Spirit to our being the Children of God, doth
Not confift, (as fome Enthufiafts, and they too
of our own Nation have fuppos'd,) in any inr
ternal and adual Voice and Oracle from The
Holy Ghoft, affuring them that their Sins are
forgiven, — that they are in a State of Perfe
ction , — that they are above a Capacity of
Sinning, — and that they cannot fall from
Grace. Such Suggeftions as thefe, to which
our Quakers pretend, are more likely to pro
ceed from Evil Spirits, in order to feduce Men
into a blind-fold Security, than from The Spi
rit of God, who always urges Men to Perfe-
verance. The exprefs Voice of, [ Son, be of
good Cheer, thy Sins are forgiven thee,'] hath
never been direded to any Perfon whatfoever
fince the Time that The Lord of Life, (who
only hath Power to forgive Sins , and to pro
nounce them forgiven,) hath left this Earth.
This Method therefore, cannot be the Tefti
mony of The Spirit alledg'd in the Text ; Both
becaufe it hath no Foundation in, or Warrant
from Scripture; and is fo apparently unfafe,
and dangerous to be rely'd on.
Nor farther, are we to found this Tefti
mony of The Spirit merely on the Reports of
pur own Judgments, or rely on thofe Intelli
gences,

Sermon the Twelfth. 297
gences, which we may receive from our own
Underftandings. Our Self- Love and Fond-
nefs, and that partial View in which we ever
fee our own Adions, may impofe on our Con
ceptions, and become a falfe Guide to us. It
is very poffible that our Thoughts may in
cline us to believe, thac we are poffefs'd of
this Witnefs, and that our Hearts may not con
demn us ; and yet, at the fame Time, God may
condemn us, who is greater than our Hearts, and
knoweth all Things. Prejudices and Paffions,
Fancy and Affedion, Error and Illufion, may
be, and often are miftaken for the Suggeftions
of God's Holy Spirit; and under that View,
pafs into our Judgments, and lead us to De
ftrudion. It is very poffible, that we may take
Boldnefs for Peace, unreafonable Confidence
for certain Security, and an Hardnefs of Heart
for Strength infus'd into us by The Holy Ghoft.
Our Underftandings may fay, Peace, Peace,
when there is no Peace ; and the Waters of
the Sea may be much troubl'd, when it's Waves
do not caft up Mire and Dirt. Ignorance of
our Duty, Negligence in performing it, Tem
per and Natural Conftitution, Humour and
Complexion, have all, in their feveral Ways,
a confiderable Effed and Influence on bur
Judgments : And therefore, it cannot be fafe
to repofe Confidence in the Reports merely,
which our Judgments make, relating to our
being

298 Sermon the Twelfth.
being poffefs'd of this Witnefs ofthe Holy Spi
rit, that we are the Children of God.
Nor, Laftly, is it fafe to acquiefce in the Re
ports of our Confciences relating to this Mat
ter. Thefe indeed are not altogether fb liable
to Error, as our mere Judgments are; but may
be fuppos'd to be more faithful and impartial
in their Accounts. Yet, even thefe, in fome
meafure, follow the natural Temper of Men,
and make the more favourable, or more dread
ful Reports, as their Owners are more, or lefs
inclin'd to be fanguine or melancholy. Upon
this Account, our mere Confciences cannot be
fafely depended on in an Affair of this Con
fequence , Whether we have this Teftimony
of The Spirit, or not.
And,with refped to the Infufficiency of both
thefe Evidences, of our Judgments, and Con
fciences, it muft further be obferv'd, that the
Text tells us, that the Witnefs which The Holy
Spirit gives of our being the Children of God, is
a Witnefs diftind from that, which our own
Spirit, (or, our own Judgment and Confcience,)
gives ; and which is fuppos'd to be join'd with,
and confirmative of our own Spirit. The Spi
rit, it is faid, beareth Witnefs with our Spirit :
So that here are plainly imply'd Two diftind
Teftimonies; The One, which is given by Our
Spirit, i.e. by our Judgments and Confciences;
The Other, by The Spirit of God, agreeing and
con^

Sermon the Twelfth. 299
confenting thereunto. For this Reafon there
fore, the Reports of our Judgments and Con
fciences, cannot be judg'd to be the fame with
the Teftimony of The Spirit, becaufe, upon
this Suppofal, this would in Fad, be but One
Teftimony ; which yet the Text hath declar'd
to be double, and to proceed from Two di
ftind Principles and Spirits.
But, it will be ask'd, If this Teftimony of
The Spirit to our being the Children of God, be
not convey'd to us by an internal Voice, nor
can fafely be colleded from the Perfwafions,
Either of our Judgments or Confciences, (as
it hath been fhewn it cannot , ) After What
Manner then are we to colled, and be affur'd
of it? and by What Signs will it appear, that
we have this Teftimony ?
It is anfwer'd, that there is but One certain
Sign, and but One infallible Token, that we
have this Witnefs from The Spirit, that we are
the Children of God; and that is to be taken from
the Fruits of The Spirit, — from that Faith
and Holinefs, which He produces in us. If the
Courfe of our Lives, and the Tenour of our
Adions be fuch, as is agreeable to that Gui
dance and Diredion , which The Holy Spirit
fhould have over us, we may be affur'd, that
we have his Evidence, and may fafely depend
on it, that we are the Children of God. If wo
fteadily purfue our Duty, ftridly adhere to
Virtue,

300 Sermon the Twelfth.
Virtue, and allow ourfelves in the Pradice of
tio known Sin, we may be confident that fo
long we are the Children of God, and have the
Seal of The Holy Ghoft to the Day of Redemption.
Our Adions therefore, are the only Tells of
this Witnefs of The Spirit : The Prefence of
The Spirit can be only known by it's Fruits :
And if the Effeds ofThe Holy Ghoft, (i.e. found
Faith, and fincere Holinefs) be wrought in us,
we may be affur'd, that with the Evidence of
our own Spirit we have that of God's likewife.
It is vain and abfurd to imagine, that we
can be feal'd to Salvation by The Spirit of God,
at the fame Time that our Works are diredly
contrary to The Spirit. If we will believe St
John, He only is righteous, that doth Righteouf
nefs ; and, if ever The Holy Spirit bear Witnefs
that we are the Children of God, it can only be
at thofe Times, when we are difcharging to
wards God the Duties proper to Children, Fi
lial Love, Imitation, and Obedience.
The plain Expofition then of this difficult
Text amounts to this ; The Spirit of God, (that
is, the Fruits, the Effeds, and Produce of The
Spirit oi God,) wherever they are found, and
in whomfoever they difcover themfelves, do
jointly bear Witnefs with our Spirit, (our
Heart, and Underftanding,) that we are the
Children of God ; are adopted to Salvation,
and determin'd to eternal Life. And

Sermon the Twelfth. 301
And, whereas we interpret The Spirit in this
Text, by the Fruits and Effeds of it, ( which
may, at firft Hearing feem harfh and ftrain'd,)
it muft be remember'd, that in a great Variety
of other Paffages in the New Teftament, the
Name, and Perfon of The Holy Ghoft, is put to
fignify thofe Gifts, Graces, and good Works,
which flow from Him. Such are all thofe
Parts of the New Teftament, in which The
Holy Spirit is faid to be given in Meafure, or
without Meafure ; to be poured out on Men ;
to be quenched, and the like ; All which Paf
fages do evidently relate, Not to the Perfon
of The Holy Ghoft, ( for That cannot be faid
to be extinguifh'd, or to be poured out,) but
only to His Fruits and Effeds. After the fame
manner is The Spirit to be underftood in this
Text. They are the Fruits ofthe Spirit, (our
good Adions,) that give Evidence to our be
ing the Children of God, or ground a reafbnable
Hope of our future Salvation.
Thus have we feen What that Teftimony
of The Spirit is, by which we may be certified
of our being the true Children of God; namely,
that it is the Evidence of The Spirit, taken
from our good Works, as a fure Mark and
Proof, that we are purfuing the Way of Hea
ven. But, it will be ask'd, Is this Evidence from
our Works infallible, and to be depended on?
Can

302 Sermon the Twelfth
Can the Juft Man, from thefe his good Adions,
and from the Affurance which they give him,
of his being aduated by God's Holy Spirit^
raife from thence a certain Security that he
Ihall be faved? Is there no Room to doubt
of it; and is it unqueftionably certain, that this
Evidence of The Spirit, will carry him to Life?
It is for the fake of anfwerjng this Qiaeftion,
that I go on
In the Second Place, briefly to enquire into
the Degrees of Certainty, which this Tefti
mony gives us ; How far we may fafely rely
on it ; and What Meafures of Affurance of Sal
vation we may fecurely raife fram it.
It is neceffary to give the cleareft Solution
of this Matter, becaufe the relying too much
on this Evidence of The Spirit to our being
the Children of God, hath produc'd very ill
Confequences on many Men's Pradices, and
hath flacken'd their Vigour in their; Profecu*
tion of good Works. For, fuch juft and up
right Perfons , upon comparing their Works
with, (the only Rule of our Works,) the Word
of God, and finding that they have been agree
able to it ; and being, by this Teftimony con-
vinc'd, that they are the Children of God, in
a State of Salvation, and have the Evidence
of The Holy Spirit to affure them of it; they
have hence concluded, that, as the Evidence
of Tlie Holy Spirit is infallible, and, as What
He

Sermon the Twelfth. 303
He attefts muft neceffarily come to pafs, fo
they themfelves muft be fure, and certain of
Salvation ; — That, having this Evidence of
The Spirit, they cannot fail of it ; and, that,
as fure as The Spirit is true, fo certain is their
future Salvation.
This Prefumption of a Certainty of being
fav'd, in Conformity to the prefent Evidences
of our being in a State of Salvation, hath been
the Parent of Negligence and Sloth in the
Exercife of their Duty; hath taken off from
that Diligence and Steadinefs which they for
merly pradis'd; and hath hindered Men from
fuch a final Perfeverance, as God expeds and
requires at our Hands.
Never were the Cautions, which St Paul
hath given us, [Let him that thinketb he ftand-
eth, take Heed leaft he fall; — and, Be not high-
minded, but fear,] more proper and feafonable,
than upon this Occafion, and to Men in thefe
Circumftances. The Evidence which The Spi
rit gives to our being God's Children, and in
a State of Salvation, is indeed fure and cer
tain for the prefent Time, and our Condition
at this Jundure ; but, it cannot be thought
to warrant us, that we fhall for ever be fo, , or
give us an Earneft and Affurance, that, for
the remaining Part of our Lives, we fhall in
fallibly continue in the fame State. A righte
ous, faithful, and regenerate Perfon may con
fident! V

304. Sermon the Twelfth.
fidently affure himfelf, that whilft he continues
to be fuch, he is in Favour with God, and an
Heir of eternal Life ; but this is no Affurance,
that he may not fall off from this State, - may
not lapfe into Sin, -and may not, by for
feiting his Holinefs, forfeit withal the Secu
rity of his Salvation.
We are all of us very fenfible, that there is
no abfolute Security from Sinning. If then
every Man be liable to Sin, no Man can affure
himfelf that he fhall not Sin ; and confequent
ly no Man can be infallibly certain that he fhall
attain Salvation.
St Paul indeed fpeaks very confidently, and
with the utmoft Affurance of his own eternal
Salvation, and delivers himfelf inTerms, which
put it beyond all Doubt. Thus, [2 Tim. Cb.$.
v. 7, 8.] he fays, / have fought a good Fight, I
have finijhed my Courfe, I have kept the Faith :
Henceforth there is laid up fir me a Crown of
IRighteoufnefs, which the Lord, the righteousjudge
Jhall give me at that Day. But, if we look
back to the preceeding Verfe, we fhall find,
that this was fpoken but a very fmall Time
before his Suffering Death; For he there tells
us, He was then ready to be offered, and the Time
of his Departure was at hand; And therefore,
feeing his Courfe was fo near run out, and the
remaining Stage of his Journey was fo fhort,
he might be allow'd the Affurance of his Sal
vation.

Sermon the Twelfth. 305"
vation. But, this is riot the Cafe of ordinary
Chriftians; nor can it reafonably be drawn in
to a Precedent and Example for us. We know
notat what Diftance our Period of Life is fet :
We know not how many Temptations we have
ftill to encounter; and therefore, We know
not, but we may yet fall, and be depriv'd of
this Evidence, which at prefent we are pof
fefs'd of.
Nay, it is obfervable, that even the fame
St Paul himfelf, in the former Parts of his Life,
and at the Diftance of fome Years before his
Diffolution, expreffes himfelf with much Un
certainty as to his future Salvation ; and gives
us to underftand, that he thought it poffible
at leaft, that he might mifs the great Prize of
eternal Life. For, fo he tells us, [i Cor. 4. 4.]
Tho' I know Nothing of my felf, (i.e, am not con-
fcious of any juft Caufe, that fhould exclude
me from Salvation,) yet I am not hereby jufti
fied; but he that judgeth me is The Lord. And,
in another Part of his Writings, he tells us, that
whilft he was preaching to , and faving others ,
it might poffibly come to pals, that he himfelf
might be a Caft -away.
In a Word, The Affurance which we have
of eternal Life, from this Evidence of The Spi
rit at prefent, is not abfolute, but conditional
only ; i. e. it is no otherwife certain, and infal
lible, than as we perfeyere in our good Works,
U and

306 Sermon the Twelfth.
and continue ftedfaft unto the End. All the
infallible Certainty that we can have in this
Matter, is, that our Fulfilling God's Will, puts
us in a State of Acceptance with him ; and, as
this may be known to us by the Evidence of
our Works, fo, if we continue therein, and
do not deviate from our Duty, we may have
an unerring Affurance, that we fhall finally be
fav'd. But, on the other hand, the prefent
Teftimony of The Spirit to our Salvation, can
be no fufficient Warrant, and Security for our
future Behaviour ; — is not to be depended
on, as what will neceffarily engage us to Per-
feverance ; but, as long as it is poffible for us
to fall from Holinefs, fo long is it poffible, that
we may fall from all Degrees of Affurance,
(nay even from all Degrees of Hope,) of eter
nal Blifs.
But, I haften, in the Laft Place, to draw
from this Difcourfe fome pradical Inferences;
and to improve this Subjed, into fome proper
Diredions for our Condud and Behaviour.
Firft then, Since this Witnefs of The Holy
Spirit to our being the Children of God, is found
ed folely upon the Agreement of our Works
with the Laws of God, and upon our producing
the Fruits of his Holy Spirit, Let this Confi
deration incite and provoke us to the Exer
cife of thefe Works, which muft be follow'd by
this comfortable Witnefs and Affurance of
Salvation.

Sermon the Twelfth. 307
Salvation. If the Refleding on having done
our Duty, can infpire us with a Certainty, that
we are in a State of Salvation, Who is fo blind
as not to fee the Obligations under which he
lies to perform his Duty, and to make himfelf
happy in the Affurance of a glorious Immor
tality? If the Pradice of Virtue can produce
a Certainty of a Reward, is not that Man in
fatuated, who will not be at the Pains of ob
taining this unfpeakable Satisfadion by thePra-
d:ice of Virtue ? If good Works be neceffary
to affure us of Heaven, is it not obvious, that
it is our neceffary Intereft to profecute good
Works? And, if the whole Complex of Chri
ftian Virtues be a fure Means of making us the
Children of God, is it not the Highth of Folly
to content ourfelves with but a few, or per
haps none of them at all ? Surely, the Negled
of fuch Exercifes can refult from no other
Caufe, than either a wilful Ignorance of the
Bleffednefs of a future Life, or a fupine Care-
Iefsnefs and Undervaluing of it's Enjoyments;
either of which Caufes is altogether unwor
thy of a Man, and a Shame to any Being that
is rational. But, Secondly, The ferious refleding on the
great and manifold Privileges , to Which we
are entitled by our being the Children of God,
ought to have it's juft Weight with us, towards
fpurring us on to that only Method, by which
U 2 we

308 Sermon the. Twelfth.
we become God's Children, the bringing forth
the Fruits of The Spirit. We are inform'd, in
the Verfe which immediately follows the Text,
•that if we are the Children of God, we are then
Heirs ; Heirs of God, and joint Heirs with Chrift.
What more valuable Poffeffions can we defire
to inherit, than thofe, which our Saviour is
.gone before to prepare for us ? On what can our
Hearts be more delightfully fix't,than on thofe,
where true Joys are to be found?
The Land of Canaan, — a Land of Olive-
yards, and Vine-yards, — a Land flowing with
Milk and Honey, is indeed reprefented in Scri
pture as a Type (but furely a very faint, diftant
and imperfed: one,) of thofe heavenly Man-
fions, whofe Inheritance is ours by a like irre-
verfible Promife. The Defcriptions of this In
heritance, which are communicated in holy
Writ, are but fo many Metaphors taken from
fuch Things of this World, as do moft force-
ably ftrike our Imaginations, rather to raife
our Ideas of their Magnificence and Grandeur,
than to give a juft Account of what they really
are in themfelves. And St Paul feems to have
done moft Juftice to thefe Rewards, when he
entitles them fuch, as Eye hath not feen, nor
Ear heard,' nor hath enter d into the Heart of
Man to conceive. If fo valuable be the Inhe
ritance, to which we acquire a Title by the
Evidence of the Holy Spirit that we are the
Children

Sermon the Twelfth. 309
Children of God, we muft prove the moft un
pardonable Traytors to ourfelves, and our own
Interefts, if we omit any Means by which this
Title may be pu'xhas'd.
Laftly, Let us be careful to avoid the two
fatal Extreams mention'd in the Introdudion
to this Difcourfe, and into which the Unwari-
nefs of Men hath often betray'd them, by their
wrong Judgment of their own State and Con
dition, with relation to this Evidence of God
The Holy Ghoft. Let thofe, who are fo happy
as to be poffefs'd of this Teftimony, give God
the Glory of it, — impute it to it's proper
Caufe, the Divine Mercy, — improve it to their
Furtherance in Piety, — and be excited to per-
fevere,'till their Affurance fliall be loft in adual
Fruition. On the other hand, Let thofe, who
upon Examination, do not feel this Degree of
Certainty, not be thereby tempted to Difquiet
orDefpair, not think the worft of themfelves;
but join their Endeavours after it with their
Prayers to God for it ; confiding in that Pro
mife, which St Paul hath convey'd to us, that
We Jhall all, in due Seafon, reap the Reward, pro
vided that we faint not.

SERMON

[3H ]

SERMON XIII.
Rom. XIV. 13.
- — That no Man put a Stumbling-
block, or an Occafion to fall in his
Brothers Way.
"1 HE Prohibition given us in thefe
Words, is equivalent to that, which in
fo many other Paffages of Scripture,
is exprefs'd by the feveral Terms of
giving Scandal, and of caufing Offence to a weak
Fellow Chriftian, in fuch a manner, as, by the
Influence of our Example, he may be led into
Sin, contrary to his Confcience ; or, at leaft,
ad with a doubting Confcience, which is alfo
committing a great Sin.
The Subjed of this Chapter will, in fome
meafure, let us into the Scope ofthe Duty in
join'd us in the Text. The Converts to Chri
ftianity confifting partly of Jews, and partly
of Gentiles ; and each of thefe retaining ftill
a good Liking to fome of the Rites and Ob-
U 4 fervances

312 Sermon the Thirteenth.
fervances of thofe Religions they had fo lately
deferted; — hence it unavoidably came tp
pafs, that the refpedive Adions of One Par
ty, would give Offence, and Scandal tp thofe
of the Other Side. The One, would abftain
from the Ufe of certain Sorts of Meats, as be
ing, to their weak Confciences, unclean and
profane ; The Other, would indifferently and
promifcuoufly eat of all Kinds, as being fen
fible of their Chriftian Liberty, and as know
ing that to the pure all Things are pure. Some
would more ftridly and confeientioufly ob
ferve a fix'd and periodical Day; whilft Others,
thinking every Day alike, made no fiich Di-
ftindion. Some wpuld refufe that Meat, which
they knew had been offer'd in Sacrifice to an
Idol, as conceiving that it was thereby pro-
fan'd, and that in the Ufe of fuch Meats they
fliould tacitly communicate with Idols and De
vils; but Others, being perfwaded in their Con
fciences, that an Idol is Nothing, ( i. e. as the
Jewijh Writers fay, is no Creature of God, was
not produc'd by the Maker of all other Beings,
but is the fole Device and Creature of Men,)
and that they did not in this Adion, defile
their Confciences, freely and without Scruple
allow'd themfelves to eat of fuch Kinds of
Meats. Thefe Differences in their Pradices, ( tho'
in themfelves no ways culpable, becaufe pro
ceeding

Sermon the Thirteenth. 313
ceeding on either Side from the Didates of
their Confciences,) accidentally became highly
blameable; the Pradices of both becoming a
Snare and a Trap , and adminiftring an Oc
cafion to fall, to feveral weak Brethren ofthe
oppofite Opinion. For, a Chriftian, whofe Con
fcience was not entirely fatisfied in relation
to fome of thefe Pradices, (as the Eating, for
Inftance, of Meats that had been offer'd in Sa
crifice to an Idol,) feeing another Perfon eat
them without Scruple, of whofe greater Know
ledge, and unblemifli'd Sandity he had con
ceiv'd a great Opinion, — he would be indued
to do the fame merely by the Authority ofthe
Other's Example ; and thus be led into Sin
himfelf, by the Snare accidentally laid in his
Way. To remedy this Evil, ( which is term'd the
giving Scandal, and Offence, and the putting a
Stumbling-block and an Occafion to fall in the
Way of another,) St Paul in the firft Place fully
afferts the Liberty of Chriftians in all indiffe
rent Things whatfoever; and pronounces, that
we may freely make Ufe of all Things, if our
Confciences are fo fatisfied, and acquiefce in
their Lawfulnefs, (fo much being the plain Im
port of what he delivers at Verfe 14, I know
and am perfwaded by The Lord Jefus, that there
is Nothing unclean in itfelf; but to him that
efteemeth any Thing to be unclean, to him it is
unclean.

314- Sermon the Thirteenth.
unclean. And again, Verfe 20, All Things in
deed are pure ;) But withall the Apoftle, in the
next Place acquaints us, that altho' a Man's own
Confcience be well fatisfied ofthe Lawfulnefs
of fuch Adions, and fo he might fafely ven
ture on them as to himfelf, yet he ought, in
Charity, to refrain and abridge himfelf of that
Part of his Chriftian Liberty, if it give Offence
to his Brother's weak Confcience, — if it be
come a Means of enfharing him into Sin, —or
give him Occafion to ad That with a doubting
Confcience, which He ads with a right and
well-inform'd one.
This is the Diredion of the Apoftle in the
Words of my Text, and fome ofthe following
Verfes ; Let no Man put a Stumbling-block, or
an Occafion to fall in another's Way . But, if thy
Brother be grieved with thy Meat, thou walkeft
not charitably. Deftroy not him with thy Meat,
for whom Chrift died. For Meat, deftroy not the
Work of God. All Things indeed are pure ; but
it is Evil for that Man who eateth with Offence.
And Laftly, It is good neither to eat Flejh, nor
to drink Wine, nor any Thing whereby thy Brother
ftumbleth, or is offended, or is made weak.
From this Enquiry into the Scope of the
Author, You may have fome, not altogether
imperfed, Notion, Wherein confifts the Na
ture of the Sin hereby forbidden; namely,
that we are prohibited thofe feveral Kinds of

Sermon the Thirteenth. 315-
of Adions, which are in themfelves indiffe
rent, and in the Ufe of which our own Con
fciences would freely permit us, but which
would,yet, give Occafion of Offence to weaker
Brethren , and be a Means of leading them
into what muft be a Sin in Them, as being
what their Confciences are unfatisfied and
doubtful in.
Our Chriftian Liberty is to be wav'd, and we
are not to allow ourfelves the Exercife of fuch
Adions, as we ourfelves judge to be lawful,
if fuch our Pradice lead other Men into Sin,
and tempt them to do the fame Thing, whilft
they are not convinc'd, that it is lawful to
them. This is the Offence here forbidden by the
Name of giving Scandal, or offending our weak
Brother. But, fince the Nature of this Sin of
giving Scandal feems not to be rightly under
ftood generally ; Since fome Men have repre
fented it in very different Colours from thofe,
in which the holy Scripture deferibes it ; and
fince fome Miftakes, founded on thefe Mifre-
prefentations of it, in Matters of great Con
cernment, (even no lefs than that of Church-
Communion,) have been receiv'd, maintain'd
and grown popular ; _ I fhall take Occafion
from the Words now read, truly to State the
Nature of the Sin here prohibited ; to fhew
at large?What it is to giye Scandal and Offence ;
and

3 1 6 Sermon the Thirteenth.
and thereby to redify thofe common Miftakes,
which have been receiv'd concerning it, in re
lation to Men's Communion with the efta
blifli'd Church.
The Word 2jc«i/<P<*Aoi/, from whence the En-
glifli Name of Scandal, or Offence is deriv'd, is
us'd almoft only in the Scriptures, and is fel
dom, or never, found in that Senfe in any Wri
tings but the facred. In the Greek Tranfla-
tion of the Old Teftament it fignifies fome
times a Trap, or a Snare, which Men make ufe
of to catch any Prey : Sometimes it fignifies
any Impediment, Obflacle or Hindrance, which
is lay'd acrofs a Road or Way, by Means of
which the Traveller is detain'd and flopp'd
from purfuing his Journey, 'till that Obflacle
be remov'd ; And among other fuch Obftacles,
it more particularly denotes thofe fliarp Stakes,
either of Iron or Wood, which in Time of
War, Men us'd to fet up, either in Fields or
Roads thro' which their Enemies were to pafs,
in order to wound or annoy them, and by gall
ing their Feet, to retard their March ; And,
Laftly, Sometimes it denotes fuch a Stone or
Block in the Way, over which Men would ne
ceffarily flumble and fall, if their Sight be not
good, or if they walk in the dark.
Thefe are the proper and natural Significa
tions ofthe Term Scandal, as it occurs in the
Old Teftament : And being from thence bor-
row'd

Sermon the Thirteenth. 317
row'd and made Ufe of by the Writers of The
New Teftament, it there occurs in a figurative,
metaphorical, and fpiritual Acceptation : And
it fignifies, in this fpiritual Senfe, any Adion
or Behaviour in a Chriftian, which, tho' it be
no Sin in him that doth it, (as proceeding
from a firm Perfwafion of it's Lawfulnefs,) yet
may, by Mifacceptation, be Occafion of Sin in
another Perfon. Scandal, in this Senfe, is the
Doing fuch a Thing, as fhall lead another Man
into Sin, and the laying before him a Stum
bling-block, by which he falls into an evil
Adion. In farther treating this Subjed, I fhall ob
ferve the following Method;
Firft, I fhall point out the feveral Ways
and Methods, in which this Scandal or Offence
is given, or taken.
Secondly, I fhall endeavour to defcribe the
great Mifchief and Sinfulnefs of giving this
Scandal, and of adminiftring Occafion to a
weak Brother of Sinning.
Laftly, I fhall lay down fome prudential
Rules for our Behaviour, in order to prevent
our giving Scandal ; redifying by the Way,
fome popular Miftakes which have been en
tertain'd concerning the Nature of Scandal,
and which relate to our Communion with the
Eftablifli'd Church.
In the Firft Place then, I am to point out the

318 Sermon the Thirteenth.
the feveral Ways and Methods, in which this
Scandal or Offence is given, or taken.
Scandal may be given either knowingly, in
tentionally and willingly, or undefignedly and
by mere Accident. It is given intentionally
and willingly, when by Precept, by Counfel,
by Perfwafion, by Gifts, by Authority, or by
any dired Method of influencing another, we
lead him into Sin, and occafion his Wicked
nefs. Thus, when Balaam inftruded King
Balak to caft a Stumbling-block before the
Children of Ifrael, by tempting them with
their Daughters to commit Fornication, — to
degenerate into the fame Idolatry with them
felves, — and by this means to make God be
come their Enemy and favou rthe Caufe ofthe
Moabites, (as you will findiVamA.ji.id. com-
par'd with Revelations 2. 14.) he hereby in the
higheft Degree was guilty of Scandal, by lay
ing this Snare in the Way ofthe Ifraelites, in
which he had too great Succefs. Thus again,
when Jezebel counfell'd Ahab, deeply concern'd
at Naboth's refuting him his Vineyard, in
thefe Words [Doft thou now govern Ifrael ?] in-
finuating thereby, that as an abfolute Prince
he might poffefs himfelf of it by Violence, fhe
thereby lay'd a Scandal before him , and oc-
cafion'd all that Tragedy which follow'd in
that Affair.
Indeed, when we thus offend our Brother, by

Sermon the Thirteenth. 319
by willingly doing any Thing which will na
turally and unavoidably lead him intoSin, this
Species of Scandal is hardly to be diftinguifh'd
from an adual tempting him to it; and, as
fuch, is equally culpable and altogether as
wicked, as it would be diredly and exprefsly
to entice and provoke him to it.
But, as I faid, we may fcandalize and offend
a weak Chriftian, not only intentionally and
willingly, bnt alfo undefignedly and by mere
Accident. Thus, an unguarded Behaviour, a
loofe Expreffion, a great Freedom in the Ufe
of Meats and Drinks, may accidentally become
a Snare, and provoke another Perfon to a fin-
ful Excefs in thefe Liberties ; efpecially if the
Perfons, who give this Occafion, are Men in
any eminent Station, whofe Office gives them
Authority, whofe Place renders them confpi
cuous, whofe fuperiour Knowledge recom
mends them to the general good Liking, or
whofe Reputation for Holinefs makes them
Examples and Patterns for their Inferiors to
copy after.
One vicious Adion in thefe, or indeed an
indifferent Adion, if it be mifreprefented and
underftood to be vicious, may diffufe a gene
ral Poifon into the Pradice of others ; who
will, thereby, freely and without Scruple in
dulge themfelves in thofe Liberties, of which
they prefume they have a Precedent in One, who,

320 Sermon the Thirteenth.
who, they have Reafon to think, fhould both
Know, and Do better, were that Adion finful.
Thus we find the Behaviour of St Peter at
Antioch,{in withdrawing his Converfation from
the Gentile Converts to Chriftianity, in order
to comply with the unreafonable Prejudices
of the Jewijh Converts, who imagin'd that it
was finful to hold Communion With any Per
fons not circumcis'd, tho' they had adually
embrac'd and made Profeffion ofthe Chriftian
Faith,) gave great Offence and Scandal to many
of thofe Gentile Converts ; — occafion'd their
Revolt to Heathenifm; made them forfake
Chriftianity, return to their former idolatrous
Worfhip ; and by this mean, neceffitated that
rough Treatment, which St Paul gave that
Apoftle upon his Arrival at Antioch; — his re
primanding him, withftanding him boldly to the
Face, and giving him Place not fo much as for
an Hour ; but blaming him, as he tells us, be
caufe he was to be blamed. And of Scandal
thus undefignedly given, it muft be obferv'd,
that tho' it may be of equal Prejudice to the
Perfon receiving it, as a defign'd Scandal
would have been, yet it is not always equal
ly culpable in the Perfon, who inadvertently
gives it.
Having thus fhewn by what Methods Scan
dal is faid to be given, I now proceed to fhew
When it is taken. And

Sermon the Thirteenth. 321
And here it muft be obferv'd, that Scandal
cannot properly be faid to be taken, unlefs the
Perfon taking it, be thereby led into fome
adual Sin. He only is truly fcandalizd, in the
Scripture Ufe of the Word, who, by the Of
fence given him, is influenc'd to do fomewhat,
which he ought Not to have done. A Man
may be griev'd, or offended, in the common
Notion ofthe Word [Offended] at what he
fees another Man do ; but this, if it goes no
further, is only Grief, or Difpleafure, and Not
the Falling away, which only is Scandal. Dif
pleafure, or Diflike of an Adion, is Not, in
the Scripture Senfe, to be offended at it : And
Scandal confifts, Not in being griev'd at a fup
pos'd Crime in another, but folely, in our imi
tating and pradifing that fuppos'd Crime.
That this is the only proper Senfe of Scan
dal; — that it implies fuch an Offehce, as leads
another into adual Sin ; — and that, without
that fatal Confequence, fuch an Offence can
not properly be ftyl'd Scandal, is evident from
the Ufe ofthe Term Scandal, in all the Places
ofthe New Teftament in which it occurs ; in
all which Places it fuppofes, that it leads the
Perfon fcandaliz'd into the Commiffion of
fome Wickednefs.
So Matth. f.v. 29,30. Our Saviour fays, If
thy right Eye, or thy right Hand [axaria?^ ci\
offend thee, i.e. lead thee to Perdition, cut it off.
X So

322 Sermon the Thirteenth.
So again, Matt. n.v.6. He fays, Blefiedis he,
who is not offended in me, i. e. who is not di
verted from believing in me, by the Meannefs
of my Appearance, and the Lownefs of my
Circumftances. So again, in this very Chapter,
efpecially v. i j- and 1 6, and onwards, Scandal
is defcrib'd to be fuch an Offence, as by which
our Brother is deftroy'd. From all which it is
apparent, that Scandal cannot with any Pro
priety be faid to be taken, unlefs it adually
prevail on the Perfon taking it, to commit a
Sin in virtue of that Scandal.
And this Obfervation concerning the Taking
of Scandal, is the more worthy of our Notice
and Attention, becaufe it effedually folves and
correds one of thofe common and popular
Miftakes, which I before mention'd, relating
to Men's communicating with the eftablifli'd
Church in this Kingdom. Our Brethren Of
the Separation, taking Exception to the Ufe
of fome indifferent Things, and the Exercife
of a few Ceremonies, (the Crofs in Baptjfhi,
the Kneeling at the holy Sacrament, the Ring
in Marriage, the Ufe ofthe Surplice, and fome
others of the like Kind,) are wont to tell us,
that the Ufe of thefe Things gives them Scan
dal; that they cannot comply with thefe, be
caufe they give them Offence ; and upon this
Occafion, they ufe to objed to us all thofe
Texts of Scripture, in which we are forbidden to

Sermon the Thirteenth. 323
to fcandalize our Brethren, and to give them
Offence. But, if they would rightly confider
the Nature of Scandal, as it is defcrib'd in Scri
pture, they will eafily find that this their Ac-
cufation is entirely groundlefs, and cannot per
tinently be objeded. For, it having already
been fhewn, that Scandal is then only taken,
when it leads the Perfon taking it into the
Pradice of fome Sin , This entirely fubverts
their Charge of Scandal on us. They are not
induc'd to ufe thefe Ceremonies, becaufe we
make Ufe of them ; and therefore , are not
properly feandaliz'd, becaufe not betray'd into
Sin. Did our Ufe of thefe Ceremonies effe-
dually prevail on them to ufe them, altho",
at the fame Time, they thought them unlawful,
then indeed we fhould properly fcandalize them;
becaufe our Example would lead them into
Sin. But, as Things now ftand, and as there
is no Danger of our Brethren's Complying
with thefe Ceremonies, folely upon Account
of our Complying with them , fo, there can
be no Room ifor a Charge of Scandal on our
Side; which, as hath been prov'd, is then only
properly taken, when it prevails on a weak
Brother to commit, what, to his Judgment, is
finful. The Offence therefore which thefe our
Brethren take, at our Ufe ofthe aforefaid Ce
remonies, may indeed be properly ftyl'd Caufe-
lefs Anger, and Unreafonable Difpleafure, but
X 2 cannot

324 Sermon the Thirteenth.
cannot be intituled true and proper Scandal;
becaufe they are not indued, thro' our Exam
ple, to comply with thefe Ceremonies which
they judge unlawful.
But farther ; Scandal, it is poffible, may in
many Cafes be taken and receiv'd, and yet be
in no ways finful in the Perfon from whom it
proceeded, and who accidentally became the
Occafion of it's being receiv'd. Thus, the
Teaching and Dodrines of our Saviour him
felf, are faid in the New Teftament to have
offended and fcandaliz'd the Pharifees : Yet,
I prefume, no one will from hence charge our
Saviour with being guilty of Scandal. The
Crofs of Chrift is alfo by St Paul averr'd to be
a Stumbling-block to the Jews, and Foolifhnefs
to the Greeks : By which Paffage muft be un
derftood, that the Indignity and Shame arifing
from his Suffering as a Malefador on the
Crofs, was an Obflacle to both Jews and Gen
tiles. In both thefe Cafes, here was properly
a Scandal taken, fince both finned in not be
lieving Chrift ; But the Guilt of that Scandal
cannot reasonably be charg'd on our Bleffed
Lord ; but folely on the unhappy and ill-
founded Prejudices, which Men, fo fcandaliz'd,
had given themfelves up to.
2. I go on now to my fecond general Head;
which was, to defcribe the great Sinfulnefs and
Mifchief of giving this Scandal, and ofadmi- niftring

Sermon the Thirteenth. 315-
niftring an Occafion of Sin to a weak Brother. '
How grievous a Sin that of giving Scandal
is, ( efpecially if it be done intentionally and
willingly,) we may judge, from the Denuncia
tion which our Saviour hath made againft it,
in the Eighteenth Chapter of St Matth. v. 6, 7.
Wo unto the World, faith he, becaufe of Offences:
For it muft needs be that Offences come ; but Wo
unto that Man by whom the Offence cometh. And
whofo fhall offend one of thefe little Ones which
believe in me, it were better for him that a Mill-
ftone were hanged about his Neck, and that he
were drowned in the Depth of the Sea. The
Reafon of this fevere Denunciation is plain ;
becaufe, the Giving fuch intended Scandal, in
volves the Giver in a double and complicated
Guilt ; and he is to be deem'd the Author, not
only of his own Sin, but of that alfo which the
Other committed thro' his Occafion.
The defignedly putting a Stumbling-block
in the Way of a weak Brother, is one of the
principal Methods by which we become Par
takers of other Men's Sins, againft which St
Paul to Timothy hath fo ftridly caution'd us.
It is, indeed, the very fame Employment with
that ofthe Devil and all wicked Spirits. It is
imitating their Example, in their reftlefs En
deavours to enfhare Men into Sin, and labour
ing to catch and deftroy the Souls of our Bre
thren. X 3 This

316 Sermon the Thirteenth.
This is evidently the Crime and Guilt of
all defign'd and malicious Scandals-, which will
be the fame, with refped to him who intentio
nally lays the Snare, whether it fucceeds and
takes Effed on the Subjed of it, or no : The
Wickednefs ofthe Defign is ftill the fame, let
the Event of it be what it will ; and we are
undoubtedly punifliable for a guilty Intention,
even tho' it doth not operate according to
our Wifh.
The Malice of the Devil, when tempting
our Saviour after his Forty Days.Faft, was ne
ver the lefs, or at all more excufable, in that
it did not in Fad prevail, but was repuls'd by
the Holy Jefus. And it is obfervable, that af
ter St Peter had afferted his Deteftation of
thofe Sufferings which his Mafter had fhew'd
him he was to undergo ; After he had faid
[Be it far from thee, Lord; this Jhall not be unto
thee ; ] and, by thefe Expreffions, had endea-
vour'd to produce in him a Dread of Suffering,
and fo, in Effed, tempted him to Sin ; Our
Saviour, tho' the Temptation did not effedual-
ly enfnare him, and fo did not adually fcan
dalize him by making him fin, yet feverely
rebukes him, as guilty of Sin; Get thee behind
me, Satan, faith he [Matt. 16.V.25 &c] Thou
art an Offence unto me ; for thou favoureft not
the Things that be of God, but thofe that be of
Men. Such

Sermon the Thirteenth. 327
Such is the Guilt of intentional and defign'd
Scandal. As to that which is undefign'd, and
happens accidentally, it feems more excufable,
as not proceeding from the Will of the Giver.
There may,however,be fome Degrees of Guilt
in it, as far as it may have been occafion'd by
our Want of due Care in our Behaviour, of a
fit Caution in our Pradices, and of a prudent
Circumfpedion in our Words and Adions.
This naturally brings me to the
Laft Head of this Difcourfe ; and that was,
To lay down fome proper Rules for our Be
haviour, fuitable to the Circumftances we are
in, in order to prevent the Sin of giving
Scandal. To this Purpofe, the general Rule is, To do
Nothing that hath but the Appearance or Face
of Evil. Whether that Text of St Paul, which
in our Englijh Bible runs in thefe Words,
[Abftain from all Appearance of Evil,] be right
ly render'd, and truly imports what in this
Verfion, it feems to do, I fhall not here deter
mine. And indeed I think fzs-uv h$@» otofjj/wcT]
would more rightly have been render'd, by
[every Kind, every Sort, or every Species of
Evil : j Yet, whatever be the true Import of
that Text, it is ftill the Duty of every Chriftian,
not only to abftain from adual Sin, but alfo
from every Adion that bears any the leaft
Refemblance, or Similitude to Sin, or which
X 4 others

328 Sermon the Thirteenth.
others apprehend or judge to be unlawful.
This is the moft general Rule that can be gi
ven for our Condud. And, if we abftain from
every Thing, which is either really finful, or
by a weak Brother may poffibly be conftrued
to be finful, we may then be confident, that
we cannot give Offence,
And this Rule is agreeable to the Diredion,
which St Paul hath given, with relation to that
Offence, which gave Occafion to all his Wri
tings on this Subjed; the Eating of Meats that
had been offer'd to Idols. He determines, that
to the pure all Things are pure; and, that a Chri
ftian might fafely eat of all fuch Meats, pro
vided he were firft fatisfy'd in his own Con
fcience of the lawfulnefs of it. But, with re
fped to the weak and unfatisfy'd Brother, and
who might be enfnar'd by this Liberty which
others took, He advifes his Chriftian tp ab
ftain from that Freedom ; — to wave his Pri-
viledge and Right; and to recede from his Li
berty, in Charity to the other's Soul. If Meat,
(faith he, 1 Cor. 8.13.) make my Brother to of
fend, I will eat no Flejh while the World ftandeth,
left I make my Brother to offend.
Next to this Rule, of abftaining from any
Pradice which may give Offence and Scandal,
it is our Duty not to infift rigoroufly on Chri
ftian Liberty ; but to be as complying, as we
fafely may, with the Infirmities and Weak neffes

Sermon the '.Thirteenth. 329
neffes of our Brethren. When fuch their Doubts
and Scruples arife from an erroneous and not
well-inform'd Confcience, we ought, in Chari
ty, to lend our Hand to their better Informa
tion ; — to pity their Weaknefs, as proceeding
only from Ignorance ; — not to cenfure, re
vile, or perfecute them ; — not to throw Dirt
and Reproach dh them ; — not to call them
Racha, and break out into contumelious Ex
preffions ; but meekly to inftrud them ; to
give them the beft Light we can, whereby they
may difeern their Miftakes : Let us fubdue
their Errors, but not their Perfons. Thefe
were the Methods, which our Saviour and his
Apoftles made Ufe of toward weak Brethren:
And common Charity, and that univerfal Love,
which we are to bear toward the Souls of all
Men, require the fame tender Ufage from our
Hands. To thefe Diredions for tender Ufage of
a weak Brother, and for waving our Chriftian
Liberty in Complyance with a weak Con
fcience, there is indeed One Cafe, in which
an Exception is to be made, and in which,fuch
a Complyance is altogether unlawful : And
that is, when this indifferent Action, ( which
might otherwife have been fbrborn, in Charity
to a weak Confcience,) is injoin'd and com
manded us by a lawful Authority. If we are
commanded by our proper Governours to pra
dife

330 Sermon the Thirteenth.
&ife any one Thing , which is, in it's Nature
indifferent, and in which one might otherwife
fafely difpenfe with ourfelves, this Injundion
of our Superiours muft determine our Pra-
d:ife; and we are oblig'd to comply with it,
even tho' it may occafion a Scandal to a weak
Brother. The Reafon is plain : Submiffion to the law
ful Commands of our Governours is an ex
prefs and pofitive Duty: Our Liberty of ad
ing otherwife, is thereby fuperfeded: Such
Injundions demand our Obedience; And to
refufe our Submiffion, or to ad contrary to
their Orders, would furely give a fairer Handle
to Offence, and a more plaufible Occafion to
Scandal, than can poffibly be given by our
Complying with fuch Orders. If the legifla-
tive Authority thinks fit to prefcribe to our
Pradife, in an Adion otherwife indifferent, we
are bound, by that Obedience which is due to
our Governours, to pradife accordingly, tho'
perhaps our fo ading may fcandalize our Bro
ther. This I take to be a Rule which will not bear
Difpute. And this, by the Way, affords a fuf
ficient Anfwer to another popular Miftake re
lating to Communion with the eftablifli'd
Church ; and which is often objeded to us by
our Brethren of the Separation. They tell us,
that fince thefe Ceremonies, about which we
differ,

Sermon the Thirteenth. 331
differ, are confeffedly Things in their own Na
ture indifferent,, but yet fuch, as are very of
fenfive to their Judgments and Thoughts, we
ought in Compaffion to them, to wave the Ufe
of them ; — to baptize without the Sign of
the Crofs ; to admimfter the Sacrament with
out Kneeling; to leave off the Surplice; and
thus, by Difufe, to drop the Matters of Of
fence. But, in Anfwer to this, our Brethren ought
to refled, that tho' thefe Things be, in their
own Nature, indifferent, yet they become o-
therwife now, when impos'd by Authority :
We cannot now difufe thofe Ceremonies, be
caufe, That would be an Ad of Difobedience
towards both our temporal, and fpiritual Go
vernours. The Ufe of them is injoin'd by
fuch, as have an undoubted Right to our Obe
dience ; And by This, our Confciences are de
termin'd to a conftant Ufe of them. Difobe
dience we are certain is a Sin : And to difufe
fuch Ceremonies in Contempt of their Injun-
dions, would be only to humour Men in That,
which, to our Judgments, appears to be unrea-
fonable and groundlefs.
But, that we may enter farther into this
Matter, it muft be own'd, that tho' the former
Rule of abftaining from even the Appearance
of Evil, be, in the general, obligatory; yet it
fhould be obferv'd, in certain particular Cir
cumftances,

33^ Sermon the Thirteenth.
cumftances, with fome Limitations and Re-
ftridions. If every Adion which fhould dif-
pleafe a weak Brother, were to be forborn thro"
Fear of feandalizing him , This would lay an
intolerable Burthen upon Mens Confciences ;
would perplex every Man with endlefs Doubts;
and we fhould not be at Liberty to venture on
any Adion whatfoever with a fatisfy'd Mind ;
fince we cannot be affur'd, but that fome one
or other would mifinterpret it to an Offence.
Such a Pradice alfo would further be attended
with this Inconvenience, that we muft, hereby,
fubmit our Confciences and Judgments to Per
fons ofthe greateft Ignorance and Weaknefs ;
and muft form every particular Adion accord
ing to their Way of Thinking, and agreeably
to their narrow Conceptions. This is, in Ef
fed:, to deftroy all Chriftian Liberty whatfo
ever; It is to make the weaker Capacities the
Judges over the Stronger; and to take off that
Priviledge , which queftionlefs belongs to the
wifeft and beft- inftruded Chriftians, of beft
knowing their Duty, and of ading accordingly.
For all thefe Reafons, and for others that
might be produc'd, it is fufficient to acquit us
from the Guilt of Scandal, if fome Caution be
given, and fome Declaration made ofthe In
tegrity of that Adion, and of it's being void
of Defign to enfnare Men into Sin. If, in fuch
Cafes, we endeavour to anticipate Miftakes, tp

Sermon the Thirteenth. 333
to redify Men's Judgments, and to give warn
ing that no Evil or Danger is intended to
their Confciences, fuch Notice and Premoni
tion will wipe off the Scandal.
There is but one Circumftance more in this
Duty, which I think, carries any Difficulty;
and that is, What is a Man to do in that un
happy Situation, when his Ading will give Of
fence to One Sort of Men, and his Not ad
ing, to Another? In thefe nice Circumftances,
when Scandal will neceffarily be taken by one
Side or other, Charity muft be join'd, and di-
reded by Prudence. Numbers, Capacities, and
Fitnefs for Inftrudion are here to be regard
ed; that the fewer, and lefs judicious may be
influenc'd to alter their Perfwafions. If, (which
can feldom happen,) the Cafe fhall be ftill the
fame, we are then oblig'd to ad according to
our own Judgment and Confcience ; and to
pradife what we are perfwaded in the Since
rity of our Heart. To ad otherwife, would
involve us in manifeft Diffimulation; and would
be Endeavouring ( what is the greateft Abfur
dity,) to make Amends for One Scandal by
giving Another.
To conclude this Difcourfe: Altho'(as hath
been fhewn) our Chriftian Liberty may, in fome
Cafes , be indulg'd ; and tho' we are not;, on
all Occafions, oblig'd to abftain from indiffe
rent AdionSjby the Fear and Danger of giving
Scandal

334 Sermon the Thirteenth.
Scandal thereby ; yet, as thefe Limitations are
few-, as they may efcape vulgar Notice; as
they require fomewhat of more than common
Difcretion and Judgment; — fo, for the Ge
nerality of Men, we cannot but recommend it
as the more fafe and commendable Pradice,
to avoid every Thing which may be converted
into an Occafion of Scandal; to ufe the ftrid-
eft Caution in every Word and Work ; and to
put no Stumbling-block, or Occafion to fall in our
Brother's Way.

SERMON

[ iir ]

SERMON XIV.
Colo s s. II. 23.
Which Things have indeed a Shew of
Wifdo,min Will-Worfhip.
|Aint Paul, the Author of this Epiftle^
makes it his Bufinefs to caution the Co-
lofjians, againft being led away into the
Belief of certain popular Tenets, Which
were at that Time form'd , and induftrioufly
propagated by fome Judaizing Chriftians, and
probably by the whole Sed of the Gnofticks.
What thefe Tenets were, we may learn from
the 8th and following Verfes of this Chapter.
Beware, faith he , left any Man fpoil you thro'
Philofophy, and vain Deceit, after the Tradition
of Men, after the Rudiments ofthe World, and
not after Chrift. Let no Man judge. you in Meal,
or Drink, or in refpeU of an holy Day, or of the
New Moon, or ofthe Sabbath : which are a Sha
dow of Things to come ; but the Body is of Chrift.
Let no Man beguile Tou of your Reward, in a vo
luntary Humility , and worjhipping of Angels ,
intruding into thofe Things, which he hath not
feen,

336 Sermon the Fourteenth.
feen, vainly puffed up by hisflejhly Mind. Where-
fore-> ifye oe dead from the Rudiments ofthe
World, Why, as tho I'wing in the World, are ye
fubjeU to Ordinances \ [Touch not, Tafte not,
Handle hot,] which all are to perijh with the
lying, after the Commandments and Doclrines
of Men.
^ The Truth is, The Perfons, whofe Opinions
St Pjml here oppofes, had made ftrange Alte
rations in the Chriftian Religion; and inftead
of that plain, naked, and fimple Syftem, which
our Saviour and his Apoftles had inculcated,
had made it a new Compofition, by adopting
into it many of the Principles both of Hea
thenifm and judaifm ; and then endeavour'd
to obtrude it on the World, as the Sum and
Complex of Chriftian Dodrines.
Thus, fond ofthe Jewijh Obfervations, they
adher'd, (v.i<J.) to the Diftinclion of Meats and
Drinks ; the Holy Days, New-Moons, and Sab
baths, and the like Obfervances ofthe Mofaick
.Inftitution. And, out of the fame Fond-
nefs for fome ofthe Heathen Ordinances, they
recommended the Worjhipping of Angels, pure
ly on the old Heathen Notion, that God, an
all-perfed Being, cannot be approach'd and
addrefs'd to by Men ; but that there is Need
of a Mediator between them, to prefent our
Addreffes ; that the Angels are fuch Media
tors j and that we are to pray to God in, and by

Sermon the Fourteenth. 337
by them ; (Which miftaken Notion, hath juftly
been efteem'd the prime Source and Origin,of
all the Idolatry that hath ever beep pradis'd:)
and hereby they retain'd the Idolatry ofthe
Gentiles. And further, under Colour of greater
Aufterities and Self-denyals, and the more free
Application to the ftrid Duties of Morality,
they added hereto the Prohibitions obferv'd
by fome Gentile Seds, as the abftaining from
Marriage and the like.
All thefe Ordinances St Paul condemns;
partly, becaufe fome of them were never in
ftituted by God, ( who alone hath the Right
to prohibit the Ufe of his Creatures s ) and
partly, becaufe fiich of them, as were founded
in a Divine Inftitution, were abrogated and
done away by the Coming of Chrift, of whom
they were only Types and Shadows.
Thefe were the Apoftles Sentiments con
cerning thefe Matters as impos'd on Chriftians,
and neceffary to be pradis'd. He allows in
the Words of my Text, that the before-men-
tion'd Aufterities have indeed a Shew of Wifdom
in Will-Worfhip ; i. e. are fet off", and varnifh'd
by fome fpecious Pretences ; as, that they are
voluntary Services, and free-will Offerings to
God; that there is an Appearance of great,
and more than ordinary Humility in them ;
that they fetve to punifh and keep under the
Body; and confequently, as Parts of Will-
Y Worfhip,

338 Sermon the Fourteenth.
Worfhip, or free and voluntary Ads of Piety,
are not in themfelves , and in that refped
blameable ; but become highly fo, when im
pos'd upon Chriftians, as neceffary Ads, or
as what God indifpenfably requires at our
Hands. What hath been faid, is defign'd, partly to
open and explain the Text, and partly to give
You fome Infight into ( what 1 intend for the
Subjed of this Difcourfe,) the Nature of Will-
Worfhip ; by which fhould be underftood, fiich
voluntary Ads of Piety, as good and holy Men
prefcribe to themfelves,and perform as accept
able to God, tho' they be not abfolutely im
pos'd or requir'd by him.
The Term WiU-Worfinp occurring in this
Paffage only of Scripture, and being here found
in Company with,and join'd to theotherTenets
of thofe Judaizing Chriftians whom St Paul here
condemns, This hath given Occafion to the
Generality of Men, to underftand the Name
in an ill Senfe; to think, that St Paul condemns
all Will-worjhip, i.e. all Circumftances of Wor
fhip which God hath not immediately ap
pointed, and which are only of human Infti
tution, as equally unlawful with the other Pra
ctices he here cenfures ; and that, of Confe
quence, we are forbidden to ufe any Rites or
Ceremonies in Worfhip, other than what are
prefcrib'd in the facred Scriptures. From

Sermon the Fourteenth. 339
Frbm this miftaken Notion, (as I hope I
fhall hereafter fhew it tb be,) it hath come to
pafs, that the feveral Circumftances of Wor
fhip, in which different Communions of Chri
ftians difagree and differ from each other, have
been, by each Side, branded with the odious
Name of Will-Worfhip ; They have traduc'd
each other, as guilty of a Sin, fuppos'd to be
forbidden in this Text ; and calumniate each
others Ways of Worfhip, by alledging this Paf
fage of Scripture, which perhaps gives no
Foundation, either to the Charges they make
from it in particular, or to the Unlawfulnefe
of all Will-Worfhip in the general.
It hath been much debated amOngft Com
mentators on this Text, Whether the Term
Will-Worfhip, as it here lies in this Verfe, is to
be underftood in a good, pr an ill Senfe and
Acceptation ; i. e. Whether Will-Worfhip of any
Kind be condemn'd by the Apoftle, or Whe
ther it be allow'd by him.
It feems moft probable, that the Term is
here to be taken in a good Senfe: For, at the
fame Time that the Apoftle condemns the be-
fore-meution'd Tenets, as impos'd and made
neceffary by the Judaizing Chriftians, he men
tions, in the Text, Will-Worjhip, Humility, and
a NegleUing ofthe Body, as fpecious Pretences,
and fair Shews on their Behalf; and which,
tho' not fufficient, may yet be fome Excufe for
Y 2 them.

340 Sermon the Fourteenth.
them. And therefore, Will-Worfhip being join'd
with Humility and aNegletling, or not fparing,
the Body, (which are confeffedly good Ads,)
it may feem that Will-Worfhip may be fo rec-
kon'd likewife.
But, I fhall not enter farther into this De
bate ; nor determine Whether it here ftands in
a good, or a bad Senfe. It is fufficient to our
Purpofe to obferve, that Will-Worfhip, confi
der'd abllradedly and apart from the Context,
is capable of both a good and a bad Senfe, ac
cording to the Circumftances in which it ispra-
difed ; that there are Rules to difcern, What
voluntary Ads of Piety, or Circumftances of
religious Worfhip are laudable and allow'd to
Chriftians, and What are forbidden, or not al
low'd them ; and which, of Courfe, muft fall
under the Notion of a finful Will-Worfhip.
In order to form a right Judgment con
cerning Will-Worjlnp, and to prevent, or cor-
red fuch Miftakes as have been entertain'd re
lating to it, I fhall, in this Difcourfe, obferve
the following Method :
Firft, I fhall from the Text, and the pre
ceding Verfes, fhew the Nature of Will-Wor-
Jhip ; What, in this Chapter, is condemn'd as
Will-Worfhip, and What is not fo condemn'd;
From whence it will appear, What Pradices
we are to avoid, as being culpable and fuper-
ftitious Will-Worjljip, and What we may allow
ourfelves

Sermon the Fourteenth. 34,1
ourfelves in, as a Will-Worjhip indeed, but yet
acceptable and pleating to God.
In the Second Place, when it fhall thus have
been determin'd by Scripture, What is laud
able, and What is culpable Will-Worfhip, I fliall
make fome Applications of it to thofe Bodies
of Chriftians, who are us'd to inveigh againft
the Ways of Worfhip in their Brethren, as cul
pable Will-Worfhip.
Laftly, 1 fhall clofe the whole with a few
Inferences of a pradical Nature ; and fhew
what Duties arife from this Subjed.
Firft then, I fhall undertake, from the Text
and the preceding Verfes, to fhew the Nature
of Will-Worfhip ; to Enquire What, in this Cha
pter, is condemn'd as Will-Worjhip, and What
is Not fo condemn'd: From whence it will ap
pear, What Pradices we are to avoid, as be
ing culpable and fuperftitious Will-Worjhip, and
What we may allow ourfelves in, as a Will-
Worjhip indeed, but yet acceptable and pleat
ing to God.
To fatisfy this Enquiry, 1 fhall examine ift
Negatively, what cannot be judg'd a culpable
and fuperftitious Will-Worjhip ¦, and 2d]y Affir
matively, what is, and ought to be deem'd
fuch. Firft then, the Circumftances of religious
Worfhip, (fuch as Time, Place, Pofture and the
like,) cannot reafonably be deem'd a culpable
Y 3

342* Sermon the Fourteenth.
WiHAVorjhip . Thefe are no more than the
neceffary Appendages, and the infeparable At
tendants of Worfliip itfelf. The Duties of
Religion cannot be perform'd without an Al
lowance of Human Liberty in thefe; And for
this Reafon doubtlefs, hath God thought fit
to leave thefe outward Circumftances to hu
man Prefcription.
The Commands of God with regard to thefe,
are only general. We are requir'd, for In
ftance, to worfliip God with our Bodies: Whe
ther therefore, this Bodily Worfliip be per
form'd by Inclining the Head, or Bowing the
Knee, or by Proftrating the Body, is no ways
culpable, if the Humility of the Heart be there
by teftify'd.
Worfliip again, is infeparable from Place;
And therefore it cannot juftly be reckon'd
Will-Worjhip, if Stated Places for publick Wor
fhip be appointed and fet apart.
The Face of the Supplicant muft neceffarily
be turn'd tp fome Part of the World ; and
therefore, it cannot be deem'd culpable tp
worfhip toward the Eaft. Thefe, and the like
Circumftances, are not to be look'd on as ef
fential Parts of Worfliip; but are left to be
determin'd by the Will of Men ; And there
fore, Whoever fliall condemn thefe neceffary
Adjunds of Divine Worfhip, as fuperftitious
and culpable Will-Worjhip, can only have Re
courfe

Sermon the Fourteenth. 343
courfe to the Holy Scripture, in order to find,
Whether every fuch Circumftance be there in
join'd and exprefsly fet down by God himfelf*
But, the very leaft Acquaintance with that fa
cred Book,will demonftrate, that fuch a Search
will be vain and ineffedual.
Secondly, as culpable Will-Worjhip doth not
extend to the neceffary Circumftances of reli
gious Worfhip, — fo neither doth it reach fo
far, as to prohibit the Civil Magiftrate from
making pofitive Laws, with refped to Things
indifferent in the Service of God : In Things,
which are confeffedly indifferent, and left un-
determin'd by Scripture, every Man is at Li
berty to prefcribe to himfelf: And furely, it
can be no Stretch of Power, nor any Ways un
lawful for the fupreme Authority of a Nation,
to prefcribe to a Subjed in Things, where,
without fuch an Interpofition, he might law
fully have prefcrib'd to himfelf. Where a Sub
jed hath a Power of binding and obliging him
felf^ the Legiflature hath queftionlefs a Power
of binding: And therefore, the Obedience
which is paid to the Injundions ofthe Magi-
ftracy, relating to Things, otherwife indiffe
rent, in the Worfhip of God, cannot be deem'd
a culpable or fuperftitious Will-Worjhip : It is
moft evidently a Matter of Obedience ; in the
Payment of which,our Liberty of ading is pre-
vioufly taken away by the Letter of fuch Laws.
Y 4 Nor,

344 Sermon the Fourteenth.
Nor, Thirdly, doth the Charge of culpable
Will-Worjhip extend to fuch voluntary Ads of
Piety, as good and holy Men are willing to
lay on themfelves, in greater Degrees and Pro
portions, than, in ftridnefs of Duty, may be
requir'd of them. For, as no Man is requir'd
to dp more than is commanded him, fo no Man
is tp be cenfur'd for performing much, where
lefs may in Stridnefs be exaded.
St Paul hath plainly determin'd, that fuch
voluntary Ads of Piety cannot be culpable
Will-Worjhip, but are rather commendable, in
the Cafe, which he hath Stated, of Marriage,
and Celibacy. He tells us, that the married
Per Jon doth well, but the fingle better. If there
fore any Perfon, for the greater Purity, and
for the clofer Purfuance of God's Service, ab-
flains from Marriage, he hath the Warrant of
the Apoftle, that fuch a voluntary Service is in
no ways a blameable Will-Worjhip, but an ac
ceptable Service to God,
It is farther obferveable, that whilft our Sa
viour feverely taxes and inveighs againft the
SeSt of the Pharifees, he doth not condemn
them for their fevere Fallings and Abftinence;
for their Mortifications and Self-Denyals ; or
for their exad Complyance with the Law of
Mofes, even in the fmalleft Matters: Thefe,
he tells them, ought they to have done: But,
|vhat he blames in them, was, their Pride and
Haughti:

Sermon the Fourteenth. 347
Haughtinefs; —their Valuing themfelves up
on thefe fpiritual Performances ; their Treat
ing all other Perfons with Contempt and A-
verfion; and their Endeavouring to impofe
thefe their voluntary Services on the Necks of
other Jews, under the Pretence of their being
neceffary, and requir'd by God.
Of the fame laudable Kind were the free
will Offerings among the Jews. They were
not commanded from them. They were at
Liberty to offer them, or not. They were on
ly told, that if they made fuch, they fliould be
of Beafts without Blemifh or Maim ; and then
God would accept them.
The fame is the Meafure in Chr iftianVir tues ;
Charity to the Poor, for Inftance, is a general
Duty : The Quantity of onr Alms is no where
prefcrib'd : He therefore, who gives what he
can afford, performs indeed his Duty; But he
that gives in a greater Abundance, undoubtedly
makes himfelf more acceptable to God, with
out the Imputation of blameable Will-Wurfnp.
Thefe voluntary Ads of Piety are indeed the
Worfliip of the Will ; but it is of the Will
guided by right Reafon, and influenc'd by right
Religion, and therefore is no ways blameable.
It is the Obfervation of a celebrated Father
in the ancient Church, [ Gregory Na^umugn,]
*' that, as there are Things in the Chriftian Law
" which are commanded, which therefore lay
"aNe-

34^ Sermon the Fourteenth.
"a Neceffity on Chriftians, and the not ob-
" ferving of which incurs a Danger; fo there
<c are others, which are not of Neceffity, but
" of Choice : And thefe bring Honour and
" Reward to thofe who obferve them, but no
" Danger to thofe who obferve them not."
From all which it is evident, that in the Senfe
of the Law, the Gofpel, and right Reafon,
fuch free and voluntary Ads of Piety, as good
Men fometimes perform, cannot juftly be com
prehended under blameable Will-Worjhip.
Fourthly and Laftly, The Will-Worjhip which
is culpable, cannot be judg'd to extend to fuch
decent, tho' uncommanded Rules and Orders,
as are obferv'd Either in the Worfhip of God,
or in any other Ad of Duty towards Him.
The Service of God is to be a reafonable Ser
vice. We are to refled, that his infinite Per
fedions fet him at an immenfe Diftance from
us; that in his Prefence, even the holy Angels
veil their Faces ; that Nothing is pure and
clean in his Sight ; and therefore, that our Ad-
dreffes to him are to be perform'd with the
utmoft Reverence and Humility, and with the
greateft Marks of Submiffion and Lowlinefs.
To thruft ourfelves into his Prefence, to ap
proach him without fome previous Ads of Ce
remony, is to affront and infult him. What
ever voluntary Rules, therefore, we lay down
and comply with, for the fake of Decency and
Pro-

Sermon the Fourteenth. 347
Propriety in the Service of God, cannot come
within the Notion of unlawfull Will-Worjhip,
but are to be efteem'd as proper Ways of Ad-
dreffing ourfelves to Heaven.
Having thus, in Order to corred fome po
pular Miftakes relating to this Subjed, briefly
pointed out, What voluntary Services do not
properly fall within the Compafs of culpable
Will-Worjhip, I am now to proceed, by the Di-
redions of ourText and Context, to declare
affirmatively, What is to be condemn'd as Will-
Worfhip truly blameable, and the Exercife of
which fliould be avoided by us.
In the Firft Place then, culpable Will-Wor-
Jhip confifts, Not in the neceffary Circum
ftances of our Worfliipping God, (as hath been
before evinc'd,) but, in adding to the Objed:
of our Worfhip ; in adoring and folemnly in-
vocating any other Being befides That, to
which all our Prayers are to be direded, the
One Supreme God ; in joining to Him, in our
Ads of Worfhip, any created or dependent
Being; briefly, in Paying Divine Honours to
any Creature, either fingly and by itfelf, or
jointly with God, or as an Interceflbr and Me
diator between God and Man.
That fuch a Pradice as this, is ftridly, and
properly Wi/l-Wbrfhip, in the evil and forbid
den Senfe, is evident from the Context in
Verfe the i8'K. Let no Man, faith the Apoftle,
beguile

348 Sermon the Fourteenth.
beguile you of your Reward in a voluntary Hu
mility, and Worfhipping of Angels. Here we fee
One great Branch ofWill-Worfhip condemn'd
by St Paul; namely, That idolatrous Pradice,
ufual among the Gnofticks, of worfhipping of
Angels ; a Pradice arifing from that general
Miftake, which I mention'd in the Beginning
of this Difcourfe, That Man is too mean a
Creature to addrefs himfelf to God without
fome Mediator; That the Angels are fuch
Mediators ; and That we are to worfliip Them,
and God by them. According, therefore, to
this Chapter of St Paul, One eminent Part of
the Will-Worjhip which is unlawful, is, the Ad
ding to the Obje6l of Divine Worfliip, or, the
Adoring any other Being than God only.
In the Second Place, culpable Will-Worjhip
confifts, Not (as I have before evinc'd,) in our
Obedience to, and Complyance with fuch
Laws and Inftitutions, as our Governours fliall
think fit to make, with refped to Things in
different, and which God hath not prefcrib'd;
but, it confifts in urging Obedience to any
Precepts and Rules, under Pretence of their
being impos'd and commanded by God, which
at the fame Time, Either never were the Com
mands of God at all; — or elfe, if they had
at any Time been fo, were abrogated and
done away by the Appearance and Coming of
Chrift. The infilling on fome Obfervances as
the

Sermon the Fourteenth. 349
the Injundions of God, which in Fad never
were fuch, or elfe have been abolifh'd, is ap
parently from the Context,One Species of that
Will-Worjhip, which St Paul condemns.
The Ordinances mention'd in v. 21, and
which the Gnofticks pretended as neceffary,
[Touch not ; Tafte not, Handle not,] ( in which
are imply'd, as the beft Commentators fup
pofe, the forbidding to marry, and the ab-
ftaining from many Sorts of Meat, befide thofe
which God hath forbidden,) Thefe, I fay, ne
ver had been the Ordinances of God at all;
And therefore, it was an impious Will-Worfhip
to require them from Men.
On the other Hand, the Ordinances men
tion'd in v. 1 <S'h, [the Holy Days, New Moons,
and Sabbaths^] had been indeed the Commands
of God in former Ages, but were abolifh'd
and done away in Chrift ; or, as the Apoftle
expreffes it in the very next Verfe, were a Sha
dow of Things to come, but the Body was Chrift.
And therefore, to infift on thefe, as ftill ne
ceffary, was a flagrant Inftance of this culpable
Will-Worjhip. Thirdly, What St Paul here condemns, con
fifts, Not in fuch voluntary and free Ads of
Piety, as good and holy Men are willing to
exercife, in greater Degrees and Proportions
than is ftridly requir'd, (for fuch, as I have
before eyinc'd, are in no ways blameable, but
rather

3 yo Sermon the Fourteenth.
rather acceptable to God;) but, it confifts,
(as will appear from the Context) in the Dog
matizing, the Impofing on others, and requir
ing from our Brethren, thofe great Degrees
and Proportions of voluntary Ads of Piety, as
neceffary to their eternal Salvation, when God
hath not made them fo, nor indifpenfably ob
lig'd us to them.
To exert greater Ads of Piety in ourfelves,
than we are ftridly tyed down to, cannot be
efteem'd culpable Will-Worjhip, tor the Rea
fons before affign'd: But, it is the Exading
them from others, and Laying them on their
Necks, which makes us guilty of this Evil.
Thus, the Ordinances mention'd in Verfe 2 ift
[Touch not ; Tafte not ; Handle not,] implying
Abftinence from fenfual Pleafures, and fevere
Mortifications of the Body , are not oppos'd
by St Paul, as fimply evil, or unfit to be pra
dis'd by any private Chriftian ; but, they then
become a Will-Worfhip in the ill Senfe, when
they are dogmatically exaded from our Bre
thren ; when, as the Apoftle expreffes it, v. 1 6th,
we judge one another in Meats or Drinks; when
we impofe them as neceffary to be obferv'd by
all Men ; and when we cenfure, condemn, and
think evil of our Brethren, becaufe they do not
pradife the fame Aufterities with ourfelves.
And this, in Truth, was the great Fault,
and prime Error in the Sed: of the Pharijecs. They

Sermon the Fourteenth. 3 $r
They pradis'd at firft greater Aufterities than
other Seds ofthe Jews: Their voluntary and
free-will Services were very confiderable: And,
whilft they went no farther than this, no Blame
could be lay'd on them. But when, in Procefs
of Time, they not only permitted thefe their
voluntary Services to be in too great Efteem
among them, and even to fupplant the greater
Duties ofthe Law, Juftice and Judgment, but
alfo, to be form'd into abfolute Precepts, and
to be preach'd up as neceffary Duties ; when
they taught , that the Ufe of certain Meats
was deteftable ; and upon thefe Accounts, not
only cenfur'd and condemn'd all thofe, who
did not believe and pradice as themfelves, but
alfo feparated themfelves from them, as Per
fons impure ; thenceforward, their voluntary
Services became a culpable Will-Worjhip ; and
their Cenforioufnefs and Dogmatizing, ren
der'd evil and blame-worthy, what before was
innocent, and perhaps laudable.
In the Fourth and Laft Place, culpable Will-
Worjhip confifts, Not in the Obfervance of any
fuch decent, tho* uncommanded Rules and Or
ders, as are obferv'd by us in the Worfhip of
God, or any other Duty towards him ; but in
the Obfervance of fiich Ufages, as are merely
fuperftitious ; of fuch Ceremonies, as are ri
diculous ; of fuch, as are not fignificant ; of
fuch, as in no Ways tend, either to our In-
ftrudion

3?2 Sermon the Fourteenth.
ftrudion in Religion, or Edification in Holi
nefs. The Service of God is to be a reafbnable
Service ; And Nothing of human Prefcription
fliould be admitted therein, but what intimates
fome Mercy from God, or points out fome Ar
ticle of Faith; or hath fome Sort of Influence
on our Manners. All others fhould be difcard-
ed, as fuperftitious Will-Worjhip.
And, that this is agreeable to the Senfe of
St Paul, we fliall eafily be fatisfy'd by having
Recourfe to the 16th Verfe of this Chapter;
where he blames it in the Judaizing Chriftians,
that they had refped to an Holy Day, the New
Moons, and the Sabbaths. The Obfervation of
thefe was indeed fignificant and ufeful, till
the Time that our Saviour appear'd ; of which
Appearance they were the Types and Sha
dows, v. 1 7. But, now He is come in the Flefh,
thefe Obfervances have loft their Significancy
and Obligation ; and the Keeping them can
imply Nothing elfe, than a blameable and fu
perftitious WiU-Worjhip. "v
To fum up all; Reafonabfe and decent Cir
cumftances in Divine Worfhip, whether pre
fcrib'd by ourfelves, or impos'd by lawful Au
thority; Free and. fpontanejous Ads of Piety ;
and the Ufe of proper and fignificant Cere
monies in God's Service, cannot be included
under the Title of culpable Will-Worjhip, as it is

Sermon the Fourteenth. 35-3
is lay'd down by St Paul in this Chapter. The
Adions which he condemns in thofe Seds,
againft whom this Epiftle was written, we have
found by the Context to have been, The Ad
ding to the Objed of Worfhip ; The Urging
Obedience to certain Obfervances, as the
Commandments of God, which either never
had been fuch, or elfe had been abrogated and
done away ; The Infifting on fome Rules of
Severity and Abftinence, as neceffary to Sal
vation, which God had not declar'd to be fo ;
And, Laftly, The fuperftitious Obfervation of
certain Jewijh Ordinances, which were of no
Obligation after the Coming of Chrift. In
thefe, according to St Paul's Dodrine, confifts
the Nature of Will-Worjhip, fo far as it ought
to be reckon'd unlawful.
Having thus, at large, clear'd up this obfcure
Paflage, and fhewn what Will-Worjhip is, from
the only certain Standard of Truth, the re
veai'd Word of God, and that too, from the
only Part and Place of that Word, where the
Name or Nature of Will-Worjhip occurs, I go
on to my Second General Head, namely, to
make fome brief Application of what hath
been faid, to thofe Societies of Chriftians, who
are wont to afperfe and inveigh againft their
Brethren's Forms and Ways of Worfliip, and
to traduce them as culpable and unlawful Will-
Worjhip. Z It

3 ?4 Sermon the Fourteenth.
It is the Misfortune ofthe Eftablifli'd Church
of England, that, tho' fhe is blefs' d with a Li
turgy and Form of Worfhip, the pureft per
haps, which the whole CbriftianW or\d hath ever
feen, She yet fuffers under the Reproach and
Calumny of Will-Worfhip; And this Reproach
is thrown upon her by fuch, as, within her own
Borders, withdraw from her Communion.
Some of our Rites and Ceremonies being
of human indeed, but yet moft primitive and
even Apoftoltcal Inftitution, have been calum
niated, by our Brethren ofthe Separation, un
der the Name of Will-Worfhip ; And, for Want
of more material Objedions, they have taken
Hold of this Text of St Paul, to caft an Odium
on our Form of Worfhip; They affert, that
no Rite can be lawfully us'd, but what hath
been either commanded, or pradis'd by Chrift;
and that, whatever others fhall be introduc'd,
they ought to be rejeded, as being forbidden
by St Paul in this Text.
But furely, they who make this Objedion
argue only in the Dark, and throw Dirt at
Random. The Charge of culpable Will-Wor
jhip in our Service, grounded on this Text of
St Paul, can only come from fuch Men, as are
plainly ignorant, what it is that our Apoftle
here means by Will-Worfhip, and who have ne
ver been at the Pains to examine this Text,
and to difcover the true Senfe of it. We

Sermon the Fourteenth. %yf
We have at large made it appear, that de
cent Circumftances in Divine Worfliip, and
proper and fignificant Ceremonies and Rites,
are not, according to St Paul, in any wife
to be included under the Name of Will-Wor
jhip. We have fhewn, that the Will-Wor
jhip to which St Paul oppofes himfelf, con
fifts in adding to the Objed of Worfhip ; in
urging Obedience to certain Ordinances, as
the Commands of God, which he hath not
commanded; in infifting on Points of Severity
and Abftinence, as neceffary toSalvation,which
God hath not made neceffary -, and in retaining
a fuperftitious Obfervance of certain Jewijh
Ordinances, which have* been of no Force fince
the Coming of Chrift.
This being the Nature of Will-Worjlnp ac
cording to St Paul, it is amazing with what
Pretence, or Shew of Reafon and Truth, a
Charge of Will-Worfhip can be thrown on our
publick Service. Can it be pretended, that We
have added to the Objed of Divine Worfhip ;
or that We adore any other Being than God
only? Can it be fuggefted, that we impofe
any of our Ordinances as the Commands of
God, when He hath not commanded them ?
Do we not Declare, that Rites and Ceremo
nies are not efteem'd by us, as effential Parts
of God's Worfliip ? Do We infill on any Seve
rities and Mortifications, as neceffary to Sal-
Z 2 vation,

%f6 Sermon the Fourteenth.
Vation, beyond what the Gofpel makes fo?
Do We retain any fuperftitious Obfervances
of 'Jewijh Origin ? Surely, our Brethren them
felves cannot but acquit us from any Charge
of fuch Pradices; and therefore, they can
not but acquit us from any Charge of Will-
Worjhip. And, as we thus ftand clear from this Charge
with refped to ourfelves, fo we may alfo with
a much better Grace, and with the utmoft
Truth and Reafon, retort this Charge, and fix
it at the Door ofthe Pretended -Catholick
Church of Rome. That Church hath undoubt
edly made herfelf guilty of this culpable Will-
Worjhip, in almoft every part of it, as the
Apoftle hath here defcrib'd it. She hath ma-
nifeftly added to the Objed of Divine Wor
fhip, in adoring departed Saints, Images and
Relicks ; nay, She hath added to it, even in
that very Inftance, which St Paul here con
demns, and which was pradis'd by thofe very
Seds, againft whom his Difcourfe was direded,
viz! in the Worfhipping of Angels. She hath
moreover urg'd Obedience to certain Ordi
nances, as the Commandments of God, which
certainly never were fiich. She hath farther
dogmatiz'd, and impos'd certain Rules of Se
verity and Abftinence, which have never been
declar'd neceffary by the Law of God ; and
this She hath done, by injoining Celibacy to the
Clergy;

Sermon the Fourteenth. 35-7
Clergy ; — the Vows of Chaftity and Poverty
to the Monkifh Orders; — and ridiculous Pe
nances, as Commutations for Sin. And, Laft
ly, the feveral abfurd Ceremonies in her Ser
vice, and the Rites of her Worfliip, which have
no Significancy, and tend to no Edification,
are Demonltrations of her Superftition, and
plain Charaders of a culpable Will-Worjhip.
But, I fhall not any farther purfue this Sub
jed; my chief Defign in this Difcourfe, Not
being to enter on Difputes in Religion, but
rather to inform your Judgments, Wherein
the Sin of Will-Worfhip doth confift; and to
diffwade you from the Pradice of it. And this
naturally leads me
In the Laft Place, To clofe the whole with
a few Inferences of a pradical Nature, and to
point out the Duties arifing from this Subjed.
And here Firft, Let us have a principal Care
and Caution, that our Service of God be en
tirely free from Superftition and Will-Worjhip'.
How difpleafing to God all Tendencies of that
Kind are, we may judge by the fevere Rebukes
and Reprimands, which our Saviour hath be-
ftow'd on the Sed ofthe Pharijees. God re
quires at our Hands a decent, plain, and rea-
fbnable Worfliip ; and whatfoever exceeds that,
is, in Scripture Language, ^e Sacrifice of Fools.
Yet, whilft we are thus rightly cautious in
guarding againft Superftition, let; us not be
Z 3 led

3*8 Sermon the Fourteenth.
led away by Noife and Clamour to rejed all
fuch Ufages, as fuperftitious, which the blind
and ignorant Zeal of fome Men fliall prefume
to call fo. In this Cafe, let us be determin'd
by the Antiquity, the Reafonablenefs, the De
cency and Ufefulnefs of fuch Rites; and from
thence, let us dired; our Confciences to the;
Pradice and Ufe of them.
Secondly, and to have done ; With refped
to our Brethren and Fellow Chriftians, What
ever our private Sentiments may be concern
ing their Ways of worfhipping God, it is yet
our indifpenfable Duty tp forbear reproachful
Terms. Cenfuring, and Judging' hardly are
not fit for Chriftians, fince every Servant is to
ftand or fall,' as his Mafter Chrift fhall judge
him. Let us, on no Pretence whatfoever, ex
ceed the Bounds of Charity. Let our own
Weakneffes and Failings deter us from con
demning other Men. Let us inform the Igno
rant, and dired the Erroneous ; But let this
be always done in the proper Spirit of Chru
ftiamty, the Spirit ofMeekmefs.

WW

SERMON

C 1S9 ]

SERMON XV.

V A

Rom. IX. 17.
The Scripture faith unto Tharaoh,
even for this fame Turpofe have I
raifed thee up, that I might fhew
my Tower in thee , and that my
JSLame might be declar'd through
out all the Earth.

T

"^ His Paffage of Scripture, by the wrong
Conftrudions which have been fome
times put upon it, hath prov'd ofthe
moft dangerous and deftrudive Con-
iequence to Men's Souls. To the Generality
of Men it hath feem'd to intimate, that God
rais'd upPharaoh, and plac'd him on the Throne
of Egypt with no other View, than the mani-
fefting his own Power and Greatnefs in his
Overthrow ; that he created him to be an Ob
jed of Wrath, and a Veffel fitted to Deftru
dion ; that he exalted him to this Honour ,
that his Fall might be the more confpicuous;
Z 4 that

360 Sermon the Fifteenth.
that by the Decree of God himfelf he was to
fin; and, in confequence of that Sin, to incur
the Plagues which fell on him and his People,
and to which,Nothing but his Death could put
a Period. Were this allow'd to be the genuine Senfe
of this Text, it would unavoidably make God
guilty of fuch a Proceeding with Pharaoh, as
is entirely inconfiftent with Goodnefs and Ju
ftice: It would apparently make him guilty
ofthe greateft Cruelty, in raifirtg up a Prince
with the fole View of making him miferable,
— a Sport of his Wrath and Anger, and the
wretched Objed of his irrefiftible arid relent-
lefs Power.
This weak, and miftaken Interpretation of
this Text, ( for fuch, I hope, I fliall hereafter
prove it to be,) hath however furnifli'd fome
Men with an Excufe and Cloak for their Vo
luntary Sins ;¦ and, from this ill-judg'd Cafe of
Pharaoh, they have taken the Liberty to lay the
Guilt of them on God himfelf; — to imagine,
that he fometimes neceffitates Sin in Men;
— that he decrees their Fall, and creates fome
Perfons merely with an Eye; to magnify his
Power in their Deftrudion* v>
Nor do fome Sinners flop even here : They
have been led to think, from this Dealing with
Pharaoh, ancf fome Confequences deducible
from it, that in many other Cafes, the Pro
ceedings

Sermon the Fifteenth. 361
ceedings of God with Men , are not flridly
conformable to the proper Rules of Goodnefs
and Juftice. They imagine, for Inftance, that
it would have been more becoming the Good
nefs of God, to have created him, and every
other Man, altogether incapable of Sinning,
than to have made him capable of falling into
it ; that it would have been a nobler Inftance
of his Divine Mercy and Goodnefs, Not to
withdraw his Grace from the obftinate Sinner,
( as He did here from this obdurate King of
Egypt;) — Not to leave him naked and de-
fencelefs ; — but rather to enlarge the Influ
ences of his Spirit, as thefe Influences became
more neceffary, and fo to force and reftrain
Men from finning: Laftly, that it is not con
fiftent with his impartial Juftice, to inflid eter
nal Punifhment, and never-ending Anguifli for
temporary and finite Sin.
Thefe feveral Suppofitions, having been re
ceiv'd as true, and taken for granted, have ad-
minifter'd Occafion to impenitent Sinners, to
excufe themfelves in the Commiffion of Wic
kednefs ; and at the fameTime, to charge God
foolifhly, and to impute their Failures to his
Want of Goodnefs and Juftice.
It being therefore my Defign, in this Dif
courfe, to clear up and vindicate the Perfe
ctions of God in all thefe his Proceedings with
Sinners, which have been look'd on to be moft
unac-

3 62 Sermon the Fifteenth.
unaccountable, and which may be thought to
need fome Explication; and it being my Pur
pofe to fhew, How weakly thefe Objedions
are made by the Sinner, and of what little Ser
vice they will be towards his Excufe ; I have
chofen to introduce it, and to prepare the
Way to it, with clearing That, which feems
the moft difficult and moft liable to Exception,
the Cafe of Pharaoh, as it feems to be Hated
in the Text; and which, at firft View, may
feem to argue a Partiality and hard Dealing
on God's Side.
It is in this Text fo exprefsly faid, that God
raifed him. up with a Purpofe ofjhewing his Power
in him ; and it is fo often declar'd in the Book
of Exodus, that God harden'd Pharaoh's Heart,
that he Jhould not let the Children of Ifrael go,
that it muft be confefs'd, there is in thefe Ex
preffions, a very ftrong Appearance of Truth
on the Side of That Expofition of this Text,
which fuppofes, that GOd, in the moft literal
Senfe, raifed up Pharaoh, with an Intention to
neceflitate his Sinning ; and as a Punifhment
for that Sin, to overthrow and deftroy him.
But, upon ftrid Examination,' I hope, it will
appear, that this is far from being the true
Senfe of thefe Words ; and that it will be
found, that the Dealings of God with Pharaoh
were nicely juft and equal. '
To make this evident, I fhall, Firft, give an

Sermon the fifteenth. 363
an Account bf this Matter of Fad, as it is re
lated in Scripture ; and from thence we fhall
be able to judge , How far God hardened the
Heart of Pharaoh^ or How far Pharaoh himfelf
was culpable in this Matter.
Secondly^ I fhall lay before You the true
Import of the Words of my Text, in which
God is faid to have raifed up Pharaoh for this
very Purpofe'; by which it will appear , that
they will evidently bear another Interpreta
tion, and a very different Conftrudion from
that ufually put on them, and which hath
made them feem fo derogatory to God's Good
nefs and Juftice.
In the Firft Place then, to clear God's feem
ing hard Dealing, when He is faid to have
hardened the Heart of Pharaoh, let us take an
Account of this Matter, as it is related in holy
Scripture; and from thence we fhall be able
to judge, How far God aded, and How far
Pharaoh himfelf was culpable in this Affair.
At firft then, God ftiewedtMiraeles and Signs
before Pharaoh ; [Exod. 7. v. 10. J but, becaufe
the Magicians of Egypt did the fame with their
Enchantments, it follows, that Pharaoh's Heart
was hardened; not, you fee, by God, but by
himfelf After this, God proceeds to the Judg
ment of turning their Water into Blood -,v.i6.
And, becaufe the Magicians did the fame, it
is' faid v.z$, that Pharaoh did not fet his Heart to

364 Sermon the Fifteenth.
to this alfo. Still, you fee, it is Pharaoh, and
not God, to whom this Hard'ning is aferib'd.
Then follows the Plague of Frogs; [Exod. 8.
v . 4.] but neither had this any Effed on him;
for, the Sequel informs us, that when this
Plague was remov'd at the Prayer of Mofes,
and Pharaoh faw that there wasRefpite, it is
exprefsly faid, that he hardened his own Heart.
This was follow'd by the Plague of Lice : Here
his Magicians fail'd him ; and yet it is averr'd
v. 19. that his Heart was hardened, and he bar
kened not. The next Plague that fucceeded,
was that of Flies ; and in this it is obfervable,
that God did more towards foftening his
Heart, than he had hitherto done : For, v. 2 2.
it is faid, that to the End that he might know,
i.e. might be fenfible of his Sin and Folly, God
added this Sign, that, there were no .Flies found
in the Land ofGofhen, but only in Egypt: Yet,
when this Plague was remov'd, we are inform'd,
that. Pharaoh hardened his Heart this Time alfo,
v. 32. Upon this, God fends a Murrain, to
as little Purpofe as the former Plagues; for,
we ftill read, that Pharaoh hardened his Heart,
and would not let Ifrael go as the Lord com->
manded. Thus far you obferve, Pharaoh's Heart is
hardened by himfelf; and God is not faid to
have effeded it at all. Upon the next Plague
indeed, That ofthe Boils andBlains, and which was

Sermon the Fifteenth. %6s
was the Seventh ofthe Ten, the Style ofthe
Scripture is alter'd; and whereas, 'till that
Time, Pharaoh is faid to have hardened his
Heart himfelf, from thenceforward it is faid,
that God hardened his Heart. From which Acr
count it appears, that (if we may form ajudg-*
ment of this Matter, from the Scripture-Re
lation of it,) Pharaoh was himfelf the firft Har
dener of his Heart ; that he continu'd to be
fo, during the firft Six Plagues ; that God did
not effed it, fince it is every where attributed
to Pharaoh alone ; and that, when at laft it is
faid, that God hardened his Heart, this was no
otherwife done, than as He gave him np to
follow his former Devices; — gave no Op
portunity or Place for Repentance ; — with
drew his Grace from him, after no lefs than
Six Tryals, by fo many fevere Plagues, and yet
all ineffedual.
This then, is the Cafe of Pharaoh, accord
ing to the Scripture ; which yet hath been fo
feverely reprefented on the Part of God. His
tender Mercy had waited for him no lefs than
Six Times; His Offers of Mercy had been re
jeded ; and Where then was the Hardfhip in
God's Rejeding him ? It is a fufficient Vindi
cation of God's Goodnefs, that he had many
and frequent Tenders of Relief : But fince he
thought fit to defpife them, it could not be
any Refledion on God, that He withdrew his
Grace;

366 Sermon the Fifteenth.
Grace; — that He left him to his own Devices ;
that, by this means, his Heart grew hardened;
and that he permitted him to fall from one
Wickednefs to another, by affording him no
Means, by which he might have been pre-
ferv'd ; and thus confequentially and eventually,
rather than aclually and pofitively, hardening
his Heart.
This is, I prefume, fufficient to clear the
Juftice of God in this Proceeding with Pha
raoh, fo far forth, as God is faid in Scripture
to harden his Heart. But, it will be ask'd, af
ter What Manner fhall we vindicate Him from
the great Difficulty ftill behind, and which is
contain'd in the Words of my Text ; by which
God is declar'd to have rais'd him up for this
very Purpofe, that He might pew his Power in
him, and that His Name might be declar'd
throughout all the Earth. This Vindication was
what I propos'd, by fhewing You, in
The Second Place, the true Import and
Senfe of thefe Words; by which it will appear,
that they muft evidently bear another Inter
pretation , and a very different Conftrudion
from That ufually put on them, and which hath
made them fo derogatory from God's Juftice
and Goodnefs.
To clear this Matter it muft be obferv'd ,
that the Greek Word * in this Place 'dyyetg?;
* See J&Jler') Gr.Tefl, Hammond, Whitby, and Synods Crit. in Loe.
which

Sermon the Fifteenth. 367
which is here render'd [raifed thee up,] doth
not always fignify a Raifing up by Way of Pro
dudion, Creation or Conftitution ; as if the
Senfe of this Paffage muft neceffarily be, that
"This was my fole Defign in making thee
" King of Egypt ; — in placing thee on thac
"Throne; —in giving thee that Kingdom, that
" I might fhew my arbitrary Power and unre-
"ftrain'd Dominion in thy Ruin." This is
not the true Import ofthe Word iyd^a in this
Place ; but it ought to be here underftood in
that Senfe, in which it frequently occurs in
other Parts of Scripture ; and that is, a Reco
vering from Danger; — a Delivering from
Sicknefs ; — or a Preferving and Defending
from any impending Calamity.
So the Word kyeipu fignifies in the fifth Cha
pter of St James, v.ij. where it is faid, that
the Prayer of Faith Jhall fave the Sick, and The
Lord Jhall raije him up, 'vyip?i cwrbv h Jtug/©*, i. e.
fhall recover him from his Sicknefs; the very
fame Word with that in the Text, and which
therefore will bear the fame Interpretation.
The genuine Import therefore of this diffi
cult Expreffion in my Text [for this Caufe have
I raifed thee up,] is none other than this ; For
this Caufe have I preferved thee alive ; — have
I proteded and defended thee from all my
Plagues which I have fent ; and have hitherto
fpar'd thy Life ; altho' for thy many and re
peated

368 Sermon the Fifteenth.
peated Sins, and for thy obftinately hardening
thy Heart againft me, thou wer't .fit to be de
liver'd up to inftant Ruin long before.
Ihe Interpretation which I have given of
the Word iycipar, here render'd [ to raife up,]
and which I make to fignify, a Preferving him
alive, is further confirm'd by the Original He
brew Text, and by the beft Tranflators and
Commentators. In the ninth Chapter of Exo
dus, v. 10th, (from which Place this Paffage is
quoted by St Paul in my Text,) the Hebrew
fignifies, I have made thee to ftand. The Greek
Verfion of the Seventy hath it, For this Caufe
haft thou been kept. The Chaldee Paraphrafe
hath it, I have kept thee alive. The Syriack
and Arabick Verlions are to the fame Purpofe.
The Latin Verfion, Feci ut fuperftes maneres.
And Laftly, this is alledg'd to be the Senfe of
that Paffage in Exodus,both by the Jews them
felves, and the beft of Chriftians who have
commented on it.
From all which it now appearing, that the
true Interpretation of the Paffage in my Text,
is not, (as fome would have it,) that God
created Pharaoh on Purpofe, or made him King
of Egypt with a Defign to fhew his own Power
in his Ruin; — but that He preferv'd his Life
from the Plagues ; — that He refpited his Ven
geance from falling on him, when he deferv'd
it ; and put off his evil Day, 'till it ihould be
more

Sermon the Fifteenth. 3 69
more for God's Glory to punifli him. This,
I fay, being unqueftionably the Defign and
Meaning ofthe Apoftle in this Paffage of Scri
pture, it will follow, that this Proceeding of
God with Pharaoh was fo far from being hard
or fevere, that it was in Truth a Mercy and
Favour towards him ; infomuch as He defer'd
the executing that Vengeance, which he had
merited; — as He put off his Punifhment when
his Sins had been long ripe for it ; and as in
ftead of inftantly adjudging him to the Tor
ments of another World, (which his Hardnefs
of Heart had deferv'd,) He fuffer'd him to live,
rais'd him up, preferv'd his Life from the fe
veral Plagues, and permitted him to furvive,
in a Condition highly preferable to that, which
he enter'd on at his Death.
Having thus at large clear'd and vindicated
the Proceedings of God with Relation to Pha
raoh, (which, it muft be own'd, carry'd fome
Appearance of Hardfhip, and requir'd a clofe
Examination;) and having hereby fhewn,
How weakly the Cafe of that Prince hath been
drawn into Example, and argu'd from, as an
Excufe for Sin, or charging the Guilt of it on
God ; 1 go on, according to my firft Defign,
to vindicate the Proceedings of God with ob
durate Sinners in other Refpeds, nearly ally'd
to, and ufually deduc'd from the Cafe of Pha
raoh ; —to anfwer fuch Objedions, as they
A a have

370 Sermon the Fifteenth.
have rais'd againft his Juftice ; and to fhew,
how vain and groundlefs are all their Pleas for
their Sins, as far as they relate to the Admi-
niftrations of God, and his Providence.
Two good Effeds may be hop'd from fuch
a Difcourfe : The One, that the Difpenfations
of Providence, which to thefe Men feem irre
gular, unequal, and partial, will be fhewn to
be the Reverfe of thefe; to be ftridly equal
and impartial, and exadly conformable to the
niceft Rules of Juftice. This will abundantly
clear the Honour of God, which, to all Per
fons fo perfwaded, fiiffers under the Imputa
tion of Injuftice. The Other good Effed to
be hop'd for from a Difcourfe on this Subjed,
is, that when the Sinner fhall be convince! on
how weak Foundations he builds, how void of
Strength his Objedions are, and how trifling
his Excufes, a Sight of this may bring him to
a right Mind. The Hopes of this leads me
to an Examination of the feveral Objedions,
which I fliall reduce, at prefent, to thefe
Three ;
i . Then, the Creating Pharaoh; and every
other Man capable of committing Sin, and for
that, liable and obnoxious to Punifhment, hath
been objeded againft the Goodnefs and Bene
volence of God. Men imagine, that it would
be more becoming God's Goodnefs, more wor
thy his univerfal Loye, to haye created Man
alto-

Sermon the Fifteenth. 371
altogether incapable of Sinning, than to have
made him fubjed to it, and apt to tranfgrefs.
They argue, that a Being of infinite Good
nefs is concern'd to make every Creature as
good, as perfed, and as happy, as it can.
Man, it muft be own'd, would have been a
Creature much more Noble, and Perfed than
he now is, had he been exempted from Sin,
or plac'd above the Power of committing it.
But, as this is not done ; as we are made ca
pable of Sinning, and too eafily fall into the
Snare, it fhould feem, that the Goodnefs of
God hath herein been deficient, and not given
us that Perfedion which it might have done.
2. The Withdrawing the Affiftance of Di
vine Grace from obftinate and habitual Sin
ners, hath been thought to be not confiftent
with God's infinite Mercy; and it hath been
fuggefted, that it would be a nobler Inftance
of Divine Mercy, if God did Not thus leave
the Sinner naked and defencelefs; but would
fo ftrengthen the Influences of his Holy Spirit
on him, as forceably to reftrain him from Sin,
and irrefiftably carry him on to the oppofite
Pradices. 3. It hath been affirm'd, that the Eternity
ofthe Torments allotted for the Unrighteous,
is abfolutely irreconcileable with the Juftice
of God; that, in Stridnefs of Juftice, the Pu
nifhment ought to be proportioned to the
Aa2 Crime;

37^ Sermon the Fifteenth.
Crime ; and that temporal Vengeance is a fuf
ficient Compenfation for a temporal Crime.
Thefe feveral Suppofitions having been re
ceiv'd as true, have adminifter'd Occafion to
impenitent Sinners to excufe themfelves in
their Commiffion of Wickednefs, and at the
fame Time to charge God fooliflily, by im
puting their voluntary Failures to His Want
of Goodnefs, Mercy and Juftice.
The Firft of thefe Objedions, of which I
undertake to fhew the Weaknefs, is that of
God's Creating Man capable of committing
Sin, and for that, liable and obnoxious to Pu
nifhment; Upon which it is affirm'd, that it
would have been more becoming God's Good
nefs, more worthy his univerfal Love, to have
created Man altogether incapable of Sin, than
to have made him fubjed to it, and apt to
tranfgrefs. In Anfwer, let it be confider'd, that Man
indeed would have been a much Nobler Crea
ture, had he been produc'd in a State exempt,
from Sin, and been plac'd in a Condition
above the Reach of Folly and Imperfedion.
But, a little Thought and Refledion will fhew
us, that this could not poffibly be the State
and Condition of a Creature. For, to imagine,
that God fhould conftitute any of his Crea
tures fo, as to make them incapable of Sin
ning, were to imagine, that He fhould beftow on

Sermon the Fifteenth. 373
on them Infinite Perfedion ; no lefs than In
finite Perfedion being able to fecure us from
a Capacity and Poffibility of Sinning. The
very Notion we have of a Creature, muft
imply, that it is liable to fome Imperfedions.
No Nature but the Divine, is intrinfically fe-
cur'd from them. Imperfedions therefore,
being infeparable from the Nature of a Crea
ture, Man's being created capable of Sinning,
can be no Refledion on, or Derogation from
the Goodnefs of God.
But farther, Man being created a rational
Being, (which carries with it a Dignity and
Perfedion highly preferable to the Want of
Reafon,) it follows, that he muft be endow'd
with a Faculty of Choice, as being fuppos'd
and included in the Faculty of Reafon. He
had a Rule of Life prefcrib'd him by his Crea
tor. He had an Underftanding impowering
him to reafon on that Rule. He had a Will
given him, whereby to determine his Adions:
And thofe Adions were to be the Evidence
of his Obedience or Difobedience. This being
his State, it muft neceffarily fuppofe him to be
made capable of Sinning. For, why fhould
God prefcribe to him a Rule, if at the fame
Time he were by Nature incapable of de
viating from it ? To what End fhould He en
due him with Reafon, and a voluntary Choice,
were it not in his Power to chufe Good or
A a 3 Evil ?

374 Sermon the Fifteenth.
Evil ? To what purpofe did He beftow on him
Underftanding, if his Hands were tied up by
a Neceffity of Ading? Thus all the Faculties
of human Nature, fuppofe him to be fuch an
Agent, as muft be entirely inconfiftent with
his being created incapable of Sinning.
But, it hath further been objeded, that,
granting what we have juft now prov'd, that
Man could not be created incapable of Sin
ning, yet it would have been very becoming
and worthy the Divine Goodnefs, to have fu-
flain'd and preferv'd him, by the Almighty
Power, from finking under the Temptations,
giving Way to the Allurements, and adually
railing into Sin ; efpecially fince eternal Dam
nation was to be the Confequence of his fo
falling. We anfwer, that the Goodnefs of God is
fufficiently clear'd and vindicated, in that Man
was created in a State of Happinefs, and might.
(if he had pleas'd,) have continu'd in it for
ever. To which we may add, that the Glory
pf God is more advanc'd, and the Attributes
of his Wifdom, his Juftice, nay his Goodnefs
itfelf are more difplay'd by his Leaving Men
to a Freedom of Ading, than they could have
been, had He impos'd on them an inevitable
Neceffity of doing Good , or render'd them
totally incapable of falling into Sin. For, all
the before-mention'd Perfedions of God's Na
ture, '

Sermon the Fifteenth. 375-
ture, his Wifdom, his Juftice, and his Good
nefs have more eminently difplay'd themfelves,
and been exemplify 'd with greater Luftre in
the Incarnation, and Death of The Son of
God for our Redemption from the Punifh
ment of Sin, than they could have been, had
Man never fallen, and that Incarnation never
happen'd. 2. What hath been faid being fufficient to
vindicate the Goodnefs of God in creating
Man capable of Sinning, I proceed to the Se
cond Objedion I was to fpeak to, which re
lates to God's withdrawing his Grace from
harden'd Sinners, This hath been thought in
continent with his Infinite Mercy ; and it hath
been fuggefted, that it would be a nobler In
ftance of the Divine-Mercy, if God did Not
thus leave the Sinner naked and defencelefs,
but would fo ftrengthen the Influences of his
Grace on him, as forceably to reftrain him
from Sin, and irrefiftably carry him to the op
pofite Pradice.
A diftind and particular View of the feve
ral Caufes and Motives, by which God is in-
duc'd to withdraw his Affiftance, and without
which we fhould be always under it's Influence,
will effedually fhew the Weaknefs and Unrea
fonablenefs of this Objedion; and abundant^
ly convince us, that in thus leaving us without
the Help of his Grace, He does not proceed
A a 4 in

376 Sermon the Fifteenth. '
in a Manner, either unreafonable or unmer
ciful. For, in the Firft Place, God never with
draws his Grace from us, till, by repeated Sins,
and frequent Pollutions we have render'd our
felves unfit for it's further Continuance, and
are become Subjeds unqualify'd for it's Ope
rations. To a Continuance of God's Grace
it is neceffary, that we continue to be fit Re
ceptacles of it. To this End we muft purify
our Hearts, keep our Minds unpolluted with
finful Lulls and Appetites, and cleanfe our
Thoughts from all evil Affedions. The Holy
Spirit of God cannot make his Abode with
Sin and Wickednefs ; cannot fix his Refidence
in fiich difagreeable Company ; or delight in
a Seat fo vilely inhabited. The pure, the up
right, but efpecially the humble are the fittefi
Theaters for that God, who hath been pleas'd
to declare , that He will refift the proud, and
give Grace to the humble.
The beautiful Parable of our Saviour re
corded in the Eighth'Chap. of St Luke, as well
as other Places of Scripture, concerning the
Sower of Seed, gives us to underftand, that if
we, as good Ground, give a fuitable Nourifh-
ment, and afford the proper Helps for the
Growth of the Seed, it will fpring, and bear
Fruit, even to an Hundred-fold; it will be
a Fountain of living Water, ft/ringing up to eter nal

Sermon the Fifteenth. 377
nal Life. But, on the other Hand, if we are
negligent in this Affair; if we do not culti
vate and encourage the heavenly Gueft, we
have no Reafon to blame The Almighty for
our being depriv'd of his Affiftance, when it
was our own infatuated Behaviour that caus'd
this Deprivation.
In the Second Place, God never withdraws
his Grace, 'till we are flupidly negligent of it's
Motions, and are fo carelefs, as to add No
thing of our own Endeavours. The Divine
Affiftance cooperating with Man, is That Ta
lent committed to his Charge, which muft not
be hidden, but employ'd ; is what we fhould
put into the Hands ofthe Changers, that when
bur Lord fhall demand it , he may receive it
with Ufury. And, as we all defire to be of
the Number of thofe good and faithful Ser
vants, who fhall at the laft great Day be bid
Enter into the Joy of their Lord, we muft firft
take Care to be in this Life what our Saviour
terms, Faithful in a few Things, and employ
his heavenly Gifts in Ways the moft advan
tageous. The Divine Affiftance is, in a Word,
that burning Lamp, which muft continually
be trimm'd, muft carefully be attended on,
and, from Time to Time, receive the necef
fary Supplies by our own Cooperation. But,
if we ourfelves are deficient herein, the Juftice and

378 Sermon the Fifteenth.
and Mercy of God will ftand clear of all Im
putation, and we alone muft be refponfible for
the dreadful Confequence.
Laftly, God never withdraws his Grace, 'till
by our habitual, and prefumptuous Sins, _ 'till
by our wilfully Obftruding it's Influences;
and by an obftinate and continu'd Refiftance
to it's Motions, we have deadend it's Force,
and render'd it ineffedual. If we tranfgrefs
frequently, knowingly, and willingly, God can
not but be difpleafed at us. For the Sins of
Infirmity, and thofe which we commit thro'
Inadvertence, or the Frailty of human Nature,
do not fo far provoke The Almighty, as to
put us out of His Affiftance.
The Sins of Mofes, of Aaron, of David, and
St Peter, ( tho' fome of them of a very enor
mous Nature,) yet did not altogether extin-
guifh the Grace of God in them. They were
enabled to fee their Folly, and to repent.
They were again renew'd in Righteoufnefs,
and died in a final Perfeverance under the
Grace they had receiv'd.
The Patience, and Long-Suffering of God
towards Sinners is very great. Tho He be pro
voked every Day, yet The Pfalmift affures us,
He is ftrong, and patient. He fees his Grace
refilled ; and yet is content to wait the Tranf-
greffors Leifure, if poffibly he may return to
a Senfe

Sermon the Fifteenth. 379
a Senfe of his Duty. But, at laft, even this
forbearance of God becomes tir'd. He will
not always ftrive with Man ; He will difeon-
tinue thefe his Favours: And when his Grace
hath been long rejeded, he then in Vengeance
rejeds the Offender. He permits him to go
on in filling up the Meafure of his Iniquity.
He withdraws his Grace ; and as his Defigns
in conferring it have been all along render'd
abortive, He no more vouchfafes what is too
precious to be caft away.
Thefe are the Reafons and Motives, for
which God withdraws his Grace from the Sin
ner. And let even the Sinner himfelf (when
in a cool and ferious Temper,) be Judge,
Whether there be in this Proceeding the leaft
Appearance of Hardfhip. God deferts not
Man, 'till Man hath deferted God. And, when
this is the Cafe, All becomes Folly on our part,
without the leaft Appearance of Unmerciful-
nefs on God's. There is no Reafon why we
fliould exped, that God fhould wait on us for
ever : But it is a fufficient Demonftration of
his Goodnefs and Mercy, that we have had
many Tenders of his Grace ; and that it hath
been long in our Power to clofe with and em
brace it. But, fince we have obftinately re
fus'd, God may, without the Imputation of
Cruelty, leave off thefe his unfuccefsful Endea vours

380 Sermon the Fifteenth.
vours, and give him over to follow his own
Devices. 3 . I proceed now to the Third and Laft Ob
jedion againft the Proceedings of God with
the Sinner, taken from the Eternity of future
Punifhment. The endlefs Duration of the
Torments of the Damn'd, hath been repre
fented as abfolutely inconfiftent, both with the
Juftice, and Mercy of God. It hath been
averr'd, that in Stridnefs of Juftice, the Pu
nifhment ought to be proportion'd to the
Crime ; and that a temporal Vengeance is a
fufficient Compenfation for temporal Sins.
This indeed would be an unanfwerable Dif
ficulty, were not all our Sins the Effed of our
own Choice, but impos'd on us by hard Fate,
and an uncontroulable Neceffity. It would
indeed be highly unjuft to punifli us eternally
for ading what we could not prevent. But
here the Cafe is far otherwife. Both the Re
wards and Punifhments are firft propos'd to
our Choice. And furely, it is no Breach of
Juftice, firft to fet before Men Life, and Death,
— and then to deal with them according to
that Eledion which they freely make.
Let us illuftrate this by an Example drawn
from holy Scripture. King Solomon had par
doned the treafonable Pradices of Shimei ;
and had given him his Life upon Condition, that,

Sermon the Fifteenth. 381
that he fliould never be found without the City
Walls. Shimei gladly accepted the Offer, and
term'd it a good Saying, i. e. a kinder Treat
ment than he expeded. But yet, unmindful
of his Promife, he ventur'd to break this Con
dition ; upon which he was condemn'd and
executed. No Man certainly can affirm, that
he had hard Meafure; becaufe, tho' the Going
out ofthe City might in itfelf be a flight Mat
ter, yet we are to remember, that thefe were
the Terms on which his Life had before been
given him, and that he himfelf brake the Con
dition he had gladly accepted. The Applica
tion of this Inftance to God's Juftice in punifh-
ing eternally our temporal Sins, is fo obvious,
that I fliall leave every Hearer to make it for
himfelf. I might farther obferve, that the infliding
infinite Punifhment in Recompence of finite
Sin, is in no wife inconfiftent with, nor any
Violation of The Almighty's Juftice, fince the
Rewards of Virtue are as well eternal as the
Punifhments of Vice. Had God fo order'd it,
that the Recompence of the Good fhould be
finite, and the Punifhment ofthe Evil infinite,
This might have feem'd fomewhat hard; be
caufe, on this Suppofition, the Obfervance of
God's Law would not have been fo advanta
geous, as the Breach of it would have been
detri-

382 Sermon the Fifteenth.
detrimental. But, as it is now fettl'd, and the
Reward on the one hand is made equal to the
Punifhment on the other, ail Appearance of
Injuftice vanifhes : And furely That Man de
ferves no Pity, who had it in his Power to
have gain'd as much, as by his own Folly and
Wickednefs he hath loft.
Others there are, who objed againft the
Eternity of future Punifhment, by appealing
to God's infinite Mercy. They are indued to
think, that fince God fo often declares himfelf
inclin'd to Mercy, and that he hath no Plea-
fore in the Death of him that dyeth, He will,
after a certain Space of Time fpent in Tor
ment, releafe the damned, and call them to
a State of Eafe and Comfort.
But, the great Error of fuch Reafoners lies
in This ; that whilft they magnify One Attri
bute of God, they forget the reft, and endea
vour to raife his Mercy on the Ruins of his
Wifdom. God is the fupreme Judge, and Go
vernour ofthe World ; and, as fuch, concern'd
to fupport the Authority of his Laws. Punifh
ment therefore would be due to the Wicked,
tho* Nothing of that Kind had been exprefsly
threaten'd ; becaufe the fame Wifdom which
gave thefe Laws is concern'd to fupport them.
But, when we confider that eternal, never-
ending Punifhment is, in plain Words, threat en'd

Sermon the Fifteenth. 383
end to unrepenting Sinners, What Way is
there to efcape them confiftently either with
the Truth or Wifdom of The Almighty ? And
if Men perifh for ever, it is not owing to any
Defed of Mercy on God's Part, Wifdom re
quires, He fhould, in this Cafe, execute full
Vengeance, and leave Men to thofe Miferies,
which they might have avoided, but would not
avoid in Seafon.
Thus have I finifh'd what I propos'd in this
Difcourfe ; which was to clear and vindicate
the Proceedings of God with Sinners ; and
efpecially in thofe Refpeds, which feem'd
moft liable to Exception. The Parts I have
fpoken to, (and efpecially the Cafe of Pharaoh,)
are thofe, which have been thought to bear
hardeft on the Wicked; and, in which it hath
been conceiv'd, the Dealings of The Almighty
have been lefs conformable to Equity and
Mercy. Yet, I hope, fatisfadory Solutions
have now been given to all thefe ; and that
the Honour of God is hereby eftablifli'd, by
removing from it thofe feveral Imputations.
From hence then let us learn to forfake Sin,
in whofe Excufe fo little can be Pleaded, and
which is fo deftitute of all rational Pretence
or Plea. To this good Effed let us add this
Caution, That we charge not the Proceedings
of God with any feeming Injuftice, when it is
fo

384 Sermon the Fifteenth.
fo certain, that they are all clear from it. Let
us not compel Him to reafon with us, as He
doth with the Jews in the Prophecy of Ezekiel,
Hear ye now, 0 Houfe of Ifrael, Are not my
Ways equal, are not your Ways unequal ? But
let us rather be affur'd, in the Words of the
Pfalmift, that The Lord is righteous in all his
Ways, and holy in all his Works.

SERMON

[ 38y ]

SERMON XVI.
I J O H N III. 9.
Whofoever is horn of God, doth not
commit Sin ; for his Seed remain*
eth in him ; and he cannot fin, be
caufe he is horn of God.
THE State of Regeneration, the being
born of God, and the becoming the Sons
of God, hath in the facred Writings
very great Encomiums beftow'd on it^
and is attended with the higheft, and moft va
luable Privileges. It is indeed reprefented as
a State of little lefs than Perfedion ; as that,
in which Sin and Evil have no Power; as an
almoft total Exemption from Defeds and
Weaknefs, and in which there is an entire
Subjedion ofthe Flefh to the Spirit. The re
generate Man is defcrib'd as a perfed Mafter
in all Virtues ; — as fuperior to all the Infir
mities of human Nature ; and as above the
Reach of Stain and pollution. Thus we are
inform'd in the Fifth Chapter of this Epiftle,
Bb v. 4.

386 Sermon the Sixteenth.
v. 4. That Whatfoever is born of God, overcometh
the World; at v. 18. of the fame Chap. That
Whofoever is born of God, jinneth not ; but he
that is begotten of God, keepeth himfelf, and
That Wicked one toucheth him not : At Verfe <Jth
ofthe Third Chapter of this Epiftle, the Apo
ftle affirms, That Whofoever abideth in God,fin-
neth not ; and moft emphatically, in the Words
of my Text, That Whofoever is born of God,
doth not commit Sin ; fir his Seed remaineth in
him ; and he cannot fin, becaufe he is born of God.
This is the State of Regeneration, as it is
defcrib'd by this infpir'd Writer: So guiltlefs
of Sin are thofe, who are truly born of God:
And, fo innocent and unfpotted are his reak,
and genuine Sons !
This Account of the Condition of regene
rate Perfons, is, no doubt, a Foundation of
the greateft fpiritual Comfort, and the moft
folid Satisfadion to thofe Chriftians, to whom
it belongs ; and affords them a Delight the
higheft that can be enjoy'd on this Side Hea
ven, Whereas, on the other Hand, to fuch
as are confeious of their Not being in this
State, to thofe who find themfelves under the
Slavery of Sin, and hurry 'd into frequent and
repeated Ads of it, it hath prov'd the Occa
fion of great Dread and Trouble.
When they find Regeneration reprefented,
as a State, in which a Man doth not commit Sin, and

Sermon the Sixteenth. 387
and cannot commit it, they eafily perfwade
themfelves, that they are Not fo regenerate,
— are Not the Sons of God, nor born of Him ;
becaufe they are experimentally fenfible of
their frequent finning, —are confeious of their
Wickednefs, and know themfelves to be con
tinually liable to Offences. Thus it happens,
that thofe holy Scriptures, which were written
for our Confolation, do accidentally become
the Sourfe of Uneafinefs ; — furnifli us with
Matter of Difquietude; and inftead ofclofing
and healing our Wounds, give Rife and Nou-
rifhment to them.
I propofe therefore, in this Difcourfe, to
explain this Text of Scripture ; to give You
it's true and genuine Senfe ; and then to fhew,
that it affords no fufficient Ground for fuch
Fears in Men's Minds.
The Words to be confider'd are Thefe ;
Whofoever is born of God, doth not commit Sin ;
for his Seed remaineth in him; and he cannot fin,
becaufe he is born of God. Thefe indeed, at firft
View, feem to exclude no lefs than the whole
Race of Mankind, and every fingle Man from
being in a State of Regeneration ; They feem
to imply, that no Man is truly born of God, or
a Child of God; becaufe there is no Man,
who cannot, who adually doth not offend. If
a finlefs Obedience be a neceffary Effed of
Chriftian Regeneration, it is plain, that no Man
B b 2 is

388 Sermon the Sixteenth.
is regenerate ; becaufe no Man performs fuch
a finlefs Obedience. If perfed Holinefs, and
an Exemption from Sin be the Charaderiftick
of a Child of God, it will follow, that of all
the Children of Men no One is a Child of
God ; there being amongft us No fuch perfed
Holinefs, No fuch Exemption from Sin. If to
be born of God, is not to commit Sin, (which
furely is no Man's Condition,) then, on the o-
ther Hand, To commit Sin, (which we are cer
tain is every Man's Condition,) is Not to be
born of God, nor truly regenerate. If it be laid
down, ( as in the Text it feems to be,) that
a regenerate Perfon cannot commit Sin, Men's
own Confciences will naturally lead them to
draw that Confequence, which will plainly fol
low from it, viz. That Whoever commits Sin,
cannot be regenerate.
And indeed, the Apoftle himfelf feems to
have made the fame Inference from this Pro
pofition, which our Fears prompt us to make.
For, after he had faid (agreeably to the Senfe
of my Text,) at the <J,h verfe of this Chapter,
that Whofoever abideth in God, finneth not ; he
immediately, and in the very next Words, fub-
joins, that Whofoever finneth^ hath not feen God,
neither known him. Thus, according to the
obvious Senfe of this Text, None of us hath
any Title to the being a Child of God; None
of us is truly a regenerate Perfon ; and None of

Sermon the Sixteenth. 389
of us hath a Claim to, what Chriftians are fre
quently allow'd in Scripture, the Grace and
Favour of the Almighty.
Moft deplorable then are our Circumftances :
For, if we are Not born of God, (and our Fre
quency in finning, is, according to this Apo
ftle^ a Demonftration that we are not,) it is
but too eafy to tell, of whom we are born.
The Scripture acknowledges no Middle be
tween the Children of God and the Children
ofthe Devil. And if, upon the foregoing Sup
pofition, we have no Title to the former, this
may very reafonably awaken our Fears, and
put us under no fmall Confternation.
But, notwithftanding this feeming Defpe-
ratenefs of our State, it may be prefum'd, that
a right Underftanding of this Text , and an
Explication of it in it's proper Senfe, may difc
pel fuch Fears, as, at firft View, it gives Rife
to ; and alleviate and foften the Danger it
feems to countenance. It may poffibly be e-
vinc'd, that the true and genuine Intent of
this Paffage, is Not that which firft offers itfelf
to our Thoughts ; and that the fcrupulous
Confcience hath no real Grounds from it for
Surmifes of fuch Danger, as fliall drive it into
Defpair. ;.' In order to make this manifeft, I fliall ob
ferve the following Method ;
B b 3 Firft,

390 Sermon the Sixteenth.
Firft, I fhall Enquire into, and at large lay
before you, the true Import of the Text itfelf
by explaining the feveral Terms of which it is
compos'd. Secondly, when the Text fhall have been
at large explain d, I fhall fpeak to That Diffi
culty, which feems to arife from it ; and by
which it is implyd, or feems to be imply'd,
That no Sinner can be a Child of God, or that
all Sin is wholly incontiftent with a State of
Regeneration.. In the Third and Laft Place, I fhall make
a. pradical Obfervation on this Text; and
which, in Truth is the whole Import and, Con
tent of it.
Firft then, I am to Enquire into, and at
large lay before you, the true Import ofthe
Text itfelf, by explaining, the feveral Terms
of which it is compos'd. , v. . ,
Toward discovering the true Import of this
Text, it may not he altogether foreign to take
Notice of the feveral Interpretations given of
it by fuch Commentators, as X tho' otherwife
of good, Account, and of no fmall Valise >and
Reputation, yet) in ; this Affair, feem not to
have been fortunate and fucCfifsful in their
Conjedures, . '¦.<..<
Some therefore paraphrafe the firft Words
of this Text [Whofoever is born -of God, doth not
commit Sin,] by [ourht not to commit Sin.] This

Sermon the Sixteenth. 391
This Interpretation is rather an Evading, than
Anfwering the Difficulty ; becaufe the Apoftle
is here difcourfing Not of what the Regene
rate Perfon ought to do, but of what he adually
doth. And befide this, it is as true of eVery
other Perfon, as well as the Regenerate, that
he ought not to commit Sin; And therefore,
this Interpretation cannot come up to the
Senfe of our Author; fince he fpeaks in this
Place of the Regenerate Perfon only, or of
One born of'God.
Another miftaken Comment affix'd on this
Text, is that of fome Writers, who, (ima
gining that thefe Words cannot be true, if ap-
ply'd to the Children of God in this Life, it
being impoffible they can be fo perfed as to
commit no Sin,) interpret it of the Sons of
God in the Life to come, after the Refur
redion, and when indeed it will be their Hap
pinefs to be exempted from all Sin. And it
gives fome Countenance to this Expofition,
that the Word riahiyfi/jima. , or Regeneration,
(a Term of the fame Signification with being
born of God,) doth often in Scripture ftand
to fignify the Refurredion from the Dead. But,
as the Apoftle is here declaring, What is the
prefent State of fuch, as are born of God, and
Not what their State is to be in the next Life,
fo this Interpretation feems to be foreign to
the Intention ofthe Writer. B b 4 A far-

39^ Sermon the Sixteenth.
A farther Senfe affix'd on thefe Words [IVho*
foever is born of God, doth not commit Sin,] is,
that fuch a One doth not commit it willingr
ly, and prefumptuoufly, but always with Rer
ludancy, and with fome Abhorrence and De
teftation of it even at the Time of Commit
ting it.
. But, there are Two Reafons urg'd againft
this Interpretation ; The One, that it feems
to add to the Apoitle's Senfe what the Words
will not bear : For, the Apoftle doth not fo
much as infinuate, that he means willingly, or
prefumptuoufly; Nor doth he guard his Ex
preffion with any Thing that might give us to
underftand , that the Child of God fins with
Reludancy ; but his Words are abfolute, and
unreftrain'd : He avers exprefsly, and without
Refervation, that the Child of God dpth not
commit Sin, and cannot do fp.
The other Reafon againft this Interpreta
tion, is, that upon this Suppofition, the Guilt
of a Child pf God in Committing Sin, is rather
aggravated and extended, than diminifh'd pr
alleviated ; fince confeffedly greater muft be
the Crime, which is committed with fome Re-
Iqdancy, than that which is enter'd on thro'
Ignorance or Inadvertency; the Will ofthe
Agent concurring with the former, but not at
all with the latter.
The laft miftaken Interpretation of thefe
Words

Sermon the Sixteenth. 393
Words, which I fhall mention, fhall be, that
by the Words [doth not commit Sin,] is to be
underftood [doth not fo commit it, that it Jhall
be imputed to him ; ] That whatever be the
Failings ofthe Children of God, and whatever
Offences they be guilty of, they fliall not be
mentioned unto them at the great Day of Ac
count, but be buried in Oblivion, and never
rife up in Judgment againft them.
To this Expofition it is a fufficient Anfwer,
that as it hath not the leaft Warrant or Coun
tenance from the Text itfelf^ but is affix'd on
it without Ground or Reafon, fo is it alfo a
Principle ofthe moft dangerous Confequence
with relation to Morality ; it being evidently
a Giving the Reins to all manner of Licen-
tioufnefs in Men, who think well of their fpi
ritual Condition ; and a Giving them Liberty
to indulge themfelves in any Sin, upon a falfe
Prefumption, that as they take themfelves to
be the Children of God, thefe their Sins will
not be imputed to them.
The feveral foregoing Interpretations of
this Text being ( for the Reafons alledg'd )
plainly unfetisfadory, let us addrefs ourfelves
to the more certain Method of difcovering
their Import, by Enquiring, Firft into the Oc
cafion of their being written ; and, in the next
Place, by explaining the feveral Terms ofwhich
it is compos'd. The

394 Sermon the Sixteenth.
The Occafion of thefe Words of our Apo
ftle was given by the great Prefumption and
Vanity of the Gnofticks. That Sed of Here-
ticks arrogantly confiding in their fuppos'd
profound Knowledge of the Myfteries of Re
ligion, pretending to immediate Illuminations
from God, and puffed up with imaginary Per
fedions in themfelves, — on this Account they
prefum'd to call themfelves God's Eled, and
the Sons of God ; they afferted, that they were
in a State of perfed Favour with Him; pro
nounc'd themfelves entirely righteous ; and,
upon this miftaken and ill-grounded Security,
took the Liberty to exempt themfelves from
all the Rules of Morality ; they introduc'd all
manner of Debauchery, fancying themfelves
above all thefe Laws, as being the peculiar
Favourites of God, and gracioufly eleded by
Him. To put a Stop to this Extravagancy, St John
cautions his Believers throughout all this Cha
pter, and particularly at Verfe the Seventh, in
thefe Words ; Little Children, let no Man de
ceive You ; He that doth Righteoufnefs is righ
teous, even as Chrift is righteous. In the Eighth
Verfe he ftill purfues this Topick, telling them,
that He that committeh Sin, is ofthe Devil;
and then funis up all at Verfe xheNinth,in the
Words of the Text, Whofoever is born of God,
doth not commit Sin. By

Sermon the Sixteenth. 395-
By thefe few Words we find both the Oc
cafion , and the Drift of the Apoftle's Argu
ment : He declares, that thefe Gnofticks can
not be, as they pretended, the Eled: Sons and
Children of God; becaufe, the Wickednefs of
their Lives is a Demonftration ofthe contrary.
Since they commit Sin, it muft be plain, that
they are the Children of the Devil, who finned
from the Beginning': And, it is moft evident
that they are Not born of God, becaufe whofo
ever is foborn, doth not commit Sin. This was
the Occafion, and this feems- to be the true
Import of this difficult Text; towards the fur
ther Illuftration of which it will be proper, in
the next Place, to explain the feveral Terms
and Expreffions of which it is compos'd.
The Firft of thefe [Whofoever is born of God]
will need little Explanation. To be born of God,
fignifies in Scripture Language, to have a Re
femblance of Inclinations, and a Similitude of
Adions, to God our Father. The Perfon
therefore, who is botn of God, is One, who
hath receiv'd fuch Degrees of Influence from
Him, as by their Help and Power to be rais'd
to a pious artd holy Life. He is One, who
hath had fuch a bleffed Change wrought in his
HeVrt, by the Operation of God's Holy Spirit,
as to be tranflated from the Power of Dark
nefs into the Kingdom of God's Son; fineere-
ly chang'd from all Evil to all Good, and from an

396 Sermon the Sixteenth.
an Obedience to the Flefh to an Obedience
to God. He is, in a Word, fuch an One, as in
a continu'd Courfe, and a permanent fix'd State,
lives a pious, and upright, and godly Life.
Ofthe Perfon thus defcrib'd, thus regenerate^
and thus born of God, St John affirms, in the
next Words, that he doth not commit Sin. This
is the flartling Expreffion; and in thefe Words
lies all the Difficulty, For the full Underftand
ing of which, it muft be here obferv'd, that
a Man may be faid to commit Sin by Two
Ways ; the One aUually indeed, but cafually
and accidentally only, and upon certain Occa
fions ; as thro' Inadvertency, thro' Ignorance,
thro' the Frailty of Human Nature: the other
cuftomarily and habitually ; contrary to Know
ledge, to Convidion and the Didates of Con
ference ; and daringly, prefumptuoufly, and
wilfully. i
This Diftindion between accidental and ca-
fual Sins, and Sins of Habit, Cuftom, and Pre-.
fumption, being carefully attended to, will
folve all the Difficulty in the Text. It is this
latter Sort of Sin, this habitual and cuftomary
Sin, which the Apoftle affirms a Child of God
doth, not commit. They are Habits of Sin
only, that are incontiftent with a State of Re
generation : And it is the Cuftom of Sin alone
which the true Child of God is incapable of
contrading. That

Sermon the Sixteenth. 397
That this is the true Senfe of this Paffage,
— that the Apoftle fpeaks here only of habi
tual, and not of accidental and cafual Sins, will
appear, if we confider, that the Other Acce
ptation of it, (i.e. any Ads of Sin accidentally
committed,) will make this Affertipn in the
Text neither true in Fad, nor reconcileable
and confiftent with other Paffages of Scripture.
It is fo exprefsly afferted by St Paul concern
ing himfelf, that the Good which he would do,
he did not ; and the Evil which he would not, that
he did; It is fo pofitively declar'd by St James,
that in many Things we offend all; and we have
fo full an Affurance, that even the Juft Man,
( who furely, if any, may be faid to be born of
God,) faileth feven Times a Day ; that it cannot
be imagin'd, that St John in this Text fhould
intend to fay, that he who is born of God, doth
never fall into any Ads of Sin, fo diredly con
trary to other Paffages of the facred Writings.
• Befide this we find in holy Scripture fundry
Inftances and Examples of Perfons regenerate,
of God's true Sons, and of his moft beloved
Children, who have thus fallen into fingle, and
thofe very enormous Ads of Sin, and yet have
not forfeited their Titles to the Sonfliip of
God. Of this holy David, and St Peter are
ftanding Evidences. They furely were Chil
dren of God, if ever any were. They fell into
the moft grofs, and blackeft Guilt; yet, upon Re-

398 Sermon the Sixteenth.
pentance were reftor'd to God's Favour, and
by final Perfeverance, died in full Poffeffion
of it.
From thefe Reafons it is moft apparent, that
when St John affirms ofthe Child of God, that
he doth not commit Sin, he muft be underftood
to mean only, that he doth not commit ha
bitual Sin ; that he doth not allow himfelf in
any known Sin ; that by Virtue, and in Con
fequence of his Regeneration, he is above the
Cothmiffion of cuftomary Sin ; and that he
doth not indulge himfelf in what he is fenfible
is evil. This alone can be the Author's Senfe;
fince, if we take it in the other Acceptation,
and fuppofe him to affirm, that the true Child
of God doth never commit any cafual, and ac
cidental Ad: of Sin, his Affertion will neither
be true in Fad, (as appears from the Cafes
of David and St Peter,) nor reconcileable with
the other Scriptures before produc'd, declaring
that no Man is exempt from falling into Sin.
The Spirit of God, who didated all thefe Scri
ptures, cannot contradid himfelf: And there
fore, we muft neceffarily bring One Part of
Scripture, (in itfelf perhaps obfcure, but whofe
Words will eafily admit the Senfe of another
more clear Paffage,) to be interpreted by that
other, which is clearer and lefs obfcure.
But the Apoftle goes on in the next Place
to affirm, that the Perfon thus born of God, not

Sermon the Sixteenth. 399
not only doth not commit Sin, i. e. as we have
found, doth not contrad Habits of Sin ; — but
alfo cannot fin. Thefe Words alfo carry with
them fome Difficulty. Doth the Apoftle here
by imply, that the Regenerate Perfon cannot
poffibly fall of from that State ? Doth he in
finuate, that fuch an One is fecure from
lapfing into Wickednefs ? Doth he mean, that
a Child of God cannot poffibly be chang'd,
cannot apoftatize, and, by falling into con
trary Pradices, become at laft a Child ofthe
Devil ? This cannot be his Meaning. There
is no State of Grace, from whence we cannot
fall. We are never in fiich a Degree of Per
fedion, as to be abfolutely fecure from re
volting. And, whilft we continue to be Men,
we fhall continue likewife to be frail, and liable
to Degeneracy. The Angels themfelves fell
from their Original Purity into a final Impe-
nitency; and ofthe feleded Body ofthe Apo
ftles, One apoftatiz'd, and became a Devil.
The only Interpretation therefore, which
thefe Words are capable of, is, that he who is
born of God, and in a State of Regeneration,
cannot fin habitually, whilft he continues in
that State ; i. e. as long as he is a Child of God,
he cannot contrad Habits of Sin: Not but
that he may fall from that State, and then
commit Sin ; but that whilft he remains in that
State, he cannot be fo guilty. The

4.00 Sermon the Sixteenths
The Expreffion here us'd, occurs frequently
in holy Scripture, in the fame Signification I
have here put on it. So, when our Saviour
fays, A corrupt Tree cannot bring forth good Fruit,
nor a good Tree evil Fruit ; And, when St Paul
affirms, that The carnal Mind cannot be fubjeU
to God; it is Not in thefe Places imply'd, that
the Evil Tree cannot be chang'd, and become
good ; or, that the carnal Mind is incapable
of being renew'd, and by that Means of be
coming fubjed to God ; but only, that thefe
Effeds cannot be produc'd whilft their refpe-
dive Conditions continue the fame. In the
fame manner the affirming here of the Child
of God, the regenerate, pious Perfon, that he
cannot fin, is Not the affirming that he can
not ceafe to be what he is, cannot fall off from
the Performance of his Duty; but, that re
maining thus, a pious Follower, an Imitator,
and fo a Child of God, he cannot yield deli
berately to Sin, he cannot be guilty of pre-
fumptuous and habitual Sinning.
Thefe Two States are incontiftent with each
other ; They are diredly contradidory ; and
to affirm that a regenerate Perfon can, at the
Time of his being fo, be fubjed to Habits of
Sin, is juft as good Senfe, as it would be to
affirm, that a Man may at the fame Time be
habitually good, and habitually evil. Having

Sermon the Sixteenth. 4.0 1
Having thus come at the true Signification
of this obfcure Text, by explaining the feve
ral Terms of which it is compos'd, I am now
in the
Second Place, to apply what hath been faid
concerning it, to the Satisfadion of that Scru
ple and Fear, which hath been founded on it.
All then, that this formidable Text contains,
proves at laft to be no more than this; Thac
a Child of God, fo long as he continues to be
fo, is not, and cannot be, fubjed to Habits
of Sin ; That the Regenerate Perfon, whilft fuch,
cannot indulge him in known, and cuftomary
Wickednefs; That thefe States are inconti
ftent with each other, and mutually deftroy
each other ; That whilft we continue to be
true Sons of God, we deteft all Habits of Sin j
but if we afterwards give into finful Pradices,
we fall away from our regenerate State, and
forfeit our Title to the being God's Children :
In a Word, that whilft We follow Sin, we can
have no Pretentions to the favour of God.
But, What is there furprizing, or fhocking
in this ? What Foundation for Alarms of Con
fcience ? And, What have we to fear from fiich
a Declaration ? Do we not already know, that
they who commit Sin, do thereby offend God?
Are we not appriz'd, that Habits of Sin fet us
at the greateft Enmity with Him ? Can we be
fo ftupid as to imagine, that we can enjoy his
C (? Favour,

402 Sermon the Sixteenth.
Favour, and be call'd his Sons, whilft we are
difobedient to his Commands, and violate the
moft important of his Precepts? Can we think,
that a God, who is by Nature infinitely pure
and holy, and who abhors all manner of Evil,
can be pleas'd with, and reconcil'd to us, whilft
we are wallowing in Pollution, and doing Evil
with both Hands earneftly? Can it poffibly
be furprizing, or found terribly in our Ears,
that God fhould tell us, (what, as I faid, is all
that this Text contains,) that if we fin wil
fully, we fhall not continue in his Favour; that
the habitual Offender hath no Title to his
Sonfliip ; and that, by a Revolt to Sin, we fall
from Regeneration ? Surely our own Reafon
might didate to us thus much, (and this is the
Sum of this dreadful Paffage,) that Righteouf
nefs hath no Fellowjhip with IJnrighteoufnefs ;
that Light hath no Communion with Darknefs ;
and Chrift no Concord with Belial.
Did this Text indeed exprefsly affirm, or
were it capable of being fo underftood, that
every involuntary Ad of Sin, or every fingle
Tranfgreffion into which the beft Men fall,
thro' Inadvertency, Indifcretion, or Ignorance,
did fet us at Enmity with God, did forfeit his
Favour, did difinherit us from his Sonfliip, and
did fnbvert or deftroy our Regeneration, This
indeed might reafbnably perplex us, and give
us juft Room for Dread and Confternation. But,

Sermon the Sixteenth. 403
But, it hath been, by many Reafons, evinc'd,
that this neither is, nor can be the Import of
this Text. Single Ads of Sin are not here in
tended. Thefe are not incontiftent with a re
generate State. They are only Habits of wil
ful and prefumptuous Vice, that deprive us of
being Heirs of God. And that Such fhould
do fo, that God fliould caft fuch Men from
Him, is not the leaft Matter of Wonder.
But, to advance one Step farther; Let it be
granted that this Text may be underftood in
the moft formidable Senfe : Let it be con
fefs'd , ( what thofe Men, who raife to them
felves Fears from this Text, do infer and con
clude from it,) that not only Habits of Sin,
but even fingle Ads of it, do eftrange us from
God, forfeit our Regeneration, and deprive us
of that Sonfliip ; And let our Text be under
ftood in this utmoft Latitude, which it can
be Conceiv'd to bear; yet, even in this Senfe,
when it is fuppos'd to comprehend fingle Ads
of Sin, and to imply, that even fuch are in
contiftent with our being the Children of God;
it cannot afford a folid Reafon for Defponden-
cy, or a juft Ground of Horror and Defpair.
, For, it muft be obferv'd, that tho' thefe Sins
are here affirm'd to be incontiftent with the
Favour of God, and to deprive us for the pre
fent of the Benefit of being his Children, yet
it is neither here, nor in any other Place im-
C c 2 ph/'d,

404 Sermon the Sixteenth.
ply'd, that the Favour thus loft, may rtot again
be recover'd ; or that we cannot be reftor'd
to that State, from whence we are fallen.
Here is Nothing faid, from whence we can
conclude , that we cannot be renew'd to Sal
vation, that our Cafe is become defperate,
that God hath for ever excluded us from his
Mercy, and fhut up his Bowels of Compaffion
from us. Of this there is not the leaft Hint
given either here, or elfewhere.
On the contrary, we have the utmoft Affu
rance, that tho' we may have forfeited his Son
fliip, incurr'd his greateft Difpleafure, and
made him our Enemy, whether it be by Habits
or Ads of Sin ; yet upon our true Repentance,
upon our Sorrow for what is paft, and a Re
newal of our Heart to Faith and good Works,
He will be ready with open Arms to receive
us ; He will carefs the Prodigal Son, when re-
turn'd to his Duty, with a more than fatherly
Affedion ; and will rejoice over the loft Sheep
more than over thofe, which never ftray'd
from his Bofom.
What hath been faid on this Text, is, I
hope, fufficient to remove all Scruples and
Fears of Confcience , which may be drawn
from it. I fhall only farther crave your Pa
tience; whilft
In the Third, and Laft Place, I raife a pra-
dfical Obfervation from this Text; and which in

Sermon the Sixteenth. 405-
in Truth, is the whole Import and content
of it.
It having been fhewn, that the true Senfe
of this Text is only this, that Habits of Sin
knowingly contraded,and prefumptuoufly per-
fever'd in, are abfolutely deftrudive of a rege
nerate State, and incontiftent with our being
the Children of God ; Let me from hence ob
ferve to You the great Danger, as well as
manifeft Folly of fuch wilful, and habitual Sin
ning. If any fuch there be among You, (as, I hope,
there is not,) who allows himfelf in any known
Sin ; who goes on in a cuftomary Pradice of
what his Confcience tells him he ought not
to do ; who permits himfelf in an Habit of,
not only the greater and more enormous Vices,
but alfo of thofe, which are ufually, but very
unreafonably, efteem'd lighter, more minute,
and lefs confiderable; If fuch there be in this
Audience ; Let him, towards his Amendment,
apply to himfelf, and ferioufly weigh in his
Confcience, the Declaration of this Text, and
the juft Denunciation it paffes on him. Let
him confider, that by this Behaviour, he lofes
all his Right to the being a Child of God ;
that he difinherits himfelf of his heavenly Man-
fion ; and is in adual Rebellion againft his Lord
and Mafter. Let him refled on St John's Po
rtions in the Verfes next my Text; That in
Cc3 Thk

4.06 Sermm the Sixteenth.
This the Children of God are manifefted, and the
Children ofthe Devil, fince he, who thus com-
mitteth Sin, is ofthe Devil. Let fuch an one
refled farther, What great Hazard he runs
of never returning to the Difeharge qf his
Duty. Habits, when long and willingly in
dulge! > gro*w more powerful and prevalent;
urge us with double Force; and in Time com
mence Matters rwith an abfolute Sway. Let
fuch an one confider, whether his Courfe of
obftinate Sinning be not likely to provoke
God to withdraw his Grace from him ; to give
him up to follow his own Infatuation ; and to
deliver him to Satan, as reprobate and incor
rigible. Let fuch an one be ad vis' d of What
a fhameful Weaknefs and Indifcretion he is
guilty, who for the empty, fleeting, vanifhing
Pleafures of Sin, is content to forgoe. the
Sweets of a good Confcience, ,( the greateft
Pleafure of this World,) and the Enjoyment
pf God, (the greateft in the next.) : In a WOrd,
Let us all follow after the Things which make
for our eternal Peace, before it be too late,
and they be hidden from our Eyes.

SERMON

[ +07 ]

SERMON XVII.
I Pet. IV. 7.
The End of all Things is at Hand\
Be ye therefore fiber, and watch
unto Trayer.
AMong the feveral Attempts that have
been made to blaft the Credit, and
to diminifh the Authority ofthe fa
cred Scriptures, One hath been, to
reprefent the Writers of them as Perfons, who
have deliver'd certain Opinions, relating to
Things at that Time future, as if they would
fuddenly come to pafs, and were to receive an
immediate Completion, which yet have never
come to pafs at all, and which, at this Time,
are as unlikely to happen, as they ever were.
There are indeed many Paffages in the Wri
tings of The Apoftles, which feem to foretel
great and fingular Events, as if ready to be
compleated, and juft approaching; which yet,
have not been verified, or diredly perform'd.
And therefore, it may raife a Sufpicion, that
C c 4 tnefo

408 Sermon the Seventeenth.
thefe Prophecies were not infpir'd by The Holy
Ghoft, (whom all Chriftians maintain to be The
Author of the Scriptures ; ) but were written
by fallible Men, and who are fhewn by the
Event to have been greatly miftaken.
The Text, which I have prefix' d to this Dif
courfe, is one of thofe Parts of holy Scripture.
St Peter here exprefsly declares, that The End
of all Things is at Hand; that is, (as at firft
View it feems to intend, and as it hath ac
cordingly been by many Men interpreted,) that
the End of the World, and the final Confum-
mation pf all Things, was then drawing near.
And from this great Motive,) as indeed it is
confeffedly a great one,) he preffes the Chri
ftians to be fober, and to watch unto Prayer.
St Paul alfo, in many Parts of his Epiftles,
hath dropt feveral Expreffions, which feem to
look the fame Way ; and to imply, that it was
His Belief, that the World had not a much
longer Time to fubfift; that it's Period drew
on ; and that the judgment Day was foon to
be expeded.
In the Firft Epiftle to the Theftalonians Ch.4.
v. 1 ?. he fpeaks of the general Refurredion,
as a Thing that was to be accomplifhed during
his own Life; We, fays he, ¦ who are [ then 3
alive, and remain unto the Coming of The Lord,
Jhall not prevent them that are ajleep. But,
•¦yv'17. rve which are alive, and remain, jhall be
caught

Sermon the Seventeenth. 409
caught up together with them in the Clouds, to
meet The Lord in the Air. And all this he pro-
feffes to tell them, v. 15-. by the Word of The
Lord ; that is, at the Suggeftion, and by the
Infpiration of God The Holy Ghoft.
Other Paffages there are in the different
Epiftles of St Paul, which feem equally clear
to the fame Purpofe with this ; that is, That
the Day of final Judgment was then near at
Hand ; And thefe perhaps may be produc'd
in the Sequel of this Difcourfe.
If this Dodrine were the true and genuine
Import of thefe Texts of St Peter and St Paul,
it is evident, that they herein advanc'd a falfe
Notion ; and alledg'd the Authority and Tefti
mony of The Holy Spirit to fupport a Fad,
which the Time fince elaps'd hath demon
ftrated to be untrue. More than Sixteen Hun
dred Years are fince pafs'd ; and yet, as to the
Confummation ofthe World, the general Re
furredion, and the final Judgment, all Things
remain as they were fince the Fathers fell ajleep.
From this Occafion a plaufible Handle hath
been taken by the Enemies of the Scripture,
and the Faith reveai'd therein, to impeach the
Sincerity and Veracity of the Apoftles; to
pronounce, that fiich miftaken Affertions can
never proceed from God, ( as the Writers of
them pretend they did ;) that God cannot fore
tel an Untruth ; that thefe Men could not be
under

4io Sermon the Seventeenth.
under a Divine Infpiration when they wrote
thefe Paffages ; but, that thefe are fo many
Demonftratians, that the Scriptures are mere
ly human Compofitions ; were penn'd by fal
lible Men ; and confequently,- are; not to be
depended on as Divine Oracles, -
The Objedion, it muft be own'd, carries
a fair Shew of Reafon and Weight. If The
Apoftles deliver'd any One Article, or Point
of Dodrine, as from The Holy Spirit of God,
which yet fucceeding Ages have experience!
could not come from that Spirit,, it is appa
rent, that their Authority, in all other Points,
is at beft but precarious ; that if they were
miftaken in One.Point, it is poffible they may
have been fo in Others; that if they were fub
jed to Deceit in fome Matters, they may have
been fo in all; that if they were liable to Er
ror in any Thing, they cannot abfolutely be
depended on in any Thing; and that the
Truth and Certainty of what is contain'd in
their Books is juftly render'd obnoxious to
Sufbicion. This Suppofition therefore, is extremely
dangerous to our Faith itfelf: It ftrikes at the
very Root and Foundation of Chriftianity ; and
fubverts the Credit of The Apoftles, on whofe
Veracity, and Integrity the whole Hiftory of
the Gofpels relies. :
Upon this Account it is Well worthy of my
Labour,

Sermon the Seventeenth. 41 1
Labour, and your Attention, to folve and clear
up the Texts before referr'd to; to refcue
them from this plaufible Charge ; to vindicate
the firft Preachers of pur Religion from Im
pofture and Falfliood ; and to preferve the Di
vine Authority of Scripture fecure againft this
Attack upon it.
In Order to this, I fliall proceed in the fol
lowing Method;
Firft, By fhewing You the true Import of
thefe Words ofthe Text [The End of all TJnngs
is at Hand,] I fliall evince, that St Peter did
not mean the Confummation and End ofthe
World ; and therefore, cannot from this Paf
fage be charg'd with fuch an Opinion.
Secondly, I fhall evince, by many Argu
ments, that as St Peter did not, fo neither did
St Paul believe or teach, that the general Re
furredion was then near at Hand ; and fhall
briefly return Anfwers to fuch Texts of St Paul,
as have been thought to countenance and fup
port that Opinion. i
Laftly, I fliall, in a pradical Way, treat of
the Two Duties inferr d from the Propofition
in the Text; The being Sober, and Watching
unto Prayer: •¦, ¦
Firft then, I undertake, by fhewing you the
true Import of thefe Words of the Text [The
End of all Things is at Hand,] to evince, that
St Peter did not mean the Confummation and
End

412 Sermon the Seventeenth.
End of the World ; And therefore, cannot,
from this Paffage, be charg'd with fuch an
Opinion. Whatever be the Import of this Expreffion
in the Text, (into which I am to make a
ftrider Enquiry prefently,) it appears from
other Paffages of St Peter s Writings, that he
did not imagine, that the Day of Judgment,
or the End ofthe World was near approach
ing ; but, on the contrary, he plainly cautions
the Chriftians againft the receiving fuch a Sur-
mife. For, in his Second Epiftle, (Chap. 3. v. 7, 8.)
fpeaking ofthe Heavens and the Earth's being
referv'd unto Fire, againft the Day of Judgment,
and Perdition of ungodly Men, he adds in the
next Verfe, But, beloved, be not ignorant of this
one Thing, that one Day is with The Lord as a
Thoufand Tears, and a Thoufand Years as one
Day. This is a plain Admonition to them,
not to fuffer themfelves to be led into a Mif
take, or to think the Judgment Day at Hand,
becaufe thefe are called the laft Days ; fince,
in the Account of God, and with refped to
a Being which is infinite, and eternal, even
a Thoufand, or any indefinite greater Number
of Years , is but as One Day, and One Day is
as a Thoufand Years. '* So that, according tO
* See Dr Jtnijn'i Ks*fin. ofTlte'CMfiltmldilig/ V. z. p. 407, 408. the

Sermon the Seventeenth. 41 5
the Senfe of our Apoftle, the Scripture Ac
count of the laft Days, is not to be reckon'd
according to human Computation, nor calcu
lated according to our Meafures of Days and
Times ; but with refped to God, who is an
Eternal Being, and to whom the whole Dura
tion of Time, is no more than a Point, or a
Moment. And, it is farther obfervable in Confirma
tion of this Argument, that in the Sixteenth
Verfe of this very fame Chapter, he cautions
his Readers not to wreft any Expreffions,
which might have fallen from St Paul to fup
port this miftaken Notion. Even, fays he, as
our beloved Brother Paul alfo, according to the
Wifdom given unto him, hath written unto you ;
as alfo in his Epiftles, fpeaking in them of thefe
Things ; In which are fome Things hard to be
underftood, which they that are unlearn d and un-
ftable wreft, as they do alfo the other Scriptures
to their own Deftruclion.
From all this it is very evident, that St Peter
did neither believe, nor teach, that the End
ofthe World was then at Hand; that neither
did St Paul write fo, (tho' fome Men wrefted
his Words to that Senfe ;) and therefore, that
the Words of this Text give no juft Founda
tion for a Charge of St Peter's entertaining
that Error.
From this Confideration it appearing, that St

414 Sermon the Seventeenth.
St Peter could not by this Expreffion meart
the End ofthe World, it comes now to be En-
quir'd, What is the true and genuine Senfe
of thefe Words [The End of all Things ts at
Hand.] Two Interpretations may be given of
thefe Words, Either of which is full and fatif
fadory. Firft, The Words may relate, Not to Things,
(as. they are render'd in our Englifh Tranfla-
tion,) but to Men, or Men's Perfons. The
Original Greek [tuv tvccvtw] may be as well
ebnftrued to relate to Men's Perfons, as to
Things ; and is as often us'd to fignify in ge
neral the One, as the Other. If we take the
Words in this Senfe, The Apoftle s Meaning
will be, That fince every Man's Life is of (hort
Continuance, his latter End draweth near, and
the Death of the youngeft Perfon is not very
far off, This may be a ftrbng Motive to pra
dife the Duties there recommended, the being
Sober, and the Watching unto Prayer. The In
ference which The Apoftle makes is altoge
ther as cogent, whether we underftand the Paf
fage to relate to the Confummation of Men's
Lives, or to the Confummation of the World.
And, as the Words will well bear that Con-
ftrudion, it hath accordingly been put on them
by many Writers of great Rank and Efteem.
But, there is another Interpretation of thefe
Words, which, I eonfefsi feems to me to be
more

Sermon the Seventeenth. 41 s
more eligible : And that is, That the End of
all Things, here faid to be at Hand, is, the
End of all Things belonging to the Jewifh
State ; the Deftrudion of Jerufalem ; the Burn
ing of their Temple ; and the utter Ceafing
and Expiring of all the Worfliip and Service
of that People.
It is fo well known, that the Deftrudion and
Subverfion of that People by fheRpmans,is very
often in Scripture Styl'd The End of all Things,
that it leaves us no Room to doubt, that the
fame great Event is here alluded to by St Peter,.
So, our Saviour declares, (Mark 13.^.30.) This
Generation Jhall not pafs away , 'till all thefe
Things [tzuJoia <sswmt\ be done. The fame Ex
preffion occurs in the Fourth Verfe ofthe fame
Chapter; and in both Places is rettrain'd to
Jerufalem. So again, (Luke 21. .v. 32.) -This
Generation Jhall not pafs away, 'till all [vraAmt]
be fulfilled : And the fame Words are to be
met with in the Twenty Fifth Chapter of Saint
Matthew, at the 34th Verfe ; in all which Places,
the Context reftrains the Senfe to the Jewifh
Nation. The Language therefore being the
fame in all Parts of Scripture, the fame Thing
muft be every where intended ; And The End
of all Things in the Writings of St Peter, is
doubtlefs the fame with The End of all Things
in the Difeburfes of Chrift.
The Ufes and Inferences, which they both
draw

41 6 Sermon the Seventeenth.
draw from this Event, are exadly the fame.
As St Peter here advifes the Chriftians to be
Sober, and to Watch unto Prayer, fo our Sa
viour (Luke 21, v. is, $6.) exhorts them to take
Heed to themfelves ; not to be over-chargd with
Surfeiting and Drunkennefs. And what ftill
adds the greater Weight to this Interpretation,
is, that it is the profefs'd Defign of St Peter
throughout both his Epiftles, to forewarn the
Chriftians of that Age, ofthe Calamities they
were foon to exped in the Jewijh Wars ; and
thefe he calls manifold Temptations, ( Chap, i ,
v. 6.) fiery Tryals, ( Ch, 4. v. 12*. ) and grievous
Perfecutions, (Ch. 2,3,4, and j.) All thefe plain
ly relate to the State of the Jewijh Affairs:
Againft thefe he encourages and fortifies them:
For thefe he prepares them, as what muft foon
fall on them ; And thefe are therefore That
End of all Things, which is in the Text declar'd
to be near at Hand.
Having thus clear'd the Senfe of thefe
Words from that Interpretation which hath
been put on them, and by which St Peter is
fuppos'd to have advanc'd a falfe Dodrine,
I proceed Secondly, to evince by many Arguments,
that neither St Peter nor St Paul did believe
or teach, that the general Refurredion was
then near at Hand; And withal I fhall briefly
return Anfwers -to fuch Texts of St Paul, as
have

Sermon the Seventeenth. 417
have been thought. to countenance and fup- ,
port that Opinion.
When we refled how many particular and
great Events, the holy Scripture informs us, are
to precede and be brought to pafs before the
Time ofthe general Refurredion, and the
Confummation of all Things, (fome of which
have indeed been fulfill'd fince the , Appftles
Times, but the greater Part are not even yet
fulfill'd,) it will foon appear impoffible to us,
that Either of thefe Apoftles fhould think the
End ofthe World to be very near at that
Time ; or indeed, that it can be fo even Now.
There are in the New Teftament fundryThings
foretold, as what muft neceffarily come to pafs
before the final Confummation. And, as none
of thefe were fulfill'd in the Life Time of thefe
Apoftles, fo it is abfurd to imagine, that they
fhould believe the World near it's End.
Many of thefe have indeed tyeen fulfill'd
fince their Deaths : But, as Others of them
have not, even as yet, receiv'd a Completion,
fb it cannot rationally be deem'd, but that the
Confummation of all Things, is even yet very
diftant. I Jhall briefly enumerate a few of
thefe, for the further illuftrating this impor
tant, as well as curious Subjed.
The Deftrudion of Jerufalem by the Roman
Arms, is particularly foretold, and pundually.
D d defcrib'd

41 8 Sermon the Seventeenth.
defcrib'd by our Saviour himfelf in the Twenty
Fourth Chapter of St Matthew, as well as ih
the other Gofpels, as what was neceffarily to
precede the general Confummation. The Apo
ftles, and all other Chriftians were very fen
fible of this Truth ; and therefore made it
their Bufinefs to prepare their Flocks for the
enduring^this Tribulation. Is it poffible then,
that thefe fame Apoftles fhould think that the
Day of Judgment was then very near, when at
the fame Time they knew, that Jerufalem was
firft to be deftroy'd, and which themfelves too,
St John only excepted, did not live to fee per
form'd ? Is it confiftent with common Reafon
to furmife, that the Apoftles might believe
the Day of Judgment near approaching, when
they liv'd not to fee the leaft: Advances made
towards the Deftrudion bf a Place, which they
were afford muft go before the End ofthe
World? This is entirely incredible.
But farther, The Apoftles not only knew
that Jerufalem iwas to be deftroy'd before the
general1 Confummation, but alfo, that many
Other Prophecies, relating to that City and Na
tion, were firft to be compleatedj and thofe
too fucfy as would *neceffarily take up no fmall
Space of Time. So our Saviour had told them,
('Luke 21. v.2?:) that the Jews Jhould be led
away captive into all Nations, and Jerufalem be
trodden
\

Sermon the Seventeenth. 41 9
trodden dawn of the Gentiles, until the Times of
the Gentiles Jljould be fulfill'd. This Prophecy
evidently forefhews, that after Jerufalem fhould
be fubverted by the Romans, it was to be fub
jected to a Gentile Yoke ; that the Jews fhould
no more have Poffeffion of, or Dominion over
it ; but that it fhould be trodden down by the
Gentile Powers, till a certain fix'd, and deter
min'd Number of Years fhould expire. How
long that Space was to continue, it is highly
probable was reveai'd to Daniel, and is fet
down at the Seventh Verfe of his Twelfth Cha
pter. It is there call'd a Time, Times, and an
Half But, as God hath not thought fit ex
prefsly and clearly to declare the determin'd
Seafon, it becomes us not to be either too
peremptory about it, or too inquifitive after it.
Thus much is certain upon the whole, that
our Saviour had foretold to his Apoftles, that
Jerufalem was to be trodden down, and for a
Time to be fubjeded to the Gentile Nations ;
The Apoftles could not, for this Reafon, judge
the World to be near it's End ; fince all this
was to be accomplifh'd before that End.
Again, it cannot be fuppos'd, that The Apo
ftles fhould either believe or teach, that the
final Confummation of all Things was near ap
proaching in their Days, fince they well knew,
that according to the Prophecies* ofthe Old
Dd2 Tefta-

420 Sermon the Seventeenth.
Teftament, the whole Earth is firft to be con
verted to the Gofpel of Chrift, and the Chri
ftian Religion to be eftablifli'd in every Part
of it. In the Second PJalm, God promis'd his
Son the Heathen for his Inheritance, and the ut
moft Parts of the Earth for his PojfeJJion. He
had promis'd Abraham, that in his Seed, i. e. in
Chrift , Jhould all the Nations of the Earth be
bleffed. It had been declar'd by Daniel, that
all People, Nations and Languages, Jhould Jerve
him; by Micah, that The Lord Jhould be iQng
over all the Earth ; by Zechariah, that there
Jhould be but One Lord, and his Name One ; and
by The Royal Pfalmift, that he Jhould have Do
minion from Sea to Sea ; and from the River, to
the Ends ofthe Earth ; -r- that all KJngs Jhould
fall down before Him ; that the kingdom Jhould
he the Lords, and that He Jhould govern among
the Nations. All thefe are pofitive Declara
tions, that the Banners of the Crofs are to be
difplay'd to all Nations; that all Oppofition
is to fall before it ; that Chriftianity is to tri
umph in the Ruin of all other Religions; and
that the Kingrlpm of Chrift is to be univerfally
eftablifli'd before the general Confummation
ofthe World.
But, as a very fmall Progrefs was herein
made during the Lives of The Apoftles, fo it
is abfurd to imagine, that it was their Opi
nion,

Sermon the Seventeenth. 421
nion, that the End of all Things was then at
Hand. And, as in thefe our Days the Pro
portion which Chrift endom bears in the Earth,
when compar'd with the Extent of feveral falfe
Religions, is fmall and inconfiderable ; fo it
is very reafonable to conclude, that the final
Confummation of all Things is ftill at a great
Diftance from us.
Another Argument to fhew, that The Apo
ftles did not furmife, that the World was then
near it's End, is, that as they knew that Chri
ftianity was to be univerfally propagated, fo
they taught that this great Event fhould be
follow'd by a total Converfion ofthe Jewifh
Nation; that That obftinate People fhould
likewife come in to the Acknowledgment of
Chrift, and at laft give up their Names to the
true MeJfiah. So St Paul exprefsly avers, (Ro
mans 11. v. 2 j", 26.) I would not Brethren that
ye Jhould be ignorant of this My fiery, that Blind-
nefs in part is happened to Ifrael, until the Ful
nefs ofthe Gentiles be come in. And fo all Ifrael
Jhall be faved ; as it is written, There Jhall come
out of Sion the Deliverer, and Jhall turn away
'Vngodlinefs from Jacob. And again, in the Se
cond to the Corinthians, (Ch. t,.v. 14.) fpeaking
ofthe Jews he fays, Their Minds are blinded;
for until this Day remaineth the Veil un-taken
sway. Never thelefs, when it Jhall turn to The
D d 3 Lord,

422 Sermon the Seventeenth.
Lord, the Veil Jhall be taken away. This is
plainly afferting, that together with the Gen
tiles, the Jews alfo fhall receiye Chriftianity •
that there fhall be but One Fold, and One
Shepherd; that both the natural, and engrafted
Branches fhall become but One Olive Tree ;
and the Middle Wall of Partition be effectual
ly broken down. This furprifing Event The
Apoftle tells us is to precede the laft Times ;
But, as this had not been accomplifli'd in His
Days, nor is yet brought to pafs in Ours, it is
incredible He fhould give in to the Opinion
charg'd on him.
Again, that The Apoftles had no fuch Opi
nion of the near Approach of the laft Day,
as hath been afcrib'd to them from this, and
other miftaken Texts, is evident, if we refled,
that in That Revelation which was made to
St John, during his Banifhment into Patmos,
(and which is contain'd in That Book ofthe
New Teftament which carries that Name,)
The future State ofthe Chriftian Church, mili
tant on Earth, is, in a Prophetick Manner der
fcrib'd for the Space of many Ages. The Book
itfelf is indeed Obfcure and Intricate, as Pro
phecies always are, 'till their Completion ex
plains, and makes them obvious^ But, as this
was known to be a Predidion relating to the
fucceeding Ages ofthe Church; fo it was a
Demon-

Sermon the Seventeenth. 423
Demonftration, that the Church was to con
tinue to many fucceeding Ages; And confe
quently, it could not be fuppos'd, that in That
Age, both the World, and the Church mili
tant with it, drew near it's End.
From thefe Reafons it appears , that The
Apoftles could not maintain this miftaken Sen
timent, which fiath been charg'd on them.
But, fince it hath been more particularly ob
jeded to St Paul; and fince He hath been con
ceiv'd, more exprefsly, to have gone far into
the Notion, even beyond the other Apoftles ;
I fhall briefly produce a Paffage or Two from
the Writings of that Apoftle, which will a-
bundantly evince the Weaknefs of this Afper-
fion. So far then was St Paul from thinking, that
the End of all Things drew near, or that the
World was to have a Period during his Life
Time, that he fpeaks of his own Death, as
what he foon expeded, and which he was con
fident, was at a fmall Diftance. So in the Se
cond of Timothy, (Ch.4.. v.6.) He fays of him-
felf, / am now ready to be offer d, and the Time
of my Departure is at Hand. No Man could
write this, who fhould at the fame Time be
lieve, that he was to fee the final Confumma
tion during his own Life ; it being too great
an Abfurdity to be by any Man entertain'd,
D d 4 that

424 Sermon the Seventeenth.
that He fhall foon be put to Death by the Ma
lice of his Perfecutors, and yet fhall be alive
at the End of all Things.
Nay, what puts it beyond all Doubt, that
St Paul held no fuch Dodrine concerning the
NearnefsofthelaftDay, is, that in his Second
Chapter of the Second Epiftle to the Thejfalo-
nians, v. i. and onward, He exprefsly cautions
his Readers againft the receiving any fuch No
tion, and guards their Minds againft the er
roneous Impreffion. We befeech you, Brethren,
faith he, by the Coming of our Lord Jefus Chrift,
that ye be not foon Jhaken in Mind, or be troubled,
neither by Spirit, nor by Word, nor by Letter as
from us; as that the Day of Chrift is at Hand.
Let no Man deceive you by any Means: For that
Day Jhall not come, except there come a Falling-
away firft, and that Man of Sin be reveai'd, the
Son of Perdition. In the following Verfes he
goes on to defcribe the general Apoftacy of
the latter Times, and the Revelation of Anti-
chrift to be therein made. All this is a De
monftration that St Paul had no Apprehen
fions of the Approach of the laft Day ; be
caufe, he not only cautions the Chriftians a-
gainft fuch an Apprehenfion, but alfo particu
larly deferibes the State of Antichrift, who was
to be the Produce of After-ages. Before

Sermon the Seventeenth. 425"
Before I clofe this Head, I am briefly to re
turn Anfwers to fuch Texts of St Paul, as have
been thought to countenance and fupport this
Charge. Thefe are chiefly Two Paffages, in
which he fpeaks of himfelf as One, who was
to be of the Number of the Living at the
Time ofthe Refurredion.
Thus, in the Firft to the Corinthians, (Ch. if.
v.fi.) he fays, We jhall not alljleep, but we Jhall
all be changed. And in the Fourth Chapter of
the Firft to the Theffalonians, v. 16,17. We which
are alive and remain unto the Coming ofthe Lord,
Jhall not prevent them which are ajleep ; But,
we which are alive, and remain, Jhall be caught
up together with them in the Clouds, to meet The
Lord in the Air. From thefe Expreffions an
Handle hath been taken to impute to this A-
poftle a firm Belief, that himfelf was to be
among the Living at the Second Coming of
pur Lord.
But indeed Nothing of this Affertion can be
colleded from thefe Words. Nothing is more
frequent, than Expreffions of this Kind, when
an Author is fpeaking of his own Nation, Age,
or Profeffion; And the Scriptures furnifli us
with numberlefs Examples of it. David fpeak
ing of the Ifraelites Paffage dry-fhod thro' Jor
dan, fays, There did we rejoice thereof-. In which
Words it is not fuppos'd, that David was pre
fent,

4-26 Sermon the Seventeenth.
fent, and was One of thofe who rejoic'd; But,
by the Term [We] he means, the then Jewifh
Nation, the People from whom he was de
scended, and the Tribes to which he belong'd.
It were needlefs to multiply Inftances in a Cafe
fo frequent, and fo obvious to common Ob
fervation. It is ufual and ordinary with all Writers,
when they fpeak of any Thing long fince done,
or hereafter to be done by their own Nation
or People, to exprefs themfelves in this Form ;
We, [that is, the People of my own Nation,]
perform'd fuch an Adion ; and We hereafter
fhall do thus, or thus ; Yet no Man can infer
from thefe Expreffions, that the Author and
Writer of them bore any Part in the Adion
which is related as pafs' d, or is to have a per-
fonal fhare in that which is future.
In the fame Manner is St Paul to be un
derftood in thefe Texts, When he mentions
\}Ve who are alive and remain ;] he underftands
by them, the then Body of Chriftians, the Men
of his own Sed, Profeffion and Perfuafion,
who fliall at that Time be alive; with whom,
as you have feen, it is no Impropriety, or No
velty of Speech to join himfelf^ as then pre
fent, or One of their Number and Body.
Having thus, at large explain'd, and ac
counted for thefe Texts ; Vindicated the Apo ftles

Sermon the Seventeenth. 427
files from the Afperfion of having taught an
Erroneous Dodrine ; and thereby freed our
holy Religion from that Wound, which from
hence had been given it thro' their Sides,
I proceed in the
Laft Place, in a pradical Manner to treat
of the Two Duties inferr'd from the Propofi
tion in the Text ; The being Sober, and the
Watching unto Prayer.
The Original Word [a-afypcvUrn] here ren
der'd, Be ye Sober, is of a very large and exteiv
five Signification, and hath many different Ac
ceptations in the New Teftament ; but, which
will all comport and agree with it, as it Hands
in this Text, and which therefore we may fup
pofe to be included in it.
It fometimes fignifies to behave ones felf
modeftly and decently ; and is us'd in this Senfe
in the Second to Titus, verfe the Sixth. At
other Times it fignifies, to ad with Modera
tion and Prudence, in Oppofition to Rafhnefs,
Temerity, or Over-doing ; and in this Accepta
tion it occurs in the Second to the Corinthians,
Ch. 5 . v. 1 3 . In other Places of Scripture, The
being Sober, is a Term equivalent to the being
Sober-minded ; and in thefe Places it is pre-
fum'd to comprehend the wife Regulation of
our Thoughts, the Soundnefs and Truth of
our Opinions, the Steadinefs and Uniformity of

428 Sermon the Seventeenth.
of our Principles, the Government and Ma-
ftery of our Defires, and the Prudent Condud
of our Paffions. All thefe feveral Duties are
recommended to our Pradice in the reveai'd
Will of God under the Name , and Style of
Sobriety ; and in this Latitude fall within the
Injunction contain'd in the Text.
But, it muft withal be obferv'd, that the So
briety here commanded, is moft probably that
Virtue, which confifts in a moderate Ufe of,
and is oppos'd to Excefs in, the Pleafures and
Enjoyments which gratify the Senfes. It is
the fame with Temperance in the Ufe of law
ful Pleafures; and confifts in Purity of Body,
and moderate Indulgence in Meats and
Drinks. That this is the Sobriety intended by St Pe
ter, will appear by comparing the Exhorta
tions, which this Apoftle here gives the Jews,
from the approaching Deftrudion of Jerufa
lem, with thofe which our Saviour himfelf, in
his Life Time, had given them upon the very
fame Occafion. For, after He had particular
ly, and minutely defcrib'd to his Difciples the
Siege of Jerufalem , and Subverfion of the
Temple, in the Twenty Firft Chapter of Saint
Luke's Gofpel, He clofes his Prophecy at the
34th Verfe with this pradical Inftrudion, Take
Heed to yourfeHves, left at any Time your Hearts be

Sennon the Seventeenth. 429
be over-charg'd with Surfeiting, and Drunken-
nefs, and Cares of this Life ; and fo that Day
come upon Tou unawares. Thefe Words of
Chrift are the beft Comment on St Peter's,
which are on the fame Subjed:. The Sobriety
of the Apoftle is, no Doubt, the Caution a-
gainft Surfeiting and Drunkennefs by our Sa
viour; and Both are to be underftood to re
commend the great Duty of Temperance, as
that is oppos'd to Excefs in carnal Pleafures.
But Laftly, The Apoftle adds to Sobriety
a Watchfulnefs unto Prayer. His great Mafter
alfo had enjoyn'd this Duty on the fame Oc
cafion, and in the before-cited Place, in thefe
Words, Watch ye therefore, and pray always.
Watchfulnefs therefore unto Prayer, is, in the
Language of our Saviour, the Praying alway si
Not indeed the inceffant, uninterrupted invo
cation of God; Not the continually being on
our Knees ; — but, the Slipping no Opportu
nity of either Publick or Private Devotion ;
the gladh/Embracing every Occafion of Prayer;
the chearfully Treading God's Courts, and En
tering his Gates with Songs of Thankfgiving.
The prefent Time will not admit of my
Treating on thefe Two great Duties of Tem
perance and Devotion, farther than by put
ting you in Mind, that as thefe were more
efpecially recommended to the Chriftians by
both

43 o Sermon the Seventeenth.
both our Saviour and St Peter, upon Occafion
of that great impending Calamity, the Over
throw of Jerufalem, fb they are no lefs proper
for the Imitation of this Age ; the Wicked
nefs of which falls little fhort of that ofthe
jews ; and which it is to be fear'd , may in
Time be follow'd, without Repentance, by as
eminent a Deftrudion.

The END,

By the fame Author.
I. r 1 "HE Perfonalky and Divinity of The Holy Ghoft
J- prov'd from Scripture, and the Ante-Nicene Fa
thers. A Sermon preach'd before the Univerfity
of Oxford, Feb. 24. 17 Jf. Publifh'd at the Requeft
of Mr Vice-Chancellor.
II. The Catholick. Dottrine concerning the Vnion of the
two Natures in the One Perfon of Chrift '; Stated and
Vindicated. A Sermon preach'd at the Triennial
Vifitation of the Right Reverend Father in God
John Lord Bifhop of Oxford. July 21. 1719. Pub-
blifh'd at tlie Requeft of his Lordfhip and the
Clergy.
III. The Divine Perfons One God by an Unity of Nature:
Or, that our Saviour is One God with his Father by
an Eternal Generation from his Subftance, Averted.
from Scripture, and the Ante-Nicene Fathers. A Ser
mon preach'd before the Univerfity of Oxford ,
Aug. j. 1722.
IV. The feveral Heterodox Hypothefes, concerning both
the Perfons, and the Attributes of the God-head, juftly
chargeable with more Inconfiftencies and Abfurdities,
than thofe which have been groundleftly Imputed to the
Catholick^Syftem. A Sermon preach'd at the Vi
fitation of the Right Reverend Father in God
Lancelot, Lord Bifhop of Exeter, Aug. 28. 1724.
Publifh'd at the Requeft of His Lordfhip and the
Clergy.

' &