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   Title: The Works of Dr. John Tillotson, Late Archbishop of Canterbury.
   Vol. 10.
   Creator(s): Tillotson, John, (1630-1694)
   Print Basis: London: Richard Priestley (1820)
   CCEL Subjects: All;
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    THE

                                     WORKS

    OF

                              DR. JOHN TILLOTSON,

    LATE

  ARCHBISHOP OF CANTERBURY.
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WITH THE LIFE OF THE AUTHOR,

    BY

THO^S . BIRCH, M.A.

    ALSO

  A COPIOUS INDEX, AND THE TEXTS OF SCRIPTURE CAREFULLY COMPARED.
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  IN TEN VOLUMES.--VOL. X.
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LONDON:

    PRINTED BY J. F. DOVE, ST. JOHN'S SQUARE;

  FOR RICHARD PRIESTLEY, HIGH HOLBORN.

1820.
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CONTENTS TO VOL. X.

SERMONS.

   Page
   CCXLV.--

   The Ground of bad Men's Enmity to the Truth
   1
   CCXLVI.--

   True Liberty the Result of Christianity
   18
   CCXLVII.--

   The Duty of improving the present Opportunity and Advantages of the
   Gospel
   36
   CCXLVIII.--

   The Folly of hazarding eternal Life for temporal Enjoyments
   54
   CCXLIX. CCL.--

   The Reasonableness of fearing Godmore than Man
   72. 87
   CCLI. CCLII.--

   The Efficacy of Prayer for obtaining the Holy Spirit
   99-117
   CCLIII.--

   The bad and good Use of God's signal Judgments upon others
   133
   CCLIV.--

   Of the Rule of Equity to be observed among Men
   160
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   PRAYERS composed by Archbishop Tillotson: to which is added, A short
   Discourse to his Servants before the Sacrament
   196-210

   A Form of Prayers, used by his Majesty King William III. when he
   received the Holy Sacrament, and on other Occasions
   213-223

   The Rule of Faith, in Answer to Mr. Sergeant
   225
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                                    SERMONS.
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SERMON CCXLV.

  THE GROUNDS OF BAD MEN'S ENMITY TO THE TRUTH.

   For every one that doeth evil hateth the light, neither cometh to the
   light, lest his deeds should be reproved.--JOHN iii. 20.

   AMONG all the advantages which God hath afforded mankind, to conduct
   them to eternal happiness, the light of the Christian religion is
   incomparably the greatest; which makes it the greater wonder, that, at
   its first appearing in the world, it should meet with such unkind
   entertainment, and so fierce and violent an opposition. Of all the
   blessings of nature, light is the most welcome and pleasant; and surely
   to the mind of man, rightly disposed, truth is as agreeable and
   delightful, as it is to the eye to be hold the sun; and yet we find,
   that when the most glorious Light that ever the world saw visited man
   kind, and Truth itself was incarnate, and came down from heaven to
   dwell amongst us, it was so far from being welcomed by the world, that
   it was treated with all imaginable rudeness, and was opposed by the
   Jews, with as much fierceness and rage, as if an enemy had invaded
   their country, with a design to take away their place and nation. No
   sooner did the Son of God appear, and begin to send forth his light and
   truth among them, by the public preaching of his doctrine, but the
   teachers and rulers among the Jews rose up against him as a common
   enemy, and were never quiet till they had taken him out of the way, and
   by this means, as they thought, quite extinguished that light.

   Now what can we imagine should be the reason of all this, that a person
   who gave such clear evidence that he came from God, that a doctrine
   which carries such clear evidence of its Divine original, should be
   rejected with so much indignation and scorn?" that light and truth,
   which are so agreeable to mankind, and so universally welcome, should
   be so disdainfully repulsed?" What account can be given of it, but that
   which our Saviour here gives in the text?" "Light was come into the
   world, but men loved darkness rather than light; because their deeds
   were evil. For every one that doeth evil hateth the light, neither
   cometh to the light, lest his deeds should be reproved, (or discovered;
   for so the word likewise signifies, and may very fitly be so rendered
   in this place;) but (as it follows) he that doeth the truth, cometh to
   the light, that his deeds may be made manifest, that they are wrought
   in God;" that is, that they are of a Divine stamp and original. In
   which words our Saviour represents to us the different disposition and
   carriage of good and bad men, as to the receiving or rejecting of
   truth, when it is offered to them: they that are wicked and worldly are
   enemies to truth, because they have designs contrary to it. "Every one
   that doeth evil hateth the light, neither cometh to the light, lest his
   deeds should be reproved." And on the contrary, a good man, "he that
   doeth the truth," and sincerely practises what he knows, "cometh to the
   light, that his deeds may be made manifest."

   I shall not need to handle these distinctly, because in speaking to
   one, the contrary will sufficiently appear. That therefore which I
   shall speak to at this time, shall be the former of these, viz. The
   enmity of bad men, and of those who carry on ill designs to the truth,
   together with the causes and reasons of it. "Every one that doeth evil
   hateth the light, neither cometh to the light, lest his deeds should be
   discovered." Here our Saviour's doctrine (as I have shewn in the three
   last discourses) is represented to us by the metaphor of light, because
   it was so clear a revelation of the will of God, and our duty, and
   carried in it so much evidence of its divinity; it being the chief
   property of light to discover itself and other things. So that those
   great and important truths contained in our Saviour's doctrine, are the
   light here spoken of, and which men of bad designs and practices are
   said to hate and decline: "Every one that doeth evil hateth the light,
   neither cometh to the light, lest his deeds should be reproved."

   In which words two things offer themselves to our consideration:"

   First, The enmity of wicked men to the truth: "Every one that doeth
   evil hateth the light, neither cometh to the light."

   Secondly, The ground or reason of this enmity: "Lest his deeds should
   be discovered."

   First, The enmity of wicked men to the truth: "Every one that doeth
   evil hateth the light." Men of ill designs and practices hate the
   light, and because they hate it they shun it and flee from it; "neither
   cometh he to the light." Now this enmity to truth appears principally
   in these two things; in their resistance, and in their persecution of
   it.

   1. In their opposition and resistance of it. A bad man is not only
   averse from the entertainment of it, and loath to admit it, but thinks
   himself concerned to resist it. Thus the Jews opposed those Divine
   truths which our Saviour declared to them; they did not only refuse to
   receive them, but they set themselves to confute them, and by all means
   to blast the credit of them, and to charge them not only with novelty
   and imposture, but with a seditious design, and with blasphemous and
   odious consequences; they perverted every thing he said to a bad sense,
   and put malicious constructions upon all he did, though never so
   blameless and innocent. When he instructed the people, they said he was
   stirring them up to sedition; when he told them he was the Son of God,
   they made him a blasphemer for saying so; when he healed on the
   sabbath-day, they charged him with profaneness; when he confirmed his
   doctrine by miracles, the greatest and plainest that ever were wrought,
   they reported him a magician; when they could find no fault with many
   parts of his doctrine, which was so holy and excellent, that malice
   itself was not able to misrepresent it, or take any exception to it,
   they endeavoured to destroy the credit of it, by raising scandals upon
   him for his life; because his conversation was free and familiar, they
   taxed him for a wine-bibber, and a glutton; and because he accompanied
   with bad men, in order to the reclaiming and reforming of them, they
   represented him as a favourer of such persons, "a friend of publicans
   and sinners."

   By these and such-like calumnies they endeavoured to disparage his
   doctrine, and to alienate men from it; being prejudiced against the
   truth themselves, they did what they could to keep others from
   embracing it; and, as our Saviour tells, "shut up the kingdom of heaven
   against men, neither going in themselves, nor suffering others that
   were going in to enter."

   2. The enmity of bad men to the truth, likewise appears in their
   persecution of it; not only in those that propound it to them, but in
   all those that give entertainment to it: and this is the highest
   expression of enmity that can be, to be satisfied with no thing less
   than the destruction and extirpation of what we hate. And thus the Jews
   declared their enmity to the gospel. When this great light came into
   the world, they not only shut their eyes against it, but endeavoured to
   extinguish it, by persecuting the author of this doctrine, and all
   those that published it, and made profession of it; they persecuted our
   Saviour all his life, and were continually contriving mischief against
   him, seeking to entrap him in his words, and so render him obnoxious to
   the Roman government, and at last putting him to death upon a false and
   forged accusation; and all this out of enmity to that truth which he
   delivered to them from God; as he himself tells us; (John viii. 40.)
   "But ye now seek to kill me, a man which hath told you the truth, which
   I have heard of God."

   But their malice did not rest here; they persecuted in like manner his
   disciples and followers, casting them out of their synagogues, and for
   bidding them to speak to the people in the name of Jesus, delivering
   them up to councils, and condemning them to death. Never did good men
   shew greater zeal and earnestness for the truth, than these wicked men
   did against it; so that had our blessed Saviour been the greatest
   impostor that ever was, and brought the most pernicious doctrine that
   ever was into the world, they could not have persecuted him with more
   rage and fury, and given greater testimony of their enmity against him.
   I pass to the

   Second thing I proposed; namely, To inquire into the causes and reasons
   of this enmity: "Every one that doeth evil hateth the light, neither
   cometh to the light, lest his deeds should be discovered." Here is the
   bottom of men's malice and enmity against the truth, it lays open their
   evil deeds and designs; men of honest intentions are not afraid of the
   light, because it can do them no prejudice; it shews what they ought to
   do, and they have a desire to know it, that they may do it: "He that
   doeth the truth, cometh to the light, that his deeds may be made
   manifest." Light is an advantage to good and virtuous actions, which
   the more they are seen and understood, the more they are approved and
   esteemed; but they that do evil, "love darkness rather than light,"
   because they are afraid their deeds should be discovered.

   And there is a twofold discovery of their actions which bad men are
   afraid of. They are afraid they should be discovered to themselves,
   because that creates trouble and uneasiness to them; and they are
   afraid they should be discovered to others, because that causeth shame.

   1. They are afraid the evil of their actions should be discovered to
   themselves, because that creates guilt and trouble; men do not care to
   see their own faults, and to have the vileness of their deeds truly
   represented to them. And this, no doubt, was the principal reason which
   set the scribes and pharisees so much against our Saviour and his
   doctrine, because it discovered their hypocrisy to them: and how
   beautiful soever they appeared without, in their affected piety and
   formal devotion, yet, "like painted sepulchres, they were within full
   of uncleanness and rottenness." Those real virtues which our Saviour
   taught, and the practice whereof he made so necessary to the eternal
   happiness and salvation of men, were a severe reproof of their lives
   and actions, and did discover to them how defective they were in that
   righteousness which alone will bring men to the kingdom of God: so that
   his doctrine must needs be very trouble some to them, and they did not
   care to hear it, no more than a bad face loves to look in a true glass;
   they had flattered themselves before, in a conceit of their own
   righteousness, but when the light came, it discovered all their spots
   and deformities, so that they were no longer able to hide them from
   themselves; and this was a double trouble to them.

   (1.) It robbed them of that good opinion which they had of themselves
   before; and it is no small vexation to a man to be put out of conceit
   with himself. Truth flatters no man, and therefore, it is no wonder
   that so many are offended at it: a good man is satisfied with himself,
   and so would bad men fain be too; and therefore, truth must needs be
   very unwelcome to them, because it attempts to deprive them of so great
   a satisfaction, and to chase away one of the most pleasant delusions in
   the world.

   (2.) The discovery of men's faults fills them with trouble and guilt.
   Truth carries great evidence along with it, and is very convincing, and
   where men will not yield to it, and suffer themselves to be convinced
   by it, it gives them a great deal of disturbance; Gravis malae
   conscientiae lux est, says Seneca; "Light is very troublesome to a bad
   conscience," for it shews men their deformities whether they will or
   no; and when men's vices are discovered to them, they must either
   resolve to persist in them, or to break them off, and either of these
   is very grievous.

   Some men are so habituated to their vices, and so strongly addicted to
   them by their inclination, and attached to them by their interest, that
   they cannot quit them without offering the greatest violence to
   themselves; it is like cutting off a right hand, or pulling out a right
   eye, as our Saviour expresses it. Now to avoid this pain and trouble,
   most men, though they be convinced of their faults, choose to continue
   in them, and yet this is full as troublesome as the other, though it is
   hard to convince men of it; there cannot be a more restless state than
   that of guilt, the stings and torment whereof are continually increased
   by men's practising contrary to the convictions of their own minds.
   Perhaps the trouble of repentance and reformation may be as great at
   first; but all this pain is in order to a cure, and ends in health and
   ease: but he who goes on in a bad course, after he is convinced of the
   evil of it, lays a foundation of perpetual anguish and torment, which,
   the longer he continues in his vices, will perpetually increase; so
   that it is no wonder if they that do evil hate the light, when it is
   every way so grievous and uneasy to them.

   2. Bad men are enemies to the truth, because it discovers the evil of
   their actions to others, which causeth shame. The doctrine of the
   gospel lays open the faults of men, and upbraids them with their vices.
   Precepts of holiness and virtue are a public reproof to the corrupt
   manners of mankind; and men hate public reproof, because it shames them
   before others, and exposeth them to censure and contempt. This made the
   pharisees so offended with our Saviour's doctrine, because it was so
   severe a censure of their manners, and abated the reputation of their
   sanctity and devotion; it discovered them at the bottom to be very bad
   men; and how righteous soever they appeared outwardly, to be inwardly
   full of hypocrisy and iniquity. Now reputation is a tender part, which
   few men can endure to have touched, though never so justly; and
   therefore, no wonder if bad men be impatient of that truth which lays
   them open to the world, and do by all means endeavour to suppress and
   conceal it from themselves and others. Thus I have as briefly as I
   could, given you an account of the true ground and reason of the enmity
   of wicked men against the truth, because it discovers their errors and
   faults, both to themselves and others.

   I shall only now draw two or three inferences from this discourse, by
   way of application, and so conclude.

   I. From hence we may learn the true reason why men are so apt to reject
   and oppose the principles of religion, both of natural and revealed
   religion. By the principles of natural religion, I mean those which
   nature acquaints us with, as the being of God and his providence, the
   immortality of the soul, and a future state of rewards and punishments
   after this life: by the principles of revealed religion, those which
   are revealed in the Holy Scriptures, especially in the gospel, which is
   the clearest and most perfect revelation of the Divine will that God
   ever made to the world. Now the reason why men oppose these principles,
   and endeavour to throw them off, is, because they are loath to be under
   the restraint of them; they are so many checks and fetters to men of
   ill designs, and bad lives, and therefore no wonder if they bite at
   them, and endeavour to break them off; they contradict the lusts of
   men, and fly in their faces when they do wickedly; they are continually
   pricks in their eyes, and thorns in their sides, and therefore they
   would fain be rid of them: and therefore there is a plain reason why
   these men oppose the truth, and endeavour to baffle it; because it
   opposeth and affronts them in those wicked practices, in which they are
   resolved to continue. I do not say that all bad men fly thus high, as
   to endeavour to extinguish the belief of religion in themselves and
   others; but there are three sorts of men more especially, that think
   themselves concerned to promote atheism either in themselves or in
   others.

   1. Those who are more enormously wicked, are concerned to be atheists
   themselves, because the principles of religion are so plainly
   inconsistent with their practice. This is so visible, that they cannot
   but see it; and therefore they must declare themselves enemies to such
   principles, as are so notoriously contrary to the course they live in.

   2. Those who, though their lives are not so notoriously bad, have
   quicker understandings than the common sort of sinners; because these
   do sooner discern the inconsistency of these principles with their own
   actions; and being resolved not to reform, partly for the peace of
   their own minds, and partly to vindicate themselves to others, they
   declare war against these principles; and if they can overthrow them,
   they gain a double advantage by it. They think they shall be at more
   ease in their own minds, if they can but free themselves from the check
   and control of these principles; and indeed they would be so, if they
   could root them out; but nature hath planted them so deep, and rivetted
   them so fast, that when we have done all we can to extirpate them, they
   will spring up again. And then they hope also by this means to
   vindicate themselves to others, because they can now no longer be up
   braided with the disagreement of their principles with their practice.

   3. There are others, who, though they be not atheists themselves, yet
   from the spirit and interest of a worldly church, are concerned to
   promote atheism in others. And this hath been a very common practice of
   the factors for the church of Rome in this age: when they cannot gain
   men directly to their religion, they fetch a strange compass, and try
   to make them infidels, or sceptics, as to all religion; and then they
   doubt not to bring them about at last to the outward profession of
   their religion, which will serve their turn well enough: for when men
   are once unhinged from the principles of all religion, it is no hard
   matter for their own ease and interest to persuade them to an outward
   compliance with that religion which is coming in fashion, and will
   bring them some advantage. And this is not an uncharitable suspicion,
   but certain in fact and experience; that this impious method of several
   of the priests of the church of Rome, hath been one of the principal
   sources of the infidelity and scepticism of this age.

   II. This is a great vindication of our religion, that it can bear the
   light, and is ready to submit itself to any impartial trial and
   examination: we are not afraid to expose our religion to the public
   view of the world, and to appeal to the judgment of mankind for the
   truth and reasonableness of it: truth loves to come abroad and be seen,
   being confident of her own native beauty and charms, of her own force
   and power to gain upon the minds of men: and, on the contrary, it doth
   justly draw a great suspicion upon any religion, if it declines the
   light; and nothing can render it more suspected, than for the teachers
   of it to make it their great care to keep people in the dark about it;
   or if they chance to peep into it, and to espy the defects of it, to
   awe them by the extremity of danger and suffering, from declaring
   against those errors and corruptions which they have discovered in it.
   I do not know two worse signs of the falsehood and corruption of any
   church or religion, than ignorance and an inquisition: these two are
   shrewder marks of a false church, than all the fifteen marks, which
   Bellarmine hath mustered up, are, to prove the church of Rome to be the
   only true Christian church. Methinks their church and ours differ like
   Egypt and Goshen, in the time of the plague of darkness; only in this
   they differ from Egypt, that God sent the plague among them, but the
   church of Rome affects it, and brings it upon themselves; a darkness so
   gross that it may be felt; and to make it more thick and palpable, they
   impose upon men the belief of direct nonsense, under the grave,
   venerable pretence of mystery, as in their doctrine of
   transubstantiation. And the great design of the Inquisition is to awe
   men from reading the Scriptures, and from searching into, and
   examining, the grounds of their religion, because they think they will
   not bear the test.--This is the condemnation of that church, that when
   light is come into the world, they love darkness rather than light,
   because their doctrines and their deeds are evil.

   III. And lastly, This gives us the plain reason why some in the world
   are so careful to suppress and conceal the truth, and to lock up the
   knowledge of it from the people in an unknown tongue, and do so
   jealously guard all the avenues whereby light and knowledge should
   enter into them, it is because their doctrines, and designs, and deeds
   are evil, and they are afraid they should be discovered to be so. This
   is the true reason why "they love darkness rather than light;" for the
   church of Rome are wise enough in their generation, to understand that
   nothing but the darkness of their shops can hinder people from
   discerning the falseness of their wares; they have several things to
   put off to the people, which cannot bear the trial of a clear and full
   light. What else makes them conceal the word of God from men?" that
   great light which God hath set up in the world, to be a lamp to our
   feet, and a lantern to our steps; it is not to keep out heresy, but
   light and truth: when they cannot be ignorant that God has set up this
   candle on purpose to enlighten the world, why do they put it under a
   bushel, but that they are guilty to themselves, that several of their
   doctrines and practices will be discovered and reproved by it?"

   What makes them in the face of the world to conceal from the people the
   second commandment in their ordinary catechisms and manuals, but lest
   the people should come to understand that God hath expressly forbidden
   the worship of images?" We do not conceal those texts, "feeding sheep,"
   and "upon this rock will I build my church," for fear the people should
   discern the pope's supremacy and infallibility in them, but are content
   to run the hazard of it, and let them find them there if they can.

   And then, why do they mask the public service of God, and the prayers
   and devotions of the people, in an unknown tongue, but that they are
   afraid they should understand the gross superstitions and idolatry of
   many of them?" If they mean honestly, why do they cast such a mist
   about their religion?" why do they wrap and cover it all over in
   darkness, but that they are heartily afraid, that the more people
   understand it, the worse they will like it?"

   The truth is, their doctrines are evil, and "their deeds are evil," and
   plainly condemned almost in every page of the Bible; and therefore it
   is a dangerous book to be suffered in the hands of the people; and
   there is hardly any thing which the church of Rome contends against,
   with more stiffness and zeal, than letting the people have the service
   of God and the Holy Scriptures in a known tongue. When the office of
   the mass was, not many years since, by some bishops and others in
   France, translated into the vulgar tongue, for the benefit of the
   people, how did the then pope Alexander the Seventh thunder against
   them for it, calling them that did it sons of perdition, and condemning
   the thing as if it had been the wickedest thing in the world, and had
   directly tended to the overthrow of the Christian religion!

   And then, for the use of the Holy Scriptures in the vulgar tongue, they
   have put that under so many locks and keys, that the greatest caution
   in the world is used in the permission and allowance of it to any
   particular person: the priest hath not power to do it, it is only the
   bishops that can grant this liberty; and they do it very rarely, and
   only to those of whom they are very secure, and this power since that
   time again revoked; so that the gospel, which before our Saviour's
   appearance was "a mystery, hid from ages and generations," continues so
   still to the common people of the church of Rome, and is under a
   thicker veil, more muffled and hid from the people, in an unknown
   tongue, than it was to the Jews, under the obscure prophecies, and
   darktypes and shadows, of the Old Testament. So that though Christ be
   "read in their churches every day," as Moses was to the Jews in their
   synagogues, yet he hath "a veil upon his face," as Moses had. "Woe unto
   you, scribes and pharisees, hypocrites, for ye shut the kingdom of
   heaven against men, and neither enter in yourselves, nor suffer those
   that would enter to go in." The people of the church of Rome are indeed
   to be pitied, who are kept in ignorance against their wills; but the
   governing part of the church are without excuse, who, to cover their
   errors and corruptions, hide the Scriptures from the people, "love
   darkness rather than light;" this therefore is their great
   condemnation.

   Witness the black and hellish design of this day, [1] such as never
   before entered into the heart of man, to have ruined a whole kingdom at
   once, in its prince and representative; and by a cruel, sudden blow, to
   have taken away the lives of the greatest and most considerable
   assembly in the world. They must needs love darkness, and hate the
   light, who have such designs to carry on, and such deeds of darkness to
   justify and make good; they have need to suppress, and, if possibly
   they can, to extinguish, not only the revealed truth of God, but even
   the great principles of natural religion, the belief of a God, and a
   judgment to come, that attempt such things.

   Time was, when, in despite of the clearest evidence in the world, they
   did confidently deny that any such design was laid by those of their
   religion, but that it was a contrivance of some minister of state, who
   drew in a few rash and hot-headed per sons of desperate fortunes into
   it, and then betrayed and discovered them: but when the late popish
   plot broke out here, then they were contented to own the gunpowder
   treason, because they that were executed for it, did confess it, that
   they might with a better colour bring themselves off from this, which
   was so constantly denied by those who were condemned and executed for
   it; but this was but a shift and artifice to blind the clear evidence
   of this latter conspiracy, which pressed so hard upon them: and since
   that, because they are afraid it is still believed, they have used all
   imaginable arts, and taken a great deal of pains, to wash this
   blackamoor; yet the negro is a negro still, and I doubt not but they
   are still at work, carrying on the same design, which, if God do not
   mercifully frustrate and disappoint, is like at last to involve this
   nation in great misery and confusion.

   "But the Lord reigneth, therefore let the earth rejoice, and the
   multitude of the isles be glad there of. He that sitteth in the heavens
   laughs at them, the Lord shall have them in derision." There are many
   plots and "devices in the heart of man: but the counsel of the Lord,
   that shall stand;" and if we would but live up to the light which we
   enjoy, and adorn our reformed religion by a holy and unblamable
   conversation; if we would avoid those bloody and rebellious ways, which
   are so natural and suitable to their religion, and so contrary to ours,
   and so scandalous to all religion; if we would break off our sins by
   repentance, and put an end to our foolish differences and disputes, by
   returning to the ancient peace and unity of this once happy and
   firmly-compacted church, we have no reason yet to despair, but that God
   would "return to us in mercy and loving-kindness," and "think thoughts
   of peace towards us," and preserve the best religion in the world to
   us, and our posterity after us.

   "Now unto him that hath delivered us so often, and so wonderfully, and
   doth deliver us, and we trust will still deliver us, to him be honour
   and glory, praise, and thanksgiving, for ever and ever. Amen."
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   [1] Preached Nov. 5, 1684.
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SERMON CCXLVI.

  TRUE LIBERTY THE RESULT OF CHRISTIANITY.

   If the Son therefore shall make you free, ye shall be free
   indeed.--JOHN viii. 36.

   THE meaning of these words will best appear, by considering the
   occasion of them, which was this: Upon our Saviour's preaching to the
   Jews, many believed on him; whereupon he tells them, that if they
   continued in his doctrine, did not only yield a present assent, but
   firmly embraced it, and framed their life and practice according to it,
   then they would be his disciples indeed, and they should know the
   truth; they would come by degrees to a more perfect knowledge and
   understanding of it, "and the truth would make them free." At this
   expression, of being made free, they were somewhat offended; because
   they took themselves to be the freest people in the world: and by
   virtue of God's covenant with Abraham, from whom they were descended,
   to have many privileges and immunities conferred upon them, above the
   rest of mankind: (ver. 33.) "They answered him, We be Abraham's seed,
   and were never in bondage to any man: how sayest thou, Ye shall be made
   free?" They took this for a great affront to them, and an insinuation
   that they were in slavery and bondage. But they mistook our Saviour,
   who did not speak of an outward and civil servitude; and yet, if their
   pride and conceit of themselves would have suffered them to consider
   it, it was true likewise in that sense, that they had lost their
   liberty, being at that time in great bondage and subjection to the
   Romans. But that was not the thing our Saviour meant; he spake of a
   spiritual servitude, which, if men were truly sensible of, is far more
   grievous than that of the body, and the outward man: (ver. 34, 35.)
   "Jesus answered them, Verily, verily, I say unto you, Whosoever
   committeth sin, is the servant of sin. And the servant abideth not in
   the house for ever, but the son abideth ever:"" that is, a servant hath
   no right to any thing, but is perfectly at the disposal of his master,
   being a part of his goods, which he may use as he pleaseth; but the son
   hath a right to the inheritance, and is, as it were, lord of the
   estate; and then it follows, "If the Son therefore shall make you free,
   ye shall be free indeed."

   In which words our Saviour seems to allude to a custom which was in
   some of the cities of Greece, and perhaps in other places, whereby the
   son and heir had a power to adopt brethren, and to give them the
   liberty and privilege of the family. If the Son of God set you free
   from this spiritual slavery, and adopt you to be his brethren, "then
   are you free indeed;" not only in vain opinion and conceit, as you take
   yourselves to be by virtue of being Abraham's children; but really and
   in truth, ye shall be asserted to a truer and more excellent kind of
   liberty, than that which ye value yourselves so much upon by virtue of
   being Abraham's seed. "Then shall ye be free indeed."

   So that our Saviour's meaning is plainly this: that the doctrine of the
   Christian religion, which the Son of God came to preach to the world,
   heartily embraced, does assert men to the truest and most perfect kind
   of liberty. I know this is but a metaphor, whereby the benefits and
   advantages which the doctrine of God our Saviour hath brought to
   mankind are expressed and set forth to us; but it is a very easy and
   fit metaphor, and does convey the thing intended very fully to our
   minds, and hath a great deal of truth and reality under it. And to the
   end we may understand it the better, I shall do these two things:"

   First, Observe to you in the general, that the Spirit of God, in the
   Holy Scriptures, delights very much to set forth to us the benefits and
   advantages of the Christian religion, by metaphors taken from such
   things as are most pleasant and desirable to men.

   Secondly, I shall shew particularly in what respects the Son of God by
   his doctrine makes us free. For when the Son is said to make us free,
   we are to understand that it is by his doctrine; for that our Saviour
   had expressly said before, "Ye shall know the truth, and the truth
   shall make you free."

   First, I shall observe to you in the general, that the Spirit of God,
   in the Holy Scriptures, delights very much to set forth to us the
   benefits and advantages of the Christian religion, by metaphors taken
   from such things as are most pleasant and desirable to men; more
   especially by these three--of light, life, and liberty; than which
   nothing can be named that is more delightful and valuable to men.

   By light; of which Solomon says, that "it is sweet, and a pleasant
   thing for the eyes to behold the sun." Hence our Saviour is called "the
   Sun of righteousness," (Mal. iv. 2.) and "the light of the world." And,
   (ver. 12. of this chapter) "I am the light of the world; he that
   followeth me, shall not walk in darkness." And (chap. i. 9.) he is
   called "the true light, which lighteth every man that cometh into the
   world;" or, as the words should rather be translated, "which coming
   into the world, lighteth every man." He is said "to give light to them
   that sit in darkness, and in the shadow of death." (Luke i. 79.) "To be
   a light to lighten the nations." (Luke ii. 32.) And the doctrine which
   he preached is called a light, (John iii. 19.) "This is the
   condemnation, that light is come into the world, and men loved darkness
   rather than light." And (2 Cor. iv. 6.) the gospel is called "the light
   of the knowledge of the glory of God, in the face of Jesus Christ."

   So likewise by the metaphor of life; which is that which men value
   above all other things. (John xi. 25.) "I am the resurrection and the
   life." And, (John xiv. 6.) "I am the way, the truth, and the life." And
   because bread is the chief support of life, our Saviour is likewise set
   forth to us under that notion; (John vi. 33.) "For the bread of God is
   he which cometh down from heaven, and giveth life unto the world." And
   we are said to "have life through his name/ (John xx. 31.) "But these
   are written, that ye might believe that Jesus is the Christ, the Son of
   God, and that believing ye might have life through his name." And the
   doctrine of the gospel is likewise called "the word of life," (Phil.
   ii. 16.)

   And, to come to my present purpose, the benefits and advantages of the
   gospel are frequently represented to us under the notion of liberty,
   and redemption from slavery and bondage, which, among men, is valued
   next to life itself. Hence are those titles given to our Saviour, of a
   Redeemer, and Deliverer; and he is said to have "obtained eternal
   redemption for us," (Heb. ix. 12.) He is said to have "given himself
   for us, that he might redeem us from all iniquity," (Tit. ii. 14.) And
   the publishing of the gospel is compared to the proclaiming of the year
   of jubilee among the Jews, wherein all persons are set at liberty,
   (Isa. lxi. 1, 2.) "The Spirit of the Lord God is upon me, because the
   Lord hath anointed me to preach good tidings unto the meek; he hath
   sent me to bind up the broken-hearted, to proclaim liberty to the
   captives, and the opening of the prison to them that are bound; to
   proclaim the acceptable year of the Lord." Upon this account likewise
   is the gospel called by St. James, "the royal law," and "the perfect
   law of liberty," (James i. 25.)

   Thus you see that this is one of the principal metaphors whereby the
   Scripture sets forth to us the advantages of the Christian doctrine;
   and that it is not seldom and casually used, but frequently, and upon
   design, as that which most fitly represents to us the benefits we have
   by the gospel.

   Secondly, I shall now, in the next place, shew more particularly, in
   what respects the Son of God, by his doctrine, may be said to make us
   free. And that in these two respects:"

   I. As it frees us from the bondage of ignorance, and error, and
   prejudice.

   II. From the slavery of our lusts and passions.

   I. It frees us from the bondage of ignorance, and error, and prejudice,
   which is a more inveterate and obstinate error. And this is a great
   bondage to the mind of man, to live in ignorance of those things which
   are useful for us to know, to be mistaken about those matters which are
   of great moment and concernment to us to be rightly informed in:
   ignorance is the confinement of our understandings, as knowledge, and
   right apprehensions of things, are a kind of liberty and enlargement to
   the mind of man. Under this slavery the world groaned, and were "bound
   in" these "chains of darkness" for many years, till the "light of the
   glorious gospel" broke in upon the world, and our blessed Saviour, who
   is truth, came to set us free.

   As for the heathen part of the world, the generality of them lived in
   gross ignorance of God, and pernicious mistakes concerning him. So the
   apostle tells us, (Rom. i. 21.) that "they were vain in their
   imaginations, and their foolish heart was darkened." And, (Eph. iv. 17,
   18.) that "they walk in the vanity of their mind, having the
   understanding darkened, being alienated from the life of God, through
   the ignorance that is in them, because of the blindness of their
   heart." They had gross, and unworthy, and false apprehensions
   concerning the nature of God, by which they were misled into horrible
   superstitions, and abominable idolatries: and in conformity to the
   false notions which they had of their deities, and in imitation of
   their fabulous stories concerning them, they were guilty of all manner
   of lewdness and vice; so that through their mistakes of God, they were
   altogether estranged from that virtuous and Divine life, which men
   ought to lead: and considering what apprehensions they had of God, many
   of their superstitions and vices were almost unavoidable. And by this
   advantage of the ignorance that mankind was sunk into, the devil did
   chiefly maintain and keep up his kingdom; it being next to impossible
   for men amidst so much darkness to see the right way, and walk in it.
   It was easy for him, when he had thus enslaved their understandings,
   and blinded their eyes, to "lead them captive at his pleasure."

   Yea, the Jews themselves, though they enjoyed many degrees of light
   beyond the rest of the world, and had the advantage of frequent
   revelations, yet this was but darkness, in comparison of those clear
   discoveries which are made to mankind by the gospel; by which many
   things are revealed to us, which were "hid from ages and generations;"
   and one of the most important truths, and of the greatest efficacy upon
   the minds of men, is brought to light, viz. the certainty of a future
   state and the rewards of it. This the apostle tells us is "made
   manifest by the appearing of our Saviour Jesus Christ, who hath
   abolished death, and brought life and immortality to light through the
   gospel," (2 Tim. i. 10.) Under the dispensation of the law, the Jews
   had very imperfect notions concerning the Divine nature, and the best
   and most acceptable way of worshipping God, which they thought to
   consist in external rites, and carnal observances, in washing of the
   body, and in sacrifices of lambs, and goats, and other creatures; for
   which reason the law is frequently represented in the New Testament, as
   a state of bondage and restraint. It is called "a yoke which neither
   they nor their fathers were able to bear;" a schoolmaster, which kept
   men under a severe awe and discipline. It is represented as a prison,
   and a condition of restraint, (Gal. iii. 23.) "Before faith came," that
   is, before the gospel was revealed, "we were kept under the law, shut
   up." Upon the same account the temper and disposition of men under that
   dispensation, is called a spirit of bondage; "ye have not received the
   spirit of bondage again to fear;" (Rom. vii. 15.) that is, ye are not
   still under the law. And, on the contrary, the gospel is represented as
   a state of liberty and adoption, whereby men are freed from the bondage
   they were in under the law: so that there was great need in reference
   to the Jews, as well as the heathen world, of a clearer light, and more
   perfect revelation, to free the minds of men from the servitude of
   ignorance and error.

   And this was a bondage indeed, worse than that of Egypt or Babylon,
   because they were in love with this slavery, and fond of their fetters;
   and when "light came into the world, they loved darkness rather than
   light." So that it was one of the hardest things in the world to
   convince them of their ignorance, and to make them patient of
   instruction, and willing to be set free from those violent and
   unreasonable prejudices against our Saviour and his doctrine, which
   they were possessed withal; insomuch, that the apostles found it an
   easier work to gain the heathen world, than the Jews. For though the
   heathens had less knowledge, yet their pride and prejudice were not so
   great; they were in a thicker darkness than the Jews; but when the
   light came, they were more willing to entertain it, and did not shut
   their eyes so wilfully against it; when the prison doors were open,
   they were glad to come out, and accept of liberty; but the Jews were so
   obstinately fixed in their prejudice, that they would not let u the
   truth set them free." When this jubilee, this "acceptable year of the
   Lord," was proclaimed, they refused the benefit of it; and, like those
   who were of a servile disposition among them, they were contented to
   have "their ears bored through," and "to be servants for ever."

   But yet it was a great liberty which the gospel offered to them, had
   they been sensible of it. For how easy is the mind of man, when it
   finds itself freed from those errors and prejudices, which it sees
   others labour under! And how does it rejoice in this liberty! Certainly
   one of the greatest pleasures of human nature is the discovery of
   truth, yea even in curious speculations, which are of no great
   concernment to us. How was Archimedes transported upon a mathematical
   discovery, so that he thought no sacrifice too great to offer to the
   gods by way of acknowledgment! but surely the pleasure is justly
   greater in matters of so great moment and consequence to our happiness!
   The light of the sun is not more grateful to our outward sense, than
   the light of truth is to the soul. By ignorance, and error, and
   prejudice, the mind of man is fettered and entangled, so that it hath
   not the free use of itself: but when we are rightly informed,
   especially in those things which are useful and necessary for us to
   know, we recover our liberty, and feel ourselves enlarged from the
   restraints we were in before. And this effect the saving truths of the
   gospel have upon the minds of men, above any discoveries that ever were
   made to the world. Christianity hath set the world free from those
   chains of darkness and ignorance it was bound withal, and from the most
   dangerous and pernicious errors, and that in matters of greatest
   consequence and importance. This is the first kind of freedom, which we
   have by the doctrine of the gospel, freedom from the bondage of
   ignorance, error, and prejudice, in matters of greatest moment and
   importance to our happiness. And though this liberty be highly to be
   valued; yet the other, which I am going to speak to, is more
   considerable, and that is,

   II. Freedom from the slavery of our passions and lusts, from thetyranny
   of vicious habits and practices. And this, which is the saddest and
   worst kind of bondage, the doctrine of the gospel is a a most proper
   and powerful means to free us from; and this is that which I suppose is
   principally in tended by our Saviour. For when the Jews told him that
   they did not stand in need of any liberty, that they were Abraham's
   seed, and were never in bondage to any, our Saviour declares what kind
   of bondage and slavery he meant; "He that committeth sin, is the
   servant of sin." Wickedness and vice are the bondage of the will, which
   is the proper seat of liberty: and therefore there is no such slave in
   the world, as a man that is subject to his lusts, that is under
   thetyranny of strong and unruly passions, of vicious inclinations and
   habits. This man is a slave to many masters, who are very imperious and
   exacting; and the more he yieldeth to them, with the greatertyranny and
   rigour they will use him. One passion hurries a man one way, and
   another drives him fiercely another; one lust commands him upon such a
   service, and another calls him off to another work; so that a man under
   the command and authority of his lusts and passions, is like the
   centurion's servants, when "they say to him, Come, he must come; and
   when they say, Go, he must go; when they say, Do this, he must do it;
   because he is in subjection to them."

   How does a man lose the power over himself by any inordinate passions!
   How do anger and revenge hurry a man into rash and mischievous actions,
   which he repents of commonly as soon as they are done! How do malice
   and envy torment the mind, and keep it in continual labour and
   uneasiness! What a slave and drudge is he, who is possessed with an
   inordinate love for the world, and desire of riches! How does
   thetyranny of ambition thrust men upon dangers, and torment them with
   disappointment! What a bondage is it to be under the slavish fear of
   death! And how does every lust and vicious habit domineer over a man!
   So that though he desire and many times resolve to do otherwise, yet he
   is not able to assert his own liberty, and resist the weakest
   temptations when they come in his way.

   And that which makes their condition the worse, is, that every man is
   wholly at first, and afterwards in some degree, consenting to his own
   bondage. In other cases most men are made slaves against their wills,
   by the force and power of others: but the wicked man chooseth this
   condition, and voluntarily submits himself to it. There are very few to
   be found in the world, that are so stupid and senseless, so sick of
   their liberty, and so weary of their happiness, as to put themselves
   into this condition: but the wicked "sells himself to do wickedly," and
   parts with that liberty which he may keep; and if he would resolve to
   do it, and beg God's grace to that purpose, none could take it from
   him.

   And, which is an aggravation of his servile condition, he makes himself
   a slave to his own servants, to those that were born to be subject to
   him, his own appetites, and inclinations, and passions. So that this is
   the worst kind of slavery, so much worse than that of the mines and
   galleys, as the soul and spirit of a man are more noble and excellent
   than his body. Now the doctrine of the gospel is the most proper and
   effectual means in the world to free us from this servitude; by
   presenting us with motives and arguments to rescue ourselves from this
   slavery, and conferring upon us strength and assistance to that end.
   The doctrine of our Saviour represents to us all those considerations
   which may convince us of the miserable bondage of those who are under
   the power and dominion of sin, and of the fatal inconvenience of
   continuing in that state; that "the end of these things" will be death:
   and to encourage us to vindicate our own liberty, offers us the grace
   and assistance of God's Holy Spirit, to help our weakness, and to
   strengthen our holy resolution and to carry us through those
   difficulties which of ourselves we are not able to conquer. The Son of
   God stands by us in this conflict, and "the Spirit of him that raised
   up Jesus from the dead" works in us; and if we would make use of this
   strength which is offered to us, we may "break these bonds in sunder,
   and cast these cords from us: for greater is he that is in us, than he
   that is in the world:"" the Spirit of God is stronger than "that spirit
   which works in the children of disobedience." So that there is nothing
   wanting to set us at liberty, but the resolution of our own wills. If
   we will quit ourselves like men, the power of God and his grace are
   ready to take our part against all our enemies. "The Son of God was
   manifest for this end, to take away sin, and to destroy the works of
   the devil, to redeem us from all iniquity," and "to deliver us from the
   powers of darkness." And why should we despair of victory and success,
   when "the Captain of our salvation," who hath "led captivity captive,"
   leads us on, and, as an encouragement to us, shews us his own triumphs
   and conquests which he hath made over sin and hell?" Are we enslaved to
   the world, and the lusts of it?" He hath "overcome the world;" and by
   faith we may overcome it, that is, by a firm belief and persuasion of
   those things which he hath revealed to us; "for this is the victory
   that overcometh the world, even our faith." Does the fear of
   sufferings, and persecution, and death, keep us in bondage?" The Son of
   God hath] rescued us from this fear, by setting before us the glorious
   hopes of eternal life. For nothing makes men afraid of death, but the
   want of assurance of another life, and of the happiness of it: but this
   our Saviour hath "brought to light by the gospel." By his own death and
   resurrection he hath given us perfect assurance of life after death,
   and a blessed immortality. And this, the apostle tells us, was one
   great reason why the Son of God took our mortal nature upon him, that
   he might conquer death for us, and free us from the slavish fear of it:
   (Heb. ii. 14, 15.) "Forasmuch then as the children are partakers of
   flesh and blood, he also himself likewise took part of the same, that
   through death he might destroy him that had the power of death, that
   is, the devil; and deliver them, who through fear of death were all
   their life-time subject to bondage/ The inferences from this discourse
   shall be these two:"

   First, To shew us what that liberty is which the Son of God confers
   upon us. It is not a liberty to sin; for that, our Saviour tells us, is
   a state of slavery and bondage; "He that committeth sin, is the servant
   of sin." This use indeed some made of the Christian doctrine, to
   encourage themselves in sin, under the pretence of Christian liberty,
   and that in the apostles days. So St. Peter tells us, (2 Pet. ii. 19.)
   "While they promise them liberty, they themselves are the servants of
   corruption," and in bond age to their lusts. But nothing can be more
   directly contrary to the great design and intention of the gospel,
   which indeed promises and declares liberty; but not from the laws of
   God, and the obligation of their duty, but, as the apostle calls it,
   from "the law of sin and death." Christian liberty does not consist in
   being free from our duty, but in doing those things which really tend
   to our perfection and happiness, in being "free from sin, and becoming
   the servants of God." This is the proper use and exercise of our
   liberty, to do what we ought, to live according to reason and the laws
   of God, which are holy, just, and good. The freedom which the Son of
   God designed, was our being rescued from the bondage of sin and
   corruption, of the devil and our own lusts, "that, being delivered from
   the hands of these enemies, we might serve God without fear, in
   holiness and righteousness before him all the days of our lives."

   Secondly, To persuade us to assert our liberty, "and stand fast in it."
   The Son of God hath done that which is sufficient on his part to
   vindicate man kind from the slavery of their lusts and passions: and if
   we will vigorously set about the work, and put forth our endeavours, we
   may rescue ourselves from this bondage. And because it must be
   acknowledged that this is no easy work, therefore, by way of direction
   and encouragement, I would commend to men these following particulars:"

   1. To consider seriously the misery and danger of this condition, and
   the necessity of freeing ourselves from this slavery. I have shewn that
   it is the worst kind of bondage, and it hath the saddest consequences.
   Some service, though it be hard and grievous, yet men are content to
   endure it, because it may prove beneficial to them, and is in order to
   a greater freedom; but the service of sin is altogether unprofitable.
   "What fruit had ye then (says the apostle) in those things whereof ye
   are now ashamed?" for the end of those things is death. The wages of
   sin is death." All the reward that shall be given us for the service,
   is misery and punishment, "indignation and wrath, tribulation and
   anguish, to every soul that doeth evil." So that it is necessary that
   we should shake off this yoke, as we desire to escape the chains of
   darkness, and the unspeakable and insupportable misery of another
   world. He that now makes us his slaves to do his work, will torment us
   for the doing of it to all eternity.

   2. Seeing this condition is so insupportable, and the consequences of
   it so dreadful, let us take up a firm and manly resolution to free
   ourselves from this slavery. It is no easy matter to break off a
   vicious habit, which we long have been accustomed to; nay, perhaps it
   is one of the most difficult things that human nature can attempt, and
   therefore it requires great firmness of mind, and strength of
   resolution. It is next to the going against nature, and the conquering
   of that: for custom is a sort of nature, and every habit is a bowing of
   nature a certain way, and when nature hath once long stood bent one
   way, it is hard to restore it to its former condition; and nothing but
   a great resolution, taken up upon a full conviction of the necessity of
   the thing will carry us through.

   3. For the encouragement of this resolution, consider what assistance
   God hath promised us. In deed when we consider the difficulty of the
   thing, and the weakness and unsteadfastness of our own minds, how apt
   we are to give over when we meet with great opposition and resistance,
   we might justly be discouraged in our attempts, if we had no thing but
   our own strength to trust to: but God bath promised to stand by us, and
   second us in the conflict; and if he be for us, what can stand against
   us! There is nothing too hard for a stout resolution backed by the
   grace of God.

   4. That we may not be discouraged by an apprehension of too much
   difficulty in the thing, consider that the main difficulty is at first.
   So soon as we have resolutely begun, the work is half done; if we can
   but sustain the first brunt, the enemy will give ground apace; every
   day we shall get more strength, and the habits of sin will be weakened.
   In all cases there is difficulty in breaking off a habit, and doing
   contrary to what we have been used and accustomed to do: but after we
   have practised the contrary awhile, it will every day grow more easy
   and pleasant; for custom will make any thing so.

   5. Consider that the longer we continue in this state, the harder we
   shall find it to rescue ourselves from it; for sin will every day get
   more strength, and we shall have less; for vice is so far from being
   mortified by age, that by every day's continuance in it we increase the
   power of it: and so much strength as anyone adds to his disease he
   takes from himself. And this is a double weakening of us, when we do
   not only lose our strength, but the enemy gets it, and will employ it
   against us. Therefore, let us presently set about this work, "to-day,
   whilst it is called to-day, lest we be hardened through the
   deceitfulness of sin." The longer we continue in sin, the farther God
   withdraws his grace from us; and not only so, but the devil gets a
   greater dominion over us, and a firmer possession of us, till by
   degrees we do insensibly slide into that state, in which, without the
   miraculous grace of God, we are like for ever to continue. "Can the
   Ethiopian change his skin, or the leopard his spots?" then may ye also
   be good, that are accustomed to evil." It is next to a natural
   impossibility for a man to rescue himself out of this state.

   6. And lastly, Be not discouraged though ye do not meet with that
   success, at first, which ye expected and hoped for; though after
   several attempts to recover your liberty, ye be foiled and cast back.
   It sometimes so happens that some are, by a mighty resolution, and very
   extraordinary and overpowering degree of God's grace, reclaimed from a
   wicked life at once: but in the ordinary methods of God's grace, evil
   habits are mastered and subdued by degrees; and though we be resolved
   upon a better course, and entered upon it, yet the inclinations to our
   former course will frequently return upon us, and may sometimes too
   prevail. And we are not to think this strange: it is nothing but what
   is natural, and may reasonably be expected. It is no just ground of
   discouragement to us, if, after we have engaged in a good course, we be
   sometimes pulled back again, and the habits which we are breaking off
   from gather strength, and make head again; as an enemy after he is
   routed, and hath begun to fly, doth frequently rally, and makes as if
   he would renew the fight again, and may perhaps prevail in a little
   skirmish: but for all this, we are nevertheless in a fair way to
   victory, if we will pursue our first advantage, and prosecute it
   vigorously. Nay, this should be so far from discouraging us, that it
   should make us resume new courage, that we may not lose what we have
   got.

   I the rather mention this, because many miscarry upon this account, and
   many good resolutions and attempts to vindicate our liberty from the
   bondage of corruption, are given over and come to nothing, because men
   make false accounts of things, and expect to conquer and get a complete
   victory at first: and indeed they are taught by those who are not well
   skilled in this spiritual warfare, that this work is done in an
   instant, and the habits of grace and virtue are infused into men at
   once; and if men give back, all they had done is lost, and that they
   are in a worse condition, than if they had never begun: whereas usually
   it is quite otherwise, and the habits of goodness are acquired, as
   other habits are, by slow degrees at first, and with a great deal of
   conflict; and it is a good while before a man comes to that confirmed
   state, that he may be said to have conquered; but if he persists in his
   resolutions, and when he hath received some foil, take heart again, he
   is in the way to victory; and though he be not in a perfect state of
   acceptance with God, yet his endeavours have the acceptance of good
   beginnings, and he hath no reason to be discouraged at what he had
   reason to expect when he began this work, if he calculate things
   aright: and they that tell men otherwise, have taken up false notions
   in divinity, but do not consult human nature, and the usual progress of
   God's grace in the conversion of a sinner, and reclaiming him in a
   wicked course, and have not taken sufficient care to reconcile their
   notions of divinity, with the nature of things, and the certain and
   undoubted experience of mankind. Therefore let no man be faint and
   discouraged upon this account, and think the thing is not to be done,
   because he doth not meet with perfect success at first; for this seldom
   happens, and therefore ought not to be expected: but let him still go
   on and reinforce his resolutions, and the opposition and difficulty
   will abate, and the work continually grow easier upon his hand, and
   "the God of peace will at last tread down Satan under his feet."
     __________________________________________________________________

SERMON CCXLVII.

    [Preached Feb. 15, 1685.]

  THE DUTY OF IMPROVING THE PRESENT OPPORTUNITY AND ADVANTAGES OF THE GOSPEL

   Then said Jesus unto them, Yet a little while is the light with you;
   walk while ye have the light, lest darkness come upon you.--JOHN xii.
   35.

   "THEN said Jesus unto them," that is, upon the discourse he had just
   before had with them, concerning his approaching death, and departure
   out of this world; at the mention whereof, they were offended and
   troubled; but instead of that, our Saviour puts them upon that which
   would be of real use and benefit to them, to improve those advantages
   and opportunities, which they were like to enjoy but a little while;
   "Then said Jesus unto them, Yet a little while is the light with you;
   walk while ye have the light, lest darkness come upon you; for he that
   walketh in darkness knoweth not whither he goeth."

   "Yet a little while is the light with you." This our Saviour speaks of
   himself, and his personal presence and teaching among them; "Yet a
   little while is the light with you:"" for so he frequently calls
   himself and his doctrine. (John iii. 19.) "Light is come into the
   world." (John viii. 12.) "I am the light of the world: he that
   followeth me, shall not walk in darkness, but shall have the light of
   life;" that is, such a light as will direct him in the way to eternal
   life; and, (John ix. 5.) "As long as I am in the world, I am the light
   of the world."

   "Walk while ye have the light." Light is the opportunity of action, and
   going about our business, and therefore it is joined with walking and
   working, as in the text I mentioned before, "I am the light of the
   world: he that followeth me, shall not walk in darkness." And (John ix.
   4.) where the continuance of this opportunity of light is called the
   day, and the ceasing or withdrawing of it, the night: "I must work the
   works of him that sent me, (says our Lord,) while it is day: the night
   cometh, when no man can work." Therefore we should walk and work while
   we have the light.

   "Lest darkness come upon you." And this will be a dismal and fatal
   time, when all opportunity of walking and working will be at an end;
   for when the light hath left us, we shall not be able to see what to
   do, or whither to go, as our Saviour adds, to enforce his exhortation
   of making use of the present advantages and opportunities. "Walk while
   ye have the light, lest darkness come upon you: for he that walketh in
   darkness, knoweth not whither he goeth."

   All this our Saviour plainly speaks to the Jews, with relation to his
   own personal presence and preaching among them, which he tells them
   would shortly cease, and be at an end. In which sense these words do
   not concern us, but only the Jews at that time, to whom they were
   spoken; but by an equality of reason, the advice here given by our
   Saviour, first and immediately to the Jews, may be recommended to us,
   in the general reason and intention of it; to us, I say, who, though we
   do not enjoy the light of Christ's personal presence, yet we have the
   light of his doctrine, and the power and presence of his Spirit going
   along with it, and supplying the absence of his person; so that in
   effect we have all the advantages and means of salvation, which the
   Jews had; and we know not how long they may be continued, or how soon
   they may be taken from us; and therefore the general reason and
   intendment of this advice concerns us equally with the Jews, and
   considering the uncertainty of the continuance of the means and
   opportunities of salvation, either to a particular people or person, we
   may very well apply these words of our Saviour to ourselves, and as if
   they had been spoken by him to us as well as to the Jews; "Yet a little
   while is the light with yon: walk while ye have the light, lest
   darkness come upon you; for he that walketh in darkness knoweth not
   whither he goeth."

   Abstracting then from the particular occasion and meaning of the words,
   I shall prosecute the general reason and intention of them, as it may
   be accommodated to us, and that in these following particulars:"

   First, As we have the like means and opportunities of grace and
   salvation as the Jews had.

   Secondly, In that the season of their continuance is uncertain to us,
   as well as it was to them; we know not how long they may be continued,
   nor how soon they may be taken from us.

   Thirdly, In that the same duty and obligation lie upon us, of improving
   the present advantages and opportunities which we enjoy. "Walk while ye
   have the light."

   Fourthly, In that we may justly apprehend the like danger and dismal
   consequence of being deprived of these happy opportunities and
   advantages. "Lest darkness come upon you; for he that walketh in
   darkness knoweth not whither he goeth."

   Fifthly, I shall consider by what things God is more especially
   provoked, to deprive a people of the means and opportunities of grace
   and salvation.

   And then, lastly, What is the way and means to prevent so dismal a
   judgment, and procure, if it may be, "a lengthening of our
   tranquillity." I shall go over these particulars as briefly as I can.

   First, That we have the like means and opportunities of grace and
   salvation as the Jews had; not the very same in kind, and all the
   circumstances of them, as I noted before, but the same equivalently,
   and in substance, and to all the other purposes of our eternal
   salvation and happiness, if we make a right use of them. The Jews had
   the personal presence and preaching of Christ among them; they did
   converse familiarly with him, "did eat and drink in his presence," and
   heard him "teach in their streets;" which was a very valuable and
   signal privilege, vouchsafed only to that people, and only in that age.
   For as to his personal presence and conversation, "he was not sent, but
   only to the lost sheep of the house of Israel."

   But we have still the same means and advantages in substance, which
   they had; "the gospel is preached to us, as well as to them;" we have
   all the light and direction concerning our duty, and all the
   encouragement to holiness and obedience, which they had; and there is
   still the same inward operation and concurrence of God's Holy Spirit,
   accompanying his word, and making way for the entertainment of it; if
   there be but the same "obsequiousness of faith" in us, and readiness to
   "receive the truth in the love of it, that we may be saved."

   Nay, we have several advantages above them; that the Christian religion
   does not lie under those prejudices in respect of us, which it did with
   them; it hath been now for many ages received and established among us,
   and the prejudice of education is on its side; and it hath had great
   and manifold confirmation given to it, since our Saviour's time, by the
   wonderful success and prevalency of it in the world, notwithstanding
   all the disadvantages it lay under, and the mighty opposition that was
   raised against it, by the remarkable fulfilling of many of our
   Saviour's predictions concerning the final destruction of the temple at
   Jerusalem, and the desolation of that city, and the dispersion of the
   Jewish nation over the world, and their being hated of all nations,
   which hath now continued for above sixteen hundred years, and we see it
   at this day, as if the providence of God had ordered it on purpose, for
   a standing monument and testimony in all ages, of the truth of the
   Christian religion.

   So that, blessed be God! there is no want of means "to bring us to the
   knowledge of the truth, that we may be saved;" no want of evidence to
   confirm to us the truth of this religion: there is nothing wanting on
   God's part; if there be any failure and defect, it is ours, who will
   not walk in the light, while we have it; nor "know in this our day the
   things which belong to our peace, before they be hid from our eyes."

   Secondly, The season of the continuance of these means of grace and
   salvation, which are afforded to us, is uncertain to us, as well as it
   was to them. We know not how long they may be vouchsafed to us, nor how
   soon they may be taken away from us: "Yet a little while the light is
   with you," saith our Saviour to the Jews; meaning, that he himself
   should shortly be put to death, and removed from them. This is not just
   our case: but thus far it agrees, that the light of the gospel, and the
   blessed opportunities which thereby we enjoy, are of an uncertain
   continuance, and may be of a lesser or longer duration, as God
   pleaseth, and according as we make use of them, and demean ourselves
   under them. I remember there is a very odd passage in Mr. Herbert's
   poems, which whether it be only the prudent conjecture and foresight of
   a wise man, or there be something more prophetical in it, I cannot
   tell; it is this:"


   "Religion stands on tiptoes in our land,

   Ready to pass to the American strand.

   When Seine shall swallow Tiber, and the Thames,

   By letting in them both, pollute her streams,

   Then shall religion to America flee:

   They have their times of gospel, even as we."

   The meaning of it is this: that when the vices of Italy shall pass into
   France, and the vices of both shall overspread England, then the gospel
   will leave these parts of the world, and pass into America, to visit
   those dark regions, which have so long "sat in darkness and the shadow
   of death." And this is not so improbable, if we consider, what vast
   colonies in this last age have been transplanted out of Europe into
   those parts, as it were on purpose to prepare and make way for such a
   change. But, however that be, considering how impiety and all manner of
   wickedness do reign among us, we have too much cause to apprehend, that
   if we do not reform and grow better, the providence of God will find
   some way or other to deprive us of that light, which is so abused and
   affronted by our wicked and lewd lives; and God seems now to say to us,
   as our Lord did to the Jews, "Yet a little while is the light with you;
   walk while ye have the light, lest darkness come upon you." I proceed
   to the

   Third particular, That there is the same duty and obligation upon us,
   that was upon the Jews, of improving the present advantages and
   opportunities of salvation which we enjoy; and our Lord says to us, as
   well as to them, "Walk while ye have the light." He expects from us,
   that we should make use of those blessed opportunities, and answer
   those manifold advantages, which are afforded to us, above most nations
   of the world; that we should improve our knowledge in religion, and
   advance daily in the practice of it; that we should work while it is
   day, and that the more light we have, the better our lives should be.
   For this is to walk in the light; to make use of the present advantages
   and opportunities, and to be active and industrious "to work out our
   own salvation; to be fruitful in every good word and work, and to
   abound in all the fruits of righteousness, which are by Jesus Christ to
   the glory and praise of God." The apostle St. Peter tells us at large,
   what obligation the knowledge of the gospel lays upon all Christians,
   to make answerable improvement in all goodness and virtue: (2 Pet. i.
   3-9.) "According as his Divine power hath given unto us all things that
   pertain unto life and godliness, through the knowledge of him that hath
   called us to glory and virtue; whereby are given unto us exceeding
   great and precious promises, that by these yon might be partakers of
   the Divine nature, having escaped the corruption that is in the world
   through lust. And besides this, giving all diligence, add to your
   faith, virtue; and to virtue, knowledge; and to knowledge, temperance;
   and to temperance, patience; and to patience, godliness; and to
   godliness, brotherly kindness; and to brotherly kindness, charity. For
   if these things be in you, and abound, they make you that ye shall
   neither be barren nor unfruitful in the knowledge of our Lord Jesus
   Christ. But he that lacketh these things, is blind, and cannot see far
   off, and hath forgotten that he was purged from his old sins." If the
   gospel have not this effect upon us, if we make no use of the light of
   it, we do not consider that the proper effect of the Christian
   religion, is to purge men from those sins and vices which reigned in
   them before; and if it have not this effect upon us, it had been better
   for us to have been without this light and knowledge. So the same
   apostle declares: (chap. ii. 21.) "For it had been better for them not
   to have known the way of righteousness, than after they have known it,
   to turn from the holy commandment delivered unto them." I proceed to
   the

   Fourth particular, That if we make no improvement of these happy
   advantages and opportunities, we may justly apprehend the like danger,
   and dismal consequences of being deprived of them. "Walk while ye have
   the light, lest darkness come upon you: for he that walketh in
   darkness, knoweth not whither he goeth." God's dealing with the Jews
   upon this provocation was very terrible; and, as the apostle saith upon
   another occasion, "it serves for an example and admonition to us, upon
   whom the ends of the world are come." They who not only opposed and
   rejected that light which God sent among them, but did what in them lay
   to extinguish and put it out, by putting to death the Son of God,
   deserved to have been immediately deprived of that light, and to have
   been left in utter darkness: but God was pleased in his great mercy to
   grant a reprieve to them, and to continue the great blessing of the
   gospel to them for forty years longer: but when, notwithstanding this,
   they still continued impenitent, God at last withdrew this light, and
   by a particular providence gave warning to the Christians to flee from
   Jerusalem, just before the siege was laid to it; and then darkness came
   upon them indeed, and they knew not whither they went, nor what they
   did; the things of their peace were then hid from their eyes, because
   they would not know the time of their visitation. They fell into the
   greatest disorders and confusions, and, by the just judgment of God,
   were strangely blinded and hardened to their own ruin; and being
   forsaken of God, and of his glorious gospel, which they had rejected,
   they exercised all sorts of violence and cruelty upon one another, and
   were abandoned to all manner of wickedness and folly; not only of
   fending against their own law, for which they pretended so great a
   veneration, but committing things contrary to all laws of nature and
   humanity; as may be seen at large in the history of the siege of
   Jerusalem, written by Josephus, who lived in that time.

   And there is the like danger, I do not say of the very same judgments,
   (for there was something peculiar in their case, they not only
   rejecting and abusing the gospel, but killing and crucifying the Son of
   God, who brought those glad tidings to them;) but of very great and
   dismal calamities, if ever we provoke God by our abuse of the gospel,
   and great unfruitfulness under it, to deprive us of so invaluable a
   blessing. Whenever that leaves us, we may expect the most dismal
   judgments and calamities to break in upon us.

   For that parable concerning the husbandmen, who, instead of rendering
   to their lord the fruits of his vineyard in due season, evilly
   entreated, and killed those whom he sent to them; I say, this parable,
   though it immediately respected the Jews, yet it does in proportion
   concern all that live unfruitfully under the gospel: (Matt. xxi. 40,
   41.) "When the lord therefore of the vineyard cometh, what will he do
   unto those husbandmen?" They say unto him, He will miserably destroy
   those wicked men, and will let out his vineyard unto other husbandmen,
   which shall render him the fruits in their seasons." And, (ver. 43,
   44.) "Therefore I say unto you, (says our Lord,) The kingdom of God
   shall be taken from you, and given to a nation bringing forth the
   fruits thereof. And whosoever shall fall on this stone, shall be
   broken; but on whomsoever it shall fall, it will grind him to powder."

   The removal of the gospel from any people, as it is the greatest
   judgment in itself, so it is likely to be accompanied with the greatest
   temporal miseries and calamities; and so in fact it hath happened not
   only to the Jews, whose case, as I said before, hath something in it
   peculiar, but to other churches and nations: to the seven famous
   churches of Asia, the cities of them being demolished and laid waste,
   and the very place of several of them hardly known at this day. And so
   likewise it hath happened to the flourishing churches of Africa, where
   Christianity is extinguished, and the place of them now the great seat
   of barbarism and slavery.

   And God seems to set these examples before us, as a dreadful warning
   and admonition to us, and to say to us as he did to the people of
   Jerusalem, (Jer. vii. 12-15.) "But go ye now unto my place which was in
   Shiloh, where I set my name at the first, and see what I did to it, for
   the wickedness of my people Israel. And now, because ye have done all
   these works, saith the Lord, and I spake unto you, rising up early and
   speaking, but ye heard not; and I called yon, but ye answered not:
   therefore will I do unto this house, which is called by my name,
   wherein ye trust, and unto the place which I gave to you, and to your
   fathers, as I have done to Shiloh.. And 1 will cast you out of my
   sight, as I have cast out all your brethren." I proceed to the

   Fifth particular I mentioned, which is to consider, By what means God
   is more especially provoked to deprive a people of the light of the
   gospel, and the means of salvation. By these two more especially--by a
   general barrenness and unfruitfulness under them; and by a general
   impiety and wickedness.

   1. By a general barrenness and unfruitfulness under the means and
   opportunities of salvation plentifully afforded to us. This our Saviour
   represents to us in the parable of the husband men, which I mentioned
   before, who rendered no fruit of the vineyard let out to them, for
   which they are threatened to have the vineyard taken from them, and let
   out to other husbandmen, who will render the fruits of it in their
   seasons. And in the same chapter (Matt. xxi. 19.) we find our Saviour
   cursing the fig-tree, which he saw in the way, because he found nothing
   thereon but leaves only. Leaves are the outward show and profession of
   religion; but if there be no fruit, we may justly fear a curse: for our
   Saviour did not curse the fig-tree for its own sake, but for our
   example. Sterilitas nostra in ficu vapulat; "Our barrenness is
   corrected and chastised in the curse which he pronounced upon the
   fig-tree." To the same purpose there is a remark able parable of a
   barren fig-tree, and of the husbandman's patient expectation of fruit
   from it, (Luke xiii. 7-9.) after three years waiting. "Then said he
   unto the dresser of this vineyard, Behold these three years I come
   seeking fruit on this fig-tree, and find none: cut it down, why
   cumbereth it the ground?" And he, answering, said unto him, Lord, let
   it alone this year also, till I shall dig about it, and dung it: and if
   it bear fruit, well; and if not, then after that thou shalt cut it
   down." It is literally true, that fruit may be expected from a fig-tree
   at farthest the third year; and if in that time it doth not bear, it is
   almost in vain to expect it: but our Saviour intended by this parable
   to reprove the Jews, among whom he had taken so much pains for three
   years, and was now upon his fourth, resolving with the utmost patience
   to expect the fruit of repentance, and obedience to his doctrine, and
   then to leave them, and withdraw that light from them which they made
   no use of: and yet after this, he continued his apostles among them,
   who preached the doctrine of life and salvation to them for many years,
   before he punished their barrenness under all those means, by taking
   away his gospel from them, and giving them up to utter ruin and
   destruction.

   2. Another and higher provocation of Almighty God to take away his
   gospel from a nation, is great and general impiety and wickedness, an
   universal corruption and depravation of manners. When the vineyard
   which God hath planted with so much care, doth not only not bring forth
   good grapes, but bring forth wild grapes, as it is in the parable of
   the prophet Isaiah, concerning the house of Israel; then God will
   breakdown the hedge of it, and lay it waste; and will also "command the
   clouds, that they rain no rain upon it." When no means will prevail
   upon a people to bring them to goodness, God will then give over all
   care of them, and deprive them of the means whereby they should be made
   better. When they do not only frustrate his expectation, but do quite
   contrary to what he looked for, he will be no farther concerned for
   them. So we find in the application of that parable; (Isa. v. 7.) "For
   the vineyard of the Lord of hosts is the house of Israel, and the men
   of Judah his pleasant plant; and he looked for judgment, but behold
   oppression; for righteousness, but be hold a cry." And this we find
   under the gospel, (Heb. vi. 7, 8.) "For the earth which drinketh in the
   rain that cometh oft upon it, and bringeth forth herbs meet for them by
   whom it is dressed, receiveth blessing from God. But that which beareth
   thorns and briars is rejected, and is nigh unto cursing, whose end is
   to be burned." Briars and thorns are not mere unfruitfulness under the
   gospel, but contempt of it, and affronting it by our wicked lives. When
   infidelity and contempt of religion appear openly in a nation, and
   impiety and vice grow impudent and universal, even when the gospel
   shineth in its clearest and strongest light, and the wrath of God, not
   only in his word, but by his providence, and "by terrible things in
   righteousness," is so plainly "revealed from heaven against all
   ungodliness and unrighteousness of men;" when people are taught their
   duty, and the true knowledge of God, but will receive no instruction,
   but persist in their lewd and vicious courses, and "commit iniquity
   with greediness;" this, if any thing, is a just provocation of Almighty
   God to remove his candlestick from such a nation as this, and to leave
   them in darkness; since light hath no other effect upon them, but to
   make them more wild and extravagant. There remains only the

   Sixth and last particular, which I mentioned, to be spoken to; namely,
   What is the way and means to prevent so dismal a judgment, and to
   procure, if it may be, "a lengthening of our tranquillity," and a
   longer enjoyment of the means and opportunities of grace and salvation.
   And our best direction in this case, will be to follow the counsel
   which the Spirit gives to the seven churches of Asia, to prevent the
   removing of their candlestick out of its place; that is, their being
   deprived of the light of the gospel, which shone so clearly among them:
   "He then that hath an ear, let him hear what the Spirit saith unto the
   churches." To the church of Ephesus, (Rev. ii. 5.) "Remember from
   whence thou art fallen, and repent, and do the first works; or else I
   will come unto thee quickly, and will remove thy candlestick out of his
   place, except thou repent." To the church of Smyrna, (ver. 10.) "Fear
   none of those things which thou shalt suffer: be hold the devil shall
   cast some of you into prison, that ye may be tried, and ye shall have
   tribulation ten days. Be thou faithful unto death, and I will give thee
   a crown of life." To the church of Pergamos, (ver. 16.) "Repent; or
   else I will come unto thee quickly." To the church of Sardis, (chap.
   iii. ver. 2, 3.) "Be watchful, and strengthen the things which remain,
   that are ready to die: for I have not found thy works perfect before
   God. Remember therefore how thou hast received and heard, and hold
   fast, and repent. If therefore thou shalt not watch, I will come upon
   thee as a thief, and thou shalt not know what hour I will come upon
   thee." To the church of Laodicea, (ver. 19.) "Be zealous therefore, and
   repent."

   You see what are the means prescribed by the Spirit of God, to prevent
   the removing of our candlestick out of its place; to be sensible of our
   great degeneracy from our primitive piety, and the strict practice of
   religion; and to exercise a deep repentance for it, and effectually to
   reform, and do our first works. "Remember whence thou art fallen, and
   repent, and do thy first works." And then great vigilancy and
   watchfulness, that we be not surprised before we are aware: "Be
   watchful; for if thou shalt not watch, I will come upon thee as a
   thief; and thou shalt not know what hour I will come upon thee." Now
   watchfulness implies great sobriety and temperance, and is usually
   joined with fervent and earnest prayer: "Watch ye therefore, and pray
   always." Next, to hold fast the doctrine which we have received and
   heard, the faith which was once delivered to the saints, (as St. Jude
   calls it:") "Remember how thou hast received and heard, and hold fast."
   And lastly, zeal for God's glory, and an undaunted resolution to adhere
   to it, notwithstanding all dangers and sufferings. "Be zealous, fear
   none of those things which thou shalt suffer, but be thou faithful unto
   the death."

   If we follow this counsel, we may hope, nay, we may be assured, that
   God will still continue to us the blessed means and opportunities of
   grace and salvation: that our pastors shall "not be removed into
   corners, but that our eyes shall still see our teachers;" that God will
   not let "darkness come upon us:"" or if the light of the gospel should
   be obscured and eclipsed, that it will be but for a little while, and
   will soon pass over. But if we will not hearken and obey, if we will
   not repent and do our first works, we have reason to apprehend, that
   "God will come against us quickly, and remove our candlestick out of
   its place," and take away that light which we have abused, and carry it
   into some other quarter of the world; and, as our Saviour threatens the
   Jews, that the kingdom of God shall be taken from us, and given to a
   nation that will bring forth the fruits of it.

   I shall only add that counsel given by the prophet Daniel to King
   Nebuchadnezzar, and which is very proper for a people and nation, and
   likewise for particular persons, for the prevention of spiritual as
   well as temporal judgments, (Dan. iv. 27.) "Break off thy sins by
   righteousness, and thy iniquities by shewing mercy to the poor; if it
   may be a lengthening of thy tranquillity." Nothing so likely, not only
   to reconcile God to us, but to turn away his judgments from us, as
   repentance and reformation of our wicked lives, and the practice of
   alms and charity. "Alms shall deliver from death," saith the wise man,
   speaking of the benefit that redounds to particular persons: and by
   parity of reason, the charity and alms of a great number may save a
   nation, both from temporal and spiritual judgments: charity and alms to
   the poor, especially those that are poor and destitute by "forsaking
   all for God and his truth." And nothing gives greater hopes of God's
   mercy to us, than that general charitable disposition which appears
   among us.

   What I have said needs no long application; I shall therefore do it in
   very few words. This calls upon the whole nation, and every one of us,
   "to remember from whence we are fallen, and to repent and do our first
   works;" to endeavour to recover that ancient piety and virtue which
   flourished in the days of our forefathers, and was so great an ornament
   to our holy religion. Blessed be God! that, by his goodness, and the
   protection of a gracious prince, we still enjoy the blessed means and
   opportunities of grace and salvation: but if we be still unfruitful
   under them, and will not "walk in the light," the just providence of
   God may have a thousand ways to deprive us of it, and "to bring
   darkness upon us."

   And what I have said in general to the whole nation, and what our
   Saviour here says to the Jews, we may accommodate every one to
   ourselves. "Yet a little while the light is with us, let us walk in the
   light, while we have it, lest darkness come upon us." We know not how
   long the opportunity of life, as well as of grace, may be continued to
   us; they may be taken from us, or we may be cut off from them.

   The season of our solemn repentance is now approaching; let us improve
   it, as if it were to be our last opportunity of making our peace with
   God: and let us lose no time, lest we die in our delay, and in our
   security we be destroyed.

   I will conclude with the earnest exhortation of the prophet Jeremiah:
   (chap. xiii. ver. l6.) "Give glory to the Lord your God, (that is,
   repent,) before he cause darkness, and before your feet stumble upon
   the dark mountains, and while ye look for light, he turn it into the
   shadow of death, and make it gross darkness." To which I will only add
   the advice of our blessed Saviour: (Luke xxi. 36.) "Watch ye therefore,
   and pray always, that ye may be accounted worthy to escape all these
   things that shall come to pass, and to stand before the Son of man."
     __________________________________________________________________

SERMON CCXLVIII.

  THE FOLLY OF HAZARDING ETERNAL LIFE FOR TEMPORAL ENJOYMENTS.

   For what is a man profited, if he shall gain the whole world, and lose
   his own soul?" or what shall a man give in exchange for his
   soul?"--MATT. xvi. 26.

   THE great question that a wise man puts to himself in any design or
   undertaking, is this--What shall I be the better for it, if I obtain
   what I seek for?" If all things succeed according to my desire, what
   benefit and advantage will it be to me?" Or, if I gain in one respect,
   shall I not be as great or a greater loser in another? When all things
   are calculated and cast up, what will be the foot of the account?" Upon
   the whole matter, and in the final issue and result of things, what
   will be the gain or loss? For though the advantage appear never so
   great in one respect, yet if this be overbalanced by a greater hazard
   and loss in another kind, far more considerable; it is upon the whole
   matter a foolish bargain, and a wise man will not meddle with it. And
   this is the question which our Saviour here puts, "What is a man
   profited?" &c.

   For the understanding of which words, we must look back to the verses
   immediately before, wherein our Saviour tells his followers upon what
   terms they may be his disciples, and list themselves in his service:
   (ver. 24, 25.) "If any man will be my disciple, let him deny himself,
   and take up his cross, and follow me. Whosoever will save his life,
   shall lose it: and whosoever will lose his life for my sake, shall find
   it;" that is, Whosoever, by declining the profession of the gospel for
   fear of persecution, shall hope to save this temporal life, shall lose
   that which is infinitely more considerable, eternal life: and whoever
   for my sake and the gospel's shall expose himself to persecution, and
   the loss of this temporal life, shall find a better life in lieu of it,
   shall at last be made partaker of eternal life. And this certainly is
   wisdom, not to lose that which is more valuable, for the purchasing of
   that which is less considerable; "For what is a man profited," &c.

   "What is a man profited, if he gain the whole world, and lose his own
   soul?" Here our translators have unnecessarily changed the
   signification of the same word that was used before: for the word here
   translated soul, is the very same which is used for life, in the verse
   before; and there is no reason to alter the rendering of it; for the
   sense is very current thus: "Whosoever will save his life, shall lose
   it; and whosoever will lose his life for my sake, shall find it. For
   what is a man profited, if he gain the whole world, and lose his life?"
   or what shall a man give in exchange for his life?"

   This was a proverbial speech used among the Jews, to signify that men
   value life above any thing in this world, and it seems to allude to
   that expression in Job, "Skin for skin, and all that a man hath will he
   give for his life;" that is, men will part with any thing in this world
   to save their lives.

   Now this proverbial sentence, which the Jews used concerning this
   temporal life, our Saviour does very fitly apply to the purpose he was
   speaking of, and argues a fortiori from this temporal life to eternal
   life. For if we think all that we have well lies to wed to ransom our
   lives, then much more should we be willing to part with this mortal
   life, and all the enjoyments of it, to purchase eternal life, which
   doth in true value more exceed this life, than this life does any thing
   else in this world.

   And that our Saviour doth apply this proverb of the Jews to a higher
   purpose, namely, to eternal life, is plain, from what he adds in the
   verse after the text, "For the Son of man shall come in the glory of
   his Father, with his angels, and then he shall reward every man
   according to his works;" that is, there is another life after this,
   wherein men shall be happy or miserable, according as they have behaved
   themselves in this world, and then it will appear who have made the
   best bargain, and who at last will prove the greatest gainers, they who
   by following me have hazarded this temporal life, and receive in lieu
   of it life eternal; or they who by denying me, have secured their
   temporal lives, but forfeited the eternal life and happiness of the
   next world.

   So that the meaning and force of our Saviour's argument is plainly
   this: What advantage would it be to any man, if he could gain the whole
   world, and should be ruined for ever?" or what would a man that had
   brought himself into this miserable condition, give to redeem and
   rescue himself out of it?"

   And that this is plainly our Saviour's meaning, will appear, if we
   consider how St. Luke expresseth the same thing: (Luke ix. 25.) "What
   is a man advantaged, if he gain the whole world, and lose himself, and
   be cast away?" So that the emphasis and force of our Saviour's
   argument, is not to be laid upon the soul, as our translators seem to
   have laid it; for St. Luke hath omitted this word: but it lies in the
   application of this proverbial speech, which the Jews used concerning
   this temporal life, to life eternal.

   Having thus cleared the true meaning and intention of these words, I
   shall consider in them, what may be most useful for us to fix our
   thoughts and meditations upon.

   In these words we have two cases supposed, and a question put upon each
   of them.

   First, Suppose a man should gain the whole world, and ruin himself for
   ever, what would be the advantage of it?" "What is a man profited, if
   he gain the whole world, and lose himself?"

   Secondly, Suppose a man had made such a bargain, and undone himself for
   ever to gain the world; when he comes to be sensible of his folly, what
   would he not give to undo this bargain?" "What will a man give in
   exchange for his soul?" that is, to redeem and recover what he hath
   lost.

   And indeed these questions carry their own answer and resolution in
   them. Suppose a man should gain the whole world, and ruin himself for
   ever, what advantage would it be to him?" would it be any?" No,
   certainly, very far from it; for the words are a mei'osis and signify
   more than they seem to express; "What is a man profited?" that is, he
   would be so far from being a gainer, that he would be a vast loser by
   it.

   And suppose a man had made such a bargain, had thus undone himself to
   gain the world, would he not reflect severely upon his own folly
   afterward?" Yes, certainly, he would give the whole world, if he had
   it, to undo it again.

   So that the sense of these words may be resolved into these two
   propositions:"

   First, That it is a foolish bargain for a man "to lose his soul," and
   forfeit his eternal happiness, upon any terms, though it were "to gain
   the whole world."

   Secondly, That whoever makes this bargain, will one time or other sadly
   rue it, and be sensible of the monstrous folly of it. "What would a man
   give in exchange for his soul?" that is, What would he not give to be
   put in his former condition, and be left to make a new choice?"

   First, That it would be a most foolish bargain, for a man to purchase
   the whole world with the loss of his soul, and his eternal happiness.

   The folly of this one would think sufficiently evident at first sight;
   yet we see men every day guilty of it, so that either they do not
   discern it, or they do not consider it; therefore, to make men sensible
   of their monstrous folly herein, we will consider these two things:"

   I. How inconsiderable the purchase is. And,

   II. How great a price is paid for it. For that is a foolish bargain,
   when we pay a great deal too much for a thing, a mighty price for that
   which is little worth.

   I. The purchase is inconsiderable. Our Saviour here puts the case to
   the greatest advantage on the purchaser's side, and makes the very best
   of it; he supposeth the gain much greater than any man ever made, he
   puts a case next to an impossibility, that "a man shall gain the whole
   world," which no man ever did, or was in any probability of doing.
   Alexander bid fairest for it, and because he over run a few great
   countries, is called a conqueror of the world: but let a man survey the
   globe, and he will soon see how small a part of the world he had
   mastered; it was but inconsiderable in comparison of the rest of the
   then known world; and much less if we take in those vast and spacious
   regions, which have since been discovered: so that if he had understood
   either the world or himself better, he might have spared his crying for
   want of more to subdue. But suppose a man could gain all the world, and
   command all the conveniences and pleasures of it, yet all this, if it
   be duly weighed, will be found to be no great purchase, especially if
   we consider these three things:"

   1. If we had it all, yet the great uncertainty of holding it, or any
   part of it.

   2. The impossibility of using and enjoying it all.

   3. If we had it, and could use it all, the improbability of being
   contented with it. If a man had the whole world, it is uncertain
   whether he could hold it, or any part of it, for any time; if he should
   hold it, it is impossible he should use and enjoy it all; if he could
   use it, it is probable he would not be contented with it: and what a
   goodly purchase is this when it is all of it uncertain; and the
   greatest part of it useless to us; and when we have it, we are as far
   from satisfaction, as if we were without it! All these considerations
   must needs mightily sink the value of this purchase, and take us off
   from our fondness of a small part, when the whole is so in
   considerable.

   1. If we had it all, the uncertainty of holding it, or any part of it.
   The very supposition of gaining the world doth imply, that it is lost
   from those that had it before; which shews the possession of these
   things to be uncertain, and that they are not sure to continue in the
   same hand. "When Alexander conquered Darius, and took his kingdoms,
   just so much as Alexander got, Darius lost; so that if a man could gain
   the whole world from those who are now the lords and possessors of it,
   the very gaining it from others, must needs be a demonstration to him
   of the fickleness and uncertainty of these things.

   No man is sure of any thing in this world for his life, or for any
   considerable part of it: and if he were, yet no man is sure of his life
   for one moment. How many ways hath the providence of God to change the
   greatest prosperity of this world into the greatest misery and sorrow,
   and in an instant to overturn the greatest fortune, to throw down the
   proudest aspirer, to impoverish the wealthiest prince, and to make
   extremely miserable the most happy man that ever was in this world!
   This change of fortune may be made by the rapine of our enemies, or the
   treachery of our friends; by a storm at sea, or a fire at land; by our
   own folly, or by the ma lice of others, or by the immediate hand of
   God.

   Nay, all the outward circumstances of happiness may continue firm and
   unshaken, and yet a man may be extremely miserable by the inward
   vexation and discontent of his own mind; and if riches, and greatness,
   and prosperity, would stick by us, w; e ourselves are fickle and
   uncertain. "Our life is a vapour" easily blown away, and though it be
   the foundation of all other enjoyments in this world, yet it is as
   frail and inconstant as any of them; so that if a man could gain the
   whole world, yet this great purchase would be clogged with a double
   uncertainty, either of losing it, or leaving it; either of having these
   taken from us, or ourselves snatched from them.

   2. Suppose a man had gained the whole world, and were sure to keep it
   for a considerable time, yet it is impossible he should enjoy it all.
   Though no man yet ever had, yet it is possible he may have a title to
   the whole world, and a great deal of care and trouble to secure that
   against the violence and ambition of others: but a title to a thing is
   one thing, and the real use of it another. There are a great many
   things in the world, of which no man ever yet understood the true
   nature and proper use; to these a man may have a title, and be actually
   possessed of them, yet no man can be said to enjoy any thing farther
   than he understands the nature and use of it. But suppose this great
   man had a mind and understanding vast and boundless as his dominions
   and possessions are, yet he could enjoy but a very small part of what
   he possesseth: there are millions in the world, that in despite of him
   would share these pleasures equally with him; equally, I say, to all
   the purposes of human life, and of a temporal felicity, and enjoy as
   much as he.

   It may, perhaps, give a man some imaginary pleasure, to survey in his
   thoughts how much he hath the command of; but when he hath done, he
   cannot tell what to do with the hundred thousandth part of what he
   possesseth, he cannot so much as have the slight and transitory
   pleasure of beholding it with his eyes, any otherwise than in a chart
   or map, which every man else may do as well as he; but as to all real
   benefits and advantages, he can enjoy but a very small part of the
   world, according to the necessity and the capacity of a man.

   He hath, indeed, wherewithal to make himself more soft and delicate,
   wherewith to surfeit sooner and to be sick oftener than other men; but
   whatever can minister to true pleasure and delight, and serve any real
   occasions of nature, there are thousands in the world will enjoy as
   well as he. He may have the opportunity of cloying himself with the
   sight of more dishes, and of being almost every day stifled in the
   crowd of a numerous train, and of doing every thing with a thousand
   eyes upon him; but he must of necessity want both the real pleasure and
   enjoyment of a great many things, which even a poorer man may have; he
   can neither eat with that appetite, nor sleep with that pleasure, that
   a labouring man does. The constant fulness, both of his stomach and
   table, makes him incapable of ever having a feast; and the height and
   prosperity of his fortune, keep him from having any friends; or, which
   comes all to one, from knowing that he hath any; for that no man can
   know, till the change of his condition give him the opportunity to
   discern between his friends and his flatterers.

   So that if a man could "gain the whole world," it would be no such
   mighty purchase; and the very first thing such a man would do, if he
   were wise enough to contrive his own happiness, would be to take so
   much to himself as would serve all the real uses and conveniences of
   human life, and to rid his hands of the rest, as fast as he could. And
   who can think it reasonable, eagerly to desire and seek after that
   which a wise man would think it reasonable to part with if he had it?"

   3. If it were possible that one man could gain, and really use all the
   world, it is a thousand to one this man would find no great happiness
   and contentment in it; because we see in daily experience, that it is
   not the increase of riches, or the accessions of honours, that give a
   man happiness and satisfaction; because this does not spring from
   external enjoyments, but from the inward frame and disposition of a
   man's mind: and that man who can govern his passions and stint his
   desires, will as soon find contentment in a moderate fortune, as in the
   revenues of a kingdom; and he that cannot do this, is not to be
   satisfied with abundance; he hath an unnatural thirst, like that of a
   dropsy, which is sooner quenched by abstinence, than by drinking; the
   more he pours in, the more he is inflamed.

   He that considers the world, may easily observe, that poverty and
   contentment do much oftener meet together, than a great fortune and a
   satisfied mind. All fulness is naturally uneasy, and men are many times
   in greater pain after a full meal, than when they sat down. The
   greatest enjoyments of this world, as they are vanity, so they are
   usually at tended with "vexation of spirit."

   God hath so contrived things, that, ordinarily, the pleasures of human
   life do consist more in hope than enjoyment; so that if a man had
   gained all the world, one of the chief pleasures of life would be gone,
   because there would be nothing more left for him to hope for in this
   world. For whatever happiness men may fancy to themselves in things at
   a distance, there is not a more melancholy condition than to be at the
   top of greatness, and to have nothing more left to aspire after; and he
   is a miserable man whose desires are not satisfied, and yet his hopes
   are at an end; so that if a man could do what Alexander thought he had
   done, conquer the whole world, when that work was over, he would in all
   probability do just as he did, sit down and weep that there was nothing
   more left for him to do. You see, then, what the purchase amounts to;
   suppose a man could "gain the whole world, he would be as far from
   contentment, as he that possesseth the least share and portion of it.
   Let us now consider, in the

   II. Second place, the price that is here supposed to be paid for it;
   the man "gains the whole world, but he loseth his own soul;" that is,
   he ruins himself for ever; he deprives himself of a happiness
   infinitely greater than this world can afford, and that not for a
   little while, but for ever; and he exposeth himself to a misery so
   great, as no man that considers it would endure for one hour, for all
   the pleasures and enjoyments of this world.

   And now the purchase may be allowed to be very considerable, when so
   intolerable a price is paid for it; when for the present enjoyment of
   so short and imperfect a felicity as this world can afford, a man hath
   quitted his interest in a blessed immortality, and chose to "dwell with
   everlasting burnings." I am really afraid to tell you how much misery
   is involved in these few words, of" losing a man's soul;" the
   consideration is so full of horror, that I am loath to enter into it.

   The loss is great and irreparable; great beyond all imagination, for he
   that loseth his soul, loseth himself; not his being, that would be a
   happy loss indeed, but that still remains to be a foundation of misery,
   and a scene of perpetual woe and discontent. The loss of the soul
   implies the loss of God, and of happiness, and all that is desirable
   and delightful to a reasonable creature; nay, it does not only signify
   the privation of happiness, but the infliction of the greatest misery
   and torment. Could I represent to you those dismal prisons, into which
   wicked and impure souls are thrust, and the mi series they there
   endure, without the least spark of comfort, or glimmering of hope; how
   they are encompassed about with woe, and lie wallowing in the flames;
   how they sigh and groan under the in tolerable wrath of God, the
   insolent scorn and cruelty of devils, the severe lashes, and raging
   anguish, and fearful despair of their own minds, without intermission,
   without pity, without hope; could I represent these things to you, you
   were not able to hear the least part of what these miserable wretches
   are condemned for ever to endure.

   And the loss is riot only vast, but irreparable; the soul once lost, is
   lost for ever. We may part with our souls to gain the world; but if we
   would give a thousand worlds, we cannot regain our souls. "The
   redemption of a soul is precious, and ceaseth for ever." The loss of it
   is so great, that nothing can recompense it; and so fatal, that it is
   never to be repaired. The happiness that the man parts withal, who
   makes this mad bargain, is so vast, both in respect of the degree and
   duration of it, that nothing can make amends for so great a loss; and
   the sufferings which the man exposeth himself to are so dreadful, that
   "all the kingdoms of the world, and the glory of them," can be no
   temptation to any man, to run the hazard of enduring them. Epicurus,
   who very well understood the rates of pain and pleasure, is peremptory
   in this assertion, that it is great folly for any man to purchase
   pleasure with equal pain, because there is nothing got by it, they
   balance one another: it must, surely, then, be a strange madness in any
   man, for the transitory delights of this world, to forfeit the eternal
   pleasures of God's presence, and for the joys of a moment to live in
   pain for ever.

   And is it not then a prodigious folly that possesseth sinners, who can
   be contented to venture their souls and their happiness, their immortal
   souls and their everlasting happiness, upon such cheap and easy terms?"
   The folly is great, if we only consider what an unequal price they pay
   for so small a purchase: but it is much greater, if we regard the
   foolish order of their choice; first, to please themselves with a
   shadow and appearance of happiness, and then to be really miserable
   afterward. If the happiness were true and real, it were an imprudent
   method. As if a man should choose to enjoy a great estate for a few
   days, and to be extremely poor the remaining part of his life. If there
   were any necessity of making so unequal a bargain, surely a man would
   reserve the best condition to the last; for precedent sufferings and
   trouble do mightily recommend the pleasures that are to ensue, and
   render them more tasteful than they would other wise have been; whereas
   the greatest heightening of misery, the saddest aggravation of an
   unhappy condition, is to fall into it from the height of a prosperous
   fortune. It is comfortable for a man to come out of the cold to a warm
   fire; but if a man in a great heat shall leap into the cold water, it
   will strike him to the heart. Such is the fond choice of every sinner,
   to pass immediately out of a state of the greatest sensual pleasure,
   into the most quick and sensible torments. This our Saviour fully
   represents to us in the parable of Lazarus and the rich man; (Luke xvi.
   25.) where Abraham is brought in upbraiding the rich man for his
   foolish and preposterous choice; "Son, remember that thou in thy
   life-time receivedst thy good things, and likewise Lazarus evil things:
   but now he is comforted, and thou art tormented." This made a vast
   difference; the rich man received his good things first, and then was
   tormented: Lazarus first received his evil things, and then was
   comforted; and how comfort able was Abraham's bosom to him, after he
   had lain in so much misery and want at the rich man's gate! and, on the
   other hand, how grievous must pain and torment be to that man, who
   never was acquainted with any thing but ease and pleasure!

   But it may be all this is but a supposition; and there is no man so
   forsaken of his reason, and of common prudence, as to make such a
   bargain. Surely no man that is reasonable, no man that considers the
   difference between time and eternity, between a few years and
   everlasting ages, can be persuaded to forego the happiness of heaven,
   and "to fall into the hands of the living God," no, not if the whole
   world were offered to him for consideration. Indeed, these large terms
   of "gaining the whole world," are but a supposition, which our Saviour
   makes to shew the unreasonableness of most men's choice; but in truth,
   and in effect, the case of sinners is much worse. Among all these
   numerous troops of sinners that go to hell in such throngs, there is
   not one of them that ever made himself so wise a bargain; and though
   the whole world be but a pitiful price to be paid for a man's soul, yet
   so stupid are the greatest part of those creatures, whom we call
   reasonable, as to strike up a bargain for little scraps and portions of
   this world. There are but a few who stand upon such terms as this world
   thinks considerable. They are a sort of more generous sinners, that
   damn themselves for a crown and a kingdom, that will not do an act of
   in justice upon lower terms than a manor or a lordship. Alas! most men
   barter away their souls for a trifle; and set their eternal happiness
   to sale for a thing of nought. How many are there, who, to gratify
   their covetousriess, or lust, or revenge, or any other inordinate
   passion, are content to hazard the loss of their souls! who will go to
   hell rather than be out of the fashion! and damn themselves out of mere
   compliment to the company, and cannot be persuaded to leave off that
   foolish custom of swearing, which hath neither pleasure nor profit in
   it, no, riot to save their souls!

   Thus it is in truth, and the supposition which our Saviour here makes
   of "gaining the whole world," is but a feigned case, the market was
   never yet so high, no sinner had ever yet so great a value for his
   immortal soul, as to stand upon such terms; alas! infinitely less than
   the whole world, a little sordid gain, the gratifying of a vile lust,
   or an unmanly passion, the smile or the frown of a great man, the fear
   of singularity, and of displeasing the company; these, and such-like
   mean and pitiful considerations, tempt thousands every day to make away
   with themselves, and to be undone for ever.

   I have done with the first thing, the folly of this adventure; "What is
   a man profited, if he shall gain the whole world, and lose his own
   soul?" I proceed to the

   Second, The severe reflection men will make upon themselves for this
   their folly. What would they not give to undo this foolish bargain?"
   "What will a man give in exchange for his soul?" to redeem and recover
   so great a loss?" And sooner or later every man will be sensible of
   this folly; probably in this world, but most certainly in the other;
   and then, "What would a man give in exchange for his soul?"

   Whenever the sinner comes to reflect upon himself, and to consider
   seriously what he hath done, with what indignation will he look upon
   himself, and censure his own folly! Like a man who, in a drunken fit,
   hath passed away his estate for a trifling consideration; the next
   morning, when he is sober and come to himself, and finds himself a
   beggar, how does he rate himself for being such a beast and a fool, as
   to do that in a blind and rash heat, which he will have cause to repent
   as long as he hath a day to live!

   Or, if the sinner be able to keep off these thoughts, while he is well
   in health, yet, when he is seized upon by sickness, and comes to lie
   upon a death bed, he will then, in all probability, be sadly sensible
   what a fool he hath been. When he shall stand upon the confines of
   eternity, and look back upon this world; which, how considerable soever
   it once appeared to him, can signify nothing now that he is to leave
   it; when he considers how much he hath parted with, and is now like to
   lose for ever, for the false and treacherous advantages of a vain
   world, he will then need nobody to convince him of his error, to
   aggravate his folly to him; he now repents heartily that he was not
   wiser, and wisheth for nothing so much, as that God would grant him
   time to revoke and undo this foolish bargain; and how glad would he be
   to give the world back again to secure his soul, and to throw up all
   his unjust gain, and the advantages he hath indirectly made by fraud,
   or violence! This, I doubt not, is the sense of most men, when they
   come to leave the world: and if it is true then, it is so now. Let us,
   then, while the opportunities of life are before us, suffer these
   considerations to take place and prevail, which otherwise would wound
   us to the heart, and fill our souls with anguish and despair in a dying
   hour.

   O the folly and stupidity of men! to be so transported with present and
   sensible things, as to have no consideration of our future state, no
   pity for our souls, no sense of our everlasting abode in another world!
   to be so blinded by sense, so bribed by "the pleasures of sin, which
   are but for a moment," as to forfeit the happiness of all eternity!
   when the pleasure is past and gone, and the dear price comes to be paid
   down, and our souls are leaving this world, and going to take
   possession of that everlasting in heritance of shame and sorrow, of
   tribulation and anguish, which we have purchased to ourselves by our
   own folly, how shall we then repent ourselves of that bargain which we
   have so rashly made, but can never be released from!

   It is our lot, who have the souls of men committed to our charge, to
   see many of these sad sights. O my God! what confusion have I sometimes
   seen in the face of a dying man! what terrors on every side! what
   restless working, and violent throes of a guilty conscience! and how
   are we tempted (who commonly are sent for too late to minister comfort
   to such persons), I say, how are we tempted to sow pillows under their
   uneasy heads, and, out of very pity and compassion, are afraid to say
   the worst, and are grieved at our very hearts to speak those sad
   truths, which yet are fit for them to hear! It is very grievous to see
   a man in the paroxysms of a fever, or in the extreme torment of the
   stone, or in the very agony of death: but the saddest sight in the
   world is the anguish of a dying sinner: nothing looks so ghastly, as
   the final despair of a wicked man, when God is taking away his soul!

   But whatever sense men have of these things, when they come to lie upon
   a sick bed; every sinner will most certainly be convinced, when he
   comes into another world. We shall then have nothing to divert us from
   these thoughts; we shall feel that which will be a sensible
   demonstration to us of our own folly. Then men will curse those false
   and flattering pleasures which have cheated them into so much misery;
   but their own folly most of all, for being so easily abused. Then would
   they give ten thousand worlds, if they had them, to recover the
   opportunity of a new choice; but it cannot be: they parted with their
   souls once at a cheap rate; but no price will then be accepted for the
   redemption of them.

   O that men would consider these things in time! for they are plain and
   evident to those that will consider them. Our Saviour tells us, we have
   so much evidence, that he that will not be convinced by it, would not
   be persuaded though one rose from the dead to testify unto him. We have
   Moses and the prophets: nay, we have the Son of God himself, who hath
   revealed these things to us; and if we would but attend to them, and
   suffer them to sink into our hearts, nothing in this world could be a
   temptation to any of us to do any thing, or to neglect any thing, to
   the prejudice of our immortal souls.

   Therefore, to conclude this discourse, whenever by any present pleasure
   or advantage, we are tempted to provoke God, and to destroy our own
   souls; let us consider what an unequal bargain we make, how little we
   purchase, and how much we part withal. Whenever we are solicited to any
   sin, let us take time to answer the question here in the text, "What is
   a man profited, if he shall gain the whole world, and lose his own
   soul?" &c.
     __________________________________________________________________

SERMON CCXLIX.

  THE REASONABLENESS OF FEARING GOD MORE THAN MAN.

   And I say unto you, my friends, Be not afraid of them that kill the
   body, and after that have no more than they can do. But I will forewarn
   you whom ye shall fear: Fear him, which, after he hath killed, hath
   power to cast into hell; yea, I say unto you, Fear him.--Luke xii. 4,
   5.

   THE occasion of these words will more clearly appear, if we compare
   this discourse of our Saviour's, as it is here recorded by St. Luke,
   with that fuller account given of it by St. Matthew, chap. x. where our
   Saviour having called his disciples together, and given them their
   commission, and the rules and instructions they were to observe in the
   execution of it, he warns them likewise of the opposition they would
   meet with, and the persecution that would attend them in the faithful
   discharge of their duty; nevertheless, he bids them take courage, and
   boldly to proclaim the gospel, notwithstanding all the danger and
   hazard it would expose them to; but because this is very unwelcome and
   terrible to flesh and blood, to encounter the rage and fury of men;
   therefore, to strengthen their resolution and to fortify their spirits
   against these fears, he tells them of something much more terrible than
   the wrath or rage of men, viz. the anger and displeasure of God, that
   so he might chase away this lesser fear by a greater: "I say unto you,
   my friends, Be not afraid," &c.

   The words are sufficiently plain, and need no explication; only before
   I come to the main proposition which is contained in them, I shall take
   notice of these two important doctrines which are supposed in the text;
   the immortality of the soul, and the resurrection of the body.

   First, The immortality of the soul, which is a principle of natural
   religion, and not any where, that I know of, expressly asserted in
   Scripture; nor need it be so, being to be known by natural light,
   without Divine revelation: but Divine revelation did always suppose it,
   and take it for granted, as one of the foundations of religion. And I
   the rather take notice of it here, because I do not know any text from
   which it may be more immediately inferred, than from these words of our
   Saviour, which necessarily imply these two things:"

   1. That the soul is not obnoxious to death, as the body is. "Fear not
   him that can kill the body, but after that hath no more that he can
   do;" which St. Matthew expresseth, "cannot kill the soul."

   2. That the soul remains after the death of the body. "Fear him, who,
   after he hath killed, hath power to cast into hell."

   Secondly, Another doctrine implied in these words, is that of the
   resurrection of the body; which is a doctrine of pure revelation, and
   most clearly and expressly revealed in the New Testament: and in some
   sort before to the Jews, who did generally believe it before our
   Saviour's coming, excepting the sect of the Sadducees. This is supposed
   in the fifth verse, "But fear him, who, after he hath killed, hath
   power to cast into hell;" not only the soul, but also to raise up the
   body which is killed, and to torment it in hell; for so St. Matthew
   hath it expressly, "But fear him that can destroy both body and soul in
   hell." Now the body, so long as it is dead, is devoid of sense, and so
   in capable of torment till it be raised to life again. These being
   supposed, I come to the main observation contained in the words,

   That God is infinitely more to be dreaded than men.

   The words indeed seem to reach farther, and to be an absolute
   prohibition of the fear of men; but it is a Hebrew phrase and manner of
   speaking, when two things are opposed, to express many times those
   things absolutely, which are to be understood comparatively; as, (John
   vi. 27.) "Labour not for the meat which perisheth; but for that meat
   which endureth unto everlasting life;" that is, not so much for things
   temporal, as things eternal, incomparably more for the one than the
   other. So when our Saviour says, "Fear not them that can kill the
   body," that is, Fear not men so much as God, fear him in finitely more.
   It is very lawful for us to fear men, and to stand in awe of their
   power, because "they can kill the body," and death is terrible: but
   when the power of man comes in competition with Omnipotency, and what
   man can do to the body in this world, with what God can do to the body
   and soul in the other; there is no comparison between the terror of the
   one and the other.

   The truth of this will appear, by comparing these two objects of fear
   together, God and man. Fear is a passion which is most deeply rooted in
   our nature, and flows immediately from that principle of
   self-preservation which is planted in every man's nature. We have a
   natural dread and horror for every thing that may hurt us, and endanger
   our being and happiness: now the greatest danger is always from the
   greatest power; so that to make good the truth of this observation, we
   need do no more than compare the power of men and God, and the effects
   of both, and then to calculate the difference: and if there appear to
   be a vast and infinite difference between them, it will be evident that
   God is infinitely more to be dreaded than men.

   First, We will consider the power of man, and what it is he can do; or
   rather his impotency, or what he cannot do.

   Secondly, How much the power of God exceeds the power of men, and what
   he can do more.

   First, We will consider the power of man, and what it is he can do:
   which our Saviour expresseth in these words, "Be not afraid of them
   that can kill the body, and after that have no more that they can do."
   Which signifies in general, that the power of man is finite and
   limited, and circumscribed within certain bounds, beyond which it
   cannot go; some thing it can do, but not much; it can hurt the body,
   yea, and take away our life; it can "kill the body;" hither it can go,
   and no farther.

   More particularly in these words you have man's power, what he can do;
   and his impotency, what he can but do, the limits and bounds of his
   power.

   I. The power of men, and what they can do, they can "kill the body,"
   and take away our lives; which includes a power of doing whatever is
   less. All those evils and persecutions which fall short of death, these
   they can inflict upon us, they can "revile us, and speak all manner of
   evil against us;" they can "persecute us from one city to another," and
   "bring us before councils," and "scourge us in their synagogues;" they
   can "spoil us of our goods," and "deprive us of our liberty;" they can
   exercise us with "bonds and imprisonments," with "cruel mockings and
   scourgings," with "hunger and thirst," with "cold and nakedness;" they
   can many ways afflict and torment us, and at last they can put us to
   death; all this they can do by the permission of God; here is the sum
   of their power; give them all advantages, let them be united and
   combined together. Our Saviour puts it in the plural number, "Fear not
   them;" and let them be backed with human authority, which our Saviour
   supposeth, when he speaks of bringing his disciples "before kings and
   governors." Thus much their powers amount to.

   II. We will consider the impotency of men, which will appear in these
   two particulars:"

   1. That they cannot do this without the Divine permission.

   2. That if they be permitted to do their worst, they can but do this;
   "after that they have no more that they can do."

   1. They cannot do this without the Divine permission. The devil, though
   he hath a greater natural power than men, yet he could not touch Job,
   either in his substance or his body, without God's leave and
   permission. Men are apt to arrogate to themselves a great deal of
   power, forgetting whence they derive it, and on whom it depends.
   "Knowest thou not that I have the power to crucify thee, and power to
   release thee?" said Pilate to our Saviour: but he tells him, "Thou
   couldest have no power at all against me, except it were given thee
   from above," (John xix. 10, 11.) All the power that men have, they have
   it from God, and he can check and countermand it when he pleaseth; he
   can "restrain the rage of men, and put a hook in their nostrils;" he
   can "still the noise of the sea, and the tumult of the people."

   God's providence is continually vigilant over us, and unless it seem
   good to the Divine wisdom to permit men, they cannot touch or hurt us.
   It is added immediately after the text, that the providence of God
   extends to creatures much less considerable than we are, and to the
   most inconsiderable things that belong to us: "Are not two sparrows
   sold for a farthing?" and yet not one of them is forgotten before God,"
   or falls to the ground with out the will of our Father; yea, the very
   hairs of our heads, are they not all numbered?" Much more is the
   providence of God concerned in our lives, and the more considerable
   accidents and events which befal us; we are always under God's eye and
   care, and no man can do us the least hurt with out his permission.

   2. If men be permitted to do their worst, they can do but this, "they
   can but kill the body/after that they have no more that they can do."
   Now this implies several limitations of men's power, and abatements of
   the terror of it.

   1. "They can but kill the body," that is, they can only injure the
   worst and least considerable part of us. The power of the devil
   reacheth no farther than this, this was the worst mischief his malice
   could devise to do to Job, to "touch his bone and his flesh," and to
   take away his life; and all that the fury and rage of man can do, is to
   wound these vile bodies, and to spurn down these houses of clay, whose
   foundations are already in the dust. But the man's soul, which is
   himself, that they can not touch; though they may pierce and break the
   cabinet, yet they cannot seize the jewel that is in it, and get that
   into their power and possession; when they have broken open this cage,
   "our soul will escape like a bird to his mountain." Men may in vent
   several instruments to torture and afflict the body; but no weapon can
   be formed against the soul, that can touch it, or do it harm.

   2. When they have killed the body, by doing this, they do but prevent
   nature a little, they do but antedate an evil a few moments, and bring
   our fears upon us a little sooner; they kill that which must die within
   a few r days, though they should let it alone; they do but cut asunder
   that thread which would shortly break of itself, by its own weakness
   and rottenness; so that, as the lepers reasoned, when the famine was in
   Samaria, (2 Kings vii. 3, 4.) "Why sit we here until we die?" If we
   say, We will enter into the city, then the famine is in the city, and
   we shall die there: and if we sit still here, we die also. Now
   therefore come, and let us fall unto the hosts of the Syrians; if they
   save us alive, we shall live; and if they kill us, we shall but die;"
   so we may reason in this case--Why should we so much desire to sit
   still till we die?" if men persecute us, and do their worst, we shall
   die; and if they do not, however we shall die; therefore let not the
   fear of any danger from men make us forget our duty to God, for "if
   they kill us, we shall but die."

   3. "They can but kill the body;" and what argument of power is this, to
   be able to kill that which is mortal?" as if you should say, They can
   break a glass, they can throw down that which is falling. This is no
   such wonderful effect of power, to be able to do that, which almost
   every thing can do, which the least thing in the world, which the
   poorest creature can do; a pin, or a thorn, or a grape-stone; there is
   hardly any thing in the whole creation so inconsiderable, but it can do
   this which men are apt to boast of as so great an evidence of their
   power. We are frail creatures, and it is no mere melancholy conceit,
   that we are made of glass, and as we pass through the world we are
   liable to be broken in pieces by the justle of a thousand accidents;
   every thing can lie in wait for us, and lurk privily for our lives. Men
   think it such an act of power to kill a man, whereas nothing is so
   easy. A man may be killed by another's kindness, as soon as by thy
   hatred; by his own excessive love, or joy, or hope, as well as by thy
   malice; so that it is no such instance and argument of power, to be
   able to "kill the body."

   4. The killing of the body does not necessarily signify any great
   mischief or harm in the issue and event. "They can kill the body," that
   is, they can knock off our fetters, and open the prison doors, and set
   us at liberty; they can put us out of pain, thrust us out of an uneasy
   world, put an end to our sins and sorrows, to our misery and fears;
   they can "give the weary rest," and send us thither where we would be,
   but are loath to venture to go; they can hasten our happiness, and make
   way for the more speedy accomplishment of our desires, and dispatch us
   to heaven sooner than otherwise we should get thither; they can kill us
   in the cause of God, and in the discharge of our duty; that is, they
   can add to our happiness, and brighten our crown, and increase the
   weight of our glory.

   5. "They can but kill the body; when they have done that, they may give
   over, here their proud waves must stop; here their cruelty and malice,
   their power and wit, must terminate, for they can reach no farther.
   When they have done all they can, they cannot annihilate us, they
   cannot make an utter end of us. As for the soul, they cannot come at
   that to do it any harm; neither the axe, nor the sword, nor the spear,
   nor the nail, nor any other instrument, can wound or pierce it: and as
   for the body, though they wound it, and bruise it, and mangle it, yet
   they cannot turn it into nothing; though they may banish life from it,
   and make it a vile and loathsome carcass, yet they cannot command it
   out of being, it will still maintain itself under one form or other,
   and after it is killed, defy any thing more that can be done to it.

   6. "They can but kill the body," they cannot do the least harm to the
   soul, much less can they annihilate it, and make it cease to be; they
   cannot torment it, they cannot with all their instruments of cruelty
   reach and touch the spirit of a man; they cannot throw stings into the
   consciences and fill our minds with anguish and horror; nor can they
   make us torment ourselves by the racking of our own thoughts; they
   cannot create guilt in our minds, nor animate against us that
   never-dying worm, nor cast despairing thoughts, nor cause
   self-condemning and furious reflections in our own minds; no thing of
   all this are they able to do.

   7. And lastly, "They can but kill the body," that is, they can but
   inflict temporal misery upon us; their power, as it is but small, so it
   is of a short continuance, it reacheth no farther than this life, it is
   confined to this world; so that what mischief men would do us, they
   must do it quickly, "while we are in the way." There is no plot, nor
   device, nor cruelty, can be practised upon us "in the grave, whither we
   are going." They cannot slay the dead, nor can their malice overtake
   those that are gone down into the pit; the longest arm, and the most
   inveterate hatred, cannot reach those that are got out of the land of
   the living. Our most powerful and deadly enemies cannot follow us
   beyond the grave, and pursue us into the other world. Thus Job
   elegantly describes the happy state of the dead, that they are out of
   the reach of all evil and disquiet; (Job iii. 17-19.) speaking of the
   grave, "There the wicked cease from troubling; and there the weary be
   at rest. There the prisoners rest together, they hear not the voice of
   the oppressor. The small and great are there, and the servant is free
   from his master." Thus you see what the power of man is, and what the
   effects of it, what is the worst that he can do to us; and
   consequently, how much he is to be feared and regarded. I proceed to
   the

   Second thing I propounded to speak to, namely, how much the power of
   God exceeds the power of man; which our Saviour declares in these
   words, "who, after he hath killed, hath power to cast into hell."

   Which in general signifies, that his power is infinite and unlimited.
   God cannot only do what man can do, but infinitely more; his power is
   not confined to the body, but he hath power over the spirit; he cannot
   only make body and soul miserable in this world, but in the other; not
   only for a time, but to all eternity.

   More particularly in these words you have implied all those advantages
   which the power of God hath above the power of man. Not to insist upon
   that, which yet the text takes notice of, that God can do all that man
   can do; he can kill the body, which is implied in these words, "after
   he hath killed." He can blast our reputation, and ruin our estate, and
   afflict our bodies with the sharpest pains, and smite us with death.
   And God doth all that with ease, which men many times do with great
   labour and endeavour; they are glad to use the utmost of their wit, and
   power, and contrivance, to do us mischief; but God can do all things by
   a word: if he do but speak, judgments come: we are but a little dust,
   and the least breath of God can dissipate us: he hath all creatures at
   his command, ready to execute his will. So that whatever man, or any
   creature can do, that God can: and infinitely more; and this is that
   which I shall briefly open to you, wherein the power of God doth exceed
   the power of man; in these following particulars:"

   1. God's power is absolute, and independent upon any other; not subject
   to be at any time checked and controlled by a superior power, because
   there is none greater, none above it. "There is a higher than the
   highest" upon earth, and one that may say to the greatest and proudest
   of all the sons of men, "What doest thou?" God can forbid any man to
   execute his purpose, when he is most firmly resolved and determined;
   but when he hath a mind to manifest his power, he needeth not ask any
   man's leave. "Fear him that hath power," exousi'an e'chonta, "that hath
   authority;" he hath an independent power, and a sovereign right over
   the lives of men, because they are all his creatures, and when he will
   put forth his power, there is none can resist or challenge him. God did
   once force this acknowledgment from one of the greatest and proudest
   kings of the earth, Nebuchadnezzar: (Dan. iv. 35.) "He doth according
   to his will in the armies of heaven, and among the inhabitants of the
   earth; and none can say unto him, What doest thou?"

   2. His power reacheth to the soul as well as the body. He can
   annihilate soul and body. He that brought all things into being by his
   word, can, with as much ease, make them vanish into nothing: as "he
   spake the word, and they were made;" so he can "command, and they shall
   not be." By the least breath of his mouth he can turn us into nothing;
   nay, upon the very withdrawing of those influences of his power and
   goodness, whereby we are maintained and supported in being, our bodies
   would vanish and "flee away like a shadow," and "our spirits also would
   fail before him, and the souls which he hath made."

   And as he can annihilate the souls of men, if he please, so he can
   torment them. He that made our souls, and can make them happy, can
   likewise make them miserable; for he is a spirit, and hath power over
   ours; he can shoot his arrows into them, and make them stick fast
   there; he can wound our souls with invisible darts, and fill our
   spirits with secret anguish and amazement. When he sends a sword
   without to destroy our bodies, he can send terrors within to torment
   our minds; he can "distract us with terrors," as David speaks: (Psalm
   lxxxviii. 15.) nay, he can make us a terror to ourselves, and by
   letting loose our thoughts upon us, can make us more miserable, than
   all the tyrants of the world can do, by the most exquisite torments;
   and that in this life, as we see in the instance of Francis Spira. When
   the Father of spirits will take us under correction, he can chastise us
   to purpose, and make our own guilty consciences to sting and lash us,
   and oar minds to torture themselves by furious reflections upon
   themselves. All this God can do in this life.

   3. In the other world he can raise our bodies again, and reunite them
   to our souls, and cast them into hell, and torment them there. This is
   that which St. Matthew calls "destroying body and soul in hell." And
   what the misery of that state shall be, the Scripture, in the general,
   gives us an account, describing it to us by the greatest anguish and
   the most sharp and sensible bodily torments, by "the worm that dies
   not," that is, that guilt which shall eternally gnaw the consciences of
   sinners; and by "the fire which is not quenched," that is, the
   everlasting pains of the body.

   In the other world God will raise the bodies of wicked men, and reunite
   them to their souls, and cast them together into hell, to be tormented
   there; and this is that which is called "the second death." And as
   tortured persons, when they are taken off the rack, have their joints
   new set, to be new racked again; so the bodies of wicked men shall be
   raised to a new life, that they may be capable of new pains.

   This state of miserable men is set forth to us by the most sharp pains,
   and sensible torments; by the pain of burning: (Matt. xxv. 41.)
   "Depart, ye cursed, into everlasting fire." The rich man in the parable
   cried out, that he was "tormented in flames;" and, in the Revelation,
   the wicked are said to be "cast into a lake of fire and brimstone."
   Fire is the most active thing in nature, and brimstone the most
   combustible, to shew how quick and sharp the torment of sinners shall
   be; and it shall be universal, they shall be "cast into the lake,"
   their torments shall be sharp as that of burning, and as universal as
   if they were drowned in flames. And to shew how great a sense they
   shall have of these sufferings, the Scripture describes those who are
   condemned to these hideous pains, lamenting and wringing their hands,
   and "gnashing their teeth" for very anguish: (Matt. xxiv. 51.) "There
   shall be wailing and gnashing of teeth." Thus the Scripture represents
   to us the dismal state of the damned, possibly after this sensible
   manner, that it may accommodate things to our capacity: but to be sure,
   if these be not the very torments of hell, they shall be every whit as
   dreadful, as great as the terrors of God's wrath, which ill men have
   laid up in store for themselves, can afford; and very probably they are
   of that nature, and so great as not to be capable of being fully
   described by any thing that we are now acquainted withal: for "Who
   knows the power of God's anger?" Who can imagine the worst that
   omnipotent Justice can do to sinners?" As the glory of heaven, and joys
   of God's presence, are now in explicable to us, so likewise are the
   torments of hell, and the miseries of the damned. "Eye hath not seen,
   nor ear heard, nor have entered into the heart of men," those dreadful
   things which "God hath laid up for them that" hate him.

   4. Which is the most dreadful consideration of all, God can punish for
   ever. The wrath of man is but a blast, a storm that is soon over: all
   misery and torments that men can inflict, expire with this life; but
   the miserable effects of the Divine displeasure extend themselves to
   all eternity. For this reason, the judgment of God is called "an
   eternal judgment," (Heb. vi. 2.) because the sentence which shall then
   be passed upon men, shall assign them to an eternal state; and the
   punishment that, in pursuance of this sentence, shall be inflicted upon
   sinners, is called "an everlasting punishment:"" (Matt. xxv. 46.) and
   the instruments of their torment are said to be everlasting: Matt. xxv.
   41. it is called "everlasting fire:"" and, Mark xi. 44. 46. 48. you
   have it there three times repeated, "where the worm dies not, and the
   fire is not quenched." "The smoke of the bottomless pit" is said to
   "ascend for ever and ever:"" (Rev. xiv. 11.) and, Rev. xx. 10. it is
   said, that "the wicked shall be tormented day and night, for ever and
   ever," without intermission and without end.

   It must needs be then, as the apostle says, (Heb. x. 31.) "a fearful
   thing to fall into the hands of the living God," that is, the God that
   lives forever, because he that lives for ever, can punish for ever. And
   this is that which makes the great difference between the effects of
   the wrath of man, and the displeasure of God; the wrath of man, and the
   effects of it, are but for a moment; but the effects of God's
   displeasure extend themselves to all eternity.

   By these particulars, which I have briefly gone over, you may see, who
   is the great object of our fear; and when you have calculated the
   difference between God and man, you will find that there is no
   proportion between the impotency of man, and the omnipotency of God;
   between those evils that men can inflict upon us, and "the terrors of
   the Lord;" and, consequently, what great reason we have to be afraid of
   offending God, and transgressing our duty in any kind, to avoid any
   temporal danger and inconvenience. But I shall not now enter upon the
   application of this serious and weighty argument.
     __________________________________________________________________

SERMON CCL.

  THE REASONABLENESS OF FEARING GOD MORE THAN MAN.

   And I say unto you, my friends, Be not afraid of them that Ml the body,
   and after that have no more that they can do. But I will forewarn you
   whom ye shall fear: Fear him, which, after he hath killed, hath power
   to cast into hell; yea, 1 say unto you, Fear him.--Luke xii. 4, 5.

   I PROCEED now to apply this serious and weighty argument, and to draw
   some useful inferences from it.

   I. That religion doth not design to annihilate and to root out our
   passions, but regulate and govern them; it does not wholly forbid and
   condemn them, but determines them to their proper objects, and appoints
   them their measures and proportions: it does not intend to extirpate
   our affections, but to exercise and employ them aright, and to keep
   them within bounds. Religion does not aim to extirpate our love, and
   joy, and hope, and fear; but to purify and direct them, telling us how
   we should love God with the highest and most intense degree of
   affection, as the Supreme Good deserves, "with all our hearts, and with
   all our souls, and with all our minds, and with all our strength;" and
   other things only in subordination to him. Religion refines our joy and
   delight from the dregs of sensual pleasure, raising them to better
   objects, requiring us to "rejoice in the Lord evermore," and to
   "rejoice that our names are written in heaven:"" it raiseth our hopes
   above the favour of men, and tells us whom we should fear above all,
   the great and terrible God, whose power is infinitely above the power
   of men. Now that which propounds objects to our passions, and sets
   bounds to them, did never intend the utter extirpation of them; but
   this religion doth.

   II. We may infer likewise from hence, that it is not against the genius
   of true religion, to urge men with arguments of fear. No man can
   imagine there would have been so many fearful threatenings in
   Scripture, and especially in the gospel, if it had not been intended
   they should have some effect and influence upon us. Some look upon all
   arguments of fear as legal, and gendering to bondage, as contrary to
   the genuine spirit and temper of the gospel; and look upon preachers,
   who urge men with considerations taken from the justice of God, and
   "the terrors of the Lord," as of an unevangelical spirit, as the
   "children of the bondwoman, and not of the free;" as those who would
   bring men back again to Mount Sinai, to "thunder and lightning," to
   "blackness, and darkness, and tempest." But will such men allow our
   Saviour and his apostles to have been evangelical preachers?" If so, it
   is not contrary to the gospel to use arguments of terror; they thought
   them very proper to deter men from sin, and to bring them to
   repentance: (Acts xvii. 30, 31.) "But now commandeth all men every
   where to repent; because he hath appointed a day, in the which he will
   judge the world in righteousness." And the same apostle tells us, that
   one principal thing which made the gospel so powerful for the salvation
   of men, was the terrible threatenings of it, because "therein the wrath
   of God is revealed from heaven, against all ungodliness and
   unrighteousness of men," (Rom. i. 18.) And (2 Cor. v. 10.) the apostle
   puts Christians in mind of the judgment of Christ: "We must all stand
   before the judgment-seat of Christ." And, lest any should doubt whether
   this were a proper argument to work upon Christians under the gospel,
   he tells us, that he mentioned it for this very purpose, (ver. 11.)
   "Knowing, therefore, the terrors of the Lord, we persuade men."

   Some are so tender, that they cannot bear any other arguments but such
   as are taken from the free grace of God, and the free love of Christ.
   If we mention to them the wrath of God, and the torments of hell, we
   grate upon them; but if we consider the primitive preaching of Christ
   and his apostles, and will be concluded by their pattern, we must allow
   the necessity and usefulness of these arguments.

   And, indeed, if we consider the nature and reason of things, nothing is
   more apt to work upon sinners than arguments of fear. Hence it is that
   the wisdom of mankind hath thought fit to secure the observance of
   human laws by the fear of punishment. Fear is deeply rooted in our
   nature, and immediately flows from that principle of self-preservation
   which is planted in every man; it is the most wakeful passion in the
   soul of man, and so soon as any thing that is dreadful and terrible is
   presented to us, it alarms us to flee from it: and this passion doth
   naturally spring up in our minds from the apprehension of a Deity,
   because the notion of a God doth include in it power and justice, both
   which are terrible to guilty creatures; so that fear is intimate to our
   being, and God hath hid in every man's conscience a secret awe and
   dread of his presence, of his infinite power and eternal justice.

   Now fear being one of the first things that is imprinted upon us from
   the apprehension of a Deity, it is that passion, which, above all
   other, gives the greatest advantage to religion, and is the easiest to
   be wrought upon. Hence the wise man does so often call "the fear of the
   Lord the beginning of wisdom," because here usually religion begins,
   and first takes hold of this passion: (Prov. xvi. 6.) "By the fear of
   the Lord men depart from evil." Fear is a good sure principle, and one
   of the best guards and securities against sin: other passions are
   fickle and inconstant, but we cannot shake off our fears, nor quit
   ourselves of them, so long as we believe the reality of the object;
   there will be fear and terror in a guilty conscience, so long as it
   believes a holy, just, and omnipotent God, and that "it is a fearful
   thing to fall into the hands of the living God."

   Other passions are more under the government of reason, as our love,
   and hope, and anger: but fear is the most natural, and most deeply
   rooted in the sensitive nature, and therefore is common to us with all
   other creatures, who have any considerable degree of sense, or any
   other passion: and we may observe those creatures, who scarce betray
   any other passion, to be fearful of danger, and to flee from it. Now
   fear having less to do with reason, the effects of it are less to be
   hindered. All the reason in the world cannot command down our fears,
   unless the danger be removed, or some probable way shewn of avoiding or
   mastering it; and therefore arguments of fear are great eloquence, and
   have a mighty force and power of persuasion. "Knowing therefore the
   terrors of the Lord, (saith St. Paul) we persuade men." One of the best
   sort of arguments to fright men from sin, and to bring them to their
   duty, is, "the terrors of the Lord." These take the fastest and surest
   hold of men, even of the most obstinate and obdurate sinners; for
   arguments of love and kindness will work but little upon such persons;
   some ingenuity is required to be swayed by such considerations: but the
   perversest creatures love themselves, and may be wrought upon by
   arguments of fear: so that it is agreeable both to the nature of man
   and of religion, to propound such arguments to our consideration.

   III. The fear of God is the best antidote against the fear of men. We
   are very apt to be awed by men, and to start from our duty for fear of
   temporal evils and sufferings. This fear seized upon St. Peter, and
   made him deny his Master. And where the fear of men does not prevail so
   far, yet it will many times make men shy and timorous in the owning of
   religion in the times of danger. This made Nicodemus to come to our
   Saviour "by night." (John iii. 2.) So, likewise, "many of the rulers,"
   who "believed in Christ," durst not "make open confession of him, lest
   they should have been put out of the synagogue," (John xii. 42.) Some
   men that have good inclinations to the truth, and are inwardly
   convinced of it, yet in times of danger they love to be wise and
   cautious: they have an eye to a retreat, and are loath to venture too
   far. But if we give way to these fears, and suffer them to possess us,
   we shall be exposed to many temptations, and be liable to be seduced
   from our duty. So Solomon observes, (Prov. xxix. 25.) "The fear of man
   bringeth a snare."

   Now if we would cast out this fear of men, it must be by a greater
   fear, which is stronger and more powerful; and that is the fear of God,
   (Isa. viii. 12, 13.) "Neither fear ye their fear, nor be afraid;"
   speaking of the fear of men, against which he prescribes this remedy,
   "Sanctify the Lord of hosts himself, and let him be your fear, and let
   him be your dread." If God be once the object of our fear, and we be
   thoroughly possessed with awful apprehensions of him, the frowns of
   men, and the wrath and displeasure of the greatest upon earth, will
   signify nothing to us. This preserved Moses amidst all the temptations
   of a court: (Heb. xi. 27.) "He feared not the wrath of the king: for he
   endured, as seeing him who is invisible." He could easily bear the
   anger of Pharaoh, when by faith he beheld the omnipotent justice of
   "the King immortal and invisible."

   IV. If God be infinitely more to be dreaded than men, then "who is to
   be obeyed, God or men?" judge ye." I speak not this to diminish our
   reverence to magistrates, and their authority; for by persuading men to
   fear God, who commands obedience to magistrates, we secure their
   reverence and authority: but when the commands of men are contrary to
   God's, and come in competition with them, shall we not hearken to him
   who is supreme, the greatest and most powerful?" shall we not obey him
   who hath the most questionable authority over us, and right to command
   us?" Shall we not dread him most, who is to be feared above all; who
   can be the best friend, and the sorest enemy; is able to give the
   greatest rewards to our obedience, and to revenge himself upon us for
   our disobedience, by the most dreadful and severe punishments?" The
   great Socrates, when he was accused by the Athenians for corrupting and
   seducing the youth of Athens by his philosophy, makes this generous
   defence for himself, more like an apostle than a philosopher "That he
   believed this province was committed to him by God, that he was called
   by him to this employment, to endeavour to reform the world; and
   therefore for him to forsake his station for fear of death, or of any
   other temporal evil, would be a most grievous sin." And afterwards (as
   Plato gives us the account of it) he says, "I am not afraid to die: but
   this I am afraid of, to disobey the commands of my Superior, and to
   desert the station he hath placed me in, and to give over the work
   which he hath appointed me; and therefore, (says he,) if you would
   dismiss me upon these conditions, that I would forbear for the future
   to instruct the people, and if after this I be found so doing, I should
   be put to death; if I might be released upon these terms, I would not
   accept them; I would thank you for your good-will, but this I must
   affirm to you, that I ought to obey God rather than you; and so long as
   I have breath, I will never give over exhorting and teaching the
   people, and inculcating the precepts of philosophy upon every one I
   meet with."

   Could a heathen, who had but very obscure apprehensions of the rewards
   of another life, in comparison of what Christians have by the
   revelation of the gospel; could he take up this brave resolution, and
   die in it?" Did he with so much constancy despise the wrath and
   reproaches of men, and with so much cheerfulness entertain death,
   rather than to flinch from his duty?" How does this upbraid the
   cowardice of many Christians, who are so easily deterred from their
   duty, and are apt to quit their religion for fear of sufferings; since
   "life and immortality are brought to light by the gospel," and the
   wrath of God is so clearly revealed from heaven! What a folly is it for
   any man to "choose iniquity rather than affliction," as the expression
   is in Job; and to forfeit the favour of God for the friendship of the
   world!

   The fear of men will not be a sufficient plea and excuse for men at the
   day of judgment; it will not then be enough to say, This I was awed
   into by the apprehension of such a danger, by the fear of such
   sufferings; to avoid such an inconvenience, I knowingly committed such
   a sin; for fear of being persecuted, I violated my conscience, and
   chose rather to trust God with my soul, than men with my estate; to
   save my life, I renounced my religion, was "ashamed of Christ, and
   denied him before men." Our Saviour hath told us plainly, that this
   will not serve us at the great day: (Mark viii. 38.) "Whosoever
   therefore shall be ashamed of me, and of my words, in this adulterous
   and sinful generation, of him also shall the Son of man be ashamed,
   when he cometh in the glory of his Father with his holy angels." And
   (Rev. xxi. 8.) in that catalogue of sinners which shall be "cast into
   the lake of fire and brimstone," the fearful and unbelievers are
   particularly mentioned.

   And, indeed, they who out of fear of men offend God, are guilty of this
   unreasonable folly, they incur the danger of a greater evil to avoid a
   less, and to save their estates or their lives, they plunge themselves
   into hell; whilst they are endeavouring to escape the hands of "men
   that shall die, they fall into the hands of the living God."

   Lastly, If God be the great object of our fear, let all impenitent
   sinners represent to themselves "the terrors of the Lord, and the power
   of his anger." This consideration, if any thing in the world will do
   it, will awaken them to a sense of the danger of their condition, and
   of the fatal issue of a wicked life. Were but men possessed with due
   apprehensions of the power of God; the fear of men, and what they can
   do to us, would have no influence upon us in comparison of the fears of
   Divine vengeance. Were we sensible what it is to displease God, "in
   whose hands our breath is, and whose are all our ways," who can make us
   as miserable as we are capable of being, and more miserable than we can
   now imagine, not only in our bodies, but in our souls, not only in this
   world, but in the other, not only for a time, but without end; would
   not this make us afraid to offend and displease him?"

   Can any consideration be more powerful to restrain us from sin, and to
   argue us to repentance and obedience, than this?" We may oppose the
   eternal displeasure of God, not only to all the pleasures of sin, but
   to all the terrors of sense, which are but for a moment. When men would
   allure us to sin by the baits and temptations of pleasure, or
   discourage and deter us from our duty by the threatenings of danger and
   sufferings; let us oppose to these the anger of the great God, and the
   infinite treasures of his wrath; and the serious thoughts of these will
   blunt the edge of all temptations, and quench all motives and
   incentives to sin.

   Do we fear the wrath of man, whose power is short, "and whose breath is
   in his nostrils," who can but afflict a little, and for a little while;
   and is not the wrath of the eternal God much more dreadful?" Is not
   "destruction from the Lord, a terror to thee?" Dost thou "fear man that
   shall die, and the son of man that shall be made as grass;" and dost
   thou stand in no awe of "Him who lives for ever?" Is the fear of men so
   prevalent upon us, and shall not "the terrors of the Lord" have a much
   greater effect upon us?" God is the supreme, and indeed the only object
   of our fear, in comparison of whom nothing else is to be dreaded:
   (Psalm lxxvi. 7.) "Thou, even thou, art to be feared, and who may stand
   in thy sight, when once thou art angry?" And, (Psalm xc. 11.) "Who
   knoweth the power of thine anger?" As is thy fear, so is thy wrath." No
   passion in the soul of man is more infinite and unbounded than our
   fear; it is apt to fill our minds with endless jealousies and
   suspicions of what may befal us, of the worst that may happen: but if
   we should extend our fears to the utmost of what our wild and
   affrighted imaginations can reach to, they could not exceed the
   greatness of God's wrath: "As is thy fear, so is thy wrath."

   Let us then consider things impartially, and fear him most who hath the
   greatest power, and consequently whom of all other persons in the world
   it is most dangerous to offend. Let us set before us God and men; the
   single death of the body, and the sorest and most sensible torments of
   body and soul together; temporal afflictions and sufferings, and
   eternal pains and sorrows: and when we are apt to fear what men can do
   unto us, let us consider how much more he can do, to whom power
   belongs, if for fear of men we will venture to provoke him. When men
   threaten us with a prison, let us think of "the chains of darkness;"
   when they would terrify us with fire and faggot, let us think of "the
   lake which burns with fire and brimstone;" when we are threatened with
   banishment, let us consider how great a misery it will be to be
   banished from the glorious and blissful presence of God for ever: when
   the danger of a temporal death is presented to us, let us remember the
   "worm that never dies, and the fire that is not quenched."

   Ye that are so bold as to offend God, and affront the Almighty to his
   face, by profane blasphemies, and impudent impiety, consider what ye
   do, how great a danger you run upon, to what fearful misery you expose
   yourselves, whenever you thus offend him! think of that question of the
   apostle, and answer it if you can; "Will ye provoke the Lord to
   jealousy?" are ye stronger than he?" Take warning on this side hell,
   while ye may escape it; "flee from the wrath which is to come," while
   it is yet to come, before it overtake you, and there be no escaping!

   And let it not be grievous to us, to be put in mind of those terrible
   things. How much easier is it now to hear of them, while they may be
   avoided, than to endure them hereafter, when they will be both
   unavoidable and intolerable! And look upon them as the best and most
   faithful friends, who deal plainly with you in these matters, and
   acquaint you with the true state of things, and tell you nothing but
   what you will certainly find true, if you persist in this dangerous
   course of offending God; who represent things to you as they are, and
   forewarn you of so great and certain a danger.

   It is no pleasure to any man to speak of such dreadful and tragical
   things; it can be no delight to fright men, and to grate upon their
   ears with such harsh and unwelcome words: but it is necessary to the
   greatest part of sinners, to set their danger before them in the most
   terrible and frightful manner; and all this is little enough to awaken
   the greatest part of mankind to due consideration of their ways. Soft
   words, and sober reason, and calm arguing, will work upon some persons;
   some sinners are more yielding, and may be taken in upon parley; but
   others are so obstinate and resolved, that they are not to be carried
   but by storm; and in this case, violence is the greatest act of
   friendship and kindness. Our Saviour, when he spake these terrible
   words to his disciples, and gave them this warning, does insinuate,
   that it proceeded from a most sincere and hearty friendship to them:
   "And I say unto you, my friends, Be not afraid of them that kill the
   body, and after that have no more that they can do; but I will forewarn
   you whom ye shall fear," &c.
     __________________________________________________________________

SERMON CCLI.

  THE EFFICACY OF PRAYER FOR OBTAINING THE HOLY SPIRIT.

   How much more shall your heavenly Father give the Holy Spirit to them
   that ask him?"--Luke xi. 13.

   THE great advantages which we have by the Christian religion, are these
   three:"

   1. A more perfect rule for the direction of our lives.

   2. A more powerful assistance to enable us to the performance of our
   duty. And,

   3. The assurance of a glorious and an eternal reward.

   And all these are contained in that excellent sermon of our blessed
   Saviour upon the mount: of which this passage in St. Luke is a part,
   although it was spoken here by our Saviour upon another occasion, and
   at another time.

   Our Saviour begins that sermon with the last of these, as being the
   great motive and encouragement to our duty--the promise of blessedness,
   and of a great reward in heaven.

   And then he lays down the rule which was the substance of those moral
   duties, which are contained in the law and the prophets; only he
   explains and supplies whatever was obscure and defective before, and
   thereby brings our duty to a greater certainty, and clearness, and
   perfection, than it had before.

   But, because this would have signified little to us, if we be still
   unable to perform our duty, and to obey that law which God hath given
   us, and to the obedience whereof he hath promised so great a reward:
   therefore, that nothing might be wanting to excite and encourage our
   obedience, our blessed Saviour, after he had made our duty as strict as
   possible, lest we should faint and be discouraged under an apprehension
   of the impossibility, or extreme difficulty of performing what he
   requires of us, is pleased to promise an assistance equal to the
   difficulty of our duty, and our inability of ourselves to perform it;
   knowing that we are without strength, and that nothing is a greater
   discouragement to men from attempting any thing, than an apprehension
   that they have not sufficient strength to go through with it, not being
   able of themselves alone to do it, and despairing of assistance from
   any other.

   And this is the great discouragement that most men lie under, as to the
   business of religion; they are conscious to themselves of their own
   weakness, and not sufficiently persuaded of the Divine assistance; like
   the lame man in the gospel, that lay at the pool of Bethesda to be
   healed; he was not able to go in himself, and none took that pity on
   him as to help him in.

   Hence it comes to pass, that a great many are disheartened from
   engaging in the ways of religion; because some spies, those who have
   only taken a superficial view of religion, have brought up an evil
   report upon that good land, which they pretend to have searched,
   saying, as they of old did when they returned from searching the land
   of Canaan, (Numb, xiii. 31 33.) "We be not able to go up against the
   people, for they are stronger than we. And they brought up an evil
   report of the land which they had searched, unto the children of
   Israel, saying, The land, through which we have gone to search it, is a
   land that eateth up the inhabitants thereof, and all the people that we
   saw in it are men of a great stature. And there we saw r the giants,
   the sons of Anak, which come of the giants; and we were in our own
   sight as grasshoppers, and so we were in their sight." Just thus we are
   apt to misrepresent religion to ourselves, as if the difficulties of it
   were insupportable, and the enemies which we are to encounter were in
   finitely too strong for us; not considering, that the Lord is with us,
   and notwithstanding our own impotency and weakness, yet, by his
   strength, we may be (as St. Paul expresseth it) more than conquerors.

   Therefore, to remove this discouragement, and to put life into the
   endeavours of men, our blessed Saviour assures us, that God is ready to
   assist us, and to supply our weakness and want of strength by a power
   from above, even by giving us his Holy Spirit, which is "a Spirit of
   might, and of power, and of the fear of the Lord," as he is called by
   the prophet; and he is ready to bestow so great a gift upon us on the
   easiest terms and conditions imaginable; if we will but ask this
   blessing of him, "how much more shall your heavenly Father give the
   Holy Spirit to them that ask him?"

   "How much more;" which words are an argument from the less to the
   greater, by which our Saviour, from the confidence which children
   naturally have in the goodness of their earthly parents, that they will
   not deny them things necessary and convenient for them, if they
   earnestly beg them at their hands, argues Christians into a great
   confidence of the good-will of their heavenly Father, and of his
   readiness to give "his Holy Spirit to them that ask him."

   The force of which argument depends upon a double comparison, of the
   quality of the persons giving, and of the nature of the gift.

   1. The quality of the persons giving. Fathers upon earth, and our
   heavenly Father. If earthly fathers be naturally disposed to give good
   things to their children, how much more may we believe this of our
   heavenly Father! If they who are but men have so much goodness; how
   much more confidently may we presume it of God, who excels in all
   perfections, and whose goodness excels all his other perfections! If
   they who are evil, that is, many times envious, and ill-natured, and at
   the best but imperfectly good; how much more God, who is in finitely
   good, and even goodness itself! If they who are many times indigent, or
   but meanly provided of the good things they bestow, and if they give
   them to their children must want them themselves; how much more God,
   who is not the less rich and full for the overflowings of his bounty,
   and can never impair his estate, nor impoverish himself by conferring
   of his blessings and benefits upon others!

   2. If we compare the nature of the gifts. If earthly parents, that are
   evil, be ready to bestow good things upon their children, things
   necessary and convenient only for their bodies and this life; how much
   more confidently may we believe the good God inclined to bestow upon
   his children the best things, things necessary for their souls, and
   conducing to their eternal life and happiness!

   So that, in the handling of these words, I shall,

   First, Endeavour to shew what is comprehended in this gift of the Holy
   Spirit, and how great a blessing and benefit it is.

   Secondly, What kind of asking is here required.

   Thirdly, To confirm and illustrate the truth of this proposition, that
   God is very ready to give the Holy Spirit to them that ask him.

   Fourthly, To remove a considerable objection to which this discourse
   may seem liable. And,

   Fifthly, To make some practical application of it to ourselves.

   First, I shall shew what is comprehended in this gift of the Holy
   Spirit, and how great a blessing and benefit it is. St. Matthew
   expresseth this somewhat differently: (chap. vii. 11.) "How much more
   shall your Father which is in heaven give good things to them that ask
   him?" Which, compared with the expression here in St. Luke, doth
   intimate to us, that the Spirit of God is the chief of blessings, or
   rather the sum of all good things. The promise here in the text is not
   expressed so gene rally as it is in St. Matthew; but our evangelist
   instanceth in the greatest gift that God can bestow upon his children;
   the gift of his Holy Spirit, which is indeed the chief of all other,
   the sum and comprehension of all spiritual blessings; for it contains
   in it the presence and residence, the continual influence and
   assistance, of God's Holy Spirit upon the minds of men, together with
   all the blessed fruits and effects of it, in the sanctifying and
   renewing of our hearts in all those particular graces and virtues,
   which are in Scripture called "the fruits of the Spirit; in
   righteousness, and peace, and joy in the Holy Ghost," in "sealing us up
   to the day of redemption," and in being a pledge of our future
   inheritance, and of a blessed resurrection to eternal life. All these
   are mentioned in Scripture, as the fruits and effects of God's Holy
   Spirit, and therefore it will come within the compass of this promise
   concerning the gift of God's Spirit; "How much more shall your heavenly
   Father," &c.

   And, which I desire may be especially considered, because it will
   conduce very much to the clearing of some difficulties in my following
   discourse, by the gift of God's Holy Spirit, is not only meant the
   common and transient operations of God's Spirit upon the minds of men,
   exciting and disposing them to that which is good; (for thus the Spirit
   was given to men in all ages from the beginning of the world;) but the
   special presence and residence, the permanent and continued influence
   and conduct, of God's Holy Spirit, as a constant and powerful principle
   of spiritual life and activity in good men; in which sense the
   Scripture tells us, that the Holy Ghost resides and dwells in
   believers, that they "live in the Spirit, and walk in the Spirit, and
   are led by the Spirit:"" for this phrase, of the giving of the Holy
   Ghost, or of God's Spirit, does always (I think) in the New Testament
   signify either the miraculous and extraordinary gifts conferred upon
   the apostles and primitive Christians, in order to the effectual
   planting and propagating of the gospel; (and so it is used, Acts v. 32.
   where St. Peter says, that the "Holy Ghost, whom God hath given to them
   that obey him," was "a witness of the resurrection and ascension of our
   Saviour;" that is, gave testimony and confirmation thereto,) or else
   for the special residence, and continual influence and assistance, of
   God's Holy Spirit in and upon the minds of good men. And so we find
   this phrase frequently used: (Rom. v. 5.) "The love of God is shed
   abroad in our hearts, by the Holy Ghost, which is given unto us;"
   meaning, for the strengthening and assistance of believers to all
   patience and long-suffering under the persecutions which attended them;
   for so the apostle reasons, "We glory in tribulation, knowing that
   tribulation worketh patience, and patience experience, and experience
   hope, and hope maketh not ashamed, because the love of God is shed
   abroad in our hearts, by the Holy Ghost which is given unto us;" that
   is, for our support and assistance under sufferings. So, likewise, 1
   Thess. iv. 8. where defiling of our bodies by lust, is called "a
   despising of God, who hath given unto us his Holy Spirit;" that is, "to
   dwell in us:"" for which reason the same apostle calls our bodies "the
   temples of the Holy Ghost/ and "of God:"" (1 Cor. iii. 16.) "Know ye
   not that ye are the temple of God, and that the Spirit of God dwelleth
   in you?" And, (chap. vi. 19.) "Know ye not that your body is the temple
   of the Holy Ghost, which is in you?"

   And (1 John iii. 24.) God is said to give us his Spirit to enable us to
   keep his commandments; "He that keepeth his commandments, dwelleth in
   him, and he in him: and hereby we know that he abideth in us, by the
   Spirit which he hath given us." And, (chap. iv. 13.) "Hereby we know
   that we dwell in him, and he in us, because he hath given us of his
   Spirit." So that the gift of God's Spirit doth imply his continual
   residence in good men; and his powerful assistance of them to all the
   purposes of holiness and obedience; and not only a transient operation
   upon the minds of men, by some good motions and suggestions, which is
   common to bad men, and those who are in a sinful and unregenerate
   state.

   Secondly, We shall in the next place consider, what kind of asking, in
   order to the obtaining of this great blessing, is here required by our
   Saviour, when he says, "God will give his Holy Spirit to them that ask
   him." It must have these three qualifications:"

   1. It must be hearty and sincere, in opposition to formal and
   hypocritical asking.

   2. It must be earnest, and fervent, and importunate, in opposition to
   cold, and faint, and careless asking.

   3. It must be in faith, and a confident assurance that God will hear
   us, in opposition to doubting and distrust.

   1. It must be hearty and sincere, in opposition to formal and
   hypocritical asking. When we pray for God's grace and Holy Spirit, we
   must not be "as the hypocrites are," who pray not so much to be heard
   of God, as "to be seen of men;" who have no sense of their wants, no
   hearty desires to obtain those blessings which they beg of God, but
   only pray out of form and custom, or for ostentation of their piety and
   devotion. It is not every prayer that is put up to God out of form and
   custom that will prevail with God, for the assistance of his grace and
   Holy Spirit; but it must be serious and in good earnest; it must
   proceed from a true and real sense of our need of God's Holy Spirit,
   such a sense as children have of their want of bread when they are
   pinched with hunger.

   2. This asking must be earnest, and fervent, and importunate, in
   opposition to cold, and faint, and indifferent asking: because this
   declares the sincerity of our desires. Those things which we are
   careless and indifferent about, and do not much matter whether we have
   them or not, we ask them coldly, and but seldom; if they be not granted
   at the first asking, we give them over, and look no farther after them:
   but those things which we heartily desire, and are truly sensible of
   our want of them, we will use more earnestness and importunity for the
   obtaining of them; and if we cannot obtain them at first, we will renew
   our requests, be instant and urgent for them, and if there be any
   hopes, never give over till we have prevailed.

   And that in this manner we ought to beg of God his Holy Spirit, our
   Saviour declares in those metaphors which he useth of asking, and
   seeking, and knocking, which signify earnestness, and diligence, and
   importunity: (ver. 9, 10.) "I say unto you, Ask, and it shall be given
   you: seek, and ye shall find: knock, and it shall be opened unto you.
   For every one that asketh, receiveth: and he that seeketh, findeth: and
   to him that knocketh, it shall be opened." And we have this more
   plainly declared in the parable before the text, (ver. 5-8.) "And he
   said unto them, Which of you shall have a friend, and shall go unto him
   at midnight, and say unto him, Friend, lend me three loaves: for a
   friend of mine in his journey is come to me, and I have nothing to set
   before him?" And he from within shall answer and say, Trouble me not,
   the door is now shut, and my children are with me in bed; I cannot
   rise, and give thee. I say unto you, Though he will not rise and give
   him, because he is his friend; yet because of his importunity, he will
   rise and give him as many as he needeth." If mere impudence and
   importunity in asking, will prevail so much with men, what will not
   humble and constant supplication obtain from God?" And so our Saviour
   applies this familiar parable, that, in like manner, we should be
   importunate with God for spiritual blessings, and as it were give him
   no rest, till we obtain what we ask, "I say unto you, Ask, and it shall
   be given you," &c. Not that mere importunity prevails with God; but as
   it is an expression of a just sense of our wants, and of a confident
   persuasion of God's goodness, so it is effectual to procure the
   greatest blessings at God's hands.

   3. We must ask in faith, and a confident assurance that God will hear
   us, in opposition to doubting and distrust; with the same, nay, with
   greater confidence and assurance than children come to their earthly
   parents, to ask those things of them that are most necessary for them.
   And this condition or qualification of our prayers our Saviour doth
   elsewhere frequently require: (Matt. xxi. 22.) "All things what soever
   ye shall ask in prayer, believing, ye shall receive." And St. James,
   (chap. i. 5, 6.) directing those who want spiritual wisdom to ask it of
   God, immediately subjoins, "But let him ask in faith, nothing
   wavering;" that is, not doubting but that God, to whom he addresseth
   his prayer, is both able and willing to give him what he asks: and
   whoever comes to God, not having this apprehension of him, "let him not
   think that he shall receive any thing of the Lord," (ver. 7.) For upon
   what ground does he expect any thing from that person, whom he looks
   upon either as unable or unwilling to grant his de sires?" I proceed,
   in the

   Third place, To confirm and illustrate the truth of this proposition,
   that God is very ready to give the Holy Spirit to them that ask him.
   And for the proof of this, I shall only use two arguments--from God's
   free promise and declaration; and from the comparison which our Saviour
   here useth in the text.

   1. From God's free promise and declaration. And besides that here in
   the text, I might produce several others, but I shall mention only one,
   which is very plain and express, and conceived in terms as large and
   universal as can well be devised: (James i. 5.) "If any of you (says
   the apostle, speaking of Christians) lack wisdom, let him ask it of
   God, that giveth to all men liberally, and upbraideth not; and it shall
   be given him." Where by wisdom, according to St. James's notion of it,
   is meant all "the fruits of the Spirit," all Christian graces; for so
   he tells us, (chap. iii. 17.) that "the wisdom which is from above,"
   that is, which is wrought by the Divine Spirit, "is first pure, then
   peaceable, gentle, and easy to be entreated, full of mercy and of good
   fruits." Now if God have freely promised so great a blessing and
   benefit to men, if they earnestly beg it of him, we need not doubt of
   his faithfulness to perform and make good what he hath promised.

   2. The other argument, which I shall principally insist upon, shall be
   from the comparison which our Saviour here useth in the text: "If a son
   shall ask bread of any of you that is a father, will he give him a
   stone?" This is a proverbial speech among the Jews, which seems from
   them to have been derived to the neighbour nations, as appears from
   that of Plautus: Allera manu fert lapidem, altera panem ostentat, "He
   carries a stone in one hand, and holds forth bread in the other." If a
   son shall ask bread of any of you that is a father, will he give him a
   stone?" That is, if he ask that which is absolutely necessary, will he
   give him that which will do him no good?" "Or if he ask a fish, will he
   for a fish give him a serpent?" or if he ask an egg, will he offer him
   a scorpion?" That is, if he ask that, which, though it be not
   absolutely necessary, yet may be very convenient; will he give him that
   which is hurtful and pernicious?" hardly any earthly parent, though
   otherwise never so bad, would deal thus with his children; and can we
   suspect it of God?" certainly it is much farther from him to deny us,
   his children, those better and more necessary good things, which we
   humbly and heartily and earnestly beg of him, in a confident persuasion
   of his goodness.

   "If ye then, being evil (many times bad enough in other respects, and
   at the best come infinitely short of God in point of benignity and
   goodness) know how to give good gifts unto your children; how much more
   shall your heavenly Father give the Holy Spirit to them that ask him!"

   This is a plain and undeniable argument, fitted to all capacities,
   because it proceeds upon two suppositions which every man must
   acknowledge to be true.

   1. That earthly parents have generally such a natural affection for
   their children, as does strongly incline them to give them such good
   things as are necessary and convenient for them, and which will not
   suffer them, instead of good things, to give them such things as either
   are no wise useful, or any wise hurtful to them: this is a matter of
   common, and certain, and sensible experience, which no man can deny.

   2. The other supposition, which is as evident in reason as the former
   is in experience, is this: that God is better than men, and that there
   is infinitely more goodness in him than in the best man in the world;
   because goodness in its most exalted degree, and highest perfection, is
   essential to that notion which all men have of God; and this being a
   common principle, in which men are universally agreed, no man can
   gainsay it.

   Now let but these two things be supposed, that men, though otherwise
   evil, yet commonly have so much of natural goodness and affection for
   their children, as to be ready to give them those things which are good
   for them; and that God is infinitely more liberal and bountiful than
   men; and it will appear to be a thing highly credible, that this good
   God will not deny the best of gifts, even his Holy Spirit, to them that
   ask him.

   But, for the farther illustration of this argument, we will consider a
   little more particularly the terms of the comparison which our Saviour
   here useth; our earthly and our heavenly Father; temporal and spiritual
   good things.

   1. Our earthly and our heavenly Father; in which terms the givers are
   compared together. Now there are three considerations in a giver, which
   make him capable of being bountiful, and dispose him to it.

   (1.) That he have wherewithal to be liberal, and can part with it
   without damage and prejudice to himself.

   (2.) That he be good-natured, and have a mind to give.

   (3.) That he be related to those to whom he gives, and be concerned in
   their welfare. Now all these considerations are more eminently in God,
   and with far greater advantage, than in any father upon earth. For,

   (1.) God hath wherewithal to be liberal, and can confer what benefits
   he pleaseth, without any harm or prejudice to himself. Earthly parents
   cannot many times be so good to their children as they desire, because
   they have it not to bestow; they can not perhaps feed them plentifully
   without pinching themselves, nor give them fit provision without
   impoverishing themselves: but the Divine nature is a perpetual and
   inexhaustible spring of all good things, even of more than he can
   communicate; in him are all the treasures of riches, and power, and
   wisdom, and he cannot by giving to others, ever empty or impoverish
   himself: when he makes the freest communications of his goodness to his
   creatures, he does not thereby diminish and lessen his native store.

   (2.) God hath infinitely more goodness than men, he hath stronger
   propensions and inclinations to do good, than are to be found in the
   best-natured and most generous man in the world. All the goodness that
   is in the creature is derived from God, who is the fountain and
   original of it; it is but an imperfect image, and imperfect
   representation of that excellency and perfection which the Divine
   nature is possessed of in the highest degree that can be imagined. Men
   are many times evil and envious (for so the word signifies, "If ye
   being evil," poneroi`, of an envious, |niggardly, and illiberal
   disposition); but, at the best, men are of a finite and limited
   goodness and perfection.

   But now no such thing as envy and ill-will can possibly happen to God,
   who is so rich in his own native store, and so secure of the enjoyment
   of what he hath, that he can neither hope for the enlargement, nor fear
   the impairing, of his estate.

   (3.) God hath a nearer and more intimate relation to us than our
   earthly parents, and is more concerned for our happiness. Our earthly
   parents are but the "fathers of our flesh, "as the apostle speaks,
   (Heb. xii. 9.) but God is "the Father of our spirits." Nay, in respect
   of our very bodies, God hath the greatest hand in framing of us; it is
   he who "made us in secret, and curiously wrought us in the lowest parts
   of the earth: in his book all our members were written, which in
   continuance were fashioned:"" (Psalm cxxxix. 15, 16.) so that we being
   God's creatures, our bodies the work of his hands, and our souls the
   breath of his mouth, God is more our Father than he that begat us, and
   having a nearer and stronger relation to us, hath a greater care and
   concernment for our happiness.

   So that if our earthly parents, who are many times indigent and
   ill-natured, and are but "the fathers of our flesh," and that but as
   second causes in subordination to God, the principal Author of our
   beings, I say, if they will "give good things to their children;" how
   much more shall our "heavenly Father," who is the fountain of all good,
   and goodness itself, who is our Creator, the framer of our bodies, and
   "the Father of our spirits," be more ready to bestow on us the best
   things we can beg of him?"

   2. Let us compare likewise temporal and spiritual good things; in which
   terms you have the gifts compared together. Now there are two
   considerations belonging to a gift, which are apt to move and in cline
   a person to bestow it; if it be such as is necessary or very convenient
   for the person on whom it is bestowed; and if it be such as the person
   that bestows it takes great pleasure and delight in the imparting of
   it.

   (I.) If it be such as is necessary or very convenient for those on whom
   it is bestowed. Such is bread, which earthly parents give to their
   children; but that is only necessary to the body, and for the support
   of this frail and temporary life: but the Holy Spirit of God is
   necessary to the life and health of our souls, to our eternal life and
   happiness. Now our soul being ourselves, and eternity the most consider
   able duration, God's Holy Spirit is consequently much more necessary
   and convenient for us, than any thing that our earthly parents can give
   us.

   (2 ) The Spirit of God is such a gift as he takes the greatest pleasure
   and delight in the imparting and bestowing of it. What can be more
   acceptable to God, than that his children should be made par takers of
   his own Divine nature, and conformed to his image; than that we should
   be "holy as God is holy, and renewed after the image of him that hath
   created us in righteousness and true holiness?" than that human nature
   should be restored to its primitive perfection and dignity, and
   recovered to that state in which it came out of God's hands?" than to
   see the ruin and decay of his own workmanship repaired; and his
   creatures, that were become miserable by the temptation of the devil,
   restored to happiness by the operation of the Holy Spirit of God?"

   And this is the proper work of the Spirit of God upon the minds of men,
   to sanctify and renew us, and (as the apostle expresseth it) "to create
   us again unto good works," to make us "partakers of his own holiness,"
   and to restore our souls to that condition that "his soul may have
   pleasure in us." What can we imagine more acceptable to God, than that
   men should be brought to this happy state and temper?" A child does not
   please his father so much when he desires to be instructed by him in
   learning and virtue, as we please God when we ask his Holy Spirit of
   him: for nothing can be more pleasing to him, than to bestow this best
   of gifts upon us.

   So that the whole force of the argument conies to this: that if we
   believe that earthly parents have any good inclinations toward their
   children, and are willing to bestow upon them the necessaries of life,
   we have much more reason to believe that God our heavenly Father is
   much more ready "to give his Holy Spirit to them that ask him;" whether
   we consider the quality of the giver, or the nature of the gift.

   I should now have proceeded to the other particulars which I
   propounded; but I shall only at present make some short reflections
   upon what hath already been delivered.

   What a comfortable consideration is this, to be so fully assured of
   God's readiness to bestow all good things upon his children, and even
   his Holy Spirit, if we ask it of him! and what an encouragement is here
   to constant and fervent prayer to God, who will not deny us the gift of
   his Holy Spirit, if we heartily and earnestly beg it of him! and what
   an encouragement is here likewise to the resolutions and endeavours of
   a good life, that so powerful an assistance is so freely offered to us,
   to enable us to "run the ways of God's commandments!" that God hath
   promised his Holy Spirit to reside and dwell in us, to be a principle
   of spiritual life to us, and to enable us to all the purposes of
   obedience and a holy life!

   And what infinite cause have we to bless God for the gift of his Holy
   Spirit, and to say with St. Paul, "Blessed be God for his unspeakable
   gift!" That he hath given his Holy Spirit to his church, at first in
   miraculous powers and gifts for the preaching of the Christian religion
   in the world, and ever since in such degrees of assistance, as were
   necessary in the several ages of the church, for the preservation of
   the Christian religion in the world; that he hath given his Holy Spirit
   to every particular member of his church, for the sanctifying and
   renewing of our natures, "to strengthen us to every good word and work,
   and to keep us by his mighty power through faith unto salvation!"

   And this sanctifying virtue of the Holy Ghost, enabling us to do the
   will of God, is more than any miraculous powers whatsoever. So our
   Saviour tells us: (Matt. vii. 21-23.) "Not every one that saith unto
   me, Lord, Lord, shall enter into the kingdom of heaven: but he that
   doeth the will of my Father which is in heaven. Many will say to me in
   that day, Lord, Lord, have we not prophesied in thy name?" and in thy
   name have cast out devils?" and in thy name done many wonderful works?"
   And then will I profess unto them, I never knew you: depart from me, ye
   that work iniquity." Men may do wonders by the power of the Holy Ghost,
   and yet be shut out of the kingdom of heaven; only they that are
   assisted by the Spirit of God to do the will of God, shall be admitted
   into heaven.

   And this is matter of greater joy and comfort to us, than to work the
   greatest wonders, and to have power over devils, to cast them out of
   the bodies of men: (Luke x. 20.) "Rejoice not in this, (saith our
   blessed Saviour,) that the spirits are made subject to you; but rejoice
   in this, that your names are written in heaven." How is that?" The
   sanctifying virtue of God's Spirit is the pledge and earnest of our
   heavenly inheritance, and that whereby we are "sealed to the day of
   redemption."
     __________________________________________________________________

SERMON CCLII.

  THE EFFICACY OF PRAYER, FOR OBTAINING THE HOLY SPIRIT.

   How much more shall your heavenly Father give the Holy Spirit to them
   that ask him?"--Luke xi. 13.

   IN discoursing on these words, I proposed,

   First, To endeavour to shew what is comprehended in the gift of the
   Holy Spirit mentioned in my text, and how great a blessing and benefit
   it is.

   Secondly, What kind of asking is here required.

   Thirdly, To confirm and illustrate the truth of this proposition, That
   God is very ready to give the Holy Spirit to them that ask him.

   Fourthly, To remove a considerable objection, to which this discourse
   may seem liable. And,

   Fifthly, To make some practical application of it to ourselves.

   The three former of these I have dispatched, and shall now proceed to
   the

   Fourth thing which I propounded, which was, to remove an objection to
   which this discourse may seem liable; the removal whereof will conduce
   very much to the clearing this argument, about which men seem to have
   had very confused apprehensions. The objection is this--That none can
   ask the Spirit aright, but they that have the Spirit; and if this be
   so, then this large declaration of God's goodness and readiness to
   bestow the Holy Spirit upon them that ask him comes to nothing; for a
   promise signifies nothing, which confers a benefit on a person upon a
   condition impossible by him to be performed, unless he first have the
   benefit which is promised; and, to use a familiar comparison, if this
   were the meaning of it, it would be like a father's jesting with his
   child, when he is fallen, and bidding him come to him, and he will help
   him up. Now if God thus promise his Holy Spirit to them that ask it,
   with this reservation, that no man can ask God's Spirit unless he have
   it, then this promise amounts to nothing.

   And that no man can ask God's Spirit without his Spirit, (that is, put
   up any prayer that is acceptable to God, without the assistance of
   God's Spirit,) seems to me in effect generally granted by those who
   assert, that no unregenerate man can pray to God aright, or perform any
   other duties of religion in an acceptable manner; for to be
   unregenerate, and not to have the Spirit of God, are equivalent
   expressions in Scripture; St. Paul having expressly told us, that "if
   any man have not the Spirit of God, he is none of his;" that is, does
   not belong to him, as every regenerate person most certainly does.

   Besides that the Scripture tells us, that all the prayers, and all the
   sacrifices, that is, all religious duties performed by a wicked man,
   are "an abomination to the Lord:"" because no prayer can be acceptable
   to God, which does not proceed from sincerity, and is not put up to God
   in faith; now sincerity and faith are graces proper to the regenerate.

   So that the objection in short is this: How can any man that hath not
   the Spirit of God, ask any thing of God aright, that is, sincerely,
   fervently, and in faith?" And if without God's Spirit, no man can beg
   his Spirit of him, what then signifies this promise, that God will
   "give his Holy Spirit to them that ask him?"

   For the satisfaction of this objection, I shall lay down these
   propositions, which, if they be well considered, will conduce very much
   to the clearing of this matter:"

   First, That in the interpretation of promises and conditions annexed to
   them, we ought above all things to take heed, that we do not so
   interpret either the promise, or condition, as to make the promise
   void, and of none effect; for this cannot be done without a notorious
   affront to him that made the promise, who is presumed, if he were
   serious and sincere, to have intended a real benefit and advantage by
   his promise. And this rule holds not only in the interpretation of
   promises, but of all covenants and contracts; in omni interpretatione
   pactorum, contractuum et promissorum, illud praecipue cavendum, ne in
   vanum recidant; "in the interpretation of all covenants, and contracts,
   and promises, we are principally to take care, that we do not so
   interpret them as to make them signify nothing:"" and if this hold
   among men, much more ought we to be cautious and tender of interpreting
   the promises of God to a vain and trifling sense; for we cannot
   dishonour the goodness and veracity of God more, than to suppose that
   he mocks men by his promises, and makes a show and offer of a benefit,
   when he really intends none; for all such proceedings as would be
   unbecoming the sincerity and integrity of a good man, are to be removed
   at the greatest distance from God, "all whose ways are faithfulness and
   truth, who is not as man, that he should lie, or as the^son of man,
   that he should repent."

   Secondly, I do not see but if this were the true sense and meaning of
   these words of our Saviour, that though God will "give the Holy Spirit
   to them that ask him," yet none but those who have the Spirit of God
   can ask it of him; I say, I do not see but that it must necessarily be
   granted, that such a promise as this amounts to nothing; because,
   according to this interpretation of it, the benefit promised would be
   suspended upon a condition which no man can perform, unless he be first
   par taker of the benefit; which is, in plain English, to promise to
   bestow a thing upon a man on this condition, that he first have the
   thing which I promise to bestow upon him, which signifies just no
   thing, but is lusory and trifling, and consequently not to be imagined
   to be the meaning of a Divine promise. There cannot be a greater
   absurdity in divinity, than to put such a sense upon the promises of
   God, as does plainly evacuate them, and make them of none effect. This
   be far from us, as the apostle says upon another occasion; "Shall we
   make the promises of God of none effect?" God forbid!"

   And whereas it is commonly said, that the meaning of our Saviour's
   promise here in the text is this, that those who have the Spirit of God
   already, if they ask a greater measure of it, he will not deny it to
   them; though this be true in itself, that God will not deny greater
   degrees of the grace and assistance of his Holy Spirit to them that beg
   it of him, and may by a just parity of reason be inferred from this
   promise, or contained in it as a part of the meaning of it, yet to make
   this the whole meaning of it, seems to be a very forced and
   unreasonable limitation of these general words, where in this promise
   is conceived; for if we look back to the 10th verse, the words are as
   general as could well be devised; "Every one that asketh, receiveth;
   and every one that seeketh, findeth;" and containing matter of favour
   and benefit, they ought in reason to be extended and enlarged as far as
   may be, but by no means to be restrained without evident reason. Now so
   far is there from being any evident reason for this, that there seems
   to me to be an invincible one to the contrary, why they should not be
   thus restrained, and that is this: if this promise of our Saviour's
   were thus to be limited; then all other promises of the like nature,
   ought in like manner to be interpreted; which cannot be with out
   manifest violence and self-contradiction. I will instance in two other
   promises of the like nature and importance. The first is, Ezek. xxxvi.
   25-27. God there promises to reclaim them from their idolatry, by
   convincing them of their sin, and giving them repentance, and his Holy
   Spirit to regenerate and sanctify them; "Then will I sprinkle clean
   water upon you, and ye shall be clean: from all your filthiness, and
   from all your idols, will I cleanse you. A new heart also will I give
   you, and a new spirit will I put within you, and 1 will take the stony
   heart out of your flesh, and I will give you a heart of flesh. And I
   will put my Spirit within you, and cause you to walk in my statutes,
   and ye shall keep my judgments, and do them." Now that which 1 would
   argue from hence is this: Those idolatrous Jews to whom God promises
   that he will cleanse them, and give them a new heart, and a new spirit,
   and put his Spirit into them, were as yet unregenerate, and
   consequently, as the objection supposeth, could not pray for these
   blessings, nor ask them of God in a right manner; and yet he suspends
   these blessings upon the condition of their praying for them, as is
   evident, (ver. 37. "Thus saith the Lord God, I will yet be inquired of
   by the house of Israel, to do it for them." From whence it is plain,
   that God would not bestow these blessings upon them, without their
   seeking to him for them. Now if these persons, because they were
   unregenerate, could not pray _for these things, then these promises
   signified nothing; which is by no means to be imagined of the promises
   of God. So that it is clear, that the Spirit of God is here promised to
   the unregenerate, upon condition of their suing to God for it; and if
   so, there can be no reason to restrain the promise in the text, which
   is of the same nature, and made upon the same condition, to the
   regenerate only.

   The other text I shall mention, is James i. 5. "If any of you lack
   wisdom, let him ask of God, that giveth to all men liberally, and
   upbraideth not: and it shall be given him." In these words St. James,
   under the notion of wisdom, (as I told you before) doth comprehend all
   the fruits of the Spirit, which are the effect of regeneration and
   sanctification. Now this promise being conceived in so general terms,
   cannot without manifest force and violence be restrained only to the
   regenerate; for then the promise should not have run thus; "If any man
   lack wisdom;" but, "If any man have this spiritual wisdom already, let
   him ask more of God." You see then what reason there is, why this
   promise of God's Holy Spirit should be understood in the latitude
   wherein it is expressed, and not restrained to the regenerate only.

   Thirdly, If, by having the Spirit of God, be understood the general and
   common influence of God's Spirit upon the minds of men, whereby they
   are quickened and excited to their duty; I grant that no man that hath
   not the Spirit of God in this sense can pray to God, or acceptably
   perform any other duty of religion: and this assertion is very agree
   able to the phrase and language of the Holy Scriptures, which attribute
   all good motions and actions to the Spirit of God working in us, and
   assisting us; and in this sense unregenerate men are under the
   influence of God's Spirit, or else they could not be said to resist it;
   but they have not the Spirit of God dwelling in them, which is the most
   proper sense of having the Spirit of God; in which sense the apostle
   says, "If any man have not the Spirit of Christ, he is none of his:""
   but then it is specially to be noted, that the common and transient
   operation of God's Spirit, which is preparatory to conversion and
   regeneration, and where by God works in men a sense of sin, and some
   inclination and disposition to goodness, is by our Saviour peculiarly
   attributed to the Father, as his proper work; in which sense our
   Saviour says, (John vi. 44.) "No man can come to me, except the Father,
   which hath sent me, draw him." (Verse 45.) "Every man therefore that
   hath heard and learned of the Father, cometh unto me." Now men are said
   to learn of the Father, and to be drawn by him, by those preparatory
   dispositions for the receiving of the Christian religion, which were
   wrought in men by that natural sense of good and evil, which they have
   by the law of nature, which is properly the dispensation of the Father,
   as being the immediate effect of God's creation, as a late judicious
   writer hath very well observed, and more largely explained.

   Fourthly, But if, by having the Spirit of God, be meant the special
   effect of regeneration and sanctification, and the permanent influence
   and constant residence of God's Holy Spirit in good men, then I make no
   doubt to say, that those who have not the Spirit of God in this sense,
   may ask his Spirit of him; that is, those who are not yet regenerate
   and sanctified, may in an acceptable manner pray to God to give them
   his Holy Spirit, to the purposes of sanctification and perseverance in
   goodness; and they may ask this of God sincerely, earnestly, and in
   faith, which are the qualifications of an acceptable prayer. And this I
   think may be evidently made appear, both from Scripture, and by good
   consequence from the concessions of all sorts of divines.

   I. From Scripture. It is plain that wicked and unregenerate men are
   commanded and required to pray to this purpose. Not to mention the
   general commands concerning prayer, which do certainly oblige
   unregenerate men, I will produce one plain and undeniable instance,
   (Acts viii. 22, 23.) where St. Peter directs Simon Magus, whom he
   expressly declares to be in an unregenerate state, to pray to God for
   the pardon of his great sin, which certainly he would not have done,
   had he thought an unregenerate man could not pray in an acceptable
   manner: because his counsel would have been to no purpose: but it is
   plain that St. Peter was so far from thinking that an unregenerate man
   could not pray acceptably to God, that he gives this as a reason why he
   should pray--because he was unregenerate: "Pray to God, if perhaps the
   thought of thy heart may be forgiven thee: for I perceive that thou art
   in the gall of bitterness, and in the bond of iniquity."

   II. This will appear farther by clear consequence, from the concessions
   of all sorts of divines, and principles granted on all hands.

   1. It is universally granted, that it is a thing very pleasing and
   acceptable to God, that men should pray to be regenerate and
   sanctified; so that the matter of this prayer is unquestionably
   acceptable.

   2. It is likewise granted on all hands, that before a man is regenerate
   and sanctified, he must be made sensible of his evil and sinful state,
   and of his great need of God's grace and Spirit, and that God's Spirit
   is able to work this change in him, and that it is the will of God that
   he should be regenerated and sanctified.

   3. It is likewise generally granted, that these preparatory works of
   regeneration, these beginnings of our repentance and returning to God,
   and all desires and endeavours to that purpose, are acceptable to God.

   Now from these concessions it plainly follows, that an unregenerate man
   may pray to God acceptably for his Holy Spirit, to regenerate and
   sanctify him. For,

   1. The matter of his prayer is very acceptable to God, according to the
   first concession.

   2. The manner of it may be acceptable, because an unregenerate man may
   pray for this sincerely, with earnestness, and in faith: sincerely,
   because he may put up this prayer to God out of a true sense of his
   miserable and sinful state, and his great need of God's grace and Holy
   Spirit; and he that is truly sensible of this, cannot dissemble with
   God, he cannot but be very real and sincere in this request: and this
   sense of his condition, and the need of what he asks, will make him
   earnest and importunate: and he may pray in faith, that is, not
   doubting but that God is able and willing to grant him what he asks,
   because he may be convinced that the Spirit is able to work this change
   in him, and that this is the will of God, that he should be regenerated
   and sanctified, according to the second concession.

   3. There is no reason to think that God will not accept such a prayer
   as this; because these preparative works of regeneration, viz. a sense
   of our sinful state, and of our need of God's grace and Spirit, and
   earnest desires and prayers for these, are acceptable to God, according
   to the third concession. So that now I hope that this objection, which
   hath been so troublesome to many, is fully satisfied.

   As for those texts where it is said, that "the prayers and the
   sacrifices of the wicked are an abomination to the Lord," I shall
   briefly return this answer: That these texts are not to be understood
   of a wicked and unregenerate man, simply as such, but as resolved to
   continue such. And thus Solomon elsewhere in the Proverbs explains what
   he means by a wicked man, (Prov. xxviii. 9.) "He that turneth away his
   ear from hearing the law, even his prayer shall be an abomination." So
   that the wicked man, whose prayer is an abomination, is such an one as
   is obstinately and resolvedly disobedient, such an one as "turneth away
   his ear from hearing the law." And David, much to the same purpose,
   (Psal. l. 15-17.) "Call upon me in the day of trouble; I will deliver
   thee, and thou shalt glorify me. But unto the wicked God saith, What
   hast thou to do to declare my statutes, or that thou shouldst take my
   covenant in thy mouth?" seeing thou hatest instruction, and castest my
   words behind thee." Such wicked men as will not be reclaimed, what have
   they to do to pray, or perform any other act of religion?" nothing that
   they do, whilst such, can be acceptable to God. And to the same sense
   David says elsewhere, "If I regard iniquity in my heart, the Lord will
   not hear my prayer." God will reject the prayers of the best men, if
   they retain a secret love to any sin.

   If it be yet farther objected, that unregenerate men are out of Christ,
   in and through whom we are accepted: to this I answer, that those only
   who are in Christ, are in a state of perfect acceptance with God: but
   the beginnings of this state, and all tendency towards it, such as is
   hearty and earnest prayer to God for his Holy Spirit to regenerate and
   sanctify us, have their degrees of acceptance from their relation to
   the perfect state whereof they are the beginnings, and toward which
   they tend: for by the same reason that a regenerate state is accept
   able to God, all the beginnings of it, and preparations to it, are
   proportionably acceptable; the degrees of acceptance being
   proportionable to the difference which is between the beginning of a
   thing, and the perfection of it.

   Having thus endeavoured to clear this truth, I come, in the

   Fifth and last place, To make some brief application of it to
   ourselves.

   1. This is a matter of great encouragement to us, under the sense of
   our own weakness and impotency. When we consider the corruption of our
   nature, the strength of our lust, and the malice and power of the
   devil, and compare our weakness with the strength of those mighty
   enemies of our souls, we are apt to despond in our minds, and our
   hearts are ready to fail within us; like the people of Israel, when
   they heard the report of the spies, concerning the strength of the land
   which they were to conquer, and the terror of the inhabitants, they
   wish themselves almost dead, for fear of death; "Would to God we had
   died in the land of Egypt; or would to God we had died in the
   wilderness. Wherefore hath the Lord brought us into this land to fall
   by the sword?" Were it not better for us to return into Egypt?" (Numb.
   xiv. 2, &c.) Thus we are apt to be disheartened when we look only to
   ourselves, and consider the power of our enemies; but when we look
   beyond ourselves, as Caleb and Joshua did, to that presence and
   strength of God which were promised to go along with them; if we would
   but consider those gracious and powerful assistances of God's Holy
   Spirit, which are offered to us, and are ready to join with us in this
   holy warfare of fighting against sin, and subduing and mortifying our
   lusts, we should then encourage ourselves as they did. "Fear ye riot
   the people of the land; for they are bread for us: their defence is
   departed from them, the Lord is with us; fear them not." (Numb. xiv.
   9.) If we would but apply ourselves to God for the aids of his grace
   and Holy Spirit, and make use of that assistance which he offers, we
   should, as the apostle speaks in another case, (Heb. xi. 34.) "out of
   weakness be made strong, wax valiant in fight, and be able to put to
   flight the armies of aliens." If we would but wisely consider our own
   strength, how should one chase a thousand, and two put ten thousand to
   flight! all our spiritual enemies would quail before us, and, as it is
   said of the Canaanites, (Josh. v. 1.) "their hearts would melt, and
   there would be no more spirit left in them." (2 Kings vi. 15.) When
   Elisha's servant saw a host compassing the city of Samaria with horses
   and chariots, he was in great fear and perplexity, and said, "Master,
   what shall we do?" but when, upon Elisha's prayer, "the Lord had opened
   the eyes of the young man, and he saw, and behold, the mountains were
   full of horses and chariots of fire round about Elisha:"" then he took
   heart, and his fears vanished, "because those that were with them were
   more than they that were against them." Thus, if our eyes were opened
   by faith to discern those invisible aids and assistances which stand by
   us, how should this raise our courage and our confidence, and make us
   to triumph with the apostle, (Rom. viii. 31.) "If God be for us, who
   can be against us?" and to rebuke our fears, and the despondency of our
   spirits, as David does, "Why art thou cast down, O my soul?" and why
   art thou disquieted within me?" trust still in God:"" and to say with
   him, when "multitudes of enemies compass us about, in the name of the
   Lord we will destroy them." (Eph. vi. 10.) When the apostle represents
   to the Christians what enemies they had to contest withal, we fight not
   only against flesh and blood; that is, not only against men who
   persecute us; but against devils, who continually infest and tempt us,
   against principalities and powers, &c. he encourageth them against all
   these, by the strength of God; "Finally, my brethren, be strong in the
   Lord, and in the power of his might." Thus we should encourage
   ourselves in God, and animate our resolutions from the consideration of
   God's Holy Spirit, that Spirit of might and of power, which God is
   ready to give to every one of us, to assist us to do whatever he
   requires of us. And we have no reason to complain of weakness, so long
   as the strength of God stands by us, and the powerful aids of God's
   Spirit are ready to join themselves to us.

   2. Let us earnestly beg of God his Holy Spirit, seeing it is so
   necessary to us, and God is so ready to bestow this best of gifts upon
   us. Bread is not more necessary to the support of our natural life,
   than the Holy Spirit of God is to our spiritual life and strength: and
   there is no father upon earth more ready to give bread to his children
   that cry after him, than God is to give his Holy Spirit to those who
   heartily and earnestly beg it of him. Did we but know how great a gift
   the Spirit of God is, and how necessary to us, we would not lose such a
   blessing for want of asking: but we would be importunate with God, and
   give him no rest; ask, and seek, and knock, and address ourselves to
   him with all earnestness, and never give over till our desires were
   granted.

   3. Let us take heed of "grieving the Spirit of God, 1 and provoking him
   to withdraw himself from us. As God is very ready to give his Spirit to
   us, so we should give the best entertainment we can to so great a
   guest, lest we give him cause to take away his Holy Spirit from us. And
   there are two things chiefly which provoke God hereto:"

   (1.) If we resist and quench the motions of his Spirit, and be
   incompliant to the dictates and suggestions of it. We affront the
   Spirit of God which is given us for our guidance and direction, when we
   will not be ruled, and governed, and led by it; we thrust the Spirit of
   God out of his office, and make his presence useless and unnecessary to
   us; and this causeth him to go away grieved from us.

   (2.) If we harbour and entertain any thing that is of a contrary
   quality and nature to him, and in consistent with him; and of such a
   nature is every lust and corruption that is cherished in our souls. The
   Spirit of God is the best friend in the world: but as friends have the
   most tender resentments of unkind usage, so the Spirit of God is of a
   most tender and delicate sense, and cannot bear unkindness, especially
   such an unkindness as to take in to him the greatest enemy he hath in
   the world: for there is no such strong antipathy in nature, as there is
   between sin and the Holy Spirit of God. The Spirit of God cannot endure
   to dwell in an impure soul. If we would have the Spirit of God abide
   with us, we must give no entertainment to any lust, we must banish the
   love of all sin for ever out of our hearts: for if we harbour any lust
   in our bosom, it will be to us as Dalilah was to Sampson, it will
   insensibly bereave us of our strength: the Spirit of God will depart
   from us, and we shall be like other men.

   4. And lastly, God's readiness to afford the grace and assistance of
   his Holy Spirit to us, to enable us to the performance of our duty, and
   the obedience of his laws, makes all wilful sin and disobedience
   inexcusable. Let us not pretend any longer the impossibility, or
   insuperable difficulty of our duty, when so powerful an assistance is
   offered to us. If any man come short of happiness, for want of per
   forming the conditions of the gospel, it is by his own wilful fault and
   negligence; because he would not beg God's grace, and because he would
   not make use of it. If any man be wicked, and continue in a sinful
   course, it is not for want of power, but of will, to do better. God is
   always beforehand with us in the offers of his grace and assistance,
   and is wanting to no man in that which is necessary to make him good
   and happy. No man shall be able to plead at the day of judgment want of
   power to have done his duty: for "God will judge the world in
   righteousness;" and then I am sure he will condemn no man for not
   having done that which was impossible for him to do. God hath done
   enough to every man to leave him without excuse. St. Paul tells us,
   that the blind heathens should have no apology to make for themselves.
   Next to the being of God, and his goodness and justice, I do as verily
   believe it, as I do any thing in the world, that no man shall be able
   to say to God at the great day, "Lord, I would have repented of my
   sins, and obeyed thy laws, but I wanted power to do it; I was left
   destitute of the grace which was necessary to the performance and
   discharge of my duty; I did earnestly beg thy Holy Spirit, but thou
   didst deny me." No man shall have the face to say this to God at the
   great day; every man's conscience will then acquit God, and lay all the
   fault upon his own folly and neglect; for then "every mouth shall be
   stopped, and God shall be justified in his saying, and overcome when we
   are judged."
     __________________________________________________________________

SERMON CCLIII.

  THE BAD AND GOOD USE OF GOD^S SIGNAL JUDGMENTS UPON OTHERS.

   I tell you, Nay: but except ye repent, ye shall all likewise
   perish.--Luke xiii. 5.

   THE occasion of these words you have at the beginning of the chapter;
   "There were present, at that season (says the evangelist), some that
   told our Saviour of the Galileans, whose blood Pilate had mingled with
   their sacrifices." These, in all probability, were some of the faction
   of Judas Gaulonita, who about that time, as Josephus tells us, had
   stirred up the Galileans to a sedition against the Roman government,
   under a pretence of asserting their liberty, by freeing themselves from
   the Roman tribute; and some of these, coming to Jerusalem to sacrifice,
   (as the custom of the Jews was, especially at the time of the
   passover,) Pilate caused them to be slain upon the place, while they
   were at this service, shedding their blood with that of the beasts
   which were killed for sacrifice. The report of this profane cruelty
   being brought to our Saviour, he (as his custom was in all his
   conversations, to raise some useful meditation from such occurrences
   that happened, and to turn them to a spiritual advantage) takes
   occasion, from the relation of this sad accident, to correct a very
   vicious humour, which hath always reigned in the world, of censuring
   the faults of others, whilst we overlook our own.

   The principle of self-love which was planted in innocent nature, is by
   the fall and corruption of man degenerated into self-flattery; so that
   it is now almost become natural to men, to supply the want of a good
   conscience, by a good conceit of themselves. Hence it comes to pass,
   that men are so ready to take all advantages to confirm themselves in
   that false peace which they have created to themselves in their own
   imaginations; and so they can but maintain a comfortable opinion of
   themselves, they matter not how uncharitable they are to others; and
   knowing no better way to countenance this fond conceit of themselves,
   than by fancying God to be their friend; hence it comes to pass, that
   they are so apt to interpret the several providences of God towards
   others in favour of themselves; and to abuse the judgments of God,
   which fall upon their neighbours, into an argument of their own
   comparative innocency.

   And therefore our Saviour, (who "knew what was in man," and what kind
   of conclusions men are apt to draw from such occurrences of Providence
   as this which was now presented) endeavours in the first place to
   prevent the bad use they were likely to make of it: "Suppose ye (says
   he) that these Galileans were sinners above all the Galileans, because
   they suffered such things?" I tell you, Nay,"&c. To this instance of
   the Galileans, he adds another of the same kind, well known to all that
   dwelt in Jerusalem: and that was, of the eighteen persons who were
   slain by the fall of a tower, which was in the Pool of Siloam, at the
   foot of Mount Sion (verse the 4th): "Or those eighteen on whom the
   tower of Siloam fell, think ye that they were sinners above all that
   dwelt in Jerusalem?" I tell yon, Nay."

   And having thus anticipated their censuring of others, our Saviour
   proceeds to awaken them to a consideration and care of themselves: "I
   tell yon, Nay: but except ye repent, ye shall all likewise perish."

   The general sense of which words is, that impenitency in sin will
   certainly be the ruin of men sooner or later: it will probably bring
   great mischiefs and calamities upon men in this world; how ever, it
   will infallibly plunge them into misery in the next. But besides the
   certain denunciation of misery and ruin to all impenitent sinners,
   which is the largest sense of the words, and agreeable to many other
   express texts of Scripture, it is probable enough, that they may more
   immediately and particularly refer to those temporal calamities which
   were to befal the Jews, and bespoken by our Saviour by way of
   prediction, foretelling what would be the fate of the whole Jewish
   nation, if they continued impenitent, pa'ntes omoi'os apoleisthe, "Ye
   shall all perish in like manner;" that is, if ye do not repent, besides
   the vengeance of another world, a temporal judgment as sad as these I
   have instanced in, and not much unlike them, shall come upon this whole
   nation: and so indeed it came to pass after wards. For Josephus tells
   us, that at the time of the passover, when the whole nation of the Jews
   were met together, as their custom was at Jerusalem, they were all shut
   up and besieged by the Romans: and he tells us farther, that in the
   time of that siege, upon a sedition among themselves, a great multitude
   of them were slain in the temple, as they were sacrificing, and their
   blood poured forth, together with that of the beasts which were to be
   offered, as had happened before to the Galileans.

   From the words thus explained, I shall observe these two things:"

   First, The wrong use which men are apt to make of the extraordinary and
   signal judgments of God upon others. "Suppose ye that these Galileans
   were sinners above all the Galileans, because they suffered such
   things?" intimating, that men are very apt so to conclude, and that the
   Jews did so.

   Secondly, The right use that we should make of these things, which is,
   to reflect upon our own sins, and repent of them, lest the like or
   greater judgments overtake us. "I tell you, Nay: but except ye repent,
   ye shall all likewise perish."

   First, The wrong use which men are apt to make of the extraordinary and
   signal judgments of God upon others; and that is, to be uncharitable
   and censorious towards others, which is commonly consequent upon a
   gross and stupid neglect of ourselves. For men do not usually entertain
   and cherish this censorious humour for its own sake, but in order to
   some farther end; they are not so uncharitable merely out of spite and
   malice to others, but out of self-flattery and a fond affection to
   themselves. This makes them forward to represent others to all the
   disadvantage that may be, and to render them as bad as they can, that
   they themselves may appear less evil in their own eyes, and may have a
   colour to set off themselves by the comparison. It is the nature of
   guilt to flee from itself, and to use all possible art to hide and
   lessen it. For guilt in the soul is like deformity in the body. Persons
   very deformed seldom arrive to that absurd conceit of themselves, as to
   think themselves beauties; but because they cannot think so, they do
   all they can to comfort and commend themselves by comparison. Hence men
   are apt to censure and aggravate the faults and miscarriages of their
   neighbours, that their own may appear the less; for a lesser evil in
   respect of a greater, hath some face and appearance of good; and
   therefore men are ready to take all advantages to represent others as
   bad as may be; and because there can be no greater evidence, that a man
   is a great sinner, than if he be declared to be so from heaven; hence
   it is, that men are so forward to interpret the remarkable judgments of
   God upon any person, as an argument of his being a more notorious
   offender than others.

   For the farther explication and illustration of this point, I shall do
   these three things:"

   I. I shall shew that men are very apt to make this bad use of the
   signal judgments of God upon others.

   II. I shall more particularly consider several of the rash conclusions
   which men are apt to draw from the judgments of God upon others:
   whether upon public societies and communities of men, or upon
   particular persons.

   III. I shall shew how unreasonable it is to draw from hence any such
   rash and uncharitable conclusions concerning others, and likewise how
   foolish it is from hence to draw comfort and encouragement to
   ourselves.

   I. That men are very apt to make this bad use of the signal judgments
   of God upon others. This our Saviour plainly intimates in the text,
   "Suppose ye that these Galileans were sinners above all the Galileans,
   because they suffered such things?" or those eighteen upon whom the
   tower of Siloani fell, think ye that they were sinners above all that
   dwelt in Jerusalem?" By which manner of speaking, our Saviour
   signifies, that men are very apt thus to suppose, that those upon whom
   the extraordinary judgments of God fall, are no ordinary sinners, but
   are guilty of somewhat above the common rate of men.

   Thus we find Job's friends, when they saw him afflicted by the hand of
   God, in so strange and extraordinary a manner, from hence presently
   concluded, he must needs be a prodigious sinner; and because they could
   find no evidence of this in his life and actions, therefore they
   concluded that his wickedness was secret, and that it lay there where
   they could not see it, in his heart and thoughts: for this they laid
   down for a certain conclusion, that being so remarkable a sufferer, he
   must needs be a great sinner; and because they could discern no such
   thing in his outward conversation, they charged him with hypocrisy, and
   concluded all his external profession of piety and religion to be false
   and counterfeit.

   So, likewise, when the man that was born blind was brought to our
   Saviour, (John ix. 2.) the disciples presently asked him, "Master, who
   did sin, this man or his parents, that he was born blind?" This was
   that which lay uppermost in their minds, the very first thing that
   suggested itself to their thoughts: surely this judgment was inflicted
   upon this man for some particular and extraordinary sin, which either
   he, or (because this was not so likely) his parents had been guilty of.

   And we find in common experience, how prone men are to make
   uncharitable constructions of the judgments of God upon others, and
   grievously to censure those whom God hath smitten; partly because it
   looks like a vindication of themselves from the guilt of the like
   crimes, since they are not involved in the like sufferings; partly to
   gratify their pride and curiosity, in seeming to understand the reason
   and end of God's judgments, as if they had been of his council, and saw
   farther into the reasons of his providence than other men; like some
   pragmatical people in civil matters, who, though they think no more
   than their neighbours, yet will needs seem to understand those hidden
   and secret springs which move public affairs; and, which is yet worse,
   many times to gratify their own passions and foolish conceits, that God
   is angry with those things and persons which displease them, and that
   God's judgments are expressions of his particular dislike of those whom
   they disaffect, and would certainly punish, if the government of the
   world were in their hands: or, lastly, men think it a piece of piety,
   and affectionate zeal for God, and a taking of his part, to censure
   those heavily, whom God afflicts severely; like some foolish parasites,
   who, if they see a great man be angry with any one and strike him, they
   think themselves bound to fall upon him, and, out of an officious
   flattery, will beat him too. But from whatever cause it proceeds, it is
   certainly a very bad thing, and our Saviour here in the text does with
   great vehemency deny, that any such conclusion can certainly be
   collected from the judgments of God upon others; "I tell you, Nay." And
   to express this more vehemently, he repeats it again, "I tell you,
   Nay." Let us, therefore,

   II. More particularly consider some of the rash conclusions which men
   are apt to draw from the judgments of God upon others, whether upon
   public societies and communities of men, or upon particular persons.

   I. It is rash, where there is no Divine revelation in the case, to be
   peremptory as to the particular sin or kind of it; so as to say, that
   for such a sin God sent such a judgment upon a particular person, or
   upon a company of men, unless the judgment be a natural effect and
   consequent of such a sin; as, if a drunken man die of a surfeit, or a
   lewd person of a disease that is the proper effect of such a vice, or
   if the punishment ordained by law for such a crime overtake the
   offender; in these and such-like cases, it is neither rash nor
   uncharitable to say, such a mischief befel a man for such a fault;
   because such an evil is evidently the effect of such a sin: but in
   other cases, peremptorily to conclude is great rashness.

   Thus the heathens of old laid all those fearful judgments of God, which
   fell upon the Roman empire in the first ages of Christianity, upon the
   Christians, as if they had been sent by God on purpose to testify his
   displeasure against that new sect of religion. And thus every party
   deals with those that are opposite to them, out of a fond persuasion
   that God is like themselves, and that he cannot but hate those whom
   they hate, and punish those whom they would punish, if the sway and
   government of things were permitted to them.

   Thus the papists, on the one hand, attribute all the judgments of God
   upon this nation, the confusion and distractions of so many years, and
   those later judgments wherewith God hath visited us in so dreadful a
   manner, to our schism and heresy, as the proper cause of them (for so
   they call our Reformation of ourselves from their errors and
   corruptions): but to what cause, then, will they ascribe the great
   felicity of Queen Elizabeth's long reign, and the peace of King James's
   reign?" And then, on the other hand, some of the dissenters from our
   church are wont to ascribe these calamities to a quite different
   cause--that our Reformation hath not gone far enough from the church of
   Rome. It is hard to say, which of these conclusions is most rash and
   unreasonable; I wish other reasons of these calamities were not too
   visible and notorious; the horrible impiety and wickedness which abound
   and reign amongst us.

   2. It is rash, likewise, for any man, without revelation, to conclude
   peremptorily, that God must needs in his judgments only have respect to
   some late and fresh sins, which were newly committed; and that all his
   arrows are only levelled against those impieties of men which are now
   upon the stage, and in present view. This is rash and groundless; and
   men herein take a measure of God by themselves, and because they are
   mightily affected with the present, and sensible of afresh provocation,
   and want to revenge themselves while the heat is upon them, therefore
   they think God must do so too. But there is nothing occasions more
   mistakes in the world about God and his providence, than to bring him
   to our standard, and to measure his thoughts by our thoughts, and the
   ways and methods of his providence by our ways. Justice in God is a
   wise, and calm, and steady principle, which, as to the time and
   circumstances of its exercise, is regulated by his wisdom. Past and
   present are very material differences to us, but they signify little to
   God, whose vast and comprehensive understanding takes in all
   differences of time, and looks upon them at one view; so that when the
   judgments of God follow the sins of men at a great distance, "God is
   not slack, as men count slackness: for a thousand years are in his
   sight but as one day, and one day as a thousand years;" as the apostle
   reasons about this very case I am now speaking of. (2 Pet. iii. 8.)

   And to convince men of their error and mistake in this particular, the
   Scripture hath given us many instances to the contrary, that the
   justice of God hath many times a great retrospection, and punisheth the
   sins of men a long time after the commission of them. This he threatens
   in the second commandment; "To visit the iniquities of the fathers upon
   the children, unto the third and fourth generations of them that hate
   him." Thus we find he dealt with Ahab; "Be did not bring the evil in
   his days, but in his son's days he brought it upon his house," (1 Kings
   xxi. 29.) So, likewise, we find (2 Sam. xxi.) God brought three years
   of famine upon Israel, in the days of David, for a national sin
   committed in Saul's reign: namely, for the cruelty exercised upon the
   Gibeonites, contrary to the public faith of the nation given to them.
   So, likewise, the extirpation of the Amorites, and the other
   inhabitants of Canaan, was not a judgment inflicted by God upon them,
   only for the sins of that present age, but for the iniquity which had
   been many ages in filling up; as may plainly be collected from the
   expression, (Gen. xv. 16.) "The iniquity of the Amorites was not yet
   full," which was spoken four or five gene rations before they were
   rooted out. And so, also, our Saviour tells us, that "the blood of all
   the prophets and righteous men which had been shed in all ages, should
   come upon that generation."

   Nay, if this were not so, how should God judge the world?" And if it be
   consistent with the justice of God to respite the greatest part of the
   punishment of sinners to another world, then certainly he may, without
   any imputation of injustice, defer the punishment of sin in this world.

   3. It is rash to conclude from little circumstances of judgments, or
   some fanciful parallel betwixt the sin and the punishment, what
   sinners, and what per sons in particular, God designed to punish by
   such a calamity. There is scarce any thing betrays men more to rash and
   ungrounded censures and determinations concerning the judgments of God,
   than a superstitious observation of some little circumstances belonging
   to them, and a conceit of a seeming parallel between such a sin, and
   such a judgment.

   This was the ground of Shimei's rash determination concerning David,
   and what particular sin of his it was, for which God permitted his son
   Absalom to rise up in rebellion against him: (2 Sam. xvi. 8.) "The Lord
   hath returned upon thee (says he) all the blood of the house of Saul,
   in whose stead thou hast reigned, and the Lord hath delivered the
   kingdom into the hand of Absalom thy son: and behold, thou art taken in
   thy own mischief." Here seemed to be as handsome a parallel between
   this misfortune which befel David, and his carriage towards the house
   of Saul, as can easily happen in any judgment. David had carried away
   the kingdom from the family of Saul, his father-in-law; and now, by the
   providence of God, David's own son, Absalom, seems to be stirred up to
   supplant his father, and to ravish the kingdom out of his hands: the
   suitableness of the judgment to the supposed sin of David, would tempt
   any man that had the curiosity to pry into the judgments of God, and a
   fancy apt to be pleased with parallels, to have looked upon this
   censure of Shimei as not without ground: for though David was in no
   fault as to Saul's house, though in truth and reality he had the best
   title to the kingdom that could be, it being disposed to him by God's
   appointment; yet, because Samuel's anointing him to be king was a thing
   privately done, and so might not either be publicly known, or not
   publicly believed, there seems to be a very fair colour and pretence
   for this censure of Shimei.

   And, therefore, methinks the consideration of this one instance should
   very much deter wise men from peremptory conclusions concerning the
   judgments of God, upon such slight grounds as a supposed parallel
   between the sin and the punishment, and yet we find all sorts of men
   very superstitiously affected this way: all parties are very greedy to
   catch at any shadow of a parellel between the judgments which befal
   their enemies, and the sins which they suppose them to be guilty of,
   and are apt to cry up such things as evident testimonies from heaven of
   God's displeasure against those whom they have a mind to make odious.

   In the beginning of the Reformation, when Zuinglius was slain in a
   battle by the papists, and his body burnt, his heart was found entire
   in the ashes; from whence (saith the historian) his enemies concluded
   the obdurateness of his heart; but his friends, the firmness and
   sincerity of it in the true religion. Both these censures seem to be
   built upon the same ground of fancy and imagination: but it is a wise
   and well-grounded observation, which Thuanus, the historian, (who was
   himself of the Roman communion) makes upon it--Adeo turbatis octio aut
   amore animis, ut sit in religionis dissensionibus, pro se quisque omnia
   superstitiose interpretatur: "Thus (says he) men's minds being
   prejudiced beforehand by love or hatred (as it commonly falls out in
   differences of religion), each party superstitiously interprets the
   little circumstances of every event in favour of itself." Every thing
   hath two handles; and a good wit and a strong imagination may find
   something in every judgment, whereby he may, with some appearance of
   reason, turn the cause of the judgment upon his adversary. Fancy is an
   endless thing; and if we will go this way to work, then he that hath
   the best wit is like to be the best interpreter of God's judgments.

   I do not deny (as I touched before), but where the sin is evident, and
   the punishment is the genuine product and natural effect of the sin, we
   may, with out uncharitableness, ascribe the punishment to the sin, as
   the particular cause of it; as sickness to in temperance, and poverty
   to sloth and prodigality: or if a judgment be remarkably inflicted upon
   a person, in the very act of some notorious sin; or if when a person
   hath been guilty of a sin, which is unquestionably so, and out of all
   controversy, if afterwards a judgment befal that person, which carries
   the very signature of the sin upon it; as, when the dogs licked Ahab's
   blood, in the very same place where he had shed the blood of Naboth; in
   these and the like cases, a man may, with out rashness and
   uncharitableness, fix the cause of such a judgment upon such a sin; but
   then, as I said before, the sin must be very evident and out of
   dispute, and the punishment must carry so plain a mark and signature
   upon it, as, without straining, and the help of fancy, is obvious to
   every one's observation.

   And yet even in these cases, the party himself upon whom the judgment
   falls may better make the interpretation than a by-stander; and
   therefore the Scripture, as it is in all other things very instructive,
   so particularly in this matter it observes this decorum, not to bring
   in others making interpretations of the judgments of God, but the
   persons themselves upon whom the judgments fall. Thus Adonibezek,
   (Judges i. 6, 7.) when the men of Judah had taken him, and cut off his
   thumbs and his great toes, the Scriptures do not bring in others making
   a censure and interpretation of this judgment of God upon him; but
   bring him in making this reflection upon himself--"Threescore and ten
   kings, having their thumbs and their great toes cut off, gathered their
   meat under my table; as I have done, so God hath requited me." So,
   likewise, Ja cob's sons, when they were brought into trouble in Egypt,
   about their brother Benjamin, they presently reflect upon their sin
   against their brother Joseph: (Gen. xlii. 21, 22.) "They said one to
   another, We are verily guilty concerning our brother, in that we saw
   the anguish of his soul, when he besought us, and we would not hear:
   therefore is this distress come upon us. Therefore, behold, also his
   blood is required." They took notice of the resemblance betwixt the sin
   and the punishment; they had sinned concerning their brother, and they
   were punished in a brother.

   4. It is rash, likewise, to determine any thing concerning the end and
   consequence of God's judgments. Commonly all parties that are down are
   apt to sooth and flatter themselves, that God intends, by such and such
   judgments upon their adversaries, to make way for the restoration of
   their own sect, and the restitution of those things which they desire.
   Others, who are more melancholy and concerned, are apt to look upon the
   worst side of things, and to imagine dreadful and dismal consequences.
   But it is a fond thing for us to pretend to know the secret ends and
   designs of the Divine Providence: for sometimes God makes one calamity
   the forerunner of another; and sometimes, again, his omnipotent wisdom
   forceth good out of evil, and makes a great judgment in the issue to
   turn to a mighty blessing.

   Jacob thought the loss of his son Joseph one of the greatest calamities
   that could have befallen him, when it was the greatest mercy to his
   family that could be: for in truth the providence of God sent him as a
   harbinger into Egypt to provide for his father and his family.

   It is observed by the wise author of the History of the Council of
   Trent, that when Zuinglius and OEcolampadius, the two chief protestant
   ministers among the Swisses, died within a few days of one another, the
   papists interpreted this to signify God's design to restore their
   former religion to them, in that he had taken away at once the two
   great pillars and supports of the protestant cause; upon which the
   author makes this wise observation: "Certainly (says he), it is a pious
   thought to attribute the disposal of all events to the providence of
   God: but to determine to what end these events are directed by that
   high wisdom, is not far from presumption. Men are so religiously wedded
   to their own opinions, that they are persuaded, that God loves and
   favours them, as much as they themselves do. But (says he), the things
   which happened afterwards did confute this presumption; for the
   protestant doctrine made a much speedier progress after their death
   than it had done before." We think that a cause must needs sink, when
   some great supports of it are taken away: but God stands in need of no
   mail; he can raise up new instruments, or carry on his own designs by
   the weakest and most unlikely means.

   5. And lastly, It is rashness to determine that those persons, or that
   part of the community upon which the judgments of God do particularly
   fall, are greater sinners than the rest, who are untouched by it. And
   this is the very case our Saviour instanceth here in the text: "Suppose
   ye that these Galileans were sinners above all the Galileans, because
   they suffered such things?" I tell you, Nay. Or these eighteen upon
   whom the tower of Siloam fell, think ye that they were sinners above
   all men that dwelt in Jerusalem?" I tell you, Nay." And this brings me
   to the

   III. Third particular I proposed, which was to shew, how unreasonable
   it is for men to draw any such uncharitable conclusions from the
   judgments of God upon others^ that they are greater sinners than
   others; and likewise, how foolish it is from hence to take any comfort
   and encouragement to ourselves, that because we escape those calamities
   which have befallen others, therefore we are better than they. Our
   Saviour vehemently denies that either of these conclusions can justly
   be made from the remarkable judgments of God, which befal others, and
   pass by us; "I tell you, Nay: but except ye repent, ye shall all
   likewise perish."

   I. It is very unreasonable for men to draw any such uncharitable
   conclusions concerning others, that because the judgments of God fall
   upon them, that therefore they are greater sinners than others. For,

   1. What do we know, but that God may inflict those evils upon those
   particular persons for secret ends and reasons, only known to his own
   infinite wisdom, and fit to be concealed from us?" What do we know but
   he may afflict such a person in a remarkable manner, purely in the use
   of his sovereignty, without any special respect to the sins of such a
   person, as being greater than the sins of other men; but yet for some
   great end, very worthy of his wisdom and goodness?" As for the trial of
   such a man's faith, and of his exemplary patience and submission to the
   will of God, it pleaseth God to set him up for a mark, and to suffer
   many and sharp arrows to be shot at him, to try whether his faith and
   patience be proof; as men set up armour, and shoot at it with a double
   charge, not with a design to hurt it, but to prove and praise it.

   We are assured that the goodness of God is such, that had it not been
   for sin, we had never known affliction, nor been exercised with it; but
   now, that we have all sinned, and upon a common account are all liable
   to the justice of God, he may single out from this common herd of
   sinners whom he pleaseth to smite with his judgments, and for what end
   he pleaseth: and therefore, when God at any time lets fly an arrow at a
   particular person, this only signifies at the utmost that he is a
   sinner in general, but no man can from hence with any certainty
   conclude, that this man is a greater sinner than other men.

   And this is very plain from those instances I have had occasion before
   to mention; the instance of Job, whom God afflicted in a most terrible
   manner, for the trial of his faith and patience, and to furnish all
   ages with a standing and glorious example of so great and necessary a
   virtue: and from the in stance of the man in the gospel that was born
   blind, concerning whom our Saviour expressly declares, that this
   judgment did not befal this man for any particular or remarkable sin,
   which either this man or his parents had been guilty of above others,
   but that the glorious power of God might be manifested in his
   miraculous cure: (John ix. 3.) "Neither hath this man sinned, nor his
   parents: but that the works of God should be made manifest in him."

   2. What do we know but that God may send these calamities upon some
   particular persons, in mercy to the generality; and upon some
   particular places in a nation, out of kindness to the whole?" When
   wickedness has overspread a nation, and is grown universal, if, out of
   this herd of sinners, the justice of God please to single out some few
   persons, and to chase them and hunt them down for terror to the rest,
   that others "may hear, and fear, and take warning;?" this doth not
   signify that the persons selected for ruin were in a different
   condition from the rest, or that others had not de served the like
   judgments as well as they; it only signifies, that "God remembers mercy
   in the midst of judgment," and that he was not willing to destroy them
   all; that "he does not delight in the death of sinners, but rather that
   they should turn from their wickedness and live." He punisheth a few
   for example, that others taking warning by it, he may have the
   opportunity and occasion to spare a great many.

   Not but that the hand of God doth sometimes as it were by a finger
   point at the sin, which it designs to punish: as, when remarkable
   punishments follow visibly upon notorious sins; when the sinner is
   punished, flagrante crimine, in the very act and heat of his sin; when
   some great and clamorous impiety calls clown some more immediate and
   sudden judgment from heaven; when a sin is punished in its own kind,
   with a judgment so plainly suited to it, and so pat, that the
   punishment carries the very mark and signature of the sin upon it; as
   in the case of Adonibezek, who was forced to acknowledge, that as he
   had done, so God had requited him; and as in the known story of
   Bajazet, who, having been a cruel and barbarous tyrant, was punished in
   his own kind, by falling into the hands of Tamerlane, who used him with
   the same insolence and cruelty which he had exercised towards others.

   In such cases as these, men may without uncharitableness conclude, that
   such a judgment of God was sent upon a particular errand to chastise
   and punish such a sin: but then in such cases as these, we do not from
   the judgments inflicted conclude a person guilty of some great sin
   which we do not know before; but by comparing the sin, which we knew
   him to be guilty of, with the judgment which was inflicted, we do
   reasonably collect, that such a judgment was probably sent for such a
   sin; but generally speaking, no man can with certainty conclude, from
   the greatness of the judgment that falls upon any one, that such a man
   was a more grievous sinner than others, who have escaped the same or
   the like judgments.

   II. It is foolish likewise to take any comfort and encouragement to
   ourselves, that, because we have escaped those sore judgments which
   have befallen others, therefore we are better than they are; for (as I
   have shewn) these judgments do not necessarily import, that those upon
   whom they fall are greater sinners, and that those who escape them are
   not so: but suppose it true, that they were greater sinners than we
   are, for any man from hence to take encouragement to himself to
   continue in sin, is as if, from the severe punishment which is
   inflicted upon a traitor, a man should encourage himself in felony;
   both these sorts of criminals are by the law in danger of death, only
   the circumstances of death are in one case more severe and terrible
   than in the other; but he that from hence encourageth himself in
   felony, reasons very ill, because he argues against his own life. The
   only prudent inference that can be made, is, not to come within the
   danger of the law, which punisheth all crimes, though not with equal
   severity.

   Thus I have done with the first thing I propounded to speak to from
   these words, viz. The wrong use which too many are apt to make of the
   signal and extraordinary judgments of God upon others. I proceed to the

   Second thing 1 observed in the text, viz. The right use we should make
   of the judgments of God upon others; and that is, to reflect upon our
   own sins, and to repent of them, lest a like or greater judgment
   overtake us, This our Saviour tells us in the next words, "But except
   ye repent, ye shall all likewise perish." As if he had said, There is
   no reason at all, why ye should conclude from those terrible judgments
   of God, which have befallen those miserable persons, that they were
   greater sinners than your selves, who have for the present escaped
   those judgments; but, instead of censuring others, you should look into
   yourselves: the most proper reflection to be made upon such occasions,
   is, that yon are liable to the like judgments, your sins have deserved
   that God's providence should have dealt so with you, as it hath done
   with those Galileans, "whose blood Pilate mingled with their
   sacrifices; "or with those eighteen persons upon whom the tower of
   Siloam fell; and for what reasons soever these judgments of God fell
   upon them, and passed by you, (which you are not at all concerned to
   inquire into) to be sure, if you continue impenitent, you have reason
   to expect the like or greater ruin.

   When we see the judgments of God abroad in the world, and to fall
   heavily upon particular places and persons, we should argue thus with
   ourselves: For what reason the holy and wise providence of God hath
   dealt so severely with others, I know not; whether out of a particular
   displeasure against them, for some notorious sin committed by them; or
   whether for a merciful warning to me and others; or for both: it is not
   for me to pry curiously into the counsels of God, and to wade into the
   depth of his judgments; but there is one use which I am sure it
   concerns me nearly to make of it, to look into my self, to search and
   try my ways, to repent of my sins, and to forsake them, lest, while I
   am gazing upon others, I fall into the like or greater calamities. It
   may be, those persons and places which have been so severely visited
   with the judgments of God, were no more obnoxious to him than I am;
   and, when this hath been done to others, in all appearance not guilty
   of greater sins than I am, what may I not fear, who. am in the same
   condemnation?" It may be, they were not so great sinners as I am; this
   should awaken me so much the more to a consideration of my own danger:
   nay, possibly many of those whom the rod of God hath smitten, were his
   own dear children. This should startle men most of all: for if this
   have been done to the green tree, what shall be done to the dry?" If
   this have been the lot of those whom God loves, what shall be the
   portion of those whom he hates?" If judgment begin at the house of God,
   where shall the ungodly and the sinner appear?"

   The judgments of God, which are executed upon particular places and
   persons, are designed by him to be so many admonitions to the
   inhabitants of the world to learn righteousness. That fearful ruin
   which befel Sodom and Gomorrah, and the cities about them, was riot
   only intended for the punishment of the inhabitants of those wicked
   cities; but for a standing example, and a lasting terror, to all ages
   of the world. So St. Jude tells us, (ver. 7.) that "Sodom and Gomorrah,
   and the cities about them, are set forth for an example, suffering the
   vengeance of eternal fire."

   It is the advice of the prophet Micah, (vi. 9.) "Hear ye the rod, and
   him that hath appointed it." Every rod of God, every affliction hath a
   voice, which doth not only speak to the sufferers, but to the
   spectators also; not only to those who are smitten, but to those who
   stand by and look on: and if, when God sends judgments upon others, we
   do not take warning and example by them: if, instead of reflecting upon
   ourselves, and trying our own ways, we fall a censuring of others: if
   we will pervert the meaning of God's providences, and will not
   understand the design and intention of them; then we leave God no other
   way to awaken us, and to bring us to a consideration of our evil ways,
   but by pouring down his wrath upon our heads, that so he may convince
   us to be sinners by the same argument, from whence we have concluded
   others to be so: or if we continue impenitent, he may ruin us as
   incorrigible.

   And thus I have done with the second observation I propounded, viz. The
   right use we ought to make of the judgments of God upon others, which
   is, to reflect upon ourselves, and to repent of our evil ways, lest the
   like or greater judgments overtake us. I shall only draw an inference
   or two from what I have already discoursed upon these two heads.

   1. Let us adore the judgments of God, and in stead of searching into
   the particular reasons and ends of them, let us say with St. Paul,
   (Rom. xi. 33.) "How unsearchable are his judgments, and his ways past
   finding out!" If he, who was taken up into the third heaven, and had
   such multitudes of revelations, and was admitted so much nearer to the
   secrets of God than we are, durst not search into them, how much less
   should we, who only converse here below?"

   Let us not then trouble ourselves with nice inquiries into these
   things; nor one another with mutual censures and uncharitable
   reflections upon one another: but let us all agree in this, to
   acknowledge the righteousness of God in all his providences to us and
   others, "to humble ourselves under his mighty hand," aspa'zesthai ta`
   sumbai'nonta, "to kiss all events of the Divine Providence," and to
   believe that if we be good, they shall turn to our good. Let us, every
   one of us, comply with the open and visible ends of God's judgments
   upon ourselves and others, which is, to search and try our ways, and to
   return unto the Lord; and for the rest, let us believe that it is best
   for us, that things are as they are; that "his judgments are
   unsearchable, and his ways past finding out."

   2. Let us not be rash in our censures and determinations concerning the
   judgments of God upon others; let us not wade beyond our depth into the
   secrets of God: for "who hath known the mind of the Lord, or who hath
   been his counsellor?" Let us not be hasty and peremptory to pass
   sentence upon others, because of any evil or calamity that befals them.
   We may be as severe to ourselves as we please, this is safe and
   prudent; but "who art thou that judgest another man's servant?" What
   our Saviour said in the case of the woman accused of adultery, is very
   applicable to those who are so forward to censure others, as the causes
   of God's judgments; "He that is without sin, let him throw the first
   stone." If there be any man that is not conscious to himself that ever
   he offended and provoked God, that man may have leave to lay all the
   fault of God's judgments upon others.

   God hath of late years in his providence towards this nation so ordered
   his judgments, and they have fallen with so great an equality upon all
   sorts of men, that we cannot without great rashness fix the cause of
   them upon any particulars; but, however, this does not appertain to us,
   to pry into the secret reasons of God's dispensations; that which
   properly belongs to us, is to take off our eyes from others, and to
   look into ourselves; and if we would do this, we should see reason
   enough for God's judgments, and great cause to admire his mercy and
   goodness to us, that he hath been pleased to spare us, when he hath
   ruined so many others.

   So that the proper use of all the judgments of God upon others, is, to
   bring us to a consideration of ourselves and our own ways, and to argue
   ourselves into repentance. We should reason thus: The judgments of God,
   which have fallen here and there upon others, were intended for terror
   to us, and if we still continue impenitent, if we be unreformed by
   these providences of God, which were purposely designed and intended
   for our amendment: what can we expect, but that God should also send
   upon us the like or greater calamities, and that "except we repent, we
   should all likewise perish?"

   I cannot apply these words as our Saviour does, because, as I told you,
   they are probably a prediction of a particular event to the nation of
   the Jews, in case they continued impenitent; which they did, and this
   prophecy was afterward sadly fulfilled upon them in the utter ruin and
   destruction of that nation: but this we may assuredly say, from the
   warrant of the general tenor of Scripture, that if, notwithstanding
   these great judgments of God which have been upon us, and have made
   such fear ful desolations among us, we do not "search and try our ways,
   and turn to him who have smitten" others for a warning to us, we have
   reason to fear, that we shall suffer in the same manner, or that God
   will bring some greater temporal judgments upon us, and "be angry with
   us, until he hath consumed us."

   But whatever God may do, as to temporal judgments, this we are as sure
   of, as the word of God can make us, that there is a sad fate hangs over
   all impenitent sinners, which, however they may escape in this world,
   will certainly fall upon them in the next. "God hath sworn in his
   wrath, that such shall not enter into his rest." He is immutably deter
   mined to make such for ever miserable, as, by their final obstinacy and
   impenitency, refuse to be happy. And of this terrible doom the
   judgments herein the text are but an imperfect type and representation.
   How glad would sinners then be, to suffer only such things as the
   Galileans did! what a favour would they esteem it, to have no worse
   fate than those eighteen men, upon whom the tower of Siloam fell! and
   to be crushed under the weight of the heaviest rocks and mountains, and
   there to lie hid for ever, "from the face of Him that sits upon the
   throne, and from the wrath of the Lamb!" No, it is a more fearful ruin,
   a destruction infinitely more terrible, that attends those in another
   world, who will not repent in this life, even "everlasting destruction
   from the presence of the Lord, and from the glory of his power." And
   how great and fearful that is, is not to be expressed in words, nor can
   we frame any perfect idea of it from any of those pains and sufferings
   which we are acquainted with in this world: for "who knows the power of
   God's anger?" who can conceive the utmost of what omnipotent Justice is
   able to do to sinners?"

   Nor have we any reason in the mean time to think that God will put a
   stop to temporal judgments; but that if we be not reformed by all those
   terrible things which our eyes have seen, God will "punish us yet seven
   times more for our sins." If we still persist in our atheism and
   profaneness, in our contempt of God and his worship, in our abominable
   lusts and impieties; what can we look for, but greater judgments, and a
   more fiery indignation to consume us and our habitations?"

   Methinks nothing is a sadder presage of greater calamities, and a more
   fearful ruin yet to befal us, than that we have hitherto been so little
   reformed by those loud and thick vollies of judgments which have
   already been thundered out upon us. This was that which at last brought
   so terrible a destruction upon the Egyptians, that they were hardened
   under ten plagues. To be impenitent under the judgments of God, which
   are so mercifully designed to reclaim and reform us, is to poison
   ourselves with that which was intended for our physic, and, by a
   miraculous kind of obstinacy, to "turn the rods of God into serpents."
   "Oh that we were wise, that we understood this, and that we would
   consider our latter end!"
     __________________________________________________________________

SERMON CCLIV.

    [Preached at the Morning Exercise at Cripplegate, in September, 1661.]

  OF THE RULE OF EQUITY TO BE OBSERVED AMONG MEN.

   Therefore all things whatsoever you would that men should do unto you,
   do ye even so to them; for this is the law and the prophets.--Matt.
   vii, 12.

   THESE words being brought in by way of inference from something said
   before, we must look back a little to find out the relation of them to
   the former verses. At the seventh verse Christ commands us to ask of
   God those things which we want; to encourage us to ask, he promises us
   we should receive; to induce us to believe this promise, he puts a
   temporal case:"--Our earthly fathers, who are evil, give us good things
   when we ask them: how much more easily may we believe this of a good
   God of infinite goodness?" Now as we desire God should give us those
   things we ask, so we should do to others; and not only so, but
   universally in all other things, what we would that men should do to
   us, that we should do to others. "That men should do unto you;" though
   the persons be expressed, yet we may take it impersonally, by an usual
   Hebraism, as if it had been said, "whatever you would should be done
   unto you;" leaving the person to be supplied in the largest sense:
   thus, "whatever you would should be done unto you by God or men; this
   is the law and the prophets," i.e. this is the sum of the Old
   Testament, so far as concerns our duty to our neighbour.

   The observation which ariseth from the words, is this:"

   The great rule of equity in all our dealings with men is this: to do as
   we would be done unto.--This rule hath been otherwise expressed, but
   not more emphatically in any other form of words than this here in the
   text: (Matt. xxii. 39.) "Love thy neighbour as thyself:"" this
   requires, that we should bear the same affection to our neighbour,
   which we would have him bear to us: but the rule in the text expressly
   requires, that we should do the same offices to others, which we would
   have them do to us. Severus, the emperor, as the historian Lampridius
   tells us, did learn this rule of Christians, and did much reverence
   Christ and Christianity for it; but he expressed it negatively, Quod
   tibi non vis, alteri ne feceris. Now this forbids us to do injuries to
   others, but doth not so expressly command us to do kindnesses and
   courtesies.

   In speaking to this rule, I shall give you,

   I. The explication of it.

   II. The grounds of it.

   III. The instances wherein we ought principally to practise it.

   I. For explication, the meaning of it is this: "Put thyself into the
   case and circumstances of every man with whom thou hast to do; that is,
   suppose thou wert he, and as he is, and he were thyself, and as thou
   art: that, then, which thou wouldest desire he should do to thee, that
   do thou to him; and that, which thou wouldest be unwilling he should do
   to thee, do not thou to him." Now this is an exact rule, for we are
   very curious in deter mining our own privileges, and what duty others
   owe to us: just so much as we take to ourselves, we must allow to
   others; what we expect from others, when we are in such circumstances,
   we must do the same to them in the like. And this is a plain and easy
   rule. Many men cannot tell what is law, or justice, or right, in such a
   case; many cannot deduce the laws of nature one from another: but there
   is no man but can tell what it is that he would have another man do to
   him: every man can take his own actions, and put them into the other
   scale, and suppose--If this, that I do now to another, were to be done
   to me, should I like it?" Should I be pleased and contented with it?"
   And thus, by changing the scale, his own self-love, and self-interest,
   and other passions, will add nothing to the weight; for that
   self-interest, which makes a man covetous, and inclines him to wrong
   another man for his own advantage, makes him likewise (when the scales
   are changed) unwilling that another man should wrong him. That
   self-conceit which makes a man proud, and apt to scorn and despise
   others, makes him unwilling that another should contemn him.

   I question not but by this time you understand the meaning of the rule;
   but we are not yet past all difficulties about it. Three things are to
   be done, before this rule will be of use to us:"

   1. We must make it appear, that it is reasonable.

   2. Make it certain; for till it be certain, it cannot be a rule.

   3. Make it practicable.

   1. We must make it appear to be reasonable. The difficulty about the
   reasonableness of it is this: According to this rule I shall be obliged
   to do that many times which is sinful; and to omit that which is a
   necessary duty. I will give two or three instances. Saul would have had
   his armour-bearer to have killed him: might he therefore have killed
   his armour-bearer, if he had been willing, and had desired it?" I may
   not be an instrument or furtherer of another man's sin, though I were
   so wicked as to desire, that another would be so to me. If I were a
   child, I would not have my father correct me; or a malefactor, I would
   not have the magistrate cut me off. Must there therefore be no
   correction or punishment?" Now because of these, and the like
   instances, which may be given, the rule is necessarily to be understood
   of things that may be done or omitted, i. e. which are not unlawful or
   unreasonable. Saul might not kill his armour-bearer; I may not further
   another man's sin, in the cases propounded; because these things may
   not be done, they are morally impossible, that is, unlawful. A parent
   or magistrate may not wholly omit correction or punishment, because
   such omission would tend to the ruin of good manners and of human
   society.

   2. We must make the rule certain. The difficulty about the certainty of
   it is this: Everlasting disputes will arise about what is lawful and
   reasonable, and unlawful and unreasonable. Now we must reduce it to a
   certainty thus: Whatever I would that another should do to me, that I
   should do to him, unless the thing be plainly and evidently unlawful or
   unreasonable. And this cuts off all disputes: for though there may be
   perpetual disputes about what is lawful and reasonable, or the
   contrary; yet there can be no dispute about the unlawfulness and
   unreasonableness of those things which are plainly and evidently so;
   for that which is plain and evident, is out of all dispute. To confirm
   this, let us consider another text, (Phil. iv. 8.) where the apostle
   exhorts Christians to follow whatever things are true, and honest, and
   just, and pure; and as a discovery of what things are such, he adds,
   whatever things are lovely, of good report, and praiseworthy; that is,
   whatever things are amiable, well spoken of, and praised by wise and
   good men, who are the only competent judges of these things, if they be
   not plainly contrary to truth, or honesty, or justice, or purity,
   follow these things. And if this be not the meaning, those words,
   lovely, of good report, praiseworthy, are superfluous, and do not at
   all direct our conversation, which certainly the apostle intended to do
   by them.

   3. We must make it practicable. There are two things which make the
   practice of it difficult:"

   1. A seeming contradiction in the rule.

   2. Partiality in judging of the circumstances of other men's conditions
   and our own.

   1. A seeming contradiction in the rule; which you will see in these
   instances. If I desire a thing, I would not have another stand in
   competition with me for it. If another desire a thing, I would not have
   him think much, that I stand in competition with him. If I be indebted
   to another, I would not have him arrest me. If another be indebted to
   me, I would not have him think much, that I arrest him. When we sell,
   we care not how dear; when we buy, we care not how cheap. Now if this
   were a real contradiction in the rule, it were impossible it should be
   put in practice; but it is only a contradiction in our wills, which
   must thus be reconciled to the rule:"

   (1.) We must consider, which of these wills is most reasonable, and the
   greater reason and equity must carry it; and that which is plainly
   unreasonable, in comparison of the other, is not to be regarded. If we
   consider the two first instances, this is most reasonable that where
   men have an equal right, they should be allowed an equal liberty to use
   that right. Another man hath as much right to stand in competition with
   me for any thing, as I to stand in competition with him; and to arrest
   me in case of debt, as I to arrest him: and it is plainly unreasonable,
   that I should use this right, and an other be debarred from it.

   (2.) If both these contradictory wills be plainly unreasonable, as in
   the third instance of buying and selling, they must be accommodated by
   finding out such a medium, as is equally and mutually good for all
   buyers and sellers; that is, such a proportion of gain may be taken,
   and must be allowed to be taken, as will be equally and mutually good
   for all buyers and sellers.

   2. Another difficulty in the practice of this rule ariseth from men's
   partiality in judging of the circumstances of other men's conditions
   and their own. We are apt to lessen the circumstances of another man's
   condition, and to overvalue our own. Another man's concernments seem
   less to us than they are, and our own greater than they are. Now this
   difficulty will most eminently appear in cases of passion and interest,
   and those subordinate relations, which are at the greatest distance.
   Another man provokes me; I revenge myself on him. One asks me, Would
   you be contented to be thus dealt withal?" I am ready to answer, Yea,
   if I should so provoke another. I aggravate the fault of his
   provocation, and lessen that of my own revenge: here is passion. I
   desire a courtesy of a man, which he cannot conveniently do for me; he
   denies me; I think much at him, because I judge the courtesy less, and
   his obligations to do it greater, than indeed it is: here is interest.
   I think, if I were a father, I should not carry myself so severely
   towards my children; if I were a master, I should give more liberty to
   servants, and use them with a greater familiarity; if I were a
   minister, I should not gall the consciences of people by so free and
   open a reproof of sin; if I were a magistrate, I should make other
   laws, or punish some crimes more or less severely. Now if men
   frequently thus mis-judge, how shall this rule be put in practice?"

   To remove these difficulties, as much as may be, and to make the
   practice of this rule more easy, observe these rules:"

   1. Labour to understand truly every man's condition, so far as you have
   opportunity. This is easily said; but how shall we come to do it?"
   Thus: when you are in any condition, observe diligently the motions of
   your own mind, and how your affections then work, and what
   apprehensions you then have of things, and what it is that, in such a
   condition, you desire and expect from others; and labour to remember
   this, when you are out of that condition, and to retain the sense which
   you then had of things.

   2. In cases wherein you are inexperienced, and which you cannot
   reasonably be presumed to understand, partly because of your distance
   from that condition, partly because of the opposition of your own
   interest, and partly because of the mists and clouds of your own
   passion; trust the concurrent experience of others, who are in that
   condition, and think, that you ought not to do that to another, which
   the generality of mankind count grievous; and that fit to be done,
   which the most and wisest in such a condition and relation do usually
   expect. If men, when they are under and lie at the mercy of others,
   generally desire, that clemency and moderation should be used towards
   them, how just so ever thou mayest think thy severity is, and that thou
   wouldest be contented, that another should deal so with thee; yet do
   not trust thy present apprehensions of things, but believe, that thou
   wilt have the same sense of things, when they lie heavy upon thee, with
   the rest of mankind; and when thou art in their circumstances, thou
   wilt desire quarter, as they do. In like manner, that respect and
   obedience, which parents, and masters, and magistrates do generally
   expect (even the best and wisest of them), that do thou pay to them;
   and though it may have some appearance of rigour and injustice, yet
   believe, that when thou comest to be in the same relation, thou wilt
   expect the same things as they do: and that thou dost now judge
   otherwise, proceeds from thy inexperience or distance from that
   condition, or from passion and op position of interest.

   3. Conclude, that in cases betwixt superiors and inferiors, the
   partiality is usually on the inferior's side; and it is reasonable thus
   to conclude, both because inferiors have seldom had experience of the
   other condition, as superiors usually have had; (a child hath not been
   a parent, or a servant ordinarily a master, or a subject a magistrate;
   but all parents have been children, and most masters have been
   servants, and many magistrates subjects, and so they have had
   experience of both conditions;) and likewise, because inferiors cannot
   so well see the condition and circumstances of those that are above
   them, as those that are above can of those that are below them; they
   have the advantage of ground, and better opportunities of knowledge.

   4. In judging of your present condition and circumstances, always abate
   something for the presence of them, and for self-love, and
   self-interest, and other passions. He that doth not consider, how apt
   every man is unequally to favour himself, doth not know the littleness
   and narrowness of human nature. We are near to ourselves, and our own
   interest is near to us, and we see it in its full proportions, and with
   all possible advantages. Other men and their interests are at a
   distance from us, and seem less to us than they are. Now we must make
   abatements for this, according to that experience which we have had of
   our own mistakes; which if we will observe, as we pass from one
   condition into another, we may easily be convinced, how great many
   times they are.

   II. For the grounds of this: the equity of this rule stands upon these
   foundations:"

   I. All men are equal in many things, and those the greatest things. Now
   I should deal equally with him, whom I acknowledge to be mine equal.
   "Have we not all one Father?" Hath not one God created us?" (Mal. ii.
   10.) Are we not all made of the same materials?" "Is it not appointed
   for all men once to die?" (Heb. ix. 27.) and after death to stand
   before the impartial judgment of God?" We have all the same notions of
   right and wrong; we are all obnoxious to one another, and may be all
   beneficial one to another; we all love ourselves, and study the
   advancement of our interest and happiness. Thus far equal.

   2. In most of those things wherein we are unequal, the inequality is
   not considerable, so as to be a ground of any unequal dealing with one
   an other. As to strength of body, whatever the difference be, the
   inequality is not considerable, because, as to the greatest effects of
   strength, there is an equality. Every man that will venture his own
   life, may take away another man's, either by open force or by surprise.
   [2] As to abilities of mind (which we usually call parts) there is
   originally a great equality, especially if that received opinion be
   true, that souls are equal: and, as the French philosopher Des Cartes
   has ingeniously observed, there is this notable sign of the equality of
   men's understandings; [3] Nulla res (saith he) aequabilius inter
   homines distributa est quam bona mens, &c. "Nothing is more equally
   divided among men, than a good understanding. Men will acknowledge
   others to be richer and stronger than themselves; few will acknowledge
   others to be wiser, or to have better parts than themselves. [4] Every
   man thinks himself to have so good a proportion of parts and wisdom,
   that even those who are most covetous, and have the most insatiable
   desires as to other things, and whom nature could never satisfy in any
   thing else, yet would not desire to have more wit than they have, or
   exchange their parts with any man." Now there is no better sign of an
   equal distribution of things, than that every man is contented with his
   share. Now because all men generally think thus, it is to be presumed,
   that all are not deceived; but that there is some real equality, which
   is the ground of this conceit. A difference indeed must be granted, but
   which ariseth usually from one of these two causes; either an unequal
   exercise of our parts, or an unequal temper of body. Now those who are
   so happy, as to exercise their understandings more than others, are
   very often rather conceited, that they are wiser than others, than
   really so; for the greatest clerks are not always the wisest men. Those
   who are unhappy in the temper of their bodies, are thereby inclined,
   how weak soever they be, to conceit themselves as wise as others. So
   that whatever real in equality there be, conceit levels all again. So
   that whether men be really wise, or only think themselves so, it makes
   no difference as to men's dealing one with another; for they, that
   think themselves equal, will not deal but upon equal terms. So that
   Aristotle's pretty notion, that wise men are born to govern, and fools
   to obey, [5] signifies little in this case; for there are but few such
   fools in the world, but would govern if they could. So that by virtue
   of wisdom or parts, no man can challenge a privilege or prerogative to
   himself above others, which another will not pretend to as well as he.

   3. In all those things wherein men are unequal, the inequality is not
   fixed and constant, but mutable and by turns. All things that belong to
   us, are either the endowments of the mind, the accidents of the body,
   or the circumstances of our outward estate. Now those that are most
   unequal in any of these, may be equal; for the inequality may turn, and
   be as much on the other side. A disease may ruin the most happy and
   excellent memory, and make a man forget his own name; a little knock on
   any side of the head may level the highest understanding with the
   meanest; beauty, health, and strength, may be blasted by a disease, or
   a thousand other accidents; riches, and honour, and reputation, are the
   most slippery and brittle things that belong to us; and, when these are
   gone, friends will fall off like leaves in autumn. Now why should I
   despise another man, when I may be as silly as he?" or bear down
   another by my strength, when I may be as weak as he?" or insult over
   another's poor and low condition, when a day may level me with his
   meanness, and raise him to be as great and rich as I am?"

   4. Another ground is, the mutual and universal equity and advantage of
   this rule. Upon those terms I and all men shall be equally dealt with:
   it will be well with me, and well with all men. The observation of this
   rule would secure peace to the world: and, if it were generally
   practised, those few that should offend against it, would be looked
   upon as the pests and troublers of human society. As by the violation
   of this rule every man becomes a wolf and beast of prey to another, so
   by the observation of it every man would be a god to another; men would
   be full of mutual goodness, and pity, and compassion; they would be
   mutual benefactors one to another. All men would be as happy, as it is
   possible for them to be in this world, and no man could be miserable,
   if it were in the power of his neighbour to help him.

   5. The last ground I shall mention is, the absurd ity and inconvenience
   of the contrary.

   And this is the most proper way of proving this; for, as Aristotle
   tells us, first principles, which are evident by their own light,
   cannot be proved by way of demonstration, but of conviction. As thus:
   contradictions cannot be true at once: this cannot be demonstrated a
   priori, because there is nothing true before it, to prove it by:
   therefore whoever shall deny it, must be convinced of the truth of it,
   by shewing the absurdities of the contrary. In like manner this being
   one of the first principles of human society, that we should use no
   more liberty towards other men, than we would allow them to use towards
   us; the best way to convince any man of the reasonableness and equity
   of it, will be to shew him the inconveniences of the contrary. Wherever
   this principle is violated, men will think themselves injured; where
   men are injured, they will be apt to vindicate themselves. Hence come
   contention and wars, which loose the bands of human society; or, if a
   man can pardon an injury, that hath received one, yet he that hath done
   it cannot believe so, but he will fear revenge; and fear of being
   oppressed makes a man seek to anticipate and prevent another: so that
   every injury endangers the peace and security of mankind, and lays the
   foundation of perpetual mischief; for, by the same reason, that I
   injure any man, I am obliged to ruin him.

   He that breaks this rule, doth what he can to break human society; that
   is, to spoil himself of all common protection, and to leave himself to
   stand upon his guard against all the world; in which state no man can
   hope to continue, that is not wiser and stronger than all the world.
   Aristotle tells us, "He that desires to be alone, must either be a god,
   or a wild beast;" [6] that is, he must either be self-sufficient, and
   stand in need of nothing; or else be wild and savage, and delight in
   cruelty and mischief.

   III. The instances wherein we ought chiefly to practise this rule, are
   these:"

   I. In matters of civil respect and conversation, I must treat every man
   with that fair respect I would have another to shew me. We must
   accommodate ourselves to men's particular tempers, and not be froward,
   or intractable, or tenacious of our own humour, especially when it lies
   in another man's way: but we must be apt to recede and give way, that
   there may be room for other men's tempers and humours, as well as ours:
   our humour must not take up all the world. Those who want this
   complaisance, are in society (as one ingeniously compares them) like
   irregular stones in a building, which are full of roughness and
   corners; they take up more room than they fill; till they be polished
   and made even, others cannot lie near them: so men of sharp and
   perverse humours are unsociable, till the ruggedness and asperities of
   their nature be taken off. We must not carry ourselves insolently, or
   superciliously, or contemptuously, towards others; we must not be
   contumelious; nor, by deed or word, countenance or gesture, declare
   hatred or contempt of others. We must not upbraid one another with any
   imperfection, or weakness, or deformity; we must not peremptorily
   contradict others; we must not use to talk things displeasing to
   others, wherein their credit, or relations, or especially their
   religion, is concerned. Josephus saith, [7] this was one of Moses laws
   (it was a good one, whosever it was) (Ou`s a'llai po'leis namo'zousi
   theou`s, medei`s blasphemei'to; "Let no man blaspheme that, which other
   nations count a God," or make their religion. Not but that every man
   may confute a false religion, and endeavour by all fair ways to
   convince a Jew, or Turk, or heathen; but we may not reproach another
   man's religion, or provoke any man in ordinary conversation by
   unseasonable and uncivil reflections upon it: for we are with meekness
   to convince gainsayers, to reprove men for their sins, but not to
   upbraid them with them. We must give no offence to the Jew, or to the
   gentile, remembering always, that "the wrath of man doth not work the
   righteousness of God;" and that Michael, the archangel, when he
   contended with the devil, did not "bring a railing accusation against
   him;" he did not revile him; no, not in the heat of dispute. And there
   is great reason, why we should thus carry ourselves towards others,
   because we ourselves would riot be contemned or despised; we would not
   have any man jeer us, or insult over us, or upbraid us, or peevishly
   contradict us, or affront us by speaking unhandsomely of us, or of our
   relations, or our religion. Now if we would have others to consider us,
   we must not neglect them: if we would be taken notice of for somebody,
   we must not overlook others with contempt. Every thing thinks itself
   considerable; and there is no thing comes sooner to us, or continues
   longer with us, than a sense of our own worth; and we judge ill of
   human nature, if we think another man is not as impatient of rude and
   uncivil usage as we are. Nothing would be despised; a worm would not be
   trod upon; nay, men do usually overvalue themselves, and are apt to
   think, that they are owners of that singular worth, which may command
   respect from all men; and that every one, that passeth by, ought to
   fall down, and do obeisance to them. They have Joseph's dream waking,
   they think all men's sheaves bow to their sheaves; they think every man
   takes notice of them, and observes their carriage and actions, when
   probably not one of a thousand ever took them into consideration, or
   asked who they were. Now we must consider, that it is a hundred to one
   but there is a little of this vanity in us also, and that we do usually
   look for more respect than is due. Therefore it will not be amiss, in
   our respects towards others, largiri aliquid, to give men something
   above what we think they deserve; and the rather, because civil respect
   is cheap, and costs us nothing, and we expect from others full as much
   as comes to our share; for it is a mistake to think that we do but
   righteously esteem ourselves, and that we have no more than a just
   value of our own worth.

   2. In matters of kindness and courtesies, we must be useful to one
   another. I would have no man churlish to me, but ready to gratify me,
   and do me a kindness. Do I think much to be denied a reasonable favour,
   and doth not another so too?" We would have all men love us, that is,
   bear such an affection to us, that, when it falls in their way, they
   should be ready to do us a courtesy. We would not have courtesies done
   in a discourteous manner, extorted by importunity, or upbraided to us
   afterwards. Let us likewise dispense favours with a liberal hand and a
   cheerful countenance, that men may see, that they come from a kind
   heart, and a real good will.

   3. In matters of charity and compassion: if any man be in misery, pity
   him, and help him to your power; if any be in necessity and want,
   contribute to his relief, without too scrupulous inquiries about him;
   for we would be thus dealt with ourselves, we would not have others to
   harden their hearts, or shut up their bowels of compassion against us.
   Is any man cast down?" do not insult over him, and trample upon him; do
   not look upon him with scorn, and rejoice over him in the day of
   distress. Res est sacra miser; "Persons in misery are sacred, and not
   to be violated." When you see any man in calamity, think ye hear him
   say to you with Job, "I also could speak as you do, if your soul were
   in my soul's stead: I could heap up words against you, and shake mine
   head at you; but I would strengthen you with my mouth, and the moving
   of my lips should assuage your grief." (Job xvi. 4, 5.)

   4. In matters of forbearance and forgiveness. We stand in need of
   forbearance and pardon from others, from God and men; we should be
   loath God should take advantage against us upon every provocation, and
   let fly at us with a thunderbolt every time we offend him. We would not
   have men storm and fall into passion with us upon every slight
   occasion. I would have great allowances given to me; 1 would have my
   ignorance, and inadvertency, and mistakes, and present temper, and all
   occasions and provocations, and every thing considered. And when I have
   done amiss, upon acknowledgment of my fault, I would be forgiven and
   received to favour. Now if we would be thus dealt with, we must bear
   with others: the best men need some grains of allowance; nullum unquam
   ingenium placuit sine venia; no man was ever so perfect, so
   accomplished, so unexceptionable, but there was something or other in
   his carriage that needed pardon. Every man hath a particular humour; we
   must give some allowance for that: every man is subject to mistake, we
   must allow for that too; and if a man have committed a fault, we must
   accept of an ingenuous acknowledgment, and be ready to grant him peace.
   There is a shame and disdain in human nature of too vile a submission;
   therefore we must not bring a man too low, when we have him at
   advantage.

   5. In matter of report, and representation of other men and their
   actions. We must not take up a rash prejudice, or entertain a sinister
   apprehension of any upon slight grounds. Do not represent any man, his
   words or actions, at a disadvantage; make the best of every thing. A
   man's good name is like a looking-glass, nothing is sooner cracked, and
   every breath can sully it. Handle every man's reputation with the same
   tenderness thou wouldest have every man use towards thine. Do not
   slander or defame any man, or rejoice to hear other men's miscarriages
   ripped open; do not account it an entertainment to censure and backbite
   all the world.

   6. In matters of trust and fidelity. Where I place a confidence, and
   repose a trust, I would not be deceived; I must not deceive another,
   nor let any man fall, that leans upon me. If a man trust me with the
   management of his business, or lodge a secret with me, or put his life
   into my power, or commit the care of his estate or children to me after
   his death; these are ingenuous trusts, and must be discharged with the
   same faithfulness we expect from others.

   7. In matter of duty and obedience. We must give that honour to our
   parents, which we would expect from our children; and pay that
   reverence to masters, which we would exact from our servants. We must
   rise up before the grey head, and give respect to old age; for let us
   not think, but that the change of relation and of age, will have the
   same effect upon us, which it hath upon the rest of the world. It is a
   folly to talk, that when we are old, we shall be pleased with the
   insolencies of youth; when we are masters, we shall not be at all
   offended with the contemptuous carriage of our servants; that it will
   not touch our hearts to have our children undutiful and void of
   respect, to see the fruit of our body unnatural and unkind to us.

   8. In matters of freedom and liberty, which are not determined by any
   natural or positive law. We must permit as much to others as we assume
   to ourselves; and this is a sign of an equal and temperate person, and
   one that justly values his own understanding and power. But there is
   nothing wherein men usually deal more unequally with one another, than
   in indifferent opinions and practices of religion. I account that an
   indifferent opinion, which good men differ about; not that such an
   opinion is indifferent as to truth or error, but as to salvation or
   damnation it is not of necessary belief. By an indifferent practice in
   religion, I mean that which is in its own nature neither a duty nor a
   sin to do or omit. Where I am left free, I would not have any man to
   rob me of my liberty, or intrench upon my freedom; and because he is
   satisfied such a thing is lawful and fit to be done, expect I should do
   it, who think it otherwise; or because he is confident such an opinion
   is true, be angry with me, because I cannot believe as fast as he. Now
   if an other do ill in doing thus to me, I cannot do well in doing so to
   another. And do not say, that thou art sure thou art in the right, and
   he, that differs from thee, in the wrong; and therefore thou mayest
   impose upon him, though he may not upon thee. Hath not every man this
   confidence of his own opinion and practice?" And usually the weakest
   cause bears up with the greatest confidence. Now if thou wouldest not
   have another, who is confident he is in the right, impose upon thee, do
   not thou impose upon another for all thy confidence. We should rather
   be modest, and say every one to ourselves, "How came I to be so much
   wiser than other men?" Which way came the Spirit of the Lord from so
   many wise and pious men to speak unto me?" is it a peculiar privilege
   granted to me, that I cannot be mistaken?" or are not they most of all
   mistaken, who think they cannot mistake?" If then I be but like other
   men, why should I take so much upon me, as if my understanding were to
   be a rule, and my apprehensions a standard to the whole world?" as if
   when another man differs from me, I did not differ as much from him.
   Why may not another man understand the thing better than I do, or what
   crime is it, if he understand it not so well?" were all men's
   understandings cast in the same mould?" is it presumption for any man
   to know more than I do, or a sin to know less?" Job doth well reprove
   this self-conceit. (Job xii. 2, 3.) His friends would needs bear him
   down, and were very angry with him, that he was not of their mind, and
   would not acknowledge all to be true of himself, which they said
   against him. He takes them up sharply: "No doubt ye are the people, and
   wisdom shall die with you; but I have understanding as well as you, and
   I am not inferior to you. Who knoweth not such things as these?" Let
   not any man think, that he hath engrossed all the knowledge of the
   world to himself, but others know the same things which he doth, and
   many things better than he.

   9. In matters of commerce, and contracts which arise from thence. Now a
   contract is a mutual transferring of right. When I buy any thing of
   another, he makes over the right of such a commodity to me for so much
   money, or other valuable thing, the right whereof I make over to him.
   Now in this kind of intercourse, we are to be governed by this great
   rule. In making of contracts we must agere bona fide, deal honestly and
   truly: in per forming of contracts we must liberare fidem, satisfy the
   engagement we have made; for thus we ourselves would be dealt withal.

   Now if any shall desire to be more particularly satisfied, what that
   exact righteousness is, which in matter of contracts ought to be
   observed betwixt man and man?" I must confess this is a difficult
   question, and to be handled very modestly by such, as acknowledge
   themselves unacquainted with the affairs of the world, and the
   necessities of things, and the particular and hidden reasons of some
   kind of dealings; for he, who is ignorant of these, may easily give
   rules, which will not comply with the affairs of the world. He may
   complain of that which cannot be otherwise, and blame some kind of
   dealings, which are justifiable from particular reasons, riot obvious
   to any man, who is unseen in the way of trade. Besides, there are many
   cases fall under this question, which are very nice, but of great
   consequence; and the greater caution and tenderness ought to be used in
   the resolution of them, because they are matters of constant practice,
   and the greatest part of mankind are concerned in them. Now it is a
   dangerous thing to mistake in those things, in which many persons are
   interested, especially if they be things of such a vast difference, as
   good and evil, right and wrong are: for if that be determined to be
   lawful, which is unlawful, men are led into sin; if that be determined
   to be unlawful which is lawful, men are led into a snare: for if this
   determination be to the prejudice of men in their callings, it is a
   hundred to one but common example and private interest will make many
   continue in that practice; and then the mischief is this--though men do
   that which is lawful and right, yet they are staggered by the authority
   and confidence of him, who hath determined it unlawful; and so have
   some reluctancy in their consciences in the doing of it; and this, by
   accident, becomes a great sin to them. And when upon a sick-bed, or any
   other occasion, they come to be touched with the sense of sin, this
   will be matter of greater horror and affrightment to them, than a real
   sin, which they committed ignorantly, and were afterwards convinced of.
   Upon all these considerations, I ought to proceed with great wariness
   in the answering of this question. Therefore I shall content myself
   with speaking those things which are clear and evident, though they be
   but general, rather than venture out of my depth, by descending into
   particulars, and such things as are out of my notice.

   I shall, therefore,

   I. Lay down the general rule.

   II. Some propositions, which may tend to the explication of it.

   III. Some special rules for the directing of our commerce and
   intercourse.

   I. The general rule is this: That which it is not unreasonable for me
   to desire to gain by another, when I am to sell, that I should allow
   another to gain by me, when I am to buy; and that which is not
   unreasonable another should gain by me, when I am to buy, that, and no
   more, I may gain by an other, when I am to sell.

   II. The propositions, which I shall lay down for the further
   explication of this rule, are these:"

   1. In buying and selling, such a proportion of gain may be taken, and
   ought to be allowed, as is mutually and universally best. And this
   every man is presumed to desire, because this will be certainly good
   for every one; whereas, if it be not universally good, it may be bad
   for any one; if it be not mutually so, it will be bad for me by turns.

   2. That proportion of gain, which allows a reasonable compensation for
   our time, and pains, and hazard, is universally and mutually best. If
   the compensation be unreasonably great, it will be bad for the buyer;
   if unreasonably little, it will be bad for the seller; if equal and
   reasonable, it will be good for all.

   3. That proportion of gain, which, in common intercourse and use of
   bargaining among those who understand what they buy and sell, is
   generally al lowed, ought to be esteemed a reasonable compensation.
   This is evident, because the common reason of mankind doth best
   determine what is reasonable. Therefore, those who speak of commutative
   justice, and place it in the equality of things contracted for, need
   explaining; for value is not a thing absolute and certain, but relative
   and mutable. Now to fix the value of things, as much as may be, this
   rule is commonly given--Tanti unumquodque valet, quanti vendi potest;
   "Everything is worth so much as it may be sold for:"" which must not be
   understood too particularly, as if the present and particular appetite
   of the contractor were to be the rule; for every thing is not worth so
   much as any body will give for it; but so much as, in common
   intercourse among knowing persons, it will give. For this I take for a
   truth, that, in the ordinary plenty of commodities, there is an
   ordinary and usual price of them known to the understanding persons of
   every profession. If I be out in this, the matter of gain will be more
   uncertain than I thought of.

   4. A reasonable compensation doth not consist in an indivisible point,
   but hath a certain latitude, which likewise is to be determined by the
   common intercourse and practice of men. Suppose ten in the hundred be
   the usual gain made of such a commodity, eleven the highest, nine the
   lowest; the latitude is betwixt nine and eleven.

   5. Every man engaged in a way of commerce, is presumed to understand,
   unless the contrary be evident. So that, keeping within the latitude of
   a lawful gain, I may use my skill against another man in driving a
   bargain; but if his want of skill be evident, that is, sufficiently
   known to me, I must use him as I would do a child, or other unskilful
   person; that is, fairly.

   6. Where the price of things alters (as it often doth almost in all
   things), no other rule can be given but the common and market-price.
   There are some things which are fixedly certain, as coin. There I have
   no latitude at all; I may not put off a piece of money for more than
   its value, though a person, out of ignorance, would take it for more.
   There are some commodities, which, in ordinary plenty, being of
   ordinary goodness, have an usual price. Here I have but little
   latitude, viz. that of the market. In the rising and falling of
   commodities, I have a greater latitude; but usually, in these cases,
   the market sets some kind of price, unless I be the sole master of a
   commodity; and here the latitude is the great est, and my own reason
   and moderation must limit me. And if any ask, why I make the market the
   rule, seeing this seems to be as if I should say, Let every man get as
   much as he can, for so men in the market do; I answer, The market is
   usually more reasonable than the particular appetites of men; and
   though every man be apt to get as much as he can, yet men generally
   have an appetite to sell, as well as to sell dear, and that checks
   this; and men are brought to moderation, because they are unwilling to
   lose custom: so that he who governs himself by the market prices, not
   catching at particular advantages, seems to me to follow the safest
   rule.

   7. There are some things allowed in common intercourse, which are so
   rigorous, that they are hardly just, which are rather tolerable than
   commendable. I will give one instance instead of many: A man hath a
   small piece of ground lying within another man's estate; he is willing
   to sell, but requires, possibly, forty or sixty years purchase, or
   more, according to the particular appetite of the purchaser. This seems
   not to be so agreeable to this great rule of equity. I doubt not but
   some advantage may be made in this case, and I will not set any
   peremptory limits: I shall only say this in general, we should set a
   moderate value upon another man's appetite and convenience.

   8. It is to be feared, that something very like unrighteousness is
   woven into the mysteries of most trades; and, like Phidias's image in
   Minerva's shield, cannot be defaced without the ruin of it. I think
   this is not a groundless jealousy, but the confession and complaint of
   the most knowing and understanding persons in most human affairs. I
   shall instance only in the slightness of work, the imbasing of
   commodities, and setting them off by indirect advantages. I can only
   bewail this; for unless the world could generally be convinced of this,
   it is not like to be amended. Perfection is not to be looked for in
   this imperfect state; we must be content if things are passable.

   9. Nevertheless, we ought to aspire after as great a degree of
   righteousness and equity, as the condition of human affairs will admit.
   We should bend all our endeavours to the bettering of the world, and
   not only avoid all unrighteousness, but draw back, as much as in us
   lies, from the indirect practices of the world, and from all appearance
   of unrighteousness.

   III. The more particular rules are these:

   1. Impose upon no man's ignorance or unskilfulness. Thou mayest set a
   just value upon thine own commodity, but not a price upon another man's
   head. I mean, thou mayest not rate a man's want of understanding, or
   set a tax upon his ignorance; therefore, take no advantage of children,
   or any other incompetent persons; and do not only use them with
   justice, but with ingenuity, as those that repose a trust in you, and
   cast themselves upon your equity. And here are some questions to be
   resolved.

   Quest. 1. If a man be otherwise skilful in his calling, may not 1 take
   advantage of his ignorance of a particular circumstance, wherein the
   contract is concerned?"

   Ans. I will tell you how Tully resolves this in a particular case:" [8]
   "A man (says he) brings a ship of corn from Alexandria to Rhodes, in a
   time of great famine; he may have what price he will; he knows of a
   great many more ships, that will be there next day: may he conceal this
   from the Rhodians?" He determines peremptorily he may not. If we will
   be worse than heathens--I say no more.

   Quest. 2. But may we not take advantage of the ignorance of the seller,
   though not of the buyer?" The difference is, he that offers to sell any
   thing, at such a price, is willing so to part with it; now there is no
   wrong to him that is willing.

   I answer, A man is so far willing, as he is knowing: Aristotle tells
   us, that ignorance is a sort of unwillingness. If a man, out of
   forgetfulness, or want of consideration, or sufficient understanding of
   his own calling, mistake himself, I may not make a prize of this man's
   weakness: for he is only willing to sell it so upon supposition he
   remembers right, and understands himself aright; but the thing being
   really worth more, he is absolutely unwilling, and I am injurious to
   him in taking advantage.

   Quest. 3. May I not sell secret faults and vices in a commodity?"

   Ans. If the faults be such as men take for granted do often happen, and
   notwithstanding them they do not account any man to have deceived them,
   then they are faults pardoned by common consent; but if they be such,
   as I am grieved at, and think my self not fairly dealt withal, when
   they happen, then some think it is enough to allow for them in the
   price. But I think Tully hath determined it better:" [9] Ne quid omnino
   quod venditor novit, emptor ignoret, "That the buyer should not be left
   ignorant of any thing that the seller knows." And this seems
   reasonable, for I know not but another man may value those faults
   higher than I do; however, it is not so fair for me to make another
   man's bargain.

   2. Impose upon no man's necessity. If a man must needs buy now, or of
   thee, because none else is near, make no advantage of this.

   3. When God's providence hath put into thy hands some great opportunity
   and advantage (as by the intervention of some unexpected law, by a
   sudden war or peace betwixt nations, or by some other casualty) do not
   stretch it to the utmost. Fortunam reverenter habe; "Use this
   providential advantage modestly; considering that He, whose blessing
   gave thee this opportunity, can blast thee a thousand ways.

   4. Use plainness in all your dealings. This the Roman laws called, bona
   fide agere. Do not disparage another man's commodity, or raise your own
   besides truth; this is sinful. Do not insinuate a commendation or
   disparagement indirectly, thereby to lead a man into an error, that you
   may draw on a bargain the more easily. Do not (as your phrase is) ask
   or bid much out of the way; for if this be not simply unlawful, yet it
   doth not become an ho nest man. We commend the quakers, because they
   are at a word in all their dealings: we would be loath not to be
   counted as good Christians as they are. Let us then do as good things
   as they do, especially when we account those things praiseworthy; and I
   am sure this is no ways contrary to justice, and honesty, and truth. I
   know nothing that gives so real a reputation to that sect as this
   practice: and would it not adorn those, who account themselves the more
   sober Christians?" If we praise this in others, let us practise it in
   ourselves. We are apt to value ourselves much by our orthodox
   judgments; but let us take heed that sectaries do not confute us by
   their orthodox lives. For the sake of religion, next to your
   consciences, in all your dealings tender your reputation: for quod
   conscientia est apud Deum, id fama est apud homines: "that which
   conscience is in reference to God, that our reputation is in respect of
   men."

   5. In matters of vanity and fancy, and things which have no certain
   estimation, use moderation; and so much the rather, because in these
   thou art left to be thy own judge.

   6. Do not go to the utmost of things lawful. He that will always walk
   upon the brink, is in great danger of falling down: he that will do the
   utmost of what he may, will sometime or other be tempted to what he
   should not; for it is a short and easy passage from the utmost limits
   of what is lawful, to what is evil and unlawful. Therefore, in that
   latitude, which you have of gain, use favour towards the poor and
   necessitous, ingenuity towards the ignorant and unskilful, and
   moderation towards all men.

   7. Where you have any doubt about the equity of dealings, choose you
   the safest part, and that which will certainly bring you peace. For not
   only a good conscience, but a quiet conscience is to be valued above
   gain. Therefore in matters of duty do the most; in matters of privilege
   and divisions of right, and proportions of gain, where there is any
   doubt, choose the least, for this is always safe.

   Thus I have laid down the rule and explained it, and have given as
   particular directions, as I could safely adventure to do. I must now
   leave it to every man to apply it more particularly to himself, and to
   deal faithfully with his own conscience in the use of it.
   Circumstances, which vary cases, are infinite; therefore, when all is
   done, much must be left to the equity and chancery of our own breasts.
   I have not told you how much in the pound you may gain, and no more;
   nor can I. A man may make a greater gain at one time than another of
   the same thing; he may take those advantages, which the change of
   things and the providence of God gives him, using them moderately. A
   man may take more of some persons than of others; provided a man use
   all men righteously, he may use some favourably. But I have on purpose
   forborne to descend to too many particularities: among other reasons,
   for the sake of Sir Thomas More's observation concerning the casuists
   of his time, who, he saith, by their too particular resolutions of
   cases, did not teach men non peccare, "not to sin," but did shew them,
   quam prope ad peccatum liceat accedere sine peccato; "how near men
   might come to sin, and yet not sin."

   The uses I shall make of all this are these two:"

   1. Let us not revenge ourselves. The rule is not, we should do to
   others as they do to us; but as we would have them to do to us; as if
   it were on purpose to prevent revenge. St. Luke forbids revenge from
   this rule: (Luke vi. 31, 32.) "For if you love them that love you," &c.
   but love your enemies. Revenge is the greatest offence against this
   rule; for he that revengeth an injury, hath received one; he that has
   received one, knows best what that is, which he would not have another
   to do to him. The nature of evil and injury is better known to the
   patient than to the agent. Men know better what they suffer, than what
   they do; he that is injured, feels it, and knows how grievous it is;
   and will he do that to another?"

   2. Let me press this rule upon you: live by it; in all your carriage
   and dealings with men, let it be present to you. Ask yourselves upon
   every occasion, "would I, that another should deal thus with me, and
   carry himself thus towards me?" But I shall press this chiefly as to
   justice and righteousness in our commerce. It is said, that Severus the
   emperor caused this rule to be written upon his palace, and in all
   public places. [10] Let it be written upon our houses, and shops, and
   exchanges. This exhortation is not altogether improper for this
   auditory. You, that frequent these exercises, seem to have a good sense
   of that part of religion, which is contained in the first table. Do
   not, by your violations of the second, mar your obedience to the first:
   do not prove yourselves hypocrites in the first table, by being wicked
   in the second. Give not the world just cause to say, that you are
   ungodly, because they find you to be unrighteous; but manifest your
   love to God, "whom you have not seen," by your love to your brother
   "whom you have seen:"" and if any man wrong his brother, he cannot love
   him. Do not reject or despise this exhortation, under the contemptuous
   name of morality. Our Saviour tells us, this is a chief part of that,
   which hath ever been accounted religion in the world. "It is the law
   and the prophets;" and he, by enjoining it, hath adopted it into
   Christianity, and made it gospel. We should have an especial love to
   this precept, not only as it is the dictate of nature, and the law of
   Moses; not only as it is a Jewish and gentile principle, but as it is
   of the "household of faith." When the young man told Christ, that he
   had kept the commandments from his youth, it is said, "Jesus loved
   him." (Mark x. 20, 21.) Wherever we have learnt to despise morality,
   Jesus loved it. When I read the heathen writers, especially Tully and
   Seneca, and take notice, what precepts of morality and laws of kindness
   are every wherein their writings, I am ready to fall in love with them.
   How should it make our blood rise in many of our faces, who are
   Christians, to hear with what strictness Tully determines cases of
   conscience, and how generously he speaks of equity and justice towards
   all men?" [11] Societatis arctissimum vinculum est magis arbitrari esse
   contra naturam, hominem homini detrahere sui commodi causa, quam omnia
   incommoda subire: "This is the strongest bond of society, to account it
   to be more against nature for any man to wrong another for his own
   advantage, than to undergo the greatest inconveniences." And again; Non
   enim mihi est vita mea utilior, quam animi talis affectus, neminem ut
   violem commodi mei gratia: "Nor is my life more dear and profitable to
   me, than such a temper and disposition of mind, as that I would not
   wrong any man for my own advantage." Again, Tollendum est in rebus
   contrahendis omne mendacium: "No kind of lying must be used in
   bargaining." And to mention no more; Nec ut emat melius, nec ut vendat
   quicquam, simulabit aut dissimulabit vir bonus: "A good man will not
   counterfeit or conceal any thing, that he may buy the cheaper, or sell
   the dearer." And yet further to check our proneness to despise moral
   righteousness, I cannot but mention an excellent passage to this
   purpose, which 1 have met with in a learned man of our nation:" [12]
   "Two things," saith he, "make up a Christian--a true faith, and an
   honest conversation; and, though the former usually gives us the title,
   the latter is the surer: for true profession, without an honest
   conversation, not only saves not, but increaseth our weight of
   punishment; but a good life, without true profession, though it brings
   us not to heaven, yet it lessens the measure of our judgment: so that a
   moral man so called, is a Christian by the surer side." And afterwards;
   "I confess," saith he, "I have not yet made that proficiency in the
   schools of our age, as that I could see, why the second table, and the
   acts of it, are not as properly the parts of religion and Christianity,
   as the acts and observation of the first. If I mistake, then it is St.
   James that hath abused me; for he, describing religion by its proper
   acts, tells us, that `pure religion, and undefined before God and the
   Father is this, to visit the fatherless and widows in their affliction,
   and to keep himself unspotted from the world:' so that that thing,
   which, in an especial refined dialect of the new Christian language,
   signifies nothing but morality and civility, that in the language of
   the Holy Ghost imports true religion." (Mark xii. 33, 34.) When the
   scribe told Christ, that to love God with all the heart, &c. and our
   neighbour as ourselves, was more than whole burnt-offerings and
   sacrifices; it is said, "when Jesus saw that he answered discreetly, he
   said unto him, Thou art not far from the kingdom of God." They that
   would have a religion without moral righteousness, talk indiscreetly,
   and are farther from the kingdom of God than a mere moral man. If we
   neglect this part of religion, we disparage the gospel, and abuse our
   profession; we are but pretenders to Christianity. Plutarch speaks
   somewhere to this purpose:"--He had rather posterity should say, there
   was never such a man as Plutarch, than that he was a vicious, or cruel,
   or unjust man. I had rather a man should not call himself a Christian,
   that he should renounce his title, than that by his life and actions he
   should represent Christians to the world as oppressors, as unjust and
   treacherous dealers. If men will only use religion to cover their
   unrighteousness, I had rather they would put off their cloaks, and be
   knaves in querpo, that every body may know them, than that they should
   go like highwaymen in vizards and disguises, only that they may rob
   honest men the more securely.

   And, to move you to the practice of this rule, I shall only offer to
   you one consideration, but which hath so much weight in it, that it may
   be instead of many:"--As you deal with others, so ye shall be dealt
   with. With what measure you mete to others, it shall be measured to
   you, is a proverbial speech often used by our Saviour, and which, one
   time or other, you will find to be very significant. God doth many
   times by his providence order things so, that in this life men's
   unrighteousness returns upon their own heads, and their violent dealing
   upon their own pates. There is a divine Nemesis, which brings our
   iniquities upon ourselves. No man hath any vice or humour alone, but it
   may be matched in the world, either in its own kind, or in another. If
   a man be cruel and insolent, a Bajazet shall meet with a Tamerlane: if
   a man delight to jeer and abuse others, no man hath so good a wit, but
   an other hath as good a memory; he will remember it to revenge it. He
   that makes a trade of deceiving and cozening others, doth but teach
   others to cozen him; and there are but few masters in any kind, but are
   outdone by some of their scholars. But however we may escape the hands
   of men, how shall we escape our own consciences, either trouble of
   conscience in this life, or the worm of conscience in the next?" How
   shall we escape the hands of the living God?" How shall we escape the
   damnation of hell?" (1 Thess. iv. 6.) "Let no man go beyond, or defraud
   his brother in any matter, for God is the avenger of all such." He will
   take their cause into his own hands, and render to us according to our
   cruel and fraudulent dealing with others: (Matt. xviii. 25.) "So
   likewise shall my heavenly Father do also unto you," &c. What our
   Saviour saith, (Matt. xix. 29.) that there is no man, that denies
   himself in houses or lands, &c. for Christ's sake and the gospel's, but
   shall receive in this life a hundred-fold, and in the world to come
   everlasting life; is true also here. There is no man, that is injurious
   to his brother, in houses, or lands, or good name, or any other thing,
   but shall probably receive in this world a hundred-fold; however,
   without repentance, in the world to come everlasting misery. In the
   next world men will find, that they have but impoverished themselves by
   their ill-gotten wealth, and heaped up for themselves treasures of
   wrath. Read those words, and tremble at them, (Jam. v. 1-5.) "Go to
   now, ye rich men, weep and howl, for your misery shall come upon yon,"
   &c.

   Let us then be persuaded, as we love God, whom we "have not seen," as
   we love the gospel, which we read and hear every day, and would
   preserve the reputation of it; as we would better the world, and the
   condition of mankind; as we love ourselves, and our own peace and
   happiness; to deal justly and equally with all men. Till we come to
   live by this rule of equity, we can never hope to see the world a quiet
   habitation. But if this were practised among us, then glory would dwell
   in our land; mercy and truth would meet together; righteousness and
   peace would kiss each other: truth would spring out of the earth, and
   righteousness would look down from heaven: [13] yea, the Lord would
   give that which is good, and our land would yield her increase;
   righteousness would go before him, and set us in the way of his steps.
     __________________________________________________________________

   [2] Dominus est alterius vitae quicunque contemnit suam.

   [3] Dissertat. de Methodo.

   [4] Qui velit ingenio cedere, rarus est.

   [5] Politic. c. 3.

   [6] He theri'on e the'os. Pol. c. 2.

   [7] Antiquit. Jud. lib. iv.

   [8] De Officiis, l. 3.

   [9] Offic. lib. 3.

   [10] Lampridius.

   [11] Offic. lib. iii.

   [12] Mr. Hales.

   [13] Psa. lxxxv. 9-13.
     __________________________________________________________________

    TO

THE READER.

   You have here an end of this great work, and I can now assure you, that
   I have faithfully discharged what at first I promised, which was, to
   give you these Sermons truly transcribed from the originals. I have
   sometimes put two Sermons into one, or three into two (as the Author
   used to do in those he printed), and if on that account I have left out
   repetitions, or shortened some things which have been before printed,
   yet I never altered either the words or sense otherwise than was
   necessary for the connexion; and as I did this purely to make the work
   more perfect, I hope I have rather obliged the public, than deserved
   the censure of any.

   By these Sermons you have seen how good and useful a preacher the
   Author was; and though the publishing of them was all I had to do, yet
   that the world may see that he was devout as well as eloquent, I have
   ventured to annex some of his Prayers, with a short Discourse to his
   Servants before the receiving of the Sacrament, all written by his own
   hand. These are no great addition to the work; and will, I hope, be
   valued by some, or at the worst can only be blamed as the indiscreet
   zeal, rather than any interest or design of the publisher.

   R. BARKER.

   Brasted, Kent.
   }

   Dec. 3, 1703.
     __________________________________________________________________
     __________________________________________________________________

                                    PRAYERS,

    COMPOSED BY

ARCHBISHOP TILLOTSON.

    TO WHICH IS ADDED,

  A SHORT DISCOURSE TO HIS SERVANTS BEFORE THE SACRAMENT.
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     __________________________________________________________________

   A Prayer before the Sermon.

   GREAT and glorious Lord God! the High and Holy One, who inhabitest
   eternity, and dwellest in that light which is not to be approached: we
   pray thee to look down from heaven, the habitation of thy holiness and
   thy glory, upon us vile and sinful creatures. Have mercy upon us, O
   Lord! and, according to the multitude of thy tender mercies, blot out
   all our transgressions: and do thou keep it for ever in the purpose and
   resolution of our hearts, to serve and fear thee for the future, and to
   keep all thy commandments always, that it may be well with us, and with
   our children after us. We pray thee, to this end, to write thy law in
   our hearts, and to put thy fear into our inward parts, that we may
   never depart from thee.

   Grant us the grace of thy Holy Spirit, to become every day better; to
   reform and amend whatever is amiss in the frame and temper of our
   minds, or in the course and actions of our lives; to enable us to
   mortify our lusts, to govern our passions, and to order our whole
   conversation aright; to assist us to all that is good, and to keep us
   from all evil, and to preserve us to thy heavenly kingdom.

   We pray thee to instruct us in all the particulars of our duty, which
   we owe to thee and men; that we may herein exercise ourselves always to
   have consciences void of offence both towards God and towards men; that
   we may love thee the Lord our God with all our hearts, and with all our
   souls, and with all our strength, and may love our neighbour as
   ourselves; and whatever we would that men should do unto us, that we
   may do likewise unto them, And let the grace of God, which hath
   appeared to all men, and brings salvation, teach us, that, denying
   ungodliness and worldly lusts, we may live soberly and righteously and
   godly in this present world; waiting for the blessed hope and glorious
   appearing of the great God and our Saviour Jesus Christ, who gave
   himself for us, that he might redeem us from all iniquity, and purify
   to himself a peculiar people, zealous of good works.

   And we pray thee to make us sensible of our own frailty, of the
   shortness and uncertainty of this life, and of the eternity of the
   next; to make us careful so to live, as we shall wish we had done when
   we come to die: let our loins always be girded about, and our lamps
   burning, and we ourselves like unto men that wait for their Lord.

   We pray thee with us to extend thy goodness to the whole world. Let thy
   way be known upon earth, and thy saving health among all nations. Pity
   and relieve the miseries and afflictions of men; especially those in
   our neighbour nations, who suffer for thy truth and righteousness sake.
   Support them, O Lord! under their sufferings; and in thy due time
   deliver them out of them. Bless thy church; reform whatsoever thou
   seest to be amiss in the belief and lives of Christians, and grant that
   all those who profess thy name, and the holy religion of our blessed
   Saviour, may live as it becomes the gospel, and may depart from all
   iniquity.

   In a particular manner we pray thee to be gracious to these sinful
   nations to which we are related; to pardon our great and crying sins;
   to prevent those judgments which our sins have justly deserved, and to
   spare us according to thy great mercy. In a more especial manner, we
   pray thee to pour down thy blessings upon thy servant and our
   sovereign, ----, by thy grace King of England, Scotland, France, and
   Ireland, defender of the faith, and in all causes and over all persons
   in these his dominions supreme governor. Preserve him in his person;
   make his government a public blessing to these nations; let religion
   and righteousness flourish under the influences of it, and let there be
   abundance of peace in his days. Bless him in his royal relations, ----
   and all the royal family. And thou, who art the wise God, and governest
   all the affairs of the world, be pleased so to bless and direct all
   public counsels and affairs amongst us, as that they may tend to the
   advancement of thy glory, the preservation of religion, and the peace
   and happiness of these kingdoms. Bless, we pray thee, all ranks and
   orders of men amongst us, and make them all in their several places and
   stations useful and serviceable to thy glory and to the public good.
   Bless those to whom thou hast committed the care of instructing and
   governing thy church, by what titles soever they are distinguished,
   archbishops, bishops, and all others that minister in holy things, We
   pray thee to make them faithful to that trust which thou hast committed
   unto them, and to grant that, by their diligent labours, and prudent
   carnage, and holy and exemplary lives, they may gain many unto
   righteousness. Bless the two universities of this land; grant that they
   may answer the ends of their institution, that religion, and learning,
   and virtue, may be the glory of those places.

   We pray thee to bless us, thine unworthy servants, who at this time are
   assembled and met together in thy name; to be present in the midst of
   us, and to assist us in the work and service which we are about; and to
   grant that those truths which shall be delivered to us out of thy word,
   may have a due effect and influence upon our hearts and lives: all
   which we humbly beg of thee for the sake of our Lord Jesus Christ, in
   whose holy name and words, &c. &c.
     __________________________________________________________________

   A Prayer which (it is conjectured) he used before composing his
   Sermons.

   O LORD God of truth, I humbly beseech thee to enlighten my mind by thy
   Holy Spirit, that I may discern the true way to eternal salvation: and
   to free me from all prejudice and passion, from every corrupt affection
   and interest that may either blind or seduce me in my search after it.

   Make me impartial in my inquiry after truth, and ready, whenever it is
   discovered to me, to receive it in the love of it, to obey it from the
   heart, and to practise it in my life, and to continue steadfast in the
   profession of it to the end of my days.

   I perfectly resign myself, O Lord, to thy conduct and direction, in
   confidence that thy mercy and goodness is such, that thou wilt not
   suffer those who sincerely desire to know the truth, and rely upon thy
   guidance, finally to miscarry.

   And if in any thing which concerns the true worship and service of
   thee, my God, and the everlasting happiness of my soul, I am in any
   error and mistake, I earnestly beg of thee to convince me of it, and to
   lead me into the way of truth; and to confirm and establish me in it
   daily more and more.

   And I beseech thee, O Lord, always to preserve in me a great compassion
   and sincere charity towards those that are in error, and ignorance of
   thy truth; beseeching thee to take pity on them, and to bring them to
   the knowledge of it, that they may be saved.

   And because our blessed Saviour hath promised, that all that do his
   will shall know his doctrine: grant, O Lord, that I may never knowingly
   offend thee in any thing, or neglect to do what I know to be thy will
   and my duty.

   Grant, O heavenly Father, these my humble and hearty requests for his
   sake, who is the way, the truth, and the life, my blessed Saviour and
   Redeemer, Jesus Christ. Amen.
     __________________________________________________________________

   Prayers used by him the Day before his Consecration.

   MAY 30, 1691, the day before my consecration to the archbishopric,
   which was on Whitsunday, at St. Mary le-bow, when, on Whitsunday eve, I
   retired to Edmonton, to spend that day in fasting and prayer, to
   implore the blessing of Almighty God upon that action, and the
   assistance of his grace and Holy Spirit to be vouchsafed to his sinful
   and unworthy servant, whom his wise providence, and the importunate
   desire of their majesties, King William and Queen Mary, the best of
   princes, (whom God, in great mercy to a most sinful and perverse
   people, hath by a most signal providence set upon the throne of these
   kingdoms, and sent, I trust, to be our deliverers and benefactors for
   many generations yet to come,) have called to the government and
   conduct of this miserable distracted church in a very difficult and
   dangerous time.

   I began with a short prayer to Almighty God to prepare my heart for the
   duty of this day, and to assist me in the discharge of it in such a
   manner as might be acceptable in his sight, through Jesus Christ, my
   blessed Saviour and Redeemer.

   I proceeded next to a thanksgiving to Almighty God for his mercy and
   goodness to me in the conduct of my whole life, from my first entrance
   into the world to this day, which was to this effect:"--

   Almighty and eternal Lord God, and most mer ciful Father, I prostrate
   myself before thee this day, in a most humble and thankful
   acknowledgment of thy great mercy and goodness vouchsafed to me a
   sinful creature, and thy most unprofitable servant, (not worthy to be
   called thy son) in the conduct of my whole life, from my first coming
   into the world to this present day.

   And in the first place, I desire to bless thy great and glorious name,
   that I was born of honest and religious parents, though of a low and
   obscure condition. "Who am I, O Lord God, or what is my house, that
   thou hast brought me hitherto?" and hast regarded me according to the
   estate of a man of high degree, O Lord God!" [14]

   I bless thee likewise for all the happy circumstances of my birth and
   education; that I was born in a time and place wherein thy true
   religion was preached and professed. I bless thee for the great care of
   my good parents to bring me up in the knowledge and fear of thee, the
   only true God, and of him whom thou hast sent, Jesus Christ, whom to
   know is eternal life; and I bless thee, my Lord, for him in whom all
   the nations of the earth are blessed, whom, in the fulness of time,
   thou wast pleased to send into the world to be the Saviour and Redeemer
   of mankind.

   I bless thee that thou wast pleased to give my ever-honoured and good
   father the heart to give me, out of the small estate thou gavest him,
   so liberal an education, whereby I was put into a capacity to serve
   thee. Forgive, I beseech thee, O Lord, that I have made no better use
   of the talents and opportunities wherewith thou hast entrusted me, and
   accept of that little which by thy grace I have been enabled sincerely
   to do for thee. I bless thee, O Lord, for the continual and bountiful
   support of thy Providence, whereby thou hast also enabled me to return
   to my parents and their children the kindness I received from them, and
   to be still as a father to them. I bless thee that thou hast so
   mercifully and so many times preserved me from the great dangers to
   which my life was exposed; and from temptations which would have been
   too hard for me, if thy grace had not prevented them, and kept me from
   falling into them: this, O Lord, I acknowledge as one of the great
   blessings of my life, for which I desire continually to magnify thy
   great and glorious name.

   I bless thee, likewise, O Lord, for that measure of health which I have
   enjoyed, and for my recovery from a great and dangerous sickness; for
   any happy endowments of mind; for that degree of understanding which
   thou hast given me; and for preserving it to me, when my dear mother,
   for so many years of her life, lost the use and enjoyment of it, and
   might have derived that unhappiness to me her child, if thy merciful
   goodness had not prevented it. Forgive me, O Lord, that I have made no
   better use of the faculties which thou hast endowed me withal, for thy
   glory, and the benefit and advantage of others.

   Blessed be thy name, likewise, that thou hast any time of my life, and
   in any measure, rendered me useful to any good purpose. I acknowledge
   it to be all from thee; and I desire to return the praise of all to
   thee, my great and constant Benefactor.

   Blessed be God for the favour thou hast given me with men both of low
   and high condition; and the friends which thou hast raised up for me,
   to preserve me from the malice of mine enemies, and those who hate me
   without a cause, and not for any fault of mine towards them. O Lord,
   thou knowest.

   More especially I bless thee, for that great and undeserved favour
   which I have found in the eyes of our excellent King and Queen. Give
   me, O Lord, the heart, and, if it be thy will, the opportunity to serve
   them in some measure to answer their favours to me, and the good
   opinion they have conceived of me, by rendering me useful and
   instrumental for the public good of this distracted kingdom and church,
   in endeavouring to heal and reconcile our unhappy differences, and to
   reform the disorders that are in thy church, and the lives and manners
   both of the ministers and people.

   Finally, I bless thee for all the favours and blessings of my life both
   spiritual and temporal, so plentifully bestowed upon me; and above all,
   for a sincere desire to serve and please thee, my most gracious and
   merciful God, and to do good to men made after thine image.

   Accept, O Lord, this my hearty sacrifice of praise and thanksgiving,
   which I offer up to thy Divine Majesty, through the merits and
   mediation of Jesus Christ, my blessed Saviour and Redeemer. Amen,
   Amen.--

   Next I made this humble and penitent confession of my sins, and earnest
   supplication for the pardon and forgiveness of them:"

   I bow myself before thee, most holy and gracious Lord God, in a deep
   sense of mine own vileness and sinfulness, which render me altogether
   unworthy of the least of those many favours and blessings where with
   thou hast been pleased to follow me all the days of my life. I am a
   sinful man, O Lord, and not worthy to lift up mine eyes to thee?" my
   God. My whole life hath been little else but a continued course of
   disobedience, of unthankfulness, and unworthy returns to thee for all
   thy benefits. I have gone astray from the womb, and have grievously
   transgressed thy holy laws and commandments, in thought, word, and
   deed.

   I desire now to confess my sins to thee, and with great shame and
   contrition to bewail and lament them in thy presence. "Father, 1 have
   sinned against heaven and before thee, and am no more worthy to be
   called thy son;" so that "if thou be strict to mark iniquity, O Lord,
   who can stand?" Lord, I am vile, what shall I answer thee?" I abhor
   myself, and repent in dust and ashes."

   I confess the folly of my childhood, and the great sins and vanities of
   my youth, and the many great provocations, which, in the course of my
   life, I have been often, too often guilty of; the impurities of my
   heart, and the many evil actions of my life, which thou, O Lord,
   knowest altogether; and for which I desire to take shame to myself, and
   to be confounded before thee at the remembrance of them. Lord, they are
   all in thy sight, and the most secret sins of my life in the light of
   thy countenance. I am ashamed, O my God, and blush to lift up mine eyes
   to thee, my God.

   I confess likewise before thee, that I have most grievously omitted and
   neglected my duty to thee, in not making better use of the talents and
   opportunities of doing good, which thou hast entrusted me withal. I
   have offended grievously, and been wanting to my duty in a great part
   of my life; towards those whom thou hast committed to my charge, in not
   instructing them, and watching over them as I ought, to inform them in
   the good knowledge of God; and to improve in other knowledge, as was my
   duty to have done, Lord, forgive this great and heinous sin.

   I have offended against thee by anger and impatience upon many
   occasions; by neglecting to cultivate my mind, and to govern my
   passions; by uncharitableness and evil speaking; and especially by
   mispending my precious time, which might have been employed to
   excellent purposes. Lord, what can I say unto thee for these and
   innumerable other provocations of my life?" "But there is forgiveness
   with thee, that thou mayest be feared." Lord, let thy goodness, which I
   have had such plentiful experience of, lead me to repentance not to be
   repented of.

   Have mercy upon me, O Lord, and, according to the multitude of thy
   tender mercies, blot out all my transgressions, for thy mercy in Jesus
   Christ, whom thou hast set forth to be propitious by his blood for the
   sins of the whole world.

   I do now, O Lord, in a deep sense of my sinfulness, and a hearty
   contrition for all my faults of omission and commission which I have
   been guilty of, humble myself before thee, and earnestly implore thy
   mercy and forgiveness. I do not only repent of all the evils of my past
   life, but am now fully resolved by thy grace utterly to forsake them,
   and break off the practice of them; and do most heartily beg the
   assistance of thy grace to make good this holy resolution for the
   remaining part of my life. "Create in me a clean heart, O God, and
   renew a right spirit within me;" and do thou keep it for ever in the
   purpose and resolution of my heart, to make good what I have now so
   solemnly promised to thee; suffer me not to return again to sin and
   folly; but let thy grace continually preserve me, and enable me to do
   better; and "let not sin have any more dominion over me, that I should
   serve it in the lust of it."

   Grant this, O merciful Father, for the sake of my blessed Saviour and
   Redeemer, who "died for our sins, and rose again for our
   justification," and now sitteth at thy right hand to make intercession
   for sinners: in his name and mediation I offer up this act of
   repentance, and these my humble supplications for pardon and
   forgiveness, for thy grace and assistance, concluding all in his
   comprehensive prayer: "Our Father," &c.--

   Next, a prayer for God's blessing upon me, and his; and his Holy Spirit
   to be conferred upon me in the solemn dedication of me the day
   following to this high and holy office:"

   Almighty and most merciful Lord God, "the giver of every good and
   perfect gift," and "the Father of lights," who hast promised, that "if
   any man lack wisdom," he shall "ask it of thee, who givest to all
   liberally, and upbraidest not, and it shall be given him;" I most
   humbly beseech thee in the solemn action of the day following, wherein
   I thy servant am to be dedicated and set apart to the service of thee,
   and thy church, in so high and holy an office, to shed forth upon me,
   thy most unworthy servant, the gifts and graces of thy Holy Spirit in a
   plentiful measure.

   And since, by thine own wise and good providence, and the importunate
   desire of those whom thou hast set in authority over us, I am called to
   the government and conduct of this miserably distracted and divided
   church, in so very difficult and dangerous a time, be pleased, of thine
   infinite mercy and goodness to thy sinful and most unworthy servant, to
   afford him the grace and assistance of thy Holy Spirit, to enable him
   so to discharge the office which thou hast called him to, that thy name
   may be glorified, and this church, which thou hast committed to his
   charge, may be edified in faith and holiness, in love, peace, and
   union, by his diligent and faithful care and endeavours; grant to him
   such a degree of health, such a vigour of mind, and such a measure of
   heavenly grace and wisdom, as may fit him to be an useful pastor of thy
   church. Give me, O Lord, a mind after thine own heart, that I may
   delight to do thy will, O my God, and let thy law be written in my
   heart. Give me courage and resolution to do my duty, and a heart to
   spend my self, and to be spent in thy service, and in doing all the
   good that possibly I can the few remaining days of my pilgrimage here
   on earth.

   I have had great experience of thy great mercy and goodness to help me
   all my days; [15] "Hide not thy face from me in this needful time, Thou
   hast been my help; leave me not, nor forsake me, O God of my salvation;
   teach me thy way, O Lord, and lead me in a plain path, because of mine
   enemies. In thee, O Lord, do I hope; thou wilt hear, O Lord my God;
   hear me, lest otherwise mine enemies should rejoice over me, and when
   my foot slippeth, they should magnify themselves against me. Deliver
   me, O my God, out of the hand of the wicked, out of the hands of
   unrighteous and cruel men: for thou art my hope, O Lord God, thou hast
   been my trust from my youth, by thee have I been holden up from the
   womb; my praise shall be continually of thee. I am as a wonder unto
   many; but thou art my strong refuge. Cast me not off in the time of old
   age, for sake me not, when my strength faileth. O God, thou hast taught
   me from my youth, and hitherto have J declared thy wondrous works: now
   also when I am old and grey-headed, forsake me not, until I have shewed
   thy strength unto this generation, and thy power to them that are to
   come." Hear me, O Lord, for thy mercy's sake in Jesus Christ, my
   blessed Saviour and Redeemer. Amen.--

   Then I read the prayers in the consecration-office. I concluded with a
   prayer for the King and Queen, and a short ejaculation:"

   O Lord and heavenly Father, high and mighty, of kings, and Lord of
   lords, the only ruler of princes, who dost from thy throne behold all
   the dwellers upon earth, most heartily I beseech thee with thy favour
   to behold our most gracious sovereign lord and lady, King William and
   Queen Mary; endue them with all those graces and virtues which may tit
   them for that high station wherein thou hast placed them; give them
   wisdom and understanding to go in and out before this great people, and
   a heart to seek their good all the days of their lives: and make them
   great examples of piety and virtue to an evil and degenerate age.
   Preserve them in their persons, govern their counsels, and prosper
   their forces by sea and land, and make them victorious over their
   enemies. Be pleased to take the person of the King into thy particular
   providence. "Give thy angels charge over him to keep him in all his
   ways; cover his head in the day of battle," and crown him with victory
   and good success. Give courage and resolution to him, and to his armies
   and fleets, and take away the hearts of his enemies. "Scatter the
   people that delight in war; shew thyself, thou Judge of the earth, and
   render a reward to the proud." Let not iniquity always triumph in the
   oppression of thy people. "Let the wickedness of the wicked come to an
   end; but do thou establish the just."

   I beseech thee to bless and strengthen the Queen, to whom thou hast now
   committed the care and government of these nations. Give her wisdom and
   resolution for such a time as this. Discover and defeat all the designs
   of wicked and unreasonable men against the persons of their Majesties,
   and against our peace and religion, and "turn their counsels into
   foolishness." Strike through the loins of those that rise up against
   that happy government which thy signal providence hath established
   among us. O Lord, bless them both (if it be thy blessed will) with a
   hopeful issue to sit upon the throne after them, and to be a blessing*
   to these nations for many generations. This, O Lord, is not impossible
   with thee. Have a gracious regard, I beseech thee, to the humble
   condition of the Queen thy servant, and make "her that was barren to
   sing, and to become a joyful mother of children." Hear my prayer, O
   Lord, in this behalf, for thy mercy's sake in Jesus Christ. Amen.

   And now, O Lord, I humbly beseech thee to accept of these my praises
   and thanksgivings, which I have humbly offered to thy Divine Majesty,
   of my humiliation and repentance for all the sins of my life, and of my
   resolution of a better obedience for the future, and to enable me by
   thy grace to make them good. Hear likewise my prayers and supplications
   for thy blessing upon the solemn action of the day following, and upon
   thine unworthy servant who is to be dedicated to thy service; and for
   them whom thou hast set over us: and for these sinful nations; and all
   for the sake of "thy dearly be loved Son, in whom thou art well
   pleased, even Jesus Christ the righteous:""

   In whose name and words I conclude my prayers:"

   "Our Father," &c.
     __________________________________________________________________

   [14] 1 Chron. xvii. 16, 17.

   [15] Psal. xxvii. 9, 11; xviii. 15, 16.
     __________________________________________________________________

   A Discourse to his Servants, concerning receiving the Sacrament.

   Now that I have mentioned the sacrament, I have a great desire, that as
   many of you as can should receive it at Easter, and that you should
   carefully prepare yourselves for it against that time. It is the most
   solemn institution of our religion, and as we are Christians, we are
   obliged to the frequent receiving of it, and we cannot neglect it
   without a great contempt of our blessed Saviour and his religion. He
   hath appointed it for a solemn remembrance of his great love to us, in
   laying down his life for us, and therefore he commands us to do it in
   remembrance of him; and St. Paul tells us, that "as often as we eat
   this bread, and drink this cup, we do shew forth the Lord's death till
   he come."

   Both the comfort and the benefit of it are great. The comfort of it;
   because it does not only represent to us the exceeding love of our
   Saviour, in giving his body to be broken, and his blood to be shed for
   us; but it likewise seals to us all those blessings and benefits which
   are purchased and procured for us by his death and passion; the pardon
   of sins; and power against sin.

   The benefit of it is also great; because hereby we are confirmed in
   goodness, and our resolutions of better obedience are strengthened; and
   the grace of God's Holy Spirit to enable us to do his will is hereby
   conveyed to us.

   And the best preparation for it is by a sincere repentance for all our
   sins and miscarriages, which we remember ourselves to be at any time
   guilty of; by daily prayer to God that he would give us a sincere
   repentance for all our sins, and mercifully forgive them to us; and by
   a sincere and firm resolution to forsake our sins, and to do better for
   the future; to be more careful of all our actions, and more constant in
   prayer to God for his grace to enable us to keep his commandments, by
   being in chanty with all men; and by forgiving those who have injured
   us by word or deed, as we hope for forgiveness from God.

   And let none of us say, that we are not fitted and prepared for it. It
   is our duty to be so: and if we be not prepared to receive the
   sacrament, we are not qualified for the mercy of God, and for his
   forgiveness; we are not prepared for the happiness of heaven, and can
   have no hopes to come thither; but if we prepare ourselves as well as
   we can by repentance, and resolutions of being better, and by praying
   heartily and earnestly to God for his grace, he will accept of this
   preparation, and will give us the comfort of this holy sacrament.
     __________________________________________________________________
     __________________________________________________________________

    A

                                FORM OF PRAYERS,

  USED BY HIS LATE MAJESTY KING WILLIAM III. WHEN HE RECE1VED THE HOLY
  SACRAMENT, AND ON OTHER OCCASIONS.
     __________________________________________________________________

   "I must work the works of him that sent me, while it is day; the night
   cometh, when no man can work."--John ix. 4.

   "Whatsoever ye do in words, or in deed, do all in the name of the Lord
   Jesus, giving thanks to God and the Father by him."--Colos. iii. 17.
     __________________________________________________________________
     __________________________________________________________________

   A Prayer to God, that he would be pleased to assist and accept my
   Preparation to receive the blessed Sacrament.

   I PROSTRATE myself before thee, my most gracious God and merciful
   Father, in an humble acknowledgment of my unworthiness and
   insufficiency of myself, for any thing that is good. I am sensible that
   without thee I can do nothing; and therefore do humbly implore thy
   gracious assistance, and acceptance of my endeavour to prepare myself
   for the worthy receiving of the blessed sacrament of the body and blood
   of thy dear Son.

   Stir up, I beseech thee, such pious affections and dispositions in my
   soul, and fill my mind with such holy meditations, as are suitable to
   this occasion. Grant me such a sense of my sins, and of the sufferings
   of my blessed Saviour for them, as may affect my heart with a deep
   sorrow for my sins, and an eternal hatred and displeasure against them,
   and may effectually engage me to love and live to him who died for me,
   Jesus Christ, my blessed Saviour and Redeemer. Amen.
     __________________________________________________________________

   A penitent Confession of Sins, with an humble supplication for mercy
   and forgiveness.

   MOST gracious and merciful God, who art of purer eyes than to behold
   iniquity, I desire to humble my soul before thee, in a deep sense of my
   own vileness and unworthiness, by reason of the many sins and
   provocations which I have been guilty of against thy Divine Majesty; by
   thought, word, and deed. Forgive, O Lord, all the sins and follies of
   my life, which have been many and great; and which I do now with shame
   and sorrow confess and bewail before thee, for thy mercies sake in
   Jesus Christ. Par don, O my God, my manifold neglects and omissions,
   and slight and careless performance of the duties of religion, without
   due affection and attention of mind; that I have not served thee with
   that purity of intention, with that sincerity of heart, with that
   fervency of spirit, with that zeal for thy glory, with that care, and
   diligence, and constancy, that I ought.

   Forgive, O Lord, my sins of ignorance and infirmity, which are more
   than can be numbered; but especially all my wilful transgressions of
   thy holy and righteous laws, the impurity of my heart and thoughts, all
   irregular appetites and passions, and every sinful and wicked practice,
   of what nature or kind soever. More particularly, I do, with great
   shame and confusion of face, confess and lament before thee, from whom
   nothing is hid, that I have grievously offended. [16] These my
   transgressions, with many more, which I cannot remember and reckon up
   before thee, are all in thy sight, O Lord, and my most secret sins in
   the light of thy countenance. When 1 look back upon the errors and
   miscarriages of my past life, and consider with myself what I have
   done, and what I deserve at thy hands, my flesh trembleth for fear of
   thee, and 1 am afraid of thy judgments. I am ashamed, O my God, and
   blush to lift up mine eyes to thee, my God. Lord, I am vile, what shall
   I answer thee?" I abhor myself, and repent in dust and ashes.

   Make me deeply sensible of the great evil of my sins, and work in me a
   hearty contrition for them; and let the sense of them be more grievous
   to me than of any other evil whatsoever. Have mercy upon me, O Lord,
   and according to thy tender mercies forgive all my transgressions, for
   the sake of my blessed Saviour and Redeemer. Amen.
     __________________________________________________________________

   [16] Here he was used to mention particulars.
     __________________________________________________________________

   A Prayer for the grace and assistance of God's Holy Spirit, to enable
   me to resolve and to do better for the future.

   AND now, O Lord, in confidence of thy great mercy and goodness to all
   that are truly penitent, and sincerely resolve to do better, I most
   humbly implore the grace and assistance of thy Holy Spirit, to enable
   me to become every day better, and to reform whatever has been amiss in
   the temper and disposition of my mind, or in any of the actions of my
   life. Grant me the wisdom and understanding to know my duty, and the
   heart and will to do it. Vouchsafe to me the continual presence and
   direction, the assistance and comforts, of thy Holy Spirit; whereby I
   may be disposed and enabled to do thy will with delight and
   cheerfulness, and with patience and contentedness to submit to it in
   all things. Endue me, O Lord, with the true fear and love of thee, and
   with a prudent zeal for thy glory. Increase in me more and more the
   graces of charity and meekness, of truth, and justice, and fidelity;
   give me humility and patience, and a firmness of spirit to bear every
   condition with constancy and equality of mind.

   Enable me, O Lord, by thy grace, to govern all my appetites, and every
   inordinate lust and passion, by temperance and purity, and meekness of
   wisdom; setting thee always before me, that I may not sin against thee.
   Create in me a clean heart, O God, and renew a right spirit within me;
   purify my soul from all evil thoughts and inclinations, from all bad
   intentions and designs. Deliver me, O Lord, from pride and vanity, from
   immoderate self-love, and obstinate self-will, and from all malice, and
   envy, and ill-will, towards any.

   Make me to love thee as I ought, above all things; and let the interest
   of thy honour and glory be ever dearer to me than my own will or
   reputation, or any temporal advantage whatsoever.

   Subdue in me the evil spirit of wrath and revenge, and dispose my heart
   patiently to bear reproaches and wrongs, and to be ready not only to
   forgive, but to return good for evil.

   Assist me, O Lord, more especially in the faithful and conscientious
   discharge of the duties of that high station in which thou hast placed
   me: and grant that I may employ all that power and authority which thou
   hast invested me with, for thy glory and the public good; that I may
   rule over men in thy fear, with justice and equity, ever studying and
   endeavouring the good of the people committed to my charge, and as much
   as in me lies, the peace and prosperity, the welfare and happiness, of
   mankind. Confirm me, O my God, in all these holy resolutions; and do
   thou keep it forever in the purpose of my heart, to perform them to the
   utmost of my power: all which I humbly beg for thy mercies' sake in
   Jesus Christ. Amen.
     __________________________________________________________________

   An humble Intercession with God for all mankind; for the whole
   Christian church, and more particularly for that part of it which is
   planted in these kingdoms; for the Queen, and for all under our
   government; for my relations and friends; for my native country, and
   for my allies, &c.

   I THINE unworthy servant desire likewise humbly to intercede with thee,
   the God and Father of all, for all mankind; that thou wouldest be
   pleased to have compassion upon their blindness and ignorance, their
   gross errors and their wicked practices. Send forth, I beseech thee,
   thy light and thy truth, to scat ter that thick darkness which covers
   the nations, and overspreads so great a part of the world; that thy way
   may be known upon earth, and thy saving health among all nations.

   Bless and preserve thy church dispersed over the face of the earth,
   restore to it unity and concord, in the acknowledgment of the truth,
   and the practice of righteousness and goodness. Remove out of it all
   errors and corruptions, all offences and scandals, all divisions and
   dissensions, all tyranny and usurpation over the minds and consciences
   of men, that they who profess the same faith, may no longer persecute
   and destroy one another, but may be kind and tender-hearted one towards
   another, as it becomes brethren, and those that are heirs of the same
   common salvation.

   I beseech thee more especially, to be merciful to that part of thy
   church, which thou hast planted in these kingdoms. Pity the
   distractions, and heal the breaches of it. Purge out of it all impiety
   and profaneness. Take away those mistakes, and mutual exasperations,
   which cause so much distemper and disturbance; and restore to it piety
   and virtue, peace and charity. Endue the pastors and governors of it
   with the spirit of true religion and goodness, and make them zealous
   and diligent to promote it in those who are under their instruction and
   care. Give them wisdom to discern the best and most proper means of
   composing the differences of this miserably divided church, the heart
   to endeavour it, and by thy blessing upon their endeavours the
   happiness to effect it.

   And I beseech thee, O Lord, of thy great goodness, to bless all my
   relations and friends; particularly my dearest consort, the Queen. I
   acknowledge thy special providence in bringing us together, and thereby
   giving me the opportunity and means of being instrumental in rescuing
   these nations from misery and ruin. And as thou hast been pleased to
   unite us in the nearest relation; so I beseech thee to preserve and
   continue that entire love and affection between us, which becomes that
   relation. And if it be thy blessed will, and thou seest it best for us,
   bless us with children, to sit upon the throne of these kingdoms, and
   to be a blessing to them for many generations.

   Be merciful, also, O God, to my native country; let true religion and
   righteousness be established among them, as the surest foundation of
   their peace and prosperity.

   Bless all my allies: O righteous Lord, that lovest righteousness, and
   hatest falsehood and wrong, do thou stand by us in the maintenance of
   that just cause in which we are engaged; and bless us with union and
   good success.

   And in thy good time, O Lord, restore peace to Christendom; put an end
   to those bloody wars and desolations, wherewith it hath been so long
   and so miserably harassed: and, when thou seest it best and fittest,
   manifest thy glorious justice in giving check to that ambition and
   cruelty, which hath been the cause of so great calamities, to so great
   a part of the world. "O God, to whom vengeance belongeth; O God, to
   whom vengeance belongeth, shew thyself; lift up thyself, thou judge of
   the earth, and render a reward to the proud: scatter the people that
   delight in war: let the wickedness of the wicked come to an end, but do
   thou establish the just."

   Be merciful, O God, to all that are in affliction or distress, that
   labour under poverty, or persecution, or captivity: under bodily pains
   and diseases, or under temptation and trouble of mind: be pleased to
   support and comfort them, and in thy due time to deliver them according
   to thy great mercy.

   Forgive, I beseech thee, most merciful Father, to all mine enemies, all
   their malice and ill-will towards me: and give them repentance and
   better minds: which I heartily beg of thee for them, as I myself hope
   for mercy and forgiveness at thy hands, through the merits and
   mediation of Jesus Christ, my most merciful God and Saviour.
     __________________________________________________________________

   A thankful Acknowledgment of the mercies of God both temporal and
   spiritual; and above all for the redemption of mankind by the
   humiliation and sufferings of his Son in our nature.

   BLESSED and glorious Lord God, the great Creator, and Preserver, and
   Governor of all things; my Saviour and deliverer, and continual
   benefactor; I acknowledge, I admire, I adore thy infinite excellences
   and perfections: and let all the creatures in heaven and earth say,
   Amen.

   I RENDER thanks to thee, most gracious God, for innumerable favours
   conferred upon me thy poor creature, and most unworthy; for my being,
   for my reason, and for all other endowments and faculties of soul and
   body; for thy continual care and watchful providence over me from the
   beginning of my life, and through the whole course of it: for all the
   happy circumstances of my birth and education: for the pious care of my
   dear and ever-honoured mother, and grandmother, and of all others who
   had the charge of me in my tender years: for thy unwearied patience
   towards me, after so many and so great provocations: and for thy
   merciful and wonderful preservation of me from innumerable dangers and
   deaths, to which I have been exposed all my life. 1 will still hope in
   thy goodness, O Lord, who hast been my trust from my youth; by thee
   have I been holden up from the womb, my praise shall be continually of
   thee. Above all I adore thy tender mercy and compassion to me and all
   mankind, in sending thy only Son into the world to redeem us from sin
   and misery, and by suffering in our nature, and dying in our stead, to
   purchase for us eternal life. I bless thee for the light of the
   glorious gospel, for the knowledge and sense of my duty towards thee;
   for delivering me from temptations too hard for me, and supporting me
   under many: for the direction, and assistance, and comforts of thy Holy
   Spirit: for restraining me by thy grace, and reclaiming me from the
   ways of sin and vanity; and for all the gracious communications of thy
   goodness, where by thou hast inclined my heart to love and fear thee,
   and enabled me in any measure to do thy will.

   For these and all other thy blessings and favours to me, which are more
   than can be numbered, I render unto thee, most gracious God, all
   possible praise and thanks by Jesus Christ, my blessed Lord and
   Saviour. Amen.
     __________________________________________________________________

   A Prayer to God, to prepare my heart for the worthy receiving of the
   Holy Sacrament, and to make me partaker of the blessings and benefits
   of it.

   I COME to thee, O my Lord God, from whom are the preparation of the
   heart and the good disposition of our minds for thy worship and
   service. Fit me, O Lord, by hearty contrition for my sins, and a
   sincere resolution of a better course, to approach thy altar. Accept of
   the expiation which thy Son hath made of all my transgressions by the
   sacrifice of himself, as of a lamb without spot and blemish. Let the
   remembrance of my sins, and of his bitter sufferings for them, pierce
   my very heart, and engage me for ever to love and serve him, who laid
   down his life for me. Cleanse me, O Lord, from all filthiness of flesh
   and spirit, that I may be a meet guest for thy holy table, and a real
   partaker of those blessings and benefits which are represented in the
   sacrament of Christ's body and blood. Strengthen, O God, all good
   resolutions in me; enable me, by thy grace, faithfully to perform the
   conditions of that covenant which I made in baptism, and intend to
   renew in the holy sacrament, by dedicating my self entirely and for
   ever to the service of my blessed Redeemer, who hath loved me, and
   washed me from my sins in his own blood. To him be all honour and
   glory, thanksgiving and praise, love and obedience, for ever and ever.
   Amen.
     __________________________________________________________________

   Short Meditations and Ejaculations at the Communion.

   Before the minister begins the service.

   I LIFT up my soul to thee, my God, humbly im ploring thy blessing upon
   me, and gracious assistance of me, in the holy action I am now about.
   Forgive my want of due preparation, and accept of my sin cere desire to
   perform an acceptable service to thee, through Jesus Christ.

   Before the receiving of the bread.

   LORD, I am not worthy of the crumbs which fall from thy table.

   After the receiving of it.

   GREATER love than this hath no man, that a man lay down his life for
   his friend.

   Herein hath God commended his love to us, that whilst we were enemies,
   he gave his Son to die for us.

   Before the receiving of the cup.

   WHAT shall I render to the Lord for all his benefits?" I will take the
   cup of salvation, and I will bless the name of the Lord.

   After the receiving of it.

   BLESSED be God for his unspeakable gift, his dearly beloved Son Jesus
   Christ, in whom we have redemption through his blood, even the
   forgiveness of sins.

   After the conclusion of the whole action.

   BLESS the Lord, O my soul, and all that is within me bless his holy
   name! Bless the Lord, O my soul, and forget not all his benefits! who
   forgiveth all thine iniquities, and healeth all thy diseases! who
   redeemeth thy life from destruction, and crowneth thee with
   loving-kindness and tender mercies! who satisfieth thy mouth with good
   things! Bless the Lord, O my soul!

   A Prayer to be used in private afterwards.

   I praise and magnify thy great and glorious name, O Lord my God, for
   the blessed opportunity afforded to me this day, of commemorating thy
   infinite goodness and mercy to me and all mankind, in sending thy only
   Son into the world to take our nature upon him, to submit to the
   infirmities and miseries of it, to live amongst us, and to die for us:
   and to preserve the memory of this great love and goodness of thine to
   us for ever in our hearts, that thou hast been pleased to appoint the
   blessed sacrament, for a solemn remembrance of it. Grant, O Lord, that
   I may faithfully keep and perform that holy covenant which I have this
   day so solemnly renewed and confirmed in thy presence, and at thy
   table. Let it be an eternal obligation upon me of perpetual love and
   obedience to thee. Let nothing seem hard for me to do, or grievous for
   me to suffer, for thy sake, who, whilst I was a sinner, and an enemy to
   thee, lovedst me at such a rate as never any man did his friend.

   Grant that by this sacrament there may be conveyed to my soul new
   spiritual life and strength, and such a measure of thy grace and
   assistance, as may enable me to a greater care of my duty for the
   future; that I may henceforth live as becomes the redeemed of the Lord;
   even to him who died for my sins, and rose again for my justification,
   and is now sat down on the right hand of the throne of God, to make
   intercession for me: in his holy name and words I conclude my imperfect
   prayers:"

   "OUR Father, which art in heaven, hallowed be thy name. Thy kingdom
   come. Thy will be done in earth as it is in heaven. Give us this day
   our daily bread. And forgive us our trespasses, as we for give them
   that have trespassed against us. And lead us not into temptation, but
   deliver us from evil: for thine is the kingdom, the power, and the
   glory, for ever and ever. Amen."
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     __________________________________________________________________

    THE

                                 RULE OF FAITH,

    OR,

AN ANSWER

    TO THE

  TREATISE OF MR. J. S.

    ENTITLED

SURE-FOOTING, &c.
     __________________________________________________________________

    TO MY

  HONOURED AND LEARNED FRIEND,

DR. STILLINGFLEET.

   SIR,

   I HAVE, with a great deal of pleasure and satisfaction, read over your
   book, which I find in every part answerable to its title, viz. "A
   Rational Account of the Grounds of the Protestant Religion." And now I
   thank you for it, not only as a private favour, but a public benefit.
   No sooner had I perused it, but I met with a discourse entitled,
   "Surefooting in Christianity." And although I have no small prejudice
   against books with conceited titles, yet 1 was tempted to look into
   this, because it pretended to contain animadversions on some passages
   in your book, which I had so lately read over. Upon perusal of which
   animadversions, I found that the author of them had attacked (and, in
   his own opinion, confuted) a page or two in your book. This drew me on
   to take a view of his main discourses: which, because they are in great
   vogue among some of his own party, and do, with an unusual kind of
   confidence and ostentation, pretend to the newest and most exact
   fashion of writing controversy, as being all along demonstrative, and
   built upon self-evident principles: therefore, I resolved thoroughly to
   examine them, that I might discover (if I could) upon what so firm and
   solid foundations this high and mighty confidence was built.

   But before I had entered upon this undertaking, I met with a letter
   from the author of "Sure-footing" to his answerer, directing him how he
   ought to demean himself in his answer. In which letter, though there be
   many things liable to great exception, yet, because I am unwilling to
   be diverted from the main question, I shall not argue with him about
   any of those matters; only take leave to use the same liberty in
   managing my answer, which he hath assumed to himself in prescribing
   laws to me about it: therefore, without taking any further notice of
   his letter, I address myself to his book.
     __________________________________________________________________

    THE

                                 RULE OF FAITH
     __________________________________________________________________

PART I.

   The Explication and State of the Question.
     __________________________________________________________________

SECT. I.

  The explication of the terms of the question.

   S:. 1 THE question he propounds to himself to debate, is, "What is the
   rule of faith?" In order to the resolution whereof he endeavours,

   First, To fix the true notion of these two terms, rule and faith: which
   way of proceeding I can not but allow to be very proper and reasonable,
   but I can by no means think his explication of those terms to be
   sufficient. He tells us, that "a rule is that which is able to regulate
   or guide him that useth it:"" in which description, as in many other
   passages of his book, he is plainly guilty of that which he taxeth in
   Mr. [17] Whitby, that is, the confounding of a rule and a guide, by
   making regulating and guiding to be equivalent words. But for this I am
   no further concerned than to take notice of it by the way: the fault
   which I find in this definition, is, that it doth not make the thing
   plainer than it was before; so that no man is the wiser for it, nor one
   jot nearer knowing what a rule is. He pretends to tell Englishmen what
   a rule is, and for their clearer understanding of this word, he
   explains it by a word less removed from the Latin, "a rule is that
   which is able to regulate him that useth it;" just as if a man should
   go about to explain what a lawgiver is, by saying, He is one that hath
   the power of legislation. Of the two he had much better have said, that
   a rule is a thing that is able to rule him that useth it, though this
   be nothing but an explication of the same word by itself.

   S:. 2. Not much better is his explication of the term faith, which he
   tells us, "in the common sense of mankind, is the same with believing."
   [18] He declared indeed beforehand, that he did not "intend to give
   rigorous school-definitions of either this or the former word;" and (to
   do him right) he hath not in the least swerved from his intention. It
   were to be wished he had prefaced some such thing to his
   demonstrations, for the reader will find that they are not a whit more
   rigorous than his definitions; the latter of which doth very much
   resemble the country man's way of defining, who, being asked by his
   neighbour, what an invasion was, after some study told him very
   gravely, that "an invasion was as if he should say an invasion." In
   like manner Mr. S. tells us, that "faith (or, which is all one, belief)
   is the same with believing;" which, in my apprehension, is but a
   country definition, unless the interposing of those solemn words "in
   the common sense of man kind" may be thought to mend the matter. This
   puts me in mind of what Mr. S. says in his [19] "Transition" (as he
   calls, it) where he gives the reader an account what feats he hath done
   in his book: "He will see (says he) I take my rise at the meaning of
   the words rule and faith; this known, I establish my first principles
   in this present matter to be these, viz. a rule is a rule, faith is
   faith." This is the right self-evident method he talks so much of, and
   his principles agree admirably well with his definitions. If he had but
   proceeded in the same method, and added, that a rule of faith is a rule
   of faith, that oral tradition is oral tradition; and that to say, oral
   tradition is the rule of faith, is as much as to say oral tradition is
   the rule of faith, the whole business had been concluded without any
   more ado, and I think no body would have gone about to confute him.

   S:. 3. Rejecting then his way of definition as inept and frivolous, and
   no ways tending to give a man a clearer notion of things; I shall
   endeavour to explain a little better (if I can) the meaning of these
   terms.

   A rule (when we speak of a rule of faith) is a metaphorical word,
   which, in its first and proper sense, being applied to material and
   sensible things, is the measure according to which we judge of the
   straightness and crookedness of things; and from hence it is
   transferred by analogy to things moral or intellectual. A moral rule is
   the measure according to which we judge whether a thing be good or
   evil; and this kind of rule is that which is commonly called a law, and
   the agreement or disagreement of our actions to this rule, is, suitably
   to the metaphor, called rectitude or obliquity. An intellectual rule is
   the measure according to which we judge whether a thing be true or
   false; and this is either general or more particular. Common notions,
   and the acknowledged principles of reason, are that general rule,
   according to which we judge whether a thing be true or false. The
   particular principles of every science are the more particular rules,
   according to which we judge whether things in that science be true or
   false. So that the general notion of a rule is, That it is a measure,
   by the agreement or disagreement to which we judge of all things of
   that kind to which it belongs.

   S:. 4. Faith, though both among sacred and profane writers it be used
   many times more generally for a persuasion or assent of the mind to any
   thing wrought in us by any kind of argument; yet, as it is a term of
   art used by divines, it signifies that particular kind of assent which
   is wrought in us by testimony or authority: so that Divine faith, which
   we are now speaking of, is an assent to a thing upon the testimony or
   authority of God; or, which is all one, an assent to a truth upon
   Divine revelation.

   S:. 5. A rule of faith is the measure according to which we judge what
   matters we are to assent to, as revealed to us by God, and what not.
   And more particularly, the rule of Christian faith is the measure,
   according to which we are to judge what we ought to assent to as the
   doctrine revealed by Christ to the world, and what not.

   S:. 6. So that this question, What is the rule of Christian faith?"
   supposeth a doctrine revealed by Christ to the world; and that that
   doctrine was intelligibly and entirely delivered by Christ to his
   apostles, and sufficient confirmation given to it; that this doctrine
   was in the same manner published to the world by the apostles, who
   likewise gave sufficient evidence of the truth of it. All this is
   necessarily supposed in the question: for it would be in vain to
   inquire whether this or that be the rule of Christian faith, if such a
   thing as the Christian faith were not first supposed. When therefore we
   inquire, What is the rule of Christian faith?" the meaning of that
   inquiry is, by what way and means the knowledge of Christ's doctrine is
   conveyed certainly down to us, who live at the distance of so many ages
   from the time of its first delivery: for this being known, we have the
   rule of faith; that is, a measure by which we may judge what we are to
   assent to, as the doctrine of Christ, and what not. So that when any
   question ariseth about any particular proposition, whether this be part
   of Christ's doctrine, we may be able, by this rule, to resolve it.
     __________________________________________________________________

   [17] P. 180.

   [18] P. 4.

   [19] P. 159.
     __________________________________________________________________

SECT. II.

  Mr S.'s rule of faith.

   S:. 1. THE next thing to be considered is, of his resolution of this
   question; by which we shall know what his opinion is concerning the
   rule of faith; for that being known, the controversy between us will
   easily be stated.

   His opinion in general is, that oral or practical tradition (in
   opposition to writing, or any other way that can be assigned) is the
   rule of faith. By oral or practical tradition, he means [20] "a
   delivery down from hand to hand (by words, and a constant course of
   frequent and visible actions, conformable to those words) of the sense
   and faith of forefathers."

   S:. 2. Now, that I may bring the controversy between us to a clear
   state, I am first to take a more particular view of his opinion
   concerning the rule of faith, that so I may the better understand how
   much he attributes to oral tradition, and what to the Scriptures, or
   written tradition. And then I am to lay down the protestant rule of
   faith, that so it may appear how far we agree, and how far we differ.
   The sum of what he attributes to oral tradition, so far as can be
   collected out of so obscure and confused a discourse, may be reduced to
   these five heads:"

   S:. 3. First, That the doctrine of Christian religion, was delivered by
   Christ to the apostles, and by them published to the world; and that
   the age which first received it from the apostles, delivered it as they
   received it, without any change or corruption to their children, and
   they to theirs, and so it went on solely by this way of oral tradition.
   This is the sum of his explication of tradition, Disc. 5th.

   S:. 4. Secondly, That this way alone is not only sufficient to convey
   this doctrine down to all ages certainly, and without any alteration;
   but it is the only possible way that can be imagined of conveying down
   a doctrine securely from one age to an other. And this is the natural
   result of his discourse about the properties of a rule of faith: for if
   the true properties of a rule of faith do belong to oral tradition,
   then it is a sufficient means; and if those properties do solely and
   essentially appertain to it, and are incompatible to any thing else,
   (as he endeavours to prove) then it is impossible there should be any
   other way.

   S:. 5. Thirdly, That it is impossible this means should fail or miss of
   its end; that is, the doctrine of Christ being once put into this way
   of conveyance, it can neither cease to descend, nor be at any time
   corrupted or changed in its descent. This is that which his
   demonstrations pretend to prove.

   S:. 6. Fourthly, That the infallibility of oral tradition, or the
   impossibility of its failing, is a first and self-evident principle.
   This he frequently asserts throughout his book.

   S:. 7. Fifthly, That this way of oral tradition hath de facto in all
   ages been acknowledged by Christians as the only way and means whereby
   the doctrine of Christianity hath been conveyed down to them. And this
   is that which he attempts to prove from the consent of authority.

   S:. 8. As for the Scriptures, he grants them in deed to have been
   written by men divinely inspired, and to contain a Divine doctrine,
   even the same which is delivered by oral tradition; so he tells us,
   [21] "it is certain the apostles taught the same doctrine they writ:
   but then he denies it to be of any use without oral tradition, because
   neither the letter nor sense of it can without that be ascertained: so
   he saith in his Letter to Dr. Casaubon:" [22] "As for the Scriptures,
   (ascertaining their letter and sense, which is done by tradition) it is
   clear they are of incomparable value, not only for the Divine doctrine
   contained in them, but also for many particular passages, whose source
   or first attestation, not being universal, nor their nature much
   practical, might possibly have been lost in their conveyance down by
   tradition." Where, though he gives the Scriptures very good words, it
   is to be understood, provided they will be subordinate, and acknowledge
   that they owe their sense, and their being intelligible and useful, to
   oral tradition: for if any man shall presume to say, that this book
   hath any certain sense without oral tradition, or that God can write
   plainly and intelligibly, and that this book which he hath indited is
   so written, and doth not depend upon tradition for its sense and
   interpretation; then the most scurrilous language is not bad enough for
   the Scriptures: then, what are those sacred writings, [23] but "ink
   variously figured in a book, [24] unsensed characters, waxen-natured
   words, not yet sensed, nor having any certain interpreter, but fit to
   be played upon diversely by quirks of wit?" that is, apt to blunder and
   confound, but to clear little or no thing." These, with many other
   disgraceful terms, he very liberally bestows upon the Divine oracles;
   the consideration whereof, did it not minister too much horror, would
   afford some comfort; for, by this kind of rude usage so familiar with
   him towards his adversaries, one may reasonably conjecture, that he
   doth not reckon the Scriptures among his friends.

   S:. 9. And whereas he saith, that "the Scriptures have preserved many
   particular passages, which, because their source or first attestation
   was not universal, nor their nature much practical, might possibly have
   been lost in their conveyance down by tradition;" this is impossible
   according to his hypothesis; for if neither the Scripture letter, nor
   the certain sense of it as to the main body of Christian doctrine,
   could have been secured without oral tradition; that is, if we could
   not have known that those passages which contain the main points of
   Christ's doctrine, either had been written by men divinely inspired, or
   what the sense of them was, but from the consonancy and agreement of
   those passages with the doctrine which was orally preached by the
   apostles; how can we be certain either of the letter or sense of other
   particular passages which must necessarily want this confirmation from
   oral tradition, because "their first attestation was not universal, nor
   their nature much practical?" Nay, his discourse plainly implies that
   we can have no security at all, either of the letter or sense of any
   other parts of Scripture, but only those which are coincident with the
   main body of Christian doctrine: as is evident from these words:" [25]
   "Tradition established, the church is provided of a certain and
   infallible rule to preserve a copy of the Scripture-letter truly
   significative of Christ's sense, as far as it is coincident with the
   main body of Christian doctrine preached at first;" because "sense writ
   in men's hearts by tradition, can easily guide them to correct the
   alteration of the outward letter." This I perceive plainly is the thing
   they would be at; they would correct the "outward letter of Scripture"
   by "sense written in their hearts; and then, instead of leaving out the
   second commandment, they would change it into a precept of "giving due
   worship to images," according to the council of Trent; and a thousand
   other alterations they must make in the Bible, to make it truly
   significative of the sense of their church. But surely the outward
   letter of other passages of Scripture, which were not intended to
   signify points of faith, is equally liable to alterations: and yet the
   church is not by tradition provided of any way to correct these
   alterations when they happen; because tradition doth, as this corollary
   implies, only furnish the church with a certain and infallible rule of
   preserving a copy of the Scripture-letter, so far as it is coincident
   with the main body of Christian doctrine.

   S:. 10. Again he tells them, [26] "Tradition established, the church is
   provided of a certain and infallible rule to interpret Scripture-letter
   by, so as to arrive certainly at Christ's sense, as far as the letter
   concerns the body of Christian doctrine preached at first, or points
   requisite to salvation." So that whatever he may attribute to Scripture
   for fashion's sake, and to "avoid calumny with the vulgar," as he says
   very ingeniously in his explication of the 15th corollary; nevertheless
   it is plain, that, according to his own hypo thesis, he cannot but look
   upon it as perfectly useless and pernicious. That it is altogether
   useless according to his hypothesis is plain, for the main body of
   Christian doctrine is securely conveyed to us with out it, and it can
   give no kind of confirmation to it because it receives all its
   confirmation from it; only the church is ever and anon put to a great
   deal of trouble to correct the alteration of the outward let ter, by
   tradition and sense written in their hearts. And as for all other parts
   of Scripture which are not coincident with the main body of Christian
   doctrine, we can have no certainty that the outward letter is true,
   nor, if we could, can we possibly arrive at any certain sense of them.
   And that it is intolerably pernicious, according to his hypothesis, is
   plain, because [27] "every silly and up start heresy fathers itself
   upon it;" and when men leave tradition, (as he supposeth all heretics
   do) the Scripture is the most dangerous engine that could have been
   invented, being to such persons only [28] "waxen-natured words, not
   sensed, nor having any certain interpreter, but fit to be played upon
   diversely by quirks of wit: that is, apt to blunder and confound, but
   to clear little or nothing." And, indeed, if his hypo thesis were true,
   the Scriptures might well de serve all the contemptuous language which
   he useth against them; and [29] Mr White's comparison of them with
   Lilly's almanack, would not only. be pardonable but proper; and (unless
   he added it out of prudence, and for the people's sake, whom he may
   think too superstitiously conceited of those books) he might have
   spared that cold excuse which he makes for using this similitude, that
   "it was agreeable rather to the impertinency of the objection than the
   dignity of the subject." Certain it is, if these men are true to their
   own principles, that notwithstanding the high reverence and esteem
   pretended to be borne by them and their church to the Scriptures, they
   must heartily despise them, and wish them out of the way: and even look
   upon it as a great oversight of the Divine Providence to trouble his
   church with a book, which, if their discourses be of any consequence,
   can stand catholics in no stead at all, and is so dangerous and
   mischievous a weapon in the hands of heretics.
     __________________________________________________________________

   [20] P. 41.

   [21] P. 117.

   [22] P. 337.

   [23] Append. 4th, p. 319.

   [24] P. 68.

   [25] P. 116.

   [26] P. 117.

   [27] P. 40.

   [28] P. 68

   [29] Apology for Tradition, p. 165.
     __________________________________________________________________

SECT. III.

  The protestant doctrine concerning the rule of faith.

   S:. 1. HAVING thus taken a view of his opinion, and considered how much
   he attributes to oral tradition, and how little to the Scriptures;
   before I assail his hypothesis, I shall lay down the protestant rule of
   faith; not that so much is necessary for the answering of his book, but
   that he may have no colour of objection that I proceed altogether in
   the destructive way. and overthrow his principle, as he calls it,
   without substituting another in his room. The opinion then of the
   protestants concerning the rule of faith, is this, in general: That
   those books which we call the Holy Scriptures, are the means whereby
   the Christian doctrine hath been brought down to us. And that he may
   now clearly understand this, together with the grounds of it, (which in
   reason he ought to have done before he had forsaken us) I shall declare
   more particularly in these following propositions,

   S:. 2. First, That the doctrine of Christian religion was by Christ
   delivered to the apostles, and by them first preached to the world, and
   afterwards by them committed to writing; which writings, or books, have
   been transmitted from one age to an other down to us: so far I take to
   be granted by our present adversaries. That the Christian doctrine was
   by Christ delivered to the apostles, and by them published to the
   world, is part of their own hypo thesis: that this doctrine was
   afterwards by the apostles committed to writing, he also grants, corol.
   29. [30] "It is certain the apostles taught the same doctrine they
   writ;" and if so, it must be as certain that they writ the same
   doctrine which they taught. I know it is the general tenet of the
   papists, that the Scriptures do not contain the entire body of
   Christian doctrine, but that besides the doctrines contained in
   Scripture, there are also others brought down to us by oral or
   unwritten tradition. But Mr. S. who supposeth the whole doctrine of
   Christian religion to be certainly conveyed down to us solely by oral
   tradition, doth not any where, that I remember, deny that all the same
   doctrine is contained in the Scriptures; only he denies the Scriptures
   to be a means sufficient to convey this doctrine to us with certainty,
   so that we can by them be infallibly assured what is Christ's doctrine,
   and what not Nay, he seems in that passage I last cited to grant this,
   in saying that the apostles did both teach and write the same doctrine.
   I am sure Mr. White (whom he follows very closely through his whole
   book) does not deny this in his "Apology for Tradition," [31] where he
   saith, that "it is not the catholic position, that all its doctrines
   are not contained in the Scriptures." And that those writings or books
   which we call the Holy Scriptures, have been transmitted down to us, is
   unquestionable matter of fact, and granted universally by the papists,
   as to all those books which are owned by protestants for canonical.

   S:. 3. Secondly, That the way of writing is a sufficient means to
   convey a doctrine to the knowledge of those who live in times very
   remote from the age of its first delivery. According to his hypothesis,
   there is no possible way of conveying a doctrine with certainty and
   security besides that of oral tradition; the falsehood of which will
   sufficiently appear, when I shall have shewn, that the true properties
   of a rule of faith do agree to the Scriptures, and not to oral
   tradition. In the mean time I shall only offer this to his
   consideration--that what ever can be orally delivered in plain and
   intelligible words, may be written in the same words; and that a
   writing or book which is public, and in every one's hand, may be
   conveyed down with at least as much certainty and security, and with as
   little danger of alteration, as an oral tradition. And if so, I
   understand not what can render it impossible for a book to convey down
   a doctrine to the knowledge of after ages. Besides, if he had looked
   well about him, he could not but have apprehended some little
   inconvenience in making that an essential part of his hypothesis, which
   is contradicted by plain and constant experience: for that any kind of
   doctrine may In 1 sufficiently conveyed, by books, to the knowledge of
   after ages, provided those books be but written intelligibly, and
   preserved from change and corruption in the conveyance, (both which I
   shall be so bold as to suppose possible) is as little doubted by the
   generality of mankind as that there are books. And surely we Christians
   cannot think it impossible to convey a doctrine to posterity by books,
   when we consider that God himself pitched upon this way for conveyance
   of the doctrine of the Jewish religion to after ages; because it is not
   likely that so wise an agent should pitch upon a means whereby it was
   impossible he should attain his end.

   S:. 4. Thirdly, That the books of Scripture are sufficiently plain, as
   to all things necessary to be believed and practised. He that denies
   this, ought in reason to instance in some necessary point of faith, or
   matter of practice, which is not in some place of Scripture or other
   plainly delivered. For it is not a sufficient objection to say, [32]
   That the greatest wits among the protestants differ about the sense of
   those texts, wherein the generality of them suppose the divinity of
   Christ to be plainly and clearly expressed; because if nothing were to
   be accounted sufficiently plain, but what it is impossible a great wit
   should be able to wrest to any other sense, not only the Scriptures,
   but all other books, and (which is worst of all to him that makes this
   objection) all oral tradition, would fall into uncertainty. Doth the
   traditionary church pretend that the doctrine of Christ's divinity is
   conveyed down to her by oral tradition more plainly than it is
   expressed in Scripture?" 1 would fain know what plainer words she ever
   used to express this point of faith by, than what the Scripture useth,
   which expressly calls him "God, the true God, God over all, blessed for
   evermore." If it be said, that those who deny the divinity of Christ
   have been able to evade these and all other texts of Scripture, but
   they could never elude the definitions of the church in that matter; it
   is easily answered, that the same arts would equally have eluded both;
   but there was no reason why they should trouble themselves so much
   about the latter; for why should they be solicitous to wrest the
   definitions of councils, and conform them to their own opinion, who had
   no regard to the church's authority?" If those great wits (as he calls
   them) had believed the sayings of Scripture to be of no greater
   authority than the definitions of councils; they would have answered
   texts of Scripture, as they have done the definitions of councils; not
   by endeavouring to interpret them to another sense, but by downright
   denying their authority. So that it seems that oral tradition is liable
   to the same inconvenience with the written, as to this particular.

   S:. 5. And of this I shall give him a plain instance in two great wits
   of their church, the present pope and Mr. White; the one the head of
   the traditionary church, as Mr. S. calls it; the other the great master
   of the traditionary doctrine. These two great wits, the pope and Mr.
   White, notwithstanding the plainness of oral tradition, and the
   impossibility of being ignorant of it, or mistaking it, have yet been
   so unhappy as to differ about several points of faith; insomuch that
   Mr. White is unkindly censured for it at Rome, and perhaps here in
   England the pope speeds no better; however, the difference continues
   still so wide, that Mr. White hath thought fit to disobey the summons
   of his chief pastor, and, like a prudent man, rather to write against
   him here out of harm's way, than to venture the infallibility of plain
   oral tradition for the doctrines he maintains, against a practical
   tradition, which they have at Rome, of killing heretics.

   Methinks Mr. S. might have spared his brags, that he "hath evinced from
   clear reason, [33] that it is far more impossible to make a man not to
   be, than not to know what is riveted into his soul by so oft-repeated
   sensations (as the Christian faith is by oral and practical tradition);
   and that it exceeds all the power of nature (abstracting from the cases
   of madness and violent disease) to blot knowledge, thus fixed, out of
   the soul of one single believer;" insomuch, "that sooner may all
   mankind perish, than the regulative virtue of tradition miscarry; nay,
   sooner may the sinews of entire nature, by overstraining, crack, and
   she lose all her activity and motion, (that is, herself) than one
   single part of that innumerable multitude which integrate the vast
   testification, which we call tradition, can possibly be violated:""
   when, after he hath told us [34] that the city of Rome was blessed with
   "more vigorous causes to imprint Christ's doctrine at first, and
   recommend it to the next age, than were found any where else;" and
   consequently, "that the stream of tradition, in its source and first
   putting into motion, was more particularly vigorous there, than in any
   other see; and that the chief pastor of that see hath a particular
   title to infallibility built upon tradition, above any other pastor
   whatsoever; not to dilate on the particular assistances to that bishop,
   springing out of his divinely-constituted office:"" when, I say, after
   all this quaint reasoning, and rumbling rhetoric, about the
   infallibility of oral tradition, and the particular infallibility of
   the bishop of Rome built on tradition, we cannot but remember that this
   great oracle of oral tradition, the pope, and this great master of it,
   Mr. White, who is so peculiarly skilled in the rule of faith, have so
   manifestly declared themselves to differ in points of faith. For that
   the pope, and his congregation general, at Rome, have condemned all his
   books for this reason, because [35] "they contain several propositions
   manifestly heretical," is a sign that these two great wits do not very
   well hit it in matters of faith; and either that they do not both agree
   in the same rule of faith, or that one of them does not rightly
   understand it, or not follow it. And now, why may not that which Mr. S.
   unjustly says concerning the use of Scripture, be upon this account
   justly applied to the business of oral tradition?" [36] If we see two
   such eminent wits among the papists (the pope and Mr. White) making use
   of the self-same, and, as they conceive, the best advantages their rule
   of faith gives them; and availing themselves the best they can by
   acquired skill, yet differ about matters of faith; what certainty can
   we undertakingly promise to weaker heads, that is, to the generality of
   the papists, in whom the governors of the church do professedly cherish
   ignorance, for the in creasing of their devotion?"

   S:. 6. Fourthly, We have sufficient assurance that the books of
   Scripture are conveyed down to us without any material corruption or
   alteration. And he that denies this, must either reject the authority
   of all books, because we cannot be certain whether they be the same now
   that they were at first; or else, give some probable reason why these
   should be more liable to corruption than others. But any man that
   considers things, will easily find, that it is much more improbable
   that these books should have been either wilfully or involuntarily
   corrupted, in any thing material to faith or a good life, than any
   other books in the world; whether we consider the peculiar providence
   of God engaged for the preservation of them, or the peculiar
   circumstances of these books. If they were written by men divinely
   inspired, and are of use to Christians, as is acknowledged (at least in
   words) on all hands, nothing is more credible, than that the same
   Divine Providence which took care for the publishing of them, would
   likewise be concerned to preserve them entire. And, if we consider the
   peculiar circumstances of these books, we shall find it morally
   impossible that they should have been materially corrupted, because,
   being of universal and mighty concernment, and at first diffused into
   many hands, and soon after translated into most languages, and most
   passages in them cited in books now extant, and all these now agreeing
   in all matters of importance, we have as great assurance as can be had
   concerning any tiling of this nature, that they have not suffered any
   material alteration, and far greater than any man can have concerning
   the incorruption of their oral tradition, as I shall shew, when 1 come
   to answer the thing which he calls demonstration.

   S:. 7. Fifthly, That de facto the Scripture hath been acknowledged by
   all Christians, in former ages, to be the means whereby the doctrine of
   Christ hath with greatest certainty been conveyed to them. One good
   evidence of this is, that the primitive adversaries of Christian
   religion did always look upon the Scripture as the standard and measure
   of the Christian doctrine, and in all their writings against
   Christianity, took that for granted to be the Christian faith which was
   contained in those books; there having not as yet any philosopher risen
   up who had demonstrated to the world, that a doctrine could not, with
   sufficient certainty and clearness, be conveyed by writing, from one
   age to another. But how absurd had this method of confuting Christian
   religion been, if it had been then the public profession of Christians,
   that the Scriptures were not the rule of their faith?" Plow easy had it
   been for the fathers, who apologized for, and defended Christian
   religion, to havet old them, they took a wrong measure of their
   doctrine; for it \vas not the principle of Christians, that their faith
   was conveyed to them by the Scriptures, and therefore it was a fond
   undertaking to attack their religion that way; but if they would
   effectually argue against it, they ought to inquire what that doctrine
   was which was orally delivered from father to son, without which the
   Scriptures could signify no more to them than an unknown cipher without
   a key; being of themselves, without the light of oral tradition, only a
   heap of unintelligible words, "unsensed characters, and ink variously
   figured in a book;" and, therefore, it was a gross mistake in them to
   think they could understand the Christian religion (like their own
   philosophy) by reading of those books, or confute it by impugning them.
   Thus the fathers might have defended their religion; nay, they ought in
   all reason to have taken this course, and to have appealed from those
   dead senseless books to the "true rule of faith, the living voice of
   the church essential." But doth Mr. S. find any thing to this purpose
   in the apologies of the fathers?" If he hath discovered any such
   matter, he might do well to acquaint the world with it, and make them
   wiser; in the mean time, I shall inform him what I have found, that the
   fathers never except against that method, but appeal frequently from
   the slanderous reports and misrepresentations which were made of their
   doctrine, to the books of Scripture, as the true standard of it.

   S:. 8. Another evidence that Christians in all ages since the apostles
   times, have owned the Scriptures for the rule of their faith, is, that
   the fathers, in their homilies, did use constantly to declare to the
   people, what they were to believe, and what they were to practise, out
   of the Scriptures; which had been most absurd and senseless, had they
   believed not the Scriptures, but something else, to have been the rule
   of faith and manners. For what could tend more to the seducing of the
   people from Mr. S.'s supposed rule of faith, oral tradition, than to
   make a daily practice of declaring and confirming the doctrines of the
   Christian faith from the Scriptures?" Had the ancient fathers been
   right for Mr. S.'s way, they would not have built their doctrine upon
   Scripture; perhaps not have mentioned it, for fear of giving the people
   an occasion to grow familiar with so dangerous a book, but rather, as
   their more prudent posterity have done, would have locked it up from
   the people in an unknown tongue, and have set open the stores of good
   wholesome traditions, and instead of telling them, as they do most
   frequently, "Thus saith the Scripture," would only have told them, This
   is "the voice of the essential church, thus it hath been delivered down
   by hand to us from our forefathers."

   S:. 9. I might add, for a third evidence, the great malice of the
   enemies and persecutors of Christianity against this book, and their
   cruel endeavours to extort it out of the hands of Christians, and
   destroy it out of the world, that, by this means, they might extirpate
   Christianity: for it seems they thought that the abolishing of this
   book would have been the ruin of that religion. But, according to Mr.
   S.'s opinion, their malice wanted wit; for had all the Bibles in the
   world been burned, Christian religion would nevertheless have been
   entirely preserved, and safely transmitted down to us, "by sense
   written in men's hearts," with the good help of Mr. S.'s demonstration.
   Nay, their church would have been a great gainer by it; for this
   occasion and parent of all heresy, the Scripture, being once out of the
   way, she might have had all in her own hands, and by leading the people
   in the safe paths of tradition, and consequently of science, might have
   made them wise enough to obey. Well, but suppose the persecutors of
   Christianity mistook themselves in their design, how came the
   Christians in those days to be so tenacious of this book, that rather
   than deliver it, they would yield up themselves to torments and death?"
   And why did they look upon those who, out of fear, delivered up their
   books, as apostates and renouncers of Christianity?" And if they had
   not thought this book to be the great instrument of their faith and
   salvation, and if it had really been of no greater consideration than
   Mr. W. and Mr. S. would make it; why should they be so loath to part
   with a few "unsensed characters, waxen-natured words, fit to be played
   upon diversely by quirks of wit, that is, apt to blunder and confound,
   but to clear little or nothing?" Why should they value their lives at
   so cheap a rate, as to throw them away for a few insignificant scrawls,
   and to shed their blood for "a little ink variously figured in a book?"
   Did they not know, that the safety of Christianity did not depend upon
   this book?" Did no Christian then understand that, which (according to
   Mr. S.) no Christian can be ignorant of, viz. that not the Scripture,
   "but unmistakable and indefectible oral tradition" was the rule of
   faith?" Why did they not consider, that though this letter-rule of
   heretics had been consumed to ashes, yet their faith would have lain
   safe, and a been preserved entire" in its [37] "spiritual causes, men's
   minds, the noblest pieces in nature?" Some of them, indeed, did deliver
   up their books, and were called Traditores; and I have some ground to
   believe, that these were the only traditionary Christians of that time,
   and that the rest were confessors and martyrs for the letter-rule. And
   if this be not evidence enough, that the Scriptures have always been
   acknowledged by Christians for the rule of faith, I shall, when I come
   to examine his testimonies for tradition, (with the good leave of his
   distinction between speculators and testifiers) prove, by most express
   testimony, that it was the general opinion of the fathers, that the
   Scriptures are the rule of Christian faith; and then, if his
   demonstration of the infallibility of tradition will enforce, that as
   testifiers they must needs have spoken otherwise, who can help it?"
     __________________________________________________________________

   [30] P. 117.

   [31] P. 171.

   [32] P. 38, 39.

   [33] P. 54.

   [34] P. 116.

   [35] Mr. Wh. Exetasis, p. 9.

   [36] P. 59.

   [37] P. 34.
     __________________________________________________________________

SECT. IV.

  How much protestants allow to oral tradition.

   S:. 1. HAVING thus laid down the protestant rule of faith, with the
   grounds of it, all that now remains for me to do towards the clear and
   full stating of the controversy between us, is to take notice briefly,
   and with due limitations,

   First, How much the protestants do allow to oral tradition.

   Secondly, What those things are which Mr. S. thinks fit to attribute to
   his rule of faith, which we see no cause to attribute to ours: and when
   this is done, any one may easily discern how far we differ.

   S:. 2. First, How much protestants do allow to oral tradition.

   1. We grant that oral tradition, in some circumstances, may be a
   sufficient way of conveying a doctrine; but withal we deny, that such
   circumstances are now in being. In the first ages of the world, when
   the credenda, or articles of religion, and the agenda, or precepts of
   it, were but few, and such as had the evidence of natural light; when
   the world was contracted into a few families in comparison, and the age
   of men ordinarily extended to six or seven hundred years; it is easy to
   imagine how such a doctrine, in such circumstances, might have been
   propagated by oral tradition, without any great change or alterations.
   Adam lived till Methuselah was above two hundred years old, Methuselah
   lived till Shem was near a hundred, and Shem outlived Abraham: so that
   this tradition need not pass through more than two hands betwixt Adam
   and Abraham. But though this way was sufficient to have preserved
   religion in the world, if men had not been wanting to themselves; yet
   we find it did not prove effectual: for, through the corruption and
   negligence of men after the flood (if not before), when the world began
   to multiply, and the age of mail was shortened, the knowledge and
   worship of the one true God was generally lost in the world. And so far
   as appears by Scripture history (the only record we have of those
   times) when God called out Abraham from Ur of the Chaldees, the whole
   world was lapsed into polytheism and idolatry. Therefore, for the
   greater security of religion afterwards, when the posterity of Abraham
   was multiplied into a great nation, the wisdom of God did not think fit
   to entrust the doctrine of religion any longer to the fallible and
   uncertain way of tradition, but committed it to writing. Now that God
   pitched upon this way, after the world had sadly experienced the
   unsuccessfulness of the other, seems to be a very good evidence that
   this was the better and more secure way; it being the usual method of
   the Divine dispensations not to go backward, but to move towards
   perfection, and to proceed from that which is less perfect to that
   which is more. And the apostle's [38] reasoning concerning the two
   covenants, is very applicable to these two methods of conveying the
   doctrine of religion; "if the first had been faultless, then should no
   place have been sought for a second."

   S:. 3. So, likewise, when Christ revealed his doctrine to the world, it
   was not in his life-time committed to writing, because it was
   entertained but by a few, who were his disciples and followers, and
   who, so long as he continued with them, had a living oracle to teach
   them. After his death, the apostles, who were to publish this doctrine
   to the world, were assisted by an infallible Spirit, so as they were
   secured from error and mistake in the delivery of it. But when this
   extraordinary assistance failed, there was need of some other means to
   convey it to posterity, that so it might be a fixed and standing rule
   of faith and manners to the end of the world. To this end the
   providence of God took care to have it committed to writing. And that
   Mr. S. may see this is not a conjecture of protestants, but the sense
   of former times, I shall refer him to St. Chrysostom (Homil. 1. in
   Matt.) who tells us, "That Christ left nothing in writing to his
   apostles, but instead thereof did promise to bestow upon them the grace
   of his Holy Spirit, saying, (John xiv.) `He shall bring all things to
   your remembrance,' &c. But because in progress of time there were many
   grievous miscarriages, both in matters of opinion, and also of life and
   manners; therefore it was requisite, that the memory of this doctrine
   should be preserved by writing." So long then as the apostles lived,
   who were thus infallibly assisted, the way of oral tradition was
   secure, but no longer; nor even then, from the nature of the thing, but
   from that extraordinary and supernatural assistance which accompanied
   the deliverers.

   S:. 4. And therefore it is no good way of argument against the way of
   tradition by writing, which he lays so much weight upon, [39] "That the
   apostles and their successors went not with books in their hands to
   preach and deliver Christ's doctrine, but words in their mouths; and
   that primitive antiquity learned their faith by an other method, a long
   time before many of those books were universally spread among the
   vulgar." For what if there was no need of writing this doctrine, whilst
   those living oracles the apostles were present with the church; doth it
   therefore follow that there was no need of it afterwards when the
   apostles were dead, and that extraordinary and supernatural assistance
   was ceased?" If the preachers now-a-days could give us any such
   assurance, and confirm all they preach by such frequent, and public,
   and unquestionable miracles, as the apostles did; then we need not
   examine the doctrines they taught by any other rule, but ought to
   regulate our belief by what they delivered to us: but seeing this is
   not the case, that ought in all reason to be the rule of our faith,
   which hath brought down to us the doctrine of Christ with the greatest
   certainty; and this I shall prove the Scriptures to have done.

   S:. 5. So that in those circumstances I have mentioned, we allow oral
   tradition to have been a sufficient way of conveying a doctrine; but
   now considering the great increase of mankind, and the shortness of
   man's life in these latter ages of the world, and the long tract of
   time from the apostle's age down to us, and the innumerable accidents
   whereby in the space of one thousand five hundred years, oral tradition
   might receive insensible alterations, so as at last to become quite
   another thing from what it was at first, by passing through many hands;
   in which passage all the mistakes and corruptions which (in the several
   ages through which it was transmitted) did happen, either through
   ignorance, or forgetfulness, or out of interest and de sign, are
   necessarily derived into the last; so that the farther it goes, the
   more alteration it is liable to; because as it passeth along, more
   errors and corruptions are infused into it: I say, considering all
   this, we deny, that the doctrine of Christian religion could, with any
   probable security and certainty, have been conveyed down to us by the
   way of oral tradition; and therefore do reasonably believe, that God,
   foreseeing this, did in his wisdom so order things, that those persons
   who were assisted by an infallible Spirit in the delivery of this
   doctrine should, before they left the world, commit it to writing;
   which was accordingly done: and by this instrument the doctrine of
   faith hath been conveyed down to us.

   S:. 6, Secondly, We allow, that tradition, oral and written, do give us
   sufficient assurance that the books of Scripture which we now have, are
   the very books which were written by the apostles and evangelists: nay,
   farther, that oral tradition alone is a competent evidence in this
   case; but withal we deny, that oral tradition is therefore to be
   accounted the rule of faith.

   The general assurance that we have concerning books written long ago,
   that they are so ancient, and were written by those whose names they
   bear, is a constant and uncontrolled tradition of this, transmitted
   from one age to another, partly orally, and partly by the testimony of
   other books. Thus much is common to Scripture with other books. But
   then the Scriptures have this peculiar advantage above other
   books--that, being of a greater and more universal concernment, they
   have been more common and in every body's hands, more read and studied
   than any other books in the world whatsoever; and, consequently, they
   have a more universal and better-grounded attestation. Moreover, they
   have not only been owned universally in all ages by Christians (except
   three or four books of them, which for some time were questioned by
   some churches, but have since been generally received), but the
   greatest enemies of our religion, the Jews and heathens, never
   questioned the antiquity of them, but have always taken it for granted,
   that they were the very books which the apostles wrote. And this is as
   great an assurance as we can have concerning any ancient book, without
   a particular and immediate revelation.

   S:. 7. And this concession doth not, as Mr. S. supposeth, make oral
   tradition to be finally the rule of faith; for the meaning of this
   question (What is the rule of faith?") is, What is the next and
   immediate means whereby the knowledge of Christ's doctrine is conveyed
   to us?" So that although oral tradition be the means whereby we come to
   know that these are the books of Scripture, yet these books are the
   next and immediate means whereby we come to know what is Christ's
   doctrine, and consequently what we are to believe.

   S:. 8. Nor doth this concession make oral tradition to be the rule of
   faith by a parity of reason; as if, because we acknowledge that oral
   tradition alone can with competent certainty transmit a book to after
   ages, we must therefore grant that it can with as much certainty convey
   a doctrine consisting of several articles of faith (nay, very many, as
   Mr. White acknowledges [40] ) and many laws and precepts of life: so
   because oral tradition sufficiently assures us that this is magna
   charta, and that the statute-book, in which are contained "those laws
   which it concerns every man to be skilful in;" therefore, by like
   parity of reason, it must follow, that tradition itself is better than
   a book, even "the best way imaginable to convey down such laws to us."
   Mr. S. saith [41] expressly it is; but how truly, I appeal to
   experience, and the wisdom of all lawgivers, who seem to think
   otherwise. Tradition is already de fined to us, u a delivery down from
   hand to hand of the sense and faith of forefathers," i. e. of the
   gospel or message of Christ. Now suppose any oral message, consisting
   of a hundred particularities, were to be delivered to a hundred several
   persons of different degrees of understanding and memory, by them to be
   conveyed to a hundred more, who were to convey it to others, and so
   onwards to a hundred descents; is it probable this message, with all
   the particularities of it, would be as truly conveyed through so many
   mouths, as if it were written down in so many letters, concerning which
   every bearer should need to say no more than this, that it was
   delivered to him as a letter written by him whose name was subscribed
   to it?" I think it not probable, though the men's lives were concerned
   every one for the faithful delivery of his errand or letter: for the
   letter is a message which no man can mistake in, unless he will; but
   the errand, so difficult, and perplexed with its multitude of
   particulars, that it is an equal wager against every one of the
   messengers, that he either forgets, or mistakes something in it; it is
   ten thousand to one, that the first hundred do not all agree in it; it
   is a million to one, that the next succession do not all deliver it
   truly; for if any one of the first hundred mistook or forgot any thing,
   it is then impossible that he that received it from him should deliver
   it right; and so the farther it goes the greater changes it is liable
   to. Yet, after all this, I do not say but it may be demonstrated, in
   Mr. S.'s way, to have more of certainty in it than the original letter.

   S:. 9. Thirdly, We allow, that the doctrine of Christian religion hath
   in all ages been preached to the people by the pastors of the church,
   and taught by Christian parents to their children; but with great
   difference, by some more plainly, and truly, and perfectly; by others
   with less care and exactness, according to the different degrees of
   ability and integrity in pastors or parents; and likewise with very
   different success, according to the different capacities and
   dispositions of the learners. We allow, likewise, that there hath been
   a constant course of visible actions, conformable, in some mea sure, to
   the principles of Christianity; but then we say, that those outward
   acts and circumstances of religion may have undergone great variations,
   and received great change, by the addition to them, and defalcation
   from them, in several ages. That this not only is possible, but hath
   actually happened, I shall shew when I come to answer his
   demonstration. Now, that several of the main doctrines of faith
   contained in the Scripture, and actions therein commanded, have been
   taught and practised by Christians in all ages (as the articles summed
   up in the apostles creed, the use of the two sacraments) is a good
   evidence so far, that the Scriptures contain the doctrine of Christian
   religion. But then, if we consider how we come to know that such points
   of faith have been taught, and such external actions practised, in all
   ages, it is not enough to say, there is a present multitude of
   Christians that profess to have received such doctrines as ever
   believed and practised, and from hence to infer that they were so; the
   inconsequence of which argument I shall have a better occasion to shew
   afterwards: but he that will prove this to any man's satisfaction, must
   make it evident from the best monuments and records of several ages,
   that is, from the most authentic books of those times, that such
   doctrines have in all those ages been constantly and universally taught
   and practised. But then, if, from those records of former times, it
   appear that other doctrines, not contained in the Scriptures, were not
   taught and practised universally in all ages, but have crept in by
   degrees, some in one age, and some in another, according as ignorance
   and superstition in the people, ambition and interest in the chief
   pastors of the church, have ministered occasion and opportunity; and
   that the innovators of these doctrines and practices, have all along
   pretended to confirm them out of Scripture as the acknowledged rule of
   faith; and have likewise acknowledged the books of Scripture to have
   descended without any material corruption or alteration (all which will
   sufficiently appear in the process of my discourse); then cannot the
   oral and practical tradition of the present church, concerning any
   doctrine, as ever believed and practised, which hath no real foundation
   in Scripture, be any argument against these books, as if they did not
   fully and clearly contain the Christian doctrine. And to say the
   Scripture is to be interpreted by oral and practical tradition, is no
   more reasonable than it would be to interpret the ancient books of the
   law by the present practice of it; which every one, that compares
   things fairly together, must acknowledge to be full of deviations from
   the ancient law.
     __________________________________________________________________

   [38] Heb. viii. 7.

   [39] P. 40.

   [40] Rushw. Dial. 4. acct. 9.

   [41] P. 93.
     __________________________________________________________________

SECT. V.

  How much Mr. S. attributes to his rule of faith more than protestants to
  theirs.

   S:. 1. SECONDLY, How much more he attributes to his attributes to his
   rule of faith, than we think fit to attribute to ours.

   1. We do not say, that it is impossible, in the nature of the thing,
   that this rule should fail, that is, either that these books should
   cease to descend, or should be corrupted. This we do not at tribute to
   them, because there is no need we should. We believe the providence of
   God will take care of them, and secure them from being either lost or
   materially corrupted; yet we think it very possible that all the books
   in the world may be burned or otherwise destroyed: all that we affirm
   concerning our rule of faith, is, that it is abundantly sufficient (if
   men be not wanting to themselves) to convey the Christian doctrine to
   all successive ages; and we think him very unreasonable that expects
   that God should do more than what is abundantly enough, for the
   perpetuating of Christian religion in the world.

   S:. 2. Secondly, Nor do we say, that that certainty and assurance which
   we have, that these books are the same that were written by the
   apostles, is a first and self-evident principle: but only that it is a
   truth capable of evidence sufficient, and as much as we can have for a
   thing of that nature. Mr. S. may, if he please, say that tradition's
   certainty is a first and self-evident principle; but then he that says
   this, should take heed how he takes upon him to demonstrate it.
   Aristotle was so wise as never to demonstrate first principles, for
   which he gives this very good reason--because they cannot be
   demonstrated. And most prudent men are of opinion, that a self-evident
   principle, of all things in the world, should not be demonstrated,
   because it needs not: for to what purpose should a man write a book to
   prove that which every man must assent to without any proof, so soon as
   it is propounded to him?" 1 have always taken a self-evident principle
   to be such a proposition, as having in itself sufficient evidence of
   its own truth, and not needing to be made evident by any thing else. If
   I be herein mistaken, I desire Mr. S. to inform me better.

   S:. 3. So that the true state of the controversy between us, is,
   whether oral and practical tradition, in opposition to writing and
   books, be the only way and means whereby the doctrine of Christ can
   with certainty and security be conveyed down to us, who live at this
   distance from the age of Christ and his apostles: this he affirms, and
   the protestants deny, not only that it is the sole means, but that it
   is sufficient for the certain conveyance of this doctrine; and withal
   affirm, that this doctrine hath been conveyed down to us by the books
   of Holy Scripture, as the proper measure and standard of our religion:
   but then they do not exclude oral tradition from being one means of
   conveying to us the certain knowledge of these books; nor do they
   exclude the authentic records of -former ages, nor the constant
   teaching and practice of this doctrine, from being subordinate means
   and helps of conveying it from one age to another; nay, so far are they
   from excluding these concurrent means, that they suppose them always to
   have been used, and to have been of great advantage for the propagating
   and explaining of this doctrine, so far as they have been truly
   subordinate to, and regulated by, these sacred oracles, the Holy
   Scriptures, which, they say, do truly and fully contain that doctrine
   which Christ delivered to his apostles, and they preached to the world.
   To illustrate this by an instance: Suppose there were a controversy now
   on foot, how men might come to know what was the true art of logic
   which Aristotle taught his scholars; and some should be of opinion,
   that the only way to know this would be by oral tradition from his
   scholars; which we might easily understand by consulting those of the
   present age, who learned it from those who received it from them, who
   at last had it from Aristotle himself: but others should think it the
   surest way to study his Organon, a book acknowledged by all his
   scholars to have been written by himself, and to contain that doctrine
   which he taught them. They who take this latter course, suppose the
   authority of oral tradition for the conveying to them the knowledge of
   this book; and do suppose this doctrine to have been taught and
   practised in all ages, and a great many books to have been written by
   way of comment and explication of this doctrine; and that these have
   been good helps of promoting the knowledge of it. And they may well
   enough suppose all this, and yet be of opinion that the truest measure
   and standard of Aristotle's doctrine is his own book; and that it would
   be a fond thing in any man, by forcing an interpretation upon his book,
   either contrary to, or very foreign and remote from, the obvious sense
   of his words, to go about to reconcile this book with that method of
   disputing which is used by the professed Aristotelians of the present
   age, and with all that scholastic jargon which Mr. S. learned at
   Lisbon, and has made him so great a man in the science of all
   controversy, as even to enable him to demonstrate first and
   self-evident principles, a trick not to be learned out of Aristotle's
   Organon. The application is so easy that I need not make it.
     __________________________________________________________________
     __________________________________________________________________

PART II.

   Concerning the Properties of the Rule of Faith; and whether they agree
   solely to Oral Tradition.
     __________________________________________________________________

SECT. I.

   S:. 1. HAVING thus endeavoured to bring the controversy between us to
   its clear and true state, that so we might not quarrel in the dark, and
   dispute about we know not what; I come now to grapple more closely with
   his book. And the main foundations of his discourse may be reduced to
   these three heads:"

   First, That the essential properties of such a way and means as can
   with certainty and security convey down to us the doctrine of Christ,
   belong solely to oral tradition. This he endeavours to prove in his
   five first discourses.

   Secondly, That it is impossible that this way of oral tradition should
   fail. And this he pretends to prove in his four last discourses.

   Thirdly, That oral tradition hath been generally reputed by Christians
   in all ages, the sole way and means of conveying down to them the
   doctrine of Christ. And this he attempts to shew in his last chapter,
   which he calls, "The consent of authority to the substance of his
   foregoing discourses." If he make good these three things, he hath
   acquitted himself well in his undertaking; but whether he hath made
   them good or not, is now to be examined.

   S:. 2. First, Whether the essential properties of such a way and means
   as can with certainty and security convey down to us the knowledge of
   Christ's doctrine, belong solely to oral tradition?"

   The true way to measure the essential properties of this or that means,
   is, by considering its sufficiency for its end: for whatsoever is
   necessary to make any means sufficient for the obtaining of its end, is
   to be reputed an essential property of that means, and nothing else.
   Now, because the end we are speaking of is the conveyance of the
   knowledge of Christ's doctrine to all those who are concerned to know
   it, in such a manner as they may be sufficiently certain and secure
   that it hath received no change or corruption from what it was when it
   was first delivered: from hence it appears, that the means to this end
   must have these two properties: First, It must be sufficiently plain
   and intelligible. 2dly, It must be sufficiently certain to us, that is,
   such as we may be fully satisfied concerning it, that it hath received
   no corruption or alteration. If it have these two conditions, it is
   sufficient for its end; but if it want either of them, it must
   necessarily fall short of its end: for if it be not plain and
   intelligible, it cannot convey this doctrine to our knowledge; if it be
   not certain, we cannot be assured, that that doctrine which it brings
   down to us for the doctrine of Christ, is really such.

   S:. 3. I know he assigns more properties of this means, which he calls
   the rule of faith; but upon examination, it will appear that they
   either fall, in with these two, or do not at all belong to it: as,

   First, That [42] "it must be plain and self-evident to all, as to its
   existence." Nothing can be more frivolous than to make this a property
   of any thing; because whosoever inquires into the properties of a
   thing, is supposed to be already satisfied that the thing is.

   Secondly, That it be [43] "evidenceable as to its ruling power;" that
   is, as he explains himself, [44] "that men be capable of knowing that
   it deserves to be relied on as a rule." By which he must either
   understand the certainty of it; (and then it falls in with the second
   property I mentioned, and is the same with the sixth which he lays
   down;) or else he means, more generally, that it is the property of a
   rule, that men be capable of knowing that it hath the properties of a
   rule: for I understand not how a man can know that any thing deserves
   to be relied on as a rule, otherwise than by knowing that it hath the
   properties of a rule; that is, that it is sufficient for its end. But
   at this rate a man may multiply the properties of things without end,
   if the evidence of a thing, as to its existence, be one property; and
   then, that we be capable of knowing that it is such a thing, be
   another.

   S:. 4. Thirdly, That it be [45] "apt to settle and justify undoubting
   persons." What he means here by "settling undoubting per sons," I am
   not able, on a sudden, to comprehend, because I understand not what
   unsettles a man be sides doubting; for if a man be but so well
   satisfied about any thing as to have no doubt concerning it, I do not
   easily apprehend how he can be settled better, that is, how his mind
   can be more at rest, than not to doubt. But if by undoubting persons he
   means those who do not doubt for the present, but afterwards may doubt,
   then I perceive what he means by "apt to settle undoubting persons,"
   viz. apt to settle persons when they do doubt, that is, when they are
   not undoubting persons. As for "justifying undoubting persons," if he
   means that whosoever securely relies on this rule ought of right to be
   acquitted, as acting rationally in so doing; this is plainly consequent
   upon the two properties I have laid down: for if the means of conveying
   Christ's doctrine be sufficiently plain and certain, every man that
   relies upon it is justified in so doing, because he trusts a means
   which is sufficient for its end.

   S:. 5. Fourthly, That [46] it be "apt to satisfy fully the most
   sceptical dissenters and rational doubters." For its aptitude to
   satisfy rational doubters, that plainly follows from the sufficient
   certainty of it; but why it should be a necessary property of a rule of
   faith, to be apt to satisfy the most sceptical dissenter, I can no more
   divine, than I can, why he should call a dissenter sceptical, which are
   repugnant terms: for a sceptic is one who neither assents to any thing,
   nor dissents: but is in a perpetual suspense, because he looks upon
   every opinion as balanced by a contrary opinion of equal probability,
   without any inclination of the scales either way. But if by "the most
   sceptical dissenter" he means only a sceptic, one that doth not believe
   the doctrine of Christ, nor any thing else; then I would fain know,
   what that is which in reason is apt fully to satisfy such a person. If
   any thing will, sure a demonstration will; but there is no aptitude at
   all in a demonstration, to satisfy him who doubts whether there be any
   such thing as a demonstration, and likewise questions the certainty of
   all those principles from whence any conclusion can be demonstrated.
   And those who are most sceptical, profess to doubt of all this.

   S:. 6. Fifthly, That it [47] be "apt to convince the most obstinate and
   acute adversary." If the rule be plain and certain, the most acute
   adversary may be convinced by it if he will, that is, if he be not
   obstinate; but if he be obstinate, that is, such an one as will not be
   convinced, but will persist in his error in despite of all evidence
   that can be offered him, then I must profess that I do not know any
   kind of evidence that is apt to convince that man who will not be
   convinced by any reason that can be propounded to him. And that he
   ought not to have expected this from any rule of faith, though never so
   self-evident, he might have learned from the same author, in whom he
   may find his chief properties of the rule of faith, if he had but had
   the patience to have considered his explication of them; I mean Dr.
   Holden, [48] who lays down the second property of the rule of faith
   (or, as he calls it, "the means whereby we come to the knowledge of
   revealed truth") in these words: "Another (viz. condition of this
   means, &c.) is, That it be apt of its own nature to afford the greatest
   true and rational certainty, to all men without exception, to whom the
   knowledge of it shall come: provided they be furnished with the faculty
   of reason, and have their minds purified from all passion and lust,
   which do (as he tells us, cap. 6.) often hinder the most sagacious
   persons from understanding the most evident and manifest truth." Now I
   suppose obstinacy to be the effects of passion and lust.

   If Mr. S. mean, that the rule of faith must be apt to conquer
   obstinacy, and make men lay it aside, I cannot understand this neither;
   unless he mean that the rule of faith must be a cudgel, which the
   traditionary church have been good at, and may use it again when
   occasion serves; for none but they have a title to it, upon a church
   account, as Mr. S. tells us, corol. 10. But setting aside this, I do
   not know any thing else that is apt to conquer obstinacy: not the
   clearest reason, or the strongest demonstration, for that I am sure is
   no ways fitted to combat a wilful and unreasonable humour with any
   probability of success. And if any one doubt of this, if he will but
   make trial, he may easily be convinced by experience how unapt
   obstinate persons are to be convinced by reason. I do not know any
   thing that ever carried greater evidence than the doctrine of Christ,
   preached by himself and his apostles to the obstinate Jews, and
   confirmed by multitudes of unquestionable miracles; and yet we do not
   find by the success of it, that it was so very apt to convince those
   that were obstinate. And no man can judge of the aptitude of a means to
   an end, otherwise than by the usual and frequent success of it when it
   is applied. Nor do I think that the doctrine of the gospel was ever
   intended for that purpose. God hath provided no remedy for the wilful
   and perverse, but he hath done that which is sufficient for the
   satisfying and winning over of those who are teach able and willing to
   learn: and such a disposition, supposeth a man to have laid asside both
   scepticism and obstinacy.

   S:. 7. Sixthly, That [49] it be "certain in itself."

   Seventhly, That [50] it be "absolutely ascertainable to us."

   These two are comprehended in the second property I laid down; so that
   I have nothing to say against them, but that the last looks very like a
   contradiction, "absolutely ascertainable to us;" which is to say, with
   respect to us, without respect to us, for absolutely seems to exclude
   respect, and to us implies it.

   Having thus shewn, that the seven properties he mentions are either
   coincident with those two I have laid down, or consequent upon them, or
   absurd and impertinent; it remains, that the true properties of a rule
   of faith are those two which I first named, and no more.
     __________________________________________________________________

   [42] P. 11.

   [43] P. 11.

   [44] P. 3.

   [45] P. 12.

   [46] P. 11, 12.

   [47] P. 12.

   [48] Analys. Fid. l. 1 c. 3.

   [49] P. 12.

   [50] Ibid.
     __________________________________________________________________

SECT. II.

  That the properties of a rule of faith belong to Scripture.

   S:. 1. LET us now see how he endeavours to shew, that these properties
   agree solely to oral tradition. He tells us there are but two
   pretenders to this title of being the rule of faith, Scripture and oral
   tradition; these properties do not belong to Scripture, and they do to
   oral tradition, therefore solely to it. A very good argument, if he can
   prove these two things--that these two properties do not belong to
   Scripture, and that they do to oral tradition.

   S:. 2. In order to the proving of the first, that these properties do
   not belong to Scripture, he premiseth this note, [51] that "we cannot
   by the Scriptures mean the sense of them, but the book," that is, such
   or such characters not yet sensed or interpreted. But why can we not,
   by the Scriptures, mean the sense of them?" He gives this clear and
   admirable reason, Because the sense of the Scripture is, "the things to
   be known, and these we confess are the very points of faith, of which
   the rule of faith is to ascertain us." Which is just as if a man should
   reason thus: Those who say the statute-book can convey to them the
   knowledge of the statute-law, cannot by the statute-book mean the sense
   of it, but the book; that is, such or such characters not yet sensed or
   interpreted; because the sense of the statute-book is, the things to be
   known, and these are the very laws, the knowledge whereof is to be
   conveyed to them by this book; which is to say, that a book cannot
   convey to a man the knowledge of any matter, because, if it did, it
   would convey to him the thing to be known. But, that he may further see
   what excellent reasoning this is, I shall apply this paragraph to oral
   tradition, for the argument holds every whit as well concerning that.
   To speak to them then in their own language, who say that oral
   tradition is their rule, we must premise this note--that they cannot
   mean by oral tradition the sense of it, that is, the things to be
   known; for those, they confess, are the very points of faith, of which
   the rule of faith is to ascertain us. When they say, then, that oral
   tradition is the rule of faith, they can only mean by oral tradition
   the words wherein it is delivered, not yet sensed or interpreted, but
   as yet to be sensed; that is, such or such sounds, with their aptness
   to signify to them assuredly God's mind, or ascertain them of their
   faith; for abstracting from the sense and actual signification of these
   words, there is nothing imaginable left but those sounds, with their
   aptness to signify it. When he hath answered this argument, he will
   have answered his own. In the mean while, this discourse, that he who
   holds the Scripture to be the rule of faith, must needs by the
   Scriptures mean a book void of sense, &c. because otherwise if by
   Scripture he should understand a book that hath a certain, sense in it,
   that sense must be the doctrine of Christ, which is the very thing that
   this book is to convey to us; I say, this-discourse tends only to prove
   it an absurd thing for any man, that holds Scripture the means of
   conveying Christ's doctrine, to understand by the Scripture, a book
   that conveys Christ's doctrine. This being his own reason, put into
   plain English, I leave the reader to judge whether it be not something
   short of perfect science and demonstration. Nay, if it were thoroughly
   examined, I doubt whether it would not fall short of that low pitch of
   science which he speaks of in his preface, where he tells us, that "the
   way of science is to proceed from one piece of sense to another."

   S:. 3. Having premised this, that by the Scriptures we must mean only
   dead characters that have no sense under them, he proceeds to shew that
   these dead characters have not the properties of a rule of faith
   belonging to them: which, although it be nothing to the purpose when he
   hath shewn it, yet it is very pleasant to observe by what cross and
   untoward arguments he goes about it; of which I will give the reader a
   taste by one or two instances.

   In the first place he shews that it cannot be evident to us that these
   books were written by men divinely inspired, because [52] "till the
   seeming contradictions in those books are solved, which to do, is one
   of the most difficult tasks in the world, they cannot be concluded to
   be of God's inditing." Now how is this an argument against those who by
   the Scriptures must mean unsensed letters and characters?" I had always
   thought contradictions had been in the sense of words, not in the
   letters and characters; but I perceive he hath a peculiar opinion, that
   the four and twenty letters do contradict one another.

   The other instance shall be in his last argument, [53] which is this:
   that the Scripture cannot be the rule of faith, because those who are
   to be ruled and guided by the Scripture's let ter to faith, cannot be
   certain of the true sense of it; which is to say, that unsensed letters
   and characters cannot be the rule of faith, because the rule of faith
   must have a certain sense, that is, must not be unsensed letters and
   characters; which in plain English amounts to thus much--unsensed
   letters and characters cannot be the rule of faith, that they cannot.

   S:. 4. And thus I might trace him through all his properties of the
   rule of faith, and let the reader see how incomparably he demonstrates
   the falsehood of this protestant tenet (as he calls it), that a sense
   less book may be a rule of faith. But I am weary of pursuing him in
   these airy and fantastical combats, and shall leave him to fight with
   his own fancies, and batter down the castles which himself hath built.
   Only I think fit here to acquaint him, once for all, with a great
   secret of the protestant doctrine, which it seems he hath hitherto been
   ignorant of (for I am still more confirmed in my opinion, that he
   forsook our religion before he understood it), that when they say the
   Scriptures are the rule of faith, or the means whereby Christ's
   doctrine is conveyed down to them, they mean, by the Scriptures, books
   written in such words as do sufficiently express the sense and meaning
   of Christ's doctrine.

   S:. 5. And to satisfy him that we are not absurd and unreasonable in
   supposing the Scriptures to be such a book, I would beg the favour of
   him to grant me these four things, or shew reason to the contrary:"

   First, That whatever can be spoken in plain and intelligible words, and
   such as have a certain sense, may be written in the same words.

   Secondly, That the same words are as intelligible when they are written
   as when they are spoken.

   Thirdly, That God, if he please, can indite a book in as plain words as
   any of his creatures.

   Fourthly, That we have no reason to think that God affects obscurity,
   and envies that men should understand him in those things which are
   necessary for them to know, and which must have been written to no
   purpose if we cannot understand them. St. Luke [54] tells Theophilus,
   that he wrote the history of Christ to him, on purpose to give him a
   certain knowledge of those things which he writ. But how a book which
   hath no certain sense, should give a man certain knowledge of things,
   is beyond my capacity. St. John [55] saith, that he purposely committed
   several of Christ's miracles to writing, that men might believe on him.
   But now, had Mr. S. been at his elbow, he would have advised him to
   spare his labour, and would have given him this good reason for it;
   because, when he had written his book, nobody would be able to find the
   certain sense of it without oral tradition, and that alone would
   securely and intelligibly convey both the doctrine of Christ, and the
   certain knowledge of those miracles which he wrought for the
   confirmation of it. If these four things be but granted, I see not why,
   when we say that the Scriptures are the means of conveying to us
   Christ's doctrine, we may not be allowed to understand by the
   Scriptures, a book which doth in plain and intelligible words express
   to us this doctrine.
     __________________________________________________________________

   [51] P. 13.

   [52] P. 14.

   [53] P. 17.

   [54] Luke i. 3, 4.

   [55] John xx. 31.
     __________________________________________________________________

SECT. III.

  Mr. S.'s exceptions against Scripture examined.

   S:. 1. AND now, although this might have been a sufficient answer to
   his exceptions against the Scriptures, as being incapable of the
   properties of a rule of faith; because all of them suppose that which
   is apparently false and absurd, as granted by protestants, viz. that
   the Scriptures are only a heap of dead letters and insignificant
   characters, without any sense under them; and that oral tradition is
   that only which gives them life and sense: yet, because several of his
   exceptions pretend to shew, that the true properties of a rule of faith
   do not at all appertain to the Scriptures; therefore I shall give
   particular answers to them, and, as I go along, shew that tradition is
   liable to all or most of those exceptions, and to far greater than
   those.

   S:. 2. Whereas he says, [56] it cannot be evident to protestants, from
   their principles, that the books of Scripture were originally written
   by men divinely inspired: I will shew him that it may, and then answer
   the reasons of this exception.

   It is evident, from an universal, constant, and uncontrolled tradition
   among Christians, not only oral, but written, and from the
   acknowledgment of the greatest adversaries of our religion, that these
   books were originally written by the apostles and evangelists. And this
   is not only a protestant principle, but the principle of all mankind,
   "That an undoubted tradition is sufficient evidence of the antiquity
   and author of a book," and all the extrinsical arguments that can
   ordinarily be had of a book written long ago.

   Next, it is evident that the apostles were men divinely inspired, that
   is, secured from error and mistake in the writing of this doctrine,
   from the miracles that were wrought for the confirmation of it; because
   it is unreasonable to imagine, that the Divine power should so
   remarkably interpose for the confirmation of a doctrine, and give so
   eminent an attestation to the apostles to convince the world that they
   were immediately appointed and commissioned by God, and yet not secure
   them from error in the delivery of it. And that such miracles were
   wrought, is evident from as credible histories as we have for any of
   those things which we do most firmly believe. And this is better
   evidence that the apostles were men divinely inspired, than bare oral
   tradition can furnish us withal: for setting aside the authentic
   relation of these matters in books, it is most probable, that oral
   tradition of itself, and without books, would scarce have preserved the
   memory of any of those particular miracles of our Saviour and his
   apostles which are recorded in Scripture. And for the probability of
   this, I offer these two things to his consideration:"

   First, No man can deny that memorable persons have lived, and actions
   been done, in the world, innumerable, whereof no history now extant
   makes any mention.

   Secondly, He himself will grant, that our Saviour wrought innumerable
   more miracles than are recorded in Scripture. And now I challenge him
   to shew the single virtue of oral tradition, by giving an account of
   any of those persons, or their actions, who lived fifteen hundred or
   two thousand years ago, besides those which are mentioned in books; or
   to give a catalogue but of ten of those innumerable miracles wrought by
   our Saviour, which are riot recorded by the evangelists, with
   circumstances as punctual and particular as those are clothed withal:
   if he can do this, it will be a good evidence that oral tradition
   singly, and by itself, can do something; but if he cannot, it is as
   plain an evidence on the contrary, that if those actions of former
   times, and those miracles of our Saviour and his apostles which are
   recorded in books, had never been written, but entrusted solely to oral
   tradition, we should have heard as little of them at this day, as we do
   of those that were never written.

   S:. 3. Now to examine his reasons for this exception:"

   First, He saith, [57] it is most manifest that this cannot be made
   evident to the vulgar, that Scripture was written by men divinely
   inspired. This reason is as easily answered, by saying, it is most
   manifest that it can: but besides saying so, I have shewed how it may
   be made as evident to the vulgar, as other things which they do most
   firmly, and upon good grounds, believe. Even the rudest of the vulgar,
   and those who cannot read, do believe upon very good grounds that there
   was such a king as William the Conqueror; and the miracles of Christ
   and his apostles are capable of as good evidence as we have for this.

   Secondly, He says, [58] this cannot be evident to the "curious and most
   speculative searchers, but by so deep an inspection into the sense of
   Scripture, as shall discover such secrets, that philosophy and human
   industry could never have arrived to." As if we could not be assured
   that any thing were written by men divinely inspired, unless it were
   above the reach of human understanding; and as if no man could know
   that this was our Saviour's doctrine, "Whatever ye would that men
   should do unto you, that do ye likewise unto them," because every one
   can understand it. But if there were more mysteries in the Scriptures
   than there are, I hope a man might be satisfied that they were written
   by men divinely inspired, without a clear comprehension of all those
   mysteries. The evidence of the inspiration of any person doth not
   depend upon the plainness and sublimity of the things revealed to him,
   but upon the goodness of the arguments which tend to persuade us that
   the person is so inspired; and the argument that is most fit to satisfy
   us of that, is, if he work miracles. Now I would gladly know, why a
   learned man cannot be assured of a miracle, that is, a plain sensible
   matter of fact done long ago, but. "by so deep an inspection into the
   sense of Scripture, as shall discover such secrets, that philosophy and
   human industry could never have arrived to."

   S:. 3. Thirdly, Because [59] "all the seeming contradictions of
   Scripture must be solved, before we can out of the bare letter conclude
   the Scripture to be of God's inditing; to solve which literally,
   plainly, and satisfactorily, (he tells us) the memory of so many
   particulars, which made them clearer to those of the age in which they
   were written, and the matter known, must needs be so worn out by tract
   of time, that it is one of the most difficult tasks in the world." As
   if we could not believe a book to be of God's inditing, because there
   seem now to be some contradictions in it, which we have reason to
   believe could easily have been solved by those who lived in the age in
   which it was written. Or, as if oral tradition could help a man to
   solve these contradictions, when the memory of particulars necessary
   for the clear solution of them, is (as himself confesses) worn out by
   tract of time. If Mr. S. can, in order to the solution of the seeming
   contradictions of Scripture, demonstrate, that oral tradition hath to
   this day preserved the memory of those particulars (necessary for that
   purpose), the memory of which must needs be long since worn out by
   tract of time, then I will readily yield, that his rule of faith hath
   in this particular the advantage of ours. But if he cannot do this, why
   doth he make that an argument against our rule, which is as strong
   against his own?" This is just like Captain Everard's friend's way of
   arguing against the protestants, viz. That they cannot rely upon
   Scripture, because it is full of plain contradictions impossible to be
   reconciled; and therefore they ought in all reason to submit to the
   infallibility of the church. And for an instance of such a
   contradiction, he pitcheth upon the three fourteen generations
   mentioned in the first of St. Matthew; because the third series of
   generations, if they be counted, will be found to be but thirteen. Not
   to mention now, how this difficulty hath been sufficiently satisfied
   both by protestant and popish commentators, without any recourse to
   oral tradition; that which I take notice of, is, the unreasonableness
   of making this an exception against the protestants, when it comes with
   every whit as much force upon themselves. Suppose this contradiction
   not capable of any solution by protestants (as he affirms), and I
   should submit to the infallibility of the church; can he assure me that
   infallibility can make thirteen fourteen?" If it cannot, how am I
   nearer satisfaction in this point, by acknowledging the infallibility
   of the church?" The case is the very same as to Mr. S.'s exception; if
   I owned oral tradition, I should be never the nearer solving the
   seeming contradictions of Scripture, and consequently I could not "in
   reason conclude it to be of God's inditing." So that, in truth, these
   exceptions, if they were true, would not strike at protestancy, but at
   Christian religion; which is the general unhappiness of most of the
   popish arguments; than which, there is no greater evidence, that the
   church of Rome is not the true mother, because she had rather
   Christianity should be destroyed, than it should appear that any other
   church hath a claim to it. It was a work very proper for the heretic
   Marcion to assault religion this way; who, as Tertullian [60] tells us,
   wrote a whole book, which he called Antitheses, wherein he reckoned up
   all the contradictions, (as he thought) between the Old and New
   Testament: but methinks it is very improper for the papists, who
   pretend to be the only true Christians in the world, to strain their
   wits to discover as many contradictions as they can in the Scripture,
   and to prove that there is no way of reconciling them; the natural
   consequence of which is, the exposing of this sacred instrument of our
   religion, and even Christianity itself, to the scorn of atheists.
   Therefore, to be very plain with Mr. S. and Captain Everard, I am
   heartily sorry to see, that one of the chief fruits of their conversion
   is to abuse the Bible.

   . 5. Secondly, He says, [61] that protestants cannot know how many the
   books of Scripture "ought to be, and which of the many controverted
   ones may be securely put in that catalogue, which not." This he proves
   by saying, "'Tis most palpable, that few, or at least the rude vulgar,
   can never be assured of it." And if this be a good argument, this again
   is a good answer, to say it is not most palpable. But I shall deal more
   liberally, and tell him, that we know, that just so many ought to be
   received as uncontroverted books, concerning which it cannot be shewn
   there was ever any controversy; and so many as controverted, concerning
   which it appears that question hath been made: and if those which have
   been controverted have been since received by those churches which once
   doubted of them, there is now no farther doubt concerning them, because
   the controversy about them is at an end. And now I would fain know what
   greater certainty oral tradition can give us of the true catalogue of
   the books of Scripture: for it must either acknowledge some books have
   been controverted, or not; if not, why doth he make a supposition of
   controverted books?" If oral tradition acknowledge some to have been
   controverted, then it cannot assure us that they have not been
   controverted, nor consequently that they ought to be received as never
   having been controverted; but only as such, concerning which those
   churches who did once raise a controversy about them, have been since
   satisfied that they are canonical. The traditionary church now receive
   the Epistle to the He brews as canonical. I ask, do they receive it as
   ever delivered for such?" That they must, if they receive it from oral
   tradition, which conveys things to them under this notion, as ever
   delivered; and yet St. Jerome (speaking not as a speculator, but a
   testifier) saith expressly of it, [62] "that the custom of the Latin
   church doth not receive it among the canonical Scriptures." What saith
   Mr. S. to this?" It is clear from this testimony, that the Roman
   church, in St. Jerome's time, did not acknowledge this Epistle for
   canonical; and it is as plain, that the present Roman church doth
   receive it for canonical. Where is then the infallibility of oral
   tradition?" How does the living voice of the present church assure us,
   that what books are now received by her were ever received by her?" And
   if it cannot do this, but the matter must come to be tried by the best
   records of former ages (which the protestants are willing to have the
   catalogue tried by), then it seems the protestants have a better way to
   know what books are canonical, than is the infallible way of oral
   tradition; and so long as it is better, no matter, though it be not
   called in fallible.

   S:. 6. Thirdly, He says [63] the protestants cannot know, "that the
   very original, or a perfectly true copy of these books, hath been
   preserved." It is not necessary that they should know either of these;
   it is sufficient that they know that those copies which they have, are
   not materially corrupted in any matter of faith or practice; and that
   they have sufficient assurance of this, I have already shewn. And how
   doth he prove the contrary?" By his usual argument, with saying, "it is
   manifestly impossible!" But how do the church of Rome know that they
   have perfectly true copies of the Scripture in the original languages?"
   They do not pretend to know this; the learned men of that church
   acknowledge the various readings as well as we, and do not pretend to
   know otherwise than by probable conjecture (as we also may do) which of
   those readings is the true one. And why should it be more necessary for
   us to know this, than for them?" If they think it reasonable to content
   themselves with knowing, that no material corruptions have crept into
   those books, so may we. And that there have not, we know by better
   arguments than oral tradition, even by the assurance we have of God's
   vigilant providence, and from a moral impossibility that the things in
   a book so universally dispersed, and translated into so many languages,
   and constantly read in the assemblies of Christians, should have been
   materially corrupted, so as that all those copies and translations
   should have agreed in those corruptions. And this reason St. Austin
   [64] gives, of the preservation of the Scriptures entire rather than
   any other book; if Mr. S. likes it not, he may call St. Austin to
   account for it.

   S:. 7. Fourthly, He says, [65] the protestants, "at least the rudest
   vulgar," can have no assurance "that those books are rightly
   translated, "because they cannot be assured either of the ability or
   integrity of translators.

   Fifthly, "Nor can they (says he [66] ) be assured, that the
   transcribers, and printers, and correctors" of the press, have
   carefully and faithfully done their part, in transcribing and printing
   the several copies and translations of Scripture aright; because "they
   only can have evidence of the right letter of Scripture, who stood at
   their elbows attentively watching they should not err in making it
   perfectly like a former copy; and even then, why might they not
   mistrust their own eyes and aptness to oversee?" I put these two
   exceptions together, because the same answer will serve them both. The
   grounds of these exceptions, if they have any, are these: That no man
   is to be trusted either for his skill or honesty; and that it is
   dangerous for men to trust their own eyes. Unless both these be true,
   these exceptions are of no force: for if we can be assured that other
   men have sufficient skill in any thing which we ourselves do not
   sufficiently understand, we may be assured that those who translated
   the Bible had skill in the original languages; because very credible
   persons tell us so, and we have no reason to doubt their testimony in
   this particular, more than in any other matter. So that if we can have
   sufficient assurance of men's integrity in any thing, we have no reason
   to doubt of the skill of translators, transcribers, or printers; and if
   we can have no assurance of men's integrity in any thing, then no man
   can be assured that there was such a man as Henry the Eighth; and yet I
   hope the church of Rome makes no doubt of it: nor can any man be
   assured there is such a city as Rome, who hath not seen it; nay, if he
   have, [67] "why may he not mistrust his own eyes?" And, which is the
   saddest inconvenience of all, if nobody be to be trusted, nor men's own
   eyes, (and for the same reason, sure, nor their ears) what becomes of
   the infallibility of oral and practical tradition?" which necessarily
   supposeth a competent understanding, a faithful memory, and honest
   mind, in the generality of those who delivered Christ's doctrine down
   to us: and by what means soever a man can be assured of these, by the
   same he may much more easily be assured of the ability and integrity of
   translators, transcribers, and printers. But above all, it supposeth
   that men's ears and eyes cannot deceive them in those things which they
   are taught and see practised.

   Is it not very pretty to see what pitiful shifts men that serve an
   hypothesis are put to, when, to maintain infallibility, they are forced
   to run to the extremities of scepticism! and, to defend the certainty
   of oral tradition, (which depends upon the certainty of men's senses,
   and an assurance of the ability and integrity of those who were dead
   fifteen hundred years before we were born) are glad to take refuge in
   principles quite contrary! such as these--that we can have no
   assurance, but that whole professions of men [68] "might hap to be
   knaves:"" that we can have no sufficient evidence that any man made his
   "copy perfectly like the former," unless [69] "we stood at his elbow
   attentively watching him: nay, and if we did so, we have still reason
   to distrust our senses. In short, all human faith supposeth honesty
   among men; and that for matters of fact and plain objects of sense, the
   general and uncontrolled testimony of mankind is to be credited; and
   for matters of peculiar skill and knowledge, that the generality of
   those who are accounted skilful in that kind are to be relied upon:
   for, as Aristotle well observes, there is no greater sign of an
   undisciplined wit, (or, to use one of Mr. S.'s fine phrases, [70] of a
   man "not acquainted with the paths of science") than to expect greater
   evidence for things than they are capable of. Every man hath reason to
   be assured of a thing which is capable of sufficient evidence, when he
   hath as much evidence for it as the nature of that thing will bear, and
   as the capacity he is in will permit him to have; and, as Mr. White
   says well, " [71] Satisfaction is to be given to every one, according
   to his capacity; it is sufficient for a child to believe his parents,
   for a clown to believe his preacher." And this is universally true in
   all cases where we have not better or equal evidence to the contrary.
   But such is the unhappiness of the popish doctrines, that if people
   were permitted the free use of the Scripture, they would easily discern
   them to have no probable foundation in it, and to be plainly contrary
   to it; so that it cannot be safe for their preachers to tell the people
   that the Scripture is the only rule of faith, lest they should find
   cause not to believe them when they teach doctrines so plainly contrary
   to that rule.

   S:. 8. Lastly, He says, [72] the protestants cannot be "certain of the
   true sense of Scripture." Does he mean of plain texts, or obscure
   ones?" of the true sense of plain texts I hope every one may be
   certain; and for obscure ones, it is not necessary every one should.
   But it may be there are no plain texts in the Scriptures: then the
   reason of it must be, (till Mr. S. can shew a better) either because it
   is impossible for any one to write plainly, or because God cannot write
   so plainly as men; or because we have good reason to think that he
   would not write things necessary for every one to believe, so as men
   might clearly understand him.

   But he tells us, [73] "the numerous comments upon Scripture" are an
   evidence that no man can be certain of the true sense of it. I hope
   not; for if those numerous commentators do generally agree in the sense
   of plain texts, (as it is certain they do) then this argument signifies
   nothing as to such texts; and as for those which are obscure, let
   commentators differ about them as much as they please, so long as all
   necessary points of faith and matters of practice are delivered in
   plain texts. He adds, [74] "There are infinite disputes about the sense
   of Scripture, even in the most concerning points, as in that of
   Christ's Divinity." But are not commentators, both protestant and
   popish, generally agreed about the sense of Scripture in that point?"
   and what if some out of prejudice mistake, or out of perverseness do
   wrest, the plainest texts of Scripture for the Divinity of Christ to an
   other sense?" is this any argument that those texts are not
   sufficiently plain?" can any thing be spoken or written in words so
   clear from ambiguity, which a perverse or prejudiced mind shall not be
   able to vex and force to another meaning?" God did not write the
   Scriptures for the froward and the captious, but for those who will
   read them with a free and unprejudiced mind, and are willing to come to
   the knowledge of the truth. If Mr. S. had been conversant in the
   writings of the fathers, he could not but have taken notice with what
   confidence they attempted to prove the Divinity of Christ out of
   Scripture, as if that did afford convincing arguments for this purpose.
   St. Chrysostom [75] professes to demonstrate out of Scripture, "that
   the Son is of the same substance with the Father;" and relies upon
   Scripture alone for this, without mentioning any other kind of
   argument: so that it seems St. Chrysostom was not acquainted with the
   insufficiency of Scripture for the conviction of heretics in this
   point; and that he was either ignorant of the (infallible) way of
   demonstrating this point from oral tradition, or had no great opinion
   of it. The same father, elsewhere, [76] arguing against heretics about
   the Divinity of Christ, says, that "they pervert the Scriptures, to
   strengthen their heresy from thence." But then he does not (with Mr.
   S.) blame the Scripture, and say that this doctrine is riot there
   delivered with sufficient clearness; but contrariwise, he says, that
   the Scripture is clear enough, but the corrupt minds of here tics will
   not see what is there contained. Had St. Chrysostom been a true son of
   the traditionary church, he would have laid hold of this occasion to
   vilify the Scriptures, and to shew the necessity of regulating our
   faith not by such uncertain records, but by the infallible reports of
   oral tradition.

   S:. 9. But because Mr. S. lays great weight (in several parts of his
   book) upon this exception against Scripture, viz. that protestants
   cannot be certain of the true sense of it; therefore I shall not
   content myself, only to have shewn that we may be sufficiently certain
   of the sense of Scripture, so far as to understand all necessary
   matters of faith and practice, and that more than this is not
   necessary; but shall likewise return this exception upon him, by
   inquiring into these two things:"

   1. How the traditionary church can be more certain of the true sense of
   Scripture than the protestants?"

   2. How they can be more certain of the true sense of tradition, than
   protestants of the true sense of Scripture?"

   1. How the traditionary church can be more certain of the true sense of
   Scripture than protestants?" They pretend to have an oral tradition of
   the true sense of it, delivered down from father to son. But this only
   reached to those texts which are coincident with the main body of
   Christian doctrine; as for all other parts of Scripture, they are as
   useless to papists, as they suppose they are to us; because, wanting
   the help of oral tradition, they cannot be certain of one tittle of
   them. And as for those texts, the sense whereof is conveyed down by
   oral tradition; this sense is, I hope, delivered in some words or
   other: and have all preachers, and fathers, and mothers, and nurses,
   the faculty of delivering this sense in words so plain as cannot
   possibly be mistaken or wrested to another sense?" I am sorry that when
   every one hath this faculty of speaking his thoughts plainly, the Holy
   Ghost should be represented as not able to convey his mind to men in
   intelligible words. And does not his own objection rebound upon
   himself?" If the church have a certain sense of Scripture orally
   delivered, whence are the numerous comments of the fathers upon it, and
   of later writers of their church, and the infinite disputes about the
   sense of it, in the most concerning points?" viz. the efficacy of God's
   grace, the supremacy of St. Peter, the infallibility of a pope and
   council by immediate assistance of the Holy Ghost?" What a stir is made
   about the sense of Dabo tibi Claves, Tu es Petrus, et super hanc
   Petram, &c. Pasce oves?" Do not they differ about the meaning of these
   texts among themselves, as much as they do from the fathers, and from
   the protestants?" Some understanding them of St. Peter's supremacy
   only, others of his in fallibility, others of his infallibility only in
   and with a general council; which yet others do not allow to pope or
   council from any immediate assistance, but only from the rational force
   of tradition, supposing that the pope and council hold to it. If oral
   tradition have brought down a certain sense of these texts, why do they
   not produce it, and agree in it?" If it have not (to use a hot phrase
   of his own [77] ), "it is perfect frenzy to say they can be certain of
   the true sense of Scripture."

   If he say, they are by tradition made certain of the true sense of
   Scripture, so far as it concerns the main body of Christian doctrine,
   and do all agree in it, and that is sufficient; then I ask him, What
   are those points of faith which make up the body of Christian
   doctrine?" He will tell me, they are those which all catholics agree to
   have descended to them from the apostles by a constant and
   uninterrupted tradition. I inquire further, how I shall know what is
   the certain sense of Scripture so far as it concerns these points?" He
   must answer as before, that that is the true sense which all catholics
   agree to have descended to them by tradition. Which amounts to this:
   that all catholics do agree in the sense of Scripture so far as they do
   all agree in it. It is to be hoped, that the protestants (how much
   soever at present they differ about the sense of Scripture) may in time
   come to as good an agreement as this. This brings to my remembrance a
   passage or two of Mr. Cressy; the one in his Appendix, [78] where he
   tells us, that "as it is impossible that heretics should agree in any
   other way than in faction; so it is impossible that catholics should
   differ in points of faith." Why so?" Were not those catholics first,
   who afterwards became heretics?" and when they became so, did they not
   differ in points of belief?" Yes, but here lies the conceit, when they
   began to differ, then they ceased to be catholics; therefore catholics
   can never differ in points of faith. The other passage is where he
   says, [79] that ^ "hath forsaken a church where unity was impossible,
   &c. and betaken himself to a church where schism is impossible." This
   last clause, "that schism is impossible" in their church, cannot
   possibly be true but in the same absurd and ludicrous sense, in which
   it is impossible for catholics to differ in points of belief. For he
   cannot deny but that it is possible for men to break off from the
   communion of their church, which in his sense is schism. But here is
   the subtilty of it: No schismatic is of their church, because so soon
   as he is a schismatic he is out of it; therefore schism is impossible
   in their church. And is it not as impossible in the church of England?"
   where Mr. Cressy might have done well to have continued, till he could
   have given a wiser reason for forsaking her.

   S:. 10. But to return to our purpose. Mr. Rushworth [80] acknowledgeth,
   that the Scripture is of itself sufficiently plain as to matters of
   practice; for he asks, "Who is so blind as not to see that these things
   are to be found in Scripture by a sensible, common, and discreet
   reading of it; though perhaps by a rigorous and exact balancing of
   every particular word and syllable, any of these things would vanish
   away we know not how?" So that, for the direction of our lives and
   actions, he confesseth the Scripture to be sufficiently plain, if men
   will but read it sensibly and discreetly; and (he says) that he is
   blind that does not see this. But who so blind as he that will not see,
   that the sense of Scripture is as plain in all necessary points of
   faith?" I am sure St. Austin makes no difference, when he tells us,
   [81] that "in those things which are plainly set down in Scripture, we
   may find all those things which in faith and manners of life are
   comprehended." And why cannot men, in reference to matters of faith as
   well as of practice, read the Scriptures sensibly and discreetly,
   without such a rigorous balancing of every word and syllable, as will
   make the sense vanish away we know not how?" If the Scripture be but
   sufficiently plain to such as will use it sensibly and discreetly, I do
   not understand what greater plainness can be de sired in a rule; nor
   can I imagine what kind of rule it must be that can be unexceptionably
   plain to captious cavillers, and such as are bent to play the fool with
   it.

   Well, suppose the Scriptures be not sufficiently clear as to matters of
   faith, and hereupon I have recourse to the church for the true sense of
   Scripture; must I believe the church's sense to be the true sense of
   such a text, though I see it to be plainly contrary to the genuine
   sense of the words?" Yes, that I must, or else I make myself, and not
   the church, judge of the sense of Scripture, which is the grand heresy
   of the protestants. But then I must not suppose, much less believe,
   that the church's sense of such a text is contrary to the genuine
   meaning of it; no, although I plainly see it to be so: this is hard
   again on the other hand; especially if that be true which is
   acknowledged both by Dr. Holden and Mr. Cressy, viz. that though
   general councils cannot mistake in their points of faith which they
   decree, yet they may mistake in the confirmation of them from texts of
   Scripture; that is, they may be mistaken about the sense of those
   texts. And if Mr. S. think his brethren have granted too much, he may
   see this exemplified in the second council of Nice (to mention no
   other), which, to establish their doctrine of image worship, does so
   palpably abuse and wrest texts of Scripture, that I can hardly believe
   that any papist in the world hath the forehead to own that for the true
   sense of those texts which is there given by those fathers.

   S:. 11. Secondly, How the traditionary church can be more certain of
   the true sense of their traditional doctrines, than the protestants can
   be of the true sense of Scripture?" And this is worthy of our inquiry,
   because, if the business be searched to the bottom, it will appear
   (besides all other inconveniences, which oral tradition is much more
   liable to than Scripture), that the certain sense and meaning of
   traditional doctrine is as hard to come at as the sense of Scripture.
   And this I will make appear by necessary consequence from their own
   concessions. Mr. White and Mr. S. say, that the great security of
   tradition is this: that it is not tied to certain phrases and set forms
   of expression, but the same sense is conveyed and settled in men's
   hearts by various expressions. But, according to Mr. Rushworth, this
   renders tradition's sense uncertain; for he says, [82] "'Tis impossible
   to put fully, and beyond all quarrel, the same sense in divers words."
   So that if men do not receive tradition in a sensible, common, discreet
   way (as Mr. Rushworth speaks concerning reading the Scriptures), but
   will come to a rigorous and exact balancing of every particular phrase,
   word and syllable, the sense of tradition will be in the very same
   danger of uncertainty, and be liable to vanish we know not how. Dr.
   Holden [83] lays down these two principles: "First, That no truth can
   be conveyed down from man to man but by speech; and speech cannot be
   but by words; and all words are either equivocal in themselves, or
   liable to be differently understood by several persons. Secondly, That
   such is the frame of man's mind, that the same truths may be
   differently apprehended and understood by different persons:"" and if
   this be true, then traditional doctrines, if they be delivered by
   speech and words, will be liable to uncertainties and ambiguities, as
   to their sense, as well as Scripture. Mr. Cressy [84] tells us, "That
   reason and experience shew, that differences will arise even about the
   writings of the fathers, and any thing but the testimony of the present
   church." If this be true, tradition wholly falls into uncertainty: for
   if difference will arise about the writings of the fathers, how they
   are to be interpreted, I suppose the writings of councils will be
   liable to the same inconvenience: and if the whole present church
   cannot declare her sense of any traditional doctrine otherwise than by
   a council, (unless with the Jesuits they will epitomize the church into
   the pope) and the decrees of a council cannot be universally dispersed
   (or at least never use to be) but by writing: and if differences will
   arise about the interpretation of that writing, as well as any other;
   then, this present infallible authority (which Mr. Cressy magnifies so
   much for ending of differences) leaves all controversies arising about
   the sense of tradition as indeterminable as ever; and they must for
   ever remain so, till general councils have got the knack of penning
   their decrees in words which will so infallibly express their meaning
   to the most captious caviller, that no difference can possibly arise
   about the interpretation of them; or else (which will be more suitable
   to this wise hypothesis) till general councils (being convinced by Mr.
   S.'s demonstrations) shall come to understand themselves so well, as
   not to entrust their decrees any more to the uncertain way of writing;
   but for the future to communicate them to the world by the infallible
   way of oral tradition. And, to mention no more, Mr. Knott [85] (who
   agrees with the other thus far, that the certain sense of Scripture is
   only to be had from the church) speaks to this purpose: That before we
   can be certain that this is the true sense of such a text, we must
   either be certain that this text is capable of no other sense; as
   figurative, mystical, or moral; or, if it be, we must have some certain
   and infallible means to know in which of them it is taken, which can be
   known only by revelation. If this be true, then, by a fair parity of
   reason, before I can be certain that this is the sense of a doctrinal
   tradition delivered down to me, I must either be certain that the words
   in which this tradition was expressed when it was delivered to me, are
   capable of no other sense (as figurative, mystical, or moral) besides
   that in which I understood them; or, if they be (as certainly they will
   be) capable of any of these other senses, then must I have some certain
   and infallible means whereby to know in which of these they are taken:
   and this can no more be known without a revelation, than which is the
   true sense of such a text of Scripture. If it be said, that the sense
   of a traditionary doctrine may by different expressions be still
   further and further explained to me till I come certainly to understand
   the sense of it; this will not help the matter: for if these kinds of
   cavils be good, that a man cannot be certain of the meaning of any
   words till he can by an infallible argument demonstrate either that
   they cannot be taken, or that they are not taken, in any other sense; I
   say, if this cavil will hold, then every new expression, where by any
   one shall endeavour to explain any traditional doctrine, is liable to
   the same inconvenience which those words in which it was first
   delivered to me were liable to. From all which it is evident, that the
   traditionary church can be no more certain of the sense of their
   traditional doctrines, than protestants may be of the sense of
   Scripture.

   S:. 12. These are his exceptions contained in his second discourse; and
   of what force they are hath been examined. But because he foresaw that
   it might be replied, that these defects might in part be provided
   against by history, by the providence of God, by testimonies of
   councils and fathers, and by the sufficient clearness of Scripture as
   to the fundamentals; he endeavours to shew, that these signify little
   to this purpose.

   First, Not "history, [86] because few are skilled in history; and they
   that are not cannot safely rely upon those that are skilled, unless
   they knew certainly that the historians whom they rely on had secure
   grounds, and not bare hear say for what they wrote, and that they were
   not contradicted by others either extant or perished." How much credit
   is to be given to uncontrolled history by the learned, and how much by
   the vulgar to men of skill, I have already shewn. I shall only add now,
   that if this reasoning be true, it is impossible for any man to be
   certain by history of any ancient matter of fact, as namely, that there
   were such persons as Julius Caesar and William the Conqueror, and that
   they invaded and conquered England, because (according to him) we
   cannot know certainly that the historians who relate these things, and
   upon whose authority we rely, had secure grounds, and not bare hearsay,
   for what they wrote: and that they were not contradicted by others
   either extant or perished, is, I am sure, impossible for any man to
   know: for who can tell now what was contained in those books which are
   perished?" So that if this be requisite to make every historical
   relation credible, to know certainly that it was not contradicted by
   any of those books which we do not know what they were, nor what was in
   them, we can have no certainty of any ancient fact or history: for who
   knows certainly that some books that are perished did not contradict
   whatever is written in books that are extant?" Nay, if this reasoning
   hold, we can have no certainty of any thing conveyed by oral tradition:
   for what though the priest tell me this was the doctrine of Christ
   delivered to him; unless I know that all others agree with him in this
   tradition, I cannot rely upon his testimony: nor then neither, in Mr.
   Knott's [87] opinion, because "the testimony of preachers or pastors is
   human and fallible," unless (according to his jargon) a conclusion,
   deduced from premises, one of which is only probable, and may be
   sufficient to bring our understanding to an infallible act of faith,
   viz. if such a conclusion betaken specificative; whereas if it may be
   taken reduplicative, as it is a conclusion, it can only beget a
   probable assent; which is to say, that, considered barely as a
   conclusion, and so far as in reason it can deserve assent, it is only
   probable; but, considered as it serves an hypothesis, and is convenient
   to be believed with reason or without, so it is infallible. But to
   carry the supposition further: put the case, that the whole present
   age, assembled in a general council, should declare that such a point
   was delivered to them; yet (according to Mr. S.) we cannot safely rely
   upon this, unless we knew certainly, that those whom they relied on had
   secure grounds, and not bare hearsay, for what they delivered; and that
   they were not contradicted within the space of fifteen hundred years by
   any of those that are dead; which is impossible for any one now to
   know.

   But to shew how inconsistent he is with himself in these matters, I
   will present the reader with a passage or two in another part of his
   book, where he endeavours to prove that men may safely rely on a
   general and uncontrolled tradition. He tells us, " [88] That the common
   course of human conversation makes it madness not to believe great
   multitudes of knowers, if no possible considerations can awaken in our
   reason a doubt that they conspire to deceive us." And a little after,
   [89] "Nor can any, unless their brains rove wildly, or be unsettled
   even to the degree of madness, suspect deceit, where such multitudes
   agree unanimously in a matter of fact." Now if men be but supposed to
   write, as well as to speak, what they know, and to agree in their
   writings about matter of fact; then it will be the same "madness not to
   believe multitudes of historians, where no possible consideration can
   awaken in our reason a doubt that they have conspired to deceive us;
   and men's brains must rove wildly, and be unsettled even to the degree
   of frenzy, who suspect deceit where such multitudes unanimously agree
   in a matter of fact." And this seems to me to be the great unhappiness
   of Mr. S.'s demonstrations, that they proceed upon contradictory
   principles, so that in order to the demonstrating of the uncertainty of
   books and writings, he must suppose all those principles to be
   uncertain, which he takes to be self-evident and unquestionable, when
   he is to demonstrate the infallibility of oral tradition.

   S:. 13. Secondly, He tells us, [90] the providence of God is no
   security against those contingencies the Scriptures are subject to;
   because we cannot be certain of Divine providence or assistance to his
   church, but by letter of Scripture; therefore, that must first be
   proved certain, before we mention the church, or God's assistance to
   her. As if we pretended there was any promise in Scripture that God
   would preserve the letter of it entire and uncorrupted, or as if we
   could not otherwise be assured of it; as if the light of natural reason
   could not assure us of God's providence in general, and of his more
   especial care of those things which are of greatest concernment to us,
   such as this is, that a book containing the method and the terms of
   salvation should be preserved from any material corruption! He might as
   well have said, that without the letter of Scripture we cannot know
   that there is a God.

   S:. 14. Thirdly, Nor (says he [91] ) can testimonies of councils and
   fathers be sufficient interpreters of Scripture. We do not say they
   are. Our principle is, that the Scripture doth sufficiently interpret
   itself, that is, is plain to all capacities, in things necessary to be
   believed and practised. And the general consent of fathers in this
   doctrine of the sufficient plainness of Scripture, (which I shall
   afterwards shew) is a good evidence against them. As for obscure and
   more doubtful texts, we acknowledge the comments of the fathers to be a
   good help, but no certain rule of interpretation. And that the papists
   think so, as well as we, is plain: inasmuch as they acknowledge the
   fathers to differ among themselves in the interpretation of several
   texts: and nothing is more familiar in all popish commentators, than to
   differ from the ancient fathers about the sense of Scripture. And as
   for councils, Dr. Holden and Mr. Cressy (as I said before) do not think
   it necessary to believe that always to be the true sense of texts which
   councils give of them, when they bring them to confirm points of faith.
   Nay, if any controversy arise about the sense of any text of Scripture,
   it is impossible (according to Mr. Rushworth's principles) for a
   council to decide either that, or any other controversy: for he [92]
   makes it his business to prove, that controversies cannot be decided by
   words; and if this be so, then they cannot be decided at all, unless he
   can prove that they may be decided without words, and consequently that
   councils may do their work best in the quakers' way, by silent
   meetings.

   S:. 15. Fourthly, "Nor can (says he [93] ) the clearness of Scripture
   as to fundamentals be any help against these defects." Why not?"

   First, Because "a certain catalogue of fundamentals was never given and
   agreed to by sufficient authority, and yet without this all goes to
   wreck." I hope not, so long as we are sure that God would make nothing
   necessary to be believed but what he hath made plain; and so long as
   men do believe all things that are plainly revealed, (which is every
   one's fault if he do not) men may do well enough without a precise
   catalogue. But suppose we say, that the articles of the apostles creed
   contain all necessary matters of simple belief; what hath Mr. S. to say
   against this?" I am sure the Roman catechism set forth by the decree of
   the council of Trent, says [94] as much as this comes to; viz. "That
   the apostles having received a command to preach the gospel to every
   creature, thought fit to compose a form of Christian faith; namely, to
   this end, that they might all think and speak the same things, and that
   there might be no schisms among those whom they had called to the unity
   of faith, but that they might all be perfect in the same sense and the
   same opinion: and this profession of the Christian faith and hope, so
   framed by them, the apostles called the symbol, or creed." Now how this
   end of bringing men to unity of faith, and making them perfectly of the
   same sense and opinion, could probably be attained by means of the
   creed, if it did not contain all necessary points of simple belief, I
   can by no means understand. Be sides, a certain catalogue of
   fundamentals is as necessary for them as for us; and when Mr. S. gives
   in his, ours is ready. Mr. Chillingworth had a great desire to have
   seen Mr. Knott's catalogue of fundamentals, and challenged him to
   produce it, and offered him very fairly, that whenever he might with
   one hand receive his, he would with the other deliver his own: but Mr.
   Knott, though he still persisted in the same demand, could never be
   prevailed with to bring forth his own, but kept it for a secret to his
   dying day. But, to put a final stop to this "canting demand of a
   catalogue of fundamentals" (which yet I perceive I never shall be able
   to do, because it is one of those expletive topics which popish
   writers, especially those of the lowest form, do generally make use of
   to help out a book); however, to do what I can towards the stopping of
   it, I desire Mr. S. to answer the reasons whereby his friend Dr. Holden
   [95] shews the unreasonableness of this demand, and likewise endeavours
   to prove, that such a catalogue would not only be useless and
   pernicious if it could be given, but that it is manifestly impossible
   to give such a precise catalogue.

   Secondly, He asks, [96] "Is it a fundamental that Christ is God?" If
   so, "Whether this be clearer in Scripture, than that God hath hands,
   feet," &c. To which I answer by another question, Is it clear that
   there are figures in Scripture, and that many things are spoken after
   the manner of men, and by way of condescension and accommodation to our
   capacities; and that custom and common sense teach men to distinguish
   between things figuratively and properly spoken?" If so, why cannot
   every one easily understand, that when the Scripture saith God hath
   hands and feet, and that Christ is the vine and the door, these are not
   to be taken properly, as we take this proposition, that Christ is God,
   in which no man hath any reason to suspect a figure?" When Mr. S. tells
   us, that he "percheth upon the specifical nature of things," would it
   not offend him, if any one should be so silly as to conclude from hence
   that Mr. S. believed himself to be a bird, and nature a perch?" And yet
   not only the Scriptures, but all sober writers, are free from such
   forced and fantastical metaphors. I remember that