Sermons on Several Occasions

on faith and love. His words were all animating, and his patience beyond expression. When he had any nauseous medicines to take, he seemed to enjoy the cross, according to a word he used often to repeat, that we are to seek a perfect conformity to the will of God, and leave him to give us what comfort he saw good. I asked him, whether he had any advice to leave me, if he should be taken from me: He replied, I have nothing particular to say: The Lord will open all before thee.' I said, Have you any conviction that God is about to take you?' He said,No; not in particular; only I always see death so inexpressibly near that we both seem to stand on the very verge of eternity.' While he slept a little I besought the Lord, if it was his good pleasure, to spare him to me a little longer; but my prayer seemed to have no wings, and I could not help mingling continually therewith, Lord, give me perfect resignation.' This uncertainty made me tremble, lest God was going to put into my hand the bitter cup which he lately threatened my husband. Some weeks before, I myself was ill of the fever. My husband then felt the whole parting scene, and struggled for

perfect resignation. He said: O Polly, shall I ever see the day when thou must be carried out to bury? How will the little things which thy tender care has prepared for me in every part of the house, - how will they wound and distress me! How is it? I think I feel jealousy! I am jealous of the worms. I seem to shrink at giving my dear Polly to the worms!'

"Now all these reflections returned upon my heart with the weight of a millstone. I cried to the Lord, and those words were deeply impressed on my spirit, "Where I am, there shall my servants be, that they may behold my glory.' This promise was full of comfort to my soul. I saw that in Christ's immediate presence was our home, and that we should find our re-union in being deeply centred in him. I received it as a fresh marriage for eternity. As such I trust for ever to hold it. All that day, whenever I thought of that expression, to behold my glory,' it seemed to wipe away every tear, and was as the ring whereby we were joined anew. "Awaking some time after he said: Polly, I have been thinking it was Israel's fault that they asked for signs. We will not do so; but abandoning our whole selves into the hands of God, we will lie patiently before him, assured that he will do all things well.' "My dear love,' said I, if ever I have done or said anything to grieve thee, how will the remembrance wound my heart, shouldst thou be taken from me!'

"He entreated and charged me, with inexpressible tenderness, not to allow the thought; declaring his thankfulness for our union, in a variety of words written on my heart as with the adamantine pen of friendship, deeply dipped in blood. "On Wednesday, after groaning all day under the weight of the power of God, he told me he had received such a manifestation of the full meaning of those words, God is love,' as he could never be able to tell. It fills me,' said he, every moment. O Polly, my dear Polly, God is love! Shout, shout aloud! I want a gust of praise to go to the ends of the earth! But it seems as if I could not speak much longer. Let us fix on a sign between ourselves;' (tapping me twice with his fingers;) - now I mean, God is love; and we will draw each other into God. Observe! By this we will draw each other into God!"

"Sally coming in, he cried out: "O Sally, God is love! Shout, both of you. I want to hear you shout his praise.' All this time, the medical friend, who diligently attended him hoped he was in no danger; as he had no bad head-ache, much sleep, without the least delirium, and an almost regular pulse. So was the disease, though commissioned to take his life, restrained by the power of God!

"On Thursday his speech began to fail. While he was able, he spoke to all that came in his way. Hearing a stranger was in the house, he ordered her to be called up, though uttering two sentences almost made him faint. To his friendly doctor he would not be silent while he had any power of speech; saying, O Sir, you take much thought for my body; give me leave to take thought for your soul.' When I could scarce understand anything he said, I spoke these words, God is love.' Instantly, as if all his powers were awakened, he broke out in a rapture, God is love! love! love! O for that gust of praise I want to sound!' - Here his voice again failed. He suffered many ways, but with such patience as none but those then present can conceive. If I named his sufferings, he would smile, and make the sign.

"On Friday, finding his body covered with spots, I felt a sword pierce through my soul. As I was kneeling by his side, with my hand in his, entreating the Lord to be with us in this tremendous hour, he strove to say many things, but could not; pressing my hand, and often repeating the sign. At last he breathed out, Head of the Church, be Head to my wife!' When, for a few moments, I was forced to leave him, Sally said to him, My dear master, do you know me?' He replied, Sally, God will put his right hand under you.' She added, O my dear master, should you be taken away, what a disconsolate creature will my poor dear mistress be!' He replied, God will be her all in all.' He had always delighted much in these words, - Jesu's blood, through earth and skies, Mercy, free, boundless mercy! cries. Whenever I repeated them to him he would answer, "Boundless! boundless! boundless!' He now added, though with great difficulty, Mercy's full power I soon shall prove, Loved with an everlasting love.

"On Saturday afternoon his fever seemed quite off; and a few friends standing near the bed, he reached his hand to each, and, looking on a Minister, said, Are you ready to assist to-morrow?' His recollection surprised us, as the day of the week had not been named in his room. Many believed he would recover; and one said, Do you think the Lord will raise you up?' He strove to answer, saying, Raise me in the resur' - meaning in the resurrection. To another, asking the same question, he said, I leave it all to God.'

"In the evening the fever returned with violence, and the mucus falling on his throat almost strangled him. It was supposed the same painful emotion would grow more and more violent to the last. As I felt this exquisitely, I cried to the Lord to remove it; and, glory be to his name, he did. From that time, it returned no more. As night drew on, I perceived him dying very fast. His fingers could hardly make the sign (which he scarce ever forgot,) and his speech seemed quite gone. I said, My dear creature, I ask not for myself, I know thy soul; but for the sake of others, if Jesus is very present with thee, lift thy right hand.' He did. If the prospect of glory sweetly opens before thee, repeat the sign.' He immediately raised it again; and, in half a minute, a second time: He then threw it up, as if he would reach the top of the bed. After this, his dear hands moved no more; but on my saving, Art thou in much pain?' he answered, No.' From this time, he lay in a kind of sleep, though with his eyes open and fixed. For the most part he sat upright against pillows, with his head a little inclining to one side; and so remarkably composed and triumphant was his countenance, that the least trace of death was scarce discernible in it.

"Twenty-four hours he was in this situation, breathing like a person in common sleep. About thirty-five minutes past ten, on Sunday night, August 14th, his precious soul entered into the joy of his Lord, without one struggle or groan, in the fifty-sixth year of his age. "And here I break off my mournful story: But on my bleeding heart the fair picture of his heavenly excellence will be for ever drawn. When I call to mind his ardent zeal, his laborious endeavours to seek and save the lost, his diligence in the employment of his time, his Christ-like condescension toward me, and his uninterrupted converse with heaven, - I may well be allowed to add, my loss is beyond the power of words to paint. I have gone through deep waters; but all my afflictions were nothing compared to this. Well: I want no pleasant prospect, but upwards; nor anything whereon to fix my hope, but immortality. "On the 17th, [18th] his dear remains were deposited in Madeley churchyard, amid the tears and lamentations of thousands. The service was performed by the Rev. Mr. Hatton, Rector of Waters-Upton, whom God enabled to speak in a pathetic manner to his weeping flock. In the conclusion, at my request, he read the following paper:

"As it was the desire of my beloved husband to be buried in this plain manner, so, out of tenderness he begged that I might not be present: And in all things I would obey him. "Permit me then, by the mouth of a friend, to bear my open testimony, to the glory of God, that I who have known him in the most perfect manner, am constrained to declare, that I never knew anyone walk so closely in the ways of God as he did. The Lord gave him a conscience tender as the apple of an eye. He literally preferred the interest of everyone to his own.

"He was rigidly just, but perfectly loose from all attachment to the world. He shared his all with the poor, who lay so close to his heart that at the approach of death, when he could not speak without difficulty, he cried out: O my poor! what will become of my poor?' He was blessed with so great a degree of humility, as is scarce to be found. I am witness, how often he has rejoiced in being treated with contempt. Indeed, it seemed the very food of his soul to be little and unknown. When he desired me to write a line to his brother, if he died; I replying, I will write him all the Lord's dealings with thee;' No, no," said he, write nothing about me. I only desire to be forgotten. God is all.'

His zeal for souls I need not tell you. Let the labours of twenty-five years and a martyr's death in the conclusion, imprint it on your hearts. His diligent visitation of the sick occasioned the fever which, by God's commission, tore him from you and me. And his vehement desire to take his last leave of you, with dying lips and hands, gave, it is supposed, the finishing stroke, by preparing his blood for putrefaction. Thus has he lived and died your servant; and will any of you refuse to meet him at God's right hand in that day? "He walked with death always in sight. About two months ago he came to me and said, My dear love, I know not how it is, but I have a strange impression death is very near us, as if it would be some sudden stroke upon one of us. And it draws out all my soul in prayer, that we may be ready.' He then broke out: Lord, prepare the soul thou wilt call! And Oh, stand by the poor disconsolate one that shall be left behind!'

"A few days before his departure, he was filled with love in an uncommon manner; saying to me, I have had such a discovery of the depth of that word, God is love, I cannot tell thee half. O shout his praise!' The same he testified, as long as he had a voice, and continued to testify to the end, by a most lamb-like patience, in which he smiled over death, and set his last seal to the glorious truths he had so long preached among you. "Three years, nine months, and two days, I have possessed my heavenly- minded husband; but now the sun of my earthly joy is set for ever, and my soul filled with an anguish which only finds its consolation in a total resignation to the will of God. When I was asking the Lord, if he pleased, to spare him to me a little longer, the following promise was impressed on my mind with great power: (In the accomplishment of which I look for our re-union:) - Where I am, there shall my servants be, that they may behold my glory.' Lord, hasten the hour.

There is little need of adding any farther character of this man of God to the foregoing account, given by one who wrote out of the fullness of her heart. I would only observe, that for many years I despaired of finding any inhabitant of Great Britain, that could stand in any degree of comparison with Gregory Lopez or Monsieur de Renty. But let any impartial person judge, if Mr. Fletcher was at all inferior to them. Did he not experience as deep communion with God, and as high a measure of inward holiness, as was experienced either by one or the other of those burning and shining lights? And it is certain his outward holiness shone before men with full as bright a lustre as theirs. But if any should attempt to draw a parallel between them, there are two circumstances that deserve consideration. One is, we are not assured that the writers of their lives did not extenuate, if not suppress, what was amiss in them; and some things amiss we are assured there were, viz., many touches of superstition, and some of idolatry, in worshipping saints, the Virgin Mary in particular: But I have not suppressed or extenuated anything in Mr. Fletcher's character; for, indeed, I knew nothing that was amiss, - nothing that needed to be extenuated, much less suppressed. A second circumstance is, that the writers of their lives could not have so full a knowledge of them, as both Mrs.

Fletcher and I had of Mr. Fletcher; being eye and ear witnesses of his whole conduct. Consequently, we know that his life was not sullied with any mixture of either idolatry or superstition. I was intimately acquainted with him for above thirty years; I conversed with him morning, noon, and night, without the least reserve, during a journey of many hundred miles. And in all that time I never heard him speak one improper word nor saw him do an improper action. - To conclude: Many exemplary men have I known, holy in heart and life, within fourscore years, but one equal to him I have not known, - one so inwardly and outwardly devoted to God. So unblamable a character in every respect I have not found either in Europe or America; and I scarce expect to find another such on this side of eternity.

But it is possible we all may be such as he was: Let us then endeavour to follow him as he followed Christ! Norwich, October 24, 1785

True Christianity Defended "How is the faithful city become an harlot!" Isa. 2:21. 1. "When I bring the sword upon a land, saith the Lord, if the watchman blow the trumpet, and warn the people; then whosoever heareth the sound of the trumpet, and taketh not warning; if the sword come and take him away, his blood shall be upon his own head. But if the watchman see the sword come, and blow not the trumpet, and the people be not warned; if the sword come, and take away any person from among them, he is taken away in his iniquity, but his blood will I require at the watchman's hand." (Ezek. 33:2-6.) 2. It cannot be doubted, but that word of the Lord is come unto every Minister of Christ also. "So thou, O son of man, I have set thee a watchman unto the house of Israel: Therefore thou shalt hear the word at my mouth, and warn them from me. When I say unto the wicked, O wicked man, thou shalt surely die: If thou dost not speak to warn the wicked from his way, that wicked man shall die in his iniquity; but his blood will I require at thine hand."

3. Nor ought any man, therefore, to be accounted our enemy because he telleth us the truth: The doing of which is indeed an instance of love to our neighbour, as well as of obedience to God. Otherwise, few would undertake so thankless a task: For the return they will find, they know already. The Scripture must be fulfilled: "Me the world hateth," saith our Lord, "because I testify of it that the deeds thereof are evil."

4. It is from a full, settled conviction, that I owe this labour of love to my brethren, and to my tender parent, [alma mater: The University of Oxford] by whom I have been nourished for now more than twenty years, and from whom, under God, I have received those advantages of which I trust I shall retain a grateful sense till my spirit returns to God who gave it; it is, I say, from a full conviction that love and gratitude, as well as that dispensation of the gospel wherewith I am entrusted, require it of me, that even I have undertaken to speak on a needful, though unwelcome, subject. I would indeed have wished that some more acceptable person would have done this. But should all hold their peace, the very stones would cry out, "How is the faithful city become an harlot!" 5. How faithful she was once to her Lord, to whom she had been betrothed as a chaste virgin, let not only the writings of her sons, which shall be had in honour throughout all generations, but also the blood of her martyrs, speak; - a stronger testimony of her faithfulness than could be given by words, even By all the speeches of the babbling earth.

But how is she now become an harlot! How hath she departed from her Lord! How hath she denied him, and listened to the voice of strangers! both, I. In respect of doctrine; and, II. Of practice. I. In respect of doctrine. 1. It cannot be said that all our writers are setters forth of strange doctrines. There are those who expound the oracles of God by the same Spirit wherewith they were written; and who faithfully cleave to the solid foundation which our Church hath laid agreeable thereto; touching which we have His word who cannot lie, that "the gates of hell shall not prevail against it." There are those also, (blessed be the Author of every good gift!) who, as wise master-builders, build thereon, not hay or stubble, but gold and precious stones, - but that charity which never faileth.

2. We have likewise cause to give thanks to the Father of Lights, for that he hath not left himself without witness; but that there are those who now preach the gospel of peace, the truth as it is in Jesus. But how few are these in comparison of those (hoi kapeleuontes) who adulterate the word of God! how little wholesome food have we for our souls, and what abundance of poison! how few are there that, either in writing or preaching, declare the genuine gospel of Christ, in the simplicity and purity wherewith it is set forth in the venerable records of our own Church! And how are we inclosed on every side with those who, neither knowing the doctrines of our Church, nor the Scriptures, nor the power of God, have found out to themselves inventions wherewith they constantly corrupt others also! 3. I speak not now of those (prototokoi tou Satana_) first-born of Satan, the Deists, Arians, or Socinians. These are too infamous among us to do any great service to the cause of their master. But what shall we say of those who are accounted the pillars of our Church, and champions of our faith; who, indeed, betray that Church, and sap the very foundations of the faith we are taught thereby?

4. But how invidious a thing it is to show this! Who is sufficient to bear the weight of prejudice which must necessarily follow the very mention of such a charge against men of so established a character? nay, and who have, indeed, in many other respects, done great service to the Church of God? Yet must every faithful Minister say, God forbid that I should accept any mans person! I dare not give any man flattering tithes, nor spare any that corrupt the Gospel. In so doing my Maker would soon take me away. 5. Let me, however, be as short as may be upon this head; and I will instance only in two or three men of renown, who have endeavoured to sap the very foundation of our Church, by attacking its fundamental, and, indeed, the fundamental doctrine of all Reformed Churches; viz., justification by faith alone.

one of these, and one of the highest station in our Church, hath written and printed, before his death, several sermons, expressly to prove, that not faith alone, but good works also, are necessary in order to justification. The unpleasing task of quoting particular passages out of them is superseded by the very title of them; which is this: The Necessity of Regeneration, (which he at large proves to imply holiness both of heart and life,) in order to Justification. [Tillotson's Sermons, Vol. 1.] 6. It may appear strange to some, that an angel of the Church of God, (as the great Shepherd terms the overseers of it,) and one so highly esteemed both in our own and many other nations, should coolly and calmly thus speak. But o, what is he in comparison of the great Bishop Bull! Who shall be able to stand, if this eminent scholar, Christian, and Prelate, in his youth wrote and published to the world, and in his riper years defended, the positions that follow ?

"A man is said (ex ergon dikaioutai) to be justified by works; because good works are the condition, according to the divine appointment, established in the gospel covenant, requisite and necessary to a man's justification; that is, to his obtaining remission of sins through Christ." BULLI Harm. Apost., p. 4. A little after, being about to produce testimonies in proof of this proposition, he says, "The first class of these shall be those who speak of good works in a general sense, as the requisite and necessary condition of justification." Then follow certain texts of Scripture; after which he adds, "Who does not believe that in these scriptures there is an abundance of good works required, which if a man do not perform, he is altogether excluded from the hope of pardon, and remission of sins?" - Ibid., p. 6.

Having introduced some other things, he adds, "Besides faith, there is no one but may see that repentance is required as necessary to justification. Now, repentance is not one work alone, but is, as it were, a collection of many others: For in its compass the following works are comprehended: - (1.) Sorrow on account of sin: (2.) Humiliation under the hand of God: (3.) Hatred to sin: (4.) Confession of sin: (5.) Ardent supplication of the divine mercy: (6.) The love of God: (7.) Ceasing from sin: (8.) Firm purpose of new obedience: (9.) Restitution of ill-gotten goods: (10.) Forgiving our neighbour his transgressions against us: (11.) Works of beneficence, or alms-giving. How much these things avail to procure remission of sins from God is sufficiently evident from Dan. 4:27; where the Prophet gives this wholesome advice to Nebuchadnezzar, who was at that time cleaving to his sins: Redeem [The Bishop translates PRQ - peruk, with the Vulgate, redeem, or buy off but the proper and literal meaning is, break off. A.C.] your sins by alms-giving, and your iniquities by showing mercy to the poor.'" - Ibid., p. 10.

7. To instance in one point more: All the Liturgy of the Church is full of petitions for that holiness without which, the Scripture everywhere declares, no man shall see the Lord. And these are all summed up in those comprehensive words which we are supposed to be so frequently repeating: "Cleanse the thoughts of our hearts by the inspiration of thy Holy Spirit, that we may perfectly love thee, and worthily magnify thy holy name." It is evident that in the last clause of this petition, all outward holiness is contained: Neither can it be carried to a greater height, or expressed in stronger terms. And those words, "Cleanse the thoughts of our hearts," contain the negative branch of inward holiness; the height and depth of which is purity of heart, by the inspiration of God's Holy Spirit. The remaining words, "that we may perfectly love thee," contain the positive part of holiness; seeing this love, which is the fulfilling of the law, implies the whole mind that was in Christ.

8. But how does the general stream of writers and Preachers (let me be excused the invidious task of instancing in particular persons) agree with this doctrine? Indeed, not at all. Very few can we find who simply and earnestly enforce it. But very many who write and preach as if Christian holiness, or religion, were a purely negative thing; as if; not to curse or swear, not to lie or slander, not to be a drunkard, a thief; or a whoremonger, not to speak or do evil, was religion enough to entitle a man to heaven! How many, if they go something further than this, describe it only as an outward thing; as if it consisted chiefly, if not wholly, in doing good, (as it is called,) and using the means of grace! Or, should they go a little farther still, yet what do they add to this poor account of religion? Why, perhaps, that a man should be orthodox in his opinions, and have a zeal for the constitution in Church and state. And this is all: This is all the religion they can allow, without degenerating into enthusiasm! So true it is, that the faith of a devil, and the life of a Heathen, make up what most men call a good Christian!

9. But why should we seek further witnesses of this? Are there not many present here who are of the same opinion? who believe that a good moral man, and a good Christian, mean the same thing? that a man need not trouble himself any further, if he only practises as much Christianity as was written over the Heathen Emperor's gate, - "Do as thou wouldest be done unto;" especially if he be not an infidel, or a heretic, but believes all that the Bible and the Church say is true?

10. I would not be understood, as if I despised these things, as if I undervalued right opinions, true morality, or a zealous regard for the constitution we have received from our fathers. Yet what are these things, being alone? What will they profit us in that day? What will it avail to tell the Judge of all) "Lord, I was not as other men were; not unjust, not an adulterer, not a liar, not an immoral man?" Yea, what will it avail, if we have done all good, as well as done no harm, - if we have given all our goods to feed the poor, - and have not charity? How shall we then look on those who taught us to sleep on and take our rest, though "the love of the Father was not in us?" or who, teaching us to seek salvation by works, cut us off from receiving that faith freely, whereby alone the love of God could have been shed abroad in our hearts? To these miserable corrupters of the gospel of Christ, and the poison they have spread abroad, is chiefly owing,

II. Secondly, that general corruption in practice as well as in doctrine. There is hardly to be found (O tell it not in Gath, publish it not in the streets of Askelon!) either the form of godliness, or the power! So is "the faithful city become an harlot!"

1. With grief of heart I speak it, and not with joy, that scarcely is the form of godliness seen among us. We are all indeed called to be saints, and the very name of Christians means no less. But who has so much as the appearance? Take any one you meet; take a second, a third, a fourth, or the twentieth. Not one of them has even the appearance of a saint, any more than of an angel. Observe his look, his air, his gesture! Does it breathe nothing but God? Does it bespeak a temple of the Holy Ghost? Observe his conversation; not an hour only, but day by day. Can you gather from any outward sign, that God dwelleth in his heart? that this is an everlasting spirit, who is going to God? Would you imagine that the blood of Christ was shed for that soul, and had purchased everlasting salvation for it; and that God was now waiting till that salvation should be wrought out with fear and trembling?

2. Should it be said, "Why, what signifies the form of godliness?" we readily answer, Nothing, if it be alone. But the absence of the form signifies much. It infallibly proves the absence of the power. For though the form may be without the power, yet the power cannot be without the form. Outward religion may be where inward is not; but if there is none without, there can be none within.

3. But it may be said, "We have public prayers both morning and evening in all our Colleges." It is true; and it were to be wished that all the members thereof; more especially the elder, those of note and character, would, by constantly attending them, show how sensible they are of the invaluable privilege. But have all who attend them the form of godliness? Before those solemn addresses to God begin, does the behaviour of all who are present show that they know before whom they stand? What impression appears to be left on their minds when those holy offices are ended? And even during their continuance, can it be reasonably inferred from the tenor of their outward behaviour, that their hearts are earnestly fixed on Him who standeth in the midst of them? I much fear, were a Heathen, who understood not our tongue, to come into one of these our assemblies, he would suspect nothing less than that we were pouring out our hearts before the Majesty of heaven and earth. What then shall we say, (if indeed "God is not mocked,") but, "What a man soweth, that also shall he reap?"

4. "On Sundays, however," say some, "it cannot be denied that we have the form of godliness, having sermons preached both morning and afternoon, over and above the morning and evening Service." But do we keep the rest of the Sabbath-day holy? Is there no needless visiting upon it? no trifling, no impertinence of conversation? Do neither you yourself do any unnecessary work upon it, nor suffer others over whom you have any power, to break the laws of God and man herein? If you do, even in this you have nothing whereof to boast. But herein also you are guilty before God. 5. But if we have the form of godliness on one day in a week, is there not on other days what is quite contrary thereto? Are not the best of our conversing hours spent in foolish talking and jesting, which are not convenient? nay, perhaps, in wanton talking too; such as modest ears could not hear? Are there not many among us found to eat and drink with the drunken? And if so, what marvel is it that our profaneness should also go up into the heavens, and our oaths and curses into the ears of the Lord of Sabaoth?

6. And even as to the hours assigned for study, are they generally spent to any better purpose? Not if they are employed in reading (as is too common) plays, novels, or idle tales, which naturally tend to increase our inbred corruption, and heat the furnace of our unholy desires seven times hotter than it was before? How little preferable is the laborious idleness of those who spend day after day in gaming or diversions, vilely casting away that time the value of which they cannot know, till they are passed through it into eternity!

7. Know ye not then so much as this, you that are called moral men, that all idleness is immorality; that there is no grosser dishonesty than sloth; that every voluntary blockhead is a knave? He defrauds his benefactors, his parents, and the world; and robs both God and his own soul. Yet how many of these are among us! How many lazy drones, as if only fruges consumere nati! "born to eat up the produce of the soil." How many whose ignorance is not owing to incapacity, but to mere laziness! How few, (let it not seem immodest that even such a one as I should touch on that tender point,) of the vast number who have it in their power, are truly learned men Not to speak of the other eastern tongues, who is there that can be said to understand Hebrew? Might I not say, or even Greek? A little of Homer or Xenophon we may still remember; but how few can readily read or understand so much as a page of Clemens Alexandrinus, Chrysostom, or Ephrem Syrus? And as to philosophy, (not to mention mathematics, or the abstruser branches of it,) how few do we find who have laid the foundation, - who are masters even of logic; who thoroughly understand so much as the rules of syllogizing; the very doctrine of the moods and figures! O what is so scarce as learning, save religion!

8. And indeed learning will be seldom found without religion; for temporal views, as experience shows, will very rarely suffice to carry one through the labour required to be a thorough scholar. Can it then be dissembled, that there is too often a defect in those to whom the care of youth is entrusted? Is that solemn direction sufficiently considered, (Statut. p. 7,) "Let the tutor diligently instruct those scholars committed to his care in strict morality; and especially in the first principles of religion, and in the articles of doctrine?" And do they, to whom this important charge is given, labour diligently to lay this good foundation? to fix true principles of religion in the minds of youth entrusted with them by their lectures? to recommend the practice thereof by the powerful and pleasing influence of their example? to enforce this by frequent private advice, earnestly and strongly inculcated? to observe the progress, and carefully inquire into the behaviour, of every one of them? in a word, to watch over their souls as they that must give account?

9. Suffer me, since I have begun to speak upon this head, to go a little farther. Is there sufficient care taken that they should know and keep the statutes which we are all engaged to observe? How then is it that they are so notoriously broken every day? To instance only in a few: It is appointed, as to divine offices and preaching, "That ALL shall publicly attend: - Graduates and scholars shall attend punctually, and continue till all be finished with due reverence from the beginning to the end." (P. 181.) It is appointed, "That scholars of every rank shall abstain from all kinds of play where money is contended for; such as cards, dice, and bowls; nor shall they be present at public games of this nature." (P. 157.) It is appointed, "That all (the sons of noblemen excepted) shall accustom themselves to black or dark-coloured clothing; and that they shall keep at the utmost distance from pomp and extravagance." (P. 157.) It is appointed, "That scholars of every rank shall abstain from alehouses, inns, taverns, and from every place within the city where wine, or any other kind of liquor, is ordinarily sold." (P. 164.)

10. It will be objected, perhaps, that "these are but little things." Nay, but perjury is not a little thing; nor, consequently, the wilful breach of any rule which we have solemnly sworn to observe. Surely those who speak thus have forgotten those words: "Thou shalt pledge thy faith to observe all the statutes of this University. So help thee God, and the holy Inspired Gospels of Christ!" (P. 229.) 11. But is this oath sufficiently considered by those who take it; or any of those prescribed by public authority? Is not this solemn act of religion, the calling God to record on our souls, commonly treated as a slight thing? in particular by those who swear by the living God, that "neither entreaties nor reward, neither hatred nor friendship, neither hope nor fear, induce them to give a testimony to any unworthy person?" (P. 88; ) and by those who swear, "I know this person to be meet and fit in morals and knowledge for that high degree to which he is presented?" (P. 114.)

12. Yet one thing more. We have all testified before God, "that all and every the Articles of our Church, as also the Book of Common Prayer, and the ordaining of Bishops, Priests, and Deacons, are agreeable to the word of God." And, in so doing, we have likewise testified, "that both the First and the Second Book of Homilies doth contain godly and wholesome doctrine." But upon what evidence have many of us declared this? Have we not affirmed the thing we know not. If so, however true they may happen to be, we are found false witnesses before God. Have the greater part of us ever used any means to know whether these things are so or not? Have we ever, for one hour, seriously considered the Articles to which we have subscribed? If not, how shamefully do we elude the design of the very compilers, who compiled them "to remove difference of opinion, and to establish unanimity in the true religion!"

13. Have we half of us read over the Book of Common Prayer, and of ordaining Bishops, Priests, and Deacons? If not, what is it we have so solemnly confirmed? In plain terms, we cannot tell. And as to the two Books of Homilies, it is well if a tenth part of those who have subscribed to them, I will not say, had considered them before they did this, but if they have even read them over to this day! Alas, my brethren! How shall we reconcile these things even to common honesty, to plain heathen morality? So far are those who do them, nay, and perhaps defend them too, from having even the form of Christian godliness!

14. But, waving all these things, where is the power? Who are the living witnesses of this? Who among us (let God witness with our hearts) experimentally knows the force of inward holiness? Who feels in himself the workings of the Spirit of Christ, drawing up his mind to high and heavenly things? Who can witness, - "The thoughts of my heart God hath cleansed by the inspiration of his Holy Spirit?" Who knoweth that "peace of God which passeth all understanding?" Who is he that "rejoiceth with joy unspeakable and full of glory?" Whose "affections are set on things above, not on things of the earth?" Whose "life is hid with Christ in God?" Who can say, "I am crucified with Christ; yet I live; yet not I, but Christ liveth in me; and the life that I now live in the body, I live by the faith of the Son of God, who loved me, and gave himself for me?" In whose heart is the "love of God shed abroad, by the Holy Ghost which is given unto him?"

15. Is not almost the very notion of this religion lost? Is there not a gross overflowing ignorance of it? Nay, is it not utterly despised? Is it not wholly set at nought, and trodden under foot? Were any one to witness these things before God, would he not be accounted a madman, an enthusiast? Am not I unto you a barbarian who speak thus? My brethren, my heart bleeds for you. O that you would at length take knowledge, and understand that these are the words of truth and soberness! O that you knew, at least in this your day, the things that make for your peace! 16. I have been a messenger of heavy tidings this day. But the love of Christ constraineth me; and to me it was the less grievous, because for you it was safe. I desire not to accuse the children of my people. Therefore, neither do I speak thus in the ears of them that sit on the wall; but to you I endeavour to speak the truth in love, as a faithful Minister of Jesus Christ. And I can now "call you to record this day, that I am pure from the blood of all men. For I have not shunned to declare unto you all the counsel of God."

17. May the God of all grace, who is longsuffering, of tender mercy, and repenteth him of the evil, fix these things in your hearts, and water the seed he hath own with the dew of heaven! May he correct whatsoever he seeth amiss in us! May he supply whatsoever is wanting! May he perfect that which is according to his will; and so establish, strengthen, and settle us, that this place may again be a faithful city to her Lord; yea, the praise of the whole earth!

On Mourning for the Dead "Now he is dead, wherefore should I fast? Can I bring him back again? I shall go to him, but he shall not return to me." 2 Sam. 12:23.

The resolution of a wise and good man, just recovering the use of his reason and virtue, after the bitterness of soul he had tasted from the hourly expectation of the death of a beloved son, is comprised in these few but strong words. He had fasted and wept, and lay all night upon the earth, and refused not only comfort, but even needful sustenance, whilst the child was still alive, in hopes that God would be gracious, as well in that as in other instances, and reverse the just sentence he had pronounced. When it was put in execution, in the death of the child, he arose and changed his apparel, having first paid his devotions to his great Master, acknowledging, no doubt, the mildness of his severity, and owning, with gratitude and humility, the obligation laid upon him, in that he was not consumed, as well as chastened, by his heavy hand; he then came into his house, and behaved with his usual composure and cheerfulness. The reason of this strange alteration in his proceedings, as it appeared to those who were ignorant of the principles upon which he acted, he here explains, with great brevity, but in the most beautiful language, strength of thought, and energy of expression: "Now he is dead, wherefore should I fast? Can I bring him back again? I shall go to him, but he shall not return to me."

"To what end," saith the resigned mourner, "should I fast, now the child is dead? Why should I add grief to grief; which, being a volunteer, increases the affliction I already sustain? Would it not be equally useless to him and me? Have my tears or complaints the power to refix his soul in her decayed and forsaken mansion? Or, indeed, would he wish to change, though the power were in his hands, the happy regions of which lie is now possessed, for this land of care, pain, and misery? O vain thought! Never can he, never will he, return to me: Be it my comfort, my constant comfort, when my sorrows bear hard upon me, that I shall shortly, very shortly, go to him! that I shall soon awake from this tedious dream of life, which will soon be at an end; and then shall I gaze upon him; then shall I behold him again, and behold him with that perfect love, that sincere and elevated affection, to which even the heart of a parent is here a stranger! when the Lord God shall wipe away all tears from my eyes; and the least part of my happiness shall be that the sorrow of absence shall flee away!"

The unprofitable and bad consequences, the sinful nature, of profuse sorrowing for the dead, are easily deduced from the former part of this reflection; in the latter, we have the strongest motives to enforce our striving against it, - a remedy exactly suited to the disease, - a consideration which, duly applied, will not fail, either to prevent this sorrow, or rescue us from this real misfortune. Grief, in general, is the parent of so much evil, and the occasion of so little good to mankind, that it may be justly wondered how it found a place in our nature. It was, indeed, of man's own, not of God's creation; who may permit, but never was the author of, evil. The same hour gave birth to grief and sin, as the same moment will deliver us from both. For neither did exist before human nature was corrupted, nor will it continue when that is restored to its ancient perfection.

Indeed, in this present state of things, that wise Being, who knows well how to extract good out of evil, has shown us one way of making this universal frailty highly conducive both to our virtue and happiness. Even grief, if it lead us to repentance, and proceed from a serious sense of our faults, is not to be repented of; since those who thus sow in tears shall reap in joy. If we confine it to this particular occasion, it does not impair, but greatly assist, our imperfect reason; pain, either of body or mind, acting quicker than reflection, and fixing more deeply in the memory any circumstance it attends.

From the very nature of grief; which is an uneasiness in the mind on the apprehension of some present evil, it appears, that its arising in us, on any other occasion than that of sin, is entirely owing to our want of judgment. Are any of those accidents, in the language of men termed misfortunes, such as reproach, poverty, loss of life, or even of friends, real evils? So far from it, that, if we dare believe our Creator, they are often positive blessings. They all work together for our good. And our Lord accordingly commands us, even when the severest loss, that of our reputation, befals us, if it is in a good cause, as it must be our own fault if it be not, to "rejoice, and be exceeding glad."

But what fully proves the utter absurdity of almost all our grief; except that for our own failings, is, that the occasion of it is always past before it begins. To recal what has already been, is utterly impossible, and beyond the reach of Omnipotence itself. Let those who are fond of misery, if any such there be, indulge their minds in this fruitless inquietude. They who desire happiness will have a care how they cherish such a passion, as is neither desirable in itself; nor serves to any good purpose, present or future. If any species of this unprofitable passion be more particularly useless than the rest, it is that which we feel when we sorrow for the dead. We destroy the health of our body, and impair the strength of our minds, and take no price for those invaluable blessings; we give up our present, without any prospect of future, advantage; without any probability of either recalling them hither, or profiting them where they are.

As it is an indifferent proof of our wisdom, it is still a worse of our affection for the dead. It is the property of envy, not of love, to repine at another's happiness; to weep, because all tears are wiped from their eyes. Shall it disturb us, who call ourselves his friends, that a weary wanderer has at length come to his wished-for home? Nay, weep we rather for ourselves, who still want that happiness; even to whom that rest appeareth yet in prospect.

Gracious is our God and merciful, who, knowing what is in man, that passion, when it has conquered reason, always takes the appearance of it, lest we should be misled by this appearance, adds the sanction of his unerring commands to the natural dictates of our own understanding. The judgment, perhaps, might be so clouded by passion, as to think it reasonable to be profuse in our sorrow at parting from a beloved object; but Revelation tells us, that all occurrences of life must be borne with patience and moderation, - otherwise we lay a greater weight on our own souls than external accidents can do without our concurrence, with humility, - because from the offended justice of God we might well have expected he would have inflicted much worse, and with resignation, - because we know, whatsoever happens is for our good; and although it were not, we are not able to contend with, and should not therefore provoke, Him that is stronger than we.

Against this fault, which is inconsistent with those virtues, and, therefore, tacitly forbidden in the precepts that enjoin them, St. Paul warns us in express words: "I would not have you to be ignorant, brethren, concerning them which are asleep; that ye sorrow not, even as others who have no hope. For if we believe that Jesus died and rose again, even so them also who sleep in Jesus will God bring with him: - Wherefore, comfort one another with these words." (1 Thess. 4:13, 14, 18.) And these, indeed, are the only words which can give lasting comfort to a spirit whom such an occasion hath wounded. Why should I be so unreasonable, so unkind, as to desire the return of a soul now in happiness to me, - to this habitation of sin and misery; since I know that the time will come, yea, is now at hand, when, in spite of the great gulf fixed between us, I shall shake off these chains and go to him?

What he was, I am both unable to paint in suitable colours, and unwilling to attempt it. Although the chief; at least the most common, argument for those laboured encomiums on the dead, which for many years have so much prevailed among us, is, that there can be no suspicion of flattery; yet we all know, that the pulpit, on those occasions, has been so frequently prostituted to those servile ends, that it is now no longer capable of serving them. Men take it for granted, that what is there said are words of course; that the business of the speaker is to describe the beauty, not the likeness, of the picture; and, so it be only well drawn, he cares not whom it resembles: In a word, that his business is to show his own wit, not the generosity of his friend, by giving him all the virtues he can think on.

This, indeed, is an end that is visibly served in those ill-timed commendations; of what other use they are, it is hard to say. It is of no service to the dead to celebrate his actions; since he has the applause of God and his holy angels, and also that of his own conscience. And it is of very little use to the living; since he who desires a pattern may find enough proposed as such in the sacred writings. What! must one be raised from the dead to instruct him, whilst Moses, the Prophets, and the blessed Jesus are still presented to his view in those everlasting tables? Certain it is, that he who will not imitate these, would not be converted, though one literally rose from the dead. Let it suffice to have paid my last duty to him, (whether he is now hovering over these lower regions, or retired already to the mansions of eternal glory,) by saying, in a few plain words, such as were his own, and were always agreeable to him, that he was to his parents an affectionate, dutiful son; to his acquaintance, an ingenuous, cheerful, good-natured companion; and to me, a well-tried, sincere friend.

At such a loss, if considered without the alleviating circumstances, who can blame him that drops a tear? The tender meltings of a heart dissolved with fondness, when it reflects on the several agreeable moments which have now taken their flight never to return, give an authority to some degree of sorrow. Nor will human frailty permit an ordinary acquaintance to take his last leave of them without it. Who then can conceive, much less describe, the strong emotion, the secret workings of soul which a parent feels on such an occasion? None, surely, but those who are parents themselves; unless those few who have experienced the power of friendship; than which human nature, on this side of the grave, knows no closer, no softer, no stronger tie!

At the tearing asunder of these sacred bands, well may we allow, without blame, some parting pangs; but the difficulty is, to put as speedy a period to them as reason and religion command us. What can give us sufficient ease after that rupture, which has left such an aching void in our breasts? What, indeed, but the reflection already mentioned, which can never be inculcated too often, - that we are hastening to him ourselves; that, pass but a few years, perhaps hours, which will soon be over, and not only this, but all other desires will be satisfied; when we shall exchange the gaudy shadow of pleasure we have enjoyed, for sincere, substantial, untransitory happiness?

With this consideration well imprinted in our minds, it is far better, as Solomon observes, to go to the house of mourning, than to the house of feasting The one embraces the soul, disarms our resolution, and lays us open to an attack: The other cautions us to recollect our reason, and stand upon our guard and infuses that noble steadiness, and seriousness of temper, which it is not in the power of an ordinary stroke to discompose. Such objects naturally induce us to lay it to heart, that the next summons may be our own; and that since death is the end of all men without exception, it is high time for the living to lay it to heart.

If we are, at any time, in danger of being overcome by dwelling too long on the gloomy side of this prospect, to the giving us pain, the making us unfit for the duties and offices of life, impairing our faculties of body or mind, - which proceedings, as has been already shown, are both absurd, unprofitable, and sinful; let us immediately recur to the bright side, and reflect, with gratitude as well as humility, that our time passeth away like a shadow; and that, when we awake from this momentary dream, we shall then have a clearer view of that latter day in which our Redeemer shall stand upon the earth; when this corruptible shall put on incorruption, and this mortal shall be clothed with immortality; and when we shall sing, with the united choirs of men and angels, "O death, where is thy sting? O grave, where is thy victory?"

On Corrupting the Word Of God "We are not as many, who corrupt the word of God: But as of sincerity, but as of God, in the sight of God speak we in Christ." 2 Cor. 2:17. [1.] Many have observed, that nothing conduces more to a Preacher's success with those that hear him, than a general good opinion of his sincerity. Nothing gives him a greater force of persuasion than this; nothing creates either a greater attention in the hearers or a greater disposition to improve. When they really believe he has no end in speaking, but what he fairly carries in view, and that he is willing that they should see all the steps he takes for the attainment of that end, - it must give them a strong presumption, both that what he seeks is good, and the method in which he seeks it.

[2.] But how to possess them with this belief is the question. How shall we bring them to take notice of our sincerity, if they do not advert to it of themselves? One good way, however common, is, frankly and openly to profess it. There is something in these professions, when they come from the heart, strongly insinuating into the hearts of others. The persons of any generosity that hear them find themselves almost forced to believe them; and even those who believe them not are obliged in prudence, not to let their incredulity appear, since it is a known rule, - the honester any man is, the less apt is he to suspect another. The consequence whereof is plain: Whoever without proof, is suspicious of his neighbour's sincerity, gives a probable proof that he judges of his heart from the falseness of his own.

[3.] Would not any man be tempted to suspect his integrity, who, without proof, suspected the want of it in another, that had fairly and openly professed the principles on which he acted? Surely none, but who himself corrupted the word of God, or wished that it were corrupted, could lightly suspect either St. Paul of doing it, or any that after him should use his generous declaration: "We are not as many, who corrupt the word of God: But as of sincerity, but as of God, in the sight of God speak we in Christ." [4.] Not that the Apostle, any more than his followers in preaching the gospel, desires they should wholly rely on his words; for afterwards he appeals to his actions to confirm them. And those who in this can imitate him need not entreat men to believe their sincerity. If our works bear the stamp of it, as well as our words, both together will speak so loudly and plainly, every unprejudiced person must understand that we speak in Christ, as in sincerity, and that in so doing we consider we are in the sight of that God whose commission we bear.

[5.] Those whom the Apostle accuses of the contrary practice, of corrupting the word of God, seem to have been Jews, who owning Jesus to be Christ, and his gospel to be divine, yet adulterated it, by intermingling with it the law of Moses, and their own traditions. And in doing this, their principal view was to make a gain of Christ; which, consequently, laid them under a necessity of concealing the end they proposed, as well as the means they used to obtain it. On the contrary, those who intend the good of mankind, are by no means concerned to hide their intentions. If the benefit we propose in speaking be to ourselves, it is often our interest to keep it private. If the benefit we propose be to others, it is always our interest to make it public; and it is the interest both of ourselves and others, to make public those marks of distinction whence may clearly be known who corrupt the word of God, and who preach it in sincerity.

[I. 1.] The First and great mark of one who corrupts the word of God, is, introducing into it human mixtures; either the errors [heresies] of others, or the fancies of his own brain. To do this, is to corrupt it in the highest degree; to blend with the oracles of God, impure dreams, fit only for the mouth of the devil! And yet it has been so frequently done, that scarce ever was any erroneous [heretical] opinion either invented or received, but Scripture was quoted to defend it. [2.] And when the imposture was too bare-faced, and the text cited for it appeared too plainly either to make against it, or to be nothing to the purpose, then recourse has usually been had to a Second method of corrupting it, by mixing it with false interpretations. And this is done, sometimes by repeating the words wrong; and sometimes by repeating them right, but putting a wrong sense upon them; one that is either strained and unnatural, or foreign to the writer's intention in the place from whence they are taken; perhaps contrary either to his intention in that very place, or to what he says in some other part of his writings. And this is easily effected: Any passage is easily perverted, by being recited singly, without any of the preceding or following verses. By this means it may often seem to have one sense, when it will be plain, by observing what goes before and what follows after, that it really has the direct contrary: For want of observing which, unwary souls are liable to be tossed about with every wind of doctrine, whenever they fall into the hand of those who have enough of wickedness and cunning, thus to adulterate what they preach, and to add now and then a plausible comment to make it go down the more easily.

[3.] A Third sort of those who corrupt the Word of God, though in a lower degree than either of the former, are those who do so, not by adding to it, but taking from it; who take either of the spirit or substance of it away, while they study to prophesy only smooth things, and therefore palliate and colour what they preach, to reconcile it to the taste of the hearers. And that they may do this the better, they commonly let those parts go that will admit of no colouring. They wash their hands of those stubborn texts that will not bend to their purpose, or that too plainly touch on the reigning vices of the place where they are. These they exchange for those more soft and tractable ones, that are not so apt to give offence. Not one word must be said of the tribulation and anguish denounced against sinners in general; much less of the unquenchable fire, which, if God be true, awaits several of those particular offences that have fallen within their own notice. These tender parts are not to be touched without danger by them who study to recommend themselves to men; or, if they are, it must be with the utmost caution, and a nice evasion in reserve. But they safely may thunder against those who are out of their reach, and against those sins which they suppose none that hear them are guilty of. No one takes it to heart, to hear those practices laid open which he is not concerned in himself. But when the stroke comes home, when it reaches his own case, then is he, if not convinced, displeased, or angry, and out of patience.

These are the methods of those corrupters of the word, who act in the sight of men, not of God. He trieth the hearts, and will receive no service in which the lips only are concerned. But their words have no intercourse with their thoughts. Nor is it proper for them that they should. For if their real intention once appeared, it must make itself unsuccessful. They purpose, it is true, to do good by the gospel of Christ; but it is to themselves, not to others. Whereas they that use sincerity in preaching the gospel, in the good of others seek their own. And that they are sincere, and speak as commissioned officers, in the sight of Him whose commission they bear, plainly appears from the direct contrariety between their practice, and that of the dissemblers above described.

[II. 1.] First. Consider, it is not their own word they preach, but the word of Him that sent them. They preach it genuine and unmixed. As they do not only profess, but really believe, that, "if any man add unto the word of God, He will add unto him all the plagues that are written in it," they are fearful of doing it in the least instance. You have the gospel from them, if in a less elegant manner, yet fair, and as it is; without any mixture of errors [heresy] to pollute it, or misinterpretation to perplex it; [2.] explained in the most natural, obvious manner, by what precedes and what follows the place in question; and commented on by the most sure way, the least liable to mistake or corruption, the producing of those parallel places that express the same thing the more plainly.

[3.] In the next place, they are as cautious of taking from, as of adding to, the word they preach. They dare no more, considering in whose sight they stand, say less, than [or] more, than He has assigned them. They must publish, as proper occasions offer, all that is contained in the oracles of God; whether smooth or otherwise, it matters nothing, since it is unquestionably true, and useful too: "For all Scripture is given by inspiration of God; and is profitable either for doctrine, or reproof, or correction, or instruction in righteousness," - either to teach us what we are to believe or practise, or for conviction of error, reformation of vice. They know that there is nothing superfluous in it, relating either to faith or practice; and therefore they preach all parts of it, though those more frequently and particularly which are more particularly wanted where they are. They are so far from abstaining to speak against any vice because it is fashionable and in repute in the place Providence has allotted them; but for that very reason they are more zealous in testifying against it. They are so far from abstaining from speaking for any virtue because it is unfashionable and in disrepute where they are placed, that they therefore the more vigorously recommend it.

[4.] Lastly. They who speak in sincerity, and as in the sight of Him who deputes them, show that they do so, by the manner in which they speak. They speak with plainness and boldness, and are not concerned to palliate their doctrine, to reconcile it to the tastes of men. They endeavour to set it always in a true light, whether it be a pleasing one or not. They will not, they dare not, soften a threatening, so as to prejudice its strength, neither represent sin in such mild colours as to impair its native blackness. Not that they do not choose mildness, when it is likely to be effectual. Though they know "the terrors of the Lord," they desire rather to "persuade men." This method they use, and love to use it, with such as are capable of persuasion. With such as are not, they are obliged, if they will be faithful, to take the severer course. Let the revilers look to that; it harms not them: and if they are blamed or reviled for so doing, let the revilers look to that: Let the hearers accommodate themselves to the word; the word is not, in this sense, to be accommodated to the hearers. The Preacher of it would be no less in fault, in a slavish obsequiousness on one side, than in an unrelenting sternness on the other.

[III. 1.] If, then, we have spoken the word of God, the genuine unmixed word of God, and that only; if we have put no unnatural interpretation upon it, but [have] taken the known phrases in their common, obvious sense, - and when they were less known, explained scripture by scripture; if we have spoken the whole word, as occasion offered, though rather the parts which seemed most proper to give a check to some fashionable vice, or to encourage the practice of some unfashionable virtue; and if we have done this plainly and boldly, though with all the mildness and gentleness that the nature of the subject will bear; - then, believe ye our works, if not our words; or rather, believe them both together. Here is all a Preacher can do; all the evidence that he either can or need give of his good intentions. There is no way but this to show he speaks as of sincerity, as commissioned by the Lord, and as in his sight. If there be any who, after all this, will not believe that it is his concern, not our own, we labour for; that our first intention in speaking, is to point him the way to happiness, and to disengage him from the great road that leads to misery; we are clear of the blood of that man; - it rests on his own head. For thus saith the Lord, who hath set us as watchmen over the souls of our countrymen and brethren:

"If thou warn the wicked of his way to turn from it;" - much more if we use all methods possible to convince him that the warning is of God; - "if he do not turn from his way," - which certainly he will not, if he do not believe that we are in earnest, - "he shall die in his iniquity, but thou hast delivered thine own soul." [Section numbers (and other bracketed insertions of more significant textual variants) follow the Bicentennial Edition.]

On the Resurrection of the Dead "But some man will say, how are the dead raised up? and with what body do they come?" 1 Cor. 15:35. The Apostle having, in the beginning of this chapter, firmly settled the truth of our Saviour's resurrection, adds, "Now if Christ be preached that he rose from the dead, how say some among you, that there is no resurrection of the dead?" It cannot now any longer seem impossible to you that God should raise the dead; since you have so plain an example of it in our Lord, who was dead and is alive; and the same power which raised Christ must also be able to quicken our mortal bodies.

"But some man will say, How are the dead raised up? And with what body do they come?" How can these things be? How is it possible that these bodies should be raised again, and joined to their several souls, which many thousands of years ago were either buried in the earth, or swallowed up in the sea, or devoured by fire? - which have mouldered into the finest dust, - that dust scattered over the face of the earth, dispersed as far as the heavens are wide; - nay, which has undergone ten thousand changes, has fattened the earth, become the food of other creatures, and these again the food of other men? How is it possible that all these little parts, which made up the body of Abraham, should be again ranged together, and, unmixed with the dust of other bodies, be all placed in the same order and posture that they were before, so as to make up the very self-same body which his soul at his death forsook? Ezekiel was indeed, in a vision, set down in a valley full of dry bones, "and he heard a noise, and behold a shaking, and the bones came together, bone to his bone; the sinews and the flesh came upon them, and the skin covered them above, and breath came into them, and they lived, and stood upon their feet." This might be in a vision. But that all this, and much more, should in time come to pass;

that our bones, after they are crumbled into dust, should really become living men; that all the little parts whereof our bodies were made, should immediately, at a general summons, meet again, and every one challenge and possess its own place, till at last the whole be perfectly rebuilt; that this, I say, should be done, is so incredible a thing, that we cannot so much as have any notion of it. And we may observe, that the Gentiles were most displeased with this article of the Christian faith; it was one of the last things the Heathens believed; and it is to this day the chief objection to Christianity, "How are the dead raised up? With what body do they come?" In my discourse on these words, I shall do three things: -

I. I shall show, that the resurrection of the self-same body that died and was buried, contains nothing in it incredible or impossible. II. I shall describe the difference which the Scripture makes between the qualities of a glorified and a mortal body. III. I shall draw some inferences from the whole. I. I shall show, that the resurrection of the self-same body that died, contains nothing in it incredible or impossible. But before I do this, it may be proper to mention some of the reasons upon which this article of our faith is built. And, 1. The plain notion of a resurrection requires, that the self-same body that died should rise again. Nothing can be said to be raised again, but that very body that died. If God give to our souls at the last day a new body, this cannot be called the resurrection of our body; because that word plainly implies the fresh production of what was before.

2. There are many places of Scripture that plainly declare it. St. Paul, in the 53d verse of this chapter, tells us that "this corruptible must put on incorruption, and this mortal must put on immortality." [1 Cor. 15:53] Now, by this mortal, and this corruptible, can only be meant, that body which we now carry about with us, and shall one day lay down in the dust.

The mention which the Scripture makes of the places where the dead shall rise, further shows, that the same body which died shall rise. Thus we read in Daniel: "Those that sleep in the dust of the earth shall awake; some to everlasting life, and some to shame and everlasting contempt." And, we may likewise observe, that the very phrase, of sleep and awake, implies, that when we rise again from the dead, our bodies will be as much the same as they are when we awake from sleep. Thus, again, our Lord affirms, (John 5:28, 29, ) "The hour is coming in which all that are in the graves shall hear his voice, and shall come forth; they that have done good to the resurrection of life, and they that have done evil to the resurrection of damnation." Now, if the same body do not rise again, what need is there of opening the graves at the end of the world? The graves can give up no bodies but those which were laid in them. If we were not to rise with the very same bodies that died, then they might rest for ever. To this we need only add that of St. Paul: "The Lord shall change this vile body, that it may be fashioned like unto his glorious body. Now, this vile body can be no other than that with which we are flow clothed, which must be restored to life again.

That in all this there is nothing incredible or impossible, I shall show by proving these three things: - 1. That it is possible for God to keep and preserve unmixed, from all other bodies, the particular dust into which our several bodies are dissolved, and can gather and join it again, how far soever dispersed asunder. 2. That God can form that dust so gathered together, into the same body as it was before. 3. That when he hath formed this body, he can enliven it with the same soul that before inhabited it.

1. God can distinguish and keep unmixed from all other bodies the particular dust into which our several bodies are dissolved, and can gather it together and join it again, how far soever dispersed asunder. God is infinite both in knowledge and power. He knoweth the number of the stars, and calleth them all by their names; he can tell the number of the sands on the sea-shore: And is it at all incredible, that He should distinctly know the several particles of dust into which the bodies of men are mouldered, and plainly discern to whom they belong, and the various changes they have undergone? Why should it be thought strange, that He, who at the first formed us, whose eyes saw our substance yet being imperfect, from whom we were not hid when we were made in secret, and curiously wrought in the lowest parts of the earth, should know every part of our bodies, and every particle of dust whereof we were composed? The artist knows every part of the watch which he frames; and if it should fall in pieces, and the various parts of it lie in the greatest disorder and confusion, yet he can soon gather them together, and as easily distinguish one from another, as if every one had its particular mark. He knows the use of each, and can readily give it its proper place, and put them all exactly in the same figure and order they were before.

And can we think that the Almighty Builder of the world, whose workmanship we are, does not know whereof we are made, or is not acquainted with the several parts of which this earthly tabernacle is composed? All these lay in one vast heap at the creation, till he separated them one from another, and framed them into those distinct bodies whereof this beautiful world consists. And why may not the same Power collect the ruins of our corrupted bodies, and restore them to their former condition? All the parts into which men's bodies are dissolved, however they seem to us carelessly scattered over the face of the earth, are yet carefully laid up by God's wise disposal till the day of the restoration of all things. They are preserved in the waters and fires, in the birds and beasts, till the last trumpet shall summon them to their former habitation.

"But," say they, "it may sometimes happen that several men's bodies may consist of the self-same matter. For the bodies of men are often devoured by other animals, which are eaten by other men. Nay, there are nations which feed upon human flesh; consequently, they borrow a great part of their bodies from other men. And if that which was part of one man's body becomes afterwards part of another man's, how can both rise at the last day with the same bodies they had before?" To this it may easily be replied, that a very small part of what is eaten turns to nourishment, the far greater part goes away according to the order of nature. So that it is not at all impossible for God, who watches over and governs all this, so to order things, that what is part of one man's body, though eaten by another, shall never turn to his nourishment; or, if it does, that it shall wear off again, and, some time before his death, be separated from him, so that it may remain in a capacity of being restored at the last day to its former owner.

2. God can form this dust, so gathered together, into the same body it was before. And that it is possible, all must own who believe that God made Adam out of the dust of the earth. Therefore, the bodies of men being dust after death, it is no other than it was before; and the same power that at the first made it of dust, may as easily re-make it, when it is turned into dust again. Nay, it is no more wonderful than the forming a human body in the womb, which is a thing we have daily experience of; and is doubtless as strange an instance of divine power as the resurrection of it can possibly be. And were it not so common a thing, we should be as hardly brought to think it possible that such a beautiful fabric as the body of man is, with nerves and bones, flesh and veins, blood, and the several other parts whereof it consists, should be formed as we know it is; as now we are, that hereafter it should be rebuilt when it has been crumbled into dust. Had we only heard of the wonderful production of the bodies of men, we should have been as ready to ask, "How are men made, and with what bodies are they born?" as now, when we hear of the resurrection, "How are the dead raised up, and with what bodies do they come?"

3. When God hath raised this body, he can enliven it with the same soul that inhabited it before. And his we cannot pretend to say is impossible to be done; for it has been done already. Our Saviour himself was dead, rose again, and appeared alive to his disciples and others, who had lived with him many years, and were then fully convinced that he was the same person they had seen die upon the cross.

Thus have I shown that the resurrection of the same body is by no means impossible to God; that what he hath promised he is able also to perform, by that "mighty power by which he is able to subdue all things to himself." Though, therefore, we cannot exactly tell the manner how it shall be done, yet this ought not in the least to weaken our belief of this important article of our faith. It is enough, that He to whom all things are possible hath passed his word that he will raise us again. Let those who presume to mock at the glorious hope of all good men, and are constantly raising objections against it, first try their skill upon the various appearances of nature. Let them explain everything which they see happen in this world, before they talk of the difficulties of explaining the resurrection. Can they tell me how their own bodies were fashioned and curiously wrought? Can they give me a plain account, by what orderly steps this glorious stately structure, which discovers so much workmanship and rare contrivance, was at first created? How was the first drop of blood made; and how came the heart, and veins, and arteries to receive it? Of what, and by what means, were the nerves and fibres made? What fixed the little springs in their due places, and fitted them for the several uses for which they now serve?

How was the brain distinguished from the other parts of the body, and filled with spirits to move and animate the whole? How came the body to be fenced with bones and sinews, to be clothed with skin and flesh, distinguished into various muscles? Let them but answer these few questions about the mechanism of our own bodies, and I will answer all the difficulties concerning the resurrection of them. But if they cannot do this without having recourse to the infinite power and wisdom of the FIRST CAUSE, let them know that the same power and wisdom can re-animate it, after it is turned into dust; and that there is no reason for our doubting concerning the thing because there are some circumstances belonging to it which we cannot perfectly comprehend or give a distinct account of.

II. I now proceed to the Second thing I proposed; which was, to describe the difference the Scripture makes between the qualities of a mortal and of a glorified body. The change which shall be made in our bodies at the resurrection, according to the Scripture account, will consist chiefly in these four things: - 1. That our bodies shall be raised immortal and incorruptible. 2. That they shall be raised in glory. 3. That they shall be raised in power. 4. That they shall be raised spiritual bodies.

1. The body that we shall have at the resurrection shall be immortal and incorruptible: "For this corruptible must put on incorruption, and this mortal must put on immortality." Now, these words, immortal and incorruptible, not only signify that we shall die no more, (for in that sense the damned are immortal and incorruptible,) but that we shall be perfectly free from all the bodily evils which sin brought into the world; that our bodies shall not be subject to sickness, or pain, or any other inconveniences we are daily exposed to. This the Scripture calls "the redemption of our bodies," - the freeing them from all their maladies. Were we to receive them again, subject to all the frailties and miseries which we are forced to wrestle with, I much doubt whether a wise man, were he left to his choice, would willingly take his again; - whether he would not choose to let his still lie rotting in the grave, rather than to be again chained to such a cumbersome clod of earth. Such a resurrection would be, as a wise Heathen calls it, "a resurrection to another sheep." It would look more like a redemption to death again, than a resurrection to life.

The best thing we can say of this house of earth, is, that it is a ruinous building, and will not be long before it tumbles into dust; that it is not our home, - we look for another "house, eternal in the heavens;" that we shall not always be confined here, but that in a little time we shall be delivered from the bondage of corruption, from this burden of flesh, into the glorious liberty of the sons of God. What frail things these bodies of ours are! How soon are they disordered! To what a troop of diseases, pains, and other infirmities are they constantly subject! And how does the least distemper disturb our minds, and make life itself a burden! Of how many parts do our bodies consist! and if one of these be disordered, the whole man suffers. If but one of these slender threads, whereof our flesh is made up be stretched beyond its due proportion, or fretted by any sharp humour, or broken, what torment does it create! Nay, when our bodies are at the best, what pains do we take to answer their necessities, to provide for their sustenance, to preserve them in health, and to keep them tenantable, in some tolerable fitness for our souls' use! And what time we can spare

from our labour is taken up in rest, and refreshing our jaded bodies, and fitting them for work again. How are we forced, even naturally, into the confines of death; even to cease to be; - at least to pass so many hours without any useful or reasonable thoughts, merely to keep them in repair! But our hope and comfort are, that we shall shortly be delivered from this burden of flesh: When "God shall wipe away all tears from our eyes, and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain; for the former things are passed away." O when shall we arrive at that happy hand where no complaints were ever heard, where we shall all enjoy uninterrupted health both of body and mind, and never more be exposed to any of those inconveniences that disturb our present pilgrimage. When we shall have once passed from death unto life, we shall be eased of all the troublesome care of our bodies, which now takes up so much of our time and thoughts. We shall be set, now undergo to support our lives. Yon robes of light, with which we shall be clothed at the resurrection of the just will not stand in need of those careful provisions which it is

so troublesome to us here either to procure or to be without. But then, as our Lord tells us, those who shall be accounted worthy to obtain that world "neither marry nor are given in marriage, neither can they die any more, but they are equal to the angels." Their bodies are neither subject to disease, nor want that daily sustenance which these mortal bodies cannot be without. "Meats for the belly, and the belly for meats; but God will destroy both it and them." This is that perfect happiness which all good men shall enjoy in the other world, - a mind free from all trouble and guilt, in a body free from all pains and diseases. Thus our mortal bodies shall he raised immortal. They shall not only be always preserved from death, (for so these might be, if God pleased,) but the nature of them shall be wholly changed, so that they shall not retain the same seeds of mortality; - they cannot die any more.

Our bodies shall he raised in glory. "Then shall the righteous shine as the sun in the kingdom of their Father." A resemblance of this we have in the lustre of Moses's face, when he had conversed with God on the mount. His face shone so bright, that the children of Israel were afraid to come near him, till he threw a veil over it. And that extraordinary majesty of Stephen's face seemed to be an earnest of his glory. "All that sat in the council, looking steadfastly on him, saw his face as it had been the face of an angel." How then, if it shone so gloriously even on earth, will it shine in the other world, when his, and the bodies of all the saints, are made like unto Christ's glorious body! How glorious the body of Christ is, we may guess from his transfiguration. St. Peter, when he saw this, when our Lord's face shone as the sun, and his raiment became shining and white as snow, was so transported with joy and admiration, that he knew not what he said. When our Saviour discovered but a little of that glory which he now possesses, and which in due time he will impart to his followers, yet that little of it made the place seem a paradise; and the disciples thought that they could wish for nothing better than always to live in such pure light, and enjoy so beautiful a sight. "It is good for us to be here: Let us make three tabernacles;" - here let us fix our abode for ever. And if they thought it so happy only to be present with such heavenly bodies, and to behold them with their eyes, how much happier must it be to dwell in such glorious mansions, and to be themselves clothed with so much brightness!

This excellency of our heavenly bodies will probably arise, in great measure, from the happiness of our souls. The unspeakable joy that we then shall feel will break through our bodies, and shine forth in our countenances; as the joy of the soul, even in this life, has some influence upon the countenance, by rendering it more open and cheerful: So Solomon tells us, "A man's wisdom makes his face to shine." Virtue, as it refines a man's heart, so it makes his very looks more cheerful and lively.

3. Our bodies shall be raised in power. This expresses the sprightliness of our heavenly bodies, the nimbleness of their motion, by which they shall be obedient and able instruments of the soul. In this state, our bodies are no better than clogs and fetters, which confine and restrain the freedom of the soul. The corruptible body presses down the soul, and the earthly tabernacle weighs down the mind. Our dull, sluggish, inactive bodies are often unable, or backward, to obey the commands of the soul. But in the other life, "they that wait upon the Lord shall renew their strength; they shall mount up with wings as eagles; they shall run, and not be weary; they shall walk, and not faint:" Or, as another expresses it, "they shall run to and fro like sparks among the stubble." The speed of their motion shall be like that of devouring fire in stubble; and the height of it, above the towering of an eagle; for they shall meet the Lord in the air when he comes to judgment, and mount up with him into the highest heaven. This earthly body is slow and heavy in all its motions, listless and soon tired with action. But our heavenly bodies shall be as fire; as active and as nimble as our thoughts are.

4. Our bodies shall be raised spiritual bodies. Our spirits are now forced to serve our bodies, and to attend their leisure, and do greatly depend upon them for most of their actions. But our bodies shall then wholly serve our spirits, and minister to them, and depend upon them. So that, as by "a natural body" we understand one fitted for this lower, sensible world for this earthly state; so "a spiritual body" is one that is suited to a spiritual state, to an invisible world, to the life of angels. And, indeed, this is the principal difference between a mortal and a glorified body. This flesh is the most dangerous enemy we have: We therefore deny and renounce it in our baptism. It constantly tempts us to evil. Every sense is a snare to us. All its lusts and appetites are inordinate. It is ungovernable, and often rebels against reason. The law in our members wars against the law of our mind. When the spirit is willing, the flesh is weak; so that the best of men are forced to keep it under, and use it hardly, lest it should betray them into folly and misery. And how does it hinder us in all our devotions! How soon does it jade our minds when employed on holy things! How easily, by its enchanting pleasures, does it divert them from those noble exercises! But when we have obtained the resurrection unto life, our bodies will be spiritualized, purified, and refined from their earthly grossness; then they will be fit instruments for the soul in all its divine and heavenly employment; we shall not be weary of singing praises to God through infinite ages.

Thus, after what little we have been able to conceive of it, it sufficiently appears, that a glorified body is infinitely more excellent and desirable than this vile body. The only thing that remains is,

III. To draw some inferences from the whole. And, First, from what has been said, we may learn the best way of preparing ourselves to live in those heavenly bodies; which is, by cleansing ourselves more and more from all earthly affections, and weaning ourselves from this body, and all the pleasures that are peculiar to it. We should begin in this life to loosen the knot between our souls and this mortal flesh; to refine our affections, and raise them from things below to things above; to take off our thoughts, and disengage them from present and sensible things, and accustom ourselves to think of, and converse with, things future and invisible; that so our souls, when they leave this earthly body, may be prepared for a spiritual one, as having beforehand tasted spiritual delights, and being in some degree acquainted with the things which we then shall meet with. A soul wholly taken up with this earthly body is not fit for the glorious mansions above. A sensual mind is so wedded to bodily pleasures, that it cannot enjoy itself without them; and it is not able to relish any other, though infinitely to be preferred before them. Nay, such as follow the inclinations of their fleshly appetites, are so far unfit for heavenly joys, that they would, esteem it the greatest unhappiness to he clothed with a spiritual body. It would be like clothing a beggar in the robes of a king.

Such glorious bodies would be uneasy to them, they would not know what to do in them, they would be glad to retire and put on their rags again. But when we are washed from the guilt of our sins, and cleansed from all filthiness of flesh and spirit, by faith in the Lord Jesus Christ, then we shall long to be dissolved, and to be with our exalted Saviour; we shall be always ready to take wing for the other world, where we shall at last have a body suited to our spiritual appetites.

2. From hence we may see how to account for the different degrees of glory in the heavenly world. For although all the children of God shall have glorious bodies, yet the glory of them all shall not be equal. "As one star differeth from another star in glory, so also is the resurrection of the dead." They shall all shine as stars; but those who, by a constant diligence in well-doing, have attained to a higher measure of purity than others, shall shine more bright than others. They shall appear as more glorious stars. It is certain that the most heavenly bodies will be given to the most heavenly souls; so that this is no little encouragement to us to make the greatest progress we possibly can in the knowledge and love of God, since the more we are weaned from the things of the earth now, the more glorious will our bodies be at the resurrection.