viet 


BASEMENT STORAGE 


REFERENCE 


DISCARDED 


THE WORKS. 


SOME ACCOUNT OF HIS LIFE, 


VEU MMARY OF EACH DISCOURSE, NOTES, &e. 


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BY THE REV. T. S. HUGHES, 


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Seen ee 


~ LONDON: 


PRINEED AND PUBLISHED Bye AG AYMAN, VET 


AND 30LD BY ALL BOOKSELLERS. 


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THE RIGHT HONORABLE AND RIGHT REVEREND 


~ CHARLES JAMES 


LORD BISHOP OF LONDON, 


THIS EDITION OF THE LIFE AND WORKS 


= 


OF 
ONE OF HIS MOST ILLUSTRIOUS PREDECESSORS 
IS DEDICATED, 
IN GRATEFUL ACKNOWLEGEMENT OF 


MIS LORDSHIP’S KIND AND BENEFICIAL ADVICE TO THE 
EDITOR AT THE COMMENCEMENT OF HIS 
UNDERTAKING, 

ay: ; a 
HIS OBLIGED AND FAITHFUL 


FRIEND AND SERVANT, 


£ 


T. S. HUGHES. 


¢ 


Digitized by the Internet Archive 
In 2022 with funding from 
Kahle/Austin Foundation 


https://archive.org/details/worksofbishopsheO0000huch 


CONTENTS 


OF 


THE FIRST VOLUME. 


+ 


INTRODUCTION 


BioGRAPHICAL MEMOIR OF BISHOP SHERLOCK . 2 EXCL 


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DISCOURSES. 
J. Joun 11, 67—69.—Then said Jesus unto the twelve, Will ye 
also go away? Then Simon Peter answered him, Lord, 
» whom shall we go? thou hast the words of eternal life. 


And we believe, and are sure, that thou art that Christ, 
the Son of the living God. re pedimices 2 


1. We. vir. 25.—Wherefore he is able also to save them to 
the uttermost that come unto God by him, seeing he ever 


liveth to make intercession for them. a ‘, . . 46 


vorrsesonted 


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III. Matt. x1. 6.—Blessed is he whosoever shall not be 
offended in me. : 2 See. 7 A . 

IV. 1 Cor. 1. 21.—For after that, in the wisdom of God, the 
world by wisdom knew not God, it pleased God by the 
foolishness of preaching to save them that believe. 


V. JoHN 111. 16.—God so loved tHe world, that he gave his 
only-begotten Son, that whosoever believeth in him should 

* not perish, but have everlasting life. : : 
VI. 1 Tim. 1. 10. ——And hath brought life and immortality 
to light through the gospel. : : > 
VII. Romans 1v. 25..-Who was delivered for our offences, 
and was raised again for our justification. . . . 
VIII. Romans vit. 16.—The Spirit itself beareth witness with 
our spirit, that we are the children of God. ¢ 
IX. JOHN xx. 30, 31.—And many other signs truly did Jesus 
in the presence of his disciples, which are not written in 
this book. But these are written, that ye might believe 
that Jesus is the Christ, the Son of God; and that believ- 


ing ye might haye life through his name. 


X. Acts 11. 22.—Jesus of Nazareth, a man approved of God 
among you by miracles and wonders and signs, which God 
did by him in the midst of you, as ye yourselves also 


know. 


. . . 


XI. Psatm vii. 4.—What is man, that thou art mindful of 


PAGE 


ehite 


. 124 


. 153 


. 188 


66 


93 


140 


him? and the son of man, that thou visitest him? . . 208 


_ 


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xa Acts x. 34, 35.—Then Peter opened his mouth, and 


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} ' CONTENTS. ix 


PAGE 


said, Of a truth I perceive that God is no respecter of 
persons: but in every nation he that feareth him, and 


worketh righteousness, is accepted with him. . : pe 


XIII. Marr. xxi. 40.—On these two commandments hang all 
the law and the prophets. 68 : 5 n . 233 


XTV. Hes. 1. 12.—Take heed, brethren, lest there be any in 
you of an evil heart of unbelief in departing from the 
3 
living God. : 5 . . : 3 : : » 251 


NV. Acrs xv. 1, 2..-And certain men, which came down from 
Judea, taught the brethren, and said, Except ye be cir- 
cumcised after the manner of Moses, ye cannot be saved. 
When therefore Paul and Barnabas had no small dissen- 
sion and disputation with them, they determined that Paul 
and Barnabas, and certain other of them, should go up to 
Jerusalem, unto the apostles and elders, about this ques- 
tion. . ° . ° : é : A - - 274 


XVI. Epues. 11. 18.—For through him we both have an access 
by one Spirit unto the Father. = : ; c . 288 


XVII. Epues. 11. 8.—For by grace are ye saved through faith ; 
and that not of yourselves; itis the giftof God. . 5 2 


XVII. Puivip. 11, 12, 13—Work out your own salvation with 
fear and trembling. For it is God which worketh in you 


both to will and to do of his good pleasure. : c old 


NIX. Luke xi. 23, 24.—Then said one unto him, Lord, are 


there few that be saved? And he said unto them, Strive 


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x - CONTENTS. - 

: ' PAGE 
to enter in at the strait gate: for many, I say unto you, 
will seek to enter in, and shall not be able. ; si . 326 

XX. Luke x11. 48.—Unto whomsoever much is given, of him 
shall be much required: and to whom men haye com- 


mitted much, of him they will ask the more. 5 oe BE® 


XXI. Luke 1v. 1, 2.—And Jesus being full of the Holy Ghost, 
returned from Jordan, and was led by the Spirit into the 


wilderness, being forty days tempted of the devil. . . 355 


XXII. 11 Cor. vit. 10.—Godly sorrow worketh repentance to 
salyation not to be repented of; but the sorrow of the 
world worketh death. : . : ; : s moO 


D 


XXIII. 1 PETER 11. 11.—Dearly beloved, I beseech you as 
' strangers and pilgrims, abstain from fleshly lusts, which 


war against the’soul. . : ° . é : . 385 


XXIV. Matt. xxvit. 38.—Then were there two thieves cru- 
cified with him; one on the right hand, and another on 


the left, . 5 4 ‘ P ; ‘ s c . 408 


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INTRODUCTION. 


Ir has frequently been a subject of complaint, that a 
Collection of the best English Divines, from the scarcity of 
good editions, and the expense of procuring them, is rarely 
met with in the Libraries even of our Clergy, although 
these are the sources to which, after the Holy Scriptures, 
they must apply for instruction and edification. A few 
select volumes of some favorite Authors are perhaps found 
on their shelves; but a regular series, exhibiting the pro- 
found researches, the luminous expositions, the interesting 
criticisms, and the noble eloquence of British Theologians, 
falls to the lot of few: indeed our great public repositories 
themselves are not unfrequently deficient in so important 
a branch of literature. This observation is made from pain- 
ful experience, since the Editor has not been able to col- 
lect the scattered works of the illustrious Sherlock in 
all the Libraries of Cambridge, including the Public 
Library itself; nor has it been without extraordinary 
pains and difliculty, that his Publisher has completed this 


Edition even in our Metropolis. To remedy the defects 


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‘Wo pliormoe od) ront nomad teigual head ss Yp naires ; 
pat bi nod? gnitwaorg Yo santoygzo ont boo anolibe boog 
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“aiging yloH! ot wis .doidw at zsoi0s of} ois aendt 
wd A .noitnsitihs bas noitsipait rot ylqqe daar you! 
hawet eqadisg ote modal otiovrsl ontue Yo voranlay toslse 
org oft gaitidisdze sive swiuges a tod ; 29vieds tivds «0 
yolisaieiai ods eucitieogze ziuontiinul of 2odomesst-bavol 
aasigolosdT lr deitie, Ww aoneupols oldos edd ban eieisiti 
esixoticoges oildug tuarg so beshal : wel Yo sof vet of allel 
tavtoqini oz of Inaioiab yltasupoias Joa ove govivemoed) 
ting moti obamt ei noite rroade vidT .o1sterstil lodsaurd 6 
ales 03 olds aoc jow ead stihl od? aonie sousisgx tw 
ai Seolied@ enoixtenili sd) Yo edrow beratisoe od doal 
gidel aft quit winnt , ghiwdmad to eoredid ofa He 
qiintiimenixe Iu0 Hiw oood NM end ron ¢ Host youll 
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vovieh ot yYbouer of ilogoiell 490 At aoyo aoisibel . * 


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xii INTRODUCTION. 


above mentioned, and to enable both Clergy and Laymen 
to possess a treasure of real excellence, at a time when 
the Church of England requires the best exertions of her 
sons, is the great object of the present undertaking. 

It would indeed be discreditable to an age, in which the 
works of so many Authors have been reprinted ina form 
combining both economy and convenience, if those of the 
great ornaments of our Church should be withheld from 
an extended circulation. It has been determined there- 
fore to publish a series in which the following plan will 
be observed. 

Each Work will be preceded by a Biographical Memoir 
of its Author, comprising a general account of the times in 
which he lived, with a particular reference to the state of 
religious opinions. 

An Argument or concise Summary of Contents will be 
prefixed to every Sermon, Tract, or Disquisition, con- 


tained in each Volume ; so that not only direct access may 


_ be had to any portion required for perusal or consultation, 


but the Summary of each Sermon may be considered as a 
Skeleton, well calculated to assist the young Divine in 
Composition. 

Notes and observations will be added wherever they 
may appear necessary or useful; and at the end of each 
Author will be given an Index of passages in Scripture, 


which have been commented on in such Author, 


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gan borétieanos od poem somte® dors to yom odd tod 
ak GL porary oS Hien of byieluoles lew nojolots 


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done "Ya bao ad! te boa ;satene to qiaesooe iseqqe Yan” 


sinigiiee at avgseeng zobal an sovig od Miwsodtod 
roto A dove al no hopasmetos naad evad doidw 


BIOGRAPHICAL MEMOIR 


OF 


BISHOP SHERLOCK. 


THE illustrious prelate with whose works we begin our 
series, was a younger son of Dr. WILLIAM SHERLOCK, 
Master of the Temple, and Dean of St. Paul’s, a divine 
who, having passed the greater part of his life in the ex- 
citement of polemics, became celebrated in his day for the 
multiplicity of his controversial writings, but is more advan- 
tageously known to posterity by his admirable Treatise on 
Death. After living to see his son Thomas, who is the 
subject of this Memoir, rapidly advancing in a course ho- 
norable to himself and useful to mankind, he died at 
Hampstead, June 19, 1707, and was buried in his own 
cathedral, leaving a very considerable property to his sur- 
viving family, which consisted of two sons and as many 
daughters, 

Bishop SHERLOCK was born in London, A. D. 1678. 
Of his infaney and childhood I find no traces, nor can I 
discover that he showed any precocity of intellect, though 
his genius soon distinguished him at Eton, a school well 

SHERL. VOL.) b 


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«xe ot af-stil eid to Puig volseTg edt beeesq gaived od 
ods yo ea «iil at botnadees sursood eoimelog Yo inomotia 

‘ sadthe oto ef fad waniny leizwetO1l 809 ziti to yisilqisiuss 
go seis vidiriinbs ail yd yirstecq 07 mrwoud ylevoopel 
4} ai odw enema’ moe sid 902 09 gnivil hk adtel 
-od getu0o 2 iti guinnucrbe plbiqat tiosyelh aida Yo jooidite 

in baib of ,baidusm ot Iuloe bos Yoemid of oidutom 
nwo al oi botod esw bas Ort at gaut bavteqanskt | 
qua eld of yroqorg sldetwbieaes 7197 6 qnivael Jethodins 
gina «6 fue aoe owt To hotaiznoo doidw: .ylisa guivir 
wooidgesb 

oor A cobuod si aod cow aDOuTENG qodeil 

t padaog .eovet on bait I boodblids bas youstai zi 
dguod? jvetlstni Yo yioovsrg Yas howard ad 191) arooril 
low foodos a2 oil 32 erred boduingaileib mao8 2uiney nil 

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XiVv BIOGRAPHICAL MEMOIR OF 


adapted to excite and bring out those qualities of emu- 
lation and ambition which continued always to distinguish 
him: there he laid the foundation of that classical elegance 
and purity of style, which shine so conspicuously in his 
writings; there he acquired an early knowlege of charac- 
ter, an anticipated experience of society, which was of 
great service to him in after life; and there also he formed 
powerful connexions, which materially contributed to ad- 
vance him in his profession. Among the friends of his 
early youth, who became promoters of his future interests, 
may be reckoned Lord Viscount Townshend, Mr. Pelham, 
and Sir Robert Walpole; the latter of whom not only en- 
tertained, but invariably expressed, the highest opinion of 
his talent and integrity. Nor was it in the studies of the 
place only, and at the head of his class, that young Sherlock 
was seen to advantage: he was equally eminent for his skill 
in athletic exercises; and never failed to lead his compa- 
nions in those sports and ainusements, over which Hygeia 
herself may be said to preside, and which, while they 
strengthen the body, add vigor also to the mental powers. 
It is always understood that Pope’s expression of ‘ the 
plunging prelate, * in the Dunciad, bears an allusion to 
those early habits of promptitude and decision, of which 
he exhibited an example in the exercise of bathing; for 
when other boys stood hesitating and shivering on the bank 
of ‘Father Thames,’ Sherlock plunged in headlong, 


—_-—— loremost to cleave 
With pliant arm his glassy wave. 


This at least is the interpretation given to it by Warton 
on the authority of Sir Robert Walpole. 


* Book ii. 1. 323. 


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lide tid.tod snaninee qihanpe caw od sogetotrbs of nose tow 
-aquioo sid bool ot bolid) raven han qescinexe oiteldis af 


siggy H. doidw 1970 icongensis bine etyoq? 920d) ai enoia 
gol? olidw .doidw bas obiewq of Dine od Your Uoered 
sre nogqdidnent od) of cela wyiy fhe yybed edt aodtgaea 
aft? Yo noizamiqvo oso" judi hoolewbaw eyawln ai it 
obadientis as roevd baioswl edt ai oinlorg yatgoulq 
doid® Yo .uoleiaeb bon shotinqmerg Yo aided yles exon} 
20% ; geitad Yo ovis odd wth olymazs ae hetididxs of 
Jan oil) no gairovide ban gaitatiand boots rod toto nailw 
| -gaotbeed ot bogenty dated ‘evaredT voilth'l* ‘to 


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¢ BISHOP SHERLOCK. , xV 


When he quitted those delightful scenes, so calculated 
to impress indelibly their images on the youthful mind, he 
was removed to Cambridge in 1693, and admitted of 
Catherine Hall, under the tuition of Dr. Leng. What 
induced his father, who was himself a member of Peter 
House, to place him at this college, I am unable to de- 
termine ; but it is a curious circumstance, that the master, 
and the tutor under whom he was admitted, his great 
rival and contemporary Hoadley, whom he found there, 
as well as Sherlock himself, were all promoted to the 
episcopal bench.* 

Tt redounds much to his credit, that in so small a 
society, where the incentives to emulation are necessarily 
curtailed, ata time also when no prizes were instituted, as 
at present, to call forth the powers and exercise the genius 
of academic youth, he neglected not the study of those 
ancient authors, whose very language affords constant exer- 
cise to the mind, in struggling with intellectual difficulties, 
whilst they abound with sentiments and images of the 
greatest beauty and sublimity. But though that powerful 
stimulus to exertion which numbers give, was now with- 
drawn, still even in the circumscribed limits of his present 
society, Sherlock found one strenuous candidate, who 


* Sir W. Dawes, the Master, was made Bishop of Chester, 1707; 
Archbishop of York, 1714. Dr. Leng, Bishop of Norwich, 1723; 
Hoadley, Bishop of Bangor, 1715; Hereford, 1721; Salisbury, 1723; 
Winchester, 1738. Sherlock, Bishop of Bangor, 1727; Salisbury, 
1734; London, 1748. The present worthy Master of Catherine 
Hall, when he showed me the order-book, pointed out to my notice 
the solitary instance in which Sherlock signed it as Yellow, on 
occasion of the Audit, Noy. 7. 1798; when the signatures of the 
three above-mentioned distinguished persons appear with only one 
other, that of Mr. Thomas Tillson. 


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iulvewoq Jad) dywodt 208 iniidee bas yanod 32920973 
efity wot ww stg endive doidw noiiexe 0! aulucuite 
Jroaerg eid To attatil Lndiveami@ario out ni nore Mita, woth 
ow sizbibaas xooMunrht “One bunot doolodd. yyieises 


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. BETH crmmlailet 5 1904 bwlowdl ,ertt corgnndl Yo qadeldl poibaatt 
cqvudetle® , vert ogontl Yo qpdeitl psetvede eetl oteodaul 
supe? lo valenlk qdiee teeing OFF BENT mobil 5 HERD 
solton yta @) to bainioy aedewbre ult om bowors od node hell 


10 wollte’ an vt bert 
ods Yo gvvnlaacie od! usd 7 ee 


dokdw nb oonatenl qretitoe ott 
* woK siboh odo pain 


aaa xWO Apr Booqye Acree hordsivgaileih bonoiuam-orada oar 


Xvi BIOGRAPHICAL MEMOIR OF 


started with him in the race of fame, and kept the princi- 
ple of emulation in full activity. This antagonist, who has 
been already alluded to, was the celebrated Hoadley, whose 
religious and political opinions were subsequently attacked 
by Sherlock with an asperity which makes it probable that 
the seeds of rivalry, if not of animosity, were thus early 
sown: a little anecdote indeed is preserved, which seems 
to show that they never regarded each other with feelings 
of peculiar complacency. One day, as they came from the 
futor’s lecture on Tully’s Offices, Hoadley observed, ‘ Well, 
Sherlock, you figured away finely to-day by help of Cock- 
man’s Translation.—‘ No, indeed,’ replied Sherlock, ‘I 
did not; for though I tried all T could to get a copy, I 
heard of only one; and that you had secured.’ 

There can be but little doubt however of Sherlock’s 
profound knowlege, as well as exquisite taste, in classical 
literature; since Warburton, who differed from him greatly 
in opinions, and felt very little affection for his person; 
took every opportunity of extolling his learning and talent, 
and submitted portions of the Divine Legation to his in- 
spection, as they were passing through the press.* The 
following are his sentiments, expressed in a letter to 
Hurd, in whose favor he had been applying to Bishop 
Sherlock for a Whitehall preachership: ‘It is time you 
should think of being a little more known ; and it will not 
be the least thing acceptable in this affair, that it will 
bring you into the acquaintance of this Bishop, who stands 
so supereminent in the learned and political world. I can 
overlook a great deal for such a testimony, so willing to be 
paid to merit.’+ 


* Nichols’s Lit. Anec. Vol. v. p. S44. 
¢ Warburton and Hurd’s Correspondence, p. 20. The following 


SS St 


fost ecoh-qea et Sees a eae Nate, 
TCM NE Gatos NTT 


By 


Be) RE Pash A IY SEEMED 


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mRIETE aE 


t BISHOP SHERLOCK. _ Xvi 


But Sherlock did not waste his precious hours at the 
University in wooing even ‘the willing muse,’ or ‘ sport- 
ing with Amaryllis in the shade:’ his was a character of a 
very different cast ; he cultivated not an exclusive system ; 
and from the severe line of study which he had laid down 
for himself, no allurements, even of intellectual pleasure, 
could make him swerve. When he had enlarged his 
powers of imagination, and refined his taste by the varied 
stores of Greek and Roman literature, he resolved to keep 
the balauce even in his mind, by cultivating those sciences 
which impart accuracy, strength, and soundness to the rea- 
soning faculties; and though the studies of the University 
and the rewards of merit, stood on much lower ground than 
they do in the present day, still the morning-star of science 
had risen, and the splendid system of Newtonian philo- 
sophy was rapidly advancing in the place which gave it 
birth.* To those abstruse but invigorating studies Sherlock 
steadily applied himself; the effect of which became very 


passage occurs in the letter from Bishop Sherlock to Warburton, in 
which he promises to remember his friend: ‘1 am told we are to 
expect soon something from your hand in vindication of the mira- 
calous prevention of Julian’s attempt to rebuild Jerusalem. I have 
a pleasure in secing any thing of yours, and I dare promise myself 
to sec the argument you have undertaken set in a true and clear 
light:’ p. 21. Pope, in one of his letters to Warburton, thus speaks 
of Sherlock, and the kind of intimacy which subsisted between 
them: ‘We are told that the Bishop of Salisbury is expected here 
daily, who I Know is your friend: atleast, though a Bishop, he is too 
inach a man of learning to be your enemy.’—Pope’s Works by 
Bowles, vol. ix. p. 389. 

* In 1694 the celebrated Dr. Samuel Clarke, then an under- 
graduate, defended in the schools a question taken from Newton's 
Principia. 


Adana nti 


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yer emuoed doidw to josie ody ;Voemid beilgge yliboste 


rot wk Mi 
ni Motunhia Tl ot Asoive 12 qeitedil iat) rethol od! ul atireoo agency 
of o1@ 6 Tilo? om f* < broitt ant walatenre 0) eovimorg od Hod @ } 


4) iad) to aoitactheiy ai bast woz mot galdtomos aooe isoq79 
avai 1 .reolextiyel iigdes of ages enellol to aoitagoT auoln> 
Voetarotimon, ommb 1 ban 2rmoy to nei? qna gains ai eracesty 6 
seals ban sev « of tne asdeliohaw ovad woz Iooimoge sil} ase of 


paved bereiedue doide qoemiind Ve bold ot) bon ,Avelivde tv 


eARage ANCE te iondse /Y ot moltol el to ane a pHyo*t st? %s btn | 


Sto feloeg ee ei Galette’ Wo qucleid odd teat biet arua Vf * 2 mndt 
oot 4 od fpont itt o gue iy tenet de chao) apoz a nvoad lode tiled 
qd edt. w'oqu'l mons wey od ef yniawol lo aam, a cone 

ORE .q oxi low #9! Hell 4 
aobao me ned? podhel? boos A ttenloino off hot of * t 
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XVill BIOGRAPHICAL MEMOIR OF 


perceptible in the clear reasoning, the logical precision, and 
the lucid arrangement of his etini peRittatd ; whilst the more 
immediate consequence to himself was, that when he took 
his degree of A.B. in 1797, his name appeared on the 
Tripos, or list of Honors, in a situation similar to that 
which Hoadley had cbtained two years before,* and the 
great Bentley in 1679. The place which each of these 
tria lumina nominally occupied was sixth ; but at this time, 
and for about half a century afterwards, the vice-chan- 
cellor and proctors claimed the unworthy privilege of in- 


* serting the names of three under-graduates in the list, 


which were placed immediately below the first man of the 
year : so that virtually the place occupied by Sherlock and 
his two predecessors was the third. 

On the 12th of August, 1798, he was elected Fellow of 
his college,+ and his election was signed by his antagonist 
Hoadley, who had preceded him in this honor by one 
year. Very soon after he had arrived at the canonical age, 
he entered into holy orders; and in 1701 proceeded to his 
degree of A. M., but continued to reside in the University, 
that he might prepare himself, amid the tranquil scenes 
of a collegiate life, for the more active duties of the cle- 
rical profession: into these he soon entered with great 
earnestness and alacrity, when a circumstance occurred 
which was calculated, in a peculiar manner, to draw forth 
the powers of his naturally strong and cultivated intellect. 
On the 28th of Nov. 1704, when he was but twenty-six 
years old, he was appointed to the Mastership of the Tem- 


* Hoadley was but one year senior to him on the college boards, 
but it seems that he had seven terms allowed on account of extreme 
bad health.—Supplement to Biogr. Brit. p. 99. 

t College order book. . 


A Mee IS 


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oil) To tare terit otf wolsd rlureibamant boos!q ovew doidw 
baa agolioida qd botqunne eonubey dt yientiiy tadtons seg 
a ow? aid» 

to walled hajouls exw od OU sesguh to dS Leds a0 
seigogstas 2id yd bowgie ew aoitests eid baw tpellos eid 
ono yd rotted aidt al mit hebsoar ba odw ,yolhsoH ~ 
.oge Insittouns ott to Hovivia bed adres gone YoY .1H9Y 
‘gid-of boboo.orq LOTE ni baw perobno ylod olai bowsias od 
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wis gil) lo 2ollubh evan oom of? tot oil otargolles nto. 
nary tiv botstne moor ef seed) olut tnolsedtorg laoia 


betiisoo vonelecioos @ wodw viloale bas aronizonwes 
Ais6l wath of ovoenr tedapeg Bai <boistu ao an Aide 
— nallatat hoinvitleo has pace ylletnled gid Jo eta voy eit i 
pie-yiagw) Jud enw od nodve BUTE .v0% lo deS odd, cO 
~aneT odd Io guile lf oft off aiioges saw of bio a1A3¢ 
alvaod gqetion oi? ao nid of THe Mise ORO fod sow ysibeokt ad 
guvotes' to Iaoree no bowells anv? mova heck od todd eososs Hi tud 
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* ‘BISHOP SHERLOCK. ~ 2. Xie 


ple, on the resignation and through the influence of his 
father. So high and important a station, with all the jea- 
lousy and prejudices that it excited, would have borne 
down most men at that early age; but Sherlock’s vigorous 
and elastic character raised him above all difficulties : 
having already laid up vast stores of knowlege, having his 
judgment ripe, and an ambition equal to his abilities, he 
soon surpassed the most eminent preachers of the day in 
true pulpit oratory. For his variety of matter and judicious 
arrangement of it, for the strength and solidity of his reason- 
ing, for his force of language, for his flow of natural and 
manly eloquence, we may safely appeal to those admirable 
Discourses which have long ministered delight and conso- 
lation to the Christian : they hold no secondary rank among 
the writings of our Divines. Nor was it only in the weight 
of his words and argument that his preaching was with 
power, but also in the force and energy with which it was 
delivered: for ‘though his voice was not melodious, but 
accompanied rather with a thickness of speech, yet were 
his words uttered with so much propriety, and with such 
strength and vehemence, that he never failed to take pos- 
session of his whole audience and secure their attention. 
This powerful delivery of words so weighty and important 
us his always were, made a strong impression on the minds 
of his hearers, and was not soon forgot.’* His station at 
the Temple was held by Sherlock through the different 
stages of bis preferment, almost to the close of life:+ he 
yreatly enjoyed the society to which it introduced him, 


* Extract from his Funeral Sermon by Dr. Nicolls.—Gent. Mag. 
1762. ps 2a. 

+ Almost all his letters that I have met with are dated from his 
house at the Temple. 


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& od i. 


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hao loruian to wolt eid rob yogasrgaal to eat0l aid wh {gai 

_. ohdetinmba ceeds of lanqqa-qisiss your ow oonsapols vlna 
season bas tigilob bevwiiaim gaol ovad doidw eversoori 
- -gaome dost yrsbavose em bled youd : aaileldD oil? of noitel 
» Adgiow od? oi qloott aw 10 2ontvil ane to egaitixe ont 
Aiur anor pailonsng eid od? Savmuryis baa show aid Yo 
enw ti doidw diiw yytead bs 90301 od! ai cele tod pswoq 
tud ,ewoibolom toa anw ooiev sid ikggodt* sol : barevilob 
orow J9¢ ,doseqe to exoaduid? » dtiw rodios beiaeqaros0e 
doue diiw bua ,vieitqony doemo: diiw bevtw ebrow eid 


-_ — 
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jasroqai baa yidgiow os ebrow to vrevileh inivswoq eid? 
abain eds 00 ooieasqaul paige a abam e194 eqewle aidl em 
Yisnoiate sill ™.togsed woos lon aow ban werotned eid Yo 
jenshib edt roves doohet@ yd bled ew olqmns'T oft 
ol roll to sels dt oraonils juvenile sit Jo eousle 


t y 5 | ° 1 “ pat. 
Peas fyanen be thing ti oaw oF vi Oi yet beayojas yaoi 


OH See D—ellooi £1 qa BomeRe. risa ail met toma ° 
: 2 .q 20TH 
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¢ XX BIOGRAPHICAL MEMOIR OF 


was extremely intimate’ with the most eminent lawyers of 
the day, and was universally beloved and esteemed among 
them: he always preached at their church during term- 
time, and to the early and constant necessity of addressing 
so polished and acute an audience, may be ascribed in 
great measure that high tone both of composition and of 
argument which distinguishes his sermons.* 

In 1707 he must have resigned his fellowship, for he 
then entered into the marriage state with Miss Judith 
Fountaine,t a lady descended from a good family in 


* The following is the opinion of an able writer in the Quarterly 
Review on Sherlock’s pulpit eloquence: ‘the calm and dispas- 
sionate disquisition on some text of Scripture, or the discussion of 
some theological question, henceforward to be the exclusive object 
of an English sermon, was carried by Sherlock to a perfection 
rarely rivalled, unless by Smalridge, nearly bis own contemporary, 
and by Horsley in more recent times. The question is clearly 
stated and limited; every objection anticipated; and the language 
is uniformly manly and vigorous. Sherlock, indeed, occasionally 
breaks out in passages of greater warmth and earnestness,’ &c. 
For Pope’s sentiments with regard to his powers of oratory, see 
Dunciad, B. iii. 203. 


‘Still break the benches, Henley! with thy strain, 
While Sherlock, Hare, and Gibson preach in vain,’ 


On which passage Warton remarks, that ‘in former editions Ken- 
net was named, not Sherlock:’ the Jatter was then no great 
favorite with Pope, under the lash of whose satire he fell more 
than once. ‘ ‘The sermons of Sherlock,’ Warton goes on to say, 
‘though censured by Mr. Church, are master-pieces of argument and 
eloquence. His Discourses on Prophecy, and Trial of the Witnes- 
ses, are perhaps the best defences of Christianity in our language.’ 

+ From the monumental inscription. She was related to the 
Chesters of Cockenhatch, in Hertfordshire.—Nichols’s Lit. Anec. 
Vol. i. p. 556. 


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qhaslovet noiesup odT anmia tooo s7om ot yoleoHl yd bas 
qlenoiennog ybosbai ptachedd anwergie bas ylanm yienctian eb 
so exoitaadies bane Wimtew totevrg To éogeenng ni no cdéod 
aot ,Cwtew Yo erwoq cid’ of Mages dai etaombiane vaqo'l 10 
Oe ti 0 baton 


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‘ttew nf dons merdiO fe ell Avolindé otid 


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” Seong ow ieolt sew vilel oft “: dzolal4 ton, ,bomaa caw ton 
som list od orilee seodw Yo deel olf soba aot din otinord 
yates no dog wah ‘Arotiode bo enone otT* ono andt 
fnciustougy Yo evoebq-wlenm ote dort? WH qe bsrkos rtguodd? * 
sane tt out to lett't lero ,gpsdqard wo eoedtoneiG ail -oudsupols 
‘egaumnel ro fi glineitetet Ye gxaudiol dand odt. aqailieg 994 204 
odt of batalor cow 082 .onitgiwaal Ietoganaem oi? wort ¢ 
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Og i 10 ; 


Sia acto cneinicdalaas i acaat-eaalemenne reer rt te 


Pore Stes 


BISHOP SHERLOCK. ee: 


Yorkshire, with whom he enjoyed a great portion of hap- 
piness: her character is slightly touched by Cumberiand 
in his Memoirs, where he observes, that ‘ she was a truly 
respectable woman, and his mother enjoyed much of 
her society, till the Bisbop’s death brought a successor in 
his place.’ It was probably owing to this connexion that 
Cumberland’s father was permitted to exchange the living 
of Stanwick for that of Fulham, and was collated by the 
Bishop to a small prebend in St. Paul’s, the only one that 
betame vacant within his time.* 

But neither the bands of matrimony, nor his active and 
useful employment at the Temple, detained Sherlock 
long from the service of Alma Mater. The value of his 
character was well known to his college, by the Society of 
which he was recalled in 1714, having been unanimously 
elected Master, on the resignation of Sir William Dawes. 
In the same year also he took his degree of D.D., after 
having held a public disputation at: the commencement 
with the celebrated Waterland, who had also just been 
nominated to the headship of his own college. ‘ This 
thevlogical disputation,’ says Dean Monk,+ ‘ excited an 
uncommon sensation, not confined to the University: the 
subject was the question of Arian Subscriptions; Water- 
land being the respondent, and Sherlock the opponent. 
The unusual circumstance of a public debate between two 
heads of houses, the general interest of the topic, and 
still more, the learning, ingenuity, and fluency of the com- 
batants, made a great and lasting impression. They were 
both young men, distinguished by talent and erudition, 
und they exhibited, on their elevation, great aptitude for 


* Memoirs p. 136—138. ' + Life of Bentley, p. 291. 


» Gone 
Hit alt Wire eH soda 
ont yf batutlon een sedli'T Yo snd woh dst 
ut on le aula ele 8 si bradorq Home ao 
= ~ * ond etl nitive taeog eead 
— evidon eid ton .guominiar to shaved ols redtioa twill 
doohal® boalateb wolgineT odt te Joveyolqars Ivloew 
ait'to suley off .soteMh calA Yo solves adi mont gool 
Ye qivinok alt yd .egolloo aid ot mwond thew enw totontadds 
glevominnas ood yoived OITE ai bellacet saw od doidw 
wseratt mshi W a2 to notiarpiest udt wo -istanll bstools 
pfs 7 .1to dorgah. eid dood od ovle awoy omaa od? al 
tusinssasentgoo ad? ts soitetuqeb ofldag o bled gnivad 
wed Sevj ola bed odw <banlioteW hetardeloo oda dsiw 
eulf* .ogollon mwo aid ‘lo qidzbwod odt of beinaimon 
an botioxs’ + eel mooll eyne ‘\nottshugeih lnoigolvods 
ait : yiewvinU sedi of bouilnoo Jon .cotesage somo 
inf ;aneilqimedu® vaitA Yo noileoup of? abw Iooyduz 


Anonoqqo of} dJoolhied@ baa jncbaogrer edt nuiod biel 


ow! asewied stedyb oildag 2 to sonstemaois lougnnn odT 
bun, igot ol} lo tavaiai mre te oils esau0d to ebusd 
<troo oil! Io vosoult favs binge j rivol od? oven Hite 
OTF vat mt rt repeene pe al t pie in 8 old einaisd 
Rohn bap op wa badd gilt wom gnvoy diod 
04 vhniiga 789% .wone? yl : “iould uo batididzs gad) foes 
; o { 
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POE vg gold Ye HD .201—N6! .q micas lt * n 


— aman iia iae 


XXil BIOGRAPHICAL MEMOIR OF 


business and discretion as well as activity, which speedily 
gave them influence and authority in the body.’* This 
eulogy was shown to be richly deserved by each in his 
conduct as vice-chancellor. Sherlock was first elected to 
that dignified office, and exhibited an example of fidelity, 
acuteness, and diligence in the discharge of its duties, 


* The circumstance is thus alluded to by Mr. Seed: ‘In the 

year 1714, at the commencement, he (Waterland) kept a Divinity 
Act for his Bachelor of Divinity’s degree. His first question was, 
“whether Arian Subscription was lawful; a question worthy of him, 
who had the integrity to abhor, with a generous scorn, all prevari- 
cation ; and the capacity to see through and detect those evasive 
arts by which some would palliate their disingenuity. When Dr. 
James, the Professor, had endeavored to answer his Thesis, and 
embarrass the question with the dexterity ofa person long practised 
in all the arts of a subtle disputant; he immediately replied, in 
an extempore discourse of above half-an-hour long, with such an 
easy flow of proper and significant words, and such an undisturbed 
presence of mind, as if he had been reading, what he has since 
printed, The case of Arian Subscription considered, and the Supple- 
ment to it. We unravelled the Professor’s fallacies, reinforced his 
own reasonings, and showed himself so perfect a master of the Jan- 
guage, the subject, and himself, that all agreed no one ever ap- 
peared to greater advantage. There were several members of the 
University of Oxford there, who remember the great applauses he 
received, and the uncommon satisfaction which he gave. He was 
happy in a first opponent, one of the greatest ornaments of the 
church and finest writers of the age, who gave full play to his abi- 
lities, and called forth all that strength of reason of which be was 
master.’ This opponent, says Bishop Van Mildert, was Dr. Tho- 
mas Sherlock, afterwards Bishop of London. It has been observed, 
that probably the account of this performance having reached Dr. 
Clarke’s ears, gave occasion to his omitting inthe second edition 
of his Scripture Doctrine of the Trinity, the passage in his first 
edition respecting Subscription to the Articles, which had given 
offence.—Life of Waterland, p. 13. 


“he a eS 2, tla aaa 


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; ; = ae 

. A anne ¢d of bohulte awit ei eaneprsy sy cs <. 

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a: aon ¥e  -gtineagniaib vied) ateittaq binow simoe doidw yd ntve. 
ia bas sett tid to ¥ene of broveshue hed ormtors od, ourel 

- heiann Qeol aomeq alo plivois sh ot dri moideoup od eanadie 
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<A RET SIEM a RRS RR Oe SD ee EE ee 


Pmacn 


Recs iach STIPE TERNS aN IN etre eee ieinuedee nn meee 


‘ BISHOP SHERLOCK. XXiii 


which has probably never been surpassed. Finding the 
public archives in a state of great confusion through the 
neglect of former ages, he set himself with ardor and per- 
severance to arrange them in a compact and regular di- 
gest ;* by which means he acquired such a knowlege of the 
constitution of the University, that in subsequent parts of 
his life he was appealed to as a kind of oracle, when 
doubts and difficulties occasionally arose with regard to its 
jurisdiction and government.+ Indeed he was very soon 
called on to exercise his judgment in a very important 
case of this kind. 

Already had the celebrated Bentley, that glory and dis- 
grace of literature, begun to distract the University by 
those dissensions which his arrogant, selfish, and tyran- 
nical conduct protracted almost to the latest period of his 
existence. This extraordinary personage having been ap- 
pointed by Bishop Patrick to the Archdeaconry of Ely, 
had empowered his official, Dr. Brookbank, to grant pro- 
bates of wills and administrations of effects to the heirs of 
members of the University ; a right which was considered 
as belonging to the Academical Court. On this ground, 
when Bentley was, in the ordinary course of things, ap- 
proaching to a second year of the vice-chancellor’s office, 
a grace passed unanimously through the Senate, Oct. 10, 
1712, enacting, that in future no archdeacon of Ely, or 
his official, even though he might be head of a house, 


* Dr. Sherlock, (says Dean Monk, in a note to his Life of Bentley, 
p. 292.) during his year of office, compiled a ms. book on the pro- 
perty, rights, privileges, and customs of the University, This 
valuable document is said to have been lost by a vice-chancellor 
some years ago: a copy of it however is preserved in Cole’s Mss. 
WORSX KE De 237, 

1 Biogr. Brit. Sup. p. 230. 


cet hen linen Al ki anand 


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— hus vrots Jails .yolsitetl batowdelys ai bad qhualA 
yd Yiersvin UU ods togstaih 02 avyod surterotil Yo 99613 
: tery’ bea ,deitice tmegora eid doide saoizasedb seo) 
—— ttik Fo hoi1eq testal add ot teowle betonriory towbnos Iavia 
 degtaoed gatvad egetosraq yrnaibiosx9 adT _ sonateixs 
gl Yo yrtwowtbdorAk odt of AsimeL godeid xd boiatoq 
erg teerg of daaddoorll aC feivilto eid borewoqms basi 
Fo nied odt of etoile to aaoitetainimbs hes alliw Yo epted 
bevobiance asw doidw tdgit es 7 uletmriaU alt to erodiioct 
dhaworg cids 8O Sew lnoitrgbaoA odt of yoiguoled es 
“gw «goids lo oemoy yreaibro ody ni zn yolinad soulw 
eile ev rofloonads-sorr odd Yo te97 briosse # 09 goitonorg 
HT to) otnuse oft dywords vlewarminmnt hogeng MeTs Fs 


sa Wel ‘to noogohdors am owsnt ai das sgaiioes SIV 


waned @ to bewl ed tdyim od dguodt: nove Jesiito eid 


<ealiaetl Yo oli Tt zith od afore at, teolé neo epee) Woulrvedé a * 
ie i : boul sited . ie ns bai 1 ali ot 
*tete] i) BO 2004 et j VT RELC ¢ DAD 1 PO VAY eld goth (£Uo .4 
hes eQHETO FE “ky emialtes biw “oy living thigh ,pie4 
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Xxiv BIOGRAPHICAL MEMOIR OF 


_ should be capable of acting as vice-chancellor, or even as 
his deputy.* Loe 4 
The Master of Trinity College remained thus under the 4 
ban of the University about two years, until Sherlock 
became vice-chancellor; when the official, with the 
principal’s concurrence, submitted to his arbitration the . 
whole matter in dispute, to be by him equitably and 
amicably decided: ‘accordingly,’ says Bentley’s learned 
- biographer,+ ‘the vice-chancellor, after an examination of 
the charters, records, and registers, drew up a distinct 
” statement of the different descriptions of persons, to the 
“probates of whose wills the University was entitled : 
whereupon the official subscribed an engagement never 
to interfere with those claims; and the archdeacon rati- 
fied the concessions, in the name of himself and his suc- 
cessors. Those documents being published to the Senate 
in a convocation, were immediately followed by a grace, 
cancelling and annulling the late resolution; and the 
repeal was next day voted by the body, with the same 
unanimity as the censure.’ $ 
On the 4th of the following month the sense which 
the University entertained of Bentleys superlative 
merits in the cause of revealed religion, was testified 
by its public expression of thanks for the admirable 
work which he had published against Collins, under 
the assumed name of Phileleutherus Lipsiensis.§ | As 
some people asserted that the University had been 
taken by surprise in this instance, and the grace had 


* Dean Monk's Life of Bentley, p. 262. 

t Page 292. t Ibid. 

§ The grace on this occasion was drawn up by his friend and 
supporter Waterland.—Bishop Van Mildert'’s Life of Waterland, 
p. 13. 


$i) bee ;noitsloaoe otal ods gnilluana boa guillsoneo 
enum ond diiw ,ybod odt yd butow qab txou sew Joogor 


| +f owasgo edt a0 imiaaan 
donle: sense od) dinom gaiwollot edd ‘Yo, db odt oO 
gviteiequa eyolioafl te benintsins Qiewvia od} 
Gentitest em ,aoigiln belnorer Yo se0sq vill ai gino - 
oldgritale ott sot edowl? to piacere, oildug aw? 
sobaw -(dailloD ienivgo bedeilduy fad od doidw drow 
ah Paieaviadit swrradisgleld Yo samt bomoces od 
used bad viewric of? Jud) bolvoeee alqooq smoa 
bad esetg off ban ,somodes sit wi coving yd odes 


2809 .g caltuoll to ite knelt ovo * 
bid $ 68 oye t 


haa benideld ei qa ava enw agiens20 aidt no onergodt 2. 


" bonjvor Ve Yo ott ecieblike ak¥ qodeil-—badhete 7 ahwqyue 
| | | hts 


SEES HMR REE DEG EIS ORO RS POE 


7 ne AR EE INE (PTS HR ee 20H re 


TPT: EES EISELE PN EN TO TE TO ane 


, 
» 


t BISHOP SHERLOCK. XXV 


been clandestinely passed through the Senate at a single 
congregation,* Dean Monk has taken some pains to vin- 
dicate the great Aristarchus and his friends from this 
charge of artifice and collusion: he observes ‘that the 
motion was made with unusual pomp,’ and that ‘the person 
answerable for the management, had there been any, was 
Sherlock, the vice-chancellor, who can never be reck- 
oned among the friends of the Master of Trinity.’+ 
In truth it redounds greatly to the credit of the subject 
of this Memoir, that he was not numbered among those 
friends. I am inclined to think that the sound sense, the 
accurate legal knowlege, and the strict integrity of 
Sherlock’s character, would never have allowed him to 
encourage the scandalous acts of that extraordinary per- 
sovage, who seemed as if he took delight in stirring up 
the waves of strife around him, just as one might imagine 
some powerful enchanter to raise the foaming billows of 
the ocean, that he might plunge amidst their furrows, and 
defy their rage. But that Sherlock became one of Bent- 
ley’s most determined opponents, was probably owing, not 
so much to his detestation of the other’s tyranny, as to the 
ditferent view he took of politics, and to the associates 
with whom he was accustomed to act; one of whom was 
connected with him by nearer ties than those of friend- 
ship:{ a similarity however of opinion in ecclesiastical 
matters, (for Bentley, though he was a Whig in politics, 


° This actually gave rise to a decree which passed soon after- 
wards, declaring, ‘that no public business should be completed 
ercept in two congregations.’—Life of Bentley, p. 293. 

t Page 293. 

t Dr. Gooch, Master of Caius College, whom Bentley desig- 
nated as the empty Gotch of Caius,’ in whose vice-chancellor- 
ship the Master of Trinity was degraded, and who was the leader 


oq Inv 
aoe cia viet Wa co 

| Serge ane nu ott atleast 0 

Pia T to ratanl otto abngint 94 
Yosidue ad} Yo Sibers oil? of ylinerg ehawobsy ‘A 5M 
eed? quoims horeienwn Jott any wt quilt arioniath vid 
ne “nd ‘eanee battor stl jodd Agidt v) henitodi ma I basi 
-_ ww qirgotai jane ofy bun .spolwood lagot rer a 
~ Tet mid bewolla svad avs bicow “stoma Ydsohade | 
ies 191 (isaibiostixe nd? to zion avolebanse od} sgeiu0ans 
qe ghirtie wi titgileb Joot ad ‘lies bomsse odw sgau0e | 
" ~ batgeant jigin ooo an tani , mtd baootg slintz Yo eovaw orld 
“Yo ewollid ‘jets od) axis of tatastlone Inhewoq sate 
©) has awornt tied? iebine openly iifgina od Sadr ,an9o0 oil? 
 .jaetl To _— omased Asoo! told to = .9QeT aiod? vob 
jon <guire Jorg amw @luaodiyo hontmreisb Join a'yal 
He aft te noitatestob aid 0! doum oa 


oft of en \ranary? & 9 
pytaiooven onl of baie oitiloy to soot od waiv Invotlib 


hunts saw od rmnodw din 


ana modw te ono 7198 08 
ih Dimi to seed? aad! 291) Te7HON vd mid dtiw bolosnao> 
insifeniagions oi nolnigo Io iwyows d ytinolimie a J: qide 


voltilog nt gid WF: x dgnodd yoltustl 40}) ,ersttam 


sofia coos Hornng dite ooh © Oo i: oven Ulenion wid © 


batwigawoo of binaite eo aud gildnq om Sadi * ,gnivaloob yeleue 

sinaeth We GhU— engilegoT gies owl ti igaae? 
ee oye ¢ 

wpiwats goltaott vont sli apie’ ‘Yo voreald doco vt 3 


sutiaonade-svie o2dd me ‘noie? lo dotoe) ylqite ’ ott ea boolean 
v4 


ahaa) od} ene odw bas bobaryob raw Vie iT Yo votealé alt qile 


XXV1 BIOGRAPHICAL MEMOIR OF 


by no means sided with that party in all their low church 
doctrines,*) and a mutual respect which each of these 
two great men bore for the other’s talents and attainments, 
kept them from that personal collision, which so frequently 
took place between some individuals and the great 
Aristarchus, to the disgrace of learning and scandal of : 
the University. As. might have been expected, when 
personalities did occur, they arose on the part of Bentley ; 
and the nickname of Cardinal Alberoni, which he fixed on 
his antagonist, from a fancied resemblance of his active 
exertions and extensive influence to the intriguing po- 
litics of the Spanish minister, adhered to Sherlock long 
after the circumstances which gave birth to it had been 
forgotten. 

It becomes necessary here to advert briefly to the state 
of parties at Cambridge, as an introduction to one of the 
most splendid bequests that regal bounty ever made to a 
seat of learning. Political animosity was perhaps now at 
its height; and the enmity between Whigs and Tories was 
searcely any where more violent: great discretion, there- 
fore, was necessary for a person holding so high and re- 
sponsible an office as that of vice-chancellor, to escape 
obloquy, whilst he carried himself firmly, but temperately, 
through the waves of contending factions. In his en- 
deavors to this effect, Sherlock seems to have been 
eminently successful; but it must be added that his difti- 
culties were considerably lessened by the different charac- 


of his adversaries in the University, married Sherlock’s sister; and 
the closest intimacy always subsisted between these two brothers- 
in-law. 

* Tt is to this cause that Dean Monk, with great probability of 
truth, assigns Bentley’s forbearance to take up the cudgels in the 
Bangorian Controversy. 


iy trues Bio a 
dw isvorod A ahteaii Yo smmontaisr co 
/ sernaldeaes beiont 2 mot oxinogatin eid = 
. at tlt ot aonoufini svizaetxs how emoiaxo 
pede of beredha yrsteitiia deinng® oils Yo cae 
weed bad ti ot david oveg doidw esonnemnnis ot wile 


wehoywi 


ete oily of eligi marhe of ored pune .09n aemooed 11. : | ‘ 
alt Toone ot woitowbowel ne ea SgbitieD tm eeftiwq To eS 
« of shine save ynwod eget Indi etesupad bibeolqe Jzour ; 

in wor egudseq exw yHeontinn iacitilel  -gaiatss! To jess : 

“aw aston bre apid Wf roow ied yet ois bon ; idgiod ali “= H 

~wied) aoiteraetb tasty : halon avon stadw yne Ylootnoe 
-ot ban daid oe goiblod noemq « to) qrheeso00 tew ,910) = 4 
ages stolleonnio-soir ‘to jadt aa goiflo ne eldiatoge | - 
Cesarages at bard volt A isewid hoerrns od talidew yopolde . . 
<i sid pf aaoltad? gnibnotwoo te eovaw oft dyvordll | . 

asad ared of amoce dAsoliodd Joolle enf? 0? 210 7Reb 

fi aid ful) hobha od uum HK tad ; lilezso0one ylinouinne <> 7 
-yseredo taviohib odt yd bowel yidarobienoo stow esitlys 4 
ban ¢ totale ~etode bobanin tie vial! oft nf sohartovba ail lo ) 

auditor owt seul! sorted botiedys agent tanmilai feo bolo srl ; 

F wala 

{Hitedony teog dire Awol aa dat seveo vid¥ oF ei IT ® 
ott an doh wl) qe ota? of aisviodl eyalso eagiece (ow 

ewvoune) neiogorll 
‘ . 


PSS REEDS? S19 eT Gh bam ENE RE Sg RE Se I 


ranneneny 


secaipoe reeset 


Sa eeeei 


BISHOP SHERLOCK. XXVii 


ter of Tory politics in Cambridge, from that which they 
assumed in the sister university. At Oxford they were 
mixed up with the strong leaven of Jacobite principles ; 
whence arose disturbances which sometimes required 
military aid to quell them. But at Cambridge the 
Tories, though numerically preponderant, were for the 
most part distinguished by a firm adherence to the 
Hanoverian suecession. Of this number was our vice- 
chancellor: but when, on the night of the Pretender’s 
bieth-day this year (1715), certain disturbances arose from 
some young men, which Sherlock and his coadjutors pru- 
dently passed over as the freaks of youth or inebriety, and 
thereby incurred the charge of conniving at such excesses, 
and of encouraging sentiments hostile to the reigning 
family, a loyal and energetic address to his Majesty was 
carried through the Senate, which avowed, in the strongest 
terms, a determination of upholding the Hanoverian suc- 
cession on the principles of the Church of England. 

On this occasion, when ‘a troop of horse,’ according to 
the witty epigram of the day, was sent to curb the Tory 
spirit of Oxford, a magnificent donation of books, pur- 
chased by the King from the executors of the deceased 
Bishop Moore for 6000/., rewarded the Whig principles of 
Cambridge. Notice of this valuable present, which had 
been suggested and advised by Lord Townshend, one of the 
schoolfellows and early friends of Sherlock, was commu- 
nicated to him as vice-chancellor, for the information of 
the University, in a letter from his Lordship, dated 
September 20th, 1715.* The gratitude of that learned 
body for this signal generosity, was expressed by an 
address to the King, and another to the minister ; ‘in both 


* University Register. 


ie eh i 


omer 
aaa oh | gaigenrosas Yo baw 


at gitihtooan ‘ ortod ‘to oot #* todw ,aolasouo vids a0 

10k oft dro of inxs enw vimb od¥ Yo mergiqa qiiw odd 
asq adood to moiinnoh srosiinguet @ badixO Yo tiviqe 
foensaeh off lo eiohdsexe ot most gail ons yd bovad> 
Wo aslqioditg gid WT oll habauwor AQOOD rot svo0tl qodeifl 
had avid dano2ory oldiextlay snl) lo os00% © ogbindmwd 
wif to ono basienwot bul yd bswivbn bas boteongue awd 
pmmos ane asolidt2 “Wo enon (hts bas evalletloodsn 
Jo noitarmetal sel! tt jprollseando-suir *6 mitt o) beiasia 
potely ,qidebiod «il govk, soltol, .0 oi gievy7ind od 
hedqinel! jad? te ohwtitorg. off *OTTT. ,d0S rodenyiqa4 
ak yd beeearyxo ene \plimoToNSY lnagie vida wt hed 


tod ab ; 1izinira edt ot qeidone bis gatd odt of een bba 


soreigeh qtiatovials * 


~~ 


SN SS eee 


-XXvVili BIOGRAPHICAL MEMOIR OF 


of which,’ says the Dean of Peterborough,* ‘ we find 
specimens of that glowing eloquence frequently conspi- 
cuous in the writings of Dr. Sherlock.’ The insertion 
of these documents, which, through the kindness of my | 
valued friend the present registrary,/ I have procured | 
from the grace-book of the University, must prove accep- | 
table to the reader, while they fully justify that opinion 
which the learned Dean has advanced concerning the }’ 
intellectual powers of their author: with respect to their 
orthography, which has been carefully observed, that must, 
I think, be referred, at least in one instance, which is 
marked by italics, to the worthy registrary of the day, 
rather than to our vice-chancellor. The address to King 
George was carried up by Dr. Sherlock in person, at- ; 


tended by many heads of houses and other members of 
the Senate, who were introduced to His Majesty by Lord 3 
Townshend, in the absence of the Duke of Newcastle, 
then Chancellor of the University. 


To the King’s Most Excellent Majesty,—The bumble address of ; 
thanks from the Chancellor, Masters, and Scholars of the Uni- 
versity of Cambridge. 

Most Gracious Sovereign, 

We beg leave to approach your Majesty with cur most humble 
thanks for the gracious mark of royal favor which your Majesty has 
bestowed on your ancient University of Cambridge. There never 
was an occasion when we were either more desirous to express | 
our sentiments of gratitude, or less able to do it to our own satis- 
faction. The genius of learning, which has for many ages so hap- 
pily presided in this place, cannot furnish us with language to utter j 
what we feel. There is nothing to which even the wishes of your | 


* Life of Bentley, p. 296. 
t W. Hustler, ['sq., Fellow of Jesus College. 


» © :4 ae 


a | teacina ol doidw: | 

ld of yi i lncanere exswog inutoslionai i. 
ads bow si wondend doidw yagqergedo 

eet sanetani oud ot) tenal tn .beviter od anid? T vie 7 : 
eh oft ‘to yuday qiriow add o} aoilait yd bottom 
ptt of vaubhs oT .sollvounde-soir w0-0t amlt wediet 
18 cotag ai Hsohad@ C0 yd qu hina sow eqns! |) 
jw xvodmon reilto bre zoenod jo ehaod qeem yd bebast ~~ 
riot w phesjeM eH of boaubortet ovyw odw stoasd oft , 
abenowaV. Yo oduG olf Yo oowoeds ot ai basdeawoT 


2 
7 od ia 
Viarevia'T ad} to-z0lloonad mod 
P 
lo aepibbs oldinad al F—.ycielf lontiooz’ Molt e'yaid odd of 
intJ odt Wo aralodo? bun ,ergdeel4 ,vlleoaedd of) mot sdacdt 
eghindiaw) Yo list 
aahoree suoioet reolt 
ate Jonwd toon vara itiw Yeon ao, donorqgge ot a7anl nod o V7 
1 ae, ale 7 
ai “pheojalh wot thidw weval leyon lo Avant eoaioerg Sd) aol etait 
oven ond. -rgbivders) Te vliewri8l Nisians OY no bowoted 
eeaiyxe ot evosineh sworn soiltin ce ow aod nolandoO He tow : 
cine ave to Oo) biol at ohfe aeah io obviileyg to abnemiings 116 - 
“Toi Gt aepe yar 70). eet solder sutieest Yo aviagg od T notiadt “J 
Win of oysiguel Mia en dein! tonass eovlg aidt oi bsbizotg qig / 
r - . * ' A 
nio¥ To eosetar oa) ttaye iw of galdiod zi eveldT Jeol ow ted ; - 
; [ 
Se sy Sealine Yo SLT * 
gastle? seesl lo welled pall sollaolt. VF t | 
: f 


SELENE ROL RONEN EAE RAS ENE ES | me OS Ve MMM RL te ANT SS SAE MO ET RIE MROERE A 


dateeadtanate denanie 


7 
> 


t -BISHOP SHERLOCK. Xxix 
University extend, that is not fully contained in the happiness she 
now enjoys of calling your Majesty her King and her Patron: one 
is the common blessing of every Britain, the other the peculiar pri- 
vilege of the sons of learning. The noble collection of books and 
manuscripts gathered in many years by the great industry and ac- 
curate judgment of the late Bishop of Ely, though in itself exceed- 
ing valuable, is upon no account so welcome to your University, as 
itis a testimony of your royal favour: the memory of which willbe 
constantly preserved by this ample bencfaction, worthy to bear the 
title of the donor, and to be for ever styled the royal Jibrary.  Li- 
berty and learning are so united in their fortunes, that your Majesty’s 
kngwn character of being the great protectour of the liberty of Eu- 
rope, led us to expect what our experience has now confirmed, that 
you would soon appear the patron and encourager of learning. 


Such royat qualitys must necessarily produce the proper returns of © 
duty and affection. Your University will endeavour, as she is . 


bound to do by the strongest ties of interest and gratitude, to pro- 
mote the happiness of your government. And tis with the greatest 
pleasure she observes, that some there are whose youth was formed 
ender her care, of whuse abilitys and fidelity your Majesty has 
had the fullest experience. Your royal progenitors, the kings and 
queens of England, moved by their regard to virtue and learning, 
have conferred many large privileges and donations on this place; 
those who shine with the greatest lustre in story, appear the fore- 
most in the list of our patrons and benefactours; and as your Ma- 
jeaty’s name will be an ornament to the annals of Britain, so shall it 
stand through ages to come a perpetual honour to the records of 
this University. It shall be our incessant prayer to God for your 
Majesty, that he would long preserve you to reign over us in peace 
and tranquillity, that he would extend your empire over the hearts 
of your subjects, a dominion for which he then designed you, when 
he adurned you with so mach goodness and clemency. 

To which his Majesty was pleased to make the following most 
£TaAcsOus answer :— 

It is great satisfaction to me that this first mark of my favour has 
been so welcome and agreeable to you. The dutiful and grateful 
manner in which you have expressed your thanks upon this occa- 
"on, will oblige me to take all opportunities of giving farther proofs 


f ciqme sidr ys hovreesny yanianos | 
qs yt od of baa gonot silt Yo ® it 7 _ 


a - ; 
sad pant ried! ai botinw or negeioeal bes 1 ns 
{oul Io amotosiony teary itt quisd To viserado aayod 7, nm 
it cbousviices wen ead oaanir94 <9 ao tat boaqre ot an bol yqor ia 
_aptieal Jo iyemooae bus uotisg od! ywoqye wee bivew wog 
Yo erator rsqarg od? soubor qittaarsoon sear xqiticop faqor dove. 
at Ge 26 ptuorsbag Ut Yieroviatd r0'f wpoitestia bas (ab 
_ nong of obiniiarg bre jeotatai to 291? levgnovie orlt-ed ob 0} bewed 
yeodearg edt din ait bat  .}aontimorog ano to axsniqged ot stort 
pom enw disocoeoda ore sisd? omen dailt 2ovioedo oils sruasolg 
and yRoisit. wor qitleba hue eqitide seade Yo 99 tod tehaw 
bos eguid adi snotinegory lazer wot ..omiveg eo daalldd od) bad 
goiaisol bow enhir of brego tied? yl boro baslgad Yo enoovp 
 ¢eontq eid! wo asoltanob bee exyoliving ogral Ynam bowdiaos oval 
‘Lyi oi) wsqqe (role at oeteal Peatnsy od) vitiw outdeodw oxodt 
«Rf snee 8s baR -eurotodtannd here eest ag que Io bathed) af trot 
ji Have o@ ,cinsirl Jo claude od? OF Itomn Tne oil Hin ommce e' cher) 
Yo hoo oft 0) rnemed lovlagieg & gto of 4994 dguoul! tants 


wo 101 HOD of ro ¢exq IsseEIORs “WHO ot tele dh, qieravia J wilt 
gorda ppreoiel 


poneg si a yaTO Myint G) me OFTOROG yout iinow od 
tial edt wre otiqers sot baskets blvow vd tadt oqlitliopnayt bes 


wodw cor bamyiesb soll ae ski vob soinimol a hootlos aot 
ponaurals bea enna letiorys tonmat 8 abbivnaie't hos tole ott 

; , . 

Seayest gainoliol oot owen wl boagolky enw qiaopnle aid dloul @ of 


—} swath enolweery 


ewet eroveed yn lo Asam fet ald dadt oct of noitonteiine teary et " 


ivtetais bee Iwlilob od ste ot aldesnige bun stneolew of aged 
oe A é 


food. aii coqu edand wey heeeng79 ave soe doidw oi ene 


Aoorg yollkia gaivty lo cobiounegge Ha sda} of ou ogiide Mia ae" 


. May it please y" Lordship, 


XXX BIOGRAPHICAL MEMOIR OF 


of my affection to my University of Cambridge, being very sensib! 
how much the encouragement of learning will always tend to th 
security and honour of our Constitution both in Church and State. 


To the Right Honorable the L* Viscount Townshend, one of his 
Majesty’s Principal Secretarys of State. 


We have paid our duty to the King in an address of thanks fo 
the mark of Royal Favour wc" he has bestowed on this University 
by giving us the Library of the late Bp. of Ely. But we canno 
think ourselves discharged of the obligations we are under upon 
this account, till we have made our acknowledgem* to y* Ldship 
for the signal favour we have received from you. Had not)‘ 
Ldship remembered the place of y" education with a kindness 
almost peculiar to y!, we had wanted that great encouragem!' o 
Learning w now, by y' Ldship’s powerfull interposition on our 
behalf, we enjoy from the King’s bounty. 

Weare sensible that y' Ldship acted in this matter w® the noble 
view of promoting the King’s honour and the publick good; and 
tis a blessing both to Prince and country, when those, who enjoy 
the greatest share in their Prince’s favour, have so much yirtue and 
honour as to use it to such excellent Purposes. And this is so far 
from lessening our obligation to yt Ldsbip, that it receives a great 


addition from this consideration, that y* Ldship thought us not un- 
worthy to be distinguish’d by the King’s favour in order to such 
ends. 
Y' Ldship is so nearly related to us, as once a member, now an 
honored Patron of this University, that we shall always esteem y‘ 
Ldship’s Prosperity as our own, and reckon ourselves the safer and 
securer the more y" Ldship advances in Honour and Power. 
Y¥? Ldsbip’s 
Most obedient humble Servs, 
The Vice-chancell* and the Senate of the 


University of Cambridge. 
Given in full Senate, 7>° 24%, 1715, 


es ns 


ny 
a o 


7 
apron 
Hag sea 


i “ae ft wal i 
att one ow snottagille od? to: et ao rlyerao delat a 
debi *y 08 maghotwoados aso obam oradow Wil duwosoe ahd ps 
on Hatt wy moA bavingsy ered ow amovit langle add wR 6 
valuta » sie aoiiaonbe 4 Yo opal olf, how nlits DHOR quite. i ia 
) Wesgnwworiss ttorg ted? botuaew bad ow Sg oF reileseg Wome 
a or) atengn Heliowog e'qidebt "% tl ~wom “vw guinsnod wry 
; wanod e'gaid od? aio qoiae ow Atactod ne 
Wea odd aw rolians aiilt mi baton qidelt y s6@ oldieaoa ora oF 
ne i boog Aviking of? bos wowed &yuiad oll yailomorg lo wait 
oj odw prod? node ainwes bas sanixT ot dtod yuiazold a aif 
wos subti¢ davat oe otad patel e'g0utrh vind ai ores levtaorg od} 
Aon si edt bmA sx 20qw tnsiloone Aaueo8 Haag of es wonod 
RI1g a epvioags st dail - JabJ xq of noilNgide sao guinoseasl mon 
ou ton ew Jdguedd qideb.l *y teds ,nwttmmbieaon cul) mon movtibbe 
lowe. of aheo of tuovEl & th wit eh b' dei getitel od o} qsbtvow 
.ebae 
1 won odemnomt # 9Dto £6 28 OF be! lux vivnon of ef qidebt 1 
2 ngaias aquaria tind ov feild ytieravin Jt vidtt Yo norte bovonotl 
Hea volar oat eovlerve noAget bite wwe utto #6 


v0 baa woneld wi svoneeba yidabt “y owt oil} t97 998 
a'igicals! v¥ 


{ fen 


Prieh oldened Hiaihede 3 


clivaqeor'h e'qivlabsd 


=e 
ate 
is 


od} lo shades off Dns Hoge fl 
gybhirdenad WW ytimsvind 


ADL S88 NR ans Wud ciaovid | 


nye 
nee 
ie : ¢ dence eS) 


SANE PII Siseqyi- 


gg NSS ETE 


a ae 


per Re NE OY 


t BISHOP SHERLOCK. XXX1 


Mr. Vice-Chancellor and Gentlemen of the Senate, 

1am much obliged to yeu for the honour of y" letter, and for the 
hind acknowledgements you are pleased to bestow on my endea- 
vours for your service; but I should be guilty of Ingratitude to his 
Majesty, and of injustice to you, did I suffer that to be ascribed to 
my interposition w* was so entirely owing to his Majesty’s generous 
inclination to encourage his faithfull University of Cambridge. The 
only part I can assume to myself, is that of having suggested to his 
Majesty’s wishes such a method of conveying his Royall favour as I 
hoped might prove most agreeable to you; nor was it possible that 
much Sollicitation should be necessary to induce him to furnish 
you with those materials of Learning w" he was secure wt become 
so many weapons in y' hands to guard and maintain the faith of the 
Church, the rights of the ‘cnictniet Soden the Liberties of the British 
Constitution. 

I hope you will continue me the justice to believe that I shall 
gladly embrace any opportunity of testifying that unfeigned Affec- 
tion and Gratitude I shall ever retain for the University aie 
which [had the happiness to be educated. 

Iam with the greatest respect, 
Mr'. Vicechancellor and Gentlemen of the Senate, 
Y' most obedient humble Servant, 
TOWNSHEND. 
Whitehall, 4% Octob', 1715. 


While we are on this topic, it would be unfair to with- 
hold from Sherlock’s successor in the vice-chancellorship, 
‘he praise due to him for his exertions in the proper 
disposal of this munificent gift. To convey it to its 
place of destination,’ says his learned biographer, ‘ and 
to provide a fit place for its reception, were among the 
first cares that devolved on him: and he is stated to have 
exerted himself, during his continuance in office, in mak- 
ng various arrangements for its proper and convenient 
disposal; and although these were not: actually completed 


f : : 
i. 
prem nite 


ve noo oidavorgs beow ovo, 
| “qunacsea od bloods sabadeiba tone an 
039 hearers naw of “Ww pniteod to elnivatain oxoilt dhiw s a a 7 
amen dtedotads brie braiy oF ebanind *¢ wl saoqesn ynerd oF a 
iis att 0 nalteod iY 0) ait wor"? ot Yo ehdyht aa T 
qi et 
* Hinde 1 saill ovnited GF oattent od? sm soniinos Hiw fey sqod I 
~ aga borgivten Jad yore! Wo yHanroqyo Yas coarse pihety 


piste pinorind oilt qot wieias 1479 tede T obmliieO bas not 
7” hhotesubs sd-dt ceoniqqed od hed 1 oid 


onan testesry 3) dike me i 


‘ inaoe oil) Yo nomaliweD hee soltonsailossi¥ OLE 
ware" oldead tnoibedo teom "ST 


annie Wot 
ATT! dolsD “F Mado? 


‘® 
<div of tigina od Dioow ad: .ongot sid} oO 916 OW lid 
.qidetolloonade-» iy oilt mi roeeaooue # Joolxat@ mon blo 4 
yoqoIg ed). ai. sucitieca sul tol mid of ob gett adi 4 ae 
ati oF Ji yo . peootiawes eis ‘to Ineoqal * 
ban? (rwityaruold howinel etl eres ‘noitenieoh lo oouly 
it] qhoui S17 ong sik it & sala 0 ahizory o)} : 
sad ob hotaia «i oil Dace sod | » bavi lovab fod ea java } a 
va ssgs se Solo tT AMER weeo ie sabes ait Vozatiel belwys 
gesinsemoo bas waqorq #i wt elaomsgoans aporas yet F 
hotalamion y!ioulos ton stow onedd ie suoslile, ive ; lonoqei ; ; 


eee 


XXXII BIOGRAPHICAL MEMOIR OF 


till some time after, all the sagr tiie steps were take 
during his administration.’* 
After Lord Townshend had been thus instrumental inj. 
procuring for his University some of its choicest trea- 
sures, he did not forget its head ; for, through his influence, 
Dr. Sherlock, immediately after the resignation of his 
office, was promoted to the Deanery of Chichester, in 
November 1715. Finding his residence there unfit ford. 
the purposes either of comfort or convenience, he pulled it: 
down and rebuilt it; but in a style which savors strongly’ 
of the bad taste in architecture which so generally pre- 
vailed at that period. He did not however immediately; 
vacate his University preferment, which he retained until 
1719, with the laudable and conscientious purpose of car- 
rying a suit through the Court of King’s Bench which’ 
affected the rights of his office. In the latter part of! 
Queen Anne’s reign an act of Parliament had been passed, 
by which a stall in the cathedral of Norwich was perma-j 
nently attached to the Mastership of Catherine Hall.; 
Some difficulty however arose about the admission of Sher- 
lock to this prebend, as the statutes of the chapter seemed 
to oppose it, in consequence of his already holding a simi-. 
lar dignity in the cathedral of St. Paul: but after a liti- 
gation of considerable length, the question was decided in 
his favor, it being determined that the act of Parliament | 


suspended the operation of the local statutes. Soon after 
this event Sherlock resigned his mastership in 1719, hav- 
ing been for several years the great leader and manager 
of public business in the University ; nor, from the docu- 
ments which I have perused, can I discover that his conduct 


* Bishop Van Mildert’s Life of Waterland, p. 14. 


Types suslauoin Yo ‘ibn Peep op Ph 

er oq: Bel 
nO Le vue dvidw afyia a ai jud ; 31 Hindet baa = ae 
lsrocery 2 slot ouitoatiders ni otead bad od. Yo he 
arses revewod joa hib ofl .boisaq sad? wheliex 
ane ‘honiuier od doidw Jnswrslow Viersria eid sine a 
and ‘to anogniig shoilseiaanos bas aldebont od? diw arer 
isi doooll a‘gaiZl to fiuso) sli dowould tine a gates ; eg 
io faq ral edt nt .sodlo aid to ehigit ed? betodie | adfleont 
bese nood bad juvenpilsn‘l Yo Jon ne nyist a scnA npanQ 
mmrrag enw oie oV¥. to basbodien odt ni Mote a doidw yd 
ich oeivodiaD Yo qileroizeali ods ob bodoutta yliaoa 
sod2 Vo noiexinsbs od? trode eeots 1ovowod yHaroittih amoe 
house role ont to eoluinte odt us hnsdorg gist? oF Aol 
jmie a yaiblod ybet vila sid To cousmponnes mi 36 s20qgqo o8 


iti o vote wd vinetl 32 Yo lavhodino ot at ytiogib unl 
st bebiosh enw noieowp od? altgnei sidassbianos ‘}o agdeg 
Insmrailiwe’d to don ot ded) Heo wvwiob guied M4 grovel aid 
sofie moo! .satalnte Insel al) bo noitereqo oft bobusqere 
pyek GENT si qileestenia aid bey izes Jovliad@ jnove eid} 
ogewsm ban vohasl More on) erusy levovoe vot aed yeti 
woh odd jot 168 ; viiereviad ad} oi eeoniead oildaq Io 

sharon aid ded) tovooeth F nse hoewrag ovas T dotdw einoat 


iq goandiste lf to ahd e'nobti aa¥ qodetil * 


Srey 


eer 


SRT Syestonen tenons, 


re on ees 


Steerer, = 
Ar mA Paty 


eone Me sp 


Sp RET AIS AMER AIRES 


ete iia aecaE a 


, 
> 


t BISHOP SHERLOCK. Xxxiii 


was regulated by any principles but such as do honor to 
his integrity as well as to his ability. From many testi- 
monies to his candor and freedom from the malignity of 
party, which are extant, I select that of Dr. Disney, au- 
thor of the life of Arthur Ashley Sykes ; for this latter 
gentleman having been the most violent of all Sherlock’s 
antagonists, the evidence of his biographer cannot be sus- 
pected of partiality towards the object of his opposition. 
Yet Dr. Disney hesitates not to assert, ‘that Sherlock does 
not seem to have carried bis displeasure against his adver- 
safies and their associates into the little muddy streams of 
party resentment :’* and whoever shall contemplate the 
state of our University at that period, in the picture drawn 


of it by the Dean of Peterborough in his admirable life of . 


Bentley, will not be inclined to undervalue this praise. 
Yet it seems that Sherlock did not wholly withdraw him- 
self from Alma Mater, nor cease to take an interest in her 
welfare; for before the great Aristarchus was restored, in 
1724, to the honors of the doctorate, from which he had 
been suspended by a vote of the Senate, a Syndicate was 
appointed of certain leading members in the University, to 
take measures for the interest of that body; and amongst 
them the name of Sherlock is found, together with an ac- 


* Life of Sykes, p.70, note. Dr. Disney goes on to confirm his 
assertion by the testimony of another person. Dr, Clarke, (says he) 
ina letter to Mr. Jackson of Rossington, in August 1718, on 
oceasion of the high church party at Cambridge having formed so 


strong a party in the Caput, against admitting Mr. Jackson to his 


Master's degree, as to oblige him to desist from pursuing it, says: 
“itis of great consequence to the Jacobite cause to discourage 
such persons as you are. [shall particularly thank the vice-chan- 
eelior, Dr. Gooch, and Dean Sherlock, Master Cath, Hall, for betng 
of a beller spirit,’ 


= seri eid nalial owasolepib id boirins oved vr i 


prion ‘iano Yo boi 
b docked as = hay ame a . 
jon 

oaatarta ybbunt sitril odt olni eolniooras rind? bas eon : 
ae stelgmertos [ede sove0de hun *: teominaest yITAG: 


pment crash oitp ad? at boiseg tad! 18 ytiersviaU 10 Yo ointe 


>. Yo ol sldetiebe eid ot dguorodroto to onotl odd yd tio 


. spain edt oulewiobaw ot beailoat od dom iw ,yoltooll 


-mid wasbdtiw yilodw soa bib donlredé Jad? eavaee i tot 
sed ui Jesteini os Odet of s2a99 708 csoteDi parlA mov) Yee 
ni. .bovoleet eew ends: sates A tog add ordtedaol ; aillew 
bed od doidw arott .otatotech edt to evawod ad? 0} , SY | 
saw atasibay® 2 .olan0% ont to otov # yd bahasquae awed 
ot ,vtimeviaU on) at evedargat gaibeel aiiiso Jo hataiogqe 
texsout bas ; bol tnd) to teovadat ont wt roiuecom ode? 
ona diiw wdiogo) ,bawol ei dvolsed@ Yo amen oil! add 


sid prides of wo enon Cool aC .olow OT .q 29d t4 Yo dT * 

(od agae) odtel 2? ahi -.orrey 1 piode Ny rioeriiagl ail} va solhenes 
ag GET Peirgad. af natguiceudl jo a dont 1 of totiol # 
oa horirad aairad gablidmald ie etre ttorwds wigid of) Te Hota ree 
abd on eowadonl 114 sthsiatia jaciagn Sages ial? ot yYloey 4 piterste 
Leqne 1) yatwemey mow deleab of tain wpa lo od an oorg7l a yaiee A 
ORn MIC gai) ot Ga ofitteoul ont af @ ope tanta lo «fi fh” 
-aedosaiy oft Anodd yhralsorry nds I im HOE ta dere toe AWoere 


qared wh, feEh ted voraith ,Asvtiote angG baa loo aU prolles 
‘ veviga velted » 


ttn tO 0 slant nas ae 


eT nr 


nec ae ARG LN CE CL CLR AR ETE EITC LILO 
ape IRL OEE OC TOE TELE DIF OL IE 


7 


> 
t 


XXXIV BIOGRAPHICAL MEMOIR OF 


knowlegement of his extraordinary and useful activity in | 


the cause. The grace offered to the Senate on this 


occasion was drawn up by Waterland, and is dated §. 


September 26, 1723.* 


It is time however we should revert to that celebrated 


. 


contest which introduced Sherlock to the world as one of 


the most able disputants of the age, and which, from the 


great leader of the opposite party, has been denominated, 
The Bangorian Controversy. We of the present day, who 7 


happily are strangers to the disastrous scenes of an unsettled 
government, and are accustomed more to form our opinions 
from conclusions of the understanding, whether rightly 
or wrongly drawn, than to defer implicitly to authority, 
and to echo the watch-word of a party, can scarcely gain a 
proper notion of the heats and animosities which this dis- 
pute excited. To attempt it we must take into considera- 
tion the peculiar state of parties, or rather of factions, 
which then existed both in church and state. The doc- 


_ trines of the Revolution were at that time but partially ad- 


mitted: the Jacobites were strong in many parts of the 
kingdom, and existed in all; while they sedulously fo- 
mented disaffection in other partics, and attached them- 
selyes to each, as it seemed disposed to encourage their 


pretensions : non-jurors, non-conformists, and sectarians 


* Sherlock, and the party who acted with him, had been severely 
attacked for their conduct, in a pamphlet by Mr. Arthur Ashley 
Sykes. ‘When a reply to this was found to be indispensable,’ says 
the Dean of Peterborough (Life of Bentley, p. 387.) ‘the powerful 
pen of Sherlock was called forth to defend the conduct of the aca- 
demical aristocracy, of which he was himself believed to be the 
main-spring. Ile immediately gave the world his own narrative 
and view of the affair, in which be displays all the art of an ex- 
perienced controversialist;’ &c. 


et, ee a 


page ait Hai Re, PG A PETE IP 
_— = pray sage et le er ma 
¥ beh al 
Ae pep Pe 


E sanhiandy otutt shud tenmaw th iqmotts oT batioxe etuq 
S enoitan) to ville 1; ening ‘to sate tailsosquedy aoit 
wob of? s6tere fue’ townie ut died botsixe modi doidw' >” 
Sa: altalirng sud omit teil te ove coitelovefl ods to woul B) 
ily Fo ahtayy yahnit wt BadT orow eotidosel od? thottinr —" 
“at venoluhee wads wlibw ioe at boleize hue inobguid : 
maith bases bas” woilieg vwdlo ti wotoolnah hetagm ~~" 
vit! agweiesm of bezoqelb beatoce tt 2a dose 0) eovies ~~ 
rite fate plearctues-noa xtorn(-ron > enoianslong 


. "oe 


Aorovon word fret anid diiw balan ode (hieq af has Asyotole * 
inided aii Alt qd ioldqmaq s ak foobar ‘vied 6 bodontia 
aE + aiulnee sqaibini ol oF banae) caw eid) of yiqe 6 aol WT * woaye 
hibiaerg ot (980 eattae ll Ww sit) Hyuowdrote Yo naotl ont 
cena odt 16 gouty oilk betdlok GF det baitns xaw Asolteds Wo woq 
uh od oF havedtet Mout ser ai doit Yo ,yoresobeiie Inoirash 
stitarma tivo cll Wx oily Seay ghalaibsrrcn OU ognivya-siaet 
9 on Yotve Bah eqolqae ot Hida avi vile odd Yo wolyv bas . 
od “iailgiovovlnos boomed . | . 


i 


ee 


RE MORI Te NaF SPERM 8 MEN 


a al he I i ho aD dad aig, eT 


, 
> 


¢ BISHOP SHERLOCK. “XXX¥ 


of every description, were constantly breaking out into acts 
of animosity against the established church, and the go- 
vernment which protected it ; nor did the Popish Pretender 
fail to take advantage of these circumstances, by hovering 
around the coasts, stirring up rebellion within the realm, 
and the hostility of foreign potentates from without. In 
the mean time the country was divided generally into two 
great parties, Tories and Whigs; terms which might be 
taken as synonymous with those of high and low church- 
men, so thoroughly were political opinions identified with 
theological tenets and rules of ecclesiastical discipline. 
The former of these, or at least the greater part of them, 
upheld the doctrines of indefeasible hereditary right, unli- 
mited non-resistance, and inherent ecclesiastical authority, 
to a degree which went to chain down man’s free spirit, 
and render him at once the slave and instrument of tyranny: 
a majority of the latter, on the contrary, in their hatred for 


popery, and love of that blessed Revolution which liberated | 


us from its fetters, would have loosened the bands of 
church authority, inconsistently with the safety of the 
Protestant establishment. These professed a liberality of 
sentiment which led them to coalesce with all classes of 
dissenters, and a latitude of opinion which would have 
opened every avenue of office to their wily associates ; of 
whom many were planning, and more desiring, the over- 
throw of our constitution. 

This state of affairs, if duly considered, will in some 
measure account for the strong prejudices and violent ani- 
mosities Which reigned at that period; whilst they tend to 
palliate what may appear unreasonable obduracy in that 
party, which opposed itself to any relaxation of laws or 
tests that criginated in no unjust or oppressive principle, 


ite 


Soa i=} ee wees Page r as 


ene" a 
ok ae : ETE, te oe ee 
‘ : Cg : 


= pacnrcones tera 
AS A SO CREE 
2 esp ete, dad bet olpee > R § 


Yo abasd od? bsasacol orad bluow ,erettst ati moi en 
odd Yo yisiea oft ittiw yLinsteiadoonl agivodtan dowde 
Jo yilewdil a heezslorg oeo!T nomedaiidmies saniestord 
Jo agzents He diiw sasleoo oF mad? babdsidw dasmitase i 
send bloow doidw aoiaiqn Yo ohntival » baw yetstaseeib 
Jo. ; 2alsisozen yliw tied? o} eile Io ounsrs yr0v2 boas 
<15v0 of! .gaitieoh orom has .gtinusiq stxw ynnmt mod 
| aoiiitacos We to woul! 
aitioe ui Iliw jbovobianns ylob Vi erisBa Yo odate 2idT 
ii Jaolore ban esoibajer, quote silt wot Jumazae outemoMR 
ot bast yout talidw ; boiveq tlt 20 bowgiar soil soitivom 
tlt ai yoorrhdo skdenwenwrny sneqqe yoor tow duilleg 
1 ewal Io Hoitnzetes gms od Uiveti beeoqqo dolilw .yinaq 
slqiusivg sviaaoxg¢yo W tetios on ui belanigin jada edaat 


3 
a = 


(ERPS POE I AE A an a 


PERROTT ERE Ne ROT 


- 


XXXV1 BIOGRAPHICAL MEMOIR OF 


but had been the result of self-defence and state necessity: } 
they partook not of the nature of penal statutes and reli- | 
gious persecution, until the necessity of self-defence had 4 
ceased with the animosities which called it into action. 

During the reign of Queen Anne, Mr. Hoadley, then i 
a London clergyman, had published many able works in | 
defence of natural and revealed religion, as well as of civil | 
liberty, freedom of conscience, and extended toleration. ! 
This produced, in 1709, a resolution of the House of Com- 
mons, which declared that he, having often strenuously 
justified the principles on which her Majesty and thenation 
proceeded at the Revolution, liad justly merited the favor 
and recommendation of that House, and that an humble 
address be presented to her Majesty, praying that she 
would bestow some dignity on so distinguished a writer, 
for his eminent services both to church and state. About 
this time, however, Tory principles began to prevail in the 
councils of Queen Anne ; and the doctrines of divine right 
and passive obedience, so loudly trumpeted forth by the 
contemptible Sacheverell, had taken possession of her mind ; 
so that she returned a civil answer to her Commons, but 
paid no farther attention to their recommendation. Hoad- 
ley’s advancement therefore was postponed, until the recur- 
rence of more liberal meu and measures, at the accession 
of George I., procured his appointment to the Bishoprick 
of Bangor. In 1716 he published his Preservative against 
the Principles and Practices of the Non-jurors,* which was 


* One of the publications to which this was intended as an anti- 
dote, is thus noticed by Calamy : ‘Some messengers, searching for 
a scandalous paper called ‘The Shift Shifted,’ happened to meet 
with a book entitled ‘the Case of Schism in the Church of England 
truly stated,’ by Mr. Howell, a clergyman; who was thereupon 


a 


a = - 
os mn a 2, 
v 7 al 7 


7 MS on 6 ee ts rae 
nll Retail PA gy NET # 


, 


t Reb toe bh eererepe! eee 


ea PE ts tah oe ~ ope +, Oe, ie i - 


-bsoH .nollabaominesor tind) od moitnetna weilduit om bing” j 
nyogt 1 litaw ,beaotzog tw stolsvod? teromeouevbe a'yat | 

soiesose of te eoinenom bun some tmedil o1om to somet ~'% 

doirqodei@. od? of tuoattnioggs eid boresorq yl eyi09F) Yo. 

Janingn sditnavsary lh eid hodaildeq od OLTE oT .roga4l to 

saw doldw *, evo wmignuA AN Ys wroitons A hun askiont th oft 


jis neashabestal ema abit doidw of encitcriidng oft % eaO * 

vA gitidoings arspinegenm winged" : qatsis) ¥d boniivn and? al oto. 
toaer of howsqyud ‘lotta Mite oT! bolles reqeq anolebagae # 

bnelye tt to Ponyd oe ci tnatdv VO sen ail?” bobtibas dood 4 ‘atiw 

Hoquaratt anv obw 4 flamygini> 2 HowoH all qd “belets yw 


aan Sam A MES > AP ESENISS ION ALEC TI FL NO TS er See is 


£3 oceploe 


BISHOP SHERLOCK. Xxxvil 


followed, in March, 1717, by his celebrated Sermon, preach~ 
ed before the King, on the Nature of the Kingdom or 
Church of Christ ; in which he insists that Christ is the 
sole lawgiver to his subjects, and the sole judge of their 
behavior in the affairs of conscience and eternal salvation; . 
aud that to set up any other authority in his kingdom, to 
which his subjects are indispensably and absolutely bound 
to submit their consciences or conduct in what is properly 
called religion, evidently destroys the rule and authority 
of Jesus Christ as king. These publications raised violent 
clamor and much calumny against the Bishop from the 
high church party, and produced an extraordinary number 
of sermons, charges, letters, and essays; wherein the 
several writers maintained their respective opinions on the 
vature of Christ's kingdom, the origin and extent of 
civil government, and the expediency or advantage ofa 
religious. test. Nor was it from the pens of private indi- 
viduals only, that opposition to the Bishop of Bangor’s 
sentiments emanated: his doctrines and positions were 
thought to give sufficient oceasion for the exercise of that 
very authority against which he had so strongly protested : 
accordingly the subject was in the same year taken up very 
warmly by the lower House of Convocation, in which a 


committed to Newgate. The avowed design was to prove, that 


ever since the Revolution, there has been a schism inthe Church of 
England ; that those only are of the true church, who have pre- 
served their principles of loyalty to King James II. and his pos- 
terity ; and that the others are schismatical, guilty of perjury, and 
by consequence ipso facto, deprived.’ He was sentenced, March 2, 
1717, to a fine of 4001, to remain in prison three years, to be twice 
Whipped, to be degraded and stripped of his gown by the execu- 
fioner, which was done in court accordingly.—Calamy’s Life, vol. 
ii, p. 358. 


SHERL, VOL. I. 


ae see 
eli 


ce 
a 1 
: ar. im es 


rr % — 7 - 


| ae 7 —_ 
gt te’ 7 > _ aahitaie a ~ road 


_ 


; a Tat wee aint ss einai gaa OE 


a eo 

16) Saeed seg Rp Ge Pe oe ee oe ee van ile * 

| ing a 
aelhychongages tonal years pad SS Pee al a ys 

i 74 agg OT 


<< sis aah eR 


Said) Yo seston ad? 16) aaletove fooioue evig of sigue 
 hotasiorg Yigetorta 02 badd od dowiw feaings vinodiue (* 
ov nodnd Tey ontae Oct? aj enw inotdae od? xiguibro9" 
« dolde ai .doitssovitoD to oasoll sowol oat qd yl 


fait ota7g 0) B87 ingiesh bawore eiT sleywe% ‘. bo) innme> 


| Yo howd? odd ni coeidos a ised aad grpilt noitulovell git oomic 1999 


ory vend ode loved sartt ni Yo ore eine onods tad ; biretged 
any td hue TF suatal gota of giazol To eniqhsntig vost hort 
hie geires To UiGg Jeoitacsaiton 978 erodio ott Sach) bere ¢ qi 
2 Uinnlf jbaonolnoe 167 ol *.bathiqah olny, ward sonouparaus tf 
eoterd od vii 27094, oa nik noelsg ai siamet oF 3808 To sah ood SESE | 


’ agpeae od yd ewes zi ta, hoqyite boast ‘Potinrgsbh od of hoggit? 


fot oth searetaD ~oehgeserg 996 fuep @ gaub enw dotdw ero , 
| oe 


tow Jaane 


XXXVili BIOGRAPHICAL MEMOIR OF 


committee was appointed, with the Dean of Chichester at 1 


its head, to draw up a report concerning their tendency; 4. 


which was declared to be, a 

First, ‘to subvert all government and discipline in the @ 
church of Christ, and to reduce his kingdom to a state of 3 
anarchy and confusion.’ ; f 
_ Secondly, ‘to impugn and impeach the regal supremacy | 
in causes ecclesiastical, and the authority of the legislature § 
to inforce obedience im matters of religion by civil sanc- § 
tions.’ ; j 

These proceedings, however, were speedily stopped: 3 
‘the Convocation gaped, but could not speak; for before } 
the report could be brought into the Upper House, the E 
whole assembly was prorogued by a special order of tlic : 
King, into whose mind the principles of the Revolution 


. were diligently instilled by his whig ministers ; nor has it, § 


since that period, ever been permitted to sit forthe trans- 
action of business.* : 

Such a measure as this tended but to inflame the con- 3 
troversy which had previously been commenced by Dr. 
Andrew Snape, the most intolerant and abusive of all the @ 
Bishop’s adversaries, who was answered by Mr. Arthur d 
Ashley Sykes, one of the most pertinacious disputants on E 
the other side of the question. Dean Sherlock also, in vin- 3 


* Whenever a new parliament is assembled, the Primate, wit! ; 
his Dean (the Bishop of London,) accompanied by other dignitaries. @ 
repair to St. Paul’s. There they are joined by the civilians from # 
Doctors Commons, and afier the Liturgy has been read in Latin. 4 
they listen to a Concio ad Clerum. Then, after a benediction from i 
the Archbishop, they form a procession to the Chapter-House ; an be 
when a Latin speech has been delivered by the Prolocutor 0! 
the Lower House, they vote an address to the king, and adjourn . 


gine die. 


‘ ‘ @/ 


rz * 


es, i i 62 ’ 


waibsesorg sesdT 
asi tdgaoud od blocs toqer ody 
avitulovall edd to eolqioniag od? buies seodw otet pgaie ~~ 
di and rom ; evoteinin pidw eid yd bollivent ybasygifiberw 
eswrt ond} tot Sie od bettioneg mesda979 .boieq tad gomie 
| — a *oniand te aoltoe 
noo od? omsfai of tnd bobast eid? es owner # dove - 
aC yd Besavainion ddasd ylevoiverq bal deidw woven 
wit Ie Yo sviends bag tniwloiai seous od) oqaat® worbaA . 
wiitA .1Mf yd beiowzan esw ody aciezter be e'qodeih 
0 ataningeih enoisnnitisg zom of? lo one ody@ yotdeA 
~tiv ai cela doohodé anol § .noitasswp silt Yo sbie vailto odd 


D 1 


vit wave ogg Ut ot 


Hw staph edt baldmosss of Momallicg won se wraned Wl * 
avivatingi b wate yd betiraqmooe (.c1obao.! Yo godadtl on}) mao eid 
mod ansifivio odt yl bona, ote god? oedT 2'lna"h 02 of siege 
“ied at beer aged ead ppt ol sate bas euommnd ewisetl 
ut noltoibsned & vile wodT meak) bo one) « ob istait got” 
bay > oewold-astqad? od? 6) moteesa¢eeg @ meat youd yqostviddo A oil 
» wiesolovG sat yd botevileh wood sad doovge mike # nodw 
Menjhe bas gait od? ut aenbbe he otur godt »evoll vowol out 
| aide pathy 
: aah 


wer 


ih mM 


ere tinonemiarnint 


ee 


ROD eR, Pa, PEN AR RENCE. 


SOME Ee yee RRR HIDE EC: 


NNSA GE IPE IN IS pte et OE LAT ARR AE 


> bape ed 


' - BISHOP SHERLOCK. XXXIX 


dication of himself as a leader in Convocation, and chief au- 
thor of the Report, published, very early in 1717, his Re- 
marks on the Bishop of Bangor’s Treatment of the. 
Clergy and Convocation, which soon called forth from the 
pen of Mr. Sykes, A Letter to Dr. Sherlock, &c. comparing 
the dangerous Positions and Doctrines contained in the 
Doctor's Sermon, preached Nov. 5, 1712, with those 
charged on the Bishop in the late Reports of the Com- 
mittee; in which extracts were produced from the Dean’s 
own Discourse, by which it was attempted to be shown 
that he himself had rejected all temporal authority in the 
civil magistrate, and had in fact advanced the same doc- 
trine regarding Christ's kingdom as that of the Bishop of 
Bangor. To this pamphlet the Dean replied, in An 
Answer to a Letter sent to the Rev. Dr. Sherlock, relating 
to his Sermon, &c.; which, being considered unsatisfactory, 
was met by a Second Letter to Dr. Sherlock, containing 
an Appendix relating to Dr. Snape, and a Postscript to 


Dr. Sherlock, by the Bishop of Bangor himself: in this bis 


Lordship, having assured the Dean that he did not know 
of the former Letter addressed to him till after its publi- 
cation, vindicates himself against the charge of ‘ writing 
down the magistrate’s power in every case,’ promises to un- 
dertake all necessary defence of himself ; and at the same 
time declares his opponent to be ‘a person of great abili- 
ties and weight, and one whom he could never persuade 
himself either to contemn or ridicule.’ This publication 
again drew out Sherlock, whose reply was particularly di- 
rected to the Postscript; and thenceforward he chose to 
conduct the dispute with the principal, though he certainly 
was more concerned with the letter-writer, whom he desig- 
nated as the ‘second.’ 


After some more skirmishing, the Dean of Chichester, 


- 


aan ae 
aos ore heaew 
tail glist tine a0 


te Gy ee are oe 


| xibnogqA 08 
A woqnndl Wp qodde why edi doohiadé ad 


didug oi toile Ut init oF Boeesthbe ssttod xomrot od? Yo 
guititw * Yo agiails od) Senioge Aleemid astaribaiy .n0ide? 
saa op peste "08nd YTH7D wat T9WOR Pororteigam od? wwob 
gaia adi de bein ; Yoemid’ We norsteh gumasssa te odarrob 
tied tor Yo. ape 2° od of Insnoqge sid wxaloab seni? 
shuamoy toven hives od modw 900 bad Jdgiow bas ald 
puttesiideg vid ‘Soluoibix xo anrstae og) xaiiis YWoenid 
“ity vba si 18g atra pled staal toalsad@ 10 warb ainga 
ob oegie od biswwhsenei) bee ; tqfroaszoL adi at holes 
raise od dywodt dagionivg silt dikw edugaiir ot Jouhiaes 
~zieals otk mod 4 aalinw-rsssol oil) diiw bomsseres ero Baw 
* hnosoe* ot en bedun 
astepdaiad lo anoth off .gnidsiride ros ogo VTA 


; ¥ _ - 


> 


ne aren 


t 
xI BIOGRAPHICAL MEMOIR OF 


seeing that the repeal of the Corporation and Test Acts: 
was both directly and indirectly aimed at by the Bishop 
of Bangor and the Low Church party, applied all the | 
powers of his acute intellect and legal knowlege, to show | 
the expediency and justice of those enactments in his cele- } 
brated Vindication ; a work which has continued from the 4 
time of its publication to possess a high reputation ;- and } 
which, just before the laws in question were repealed by 
Parliament, drew from an able writer in one of our best f 
periodicals, the following commendatory expressions :— | 
~“ Tfa discussion of this subject’ (the repeal of the Test 3 
Laws) ‘should be brought on, we have one request to } 
make. It is, that no member of the Legislature will give | 


a 


a suffrage on the question, without previously perusing a | 
small tract of Bishop Sherlock on this subject; a tract first | 
drawn up in the Bangorian Controversy, and lately re- 
printed in a separate pamphlet. We care not if every } 
thing be read over and over again, that was ever written 3 
against the Test Laws; but shall be amply satisfied if only : 
this small treatise be read in their defence. Let a plain 
understanding, biassed by no prejudices, be brought to the 
discussion, and we shall have no fears as to the result.— } 
Quarterly Review, iv. 309. 

Still, in this ingenious defence, the special pleading of j 
an advocate appears sometimes mixed up with a candid | 
inquiry after truth; nor can I withhold my humble tribute ; 
of approbation from the more dignified sentiments of those 
enlightened prelates of our own times, who withstood the 
profanation of a most holy rite, instead of attempting to j 
retain the Sacramental Test, by professing, like Sherlock, | 
to consider it not asa qualification for a civil office, but 
only as a proof of such qualification. The conclusion of | 
this treatise, in which the Bishop of Bangor’s sentiments 


7a 


ree Lamers gto oo ve 


— ‘aroma 2AHrTAD owe 


ho" 


sah 
eo ptt. Hs awe 


——: anoiaaergzs Trotsbasmmos gaiwotlet 
Via eg rotatrgsn taal ee 


ovig Wiw ouitplaigad odt Yo vodaiam om tot 2i TD 
8 gaiawreg ylevoiverq Inediiw moitesup ft ao sgoius a 
seth Joout a jtogiplve eid! wo doolted® qodzitl Yo font) Meee 


-at ylotal bine .yetovortmeD aatrogned odd at enn 


‘Wlno tt hoftaitne ylqmn od Hads ted pewml teoT oilt 
ata niot souoteh yieds at bor od seitwort inaie 


ad) of idguord od 2ovibujerq on yd hwenid qnibiashshow 


—~"jloeer ot oF 28 eto on vved Nude ow how noleenseib 
| ROG vi waivell yonanD — 

to gnibasl, bine od’ sonsieh amoinsgat eldt nt Whe 

hibuso 2 tw qu bexcit eenitemor ewoqqa otssovba ‘ns 


audi? sand yar blodidviw T ase vom ; dtu vita qiepat | 


seodd Yo zinantitnge bebiagib avom edt mov molindorqqa to 
odt hootediiw odw womit swouno lo ssdulorg benstdyilne 
of gitiigmoltea Jo beetent oth ylod teoma Yo Hoilnddlorg 


dooliod? odil ~eaieestory qd eo lateoamtee® odd aiator 


jud ,oolfta. livia 2.10h noilnoilewp # 26 tom Wo sbiedoo of 


re ner peters is 


to solewlsaoo dT nod sviliinep tome To \oorg & ae ylno 


Harmilase erogand Ye qodeill ody stoi ‘al ieilihiend sis ; 


eam 


PAL mn seen ER Ree eS SN I ERE ETM AE OT RPS 0 PRIA ROE RTI Arya 


: oN EE RPE RR men EY i Oe SBME NGAP te OARS HEMET FES 


* 
> 


t BISHOP SHERLOCK. xl 


on the condition and example of our Lord, seem to have 
been rather misrepresented by the Dean in the zeal of 
coutroversy, confined the efforts of these two antagonists 
for a considerable time to this particular point: but it 
must not be’supposed that the dispute was limited either to 
this point, or to these champions; on the contrary, it 
spread itself until it comprehended, in its various -ramifi- . 
cations, near a hundred authors of note; among whom 
were some of the greatest names of which the age could 
boast. As the once powerful interest however which this 
centroversy excited, is become almost extinct with the 
obnoxious statutes, all farther account of it may be 
spared, beyond a few general observations on the manner 
in which it was conducted, and the effects which it pro- 
duced. . 

In the first place, then, I think we may fairly give cre- 
dit to the principals on both sides for sincerity in the opi- 
uions which they advanced. Hoadley had on all occasions, 
from his first entrance into public life, advocated those 
principles which led finally to the abolition of the Test 
Acts; and though he may have carried his latitudinarian 
sentiments to an extent sometimes inconsistent with eccle- 
siastical discipline and authority, yet his arguments on 
these subjects are no more to be included in Dr. Snape’s 
sweeping and unjustifiable assertion, that they are hostile to 
all revelation, than the prelate himself is to be stigmatised, 
on the authority of an anonymous author, as a Dissenter 
and a Socinian in lawn:* had he been this, he never 
would have been honored with the friendship, and defended 
by the pen, of the learned and amiable Dr. Balguy. With 
regard to Sherlock, he had imbibed high church and 


* Quarterly Review, vol. iii, p. 362. 


. ie = 
ee ae a iia ye 


Te cts ok ch uas cuamiiaananeaaiael ae Veh ARI: 


ends, sisi. alleen ex 


Lyre ovig yhist yome ow anids 
enorensad Ie to bad ysibsolt boonarhe yous doidw enois 
dt batiteube stil olldag odd eoaerios gaxh sid mov 
tav'T odd to woitilods od) o) yllanit he! doidw selqioning 
cabnaibarieed aif boivies oved you od dgaods bas ;294 
isla) (iw Iawtetenooni egiriigomioe 109328 1 0} EIAosTiTAS 
: do ehiamuigte eid toy (ivodies bas onilgioeib lcoitente 
aap AT at bebnioni od a? o1om on OTF aloaidue oeod! 
oh shitaniere vail? init wonween aldafiten(aa bas gatqsowF 
Sretinurgite od oF at Yoemid otelorg oft ned) noiloledsy ie 
WARE w en Todtoe anoutynods az lo yiitodies odd oo 
seven od elds nod od bad yan) wh aninined © bun 
bahesteb ban .qidabersint odd diiw-beronod aoed avad bluow 
HUH yyrplotl xl oideims baa bonrwel add to st9q odd ye 


bare donde syiil hodident. bad od dsofiade o? biag™ 


28. .q -fii slot woite, yhotenD . 


xhi BIOGRAPHICAL MEMOIR OF 


Tory principles from his father; and these he steadily 3 
asserted against the ruling powers, losing thereby the # 
king’s favor, who erased the name both of himself and of 4. 
Dr. Snape from the list of court chaplains, and deferring 3 
his promotion to the episcopal bench to a period much 4 
later than that which his splendid talents and high charac- | 


ter would, under other circumstances, undoubtedly have 4 
secured. ‘ 3 

Nor was this controversy unfavorable to the cause of | 
truth, or to just views of civil liberty. Dr. Disney is un- { 
questionably right, when he asserts * that ‘the nature of | 
Christ's kingdom, and the proper province of the civil } 
magistrate, became: better understood when the question { 
had been argued in all its various shapes by Hoadley, 3 
Sykes, Jackson, Pyle, and Balguy on the one side, and by 
Sherlock, Snape, Trapp, Hare, and Stebbing on the other.’ 
Though the angry passions of some, and the fears of others, } 
were violently agitated at the time, yet the minds of men, 4 
as they became enlarged, became also more tolerant, and 
the way was then payed for that great parliamentary mea- ’ 
sure of Abolition, of which the annual Act of Indemnity | 
had gradually removed all fear. : 

In touching on the personal invectives introduced into | 
this controversy, I must confess that the balance inclines } 
greatly to the high church party. Dean Sherlock him- | 
self abounds in the asperities of language far beyond his § 
episcopal antagonist, though his strict integrity has pre- 
served him from descending to that disingenuous abuse 
and calumny which distinguishes some of his associates. 3 
It is however in the nature of things that the defender of { 
any established system should deal in personalities more 


* Life of Sykes, p. §1. 


Yo syuten oft? Indd * etrozad od odw 


Jdgix yideaoixesap’ 
livia add Yo oonivorq roqorq edt haa wobgei® eed” 


doitaqup- edt aodw booteoban ssited wimasod oimveigant’ 


C= 


oibsol, yd eaqndesodiray a Me ab borg ons ne” * 
rd bas ,obia ono ot no yergial ban oly’t noedonl ode muh 


‘rodte odt co-guidde® baa: isl ager oqan® tooled 


arodio Yoetost silt hus omoe Io enoieanq yrgne odd dgaodT 


‘got Yo wbaion od? toy ounit ot te batadiga yadloly disw' © 


bra ,tagtolo? oromt els oatnoad wbosralos omaved yod? aa 
~som yrsinomailieg Inorg edt aot bovaq ands sew yew oil? 
viocsbhnt Yo tA tnuona odt doithw Yo noitilodA Yo owe 
wn iis hovoms1 yltacbary bed 
olti hoopborni eevitoswai leaomoq oft oo gaidowor at 
tonifoni sountad odt ted? aeetnoo taunr 1 pyerovortaos sid? 


f 
ia 


ye 


melt 


sit dooled@ nsofl oxiveq dlowilo dyid old oF visor | 


sil baoved tat ogemgeal Yo ssithoqas odd of ebnwods ‘Vee 


iq end ytimmatni donde eid atgwodd Seimopalas Lacqoszige 
mda avoustegiizih dadt-od gaihasresb moi? mid bevise 


aateiooean eid Yo cmon vodeingaitth doidw yamnlzs baa 


| ‘lo teberdink odd tackt enstiil) So oreton od? oi rewowod al 11 
s1om asiiienomeq of laob hluota molaya bodeildalzs yas 


18 iy gody? We at * 


SE RR AE IEEE HM AEA STUN HEMI Naeem HEI ANA a 


} 
i 
f 


1h ica Saranac ee Rl 


t os BISHOP SHERLOCK. | xii 


than he whe attacks it: the object of the one is merely to 


subvert the establishment, which, from the very circum- 
stance of its being generally professed, engages him in ge- 
neral observations: in fact he has no private animosity 
to gratify, and has therefore ndéthing to do with its indivi- 
dual professors: but, on the contrary, he who supports a 
system, feels his own honor and credit involved in it; he 
considers that his judgment and penetration are insulted, 
when the opinions which he has long held sacred are de- 
clared false ; and being thus stimulated, he breaks out inte 
bitter invective and personal sarcasms, which not unfre- 
quently give an advantage to his more cool and philosophic 
opponent: and this is not unworthy of being kept in mind 
by all who engage in literary controversy for the defence 
of established opinions. 

Soon after his labors in the Bangorian Controversy, 
Sherlock was engaged in answering a pamphlet put forth 
by Mr. Sykes in vindication of Bentley, to which allusion 
has been already made ;* but he soon found himself re- 
lieved from this task by an able and willing advocate, the 
author of the feud himself, who brought his tremendous 
powers of sarcasm and invective to bear on his adversaries 
with a force that has been rarely equalled. Speaking on 
one occasion of Mr. Sykes, who had published his tracts 
anonymously, Middleton makes the following bitter, and I 
believe undeserved, reflexions on that gentleman: 

‘It was to little purpose for the author to conceal his 


* The occasion of the dispute was a demand made by Dr. Bent- 
ley, as Divinity Professor, of an extraordinary fee of four guineas, 
at the creation of the Doctors by royal mandate, the day after the 
hing’s visit to the University, 


ewareeney 


saben ees een as 


ian: 


L bas reitid gniwollotod) eodain aotslbbilA ,vleverynons 
:aamaliasy Jad? mo enoixolon .bovroeshaw availed 
sid Inganoo of todiva od? wit secqiwq olliil of sew at* 


dasil 2G yd ahaa hiamah «aor olaqeib ot to aoiesove of * 

neni met Jo om qiaoiinoadxa ie Yo roxas T yliwiviG, os et 

oy soile qib od} adaboom lager qd e10!90U onl) To noiteer? ort te 
ue yg piaeeairleely ult OF dleiy a’ gaia 


a 


et ee EE RIT ET A RE CC CR Ee aa 


He always keeps himself in readiness for service ; and like | 


theological opponents, when his own religious principles 


- 


xliy BIOGRAPHICAL MEMOIR OF 


name, for every soul who could get through a page or two, 1 
Set out pipe ith it must be Sykes: 


Ubi ubi est, diu celari non potest, 


‘ Nature, which in kindness to the world has set a mark 4 
on his countenance, has given us infallible ones of his pro- j 
ductions. Wherever you find.a writer surprisingly trifling 
and dull, glorying in never being in the right, discovering j. 
an antipathy to church and university, with a special ma- 4 
Jice to Dr. Sherlock, the principal champion and ornament 
of both, there’s your man ; pronounce it to be Sykes; you 
need not be afraid of counterfeits. When the work is too | 
foul and scandalous for any other man to engage in, Sykes | 
is a sure card that never fails his friends in distress. 


Cum nemini obtrudi potest, itur ad me, 


a famous lawyer I have beard of, can be advocate or evi- 
dence, as occasion requires; and, as a true dragoon, fights 
either a-foot or on horseback.’ * 

Yet it appears that Middleton afterwards changed his 
opinion of Mr. Sykes, and spoke of him in terms of great 
respect ;} whilst he became one of Sherlock’s bitterest 


had undergone a change, and he had commenced his subtle 
attacks against the bulwarks of revealed religion. 

Not long after this period, Sherlock’s good offices were 
exerted with his friend Lord Townshend, in behalf of Dr. 
Colbatch, the great leader of the Anti-Bentleian party in 


* Some remarks on a Pamphlet, p. 6 
t Disncy’s Life of Sykes, p. 87. 


igrovisns & oY 

paloteedeh pawn s a amet 
wokyS od of 4 sotimoaetg ; cei THOT + ‘wrod ulted Yo, 
wot eee drow ads oad ff  .atidhiaiawed 


and (ai OBR_NS OF MEM odio gau 10) evolabnese bow ivot. 
senegal nt ehastit cil eliel sove0 dada biso eine Rai. 


iS o ata ba wil etait ibwride inimen mu 


dil fata, «2080 ine wl eepuibsar ai Mogmid 2q99 4 suanis oh 


vs eteno via od 462 to bin 
at gil qwourgerd oui) #20 ,bre ;asviepor moign200 29).9909b 
** Jombeetod mo 10 Jools vite 


. 

. aid hepaade ehrawarofte aoielbbilt sil) eraoggs i jo 
jawig to ensrist oi mid Ie edoge bas, 2odye if Jo nolaige, 
georsitid a'dooked2 Yo on0 lire wd dalidw f; iasqeot 

| 

: 

| 


aslgioaisg Evol wilt 1% Owe on 
H 


olidus 2id baonganme? bed 94 haa .9; aout oc saogiebas bad 


.aorsile: bolasve to | drawiud odd deniage edocs 
og eiht sofia gnol Jo“ 


even eavilld booy ' looliole bo 


wa te Hadad pi ,bnodanw t bral 


ie >t 7 ‘ \y 4 > subeul oie 712 ry val 


sid dirw hetrvexe 


thats dio 


Litostt 


at Tag aat osu 


athianat omad. ® 


ic te old a’ youuitl t 


i ; balapervee*) fh eee 


lo binile ad jou heen ate) 


wd avad 1 yoru euomwit & 


if wader jeinonoqge Iscigoloalt, 


- 


re 


eae meat “pf RE OI RN REN nn Nid det Armes: ne 


Sa OV are nama mts Eth 


ee oer 


newer en te tee eee 


A athe SIRT Re 


pcre etn Sepntatimilitchibl dee CO 


7 
> 


t BISHOP SHERLOCK. xly 


Trinity College, for the purpose of screening him from the 
vindictive spirit which in those days contaminated the pu- 
rity of our courts of judicature ;* and in 1723, he assisted 
this same gentleman in drawing up a return to a manda- 
mus of the Court of King’s Bench, showing cause why the 
great Aristarchus should not be restored to the degree of 
which he had been deprived by the University.+ 

But greater and more worthy subjects soon offered 
themselves to the ready pen of Sherlock. The celebrated 
Anthony Collins, whom Bentley has so severely handled 
m his Phileleutherus Lipsiensis, had lately published a 
work, intitled @ Discourse on the grounds and reasons of 
the Christian Religion, wherein he endeavors to fix its 
evidence chiefly on the prophecies of the Old Testament, 
and then explains those prophecies in such a manner that 
they may seem to have no better foundation than Pagan 
divinations. This publication brought out many writers on 
the subject; and though the dean of Chichester did not 
cuter directly into the controversy, yet he took occasion to 
deliver his sentiments in six discourses, at the Temple 


* Colbatch had publisbed a pamphlet intitled Jus Academica: 
in this having inadvertenily made some reflexions on tlie state of 
Law and Justice in England, which certainly at that time were not 
inappropriate, the crafty Aristarchus turned on him the full tide of 
jadicial indignation, which bad not as yet divested. itself of the aspe- 
rities and sarcasms, and I may add, revenge, that disgraced the 
characters of Judge Jeffreys and others of that era. See the Dean of 
Peterborough’s Life of Bentley, (p. 478, &c.) a work, which, thonzh 
i occasions a painful interest to the reader, from the profligacy 
Which it necessarily exposes in almost all the public men of that 
day, is the finest refutation of the dandator temporis actt that can 
possibly be produced. 

t Life of Beutley, p. 493. 


ob wndeto od tooled to wf zhast od) af eae peer 
ctataeid yoneron ow ead qulsted rode etiloD yaodin 


Ww fsdeildng qosut bad: iewvingil avrvodiustelidd zid ok 
snvenss haw coaworg ot no avurosiG a bela dow 
ei x8 ot movasbus od nisved9 woruiel aniterdD oh) 
gnomnineT BIO ods Yo esisedqotq oft mo qhoids somabivo 
petty sonmnen 0 dome ni evioadgorg geo? eniuiqze aod? bas 


‘ avge’l aed? soltsbanct retied og oved ot mosa you yod 
fo evatixw your Ino tdgword noiizsildng edt ecoltasivib 
Fad bi retasileifD Yo ansb od dguodt bun jso3(due od? 


’ of neizuas0 Aoot od toy “yetevoriae wilt ofsi elootib 19189 
olqma'T od? Ja gonwenil xie mi Banna vid aovibob 


ssh ab ures By wiht bobitai teldqwag « hodeiidaq bad dotndiaD * 
fo stats od) tho eeoixoltot Omran obant (linstrot baal gaived width a 
) ioidw |boelgald of oriteot bas wad 
sentelyA etlave alt nigigargqadi 
iva oy cot bucagtiven icivibal, 


a boo MBSE RH I qrwit fed) Ja ghaintes 
SO gy eatin aft ric vo Tenevren? eva 


wana Oat detiogdesteg ih Pee ae 70 taal 


at} booeeeeib jas ,ognerad bien Lams i ban amacyver bon eaten 
Ye wav vil o so, .oray deal Yo masa baa sve oy bint \o siolueied 
shunt oisd w Avow & 18 BTR 9) colette wil gdguorodralet 
} vhost adt wt teoroli Leia 6 ranisase i) 


Pe a | od) min 
» yliveeeryon i dobde 


peti do BoM iit Ot ihe feorple Of apannys 
a vorblwe) S37 “iw galtxtailes taoud gilt ai oeeh 


Jeaouburg od pidiaang 
—  BOb wy oliuell wo HF Y 


ww'd Se Yee geet 


xlvi BIOGRAPHICAL MEMOIR OF 


church,* which he printed in the following year, under the | 
title of ‘The Use and Intent of Prophecy in the several 
Ages of the World.’ As one of the main objects of his op- 7. 
ponent was to separate the prophecies, and, by attacking | 
each when isolated, to overthrow the authority of all, : 
Sherlock, with peculiar propriety, deduces a regular and - 
connected series from their earliest period, through their } 
several ages, exhibiting them as subservient to one and the : 
same administration of Providence, and showing that they | 
cannot be the effect of art or religious fraud. + 4 


* In the months of April and May, 1724. 

+ These Discourses ran through many editions. The fourth, cor- 4 
rected and enlarged, was published in 1744, with four Dissertations; 4 
three of which only appeared in the original edition. In 1749 the } 
author, being then Bishop of London, published an Appendix to j 
the Second Dissertation, being a further inquiry into the Mosaic ; 
account of the Fall. To this subject relate the two following letters 4 
from his Lordship to Dr. Grey, which I have extracted from the 4 
pages of the Gentleman’s Magazine for 1790: 


Temple, Feb. 11, 1748-9. 

SIR, 

Tam obliged to you for communicating your papers to me re- 4 
Jating to the Prophecy of Daniel and that on the Psalms. You 4 
have done justice to the thoughts I suggested to you, and I have no } 
objection to the publication of them; but I ought to let you know 
how far I had gone in this matter. : 

Soon after the publication of my ZJntent of Prophecy, Mr. Collins 
wrote a book, and took notice of what I had said of the History o! 
the Fall. Idrew up an answer at the time, but did not publish it then, | 
intending to add a Dissertation to some new edition of my book. | 
have not yet done it, and may perhaps have no time to do it; but 1] 7 
have sent you acopy of what I have said on this Prophecy with j 
no intention to prevent your publishing your piece, which [am | 
very willing you shall do. Your view is to explain the Propheey 


we a 
7 ie 


beet st how livi7A Yo adtaorr oft al * 
09 >i ot motte genm dynont? ne: sorivosi oedT ¢ 
rrowei(T vob aida RTI ai badelistog ew begins bao belne 
% CVT nl .ngitiba Lanigive ot ni bovesqqa ylao doite to sends 


vo vibe A me bse obo} Yo gochett sald geiod rodtun 
rine ot ote vilopul cli » yuiod wollstoedt baors2 ode 
7 viol gniwotki® get dlt otabes too[tna anit oT Slot sd} lo jnvosza 
a cond bstomexe oved T doide or) «€ ob qifebrod 2id mow 


q 20871 1A oninagel’ enamoliaed od) lo usyeq 
q 

4 PERTH At aod alymoT 

4 me 


Sy oi ot si9qng Wey zeitecinemines 162 wor oF hogifdo me I 
pa cembesS ot rio dedt ban loinefl YW qoodqor Td of oF goital 
m.atad } bem og of beter gre F avdgnods od? of sotteul onob ovad 
werd mer mlattdeae T dod ; oll lo noitagiliig oft of nolioople 
roitem eldt ei onoy bed 1 yal Wod 


snitind 194 oatiqert to ten L ver Ja meiiasiidiny od} refla aoe 

» wroteitd adit te bing hal L tole te eetion doo? ban ood a ofotw 
eoutt He vhwihemp don fit fot! omtil ods te ewvenn te qa worl Tad od? 
i food (ar Wo motile won saroe of ooliabteeeiG # hbs of sore Deepe Pent 
lied : tol ot emi oa oved eqatieg vein ham MM oneb toe ho oval 
dite yaedgort dt am bi cil PYedw- We qqoo 6 wey date ove 


not dontw aoiq ino7 guiletidug moe Mteverq of aoaeini ow 
condyort ott! aiciqua oF Bi Wor wot .ob Keds poe yoillie yor 


&® 4 H 


eel sae 


j ~ 


RN ae RTE TONE ie eae 


TOTTI Ey wre any hn Pe RL ATR A re INT 


+ DUE ws 
TN ET NINE TT IT NTT SS ort ge 


= ee PS APNE OT ETS TINE I 
PRS 7 


t BISHOP SHERLOCK. xl vit 


Two years had scarcely elapsed from the publication of 
these admirable Discourses, when their author obtained 
that station to which his eminent merits intitled him, and 
which served to call forth with increased alacrity and 
effect the energies of his powerful mind. In the first year 


in general; mine is to show how the Prophecy at the Fall was 
understood. i - 

I should say something to the Prophecy in the Psalms, but wri- 
ting is uneasy to me. If you publish your piece, you shall be 
welcome to use, and you will do me great honor to use, any obser- 
vations of mine. 

Iam, Sir, with sincere regard and respect for you, your very 
affectionate brother and humble servant, 

THO. LONDON. - 


Dr. SHERLOCK to Dr. Grey. 


Temple, June 27, 1749. 
Dr. Grey, 

Tcame this morning out of the country, and am here only tor 
two or three days on ‘my way to Tunbridge. 1 have published a 
new edition of the book of Prophecy, and have added the new 
Nissertation I mentioned to you: [ will order my bookseller tu send 
you a complete copy. As to the particular texts from Genesis and 
the Psalins, I had rather have seen them under your name than my 
own; bat you will judge how necessary a part they are of the new 
Pixsertation, which [had promised and was expected. I[ have bor- 
rowed from you a reference to Boerhaave, which you will find at the 
bottom of one of the pages. Before August is quite spent I hope 
fo be at Fulham, and nobody will be more welcome there than 
yourself, 1 find there is a very old bad house; I must repair a 
great deal of it, and, Lam afraid, rebuild some part. It is late for 
me to be so employed, but somebody will be the better for it. J 
write with dificulty ; LT wish you can read. 

J am, Sir, your yery affectionate brother and humble servant, 
THO. LONDON. | 


of Saute yy oh wes » a. 
ver ted “qurntng®) ott at quodqor’ ait of qaidiomos a ae 
16 ade we pomiey seatore daar 10°% Ye .sin of Yesone ai gait 


_ oad Yar ont OF me laony om ob itiw vor ban yeu of morta 
: sain to anoitet 


- yey, woo ot A dowqnat bes biegot s1500i2 hin 2 ool 
eae Janie oldmad bas vodtord gtaaodsoRe 


« ,MOGKOd .OFFT 


" 


yaad 2G ob so0snan? wa 


ET VS sand lqenoT 
id yand ad 


nit vlan oved me hae giiawes ott lo tn0 juiwroun sil? ones T 

dant ot yew Ut 10 eyeb oad ort 
ie ean Yo dood od) to moitihs woe 
oz of banoiingm E aodtetrsari(l 


ge bedeildugq gved 1 .vebin 
won off tebbe oved bun . 
bane ut tolloezood qin vaio Ubw 
a) sehrolited sit oF ed. . .qqod alahyates # foe 
qin wot Citen they 12 Jona cmd? mbse avant seditas frost 1 neplan"l ott 
miaanaoen ‘seal nay bert], Hike gog fad ; nee 


weet it To ova Pod) feng 6° 
sw eee 1 chratagyss caw par hosimetq be bE ated qitetroeartl 


militia bat tliw vor Houtw Soren f 


Hien evesetd eront ab 


off pf} opnowles a Hee coast bores 


stor Poaaqe obitip ét Ve sh ouioth ave ot le ore to mothod 
na) wo iy yeeaiaw went od Une ebods » bee eodhat te ad at 
w cvemigy't Puan t -cemodt tal blo vee A) oF aint bund J Moarnug 
yt atet 2 tl canoe Picador: bbeite sit I fran yh le laa tasty 
{ det spriod svt xd ties ebodace jad ovo? oF od of mH 


iw fy utipadtih dite ohne 


boas mad Hoe € 


: t 
Saaiee vided bine Apovd -atsgottostin vor Hag, Me re - 


fHUIKO HT 


_xlvni BIOGRAPHICAL MEMOIR OF 


of George II ,, Dean Sherlock was advanced to the epis- 
copal see of Bangor; and so high an opinion of his cha- 
racter and deserts had Queen Caroline, to whose notice he 
was recommended by Sir R. Walpole, that he would 
have been at once preferred to that of Norwich, had not 
ministers represented to her Majesty that such an ar- 
rangement would produce and justify complaints in all 
the other bishops.* ; , 

Soon after his promotion, we find Sherlock again step- 
ping forth in the cause of revealed religion, and to repress 
the efforts of daring and licentious spirits. As Collins had 
endeavored to explain away the prophecies, so did Wool- 
ston, under the assumed character of a moderator in the 
controversy, attempt to allegorize the miracles, and thus 


* The following article relating to this affair is extracted froin 
Mr. Morrice’s Correspondence with Dr. Friend, in Nichols’s Lit. 
Anecdotes, Vol. V. p. 97. 


January 2, 1727-8. 
You observe rightly, that all things do not run in one channel as 
they did in the late reign; and that Sir Robert’s influence in eccle- 
siastical affairs is atan end. Nor has the Archbishop of Canterbury 
any power in that matter. He imagined he should bave the first 
week or fortnight of the new reign; and people thonght so too: 
but be found his recommendations were disregarded, and so he has 
chose to sit still at Lambeth and tells every body he has no interest 
at court. The qucen seems chiefly to manage that branch, though 
not absolately; for she intended Dr. Hare for the bishoprick of 
Bath and Wells, and Dr. Sherlock for that of Norwich; but the 
whole Ministry united in their representations against it, alleging 
it would disoblige the whole Bench of Bishops to have the new- 
consecrated ones Jet into the best preferments at once; and to 
carry their point they put Wynne on taking Bath and Wells, for 
which-it seems he made no application himself, and Baker on taking 


Norwich to disappoint Sherlock, 


sis Woigiler belsevet Yo aBuse odt ni ditt guiq- 
{ enilloD 2A .etiriqe aucitaeall bua gnivab' to alsofie ody — 
= bib oe eoiondqorg: od? tewe aiskqxs o} baoveshne — 
ed? af rottebom @ to wstousnla homszes od} robas oie 
awit bae 2olowsin edt exivogelle of sqarsiia yeiovownoo 


} 


wot betoartzs a wae. atl ot quitalot 5 sinfna’ 3 gtivell) off * 
wd galodoi% al buot’l 2 dtiw sxaobnoqeovioD Poohnolf lh 
20.4.7 Jo¥ sotobosnd. 


STS 2 yrannel ; » 
se sanaits one ai oars ton Ob egeiide ta pact elldgiroviseds wot 
~plgas nd gooulind errodoll a2 radt bare ;agior obat'od) al bib gol 
ereedvatna Ya qudeidifarA ah) ead yo bas ia da et atinits lwoitaria 
feif oft vad biweds of bowtgnend oll tohiaw fad wi wrod TOR 
oor nk Hignalt siqney ban jagios won ot To dbgtat nie deez 
sed yttioe baw olengowb stow adotishasmmoost if beast ad sd 


fastutnd Gm and wel ytivd yore eltot bets disdenet ta Nite tie ot onnels 
dgaiilt lene ted? oye oF glsin > Sutooe wernip att .feduo ba 
‘eo Aobagpikeid ott ao sell off bohaaiai ode vit pelainionda toa 
+3) jd paste Yo tall teh doehodé 10 bas iF tne el 
wipeyeal i) dee eri /alagerget odd oi bothew qeieimlt ola # 

: oval of ayousill to dowel olvdy ad? egies binow 7 


et bus pooneg Me @laoastolo1g tend oehohel tol ance: hetesateo 
vol tito ee bare bhi : 3 dant? ao one FF jing “gael rainy Te4t ries 


i det cco soda fee Moectid auinostyqean olin -od watose dt doll 


agubooid Ye bvvapepavet ls o! foie A . 


sie sodtoe soil . 
a rin alan a note aoo®  * 


a ) 
a. = 
i. ae 
howe a 
_ 


a 


| , 


Ne i pi ame my 


Toe SE RN ce ny ER TOI LET SNP 


CT A A 60 sr Eman AiR RY we 


SL ee 


7 
> 


t - BISHOP SHERLOCK. xlix 


to destroy that great collateral branch of evidence. As the 
virulent attack of this sceptical writer was chiefly directed 


“against the great miracle of the resurrection, Sherlock 


concentrated on this point his vast powers of defence, and 
produced, in 1729, a very ingenious treatise, intitled ‘The 
Trial of the Witnesses of the Resurrection of Jesus; 
in which, with singular felicity, he turns his great stores 
of legal knowlege to the purpose of an advocate pleading 
the cause in hand; and of a judge who has to decide on 
its evidence. The novelty, as well as the clever execution 
of this pamphlet, excited great applause, and caused it to 
run through fourteen editions in a very short time, when 
a taste for literature was far from being so universally dif- 
fused as it is in the present age. In 1749, ‘A Sequel to 
the Trial’ appeared ; which was stated to have been re- 
vised, and perhaps was composed, by the same author. 
Nor did Bishop Sherlock, though he dedicated much 
time to the defence of Christianity, and the duties of his 
diocese, neglect to display his shining talents on another 
theatre which now called them forth. As a peer of the 
realm, no less than a ruler of the church, he felt the re- 
sponsibility of his station, as well as the extraordinary 
powers with which he was qualified to support it. By na- 
ture he possessed an acute and vigorous understanding ; by 
education he had both strengthened the reasoning faculties 
and enlarged the varied stores of imagination; by an inti- 
mate association with the highest characters in the legal 
profession, as well as by constant study of the great princi- 
ples orrudiments of law, he had acquired a profound know- 
lege of its general maxims, and a facility.of applying them 
to any new case; and though he had no advantages from 
previous habits of extempcraneous speaking, yet had he 


adalat ae aE 
ecstatic AAS 7 an 


walq sianorhe 16 ‘Yo oxoqnse oh at 


abined oF aad dw oghui,.e Yo baw vbeted ai maou 0) 


> x 
Sh he IC 


* rtrd «a tiow un ,ylovon ad .azanbive ai 
oe ‘ti hoewns haw saualgqe tory batioxe .toladepenmg, xi:ld % 
pede vomit node qn a ai enoltibe nsotweldgeo wd) aut 


ao Aib vllueroviaw o# gniad worl uit aaw ergmetit tot een) 3 
atilenps@® At QTE ot oye Inavorg oft ai et Bian boa 
or nasd ovoid of batale abe daishy 4; borwegqs ‘lant oft 
odivn some ol) yd baeoqmos gow equiltiog bas bosiz 
danm betsotheb ed dywodt toohedé qodeith bib zo 
sid To vetub ods bug jianitartD to osnstub ods a} omit 
qsdioan m6 viagint qninide eid qalqaih o3 toolgea orso0ib 
eit fo eq 9 eA iiteot penilt balluo wor doit oiteod! 


wt onl i141 of .dewwdo od) lo t9lut 6 vod) eel of toler. 


eranibrociss a@) an flow. en .noitate ett to yiilidienoge 
<n Ya. .¢ Moqayue o1 bottilaoy ssw od doidw diiw gx9woq 
qd yp gaia how avotoyie hie elon ae hoeeoeaog od ora! 
naitleoit yainoragi odd honsddgnvtte diod bet od aoiteoulys 
fim an yd ; notinargemt Yo roto} hater od) boygisine bee 
Iepon edt of e176 otlo Jesigid ot Wiw soilsionee O)nm 
“PMID tog PU yo bude tantecos ed em flow 20 Re an | 
proud bavwiow » boiapos bud wal Jo @aatmbus79 eolq 
aroit gaiviqeys te Hliset s bot anixem tovsaag xi to aga 
mort esgamnevbe of bad ot duct bine ; oxo wou YAe o! 


si bad 39% 


rit ARoge ehrOQmetog mol 29 Yo widad enoivory 


a 


le BIOGRAPHICAL MEMOIR OF 


a natural flow of eloquence, and a steadiness of nerves, § 
which the most practised speakers do not often acquire. 

Under these circumstances, when he appeared as a Lord 4: 
of Parliament, and assisted at its important deliberations 4 
on questions either of an ecclesiastical or political nature, 
he was not content to give a silent vote, but often took an j 
active part in debates. Nor can it be matter of sur- { 
prise, that he was listened to with great attention at all 4. 
times, and that he not unfrequently led the House to its de- 
cision. His powers in this respect were manifested very | 


~ soon after his admission into the Senate ; for when the long- 


pending cause respecting the visitorial jurisdiction of the 
Bishop of Ely over Trinity College, was carried by a writ 
of error to the Lords, after having been decided against 
the Bishop, and in favor of Dr. Bentley, by the Court of 
King’s Bench, Sherlock reasoned against this judgment 
with a power of argument that bore down all the efforts of 
its supporters: the judgment itself was reversed by a ma- 


‘jority of 28 peers against 16, and the unexpected success 


of the day was attributed, by Beutley’s prosecutors, mainly 3 


‘to the exertions of Bishop Sherlock.* 


Even before this trial of his strength, he had contended q 
with marked success against the famous Pension Bill,t- 
which had been carried in the House of Commons by a ma- 
jority of 10. This bill, which was the most popular and 
plausible of the measures proposed by Opposition, went to 
disable all persons from sitting in Parliament who held any 
pension or office under the Crown ; and to bring every mem- 
ber to the test of an oath before he took his seat, that he did 
not enjoy such ; or that if he accepted either, he would de- 
clare it to the House within fourteen days. It was generally 


* Dean Monk's Life of Bentley, p. 592. + In 1731. 


bs! adele ow ange vids ai erywor 
ade 301 patsne@ sd? oni noivaionba aid refle nooa~ 
ad? Yo aoitoiberssy leinrotiaie od? gnitooger seuna gni 
fiw ao¢d beietno ane ogolloD -yiniy? r9v0 YIM Yo qodaist 
aninge bobinsh wood yatved wile @hral od? of soT19 to 
| lo treed od? yd .goleastl fl Yo row ni bis qos ot 

inoarghet aids Jauisge bonerass decla af@ dons e'gaid 
| lo ardite ods Ha web anod tal? teaesuyte to 19wog # ati 
| 


ams ed boererat sew Yestd inourgba{ ods : aretroqde et 


aysoone hotaoqxeas ot bas Of tantege e094 82 Yo yiitor 


| piace ero) aoaeotq #4? inotk vd bataditiea saw yah odd lo 


| ; * Aoulrod® qodactl Ww eaoitex9 oll os 


| bebasiaes bad od liguovie id Yo lain) aids sulted novel 

+ Ait soietel xworsd) out teatega eo20ve hedram iltiw 
) <a eed eee D to'sen0lk od) ai boltioe weed bad doilw 
haw vebaqoq fiom od} ven A ide Jd aif’? OF Yo pinoy 


4 

at heey gibiteena® 1 borogoty wotwanger od Yo oldiatnle 

oun hbedodw tasmailiel ai yoittiemen? enorme te aldpeth 

wun yrowe gard of fre wot) al} vehun sofflo 10 moiadey 
lik of tafd fame es i toot ad oroknd ditao of te tends pit oF 4d 
+» binwow of tettiia bolqase ei bh Jodi; dope voir » jouw 
ere ays ar ‘ ; ere re: oF wil aa 
; onve BRWTE aE Mra IVOn Gti w ono? oh) 6) Fiat ly 
| evr al * Bor ay palin Yo od « Avott apotl * 


ppd sokiy * 7 


se 


Ferre aecnpeane tome ie Rae AE NI: 


Fr a No ecLH npr tea pe dep 


Pana 


A A NN LOE TOE GTI ACT 


D "BISHOP SHERLOCK. ee 
thought that Sir R. Walpole permitted this measure to pass 
the lower House, in order that he might avoid the popu- 

ar indignation which would have adhered to him had it 
been rejected. To the great annoyance therefore of Lord 
Townshend, he threw this odium on the House of Lords, 
where it was negatived after a long debate, and a protest 
was entered by the extraordinary number of 26 peers. 
Sherlock spoke with great animation against the principle 
of the bill, regarding it as tending to diminish the influ- 
ence of the Crown, and by that means to disturb the balance - 

»of the Constitution. One of his positions was, ‘that an 
independent House of Commons, or an independent House 
of Lords, was as inconsistent with the Constitution, as an 
independent, that is, an absolute monarch.’ 

As the king was extremely averse to this measure, and 
indignant at its very proposal, it is probable that Sherlock’s 
interest was not diminished in that quarter by his exer- 
tions, any more than with his patrons, Sir R. Walpole and 
Lord Townshend: to an opinion indeed which prevailed 
at the time against the purity of his motives, may be 
ascribed the origin of a motion that was very soon after- 
wards brought into the House, against the translation 
of bishops. I should however require stronger evidence 
before I consented to stigmatize so eminent a prelate 
for the part he took in this political debate. His Tory 
principles and his attachment to prerogative will sufli- 
ciently account for his conduct. The speech however 
made such a noise out of doors, that soon after the session, 
a justification of it was printed in the public newspapers, 
dated Cambridge, April 27, 1731: this was written by 
some particular friend of the Bishop, if not dictated by 
bimself,* 


* See Biograph. Brit. Suppl. p. 234. Note. 


-* 


conan ae NE i ANN Ce eae 
ee se 


naa Jeninge eb moreccerioeet of 
a fai ~ dahuimib od yaibned 26 fi Sean 
» coonalad ody dvsteih of emsoartads ed ban cworD ado son 
aetna” anw enoitieog eid Yo 00 soRatiqaasD oft lo. 
- ool lnsbascsbai ae to esiomaroD ‘te eewold yarohasqobri 
ie one srotsari pent) aid diiw Inelzienosai en 287 abral Yo 
aay i * dorenom stuloede me et dod? | dnobaaqebai 
- “Syne ovireacm Biol erteve gourdxs enw geid ods 2A 
esoolrsd sod) aidadorg 21 i Inzoqaty TI9" até Je Inaagibai 
-19x9 vid yd erenp tad? ai hodeinimib toa saw jegto det 
haa sloqinW 41 1i@ enodtag sid dtiw ands ovo eta zoo? 
holigverq doidw haobai ooinkye te oF shasdanwoT bod 


4 


od You ~aovitom ei bo 7 inety odd Jenings emit od? is 


aiile aoor yrsv taw fasts oilora B to argiso alt hadirsa8 
‘pobralesnn odd incnene niall edd ofat tdaword snow 
waive Yousirds oivps: torewod bloods | eqoilaid Yo 
2 ulotg » Jantines oe ontanrgia of baiaetngo I stoted 


’ 


wu vn atatiok lnsitifog etait a Sood od s16q vost vol 
Hue Mie oviter 1 of taoenlocthe aid bas enlqiomrg 
2ee0d doseqe odT .toabnes did wh tawoses ylavio 
ghee er) tata aod toil? ardoh bw die Suion 2 dome abner 
eve aga OC yiiduq od? at halaviq aaw Hi to moiisonileu( ® 

toltirw wer etl: | ee Sa frvep agbt dine balnt 


ya hataieib Jou iM gored ait jo beaitt velusilied 9moR 
*Aloemid . 


tow Bo .q dqqué sidt algiengoul eee A 


t- 


hii BIOGRAPHICAL MEMOIR OP 


Nor were these the only occasions when he distinguished { 
himself as a parliamentary orator, On many subjects ] 
wherein the civil, and especially the ecclesiastical esta- 4. 
blishment, was concerned, he declared his sentiments with | 


great weight and authority ; and in cases of ecclesiastical 
‘law brought before the Lords, he sometimes led their 
judgments, in opposition to the most distinguished mem- 
bers of the legal profession. His exertions however in 
opposition to one particular measure, were too important 
to be passed over in silence. During the time that he 
held the see of London, an attempt was made in Par- 
liament to introduce a law, by which the rights. of the 
parochial clergy would have been fundamentally affected ; 
an attempt the more formidable, because it was encou- 
raged and supported. by persons of distinction in .the 


‘government. This project was to settle a certain and 


invariable annual stipend on the clergy in lieu of tithes; 
but it was defeated, and the ancient rights of the church 
secured, by the spirited opposition raised against it, within 
and without doors, chiefly by the talent and influence of 
Bishop Sherlock.* : 

Yet all this time, while he was employed in Parliamen- 

iy 

* Fis speeches on the following subjects are. printed in the Col- 
Jection of Debates in Parliament: against Lord Bathurst’s motion, 
in May, 1733, for an account of the produce of the South Sea Di- 
rectors’ forfeited estates, in 1720: for a clause in the Mortmain 
Bill, in 1736, affecting the benefit of Queen Anne’s bounty for the 
augmentation of small Jivings, but it was not carried: also in the 
same year against the bill for the more easy recovery of tithes 
from Quakers: likewise against the motion for declaring the sen- 
tence of the High Court of Justiciary against Captain Porteous, in 
1737. He also made a long specch tn favor of tho convention with 
Spain, in 1738, and anether against the bill for retailing spiritaous 
liquors, in 1740.—Diblioth. Brit. Supp. p. 234. 


‘ 
PS 
i 
* 
& 


nou {| eooitsexa oe catalan te o4 


“ me 908 O19 ,O7UA89IH aabusiting pe of gablangye ie 
a ry oat oils gail ouslie ai 9¥0 - beaanq edad 


Fai eben, anw iqmotis aa nobaod Yo see od? bled 


“ads Yo -atelgin odt doide yd vasl a ebortal of taomail | 
“photoes Ciataomabast mod sad bisow ygrelo fsideoiaq | 
spoons anw ti seeuoed vsidubionw) c1our edd Jqmotis os 


edt, at poiloniteih Yo ancersq Yd bolvoqque bas beger 


baa sigliea « alpine 9) auw tojosg aid Ansannevog | 


 segdiit to neil of ygual oft co bavgiva launae oldeitavai 
domdo of? Yo etdgin tuoiene od! hae ,borasieb eaw KH Jud 
qirliew it jeningn borint noitizogqeo fy: stiige od} td. bewsose 
Yo eonavfni bap daolat odd yo (isin oh inodliw baw 
* Joohiod@ qoneitl 
-noganatia’h ni beyolqis S Rew ad slid W nid auld ie is f 
He'd ot ni botalta ors etovieleen geal wollel od? ao egtossqe aifl * 
molto ger tad fy .t Janlegn :dnoraihe dl nf estado lo goltosl 
it do MivGR oto ooubong 4 janoxss ne vot £Oth pelt af 
aieavtiel® ad¥ ui venals | } 202TE ol eotates Hotigiv “syotoov 
odd tt vhourod g'snad mogut) Jo Mborted out eytnd bay Re OT at fa 


, i 8 att ae 
el? gi net cS SD sh oF i di Deel peor tinwie lo Ni slo gue 


wiht Ine eraeean yen ore ody vot tlid od! Sedingm soot Ones 
jane wilt quieatuab v0) noltont oil jenisge wimodil, : eyedanD ned 
; 2 yet A j cm) roitent to hiwaJl iil sf} 10 cone? 
sie motets gall sy rel at devods giol A ahem cele old VOC 
avouliziye puiiatot ws ott danioge vediens bite BET! af ainge 


wet gq Thi tons 2 siefl aitolldiff—bCE i rompil 


fe, & 


ot pt rePeTe rem pata" 


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t -BISHOP SHERLOCK. hii 


‘tary business for the general good of his country, he still 


continued to preach to his congregation at the Temple 
during term, and in the vacation always went down to 
visit and reside in his diocese ; where he spent his time 
in an exemplary manner; in a decent hospitality; in 
repairing many churches and houses; in conversing with 
his clergy; and in giving to them and to their people 
those directions which the circumstances of the times 
required.* In the distribution of his preferment, both in 
this and other dioceses over which he presided, he seems 
to have been guided by the most laudable motives ; not only 
rewarding talent and exciting emulation, but encouraging 
the humble efforts of the lowly pastor, and preserving him 
from that poverty which is too often his lot in this world. 
His attention to that indigent though hard-working class 
of men, the Welsh curates, appears from the two following 
letters, which I have extracted from the Gentleman’s Maga- 
zine. They are written to a worthy man at the very point 
of time when the Bishop was quitting his see of Bangor ; 
and show that he did not forget his humble friend when 
he was himself advanced to a more splendid station. The 
successor to whom he alludes in these epistles, was Bishop 
Herring, with whom he became involved in a dispute 
when the latter was promoted to the metropolitan see of 
Canterbury. 


Temple, Nov. 5, 1734. 
Mr. Lioyp, 
I do assure you that I thought of you and your circumstances in 
Ilanfrothen before I received your letter. I will make it my re- 


* Dr. Nichols’s Funeral Sermon in Gent. Mag. 1762. p. 24. 


eee en i ns 
wt can cnn. cape amt Ee 


godt sie sstvdiqy eed) af edbolla od modwiotizoeseo% 


otuqeis 2 ai bovlovai smnood ed modw diw pair 
Yo ane watiloqortions ol? ot haromonq abw 19180! of) uadw 


Ant S104 slquaT | a 
| aproad a6 


mt done annie uot bie voy, be id 
owt cen fi cleat Hin AL .vohial 2807, worisant J aad 


F cm st 


AS ag BOT! gait: 39d ob ares evonw't dalton Oh * 
| ; ee eae, 


Cala 


quody Lialt nog ninace of F 
iad aovttotndtl 


SS 


and I hope I shall be able to recommend you to him with effect, 


liv BIOGRAPHICAL MEMOIR OF 


quest to the Bishop to provide a more comfortable living for you; ; 


It is a concern to me whenever I think of the state of the clergy 9. 
in the diocese, which I am now very soon to leave. I did what! | 
could to belp them, much less than I wished to do; andam sensible | 
¥ have left many worthy clergymen but meanly provided. I shovid 4 
have left more so, if I had not withstood great importunities for the 4 _ 
sake of those whom I judged deserving. I will not forget you; 
and though I leave the diocese, yet I hope the good opinion you 
have given me reason to have of you will not be altogether useless 3 
to you. P ; 
1 am your bumble servant, 

THO. BANGOR. 


March 15, 1739. 
Mr. Lioyp,. 


Immediately upon receiving yours, I applied to the Bishop o! ) 
Bangor for you. I wish I could have succeeded in the present 
instance; but I found the Bishop kad very kind intentions towards 3 
you, which he intends to acquaint you with himself: and therefore 4 
I have nothing to add but my good wishes for your success, and | 
that Iam your affectionate brother and humble servant, 

THO. SARUM.* 


Nor was it in this case only that he showed great care 
or penetration in the selection of proper objects for his 
patronage. It is not necessary to cite instances; but the ; 
reader may find many interspersed in the Literary Anec- 
dotes of that indefatigable collector the late Mr. Ni- 
chols,t who bears ample testimony also to the Bishop’ | 


* Gent. Mag. for 1790. p.293. It is satisfactory to know that the | 
application to Bishop Herring was successful, as he very soon after | 
wards presented Mr. Lloyd to the rectory of Llanfwrog. 

t Vol. 1. p. 658.— Vol. v. pp. 162. 354. 361. 709.— Vol, viii. 


boog siknquil 1 doe soy wsmeiasets wheal T nto 
aged tou thw ure (Yen ove OF icene 1 novig ove 
ete 
ot yuh Pans oldannd wmoxmnt | - 
yO hE ONT : 


RET At Howl 
tend ah. 


waqudae oft ot baitqye 1 ewe gaivisze7 voqe wiotsiboroak 
Nineeag ody ai bolwaxowe oved bisoo I dedy I soe wi wgredl 
eewed stoltnatnl baid yer tot qodatfl of fernot I ied ; vonaleni 
whrodt fite stoeuid dive yoy Seiagpon Oo Hhagdal of dolly wor 
beg geuote WOT, wi apdaiw booy tat dud bbs ot guidtoa oved 1 
Joterae widar ad bun rotio wd sisuqilosts woy tua) tadt 
“Musee 4 OHT 


a de TR bhoweote od te » sano Kn) ot di aaw 10M 


“af wt oslo 1BGOTd 10 0 yarn ett ini qoitetisisd 10 


=. 
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“it Jud sesenatent otis of yieeecoor fon 21 30 .eganoriag 


and yusmdicd ott ni borsqeiotal yan het year aobast 


‘A ahh egal ol? toloallos sidsaitciobul tor? Yo 2530b 


aodeifi off of cela voomiizo! ohepinr : armed ow + 2fods 
railt crews ad Yuobalel! iat £09. 0074 w).ael.taed * 
reita Hous rigy on en he tra iMmetw yitistl eqeshan tl as aoltasilqen 


st crvigah tl la yiolos1 sa) a brolt if Belaoeetg ehagw 
lity le'T — OT 188 208 401 .qq -¥ doY —.822 .q 4 de¥ 4 


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t ~ BISHOP SHERLOCK. — ly 


kind and charitable disposition.* In 1734 he succeeded 
his old antagonist Hoadley in the see of Salisbury; and 
during the time he held this bishopric, his talents became 
so fully known, and his character so duly appreciated, 
that on the death of Archbishop Potter in 1747, the high- 
est dignity in the church was immediately offered to his 
acceptance. In 1741, the party of Frederick Prince of 
Wales, by combining their strenuous efforts with those 
of the opposition, succeeded in gaining a majority in 
the House against the measures, and in exciting just in- 
dignation throughout the county, against the corrupt in- 
fluence of Sir Robert Walpole. Sherlock, however, in 
the House of Lords, took up the defence of his friend and 
patron, and by his advice, influence, and eloquence, pro- 
cured a prorogation of Parliament for the purpose of 
screening the minister ; by which measure he much ‘ex- 
asperated the Prince and his party against him. Whether 
his conduct in this instance is to be commended for dis- 
interestedness and discretion, or blamed for want of pa- 
triotism, each person must determine for himself; and 
each will probably be guided by the view he takes of 
party men and party measures in that troubled period. 
At any rate this act of the Bishop lays open his character 
to severe reprehension ; and accordingly we find that it 
did not escape the lash of the satirist, who, in allusion to 
the obstruction thus thrown in the way of the Prince’s 


}))- 383. 440. 561. 568.—Vol. ix. pp. 528.610. — He presented Cole, 
the celebrated antiquary, to the rectory of [lorusey in Middlesex ; 
bat it seems that the Bishop did not behave, as Cole thought, very 
kindly to him, and therefore he resigned it—Yol, viii. p. 383. 

* Vol. viii. p. 309. 


s. 4 


te 


otk Sqart09 od? teniege .pinwoo ofl tuodguord) aoltsagib 
ni ,revewod doohied@ slog la V7 hrodoil 112 Yo oonsnl 
fas hasitt eid Yo sungieb sd? qa oot ebro To aevolt od) 
-org soteupols bas oansoltat sorrba eid yd bae 101i] 
Yo pacqiig, eit 20? yrommilie’l Yo noilegotorg a bows 
79 doum od oirmmomn doidw yd ; soteinicsr odd gninssi | 
pied Wann teniage qireq Hd bow ecard odd hois1sqre 
if 1 beboommes od od ai sonatani eid? of toubnos aid 
-ay Yo Jonw 70 Lewsld to ,woitenaib bas ersnbalest ai 
bas ; Mesa! x0! aoiateteb tom worleq dons ,aniion 
Yo Ant on weiv oilt yd bobiog od yidadorg lliw doe 
Joiesg betdwor ted? af esteznsat yg bas mom ¥iteq 
qoxsuratts bid Hoqo exal qodaif od} to t98 gids ofa ye JA 


t: tad? het ov ileuthyoosr bie » noienodotqet siorsa of 


: 
- - 


ot aodila ai odw Jehritas oat to deal od? eqezad Joa bils 
soot adi to yaw edi ai avout) an o iiouviedo od? 


nlo’d batieearg oll — 013.480 .qq «x! lo ~ 200 108 OFF 686 ot 

+F paeet indy ww 1% voll Ye ¥ wines wilt of .ru ene ang hot infos oat 

¢ fipwedls pier? eo svatod too bile qed 12 welt Fall canmoe ti dot 

ee. ti he fei pagina el copula) bas dnl oF qihaa 
we. ville dod * 


os 


‘party at this time, and that Sherlock was an intimate friend, 


lvi BIOGRAPHICAL MEMOIR OF 


measures, indignantly remarks, that 


a) —k, if he lives, will love the Prince. 
F. Strange spleen to S k! 
ies Do I wrong the man? 


God knows I praise a courtier when I can.* 


In commenting on this passage, Dr. Warton asks, whe-} 
ther Pope, in thus publicly and wantonly holding up to ridi-} 
cule an amiable man, and an exemplary and learned digni- j. 
tary of the church, can seriously inquire whether or not ‘ he 7: 
wrongs the man?’ With ail due deference to the learned 4 
gommentator, I cannot see the propriety of the term 4 
‘wanton ridicule’ in this instance. Sherlock’s motives | 
and conduct lay fairly open to any man’s animadversion ; | 
and when amiable and learned dignitaries of the church / 
plunge into the stormy sea of politics, it is not their amia- — 
bility of character or their uncommon learning, which can 3 
or ought to defend their conduct from criticism, or from 
censure if deserved. With regard to the ‘little wasp of 3 
Twickenham,’ when we consider that his friend and patron 
Bolingbroke was moving the secret springs of Frederick’s 


adviser, and defender of Whig ministers, whom he hated 
with no common aversion, we shall be surprised, not in- 
deed that he drew out his sting, but that he did not inflict 
a deeper wound. 

It has been already observed that, on the decease of 
Archbishop Potter, Sherlock might have ascended to the 
highest eminence in the church: this however he de- 
clined without hesitation, on account of the ill state of his 
health at that period. Hitherto he had felt himself equal 
to the duties of each place which he had filled: but now 


* Pope’s Epilogue to the Satires, Dial. ii, 1. 61. 


| 
: 
| 
| 


Cm afl a. 


’ odin w sriups i yleworaae ago doawilg wel 
reel oat ppg ge 9 We AT “Summ ott } 
snot al i to yet Ay 5) I ated 0 
acs s yioirqorg, of) 998, anne? a Conia 

“ gdoolred@ gonndanti ails ab ‘olavibes comm” a 

poate aioe # mse ye oF ayo ylisl qd sopbaoo baa, + 
ort odt to eoixmiingib b bumreat ban sideline soda ban | 
ciara tis ton ai 4 eaidiloy Yo aon yenrade odd ata ogauly | 
ano doidw apaiarsst aucmentqay gigilt 10 v9I9emd9 Yo qilid 
inott 10 ,piaioising mere. J vay Saunas vieds hudioh of tilggo 70 
Yo qamw vinsil’ ait a feoges EW .boriae9b Vi suena? 
| weuteg ban basis) vid tots einen ow aodw ‘snedaodoiwT 
eshivehetl We equine tere7e itt gnivom ew sdowdgailoll 


bookil elemiint ie enw Jooliod@ todd bus ,ousit eit do y118g ' 
Lojad od mmodw @29s2iGlt 2 gil VW to qwbhasteb bana .roeivbe 
ati tog .basriqize od Hinda ow .nounova somaiog,08 idiw 
— poifai dos bib od tad) tud ,gaite eid due ward od tnd) hoob . 
.banow roqouh n ' 
) 


Yo ovasoeh ond mo iad boriondo ybeowls aod end st 
add of bobassaa ovad tigiat 490% de vgn iqetlaiddas A 


ah ed vevowod’ alt ; donne ed} ot soot te itaid . 
' Dt | 

sil Yo Siva iii gilt lo Inweooh Ae fabichies | Juadsiw benilo 

: % - stay } . i 

tevns Yoeaal dial bed ad. on TL .boineg Aah Ie diluod 


won hud : ballit bu od doidw agalg doey to eviiub odt of 


£0 fd dei aosila® off 01 vogoliqd doqgot * : 


SR tok eR NE NRCS NEES WIESE OO AN ne ee Dk an itl et Aza RIMM EM 


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t RISHOP SHERLOCK. lvit 


his apparently declining strength made him fear, lest, by 
accepting so exalted a station, he should only increase his 
eares and responsibility, without enlarging his sphere of 
usefulness. But the exertions of his powerful mind were 
not destined yet to cease. In the succeeding year, 1749, 
he rallied ; and on the death of Dr. Edmund Gibson, ac- 
cepted a translation to the arduous see of London. 

On the duties of this important office he entered with 
his usual vigor and alacrity ; and in this same year he pub- 
lished that edition of bis Discourses on Prophecy, which 
excited Dr. Middleton to attack them with great virulence 
in his ‘ Examination ;’ who proved in this instance the truth 
of a common observation, that no one is a bitterer foe than 
he who has once been a friend to the person assailed. 
Nor does it tell well for Middleton’s candor and inge- 
nuousness, that his hostility against Sherlock’s theological 
opinions, took its origin from personal pique and private 
malevolence. According to his own showing it arose 


merely from resentment, because he thought the Bishop — 


had opposed his election to the mastership of the Charter 
House, on account of the sceptical views which he had 
introduced into his letter to Dr. Waterland on the mira- 
culous powers. But even in this he seems to have erred; 
since the Bishop interfered no farther than to give an 
answer to Sir R. Walpole, when pressed to declare his 
opinion whether the appointment would be relished or not 
by the clergy. Archbishop Potter and Bishop Gibson 
seem to have been the persons who most effectually op- 
posed his advancement.* When Middleton descends to 
personal invective and abuse against an old associate and 
friend, whom he had once complimented on the very work 


* Encyclop. Brit. Suppl. p. 231. note D. 


a A 

a A eee 

> paca ren 
ot ee 


spore ovad of emrsse ad ait? ar ayy? yall ayewog zvolua 
nn evig of ond? rediast on porsietud qodeifl ot oomie 
eid stelosh ot bezaorq mod loge ai 118 cot wo wens 
soa ‘10 bodeiion od blnew teomiaionga add yuliodw noinigo 
noedid qortuill bei t9H0F qodenttonA aygrala od) ad 
~<qo ylaaiosiis Jeott odw etoetieg alt mood ova od mass 
of zbiteoesh notolbbiid nal * Jngmeonn chy 2d beeeq 
bas oicivozen blo aateqings aude ‘bos avitosral Innorteg 
drow view ud no betaventiymes gone bod od mode bast 


phon 12S qe lqque sil .qotoqoat ° 


Ivili ' BIOGRAPHICAL MEMOIR OF 


7 


in question, even this is sufliciently derogatory to a scholar 
and a gentleman; but the folly aud the crime become much | 
more serious when such an one allows resentment for | 


injuries, real or supposed, from weak and fallible meu, 


to urge him on to hostilities against revealed religion. | 
‘Had he had,’ says Bishop Warburton, ‘ I will not say, 4 


piety, but greatness of mind enough not to suffer the pre- 
tended injuries of some churchmen to prejudice him 
against religion, I should love him living, and honor his 


‘memory when dead. But, good God! that man, for the 


discourtesies done him by his miserable fellow-creatures, 


should be content to divest himself of the true viaticum. 
the comfort, the solace, the asylum from all the evils ot 
life, is perfectly astonishing.* The following observations 
of the same learned prelate to his correspondent Mr. Hurd, 
respecting Middleton’s virulent examination of the Dis- 
courses on Prophecy, are too interesting and important t 
be withheld from the reader’s notice. 


‘Your last favor of the 23rd instant was sent me hither fro 
Prior-Park, which J left about ten days ago, and whither I propose 
to returnin about a fortnight. We agree intirely in our sentiments 
about the examination. I think it the weakest as well as warme:! 
pamphlet the Dr. ever wrote. But I agree with you there is ne 
harm done. It may be of use to make people understand then 
selves. I disagree with the Dr. in bis two general questions, ‘Tlie 
first, that there is no system of prophecy, but ouly particular, de- 
tached, unrelated prophecies. His reason is, that Christ and his 
Apostles refer only tosuch. By the same kindof reasoning I cout! 
prove there is no system of morals, because Christ and his Apostles 
recommend and inforce only particular and detached virtues occa: 
sionally. But is not the reason of this evident enough? They ha! 


* Letter to Hurd, July 11,1750. 


c vse ob 90 syrome 
ribulsrq o- nomdowds onion: — f 
er jaaoueee soiderutl bluods 1 per: atti 
Se 13) «naar tuilt | bOD boog dud .baob mailer quomaime « 
owiaera-wollat gideroaim aid yd asid enol saixettwooaih, — 
ania eet) ody to teamid teste ob tnatiodg od blade — 
. sliva oft Ua mott oulywc adi onalon od? rwlatos ad? 
moitsvieado gaiwollgh odT *.yeisleinoten yliostieg a oil 
nw all soobeoqeortee aid ox @tnigng beotnel omme alt Ye 
“(1 odd Yo moitenimaxe Inolariv vnatetbbilt geilosqesn 
ot Inntroquti baw guilesiotid oof 616 eoodgor'l ao eve1m09 
nition w wehest od} stor) bleddtiw od 


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math god oo five eae inpiesi Lote oi) Yo wel Saal uo vf * 
 eeqeng | radia ban 926 eral: wol trode Aol L dyida ja T-0ht 
‘heomition tua ot glouhilt oye 9 if sisinhot « lode a ovnter gf 


yw ott fi Ani 1 .notlenionns ot bnoda 


, Pret joterw anee of off soldqinag 


‘esha ep tlew aA te9deo 


> ke » vy al * 
met wrod! wor Nicw 12 


mot? bresebon obey 2 et it ol ga he od yen 1 vonobh ened 
wt .esoikepp teense OM! eid aj Al od) itive ootyeei t wwordve 
lh saliagiiredy. Ylee L \voadquag to mategs off a pq fads ood 

beiwil jt 2h Moen sift oko your batalowe ,hedoat 
nod TE gains j senna od) eA alone ot (lag hot eoltizogA 


sod alevar ho mee od ai oiodl ovo ; 
6 bon telat Ye 895 aed ban 
y Rode WAT Do ma 


bnsemitess1 


(Manoie 


if rhe wh bit ot tind * 


’ ° 
a 


- 


° 


Pree 


RUNNERS RRR Se Re ott ED 


2 YMRS RENNER a eis: 


eens 


EO Ss Sem yan 


ceases acumaeetiaidemeaiiaeciaaeed peace oe Ee 


ia - BISHOP SHERLOCK. R.U lix 


to do with the common people, who cannot comprehend or aitend 
tu along deduction or chain of things. They can only see simple 
truths, and itis well they can see them. Take a plainman with an 
honest heart, give him his Bible, and make him conversant in it, and 
1 will engage for him he will never be at aloss to know how to act, 
agreeably to his duty,in every circumstance of life. Yet give this 
man a good English translation of Aristotle’s Ethics, (one of the 
most complete works for method in its kind,) and by the time he 
has got to the end of it, I dare say he will not understand one word 
he has been reading. But is the explanation of the economy of 
grace, in which is contained the system of prophecy, that is, the 
connexion and dependance of the prophecies of the several ages of 
the church of God, therefore of no use? Surely the greatest. 
And I am confident nothing but the light which will arise from 
thence can support Christianity under its present circumstances. 
Bat the contending for single prophecies only, and by a man who 
thinks they relate to Christ in a secondary sense only, and who ap- 
pears to bave no high opinion of second senses, looks very suspi- 
cious. What would one think of an advocate at the bar, who, when 
the contrary party had made ont his point by a number of various 
circumstances that supported and threw light on one another, 
should reply and say, you are a maker of fanciful hypothesis? you 
have brought all these various unrelated circumstances into a body 
or a system: but you should consider them as separate and distinct, 
for so they were delivered in at the bar by the witnesses? If the 
Doctor ever considers these prophecies, as he seems to promise he 
will, E perhaps shall have something to say to him. The other point 
is the Fall. It is managed just in the manner you say,—He will 
have it to be an allegory. Tagreeitis so. In this we differ,—He 
supposes it to be an allegory of a moral truth, uvamely, that man 
soon corrupted his ways; and seems to think, by bis way of speak- 
ing, that an allegory can convey no other kind of information. T 
uy itis an allegory of a moral fact, namely, that man had trans- 
gressed that positive command, (whatever it was,) on the observance 
ofwhich the free gift of immortality was conditionally given. In 
this interpretation Christianity bas something to bottom itself on. 
On the Doctor's notion it isa mere castle in the air. But Ido 
hot pretend you should understand what I mean, till you see it 


\ 


— 


Yo emu ooo ot Io soitenalqzy aff ei dui, ae oy aad ead a 
“pdt al tail sevsdgerq Yo matege ott baniehies al doidw af 92673 


is Ww wun tavovox edi To asioastqnrg oils We sonebawyk fwie noizgnae? 
lies seer ott qin Toaw oa to ordieands bof Yo dodo oult 


_ 


A 


even onde ftiw doidw dntyit. ode ted pasion jaobAaon me I bak 
. apogetenaTig TPO ett wlhaw gtnenitsnd’? hoqqua 169 omed) 


ode care a yd baa ,yino #9! rohneny ogee wi quibuviaos orl rit 


_2qe tila bite ,cive sane quebadose s ai tet? ot tater pal ednidt 


~iqene Tigy shoot sens Sacooe jo aoiniqa Hight os orad U) eraeq 
myiiy otkw pad acl stavoTbe nate anid? dao binvw ted?) ven 
enoiiay Yo rodent & Yd thing etd Die shia bad qhoq qin od) 
jailtons ono HO idyit word) has beboqque sud 2eonelamnove 
woy | aizedtoryd felioas) Yo yodem a ove wor tee bao “lq binode 
qtead “ pind eootataenwssio hotelovee arortay oval) tla idgwowl oval 
dant doe otemys2 44 dt ahteaos boule por ind riage 6 
adr Vi Taavesnnti a ott td ant odtade wi baraviteb owe yu! ot wl 
od selnorg of eeroae prt ep eokoop7g abt atahians ore tos 08! 
Loigy szthte alt .sviyef OF Yaa OP peliotee grad tede eqadio4 } Aliw 


iw 9if-—,qen voy wannie of) “i ten) boyanem af 1 dial oid af 


gth——,vathily oa aint! nl joe a 1 .eherystin ae ad ot Horn 
mauert [astt el ween tial ote we ie na od oO) hi “aepeunegeye 
324 | ly {ew Gt } eet Ate 7? ect a tn , evaw “id hati rtes wees 
i oiiine nacini to bata walle on qr | pwpiia ne radi jm 

wot bed aure Lad! ghee + «ala yeuelle oe oO vee 
oe rade 5 ) wo ane i) soraree , Chee ener vs ovitinod tadt be 2993 
al .sovig vUlenodtibeon ane qlitetrcnei to Sig 29Th 9 tt doidw he 
12 oat metiod ot yaidiocmme Bam LIN Uni? aoiniorgytar vidt 
ab f ffl sin odt of olieem Stem e ci 41 totlon Nrolout oft aft 


th ose ood Heh ainoun 1 dodo banteobine bluode nog baste tem 


: 
_ 


Le 
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Ix BIOGRAPHICAL MEMOIR OF 


developed in my Discourse of the Nature of Christianity, which 4 
makes the IXth Book of the Div. Leg. Buton this point the / 


controversy has kept them at a distance,* 


Sherlock, at his first entrance into the see of London, had 4 
a dispute with Archbishop Herring concerning the right 
of options. That which was selected by his Grace in this 4 


instance was the valuable rectory of St. George’s, Hanover 


Square, the incumbent of which, Dr. Trebeck, was very | 
old and infirm. The Bishop, vexed at being deprived of 4 


gne his best pieces of preferment, drew up a pamphlet on 
the subject, and for a while determined to oppose the 
claim; but at length a compromise took place, and the 
Archbishop consented to accept of St. Anne’s, Soho, instead 
of St. George’s.t| This was submitted to by the Bishop; 
but in 1755 he printed his opinions in a folio pamphlet, 
though he did not think proper to publish them; and this 
was afterwards reprinted by Archbishop Herring, in 4to. 


for his friends, with a short answer by Mr. Joddrell and 
Archdeacon Denne.t 


* Warburton and Hurd’s Correspondence, Letter xvii. Jan, 30, 
1749—50. 

t Vifty copies only were struck off for those that were interested 
in the subject: a copy was presented to each of the Adyocates in 
Doctors Commons,—Nichols’s Lit. Aneed. vol. ix. p. 811. 

} Having never seen either of these pamphlets, and having been 
obliged to compose this biography by fits and starts, far removed 
from my literary resources, and in the midst of a severe domestic 
aflliction, I am totally unprepared to enter into the merits of the 
question, though J conceive that many who bave hitherto touched 
on it, have deviated from the main poiut by arguing from hearsay. 
A curious and interesting letter on the subject from Dr, Nathaniel 


Forster to the Archbishop is published by Nichols in his Lit. Anec- 
dotex, vol. ix. p. 297. 


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3 BISHOP SHERLOCK. }xi 


Bishop Sherlock however soon had an opportunity of 
shining in his proper sphere, and effecting more good than 
he could expect to produce by controversy. In the month 
of February, 1750, a violent shock of an earthquake, which 
had been, as it were, announced by some remarkable co- 
ruscations of aurora borealis, with tremendous tempests of 
thunder, lightning, hail, and rain, greatly terrified the in- 
habitants of the metropolis: and this terror was redoubled 
by a similar phenomenon, on the very same day of the fol- 
lowing month, between five and six in the morning. The 
shock was immediately preceded by a succession of thick 
low flashes of lightning, and a rumbling noise like that of 
a heavy carriage rolling over a hollow pavement: its vi- 
brations shook every house from top to bottom, and in 
many places the church-bells were heard to strike ; people 
started naked from their beds, and ran to their doors and 
windows in a state of distraction; yet no house was over- 
thrown and no life was lost. However the periodical re- 
currence of the shocks, and the superior violence of the 
second, made a deep impression on the minds of the more 
ignorant and superstitious part of the community ; who be- 
gan to fear lest another such visitation might be attended 
with more dismal consequences. These sentiments of 
terror and dismay soon. spread, and were augmented to 
an extraordinary degree by a fanatical soldier, who went 
about the streets preaching up repentance, and boldly 
prophesying that another shock on the same day in April 
would lay the mighty Babylon in ruins. ‘ Considering 
the infectious nature of fear and superstition,’ says the 
historian,* and the emphatic manner in which the ima- 
gination had been prepared and prepossessed, it was no 


* Smollett in his History of England: reign of George II. 
SHERL, VOigiie. 1 d 


Joanh nemnansieassneioeeiaan seimnsaaiNsnsnls 
ddan nnecrarssnhinsitaintiitinn . 


ae doi Jo molergooua & yd bsboawig aaliend aow sloods 
is “Yo snd oil sziog goildiuny & bow giatdgil Yo esdaah wol 


bi 


i 
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enobuonty 
beiixsal coer. 


Bc 


ies {uohot ea wre ft Sak 


"det od} to ee h acne 1297 oli ae , 


or cohen od) oi xie baw 9 


iy wi stosmineg wollod » 120 quillos ogsitta2 yveod & 
ni hon ymotiod of god mot sasod Yave Joode enoitard | 
siqoeq ; oArite of buged oxow alled-dounlo odd 2oanlq Yoau 
hon erooh riod) od 987 ban .ebod tied? mort hodei botisse 
oro enw saved of JOY + noitomiaib to ainte a al wwobarw 
#5 lavibeixsy oul sovewoll .jaoh enw stil o bas awoull 
adi Yo sonsloiy witeque od! bas wiloode oli Yo sonsrin9 
oroa od? ‘To ebnim oi ao aotexouqmi qoob 6 ebsra .bnovse 
-ef oll ; Ginamatoo od} To 16q suniiversque bas into 
pobasths od tiyim moitadieiy dows gitodn staal test of 883 


Yo etnentilese ovadT «© .zaonsupoatoo Isineth-orom sw 
o) betemyee osow hae ,baorqe 008 yainaih bins so1ra! 
iow Gulw asibloa faslinuet & yd songs Faaiieov7s as 
yibled bas oomminsget qu] idongyep etgorta ed) twode 
fit yA ii yan. omse edt na dooile 1 op tite sotlt 3 aii yeodory 
‘ ey bi sor) * »settitet aw. wolvdull eal ouait apa! qui blaow 
asli et “iersque bun wet ‘to silat aroils Ani ot 
-pint odd dotdiw ol TenaReet OF grt ed) bas * nnirosed 
of enw i ,! eocory kets ouueund geod bed podanty 


Ld ower oS te get t baslgnadt i qe abd ma folio? ? 
" a tov sae 


Ixii BIOGRAPHICAL MEMOIR OF 


wonder that the prediction of this illiterate enthusiast 
should have contributed in a great measure to augment the, 
general terror. _The churches were crowded with penitent 
sinners; the sons of riot and profligacy were overawed | 
into sobriety and decorum. The streets no longer res 
sounded with execrations or the noise of brutal liceutious-: 
ness ; and the hand of charity was liberally opened. Those ; 
whom fortune had enabled to retire from the devoted city, 
fled to the country with hurry and precipitation ; insomuch | . 
that the highways were encumbered with horses and car- 
riages. Many who had in the beginning combated these 
“groundless fears with the weapons of reason and ridicule, | 
began insensibly to imbibe the contagion, and felt their ; 
hearts fail in proportion as the hour of probation ap- 4 
proached: even science and philosophy were not proof | 
against the unaccountable effects of this communication : 4 
in after ages it will hardly be believed that on the evening 4 
of the 8th day of April, the open fields that skirt the me- | 
tropolis were filled with an incredible number of people } 
assembled in chairs, in chaises, and coaches, as well as on 
foot, who waited in the most fearful suspense, until morn- | 
ing and the return of day disproved the truth of the | 
dreaded prophecy. Then their fears vanished; they re- | 
turned to their respective habitations in a transport of joy: | 
were soon reconciled to their abandoned vices, which they 
seemed to resume with redoubled affection ; and once more 1 
bade defiance to the vengeance of heaven.’ 
The Bishop of London took advantage of the peculiar 
state of feeling into which the public mind had been forced 
by these extraordinary events, to address ‘a Pastoral 
Letter to the Clergy and Inhabitants of London and West- 
minster, on occasion of the late Earthquakes.’ This was 
bought up and read with such avidity by all ranks of 


eet 
AAG 
* J 

ahs ty 
MIO? a. 


Op 


i 30 | Saeieced 21" 
uo Hesovss guist dane omuiie mote ee 
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bee geet diiw borsdmyons 0198 ayawdgid odd tadt 4 é . 
4 


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stsoil i bus cosnst to eaogasw ad) sDiw wunst seslhbavorg =f | 
iad) Hot ban corgetnos edt odidui, at yidiagaea’ anged . 
“qe aoiadetg Yo quod odd es anitwqorg ai lis adinod f 
oorq Joa 8197 yiqoralidg bas gonsiee aave +: bedosory 
aot waisermsx0» aid) ‘to vaste oldaiasoosenn ed) Jeniage : ) 
 qainave edd mo. jadi baveilod od yllimad: Hiv tt exge vole ai 


oem oot srisde dod shiloh osqo ade lingd. to yab d16 odd Your 
| slegosey Yo vedinwa oldiborowt an alin boll eiew eilogot? 
ho en ow eo aotlgnoo Dum aoinds ab @isdo oi boidarozen 


| oi fiag ,eameqP ut lilxaut feom on? ot baliew ouw Jock 


7 
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ot vod? ; bodeimme etnol tod) nod .goudqorg. bebsoth | 


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veils doidw 
; * atic bold Badan Ria Sins fe = 
stom 9000 bas } GOUd9RLE ROMMOFST Hate gtawerlt OF DOMPsse 
"AUST B Th te oom oot 2 al sonmihoeb obad 

vata: git do wan) WwayDh aoa tt bes i lo godertf, ait 


besrot aeod bad bain oldug od? oie w elit Que 3 lo slate 


lmotes a? aothin oF anes wunibrowwxe deed} ya 


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| 
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Dts! 


RENT Re Sie re ctERRRERENR RN a oe Mitt tants bs Rg yr 


Sabathia demaee = 


RT STR MENS RT 7 rnc etna any ei AC reat 


PENT AN ITT HARE ENEN NS Scene ee AM Pape rene Cnet tret 


; BISHOP SHERLOCK. . xiii 


people, that more than 100,000 copies were sold within 
amonth. A tract also which he composed on the obser- 
vance of Good Friday is said to have had great effect, 
ina moral and religious point of view. Nor would it be 
right if we omitted to mention his admirable Charge, the 
only one he published,* which he printed and distributed 
among his clergy. in 1759, and in which a profound 
knowlege of the law, both of church and state, is applied 
with paternal affection to their use and service. It is 
thus noticed by that eminent critic, Mr. Jonathan Toup, 
at a time when it excited a considerable controversy, and 
some illiberat feeling against its author :—‘ The Bishop 
of London’s late charge against non-residence is such a 
masterly, sensible, and seasonable piece, that it deserves 
the attention of every clergyman ; nay, I could wish that 
every parish would get a copy of it, to be kept in the 
vestry-room, for the service and inspection of future 
incumbents; for I am of the saime opinion with the author 
ofa late spirited letter to the Bishop of E— that the 
residence of the clergy is absolutely necessary to the well- 
being of Christianity. The apology which Dr. —— has 
lately published in answer to the Bishop of London, is not 
properly an apology for the clergy, but an apology fora 
set of worthless, insignificant ecclesiastics, who scarce 
deserve the name of clergymen ; who, instead of residing 
on their proper cures, where they are in duty and con- 


* It appears that he was able to make only one general visitation 
of his diocese in person, on account of his growing infirmities: 
‘ though certain it is,’ says Dr. Nichols, ‘ that for the first three or 
four years he applied himself closely to basiness, &c.: nay, he ex- 
tended his care to parts abroad, and began his correspondence 
there, which would have been very useful to the church, if his 
health had permitted him to carry it on.’—Funeral Sermon, 


De 7 


7 


laut 
Neal 


¥ a's ob waitaetien foatot 4 i 
qidT dodtnoot xf itiee tusoien ist yd" besitos audi 


you at .wobnod to qosleith eld of vowens at bodeildag vloinl 
#10) ygoloqa op dud .ygrelo eld 40% ygologs mo yhraqotq 
asics odw dotlesiaglose Sopoitimgieti wenldtrow Yo jon 
wiihiest Yo hastent olw ¢semyursls to Soren od ov19e9b 


«noo ban yinh ni os Youd srsiw esr THGONE rior) mo 


gutteliete lexvanag 20 vine adem of cides cow ot fad arneqqe ) 

-psilturdiad quiwosg aid Fo Jnmgods ne ner, AY Om sally aid Fo 
vo pvdt feu od? sol fadt? hodoiA ak oye ‘el He niadio9 dgwod * 
yo od Yan toa aesalood OF Yloasto Tio mid bettgqe od enor 4 ot 
son vircpeenD sid asgod baw (bearia atag oF vas sid Lobast 


snl Vi oto alt of iivftoes gtow aosd ovad binow doidw ,orodl 
‘pomee lowau'l—Lee Jiegiiaa ot mid beianag bad ditavd 


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Ixiv BIOGRAPHICAL MEMOIR OF 


science bound to reside, and living decently and hospitably 4 
in their several parishes, are idling away their time in | 
borough-towns, and busying themselves there about}. 
matters which do not concern them.’* 3 

With all his dignities, Bishop Sherlock had still kept 
possession of his favorite piece of preferment, the Master- j 
ship of the Temple, residing and preaching there during 4 
Term, and enjoying its beloved and long-cherished | 
society. But in the year 1753,¢ when his increasing ; 
infirmities rendered him incapable of performing the func- 
tions of this office, he resigned it with the following letter 
of acknowlegement, which was received by those to whom ; 
it was addressed, with mingled feelings of admiration and } 
regret :— 


To the Treasurers, &c. of the two Societies of the Temple. 


Fulham, Nov. 5, 1733. 
Gentlemen, 


His Majesty having been graciously pleased (in consideration of | 
my age and infirmities) to accept of my resignation of the master- 
ship of the Temple, permit me to take the opportunity of your 
niecting, after the recess of the vacation, to return you my thanks 
for your great goodness to me, during the continuance of the long 
course of my ministry among you. It would be a satisfaction and 
pleasure to me to acknowlege these obligations, and to express the 
sense J have of them, in person. But as I cannot promise mysell, 
in the uncertain state of my health, that I shall be able to do it in 
proper time, I shall beg leave to do it by writing; and to assure you, 
that I shall always remember the many instances of your favor to 
me, some of which were so distinguishing marks of your approba- 
tion of my services, as I must mever—I can never forget; and yet, 


- * Nichols’s Lit. Anecd. vol. ii. p. 342. 
¢ Even in 1751 he was obliged to use an amanuensis, as he informs 
Dr. Parsons, an eminent physician of that day, in a letter published 
by Nichols in his Lit. Anecdotes, vol. v. p. 480. 


; a nna Ac 
poe ecceleejeaih ements ALEC meg <) 


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hax gobodlsiiza ood Minow IT vot groma qiainlat yo ‘lo $8109 
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poy ovneno obbaa cqoitinw yl seh or ovact yod Mads I omit 18q079 * 
Gi vo7e) swor 1G Ronsielenh (ANG edt vodinsimoy apowls inte 0 dads 
enitprgge vere To ealvaat qitidaiapnthalty on ovow dike Wo omoe om 
jog bas <pepiul vevod! milo [-—doven dein F én eegbriee yc to nol 

20 qi dow inntd JD aabodei% * 

erctaloil aa afenounaats de ore of houildeosw of $OT0 ot asyil + 
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POA STG MI SRR ANETTA 9. PORN ERR TEER EN 


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= a 


* BISHOP SHERLOCK. Ixv 


to mention them particularly, might be construed as an effect ra- 
ther of vanity than of gratitude. I esteem my relation to the two 
societies to have been the greatest happiness of my life, as it intro- 
duced me to the acquaintance of some of the greatest men of the 
age, and afforded me the opportunities of improvement, by living 
and conversing with gentlemen of a liberal education, and of great 
learning and experience. 
: I am Gentlemen, 
Your most obedient, 
and most humble servant, 
THOMAS LONDON. 


But it was not for long that the Bishop’s bodily weak- 
ness permitted him to exercise the active duties of his 
episcopal charge. About this time it pleased God to afflict 
him with a dangerous illness, by which, though he re- 
covered from it, he almost lost the total use of his limbs, 
and was so far deprived of his speech, as to be unable to 
enjoy the advantages of a free conversation.* Yet his 
mind partook of none of these infirmities—he still attended 
to the punctual dispatch of business, giving directions, 
dictating letters whenever the importance of the case re- 
quired it, and demanding from all whom he employed, an 
exact account of their various transactions. ‘ Under all 
his infirmities,’ says Dr. Nichols, ‘ his soul broke through, 
like the sun from the cloud, and was visible to every eve. 
There was a dignity in his aspect and countenance to the 
very last. His reason sat enthroned within him; and no 
one could approach him without having his mind filled 
with that respect and veneration which was due to so 
great a character.’ 

It was under the last stage of bodily decay, with the re- 
tention of his powerful faculties and discriminative judg- 


* Dr. Nichols’s Funcral Sermon, Gent. Mag. 1762. p, 24. 


damage aldod tous has a 
— ¥OUKON @AORT 


. 
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= 


eden ylibod eqodeill odd tadr quot wt ton aaw at In ~ 
ead Yovesituh sviton: silt stotieo ot mid bettie ea 
$aiffteot bo) beawalq + emit sid? tod A eyptndofaqooeiq> 


oy of dguodd doidw ¥d aeoalli evorsgand a die cid 
_ adail eit to gen lato’ off Jaclaromla ai ti mot? boxsv09 
oF sidauw od of ex .losoge eid to bovinqeb wi ox ecw baa 
aid 19% “.woitumevads ott 2 Yo eogaraavba oil) yout 
pabesits ite od—eoitimmriat onnatt to enon to doonsq bain 
enoitovith paivig weoniaed ‘jo dotaqaib fantoanq ods of 
ot geno ail? to nomotroqial od) ssvorsilw ersiiel yaitateib 
"8 bevotgie ed moatw Me mot gabosmob bra ji boiep 
jis vebul * .enotioneaen evonny sist Jo tnucowm 3982" 
siguonh odo hoe eid? zlodaiA x apne ‘eoitimnaint «id 
ep OTs OF (iste enw baa buole odd mod as ad3 odtl 


of) of exnimashinos bie fosqen sid ni Wirgib » enw AT 


' at Fir on otee vite . ott oo 
on baw ; att ofdiew benoriies ine moepoT eth = .TAnty 1ST 
» Wee p oy 3 =" 
bell buias eid marred tuoi iid moaoiqqs | lpoo “ae 
. P 3 f — A oa , sn’ > i . * ’ bosat P 
oe oF 200 BOW & sil Ww Aton 37 PAG Tyayert oii ung 


‘astomoeds 6 20078 
‘ pile shtiw VBISP elihod lo She 3 cf-adt soba enw 34 


“GD, OYITH marisa how eeiitoai ere wod ain id sorie) 


12g COTE gall ng somes insonnT evlodsi% a * 


A LT ny er 


~ details is not contrary to reason, but, in fact, highly ra- 


Ixvi BIOGRAPHICAL MEMOIR OF 


ment, that he revised and published those admirable Ser- : 


mons, which stand foremost among the brightest ornaments 
of our theological literature; and of which I conceive this 


to be a striking characteristic, that they make it evident ’ 


by irresistible arguments, that the doctrines discussed are 
consistent with sound sense, and that religion in its various 


tional. In 1755 and 1756, he published four volumes otf 
these Discourses in octavo; to which a fifth was added in 
1776, when their author was no more.* 

- Death seemed as if he delayed to strike this great and 
good nfan, allowing him to continue in the uninterrupted 
exercise of his mental powers, until he saw the accession of 
our late revered monarch; when, unable as he was person- 
ally to approach the throne, he addressed the following 
beautiful letter of condolence and congratulation to him 
who so auspiciously ascended it :— 

November 1, 1760. 
Sire, : 

Amidst the congratnJations that surround the throne, permit me 
to lay before your Majesty a heart, which, though oppressed wit! 
age and infirmity, is no stranger to the joys of my country. When 
the melancholy news of the late King’s demise reached us, it natu- 
rally led us to consider the loss we had sustained, and upon what 


* This contains his fourteen occasional Sermons, and was under- 
taken at the suggestion of Mr. Southgate, Curate of St. Giles’s, who 
furnished the copies. The publishers were those two eminent bib- 
liopoles, Lockyer Davies and Thos. Davies, whose initials D.D. are 
subscribed to the Preface.—Nichols’s Lit. Anecd. vol. iii, p. 214. 
His Sermons were translated into French by the celebrated Pere 
Houbigant, his Discourses on Prophecy, and bis Trial of the Wit- 
nesses, haying received the same compliment from the pen of Le 
Moine, 


cet seer eS pel ieee is 


eee 
9 Feb leet ait sant 


joirey eli 0 cinta os 
ov yldg mes Doel 

5 her “ed ernoet tar EET. a 
he uae vit o a 92 ;ore!20 «i estimoaeitl i" } 
. * sock oa se Torun sisdt cedw VTL q 


P te sors ait oditta of bayeleb od Ti 28 bemest Hae * 
- benqurvodniira dt ai seniteos of imid yniwolle tithe boog 
“4p nofeasdon oul? wae ed Ist ewoq ladnom vid ‘Wo oeiv1979 } 
noztaq ew od 20 sidnow sodw 7 detmace: heer etalawo : 
gniwollct oddt barewtbbe od onouls od1 donorqqs OF is | 
mid of a bat estvofobnos Yo vaitel Inlitwesd 
—* 4) bebioses Yauoioiqaas o2 oie 
LOTT ,f indareve% 
| ane ’ ; 
Lott Steere nerdt gil) humors dads ravitabtiaryten odd deblené 
iw boreoaqie synods , doin rand o penelh wee oviled ‘tal OF 
> cod VF yxtuwos qr to -eqot adi of Wau a vi eiewrilai ban oye 
+ -vheo 3) ev bodyaot cate gh xgnid ole 1) to enon vlodowalons ont 
tare won fects borpiadesee bea ow eect oli vohlerog of ats bal ile’ 
: pe 
weheo exw bie SeQnt .@ leroranooe f nid ent enialnoa tT * ‘ 
F ode wast) oe to start d alegiliaos off to Wwoienggua oui ia aoAat : 
wid Posada oWf MORE SII dindtiidng ed T .xotqoo odb bod ini ; 
vv: <2 Al einbimn oreo? erry ott tite wv iy veh sh ,zoloqoil 
Sik of lov ,eoomA if «elo an ~% 7 od) OF beditvoedun 
4 buraisies vd) yt tendth opab tointenod mow eaomie with { 
wii MV oat Jo lett Esid hare oudqerl a movil ail joegidaolt |. 
si we neq odt wort Jaomilqmes omnes od) Lovieost gaivad woeeon 
suiold 


wie rete 


setniaiinaadaieidiaemimnemetncnaes keine eneeiaeiote ee 


erin tin eerena inet 


; BISHOP SHERLOCK. ~— Ixvii 


our hopes of faturity depended. The first part excited grief, and 
put all the tender passions into motion; but the second brought 
life and spirit with it, and wiped away the tears from every face. 
Oh! bow graciously did the providence of God provide a successor, 
able to bear the weight of government in that unexpected event ! 
You, Sir, are the person whom the people ardently desire: which 
affection of theirs is happily returned by your Majesty’s declared 
concern for their prosperity ; and let nothing disturb this mutual 
consent. Let there be but one contest between them, whether the 
king loves the people best, or the people him: and may it be a long, 
avery long contest! may it never be decided, but let it remain 
doubtful! and may the paternal affection on the one side, and the 
filial obedience on the other, be bad in perpetual remembrance! 
This will probably, be the last time I shall ever trouble your Ma- 
jesty. I beg leave to express my warmest wishes and prayers on 
your behalf. May the God of heaven and earth have you always 
under his protection, and direct you to seek his honor and glory 
in all you do; aud may you reap the benefit of it by an increase of 
happiness in this world and in the next!’ 


At length the summons came; when this illustrious pre- 
late, well prepared to answer it, resigned his soul into the 
hands of his Maker, on the 18th of July, 1761, at the ad- 
vanced age of 84. He was buried at Fulham, not inthe 
church, but in the church-yard; exhibiting an example, 
like many other prelates of this see,* whichis well worthy 
of observation in this church-defiling age. A monument 
is erected to his memory, on which the following epitaph 
is inscribed :-— 

In this vault is deposited the body of 
The Right Reyerend Father in God 
Dr. Thomas Sherlock, late Bishop of this Diocese, 
formerly Master of the Temple, Dean of Chichester, 
and Bishop of Bangor and Salisbury. 


* Compton, Robinson, Gibson, Hayter, Osbaldiston, Terrick, 
Lowth, and RandoJplh.—Lit. Anecd. vol. ix. p. 505. 


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edt hae obie ono od) ao noitosite trating oft yom bas tleliduod . 

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wall nor, olduoy tors Maile T ome Jont oat od thiadorg Miw eidT 

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“pxen.ols ot ba bivow sidt oi etoniqqed 


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edt oiai foeeid horgises Ji r9weas 0} boweqeqq llow otal 
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dgatiqs yiiwollet aa donlw no ,,vomrets eid of botaorw a 
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Rae 


ence TENA OTE 


5 Ixviii . BIOGRAPHICAL MEMOIR OF 


Whose beneficent and worthy conduct 
in the several high stations which he filled, 
entitled him to the gratitude of multitudes, 
and the veneration of all. 
His superior genius, 
his extensive and well-applied learning, 
his admirable faculty and unequalled power of reasoning, 
as exerted in the explanation of Scripture, 
in exhortations to that piety and virtue 
of which he was himself a great example, 
and in defence especially of Revealed Religion, 
need no encomium bere. 
They do honor to the age wherein he lived; and 
will be known to posterity, without the help 
of this perishable monument of stone. 


Underneath, on another tablet, is this: 


He died the 18th day of July, in the year 
of our Lord 1761, and the 84th of his age, 
the powers ofhis mind continuing unimpaired 
throughout a tedious course of 
bodily infirmities, 
which he sustained to the last witha most cheerful 
and edifying resignation to the will of God. 


* 


The side of a monument, to the memory of his lady, 
placed on the top of the above-mentioned tablet, is thus 
‘inscribed, 
Judith Pountaine, 
was married to Dr. Thomas Sherlock, 
Master of the Temple, August 8, 1707; 
Died July 23, 1764; aged 77. 

Bishop Sherlock died without issue, and left a large for- 
tune behind him, not, as some have asserted,* shamefully 


amassed out of the see of London, but principally saved 


* Among others, Dr. King, in the ‘ Anecdotes of his own Times,’ 
p. 183. 


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) to aeidon evolbat @ duodguow) 
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bel. aid ‘Yo yronram edt o} duonaen @ lo sbie od T 


. 
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rib bovereastte ' (geah 2 ad eae ae 08 tsi haided enn? : 
na yllagiou sud .nobdmd lo aoe ett Yo duro boeenms . 
east T eee eit andoboonA! out ai aa AT eroilte gnotah, © . 
le ’ 


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oe “s Ra EI RA Set rte eH a a abt UI Bhutto dries Hhsshey healt 


i‘ _ BISHOP SHERLOCK. Ixix 


from his own private resources ; for he received a consider- 
able sum from his father, which was greatly augmented by 
the testamentary disposal of his elder brother’s fortune: 
ueither is it true, as others have declared,* that he left the 
palace at Fulham in a bad condition, though it is very true 
that he found it so. In fact, his present worthy successor 
informs me, in a letter dated January 27, 1830, that he 
built a dining-room there (which is now the kitchen) with 
bed-rooms over it. To his lady, who survived him, Bishop 
Sherlock bequeathed 30007. per annum for her life, and 
10,0007, at her own disposal. The rest of his property, 
with the reversion of his widow’s income, after certain be- 
quests, devolved on his nephew, Sir Thomas Gooch. It 
seems that he was neither deficient in the virtue of charity 
during his life, nor unmindful of those who had any claim 
on him at his death; for as his piety was constant and 
exemplary, his zeal in establishing the great truth of Chris-_ 
tianity warm and fervent, so, says Dr. Nichols,+ was his 
munificence and his charity large and diffusive. It appears 
that he gave great sums of money to the corporation of 
clergymen’s sons, to several of the hospitals, and to the 
Society for propagating the Gospel in Foreign Parts. In- 
deed at the instance of this same Society, he printed at his 
own charge an impression of 2000 copies of his valuable 
Discourses, which were sent to all.the islands and colonies 
of America. To his old college of Catherine Hall, the 
place of his education, he left his valuable library of books, 
with an estate at Congeston, in the county of Leicester,* 


* The Rev. C.Godwyn, in a letter to Mr. Hutchins, says that he 
died worth 120,000/., and left the palace at Fulham in very bad con- 
dition-—Lit. Anecd. vol, viii. p. 227, On this point see his letter to 
Dr. Grey, p. xtvii. 

t Funeral Sermon. 

+ This estate was subsequently exchanged for one at Nether 


ot 


tee (QEBE NS yusaal bots 
ce Cavdosid oft won vt metre, . 
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i anon aid to ter oT deragetb awe sod ie 000,01 
gd ginixos atte ommooni e'wobiw eit! ‘te npievovet odt dtiw 
. 91 .doootd) eamodt vk wadiyre tut no bevioveb eeaup 
Vad» to sanity ods ab diodes vedldien sow od dad) amece 
minis yan hail oily oaodt Yo bibaiasaw ra stil eid gai 
bas tushumo exw yjoiq eid an tal tained aid ae mid m0 
atid to dtun teerry ods gaisdailtiotan ni leas eid . qislqmox9 
aid sow tehoilori4 aa agen os Jaevisi bas orow qVinsil 
ansqqe 11 evianitth ban agil yiiredo zid bre songofinom 
to notiamqion od} 02 yoaoa: lo, smpe Jaotg oe 3 od dail 
oft of bua azlatiqzod ott Io Ieiyoe oF 200 2 ‘sgungyiols 
«ol .2te"l oytoto ai leqeot) ot gai sit aynrzory 10 at yh 91708 
3 


sid ta bolniig od ,yioiI0e sine il} ‘Yo oonnteni etl) 18 boob 


\ ® : neh tt * , 
oldenlay sid To esiqoo QO0S lo neteraiqatt #5 autos awe 
' 
ssieolos bas ehualet odd iw ot save sree douhe ero iG 
dt Mell sniediad lo agolloo bie sii oT © .noiront/. Yo 
5 ue gee s F 5 ‘ 

8000 16 WIeTOL idaviny fol o4 ottasnbs aid to oonly 
v4 HReoL J io Yin sd} a ,f ty nan) th ejates no dhiw 
A ani evs aiiiolekt ofA of sothel a of my who 3.27 fT © 
5 haderow al aqutied te Gaatng Gar et bite OOQOST Pre yw teal 
+ IFS Ba D eq. 2nd} at 55 ‘ r Joy .boutA iJ anh 

ie of wud atl 


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dio te ono sol hoguedexe qlinsupsadue enw oi6hk? 2d? ¢ 


eR RN 


oe 


Ixx BIOGRAPHICAL MEMOIR OF 


for a library fund, on which a salary of 207. per annum i, ' 
charged for the pay of a librarian. He also left an estat } 
at Therfield, in Cambridgeshire, to found a scholarshis, 4 
which must be given to the master’s sizar. When he re- | 

signed his headship of Catherine Hall, Dr. Crosse, tl» 


senior fellow, a person whom Sherlock disliked, was electe: 


to succeed him, for no other reason but that a senior mig’: 


be removed out of the way; and this probably was tl: 
reason why he neglected his college in the disposal vo! 
his preferment. ‘ Besides the above-mentioned, and othe: 


public instances of his charity, the private flow of his | 


bounty to many individuals was constant and regular 
: , ° , 
on all just occasions he was ever ready to stretch forts 


his hand towards the needy and afllicted; of which no one, | 
continnes Dr. Nichols, ‘can bear testimony better than | 
myself, whom he often employed as the distributor of i. | 


This is evidence which must overbalance a thousand insi- 
nuations of those who judge only from hearsay, or perhap:, 
still worse, from the suggestions of their own imagination. 
To his servants it is said that he was a kind master, know- 


ing how to reward fidelity and diligence; especially in 


those who had been long in his service. They were carefu! 
over him, and he remembered their care, by leaving 2 
large sum among those who had been nearest about him 
during his illness.* 

If he had failings (and who is there without them’) 
they were those which generally attach themselves to the 
greatest minds: he was ambitious; but he directed his 
ambiticn to noble purposes: he was irritable in his tem- 
per; but he generally corrected this defect, oftentimes 


Wittacre, in the county of Warwick, which at present brings 1" 
1107. per annum. 


* Funeral Sermon. 


| 
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4d Yo_wolt otering of}. .pinads sid Yo aoonudeni oilduq: 
“culuger ban Jastenoa sow aloubivibal qasm of gavod 
_ dot deters. of ebeor 1949 #6 odanoieanoo Jeuj, lis. ao 
‘eno of Hoidwito ;betoilin bas ybass oil! abrazo) bead id 
and? santod qnomtises! Taxa so ° aod. 1 sone nos 
“Yo yotudivaih odt 20 béqolgms aofia od modw Moam 
idyove Tei dorky goaghizs af eid T 
oybuj odw geod? Yo exoiicua 


vat bnaaueds a sonnte 
yadraq 10 ygartsed aot qian 


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odd oxear yous 


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’ BISHOP SHERLOCK. Ixxi 


under circumstances of considerable difliculty, by the 
strength of his religious principles; he may also have ex- 
hibited sometimes a little pride; but it was not towards 
his inferiors. These then are but specks, scarcely to be 
distinguished in the bright radiance of his character: nor 
ought we in any case to be too severe in animadverting on 
the slight defects which attach themselves to the spirits of 
great and good men not yet made perfect. Let us rather 
learn to imitate their virtues, and aim at the high re- 
ward which awaits the good and faithful servants of their 


Lord. 


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Picks ti Re re ~ MRO 


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LSS UNNI HORE ep et BEM RAED ANS aE NSE i Fhe 


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yet: 


EA Fa RI NOIR RR a MO INNS OER ee 


Ten 


“SUMMARY OF DISCOURSE I. 
JOHN, CHAP, YI.—VERSES 67—69. 


PART LI. 

THREE reasons for the constancy and adherence of the dis- 
ciples to Christ: (1.} the miserable condition of those who 
should forsake him, having no other in whom they could trust; 
(I1.) the excellency of his religion, and the means afforded by 
it for obtaining eternal happiness ; (L1I.) his authority and di- 
Vine commission, as a ground of confidence and faith. These 
‘liree reasons referred to three general principles or maxims: 
(1.) that religion, which is the only means of true happiness and 
perfection in the present circumstances of the world, does not 
depend on human reasoning or invention; we cannot learn it 
from ourselves or others: (2.) the great end of religion is future 
happiness ; consequently the best religion is that which most 
surely directs us to it: (8.) the authority and word of God is 
the only sure foundation of religion and reasonable ground of 
our hopes. First head considered : the necessity of religion in 
xeneral is taken for granted; the only question is, from what 
source We must derive it: improvements which the gospel has 
introduced into the world stated : sceptics of the present age are 
ipt to refer these to natural religion: this pretence examined 
and shown to be false: men are chiefly indebted to the gospel 
‘ven for that natural religion which they boast of: the question 
then put—is there no such thing as natural religion? Answered 
by an exposition of the state of mankind under it, (which is not 

SHERL, VOL. I. Fr A 


a i * 
TLIO GIAL 
gettct MA 
- é 


-« oy : kc A THAT 
_-tib odd Yo sonensithe bas yonsteaoo atl) 101 anorgst aamueT 

————@ttie aad “to novibaos skier oft 1) 2 seid of wobyio 

: teed bigoo yads modlve al odio om grived atid salsevt blood. 

r ‘yd beincfis aasoet alt hae noisier aid Yo qonelleozs oft (At) 

«ib han ytirodaun vith (UTE) 5 xeaniqpyad lantot9 gniaiaido vw) 1 

aodT siti ban quisbilne to biog # se Moimalammos 9ni¢ 

-auixeus vo xalyioning fernog saul 0} hore: emoens oul! 

bas eoniqgad oui Yo arasin ylne oilt wi doidw ,noigiboy sad (.1) 

gore apab littowe ad Yo xoonntemuois Jnseag od? ni naitovte| 

ti mil Jonnes ow ;noltnovai to grinorsst nemed no baoqub 


eajul ei noigilos to bea tuvrg oilt (2) : moito so eavloerwe soil 


— 


trom doidte sald vi motgilot 3 v4 old ylinewpoanos = contig ett 
“i boD to brow baa ythovias ods (.€) 47 al ev sooth ylowe 
to buvorg aldenvesor bue aviziior to noitabasat me zine ail 


: earilar to Teaeoe i > iy ia heats je 
a} noigiler to chiameooe ys sb vrabieeros ggasi Lo gon wi 
hard . 


teder aiodl ab NOleap gine orl rhomat) Wot a viet a levoney 
not laquog alt doubly 2taeney qm -f ovinieb teum vw 99100 
oi wes heed a }o eudiqune + botete Sivas oft olnt baoulariin 
bariinaxg Sontag aad < rosin laien of wel) wie ob tgs 
loyzog oct of botdebali yRento v0 smart + aulal od of wwvodls hue 
Hotleotp si) + fo tascl gun oidw noteriot lewtan deat ae) ter? 
bmawanl, ' norgitet Leiden es } nit ape of wrod ei— deny aval 
ion et douder) ti haw bali to sae oil! ‘to avitieonxe ney 
A 1.20% JHhane 


- consequences follow—tirst, since to please God and to act 2% 


ae _» SUMMARY OF 


+ 


to be estimated by a few bright examples, while millions gq 
left in ignorance and vice :) also by a comparison of it with i 
gospel revelation ; which latter was given to restore human tj 
ture and deliver reason from bondage by grace. Conclusion 

the bad return made for so great a blessing by those who set ¥ 
reason and nature in opposition to it. The success of such : 
attempt however will not be greater than its wisdom and picig 


PART II. 

Second head considered : religion shown to be founded in 
principles of reason and nature ; hence it must be formed wit!: : 
view of sécuring our future happiness : that therefore is the be 
religion which will most surely conduct us to the end proposed 
the nature of religion enlarged on: eternal happiness out of o@ 
own power; it is the gift of God alone: if eternal life theretu 
be the end of religion, and likewise the gift of God, religion 
nothing but the means of obtaining from God this most excell: { 
gift: thus far all religions that have appeared in the world @* 
shown to agree: from this account of the nature of religion, thd 
it is to know the living God and to serve him acceptably, sox 


cording to the will of God are but one and the same thing, thi 
must be the most perfect religion which instructs us best in t! 
knowlege of his will: defect of reason and nature in this poi 
of view—secondly, it is wrong to compare natural religion an 
revelation together, for the purpose of inquiring which is pret: 
able ; for this is to inquire whether we know God’s will betteé 
than he himself knows it. Since revelation must needs be th#! 
surest guide in religior, every man is bound to consider its p™ 
tensions when offered to him: this inquiry excluded by thos 
who argue against all revelation, d@ priori, as inconsistent wi! 4 
God’s wisdom, Sum of the argument against revelation @ priv 
stated—viz, that God, having given to us reason, has bound | 


fr 


a a 
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'. ot ai srotutods Jods Sxmowinggait vretet 0 paiiobe lo woe 


peogorg bnew ott oF ay towbuoy vlowne team fiw doidw notgites | 
po uo waniqgnd Seema no hoyrlao woigilst to oven add : 


doristt oil fntetate Te sonole bod) to fity lt oi Ji y woq Hw 
wwigiles ,boO Yo Hig oft sebeodil fie ,natyilor Te bao alt od 
slsoxy tout salt be mei yaisiaido Yo etoonr ods tod yoiifton 
u bhow oni at Bareoepeys oerntl furl enoisifer fla sat ees : ig 
Ay ooigilss 10 arta adi Vo fists eid! moi : 29Tge 08 srwode é 
om rideiqoon mid rior 03 hae Dot? patel odt woad of ei ti 

toe Ot bas how ah ot ovim hol wallet RODNIUPSANOD © 


elt wai? ousia ott bra onto tad ot@ bed) to Ilive ad) ad paibroo 


S) af geod eu elowtieni dolilw worgilet dodreq teonr oft od teum 
ng. ai Ee gi susian bas noenst to tovleb +: iw eid to oyshwond 
fc het dle | lowisn aqmad of yhorw et if welhaosoeew 7 lo (] 
viony at doidw guitipput to sori orf 108 ,varliogod aoitaloros 
ted Iliw ehowd wood ow radtaily oyapen OF ef sist wt + olde 
: od ahoon fenm porn we) ani ay ae. i arti : toed “is dj 
yj ath yhbiedos of bivod 2 com Yisre ," ratiet if sbisg towe } 
iy yal bubulbys yrey ic eds s ord hes fio wailw knolunol ‘| 
Ja bere staet sper & On rer Ta J ifn ui ode : i 
we tb gOHsLO TH Leniaus Soitias att to cy! aeoketw e bod i. : 


bawod ewd cxoebet du O} novia ged bok) Sal) aiy—Dbosese 


aR Hk Oth AEA Maren $15 eta 


nn nea MAP NS SR Ae teste cata oe 


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, 
> 


t : DISCOURSE TI. 3 


to obey its dictates, and will judge us by its rule ; otherwise he 
would have given an imperfect rule, which is inconsistent with’ 
his wisdom: but, the rule being sufficient, revelation must be 
useless and impertinent, and therefore not derived from God: 
moreover, as reason and natural religion never yet prevailed 
universally, it must be supposed that whatever happens in the 
world is designed by God, and those who have least reason are 
in that state for which he designed them ; it is therefore absurd 
to suppose a revelation would be given to take them out of that 
state.—On this argument four observations are briefly made ; 
involying—1. the principle that the creature is always bound to 
obey the Creator :—2. that human reason cannot be said to be 
absolutely, but only relatively perfect, as a rule; and it is beg- 
ging the question to suppose there is no other rule but reason 
ziven; which must be proved, not supposed:—2. to add toa 
law once considered perfect as a rule, when an alteration of cir- 
cumstances requires it, is oftentimes the effect of wisdom and ne- 
cessity :—4. to say that revelation is unnecessary because reason 
is a perfect rule, and yet to affirm that those who have an im- 
perfect use of reason have need of a revelation, is a contradic- 
tion; agai to say, that those who are in such a state that they 
do not and cannot obey the laws of reason, are yet in such a 
state as God designed for them, is not only making God the 
author of evil, but ascribing to him two inconsistent intentions : 
we do not argue now in bebalf of any particular revelation : 
this alone is urged, that revelation is the surest foundation of reli- 
gion: hence it is incumbent on every man of sense and reason 
to inquire whether there be a revelation or no: for the precepts 
of natural religion cannot be taken into consideration until it 
be certain that there is no revelation to guide us; there can be 
no comparison made to determine our choice; for the revelation 
must be rejected, before natural religion can pretend to take 
the lead: the beaten but false path, which unbelievers tread, 
explained: the conclusion of their reasonings shown to be—that 


; 


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5 


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gp ohau yboind ous anol ev 


des Yp tao sani shat 0 


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od of Siiee od jortkn roars anmmad tarts St cota) sil) yodo 
eyed ei ti bas ,oloy a ee dost uioui tabe's eno dud ,ylstulorts 


- ydasin tod Stet tedto on 4 mol} geoqqua 0) eotleoup orl? gaiz 
pot bbe of -0-+: bavoggae don ,bevory wd sown doiclw ; asvia 


isib To Rolin tats ne wed lees 5 ae sostroey horsbienoo 6200 wal 
on bun titobsiw Yo sodkte adpeacsitnohe ei Jieoriupyt e2omsIeaD 
fosnet seunaod YiMesooneD ehnoitaiaret dedi yae of .k—: View 
nani ae aves other ono teslt-sarilin od Soy bea ,olut goditoq & # 
colbimined 6 at woitalorn ww bean oved norson le oe0 josh 
earls aod state ae fove ai axe ditw. soit tend, yan 0} te g4 ; molt 
a tone af tvy-or8 noone to ewat old yoda donne haa ton ob 
ot bot? yaidam ylao Jon ei .mady tot bengizsh bor) es otal 
» eosin InstzianoaMs wns crit 02 gtidinosn tod , live Jo sorlwa 
» soustover Toluca ¢nM Io Hsded si woe sagas fon ob oF 
.jtn to nottebuvel deome 4 ij ei novtaloverieds bogus ai otola visti 
aoeng Diva sestoe Ye iam yIOVe FO rodetiont 2b 2: goad 2 aety 
arqanete onl 10) :on to etistover 2 od wrod aodtady otivpat of 


ii tune noitsTobinnoeo ein moved oct fomsteo we milun leded }o 


bing ot nottebyyot an @ watt todd amen od 

ceptovat al 10) Tastods Ite onimalelyoa obem ageriayie? 68 
wiley of fureieiqd ed worgther Leasnin mdtad ,bataain od drvat 
“best wTeV pio ety doth bay pals nord maaod vis : baal afl} 


roif—-ad of sevrore egaimondns 1) ul) To sodewloans itd : bomislyx 


: a 
_ 


ee 


eet nl 


pee 


_ one: application of what has been said to the Christian revels 


4 -/ SUMMARY OF 


because there may be a false revelation, there cannot be a tre. 


tion: its pretensions are worthy of the deepest consideration 4 
reasons given why such pretensions are not to be turned off wit 
general and loose observations: neglect of this consideratiox 
shown to be inexcusable: want of sincerity in religious profs’ 
sions, and desire of salvation, give a wrong turn to controversiis 
about religion: different conduct is pursued with respect ti’ 
those worldly objects which we highly value: concluding exe} 
hortation. : 


PART III. 


There cannot be a fairer trial of any religion than a cons: | 
deration of its efficacy in leading us to eternal life, which is th: 
end of all religion: the difficulty is, how to apply this rule ~:) 
as to direct our choice, since all religions pretend to have the ® 
words of eternal life: our object therefore must be to enab!: ; 
ourselves to determine, which are, and which are not, words «/ 
eternal life. Some principles in all religions are allowed, whi K 
may help our determination : such are these—that life etern:! : 
can be had only from God; and that from him the only way q 
to obtain it is to live agreeably to his holy will ; whence id 
follows, that since to do God’s will is the only way to obtais 
eternal life, the words which instruct us in the knowlege of he 4 
will must be the words of eternal life: when therefore we in 
quire from what principle we ought to derive our religion, w° 
do in truth inquire from what we may best derive our knowle:: 
of God’s will, since this is the true measure of our religiou 
obedience, Two ways only by which we can arrive at this 
knowlege: one, by following the dictates of reason and nature: 
the other, by learning it either from God's own declaration, 0" | 
from persons sufliciently authorised by him, which is what w: 
call revelation. Between these two general principles, it Is ne 


hard matter to judge which is the safest: as nature is a bette’ 


a. ae ee 


ial ar rea ies 
Sa plain ee ie os 
corey ee a ah Lite ual 
0 oN peg eA ie tte + Ea 
ip A ALE EE SE : 


alte or tet et . 


. 

‘ 

a 

— ‘ : et a vp ates oye ) 
<d Mt THAT f one ere TS 


id Yo agalaronal ode ai ee Tonia iteite ebvow oil ,otil laniate 
2 ae opgloseald mot + Ah Vutevats bo eyvoos oS od down Hiw 
n pgisileraie vvitaly usd dlgue or altyivaing dadve anovt wip 
heonst wewtiteb jeod yinut aie teehee ara eiupai dst ot ob 
anigitor ta Yo. maedous sett oithad eidt vie Diver eho® to : 
id) tg ovinenen ow told gd pile eee owe wont bade 
culna baa muses! we exlctoih alt guawotled x4 yore - agolwoud 
+ rroidsruntenb tneco oho enced saMik og aliens ‘el vaio odd 
«todo =i aboither cealdeogd hgaitegeltamiog hive ennerong crit 
vt ai si aolqioaiag Invarny oot aeadpo wit eitotorm feo 
*Hied g el oruied a jteokaa aly ah dou pha, om” yotteot bind 7 


Or TE we ee 


SP mB A HOLA 


Vaated 2 se nN 


psc a Ser 


Satesprretrat 


ees ee gen en) eT ee 


ett dilennsicntenednn alias ana 


¢ ; DISCOURSE Il. 5- 


guide than any pretended revelation, so every true revelation, 


as far as it goes, is better than nature: absurd to compare 
natural religion and revelation together, as considered in them- 
selves: since, if the revelation be false, no arguments are ne- 
cessary to make it yield to nature; if true, none can be sufhi- 
cient. On the same principle other general objections against 
the gospel of Jesus Christ examined : its methods of salvation, 
which human sagacity cannot fathom, are matters of complaint 
with unbelievers: they think it unreasonable that God should 
propose such as objects of faith, and from this presupposed un- 
reasonableness conclude they were not of God’s contrivance, 
but the tricks of impostors: this objection, however, is opposed 
to all revelation in geyeral, considered as a principle of religion, 
which adds any thing to what reason teaches us: the question 
then will be—can it be reasonable for God to propose any 
articles of faith or conditions of salvation, the reason and pro- 
priety of which do not appear to man? This the case of the 
gospel. In the sense of the gospel, what is a mystery and what 
is not: it must be remembered that not human reason, but God’s 
will is the rule and measure of religious obedience ; and there- 
fore the terms of it must be tried by their agreement with God’s 
will rather than the narrow compass of man’s reason. If reason 
can by any means discover that the conditions of salvation pro- 
posed to us are the will of God, its work is over, and we are 
bound to use the means prescribed in order to obtain the 
desired end: and how little soever reason may be able to pe- 
netrate Into mysteries, yet if it can discover them indeed to be 
the mysteries of God, and proposed by him as terms of salva- 
tion, it discovers to us that these mysteries are the words of 
eternal life; and what more does a man look for in his religion ! 
This, it may be said, is true, on the supposition that God re- 
quires the belief of mysteries ; but how does this prove it rea- 
sonable for him soto do? Certain allowances being made on 
cach side, the question is reduced to this—whether it can ever 


tiie Yo at d 


deinomido vids sevoteoqani Yo aafoint ody tod 
— tsayilore to shyinsivg & ae havsbinnos Fmagoy ni soitulerss He oF 


“<< noitesnp pdt seu esdonwr nose tadtw of poids yon abbe doidw 


_yna aogorg od boi) sit -oldawongss ee 
egg bee sonnet ort ,aoijevias to euoilibso> 10 dis Yo aoloins 
alt to onus obteidll  f4mnen of taoqqe jon ob doidm te y9i4q 
rath bnepsteres 8 Kiiade loqeoy ou2 to ones od? ol shoquos 
“howd ind ,noenet dmeed Jou ied) borsdsxomet oc tawen 3b: 200 a 
_wiadl fina: ppaibade euvigila: to. omens bas olvs ods ei Hive 
shod diiv teourserga tid) yd bond od janet 1) to eomrst oct awl 
noenot th eapor ena to ecaqaivd WOTIRS OF dt audt vodien lie 

ay woe Se gene wwibnes oil) Jedd 198T0° ob enna yoo qd ane 
so an bie ovo eb alow eli ,bo®. te live orlt oxm eu of boro 
wit aiatde of 4 obre ii hadi tomy ansoin alt oe OF Drrvod 
“img 0? Side od: (oui goaget tovoo0e olitil wod bita : one bariesds 
ud ot bavlat madd rovooeib aso + Ti dogye omy ot Mao 


evine fi suri) #8 coil x hy ue ug bat ry bevel” ig “91 Fe pia wil} 


\ ows ° A) ow evitade yas wordt tlt eo of eravoaeib ti oe 
‘ naigites «i! ot lool aeut a eeuh sxone gaat Ine 5 ath Inaerats 
+ | bide hod 5 i a it magus ot mo art el dupe nd Aten ti peel i 
«gon db rong aul xool eeosk, ded; eee gt fy Ioilad mls e Ty 
no shaw goied eounwolle aint ‘Sab ator mid w) olde 
979 neo Xi torhtoder aids od) enmlaan et oitesinp wht , rie doe» 
P 
: 7 


sbilono eeanidennen s : 


pinion Mn gigantea 


—, 


es a 


Pe 


Pea 


6 : SUMMARY OF 


be necessary to reveal mysteries, in order to perfect the salys.. 
tion of mankind? whenever it is necessary, it must be reasonz. 


ble, unless it be unreasonable for God to save the worl, | 


Nature of a mystery stated: no real or positive thing in nature 


but merely negative with respect to ourselves: what the com: | 


plaint against mysteries amounts to shown. Jeturn to th | 


question, whether it can be ever. necessary for God to uv 


such means for the salvation of the world, the agrceableness 


which to the end proposed human reason cannot discover : ths | 


shown to be necessary by various arguments, particularly by 
the difficulty of reconciling it with the wisdom and justice oi 
God so freely to pardon sin as not to leave the marks of | 
displeasure on it, and vindicate in the face of creation t. 
honor of his laws and government: no religion but that whicii 
is able to adjust these difficulties can have the words of eterne! 
life: mysteries are so far from being an objection to the gospel, 
that without a mystery it is impossible for us to be saved: 4 
religion without them might serve for this life, since they ar 
not necessary parts of religion considered only as a rule o! 
action ; but they are most necessary when considered as meats 
of obtaining pardon and eternal glory. 


PART IV. 


Religion acting on the soul, compared with a regimen neces- 
sary fer the body—one sort proper for a sourtd constitution. 
and another for repairing a broken one: an innocent man hes 
nothing to do but to preserve his innocency, which is his tith 
to God's favor ; his religion therefore is only a rule of life, and 
there is no room in it for mystery; but on the supposition 0! 
mankind becoming sinful and liable to God’s wrath, religion 
itself becomes a new thing. Unbclievers may think that too 
much is required to believe that all are sinners and are fallen 
short of the glory of God: but this is the principle on whiclt 


; 
; 
: 


‘" A 69 seen — can youy 
‘ er oe fn oor nena pohoinnge 


; J 
et bf stees 


ccoltsana: Yo vod oil} ai sinoibmiy baw Ji 90 oanenolqeth — 
ny soitt aud senigilor oa tatpaurrevog See emsl air to ra00d 
nn Wp virvose shy oveit tea esithuoitih sot snipe od vida #i 

oti ad soitosisio am B ied moi} 1H on Osh Rortakeyat 2a 
* ee a tuodsiwe dard 
qos eonie GH aide sol ave adgion madd vedi sotgilet 
in stun 6 ae pine bw shims soigilyr to ebroq ‘yieneoona toa 


enpai 28 baysbiancs audw ytiess900 Jeom ots yodt dud ; aoitos 
»! aptotg hans bans rohtay B sainieido. to 
; 
‘ 


me 


i / £ * . 
nom nos oil? no gritos noigilell 


“2999 a somicons A thier bores 
10) wqory Now ono-~Ybod odd TOL yieE 


.toliwtitenoo brvoe 2 
wo coded 8 oer sat todians bas 


asd ignat SuS0ONaT US 
did aie a? Udidr Qgomssortai eid ove of JO ob a3 guiition 
bag ,dtil tosiar # ylao et nolo iy dolgiien ent ;rovelt hod of 
to nolsinadque oil wo Sid 7 "yTONECar 108 hi et moot ow af oil? 
iiyitor yar abo om ald 4 bwe loinie yniscooed bailed 
tog snide nid yarn atavgitode lS guile wane vamnoosd Yeast 
neti, ie hate. ereae Yo todd ovaited of boriapir ai dower 
doikew no sleionhg ody oi vidy ad OD YO wrote “AN \o Yrotls 


pean aren out diber ai gailionooy: Yo pilvoittib ods egal | 
Yo ah nes ot veal os tow wn iia nolang of yiont of bo =~ | ‘i 
; ‘ 


A ie ‘ 


SENSE ETRY SPO, et RIO RRaRRE Tat SRC gtiee i's 


entre 


nae 


Pt IORI Reh Nate A RESO, Septem se 


i ke a a Sk ae a 


t 7 DISCOURSE I. Tro as ? 
the gospel uniformly proceeds, and on this it must be judged. 
Three things, necessary to be done for a sinner in order to restore 
him to eternal life, considered: 1st, that God be reconciled to 
him: 2dly, that he be purged from the impurity of sin: 3dly, 
that for the future he be enabled to obey God’s holy laws: 
necessity of these conditions briefly shown. Allowing them 
to be necessary, and likewise that religion must contain the 
tweords or means of eternal life, it follows that the sinner’s reli- 
gion must contain the means of fulfilling these conditions: our 
notion therefore of sucha religion is very imperfect, when we 
consider it only as a rule of action: as far as a rule of action 
is necessary, the gospel is shown to have it in the strictest 
sense of the words, and in the purest form: but a rule of life 
is not the only notion of religion: according to the other ideas 
which belong to it, it is not necessarily absurd if supposed mys- 
terious : examined in this point of view with reference to the 
_trst of the three conditions above-mentioned, or as containing 
the means by which God is reconciled to sinners. Though we 
cannot practise a law without understanding it, yet God may 
be reconciled to us without our comprehending every thing 
done for that purpose, as a malefactor may receive and_protit 
by a pardon, without knowing what induced his prince to grant 
it: ifa sinner could not receive mercy unless he comprehended 
all the reasons of it, then only would it be necessary for reli- 
gion to exclude all mysteries: since the knowlege of the 
essence of things, and that of the existence of things, are quite 
distinct, our ignorance of the latter can be no argument against 
our beliefin the former: this explained more fully. The ar- 
gument carried still further; it being shown that this part of 
religion must necessarily be mysterious, and the means of re- 
concilement such as reason and nature cannot comprehend, 
Reason challenged to discover any means of reconcilement, if 
these certain and allowed principles be laid down—yiz, that it 
is just for God to punish sinners, angl that God can do nothing 


dushioqatl ‘got 4 woigilor « down to ov 


oer 2 eg tah an ; aeiton to ols 2 ap yino 


Ca) 


seapive elt ai i aed, of ewode ei loqeog ail \yvaeesoee ah 


~~ rT ee fey ee 
A f ‘Yo slot 2 dud ; care? Seasuq edt ni Seo tbrow add To sea - 


attic watt, od, ot gnihrooon + acigilor to aeiton yleo od? Joa a 
stipe boxoqqua ti buseda ylixaamoca tom i 55 t1.03 groled dsidw 
ol fo} sonanitor daiw weir to saiog cidt at bonimaxs 2 wort 
 aivinianeS 2B v0 _bencitaem-sveda anoitibans oard2 otk Yo jeri, 
aya tguod’t .xoanie of bolionosn #1 bod daiddve yf ensoar od? 
—. yor be® ray ot goibastersbau tnasltiw wal & oeitomg Jonare 
guilt ero geibnaderqaes wo inardiw en 09 belisnoom od y 

Jitor bie vview yao todomuled #20 yoxoqng tas) 10} snob j 


—_ 


Juang of soning ad booubni ile guiveona suosdtiv obra 8 vd 
Irrirvodorqino ost ecolaw yourm ovisc97 Jon blues ronda BY it 


vibet it yiersvoen Sd Si hhuow ylao x of) .21 Yo entonnot alt Ie 


neal 
ee 
a 


gilt lo sgolwaud odd, conte: evivaieyat lle shuioxs of @erg ; 
abtny ata oxecitll Yo somoieixe od lo tad’ bra..couisdls lo sonsees a 
eninge Snomeryis on od Meo yolial old to onsen yl 19 ,2otidesk ‘ a 
an edt .yiiwi som hanislqxe eli 5 roserot oct) | i Weilad a2 4 
Yo atag silt deci} awotle gnied 2 ¢ valrutt Mite bainea saomg ; 
<n Ve aero ott bas 2onainyet 3d lina mgood rum notgiiet | 
itgelnmes ieuees oman ine noenay ee Ao inset 
i} . boswielione }o enaoet YNB 197% sib ot hoyaslladl voans hl j 
‘i pulp csiveenwol biel od aelgiouiag tersrothe duis wiadra> oval 
zits joa of gaa bow doit hee eos ibeimug O8 bow a0) Sey ei , 4 
; : 
. . He “ay at 
; , [ joes 


RR 


8 : SUMMARY OF DISCOURSE I. 


but what is just: difficulty must ever remain as long as wi 


attempt to scan the divine justice by our narrow conception: 
of it: and this it is which occasions many things in the gospe! 


to be mysterious. To redeem the world is the work of God 
only: he alone could find the means, and apply them: religioy 
founded on redemption must consist of two parts—viz., an ac- 
count of the redemption wrought by God, and instructions to 
men on what terms they may reap its benefits: as far as ow 
own part in the gospel goes there is nothing mysterious; we 
know how to act: as to the other parts of it, we are not re- 
quired to comprehend and account for the means of salvation, 
but only to accept them: mysteries of God in redemption 
compared with his wonderful and mysterious works of creation, 
in which his ways are past finding out: strange that salvation 
should be the only instance in which men refuse mercy because 
they cannot understand the methods of obtaining it. The other 
two points, viz., the cleansing sinners from their iniquity, and 
the enabling them to live virtuously for the future, are omitted, 
because the same arguments will apply to them, mutatis mu- 
tandis. Conclusion—the only fair way of appreciating the 
gospel, is to consider the true state of mankind in the world. 


nite nt 


erabudow 


ae 


achat 


SEA EP ICAP OPIOM EEN SRN A OSE 


- os — ee A AHN EH DTS 
capes srenestah Vet ih CeO SRA OIE 


ast 


I ae ee Speansah ger seatn ’ 


Se 


il io yaw dat yleo odt—nolkvlono? aibroy 


Bhow oats ti beitderne “to atese oust od? rebienos oF al leqeog’ . 


n ( 
a] 


ae 4 


: 
Tt 


a ce nn ee 


SE te ener sate 
2 ah Aeteteecitinaaa ctaeiee ta ee 


OT Nes eS eat 


DISCOURSE IL. 


JOHN, CHAP. VI.—VERSES 67—69. 


Then said Jesus unto the twelve, Will ye also go away? Then 
Simon Peter answered him, Lord, to whom shall we go? thou 
hast the words of eternal life. And we believe, arid are sure, 
that thou art that Christ, the Som of the living God. 


PART I, 


Is the foregoing part of this chapter we read that the doctrine 
of our Saviour had given such offence to his hearers, that many 
even of his disciples went hack, and walked no more with him: 
on which occasion our Saviour put this question to the twelve, 
‘Will ye also go away?’ To which St. Peter, in the name of 
all, made answer, ‘ Lord, to whem shall we go? thou hast the 
words of eternal life. And we believe, and are sure, that thou 
art that Christ, the Son of the living God.’ In this answer 
there are three things expressed, or implied, as the ground of 
their constancy and daherenee to Christ. 

I. The first is, The miserable condition they should bei in, if 
they did forsake him, having no other in | whom they could trust: 
‘Lord, to whom shall we go?” 

1J. The second is, The excellency of his religion, and the 
certain means it afforded of obtaining that which is the great 
end of religion, a blessed life after this: ‘Thou hast the words 
of eternal life.’ 

111. The third is, The authority and divine commission of 
Christ, on which their faith and confidence were built: ‘ We 
believe, and are sure, that thou art that Christ, the Son of the 


hoon mode : i ies anid panied 


fei Wajohp: soiled ow hak Sil Iemvos Yo abnow oft tend 
—— boo er vd) Yo m0@ gilt Jai tadt toa vodt tadt 


alge 


aes 7 i: . ai 
tvenered ohare “1 THAT 

. pawns arta taukt eas ow, sosepado aislt To hey unieinais othe ‘A 
- pase Soil xravward ped OF eoustio dove novig had sucivaé 10 to 
‘said dive orom on hodlow ban tosd Jnow ralgionib a sid Yo m079 
glows od? -ot noite aids Sar suoive? wo ACHenI90 doidw aw 
to snare ot ol post 22 dohdw of “T yows og osls og tl * 
wit) geod uodt Tog ow Itaile modw of broad * rowens oben tis 
goilt tut outs ores ban wtailed ou bak .otil few to elvow 
vevean ail) oY ‘bot goielf ods to no% orlt xiv todd ne 
‘te baweig od) ve — i wm -bonmesiqze xynidd ool os avoll 
wD of voworedba baw youstencd vod! 

Vi si od binods youl! neitiboos oldersxim of? xi eattodT I 
-jeprt bivoa yori motte iti voskto on gonrad cid glee! bib yods 
‘Coe ow Ue modw of ,brol * 

adi bas ,vorgifer val Yo qowsllooxe wlT ai browse, oflT 
tagrg oil ai dyidw jot goiminido Yo ho brofte 1] ensoms nian 
ebiow otf deed nowt? 2 idt-welle obit bow ad s aot ties Yo bas 
‘otal Lnnrsts to 

Wo nolwimdos oaivih fae yiedinn of T ei Inids od T UE 
et vata sive vonobitnos hae diet sid thoidiw no dei 
ib lo 0% salt tiki sod) tam inl ust 1k 98 bas vvoilad 
° re a! 


~ from the things we have heard and seen of you, determine 


- tions: for, was this the case, we need not to go from home for 


10 - 2 SHERLOCK. 


living God.’ To believe, because we have sufficient reason 
determine our belief, is a rational faith; and this is what 
meant in the word éyrv@xapev, ‘ we believe; because we have 


with apie ‘ That thou art the Christ, she? Son of the livin 
God.’ 

These three reasons, which St. Peter gives for adherence 
Christ, refer to as many general principles or maxims : 

As first, That religion, the only means by which men can ar< 
rive at true happiness, by which they can attain to the last per 
fection and dignity of their nature, does not, in the present cir-; 
cumstances of the world, depend on human reasoning or inven-’ 


religion, or to seek farther than our own breast for the means of. 
reconciling ourselves to God, and obtaining his favor, and, in 
consequence of it, life eternal. On such supposition St. Peter’ 
argued very weakly, in saying, ‘To whom shall we go?’ for to } 
whom need they go to learn that which they were well able to 
teach themselves ? 

’ The second principle referred to is, That the great end of re-_ 
ligion, is future happiness; and consequently the best religion is | 
that which will most surely direct us to eternal life. On this 
ground St. Peter prefers the gospel of Christ, ‘Thou hast the 
words of eternal life.’ F 

. The third thing is, That the authority and word of God is tlic 
only sure foundation of religion, and the only reasonable ground 
for us to build our hopes on. Thus St. Peter accounts for his 
confidence in the religion which Christ taught : * We know, and 
are sure, that thou art that Christ, the Son of the living God.’ 

In this state of the case, the necessity of religion in general is 
supposed ; and the only question is, from what fountain we must 
derive it? The dispute can only lie between natural and revealed 
religion : if nature be able to direct us, it will be hard to justify 
the wisdom of God in giving us a revelation, since the revelation 
can only serve the same purpose which nature alone could well 
supply. 
Since the light of the gospel has shone throughout the world, 

nature has been much improving; we see many things clearly, 


‘many things which reason readily embraces, which nevertheless 


t + pemixem YO aor 
sagamsslin ary ihe et ib t 
nova 1 gainoeHsT ca ne comet coeohet eid To 2500 
2) ocaad met og 09 som boon oe seam odd vidd eaw ek oat 
e eneot dd vet tesoud wwo 70 ound vilrist Aooe oF 10 worgitet 
at wil grisisado hae ,bot? of eavieewo gailisnoost 
sto 2% waitin que sour nO .learate @il Ji To sonsupsetod 
a ads mosve oT <geigas of .eidsow TeV 
olde Lew snow youll doidw ind nreol od og yo been mow 


§ egviceasods dosst 
n we hae sory ocd daft pi of bons olgioniig beoov edT * 


oi moigilan dead att qian: gupoxcos bas; rasoniqgnd eimtat a notgil 
ads nO. ot lnnrate ot ea tostib ylowe deom Hie dotsdw tads 


ot tend wodT ’ debut’ to leqeog ott evolorg sae 34 bavorg | 


sil Leatois To shiow 


atist bod to frow baie ytivodive alt sod'h ai qatald erie iT 


bowery sldsuoeses vino oft | yore 108 iiss’ ic nolssbaudl ova yloo 
vit seh oe op tail JB auld. «Ho vega i suo blivd 08 en 70% 
bas .woake Tl * : sabgvat tuindD rloistve morgilor ond nt gomabAnoo 
‘ot? gar ry aly ‘to wot odd dard te A+ x9 podd todd ,omme #38 
« pathy ni soigilet to ytierso9H orl? .aenn ols Jo state eich a 
om gave aetewo! facie odd .2t HOMME YAO wl} fees ¢ beeoqque 
d oil vine tao abuaail & iT oh avira 


} 

Leal y wrt bur barre? 

tease of lysed ad Haw J ow 39 rib of olde off arwisn 14  noigilet 
vcitatever oitsonle ,nonnlover & eM ganrig mt by? Yo mobeiw ods 


thaw blses snake crusan doidw ssoquad ORS edt avim ylno nso 
é * 
eiqque 


blow add hegstgeodd? SF BRO HOD |! oil} te: dipit oft ao 


tixesla egoidt YisaNe 99a 0” aieonk 4 ei oat agod he ath owien 


weledtrayon daly eatery Y libcon noses doidw eg snidd yout 


t DISCOURSE 1.—PART 1. ai 


the world before was generally a stranger to. The gospel has 
given us true notions of God and of ourselves; right conceptions 
of his holiness and purity, and of the nature of divine worship ; 
it has taught us a religion, in the practice of which our present 
ease and comfort, and our hopes of future happiness and glory 
consist ; it has rooted out idolatry and superstition, and, by in- 
structing us in the nature of God, and discovering to us his unity, 
his omnipresence, and infinite knowlege, it has furnished us 
even with principles of reason, by which we reject and condemn 
the rites and ceremonies of heathenism and idolatry, and dis- 
cover wherein the beauty and holiness of divine worship consist : 
for the nature of divine worship must be deduced from the na- 
ture of God; and it is impossible for men to pay a reasonable 
service to God, till they have just and reasonable notions of him. 
But now, it seems, this is all become pure natural religion; and 
it is to our own reason and understanding that we are indebted 
for the notion of God, and of divine worship; and whatever 
else in religion is agreeable to our reason, is reckoned to proceed 
entirely from it: and, had the unbelievers of this age heard St. 
Peter’s piteous complaint, ‘ Lord, to whom shall we go?’ they 
would bave bid him go to himself, and consult his own reason, 
and there he should find all that was worth finding in religion. 
But let us, if you please, examine this pretence, and see on 


what ground this plea of natural religion can be maintained. — 


If nature can instruct us sufficiently in religion, we have indeed 
no reason to go any where else; so far we are agreed: but 
whether nature can or no, is, in truth, rathera question of fact 
than mere speculation; for the. way to know what nature can 
do, is to take nature by itself and try its strength alone. There 
was a time when men had little else but nature to go to; and 
that is the proper time to look into, to see what mere and.un- 
assisted nature can do in religion: nay, there are still nations 
under the sun, who are, as to religion, in a mere state of nature : 
the glad tidings of the gospel have not reached them, nor have 
they been blessed, or (to speak in the modern phrase) preju- 
diced with divine revelations, which we, less worthy of them 
than they, so much complain of: in other matters they are 
polite and civilized ; they are cunning traders, fine artificers, 
and in many arts and sciences not unskilful. Here, then, we may 


2. ,atgaititts oni oho gelamsa ow youd ; bexilivis bas aiilog 


_ oescerg of bencalanr eb denature of oldsoorgs #1 m0! 
ag ae cn ped 73 aro? 

yout "fog ow that aundwr of (xo * nialqiio> eaootig e'vats"t 

 sNleeae wo cid dleanoe bere Hoexid ot og atid bid ot 


and; bastge 1m ow tal on j cele oredw yas 0g of aoaset 0° 
fovt Jo nekdonp & red¥er dtu oi .ei yom 10 nine ota r9diedw 
ues whe tadw worl of yew a2 rl : soitelusege seu and 
att .atole diguete ati gu bes Woetl yd ewien odet of 2 sob 
bie 108 og of curiam ted sale olttit bad nom aolw om see 
-ast, bos uso tedv 998 @2 otni took oi omit veqgorq di et dads 
snoidon Hie sae sxsdt yan snoigiler at 6b ago otutae boaters 
-otpioet To otete orate 92h woigiler of ae wie odw tie ods tobe 
syst rom todd bailsser Joa svad loqagg adt Yo egaibis baby of 
sixty, (owmdy wobom oft ni Asoge of) yo dboapald seod qo 
wail) lo ydnow aol cow doidye esoitalover ouivils dtive boi 
ne yor motion vodte abt Id ninlgetog detum oa .yodd asd! 


yarn om, nod? oyakd Jutlisens Joo asonsing bap ete yoom oi bas 


ne Een 


hope to see natural religion in its full perfection ; for there is ns 4 
- want-of natural reason, nor any room to complain of prejudicns 4 
or prepossession; but yet, alas! these nations are held in the 4 


12 =) ae -.. SHERLOCK. 


chains of darkness, and given up to the blindest superstition and 


idolatry. Men wanted not reason before the coming of Christ, 


nor opportunity nor inclination to improve it: arts and sciences 4 


had long before obtained their just perfection; the number o! 
the stars had been counted, and their motions observed and ad- 

_ justed ; the philosophy, oratory, and poetry of those ages ary 
still the delight and entertainment of this, Religion was nvt 
the least part of their inquiry ; they searched all the recesses o! 
reason and nature; and had it been in the power of reason and 
nature to furnish men with just notions and principles of religion, 
here we should have found them; but instead of them we find 
nothing but the grossest superstition and idolatry ; the creatures 
of the earth advanced into deities; and men degenerating and 
making themselves lower than the beasts of the field. Tin» 
would fail me to tell of the corruptions and extravagances of tl 
politest nations. Their religion was their reproach, and thi 
service they paid their gods was a dishonor to them and to them- 
selves: the most sacred part of their devotion was the most 

“impure; and the only thing commendable in it was, that i! 
was kept as a great mystery and secret, and hid under the dark- 
ness of the night; and were reason now to judge, it would ap- 
prove of nothing in this religion, but the modesty of withdraw- 
ing itself from the eyes of the world. . 

This being the case, wherever men have been left to mere 
reason and nature to direct them, what security have the great 
patrons of natural religion now, that, were they left only to rea- 
son and nature, they should not run into the same errors and 
absurdities? Have they more reason than those who have gone 
before them? In all other instances nature is the same now that 
ever it was; and we are but acting over again the same part that 
our ancestors acted before us ; wisdom, and prudence, and cun- 
ning, are now what they formerly were; nor can this age show 
human nature in any one character exalted beyond the ex- 
amples which antiquity has left us. Can we show greater in- 
stances of ciyil and political wisdom than are to be found in the 


governments of Greece and Rome? Are not the civil laws of 


sommes 119! 
ton mana 0 320 sore oct iti ase $i i bed tas : 
povacannritek baa enoiton : deni tie wom deboruit oF onusoe 
‘but or odd “ty beotent sac ssyath biel? wad bloods ow ersd: 
reer wit qualobi bing nolisarique tweety atl} tudogaisdton » 
hos yaiorosgeb oon ban : ragitioh oti beonevbe dsin0 nd) Yo 
val? plait eds to qiaged’ edt tbat revob esvinenodd peidau 
wit'to esomegevantz9 bax dnoiquris att Yo Hot od eat 
oly baw dononyan siails enw ‘goigtha thadT enoitca rantilog 
caved cet Bare oral Goonoieilrsabw eheg siodd bing yors sotviee 
tom odd ete golive sh ih lo rey etone deus ol) : evvioa 
fi tnd wow Ma he guide ylao ods bas ; ovemepaend 


Avels of} tebe: bid hota 2 
qe trhnow 42 agin oF wor aueks : dihyin lt Yo umeon 
warbiliie to sgh of Hd ,oebpilor enld af y tidtton to wrong 
‘ bho w it cecovi) Moet yni 
nan ot Fal mood amy vows w A qmied aul? 
inary ot oved yrs tele ned) Jonib-od e1aiae bar noaket 


ikl bas 


yt to #oVs5 ° 


aeen {28H 8 


“297 wine fia! your ¢ pats prone orgtlet Ler out to anorwog 
eee CTHTER GISe MH , oom aot 30 ! hyo v9 ip ered bos 08 
sug seed od geod Hert) noes vravern “yusld Mi Venitibuveds 
tad? wor aNEn itm nesen rae 1HIC tia wd Tred ato} vel 
heel? Piet gues OF cea 270 BRI TY J: gow th 1879 
-nes baw osteo bse bes aque . be See aj joojog wroheeons vO 
’ te oy night y 7 ¥bontiot veri) Vt sae wom OT qui 
‘ i: bnoyod so woiseads sen Yor ol Guise ooosud 
“iii T1378 9 Wary - it Jisl Bei ad yay Prag dias ger 29 he qane 
asf) nei hyanal od Ot rT nobaiw iroititog boa  tivie} to nansale- - 
wveal Livia jou of | omroak bere sonore? te edaginmsvog 


siden aa pouset an sl 


list bluew | 


oe bow qretez it IeoTg # 8s iqod ae 


* 

éat 
a 

a” 


DISCOURSE I.—PART I. . 13 


Home still had in admiration? and have they not a place al- 
‘wed them still in almost all kingdoms? Since then in nothing 
eixe We are grown wiser than the heathen world, what probabi- 
uty is there that we should have grown wiser in religion, if we 

Lal been left, as they were, to mere reason and nature? To this 
day there is ne alteration for the better, except only in the 
countries where the gospei has been preached. What shall we 
ty of the Chinese, a nation that wants not either reason or 
‘earning, and in some parts of it pretends to excel the world ? 
They have been daily improving in the arts of life, and in every 
- kiad of knowlege and science ; but yet in religion they are igno- 
' rant and superstitious, and have but very little of what we call 
satural religion among them: and what ground is there to ima- 
sine that reason would have done more, made greater discoveries 
“uth, or more entirely subdued the passions of men in Eng- 
‘and, or France, or any other country of Europe, than it has 
‘a the eastern or southern parts of the world? . Are not men as 
reasonable creatures in the east as they are in the west? and 
Save not they the same means of exercising and improving their 
_ feason too? Why then should you think that reason would do 

that now in this place, which it has never yet been able to do in 
any time or place whatever ? 

This fact is so very plain and undeniable, that I cannot but 
Uiink, that, would men consider it fairly, they would soon be 
~ convinced how much they are indebted to the revelation of the 
pie even for that natural religion which they so fondly boast 

': for how comes it to pass, that there is so much reason, such 
€ ‘ar natural religion, in every country where the gospel i is pro- 
i fessed, and so little of both every where else? 

But j is there then, you will say, no such thing as natural reli- 
— mon? Does not St. Paul lay the heathen world under condem- 
, Sation for not attending to the dictates of it? ‘ Because,’ says 
- he, ‘that which may be known of God is manifest in them ; tor 
. God hath showed it unto them. For the invisible things of him 
fram the creation of the world are clearly seen, béine under- 
Mood by the things that are made, even his eternal power and 
Godhead : so — they are without excuse ; because that, when 
they knew God, they glorified him not as God, neither were 


a RIO 


See alt twoxd of se jo eheg cores nf bie. dood 
ve onal perthat wi yuivorgel yliab wood ov heh ' 
Trane ya ney ni toy 2d ; sonoine has eyatwomd Yo bed ie 

ling ow sade Io obsit prov red oved bas awohitersqu bas ise 
nemo ost at bowery tadw bos : mols gnoms noiyilen lems Qo 
_ gpnvronityatearg sham e100 onoh avad blvow nora ted) ory 7 
gn ni wens To eswieeng orf) besbdus vlatites sont 10 thie be 
ged th nad sqowt to yridwos sodta yne 20 \ooda7'l 10 eos! 
8. oag nee jon ane how oslt to arg avetltver 10 niBtes9 odio 
=) Bae Piven ent ni Gre you! en txao of) ai eowiieetd oidancera | 


tite 


nf 
“— 


| siadt-gndvorqmi bas peivinozy to sane orame ad vats jon aved | 
tb bieow aeeset teds Jaids voy bivoile wed) yd Toot sore ; 
pl gi ob of olds aved iny e700 end 31 doidw ,soslq aid? wi won tect 
T9394 { revetadw soni 10 quid yas 7 
nibtomens 2 fod eldotasbaw ban nisiq tov ce ef 901 vid 
Ms ed noe Dinow yal? pghist i r9bies0o maa blow .tadd andl > 
= 443 Yeaciteloon off «2 betdobnt sre yortt dove worl boogie 
o deaeal vibuol OF ens gia Ww i orgil vt lorotan Jarlt Tot neve loqees 
dows .2oenod dover 08 ei erald rt) ,rag OF ti eames wod tot re 
; “og «i Laqemg odd gradiw yiinueo ytove oF ooryiler lomise wel> | 
Swaho erode yr9e9 dod Yo oft of ne ,boeet | 
vile tawinn ae geidy dove on ,yne live wary , wold ayod2 ei dull 
- ra bnes teh blew modes a att val ine*t 22 jou esol faorg Fi 
wes,“ waeooel * €4i Yo vataloih odt of qnibnaiia ton yo) Mouse | 
soi gamers ol Testiends at hoe Jo swot 4 od enm doitw sad?" i 
aid ‘to epaid? pide add vod = ald ado yt howode tiad fare? | 
»“gbun gated 74090 virnols ote fhow edt te noiwore odd erwgs! 
haeiirwag icorate ent eave wobum og dont? epaidd oll vd fete ° 
ag leh ive teds savaged poawens Suodiin oun yor gad? oF 2 fvgractber? | 
“ide aioe ywiliies bow eo dou ain! betitvely yor? boD wand yor | 
| , 4 
@ a 


44° “hearers. Foe SREREOCK. 


thankful, but became vain in their imaginations, and thej 
foolish heart was darkened. Professing themselves to be wisé 
they became fools; and changed the glory of the uncorruptiby 
God into an image made like to corruptible man, and to birdg 
and four-footed beasts, and creeping things.’—A sad accoug 
this of the state of religion in the heathen world, and a manites 
proof how much nature stands in need of assistance! What we 
learn from St. Paul is plainly this, that notwithstanding tix 
care which God had taken to display the evidences of his ov 
Being and Godhead in every work of the creation, so that mei 
could not but have a notion of the Deity ; yet, so little did they 
profit by that knowlege, that it served only to render them ing 
excusable in their superstition and idolatry; for ‘when theg 
knew God,’ (as indeed all the heathen world had a notion of § 
supreme Being) yet ‘they glorified him not as God ; but chanced 
the glory of the uncorruptible God into an image made lik’ 
unto corruptible man, and to birds, and four-footed beasts, ang 
creeping things.’ And was not nature an excellent guide @ 
follow, that thus stumbled at the very threshold, and, having 
from natural reason the notion of a supreme Deity, sought !& 
find him among the four-footed beasts and creeping things 
the earth? Can you say what it was that thus debased the reaq 
son and understanding of mankind? What evil was it that had 
diffused itself through the whole race, and so possessed theif 
senses, that, ‘seeing, they did not perceive, and hearing, the¥ 
did not understand?’ or, do you think that you alone are exem{ 2 
from this common, this universal blindness; and that the same 
reason and nature, that hitherto have misguided all the worl 
into error and idolatry, would lead you out of the common rou‘ 
into truth and pure religion ? 3 

Is it not the utmost presumption to think thus, and to ima 
gine that we alone are able to surmount the difficulties whici# 
all the world before has sunk under? And yet thus every’ 
man must think, who sets up natural religion in Opposition WY 
revelation: for has mere nature ever yet, in any one part of the! 
world, extricated itself from error? Do the nations of old, “: 
those which now are, afford any instance of this kind? But still 
you think that nature is suflicient to direct you; and what els¢ 


; 
: 
f 
| 
: 


ae 


CG CAE) A IO OR pent tgrun hs sae 
; iy NRA Pale Oe SUM qe eer Feely © 
hake tar ee hE OE EE Se - 


area 


tdguoe ,yiieO smorque & to noitom odd sorss lemon oh 
<4 oils roundab outs Sail now ti tadw yse voy a8 fdneeedt et | 
A ted) ti egedixe tad W *baislevar to goibanimebas bes now 
at baesoteog oe ban sont slode ott tquowls ioesi baswttib i op ; | 
Mi? .geriteed ban ,ovieving to bibs yout: -quiese? tad perme | 
inaze arts snolp poy sad anit soy ob to “T bastetsbaw mabib «9 ] i 
tne ods todd bane ;aoabaild Lartovian «iit sommes ids mot.) ie | 
haw ad? Ho bebieguiet oved omodtid Yet) mine baw goeset 1 | 
att pomimnes st Io two voy bia} bluew ,yvelobi bas tons ofa ° 4 
— Sgergilot owq bus diwthodat. .. | 
im? of har als ads of noliqawesty Jrocde of} Jon sel | 
‘der esitivofii odt seventies od olda 91 socks ov sede enig 
vere awit toy bok Vrebaw alewa aod soled luisow aia the ; 
1 novivegqe ai noipilan hansen qu woe odw, tail eet gees 
i} Yo suse arto Gam wh toy OVE MIURA oTHE psd cot saoighoret | 7 * | 
» blo Yo enoiten edd oth! some mont Moai bytaoisae bkew i) oo" | 
ve A {build vids ie vonntetl yaw bwhe 12 won daidee aaadd yc MG | 
Jrdoiw han; soytoarih 92 dagisiiiws ei otetas tadr taldd soy ee | 


; Sn 
ange = ae 
wo 


DISCOURSE 1.—PART I. 15 


# this but to distinguish yourself from all the world, as if you 
«nly were privileged against the common failings and corrup- 
poms of mankind. : 

But you will say, Are there not complete schemes of natural 
’ »tigion drawn from principles and axioms of reason, without 
calling in the help of revelation? and are they not evident de- 
weonstrations that nature is able to furnish us with a religion 
that is pure and holy, and agreeable to the divine attributes ? 
Allow this: but let us then be informed how it came to pass, 
that never any system of this pure religion was in use and prac- 
bee in any nation, or indeed ever fully discovered, till the gos- 
pxl had enlightened the world. You may boast of Socrates 
azd Plato, and some few others in the heathen world, and tell 
«s perhaps of their great attainments on the strength of mere 
iraswn, Be it so: but what is this to the present question? 
Must millions in every age of the world be left in ignorance, 
tecause five or six among them may happen to extricate them- 
«Ives? Would it be reasonable to suffer a whole nation to perish 
without help in a plague, because some few were not tainted 
with the distemper? or, will you say all men are seven feet 
high, because we see now and then some who are? 

I question not but the wise Creator of the world formed us 
for his own service, and that he gave us whatever was requisite 
esther to the knowlege or the performance of our duty : and that 
there are still in nature the seeds and principles of religion, 
however buried under the rubbish of iguorance and superstition, 
I as little question. But what was it, I beseech you, that op- 
jtessed this light of reason and nature for so many ages? and 
what is it that has now set it free? Whatever the distemper 
“as, nature plainly wanted assistance, being unable to disengage 
herself from the bonds and fetters in which she was held: we 
may disagree, perhaps, in finding a name for this evil, this ge- 
neral corruption of nature; but the thing itself is evident; the 
tmpotence of nature stands confessed: the blindness, the igno- 
france of the heathen world are too plain a proof of it. This 
érneral corruption and weakness of nature made it necessary 
that religion should be restored by some other means, and that 
men should. have other helps to resort to, besides their own 
Mrength and reason. And, if natural religion is indeed arrived 


| 


at i at evigitor orig tidy Yo matege yn 194% 
i Taravonsib ytd sere basbai to molten yo at a 
oat we ae feliow oi bonstdgilae bad bq 9 

uodiod elt si-evedto wel omoe bas otell bas 


eae _— 

coat! ‘exsur to: nitetix ed? sto ateomniniis Joovg vieds Yo aqadwq ; 

_ Sxpitesop: taszang 9d? 08 wid oi sade gud cor tbhotl .aoert 
* —udetnanieg aibttet od ‘how offs to age yrs siedoillin walt — 
— aeals aeabixe ct aeqgnd eee wir} yoonte xi t0°ovi oreered q 
2 hein a? Holtawaloder 9 witus oF sidonoanss od blue Verle | 
7 hadgind tom orew wo smoe neenoed ,ovgalq a mi qlod toda 
ged tnover on near Ie yee oy Hiw 16 Sroqassreib ott im > § 
se tors odw amon nod? bas won soz ow swwansd dard 
tt Bommsdt blow odio totse1) ovive oil sud som noitesup t g 


-- ° — atiaispor ene sovetarty eo oveg od sar bas soivies awe aid eG 
edhe > pth aw to somsmotisg otto syotwrond adi of r9dne | 
a -soigiler To eelqioning bax vbose of} ston mi itt ov ov 


sotiuemque ban conetowgi Je deiddu ods vebay heimwed revered 
-qe test 404 tlucsesd I ti eew tadw ol = .noitesup olsil oe f 
bas feene yneas 08 Wl omten bas noesot To dubyil eid? beeery 
soqmamil oe vevetadl' WT feet 21 340 won ead jos ti od Sede 
oyegaveih at otdanw paiad ,eonnteiean both aw yl tlq atulan 28 * 
ow i bled esw site doitw ni stastod bas ebnod ods aot ‘Viverd 
~vy cal) live eit vol satan 6 gaibna of ejasiteg gorge yom 
+ ote pdaobrae 2b oer uerivlt ott dud ;ormten Yo norquite> isto 


song of? 2zvanhbaild oda t boxkretuoo absate ointdoe ‘bo operehinry ere 
gidT vito fnorq 2 stinky 008 ore blow modiwad ott jo #087 
guereaoon 1 ebam srdae Yo exomeew bas soiltqures lain | 
tes bas .etgoc rhio anos Yd bovotest od bigode noiyilers anit 
awe Hedi wobiesd 09 dreuen of eqled radio wred bluods ave 
bovine beebui ei voigi lewden i bad, .oenot boo sagpavde 
- 


: Pe i 


Ly 7 “a 
be § 


sora eeer cnr Sree rioriene tear peiompens te 


16 ; nt SHERLOCK. 


to that state of perfection so much boasted of, it gives a strony 
testimony to the gospel, and evidently proves it to be an ad. 
quate remedy and support against the evil and corruption o! 
nature. For where the gospel prevails, nature is restored ; and 
reason, delivered from bondage by grace, sees and approves 
what is holy, just, and pure: for what else can it be ascribed 
to but the power of the gospel, that, in every nation that names 


“ the name of Christ, even reason and nature see and condemn 


the follies which others still, for want of the same help, are 
held in subjection to? 

Can this truth be evaded or denied? And what a return then 
do we make for the blessing we have received! and how de- 
spitefully do we treat the gospel of Christ, to which we owe 
that clear light even of reason and nature which we now enjoy, 
when we endeavor to set up reason and nature in opposition 
to it! Ought the withered hand, which Christ has restored and 
made whole, to be lifted up against him? or should the dum) 
man’s tongue, just loosened trom the bonds of silence, blas- 
pheme the power that set it free? Yet thus foolishly do we sin. 
when we make natural religion the engine to batter down th 
gospel; for the gospel only could and only has restored the re- 
ligion of nature; and therefore there is a kind of parricide in 


the attempt, and an infidelity heightened by the aggravating 


circumstance of unnatural baseness and disingenuity. 

Nor will the success of the attempt be much greater than the 
wisdom and the piety of it: for when once nature leaves hci 
faithful guide, the gospel of Christ, it will be as unable to sup- 
port itself against error and superstition, as it was to deliver 
itself from them, and will by degrees fall back into its origina! 
blindness and corruption. Had you a view of the disputes tha! 
arise even on the principles of natural religion, it would show 
you what the end will be; for the wanderings of human reason 
are infinite. Under the gospel dispensation we haye the it- 
mutable word of God for the support of our faith and hope. 
We know in whom we have believed; in Him, who can neither 
deceive, nor be deceived; and, poor as our services are, we have 
his word for it, that our labor of love shall not be forgotten. 
But to them who rely on nature only, it is not evident, nor cal 
it be, whether any future reward shall attend their religious 


’ 


wastd wouvtia to ebtod ahd tov thonsedhl:tenk copeot Wham = 


Mie ot Oh glilaitoot ends s0°C |} ooh ti tox Jodi TeW0g 
ot weedy vetted of eaigne od? nvigitor Leutas odeas wer tedw 


-w- wit bestest eal xine bax blvas ¢lao loqaog odd vo? ; feqeog: - 


si vbioteene to bwid- wet sotls ovotoreds bos ;euiet Yo moigil . 


yuiteverras “att gd honvidgiod ytilshiei as bua questa ods 
wiivaspitiel bus moncsod lewtenaw to sonwemumios 

st andi wiowty save od tqmatie ox? Jo aeaone als Hiw wo 
vik bureul Greten cane wodw vet :ti 7 ytaiq aff bus miobsiw 
ques ot oAdnat an wd Hiw si SehddD Io loqreg sd? obiag leavin 
titilyh a -aew 1 en wobteeqwe bas torte daniage Vex toq 
ludisito et Odi Aoed list esergeb yd fiw bow parade mot Upesi 
tad? eatanqai wily to wroey # vO bsit woitygarred bne sxeonbaild 
ioite blneer 41 bolgitor lewiod Yo aalqionng ed? go nee sere 
winia detawil to epecrehacw ott 409 : 0d Mie bow edd Sade woe 
ri elt Sead O00 nov iaansgeil: biqaoy silt reba] © -ohiitai ots 

cod hae alk wo lo Mogqne ot thee) Yo brow sideivan 

vdtiog daboulwt ,ati EL ot sbsvoiled avait oe motiw wt bed ow 


wend ow Wie Ruoby ise 10 ke T8od bine i bsvivoab nd vet ,ovieoob 
tiitogrot od dow Hede vol Yo aodel wo pont tH WA now vid — 
deh on dnehive Weel oi -efaw mien wo yhan Gilw maid oF 208” 


a 
7 


ewoigies iat? bawite Hele biewer enitul ye vodtodw os ii ’ 


/- 
cd 


a 


U DISCOURSE I.—PART II. 17 


service. Well therefore did St. Peter say to Christ, ‘Thou 
hast the words of eternal life;’ for no other religion can give 
any security of life and happiness to its votaries, Whither then 
shall we go from Christ, or to whom shall we seek for succor, 
since he only has the words of eternal life ? 


DISCOURSE I. 


PART II. 


Tue second thing to be considered is, That the excellency 
of religion consists in affording certain means of obtaining 
eternal life. 

Religion is founded in the principles of reason and nature ; 
and, without supposing this foundation, it would be as rational 
an act to preach to horses as to men. A man who has the use 
of reason cannot consider his condition and circumstances in 
this world, or reflect on his notions of good and evil, and the 
sense he feels in himself that he is an accountable creature for 
the good or evil he does, without asking himself how he came 
into this world, and for what purpose, and to whom it is that 
he is, or possibly may be accountable. When, by tracing his 
own being to the original, he finds that there is one supreme 
all-wise Cause of all things; when by experience he sees that 
this world neither is nor can be the place for taking a just and 
adequate account of the actions of men; the presumption that 
there is another state after this, in which men shall live, grows 
strong and almost irresistible; when he considers farther the 
fcars and hopes of nature with respect to futurity, the fear of 
death common to all,.the desire of continuing in being, which 
tever forsakes us; and reflects for what use sia purpose these 
strong impressions were given us by the Author of nature; he 
cannot help concluding that man was made not merely to act 
a short part upon the stage of this world, but that there is an- 
other and more lasting state, to which he bears relation, And 


7 os (an an 


aceon Ey lade dined 27 
_., | aeavooeg 


cat Op at Ji THAT . 
(ousiisoxs ot todT 2f fovsbienoo od of guidt baoose suT 
gainiesdo Ye enawm piatdo guifrofe oi eteiewoo noigiles te 
—s © .otil Lemsts 
joTudsu hae aosaat to eslyionisg of) al bobavot ei aviziloll 
fonolte: ea od binvow Ji. woiishowol eidd gnieoqqua twodtiw bas 
oxn stl) ent! odw apm A. .naar 63 ee eoeted 07 doasiq of 398 08 
ai ecotriterustio bas aoitihwoo eid sbienos jonnso voenst Yo 
off has live baw hoog to eaoiton sid 10 doller 10 ,bhow sl 
207 natesis oidatowosoe nn ei Sd tad? Moeasid ni elect od sea 
4a off weal Yoewiil guider xodtiw .es0b od Jive 10 boog alt 
teit.<i a amihy of baa ,eoqug tadw wt bes ,bhow silt otet 
maid gaioad vd nodW .oldstaucson ed yam yldiveog 10 ee. 
gmonge ane #1 ered! tnd: ebaa od .lenigizo eds of gaiod mw? 
jolt weve ol soneiveqxs yd nodvy ; rgetielt ‘ihe ‘to oeue’) noiw-le 
furs tea] no eiiidns wit goslq oil) od nan wa af yodltion bhow eh. 


sm it . 


dence See 


2 ’ 


aye NOD Maat (Mis ¢ fant ho 2ruting aif! do fniooce ainupohe 
ywoin va) lade oom doidvw oi ,zid) tetts atete 1 ywlitone et orl 9 
4 * 4 . 
oMy wetuct embienos of tadw + olditeion teonmla baa pect 
i 


fo tHe) ott , Voit ot Jooes! CirwW aieen ‘wo gaged bos oun 


daiter comied ai untuniiees to aissh off. dle of somos drgab : 
Veo Cann 4 fn #2607 7 % ado ft cr bas an eodento) Ter { 
on ¢ spate tea tottus. oft yl eo movie stow Rstornne Ie] Ok pierre 
ion ed yetomt don obant ecw. near 28st goibulonoa q! wi Joone? 


ao ei otodt seat Jud bhow sidt Yo eyote ot? mogu heg del * 
' bok .wiviteles eveod ai) doidw of ote guiteal exo bas aavdh ioe 


ne 


18 - SHERLOCK. 


from hence it must necessarily follow that his religicn must be 
formed on a view of securing a future happiness. 

Since, then, the end that men propose to themselves by reli: 
gion is such, it will teach us wherein the true excellency of re- 
ligion consists. Jf eternal life and future happiness are what 
we aim at, that will be the best religion which will most cer- 
tainly lead us to eternal life and dices happiness: and it will 
be to no purpose to compare religions together in any other re- 
spects, which have no relation to this end. 

Let us then by this rule examine the pretensions of revela- 
tion, and, as we go along, compare it with the present state of 
natural religion, that we may be able to —_ ‘to whom we 

ought to go.’. 

Perna life and happiness are out of our power to give our- 
selves, or to obtain by any strength and force, or any poliey or 
wisdom. Could our own arm rescue us from the jaws of death, 
and the powers of the kingdom of darkness; could we set open 
the gates of heaven for ourselves, and enter in to take possession 
of life and glory, we should want no instructions or assistances 
from religion; since what St. Peter said of Christ, every man 
might apply to himself, and say, ‘1 have the words, or means, 
of eternal life.’ 

But, since we have not this power of life and ates th and 
since there is One who has, who governeth all things in heaven 
and in earth, who is over all God blessed for evermore, it ne- 
cessarily follows that either we must have no share or lot iv 
the glories of futurity, or else that we must obtain them from 
God, and receive thein as his gift and favor; and consequently 
if eternal life be the end of religion, and likewise the gift of 
God, religion. can be nothing else but the means proper to be 
made use of by us to obtain of God this most excellent and 
perfect gift of eternal life: for, if eternal life be the end of reli- 
gion, religion must be the means of obtaining eternal life; and, 
if eternal life can only be had from the gift of God, religion 
must be the means of obtaining this gift from God. 

And thus far all religions that ever have appeared in the 
world, have agreed: the question has never yet been made by 
any, whether God is to be applied to for eternal happiness or 
no; but every sect has placed its excellency in this, that it 


Set ds eas . = ) — ager} 
| ano avg 0d YawOY qo Yo tio one aaniggad has oil fen 


w yoiloy yu 20 9930) hae chegnarie qe ed tinide al 10 worse. 


wildest Yo evray ol prot aw ayenton aang we THO fluo’) .tmobeiw 
wo tor aw blues ; eosin Yo diobgaid will te eewog oft bus 
nairenczoq ote) 6 gi tate bas errieewo «61 noraod Yo exteg dt 
sacantaices 10 anolrosient O8 J0Ay7 bloods ow oqrols bes aul to 
tent “Ee pilD Ww bine nate 22 todw oonie : nvigiier mort 
nas 16 ebtow of ove LY qan bas Moemid of elyqa tetgicn 
iF * sul lugstate Jo 
bas .@iaob bie wil Ww rowed ehlf Jor eva ow ome aul 
soveod ai mgaids In Womrmyvoy ibe aoil ow oaO at ara) gore 
wan th arouNT'T? 26) boesald bow) flu 1970 ai ota .dirne ot bas 
wi dal 40 Sree Oo svat Teoat 9 eodtio jadd. ewollot ylinneee> 
mot meal whasdo tent 94 judd orlo 10 Ciniet Yo eviralg od) 
poppe bite puvsdit bos hip sid eo caoltoviooas hoe bod 
oe ont seiwotid ban notyilet to bus odd od stil lewieie if, 
ot ag Weapon genes 1: jod bale peislion sd pas sotgiles bow 
bas tnctlaone fom aidy hot) hy niaidy of eB yd Yo caw obsent 
stil leataia Yo fir! veyed 
abn 2 att Mees Be intanio la atau osl3 ed, Jawan Wood gilst non" 


“" htt "7 4 on) tc whiny (a ony |» a gel eles ano vik \y (riots aT 


> * ' ’ r f “~r 
eiley tee prey ge? ot etl j 1aTwWY ti ita > 


fot niet firg ail} Baisizicy to sont onl oat Sau 


iy oi boresga oral V0 gods etdigiles the te! smelt bad 

rd, ogi’ ub Fore WHT ort aol moitesip ol havin oved blow 
10 Besa pad bartels 9 + 0) ponkege oti ti bow vosltcrle ye 
v1 daght euil a yart!los 9 ati bapaly end t09a yore rudd : out 


a 


t , DISCOURSE 1.—PART II. 19 


teaches the properest and most effectual way of making this 
application. Even natural religion pretends to no more than 
this: it claims not eternal life as the right of nature, but the 
right of obedience, and of obedience to God, the Lord of 
nature: and the dispute betweem natural and revealed religion 
is not, whether God is to be applied to for eternal happiness ; 
but only, whether nature or revelation can best teach us how 
to make this application. 

Prayers, and praises, and repentance for sins past, are acts 
of devotion, which nature pretemds to instruct and direct us in: 
butewhy does she teach us to pray, to praise, or to repent, but 
that she esteems one to be the proper method of expressing our 
wants, the other of expressing our gratitude, and the third of 
making atonement for iniquity and offences against God? Inall 
these acts reference is had to the over-ruling power of the Al- 
mighty; and they amount to this confession, that the upshot of 
all religion is, to please God in order to make ourselves happy. 

This will show us what must necessarily be understood by 
any person’s or by any religiom’s ‘ having the words of eternal 
life :’ for, since eternal life cam only be had by pleasing God, 
no person, no religion, can be said to have the words of eternal 
life upon any other account tham because it teaches and enables 
us so far at least to please God as to obtain eternal life from 
him. 
If we consider God as the ruler of this world as well as of 
the next, religion indeed will be as necessary a means of obtain- 
ing the blessings of this life, as of that which is to come. But 
this will make no alteration in the nature of religion : for if the 
blessings of this life are the gift of God, they must be obtained 
by pleasing God; and the same services must entitle us to the 
blessings of this life and of the mext, unless you can suppose that 
there are different ways of pleasing God; one way to please 
him, in order to obtain the blessings of this world; and another, 
in order to obtain the blessings ef heaven. 

From this account of the nature of religion, that it is the 
knowlege of pleasing God, and serving him acceptably, (I 
speak of religion now considered only as a rule,) there are some 
consequences which naturally follow, that may be of great ser- 
vice to us in directing us in our choice of religion. - 


~ . nf 


a tl cay ie 
5 i a8 20 . 
and (laa hy ; Sew had 
Ho gaineeryxs to bodtom vqung o a 
Bi fyhe bre obutitey we gniseorqxs to rdlto ont whasw 
fleet 8 ho senioge ssonshe bare ystupici 104 jnsarsnots guideos s 
LA. ont, to. s9woq gailerrero eels of bait el sonorolor efoe oendd 
Yo sodeqe oft sade ,woirasinos aid? of tavcom yods baw yyidyiat : a, 
_ seqyad zevionwe- adam 6) vobte ai ho satoly of ei morgilor Ile j _: 
yd bootaeham od <liaeesgou semen Yarter eu words fiw eidT : 7 
lewnits ko xbsow- ads gaived’ waoigilor yas yd 10 a’ doeteq (a8 . 
bod pienalg yd bed od ylao aco stil Lamats eomis st *: stil 
fests Toeiow eit seed of Siew od mad noigilor om ,woeteg 08 
soleisce bie eviloesd fi seussed esds tnyooss rillo Yas mogs etil 
wxoyt SHI Lnegeto ainide ot ee bod sessiq 0) ixcol ts 18t on ev : 
. nid 
Yo 2a Iiaw ea bhew sift Yo soley ot an bod whiasoo ow Ul 
-tintto lownsout # Timea 20 od Hiw boobni notgiler txom ond 
ti omen ot i doidw guls Yo eo oll eit to vgnineald ant gai 
adt Hw : noigiles Jo ower od ai noiiareila on odo lw eid 
beniande od teum yas <boD Yo Aig ot era oil aint te eqnivesid 
ed! of ay alifine tevin seotrse core st han pboD » niesoly ¢d 
i 


i" peasy 
ot i 


_ 
j 
a 


teilt Geognue aan voy @elay .baewe odd Yo hate otif vials to eqniaenld 
Va A 4 


- t 4 y ? +. nit P 
g2& any at yew ef ; 0017 DORiey oO Pra Meo 814 ato) 
‘ - 4 j ; * r + = 
. one witg | baewv wield to egQriae -— { sit ntatitea ov tine mid 4 


* 2 
o7e» >? 


anmweaid aff areddo af yobw si 
s . * 5 ‘ - a 
od} gr ott tral) eerie? lo wreeeat oh to jinevon eng mort 


1)  gidelqaien mil givin bere Sow yuiedely to opal won 


—_ 


ods ote OT vit, f. ney @ ao ¢ bases festohi n0> wor woigied to deoy® 
748 gaorg tosd yout toil3 pwoltot yilruian foidw esononpoeied 
. norgiles Yo aniags avo ni aw yaisooib al ev of eoiv 


. a reas 


ee eannnnennienmmnatenanents 


20 i SHERLOCK. 


First then, Since it is the perfection of religion to instruct us q 


how to please God ; and since to please God, and to act ac- 
cording to the will of God, are but one and the same thing; i: 
necessarily follows that must be the most perfect religion 
which does most perfectly instruct us in the knowlege of the 
will of God. Allow then nature to have all the advantages 
that ever the greatest patrons of natural religion laid claim to 
on her behalf; allow reason to be as clear, as uncorrupted, as 
unprejudiced, as even our fondest wishes would make it; yet 
still it can never be supposed that nature and reason, in all 
stheir glory, can be able to know the will of God so well as he 
himself knows it: and therefore, should God ever make a de- 
elaration of his will, that declaration must, according to the 
nature and necessity of the thing, be a more perfect rule for reli- 
gion than reason and nature can possibly furnish us with. Had 
we the wisdom and reason of cherubims and seraphims to direct 
us in the worship and service of our Maker, nevertheless it would 
be our highest wisdom, as it is theirs, to submit to his par? s, that 
is, to the declarations of his will. 

Secondly, From hence it appears, how extremely wrong it 
is to compare natural religion and revelation together in Rie 
to inquire which is preferable; for it is neither more nor less 
than inquiring whether we know God’s will better than he him- 
self knows it. False revelations are no revelations; and there- 
fore to prefer natural religion before such pretended revelations, 
is only to reject a forgery : but to suppose that there is or may 
be a true revelation, and yet to say that natural religion isa 
better guide, is to say that we are wiser than God, and know 
better how to please him without his directions than with them. 
On this state of the case then, a revelation must be intirely 
rejected as a forgery, or intirely submitted to; and the only 
debate between natural religion and revelation must be, whe- 
ther we really know a revelation or no; and not whether reve- 
lation or nature be, in the nature of things, the best and surest 
foundation of religion: which dispute but ill becomes our con- 
dition, and is a vain attempt to exalt ourselves and our own 
reason ‘above every thing that is called God.’ 

Since then revelation, considered as such, must needs be the 
surest guide in religion, every reasonable man is bound to con- 


| waiting salts oa). 
rele: dus ba hei " i aed a aeell 


‘i 


deal : a Me dina ockt woudl “08 olde ad nes ynolg ¥ 
hashes ew ho Buorle .svotorod? baw + seewonsd Hee 

awe istiesalenlts yout \Sliwe aid ‘to noismala 
= 


od cpm dodtvmey wtodr @ of gids oft In ylixesoom fries naga. . 
cathe mtganorben emidinadsto nodest bre mobsiwodt ow 


dake ess dhderiat yifiexoq! azoovwion hae woxnes cod org 


sprees $i eeabadneyon rade io to avivise bie qideow ott oi 20 p 
md ae ett of Mesdiveot aeiodd ab i as pmobetw yeorlgith wo od : 
. tite eit te anoiiurelosl odd OF at fl 
i paorw meroora) wed erasqqe fi anti if mort ,yibaes! © : 
oh di vodiego) aothelors bas noinitor larnten steqmuo 08 ai — 


wel You'atoun todiida ef 41 10% poldsritun eb doider cniupat ob 

ait sd gests rorted Mfivw ¢ hod wont ow vediodw y gainio per ani 6 
<orstlt baa :atoiieler of 9 enoliniove: salad ti ewoud Mew 

aaeisiorean Lotrstong dows oncied noigiior fowisn rte Oo! giol A 
yee "to al wind jail) deogyue of ted tyvogrot @ Jon{py 8 yino ai 
tt woigite: insti tend you O9' 90% beg ,.nolleleve? ow 6 ad 
word bas bod nedd etw ste OW tea) Ys2-0) wt bing yottod 
sagitt sbtive wold eswisyetib aid yuo arid oapolg of worl rised 
yistitniad teu collerret 8 oot ceso off Jo atnte aisld at} 
shee oti ban : 09 botany yimitni 1 ~yrowwl @ baisajst 


ns 


aw 60 seum noltatover has wotg ior lowetun aoowted otedob 
yeog eltortes Jou baa On TO NOs lgver e word yligut ow TH iy 
eorue ben decd of! pails Yo sratnn Od) i { eusion 10 soital 
-wop que egoned Mi dud drgnils iinishwe t norgiled lo wollebnurot 
ro yo Metis ay howe tlaxe of giclée niin se es pee nonib 
aS r bane? fro tino «i bold The wiht nen OTL if o> Aoeeeaot 
oti? od shbase Jaws (lous 26 bi rp bbe , OR itelever nadt ee 
-nog of bawed ef aun ol fonvener Ywve holgier ni obiwy teoma 
; 


AR ERTS TARE RON ae te ih Wat ei YEMEN ee pn ab 


ONT en MITA yng oe ESR 


Ey ETO RN eee rttice aie 
. a ata ee 


; : 
t DISCOURSE I.—-PART II. 21 


sider the pretensions of revelation, when offered to him; for no 
man can justify himself in relying merely on natural religion 
till he has satisfied himself that no better directions are to be 
had, For, since it is the business of religion to please God, is 
it not a very natural and a very reasonable inquiry to make, 
whether God has any where declared what will please him? at . 
least it is reasonable, when we are called to this inquiry by 
having a revelation tendered to us supported by such evidence, 
which, though it may be easily rejected without reason, yet to 
reason will ever approve itself. 
But the inquiry into the evidence for any particular revela- 
tion is excluded by those who argue against all revelation, a 
priori, as being inconsistent with the wisdom of God. What 
they say amounts to this, that God, having given us reason, 
lias bound us to obey the dictates of reason, and tied himself 
down to judge us by that rule, and that only: to suppose 
otherwise, they imagine, would be to maintain that God gave us 
an imperfect rule at first, and which wanted to be mended; a 
thing, they imagine, inconsistent with his wisdom: and the rule 
of reason being sufficient, all revelation, they judge, must be 
useless and impertinent, and consequently can never derive 
itself from God: But as it is too apparent to be denied, that 
reason and natural religion never did in any age universally 
prevail; to help out the argument, it.is further supposed that 
whatever happens in the world is agreeable to the original design 
of God, and consequently, that those who have least of reason 
and natural religion are in the state for which God designed 
them; and if so, it is absurd to suppose a revelation should be 
given, to take men out of that state in which God originally 
designed to place them. 

This is the sum of the argument against revelation @ priori: 
to consider it particularly will take more time than can be 
allowed : but in brief we may observe, 

1. That to argue, from the perfection of human reason, that 
we are discharged from receiving any new laws from God, is 
inconsistent with as clear a principle of reason as any whatever, 
and which necessarily arises trom the relation between God and 
man; which is, that the creature is bound to obey the Creator 
in which way soever his will is made known to him: and this 


un sian nasa eat 


aie” avert islyoitiag yas 10t ssaubive ad? otal qispsi oft ay 
“b wollslorat Ma teaiage eure odw sod xd highuloze al soit 

| ted r bod Yo mobsbe ot sli jnoteienooni pated ae irveiry 
ene ex novig, yuiend bio ted? eid? of alauoura que coil) 
theeatid bolt baa..nosge1 Yo eolatoih sala gato od ev bunted en 
geogqine 0} :ylnq sod? baa .eive sodd yd an opbui ot aul 
b av ony boW jeilt sistaina of od Lluow ,oaiganti god yoerwrodte 
& ybobaom ed ot betaew douty bas eh taelur tostraqmi o« 
7 sign edt bug : mobeiw eid ditw Jasieienooai anigamd yout vans 
ad am .oaboj, yadd ,noiislever te tasiemlue gnisd noenai to 
gtisah y#790 seo yiitoupoemco bes Jnsnitoqui baw edeloew 
sods .boiwab od of taoreqqa oot +i size tutl shod mot Meni 
ylleerovine aga yon ui bib rovsn soigiles tewsen boa moesn 
tet boeoqqie rodiwi vi si deomagre silt duo qlod ot jhtavery 
agizah leargive ods 01 oidsaoige ei blow salt mi enegqed ssa od 
fore ‘to teeol erad ow oeodlt ted) ,glineupoencs bos bow Te 
.  beagiesh bo doisdw, sot stuta ot at ova stotgilor Imded dae 
2 hiwods woilateves # seogqae ob bigeda ai 3 onl bus ; mod) 
qileuigee ho daidw ni state taki Jo duo mow oipt of .toviz 
xed posal ot bonpieel 

. wry a toieloea tevigze teowmsure silt lo atm ol et endl Tl 


. he a ; 


a 


od neo pads amid etom adad lie ylealuoitieg § vine of 
sriaio yun ove iwind nb tud + bowolle 

jodd ,soeena gomud ‘bo aotudhog adi aot paweie of dT .t 

Gt .bow moth eval veo Ts Brvieow isnctt, jrogmatoeth ois ve 

,7 rvoiga w [he eh How vile > pro eel ae ddive du teienaget 

bas bow noaetod aoltale oadt moth esehie ¥eliineeonodt thoither beewn 

r0fe#10 oa yodo of hnwod af soutaor odd dod eh dondiw ¢ went 


4 


eidi bee | god oo word obec «i [ive aid serene ya doulw mi 


= ; 
f a 
ey 
are 


22 SHERLOCK. 


surely is true with respect to the highest order of beings, as weil © 
as to the lowest: for this plea, now made for human reason, / 
would be presumptuous in the mouth of an angel, and inconsis. 
tent with the subjection. he owes to God. 

2. As to the perfection of human reason, it cannot be, nor, | 
suppose, will it be maintained, that human reason is absolutely 
perfect ; and therefore the meaning must be, that reason is rela- 
tively perfect, considered as the rule of our obedience. Put 
this is true only on the supposition that reason is the only rule 
of our obedience; for, if there be any other rule besides, mere 

, reason cannot be the perfect rule of our obedience : and therefore 
this argument is really begging the thing in question ; for it sup- 
poses there is no other rule but reason, which is the thing not to 
be supposed, but to be proved. As much may be said for every 
law as is said in this case for human reason: every law, being 
the only law in the case, is a perfect rule for the subject’s obe- 
dience, because the subject is bound to no more than the law 
requires: but if the law be amended and enlarged by the 
same authority that made it, it is no longer a perfect rule of 
obedience; but, to make it such, it must be taken jointly 
with the corrections and enlargements made by the proper 
authority. 

3, Hence it follows that to alter or add toa law once con- 
sidered as a perfect rule of obedience, when an alteration of 
circumstances requires it, is neither useless nor impertinent, but 
oftentimes the effect of wisdom and necessity. 

4. Tosay that revelation is unnecessary because reason is 
aperfect rule, and at the same time to affirm that those who 
have but an imperfect use of reason have need of revelation, is 
a manifest contradiction: to say farther, that those who are in 
such a state that actually they do not obey the laws of reason, 
and, morally speaking, cannot obey, are nevertheless in such a 
state as God intended they should be in, is not only making 
God the author of evil, but it is ascribing to him two inconsis- 
tent intentions: for to argue that God gave men reason to be 
the rule of their obedience, is supposing that his original inten- 
tion is, that men should obey reason ; to argue at the same time 
that those who live in disobedience to this law are in the state 
which God intended them to bein, is to suppose that God in- 


m Orr 


nm 


wee 


ith , ws y quo to - 
y a ae 
squat wih, 7 naktes: rhe feet ed inamugue wilt ~~ 
‘gnirts off ai doidw noennt dio ow ei owild aps 
ir 
_ guied cual prove: Homey nevantd :* 
“cat Sionign adi 10k ol toa 2 | 
wal oft, nad wvorti od oF panied i tongelive ot seunved omalb.- = © 
air yd bagietae bas hobastae od wal oil? ‘ti tud 2 exninpoe we 
‘Yo oluy dswlreg & yogeol om ef 1 ,tr haar s00ls Wirodtus omer .) - 
giuliani, nsles od tevar si loos si wdltia or gud yosneibede =” 
| wong ost yd ebaut eivontagralies bun ewoitoortos ols div , 
i. orrodiaa 
-nos pane wel 20 bh to wits of jetlt eerollot ii aoncll .6) 
Ww nottaraile aa nad _qusailede to ator sodiiaq 4 es bors bie 
nd suonitreqguni dou sadloan Téiltiva Fi 47 Orin pat exon elena 
/ gtieagoin hen arobsiw Yo tose alt esmitastio 
Py Hoaeot ¢ synogdl ise owas @f nousieve: ted) vie of > 


oti aro! iol? minnie of Sait oie © yo bno .olin toshrad f | 

a nvitalsve bo hava svat ddaset to sey lostiequ as jad evel) 9 

ri osu olw sacs) imil? jidlbrat [ae o} t aottothaviess teotnahes f 

proenat toewal ort yodo Jou ob yor) yliawion se d? otate @ tote 

a dom wi eiolodiioved 018 qodo Jones paidsoqe ylewot bas 

onidees ylao Jou 2 oi od ucla yor lott dni boi as sinde 

aseqoom pwd mil of Quidiraan sf Yi tud thes to todJun old bow 

JS oy aeene com onatg bo” je ovpre od Tt + snoasiat Inet . 

“natal bh jisiio oil dud pre reeneye pune ei aorernibarte vieitt Yo obit ott ) 
out) dene OF Regt OF 7 MORe a yale bstworle tors jarkd ei oot 4 

phate orld mk Sie We \ yet) of somibedoelh ot avil culw ovoid tase § 

ni howd todd senqqul OF et at of os mods habastai box doidw | _— 

’ : 


AU ergs ere 


a a eer 


AT MORE PPO NORE ME ae 


a RC RES 
SE iD VAT eae Sate fen NS Yr Ami births 


HIER a enmenetetanerenemenetsiedennreremimterenas TE. semiemsnmar weiner 


DISCOURSE I.— PART II. 23 


tended the law should be obeyed, and not obeyed at the same. 
time. But to return: 

We are not now arguing in behalf of any particular revela- 
tion, which may be true or false for any thing that has hitherto 
been said : but this I urge, that revelation is the surest founda- 
tion of religion ; and this wants no other proof than an explica- 
tion of the terms: religion, considered as a rule, is the knowlege 
of serving and pleasing God: revelation is the declaration of 
God, how he would be served, and what will please him: and, 


unless we know what will please God better than he himself | 


dags, revelation must be the best rule to serve and please God, 


by; that is, it must be the best religion. 


From hence then, I say, it is incumbent on every man of 
sense and reason, on every one who judges for himseif in the 
choice of his religion, first to inquire whether there be a reve- 
lation or no: nor can the precepts of natural religion singly be 
drawn into question, till it is first certain that there is no revela- 
tion to direct us: and therefore there can be no comparison 
stated generally between natural and revealed religion, in order 
to determine our choice between them; because the revelation 
must be first rejected before natural religion can pretend to the 
sole direction. 

And yet this is the keaten path that unbelievers tread: they 
consider in general that revelation is subject to many uncertain- 
ties; it may be a cheat at first, or it may be corrupted after- 
wards, and not faithfully handed down to them; but in natural 
religion there can be no cheat, because in that every man judges 
for himself, and is bound to nothing but what is agreeable to the 
dictates vf reason and his own mind: and on these general 
views they reject all revelations whatever, and adhere to natural 
religion as the safer guide. But attend to the consequence of 
this reasoning, which is this ; that, because there may be a false 
revelation, therefore there cannot be a true one: for, unless 
this consequence be just, they are inexcusable in rejecting 
all revelations, because of the uncertainties which may attend 
them. nes 

But now to apply what has been said to the Christian revela- 
tion: it has such pretences, at least, as may make it worthy of 
a particular consideration ; it pretends to come from heaven ; to 


, ‘ska 
/ Tr ‘ 

a ee steal ile 
ig ae PRIA acs 


a 
bad . ; “oink — 
ranted ean serena beatin WA 


id nal Hw nedw baa howe od Hlvow « 
iad nad rotted bot cxmsly Hier oikw wos. oweeeoey 

) nm ig bas avese of alui dead oift-od Seven woltebavat ,2qb | 

oh Ci 9 =  cirelighites Sead oft od seam 1 binds yd = . 
wn ytd no twadmuoni wi di pese T wad eet | 
i “ai Usecnid sot eogbui, odw eno yr97e mo .noeart brs aa 
 ettrar a od yred? aadtadw oriupai of teri \noigiler aid to ssiods 
. act ¢kunie soigilos lerwinn Yo siqoverg oft eo OR ton TO acilel 
_. salerat of ei grail) tard nists deri ei 31 Hit wolteonp ottieresth 
rea ae» ors) qotetsd? be : ey tostily oF noi? 
4. bro ai neigiler belzeren bas lmutea msawted ylisrney hots 
- _ paisulovres add senaned ; ored3 neowted entoils two aoimreh of 
Sgn gt bastorg azo soigilor Lerwiaa oicled basoojn portt of Jeu 
rele PO moulds oles 

. i reoult heart erovolladay tad? dtaq noteed ort ai vidd toy br A 
— epiatwonn yoad of tyojdor si pollslovor Ind? lgrsney af yobienad 
_ tafe otras ef yent 41 10 mit Jo taodo aw pd yaar Ti pesid 
ferednt ei dod ;aradd of aevob bebmnd vilwidiial tou bos ehiee 
roxybe{ nom yreve tors ai sennood tnods on oC ano gratlt noigifer 
odt ot akiesoune et dadwiud paidion of haved xi bm Mosmid wt 
 beadneg geud no bun : brim wero sid ber noesst to eajstoib 
faquten ot oxoitbs baw evetsd encistover Ile toojor youltbewore 
Jo sonompretios of) oF buoite 10 obisy ites otf en norgilat 


delist a od ¥ sel esovtt aeunned dat ¢ eidt et sotelvr powinoasst airlt 
awotan ot 1900 oa 2 od tounsa stadt otdistad) woltelowsst 
yuadogiet ni oldaenox pab-ore you? Jeup od somenpsened eid 
fawarte gear, doidw eadatedivoou owt Wo sensved anoiidlover Me 
eevee 

~sld7o2 neitaid odtot hice stood aod tedw clqqe of won twtk 
Ye yee $4 aah Yao eh gaol Jn .« a a | dese end Hi : nou 
ot p nerned aot ates of ehaotory Ji: woiturobbenos saluoiiog & 


rE PO Rt 


24 ‘. SHERLOCK. 


have been delivered by the Son of God; to have been confirme: 
by undeniable miracles and prophecies; to have been ratitied 


- by the blood of Christ and his Apostles, who died in assertins 


its truth. It can show likewise an innumerable company ci 
martyrs and confessors: its doctrines are pure and holy, its pre- 
cepts just and righteous; its worship is a reasonable service, 
refined from the errors of idolatry and superstition, and spiritual 
like the God who is the object of it: it offers the aid and assist- 
ance of heaven to the weakness of nature; which makes the 
religion of the gospel to be as practicable as it is reasonable: it 


, Promises infinite rewards to obedience, and threatens eterna! 


punishment to obstinate offenders; which makes it of the 
utmost consequence to us soberly to consider it, since every 
one who rejects it stakes his own soul against the truth of it. 
Are these such pretences as are to be turned off with general 
and loose objections? Because miracles may be pretended. 
shall not the miracles of Christ be considered, which were not 
so much as questioned by the adversaries of the gospel in the 
first ages?’ Because there may be impostors, shall Christ be 
rejeotedls whose life was innocence, and free from any suspicion 
of private design, and who died to seal the truths he had deli- 
vered? Because there have been cheats introduced by worldly 


‘men, endeavoring to make a gain of godliness, shall the gospel! 


be suspected, that in every page declares against the world, 
against the pleasures, the riches, the glories of it; that labors 
no one thing more than to draw off the affections from things 
below, and to raise them to the enjoyment of heavenly and 
spiritual delights ? 

But whether you will consider it or no, yet there is such a 
call to you to consider it, as must render your neglect inexcusa- 
ble. You cannot say you want inducement to consider it, when 
you see it entertained by men of all degrees. The gospel does 
not make so mean a figure in the world as to justify your con- 
tempt of it: the light shines forth in the world, whether you will 
receive it ‘or no; if you receive it not, the consequence is upon 
yourown soul, and you must answer it. 

Were men sincere in their professions of religion, or even in’ 
their desires of salvation and immortality, the controversies in 
religion would soon take a new turn: the only question would 


ai 1a he oni ‘oh ab 
a psa apo 
ote 


ff epolern “dole 3 
ieee eosie Ji whiacos. oa = 
"gp 4e diieet oft teniege Ince aw # 
letewag sltiw Tio beat od ob axe es zxoumdoTg Hovesaads ot. 
- bebaotsrq od yaw solvevigt sensootl \anditeaido ezool bas 
tomaew tloidtw , bersbienne od dein to exlostive oft ton lade 
ad oe lageng ot to ssitansvbs at) yd bomoiseoup on ttgsrat,oe 
of Said thede aooteoqes’ od yom saad? seunootl {eaye Jeri 
nooiqeue yes mov eoit bre oor ssouni awe ote. oeodw ebutaoim 
“ila bed od vhost ort teanat bath odie: baa anyierb adeving Yo 
ibhsow ky Pyaar wee vio mead ovad nods oenscetl ff bewy 
wpa od Hhade aeontiboy To aieg # Aum of gniiovaybag ,noat. 
rove ot. dnt .daiosqeus od 


bheew oh joutenes 27 ral aby wiz ltt 
sodel ted? :4) We esrroly oft potii add aosmes olq orld teniage 
cgi molt eacitesile silt Te wish oO) om ates geidd ceo on 


lun vleaveod Ys serouryopts elt Of meodls omai OF ban ,wolod 
S aide a! ob lsuiriige 
rode tui 

gianni toolpas wey pobie Jamu 2 di valienne 02 neg 09 lao 
Gs wot ead 


uoy 


& dnue a ot iM boy ot 70 tt paket ide vw we iT +01 


ogihey 3a pabeeno® OF Jims yl ai jane voy vHe Jon 


ey { \ P i duc Os ‘ 
couly bearers “i> ii to ot pas ly sHentrolean +n 


oan Joo 


08 IOs Vit p wen Toby i) oh oe @ Moms Oe 
Higwe wow tail siiwe  bebvere > oi abebesuntle d fad old: dato hia 


Hoge eb GOtGH Portes ot Woe M i, a8 IO HM evIGoNT 
H 


seo Wo'y how ,lvoa nwomeY 


stow Hott we erga now oT9 tf 


yo nengiles Vo eu 
; “ 
dow Os .yitloprormmy 
A 


ut wan a otet anos bhvow aoigiles 


th G09 
Oi. aeietore Lae acimeloe to woieoly siods 


bivow poleoup eins ons at 
« ¥ 


id aevdte n satanign odw ono. 


[ * DISCOURSE I.—PART I. 25 


be, whether the gospel were true or no? We should have no 
reasoning against revelation in gemeral; for it is impossible that 
a sincerely religious man should not wish for a revelation of 
God's will, if there be not one already: we should then see 
another kind of industry used in searching the truths of God, 
which are now overlooked, because men have lost their regard 
for the things which make for their salvation. Were the gospel 
but a title to an estate, there is not an infidel of them all who 
would sit down contented with his own general reasonings against 
it: it would then be thought worth looking into; its proofs 
would be considered, and a just weight allowed them: and yet 
the gospel is our title, our only title, to a much nobler inherit- 
ance than this world knows; it is the parent by which we claim 
life and immortality, and all the joys and blessings of the hea- 
venly Canaan. Had any man but a pedigree as ancient as the 
gospel, what a noiseshould we have about it! and yet the gospel 
is despised, which sets forth to us a nobler pedigree than the 
kings of the earth can boast; a descent from Christ, who is 
head over the whole family ; by which we claim as heirs of 
God, and coheirs with Christ: and, did we not despise our rela- 
tion with Christ, and secretly abhor and dread the thoughts of 
immortality, we could not be so cold in our regard to the gospel 
of God. 

i wish every man who argues against the Christian religion, 
would take this one serious thought along with him; that he 
must one day, if he believes that God will judge the world, 
argue the ease once more at the judgment-seat of God: and let 
him try his reasons accordingly. Do you reject the gospel 
because you will admit nothing that pretends to be a revela- 
tion? Consider well; isit a reason that you will justify to the 
face of God? Will you tell him that you had resolved to re- 
ceive no positive commands from him, nor to admit any of his 
declarations for law? If it will not be a good reason then, it 
is not a good reason now; ‘and the stoutest heart will tremble 
to give such an impious reason to the Almighty, which isa plain 
defiance to his wisdom and authority. 


SHERL. VOL. T. B 


5 aa sa i dite 
damasncbaliash Lemans 


a gory, Soa ‘sans bowels tikyieee 267, hag horsbiaaos od Ljoow 


 yaiela ow dotater y 


oo sa : 
- ont lig atads to fobitet 


teniane egnisorcen hventoy whit Mi 
Aeerg oi port gaidoit ee gould od mutt) bigow- ai = 


, 


_ 


yada rotdod doum @ ot ohit ylao “wo oltid wo wi loqeog 

d tearm 4d ei ti sewond bliovw eisl? nadd sone 
=nod ods to vanbegld bee ngoj, orld fis ban  dilatommi bas out 
oi) 26 teats *e ovrgibeq s ted ana cnt belt <node!) ylaov 
Toqatry oe t9°% has Hii tuodegend ow biuoseadion « dad loqeog 
gly nord sorgileg vidow a0 oF dirot ato soidw liseiqaob at 
vi oder duit) mort inostah a pieod nao diise edt to ean 
1 ctess minis ow dove zd 5 ylimet glodw edt wero baxd 
nian m0 oepeob Jonsr hib bas -fahntO ddiw etiodea baa bod 
Yo witgued? off tind hun wilde yitois bas gend2 wdiiw not 


jaq2og of) of brigss m0 ni bles oa od Jon bleoo ew iladomeai 
boD to 


iT) wit centages RMI gIe of 47 160 yrs daiw 1 


woriat noite tttd 
off axl) : wid iiaiw gaol pons audios ene eis ates biaow 
blew oct) opbet Hiw bot) pact egrailed od ti yah ono Seve 
4 
fom 


sat hee : bod) To Inoe-Inee shu} orl? da S1Git GONG Stn oly owpre 


lnqaoy ali tovipr voy 0 .¥ignilaoooe anoenet eid es mil 
if ebroteny tnaly periston simobe Lirw Boy, gay oer 
est of ¥1i jeurt Hive coy dork! moensi @ 31 i 1 how robieao Gk, - 3 tant 


Savigasy bed Hey att avjal ipod wore hiey (hod to sont 


sHigtet i 


“91 OF 5 


‘! tn woe pyitel : — b ofa . vee ot - “ 
ry av 7" m 4 ee A) DE ee AKALMOD SV LPOG on ovis? 
Hi , welt nose boewg o ob tan itive 4 1D) Twat io vroitmreioe? 


ald pant Ihiw $4 oi jeahwcte ett bag » well moet hooy # lon & 


f . t +) e * ’ - 
ninly wet Roe peg woo awoken ne daveavig 


odious die mohair visi of gousity> 


! Tt OY Janne 


PR SE reaper etme ne 


26 : oo SHERLOCK. 


DISCOURSE I. 


PART Il. 


A FAIRER issue there cannot be for the trial of any religis { 
for, since eternal life is the end that all men aim at by reli: 
that must necessarily be the best religion, which most certain! a 
leads us to this great and desirable blessing. But the diflicu!: 
is, how to apply this rule so as to form our judgments upon © | 
and direct our choice, since all religions pretend ‘to have tl» 4 

| 
| 


words of eternal lifes’? whicl makes it necessary for us first ! 
enable ourselves to A eeeredisie which are, and which are u: 
‘words of eternal life,’ before this rule can be of any service 
us in distinguishing true and genuine religion from the speci 
pretences of counterfeits and impostors. In order to this, » 
must consider that there are some principles which in all 1! 
gions are allowed, and from the consideration of which we ms* 
possibly come to some fixed determination in this matter: suc? | 
are these; that life eternal can be had only from God, wlio *” 
the author and fountain of all being: that from him the on! - 
way to obtain it is, by living and conversing in this wor 
agreeably to his holy will: from whence it evidently follows | 
that, since to do the will of God is the only way of obtain 
eternal life, the words which instruct us in the knowlez: : 
God’s will must needs be ‘the words of eternal life’ Th- 3 
far we can go on mere principles of reason. 2 

From hence the way lies open and plain to another cous” 
quence of some importance in the present question : for, si 
it is the perfection of religion, considered as a rule or instil? 
tion, to direct us in all things to act according to the will © 
God, when we inquire from what principle we ought to ders 
our religion, we do in truth inquire from what principle we | 
may best derive the knowlege of God’s will; for the knowles 5 
of God’s will is universally acknowleged to be the true a> 3 
proper rule and measure of our religious obedience in & 
things, 


wry 


of en o 


‘tow els al goieerees fas yoivil zd ai ti ninido oF yaw 
roollel gituobies a sqmedar cout + flew ylosd eid of gidssorgs 
euoide te yartigiao yt 21 lxk To [five oft ob of nonin Jatt 
» olurond oat ai ae foardeatt doide ebow ode jotil Tawists 
“47 ‘il Teatete ‘to shsow odt’ of saloon team tliw ehod 


Spine coneyt Fo salgi nity Giant We op HAD Ow teh - 


. ® ® 4 , , ca 
> 1ohong' OF aiglg bins moqu etl tow old opaod mord 
Ne Wt > Ose: Pie oy mi gon sh ocean entoe To oon sup 


1 olut & OR borohierao nermcdor to monost Wy it ar 


li ont. of witbepiee toe oF eyaidd Hn af ee dood of non 
vb of Idgue ae aking Berke etl oinpat ow nodw bot 
Jcionne sty geet sepat dat at ob ow ,sobgilor 10 

A alt tot + Tee w toe) t » wnotevrodd ats oli ob ee ¥ ur 

1} alt od of huyalwoustor yl laera vines ei iw 2 bet) to 

Mil SOG 215300 acorgiiyy wo to s#iweeeot bas ole THpOTg 
seyerealt 


> * 


“i 7 


¢ ‘ DISCOURSE I.—PART III. Pay 


There are but two ways by which we can possibly arrive at 
this knowlege: one is, by following the dictates of reason and 
aature; when from that knowlege of God and hijs attributes, 
which reason and nature furnish us with, we infer his right of 
governing, and our duty of obeying; and when from the holi- 
ness and purity of God, and the necessary difference between 
good and evil, we infer wherein our obedience must consist, 
namely, in serving a holy God in holy things, and in keeping 
ourselyes pure and undefiled from evil, even as he is pure: and 
this is called natural religion. The other way by which we 
may pgssibly arrive at the knowlege of God’s will, is, by 
having it declared to us, either immediately by God himself, or 
by others sufficiently authorized and commissioned by him to 
make such declaration in his name: and this is what we call 
revelation, And, as nature and revelation are the only ways 
by which we can come to the understanding of God’s will; so, 
for that reason they are the only principles from which reli- 
zion can derive itself. 

Between these two, considered purely as principles of reli- 
gious knowlege, it is no hard matter to judge which is the 
safest and -securest for us to rely on; it being a matter that 
will bear no dispute, whether our own reason or God himself 
can best instruct us in the knowlege of his will; upon which 
single point the whole controversy between nature and re- 
velation. turns, as long as they are considered only as 
principles of religion, without drawing into the question the 
merits of any particular revelation, or of any particular scheme 
or system of natural religion: the consequence of which is 
plainly this; that as nature is a better guide than any pretended 
revelation, so every true revelation, as far as it goes, is a better 
guide than nature. 

The last consequence, and for the sake of which I have made 
this deduction hitherto, is, that when any particular revelation 
's to be examined, when it lies before us to be received or to 
be rejected, it is absurd, in the very nature of the thing, to put 
the determination upon a comparison between natural religion 
and revelation, considered in themselves; since, if the revela- 
tion be false, there want no arguments to make it yield to 
nature; and, if it be true, no arguments can be suflicient. 


t , rowg ai ad ee.079 Thee GOT hid Te 

we distor yd yaw mito, oi wncigifos temaaa i) 

Z ed ek Me ehow ‘Ye agobaos al Je sveria qidieagg yout 

es wa ve d b0® ¢4 ylstaiboarue wdltio ew ot haislooh % gaived 
et ania onviaeise cabo bas bositodsee vhesvisiiue ersilto we 


i * ‘ting ave anew ei aici ban: = sarcn aid ai moderaloob dove sAsm 
a ae qlno aft ata soitelever bes otelnn a6 bak .noiislorst 


~ you ile: e'boe to ytikawtershaw odd oF ames nko 9% doidhe ¢4 
- .jler doubly ined calqionixqg yuo wit ots godt moaest sat wi 

he . Masti avizob neo aoly 
-ilot Yo safqioning an ylomg berbianoy ows cnedt mows 
alta dvidw eyhnt, of aaiien brad om ai ti ayelwoud avery 
torts testens a geisd Ji »no yler ot ae tol leowoue bas yevine 
team bod 1 neeset myo wd tadbalw .oiog th oa 1996 Ulin 
doider mnogu; Hiv aid to oyalwonA ot ai ew sounteni feod a> 
7 bare waded aeawied yerororuings shoibw alt janie] algnis 
en ‘qo berolianco om qo an Root am aa aoitels® 
od) sataap ods atai quiwesh juodtive .woigilet to aaiqiawing 
ovation raluoeiag yas to 10 ,Borlnterar 1 iuctiing yan to ehinom 
faith jo someupornes oft : aotativs lerton to mojeys & 
hohaviong van noi? obiag wolted 4 at owten xe pad) ; cic ylnialy 
jiod @ 4) R90R Fi ee Tat an novelor sn or yI979 OF olan 
stuten aod gliit 

on ooraet 1 totcter Yo aalee odd tot bue,conempoenos teal of T 
woitelovey telusiiimy yae nod sold si eotodiid aoitowbeb el! 
» 1 bevisoet od of a aeatad voll 3 node bonimaxe ad of 
ot nau ed? to sucka yRov- ont a feuade ai Ji baneis7 ot 
iw lewwies seowled soehapes & moqu noitmnicntonals oi? 
» oft VE .so0ie Seevisemeds ai horebieacs noitelets bes 
, 1 stom of aomuge Of shew oso ,oelat od aois 
voivitvs sd neo etomugia on birt od 111i baa , ower 


a 
= ’ 1s (in 


~ 


28 > SHERLOCK. 


from which the deists of the present age fetch their main su». : 
port, and all the plausible arguments by which they labor tx % 
explode the gospel, and to render it useless and oe 
and consequently vile and contemptible in the opinion of the. 
world. : 

On the same principle we may proceed to examine ot! of 
general objections made use of in opposition to the revelatice 
of Christ Jesus. The gospel is a dispensation of Providence is : 
regard to mankind, which the reason of man cannot fathom, 1: | 

* his utmost sagacity search into; which the angels themsely«s : 
‘desire to look into,’ and, after all their inquiries, are content t+ | 
reverence and adore at an awful distance. These methods of: 
salvation are matter of great complaint with unbelievers: tl 
think it highly unreasonable that God should propose su: 
things as objects of faith; and from the unreasonableness of t) 
imposition they argue (which presupposed, they conclude © 
much amiss) that these terms of salvation were not of Gol: 
contrivance, but are owing to the guile and deceit of cunniv: 
impostors, who took pleasure in abusing mankind. 

Though this objection is levelled against the Christian revele- 
tion particularly, yet it must conclude equally against revel. 4 
tion in general, considered as a principle of pelieiogs if it make : 

\ 


ated i ae ill as 2 ils 


any addition to the things to be done or believed beyond whit 
reason teaches us. The question then will be, whether it co 
be reasonable for God to propose any articles of faith, or any 4 
conditions of salvation, the reason and propriety of which do § 
not appear to man? and this is a question of great importanc\, ; 
it being confessedly the case of the gospel. ‘ 
In the sense of the gospel, whatever is the effect of God* 4 
secret counsels, in order to the redemption of the world, is * | 

mystery. That men ought to obey God in truth and holines 
that they may obtain his blessing—that sinners ought to | | 
, hor ever were mysteries; because the- 3 
things were sufliciently published to the world when men wetv 4 
endued with reason. But all the methods of religion beyou: 
these were, and still are, mysterious: the intention of Godt 4 
| 


1 


redeem the world from sin by sending his own Son in the like- 
ness of man, is a mystery unknown to former ages; it is a my* 


sitonnogaib a Hi frqeoy | 
yrs eerie cen ye Pes ‘biditon [ai Faas 


bordsom seal .ooanielh Iihwe a4 te atcha bas ooaoeve 
walt + anerolfisdis itive tabahy mon duaig to tote ote noievlea 
ta aeoqgory binoule bod ani cldvnoeeoten yldyid si Anis 
ito sxoasidanosnornu ot avn bas ; dist Yo sdosido es egerintt 
in abulonos yarlt .boenqeoastg duntiw) otmre ‘yond Moisizogeni 
lo to tom otvw noitevlee to aummd geod) tend (exima dows 
patapuso to fisseh bin slivy att of peiwo mn jwd .sonevinidos 
| botdaner gears inl ore ot dood oul e1oteoqusi 
ptlyre neitelyd) oft seni iage batisval at mostaa{do aids iguodT 
‘eiy1a1 deoteges yYllcupe sbelonos Jerm H 197 stintositieq, wold 
cevAweg HU, nottilor te olgiusizg a an hor ohiznas , lnonep At cou 
tol hooped availed 10 stab of of xauidd off od noiibba yas 
aco ti yortistier od Miw nod? aviteonp ofl .2y eodoeed moeas 
tev wo ,ci29 to Falaitra Ya saiujory of box) mol uldancesst ad 
by donkey to vlohqotg bas neko aii) ott vise To eaottilnos 
met roc iit rear to awip & Ri ei ft tae } sot oF THog ss joa 
Jequoy od? To 409 orf) yliveeainoy gated 3 


~— , : / , 
hast) Wy d4utho orld a: patasiw Jopeog Si 10 See oft al 
4) iow eft Io noliqmsbsr ods o) vobr0 al sloenvoo tetas 
lod be tow mi bed ¥5 fo of Jfpua cont fT «7yoiey al 
of adneo #roni turlt- acaeordh sil cietho yna yorlt sods 
"4 . ' 
nH gasgval p2ehetyi ore Tovo On JM sIs—baietnig 


1 
ow geo Hetbwy Paow oft ot bdelidug yianralne orow ena) 
d wipe Po alo front all Ther gest coon riinw bowlns 
bald Yo nottmatnl ode : evottoym .oe ow ben ,si9w vaoild 
Aik oft ai co® awo eid yuibaoe yd’ ule wort thow ol} moober 


Ser tesne Yonrro! of awoatan y yar a ui oi Yo vega 


’ 


covtvemods tlogon ott oiite ; orl doteve yxoumer Monty eid * 
# tgetnan oe eatviupol odd He vsti trite oral Hoo! of etingb* 


hea 


re ee Ee 


su 
ae 


t DISCOURSE I.—PART III. , 29 


tery still, inasmuch as we cannot penetrate into the depths of 
this divine economy, or account, by the principles of human 
reason, for every step or article of it. Butlet it be remembered 
that not human reason, but the will of God,.is the rule and 
measure of religious obedience: and, if so, the terms of religi- 
ous obedience must be tried by their agreeableness to the will 
of God, and not measured by the narrow compass of man’s rea- 
son. If reason can discover, either by internal or external 
signs, the conditions of salvation proposed to us to be the will 
of God, the work of reason is over, and we are obliged to use 
the means, which are prescribed by God, as we hope to obtain 
the end, which is the gift of God: and how little soever rea- 
sou’ can penetrate into the mysteries of God, yet, if it can dis- 
cover them to be indeed the mysteries of God, and by him 
proposed to us as necessary to salvation, it discovers plainly to 
us that these mysteries of God are ‘ the words of eternal life ;’ 
which is all, I think, that a reasonable man would desire to 
find in his religion ; for, since all that he desires to obtain by 
lis religion is eternal life, what more has he to look for in his 
religion than ‘ the words’ or means ¢ of eterual life ?’ 

Tis is true, you will say, on supposition of God's requir- 
ing the belief of mysteries, or the practice of any positive duties 
from us; then it will be our duty to hearken to his voice, and 
entirely submit our wills and understandings to him: but how 
does this prove it reasonable for him so to do, or remove the 
prejudice that lies against the gospel, because of its mysterious 
doctrines ? 

To come then to the- point: it will, I suppose, be easily 
cranted te be agreeable to the wisdom and goodness of God to 
reveal whatever is necessary to be revealed in order to perfect 
the salvation of mankind; as, on the other side, it must be 
allowed that it is not consistent with infinite wisdom and good- 
Ness to reveal mysteries merely to puzzle the minds of men. 
These allowances being made on each side, the question is re- 
duced to this; whether it can be ever necessary to reyeal mys- 
teries in order to perfect the salvation of mankind? Whenever 
Jt is necessary, it must be reasonable, unless it be unreasonable 
for God to save the world; and on this foot it will be found 
that a revelation cannot have ‘ the words of eternal life’ without 


jt 


tena! ~ a Sa : 
a ray patente 
. 7 1) a | Ear > -- ¢) 
: On ¥ ri Gas neta ere 4 0) 


es 4 


——aitande ob aqod oer 28 bo xd bodinesrg sue doidw yeetoosa fit 
neon enon I -wod ben + bo® Yo Siig ade ob daidw chang od? 


sei ame ii Jay. bod to asinsteyin aid? obai atattoned 889 108 
cad ¢d hits hot? to waiveterst ot baabini od 0! modi yvr9? 
ot yhuinly erovooeib 3 \adiiavice of queso ap eu ot baroqory 


“; til Insole Yo ahaow ods? om bo to aorratezen szacl fad) oe 


at otissb ihwow nam oldescanst 2 sad) doidt 1 ie eb doidw 


vd nintlo. ot esnieeh ef indi the sonie toh ¢woryilor pid i bait 
sid ah et Sool ot od ead won tedw wil lenis ai norgiles aid 
“ ghif leasaty Id * ennoet 10" ebrow ott! eri woiyiles 

<iupet ohoed te collizoqque mo (gue five woy owt et eiT 
aeiiyh avitiaog Yew to soioertg 912 TO ,2arnabe yin to Yoiled adi got 
hay .cher aid of neawad of ytnh qwo sd fliw 47 would ; er molt 
wod'tud > mitt ot-egaibassewbow baa alliw wo Sindy ylories 
avi aveunes ve woh «2 o@ amnl wl oldsncaget 11 v7O1g yids? xvod 
sutieievat ai lo senaoed ,loqeog will jeiimne 201) dads sotbn[rt 
S esniunob 


qliess of saogqqua [ lliw hi it dalog ait af nad) omtoo v¥ 

«a how Yo sheoy bis mobeiw ed} of ahiosara od of hojanm 
todties at wale ut beleave7 od of yIeeeamet a yovatadw [sere 
ah Seina 3 isin tortion edt no en ¢baidlacur to woitey ine itd 
choos buco mrobaiw atinat st soteiens forse H tact bawalle 
pee ho elect ott oies oy 0 Clave Bt hays laayat oF et 
pee BOLRSIp oud ole ape? WO Ginn Th xl asonavolis god 


- Sas 4 . “ . . * 
gant Hayat o4 C1 1977 ot meO 4 sritoul a seta) o} b ust ts 
73 rpatel fi {torah eet ith wnoitey ised ity ay sy} yabi¢ ai aor? 


sideuvenmouod t wvolep: ,oldaminces ad taunt Hi. gymeeooon a 


hoot od fie ti Joot eidt aw ben ¢ bhow od? gvee of fod awk 


+. % 4 


1UOEHIW wil fousate to ebroy ane? eved jones fnuligigvet & sails 


30°..- ina SHERLOCK. iy 


opening to us all necessary truths, how abstruse and mystetivus | 


soever some of them may be. : 


With respect to infinite wisdom, there is no such thing a: : 
mystery in nature: all things are equally clear in the under. } 
standing of the Deity; all things lie naked before his eye. / 


having no darkness, obscurity, or difhculty in them, 


any thing that is inherent or belonging to the subjects of whict 


it is predicated. When we say this thing or that thing is« | 


mystery, according to the form of our speech, we seem to allirm 

« something of this or that thing ; but, in truth, the proposition !s 
not affirmative with respect to the thing, but negative wit! 
respect to ourselves: for, when we say this thing is a mystery, 
of the thing we say nothing, but of ourselves we say, that we 
not comprehend this thing. Wath respect to our understanding, 
there is no more difference between truth that is, and truth that 
is not mysterious, than, with respect to our strength, there is 
between a weight which we can lift, and a weight which w: 
cannot lift: for, as defect of strength in us makes some weights 
to be immoveable, so likewise defect of understanding makes 
some truths to be mysterious. 

The complaint then against mysteries in religion amounts to 
no more than this; that God has done something for us, of 
appointed something for us to do, in order to save us, th 
reason of which we do not understand; and requires us t 
believe and to comply with these things, and to trust him 
that we shall receive the benefit of them: for this is all th: 
faith, or positive obedience, that is required of us; as will ir 
its due place appear. 

But to return to the question, whether it can be ever neces- 
sary for God to reveal mysteries, or appoint positive duties, \ 
order to perfect the salvation of mankind; or, in other words. 
to use such means for the salvation of the world, the agreeable- 
ness of which to the end intended the reason of man cannot 
discover? This is certain, that, whenever it is out of our powe! 
by natural means to save ourselves, if we are to be saved at all, 

it is necessary that supernatural means be made use of: and, 
how hard soever it may be to conceive this to be the case 0! 
mankind in general; yet of particular men it will not, I pre- 


A mys | 
tery therefore is no real or positive thing in nature; nor is a | 


oto gibyon08 . 
vnyen ey oo) pera or -— 
od = at tosegent rtiw ovitemife fom 6 6 
re fab and um a0 sabe a) crelocma of 40q808 oll 
rind be ow eu rloeie toad: senidton Yan 9% guids oo 


rer Wo OF TOgpe67 F ee yisacl eislt havieigmtoa Jom : 

4 Y haired fina. set tothe ab ont nosveted sonai9Rib evom on at syed rt 
ori iiguaste Two ot Sooqeer diiw neds zuoirsseger Jon ei ‘.« 
ae doikwr ddgiow ao hive fil ano ow doidw idgiow a soowied ME 
“anda ‘outoe arr ew it titgawrte to tosteb as ot 2 Ril Jonma9 i 4s 


shea goihanteny lan Yo sudloly veiworil oe oldnovomai od ot 
evorroeyin od of edited omtoe 
aauonts ookgilon wi ® nevada eat Jeniaae m oi Snialymes off 
ts ae el gisele ak nod earl bod) todd 7 eid? nads. stom On 
at ae wm ct qaieo at ,ob of ea ork pitiliomos botaiogys . 
“19 ay esiiyper bra hoamobas to ob ow dolidw to soenot 
eid see ot Tine poi) saad ddiv viqmos ot bas. xesilod 
via {i et ial? ro ; ated? Yo itor 4 od) ovioows Hate ow dard 
ai Hive ee Sau Yo boritepes oe orsibede oviiieog 10 aise 
1HIqG 6 gouty ob asi 
id stno $t votltodw .srolleoNp ¢ ds op eve OF sok 
trian TY eatiose gat inors: of bok) 201 yee 
redet tae ime onli fers sim] ov saba0 


Ay VTS | 
ef estob aviteoy 
leer jailto tt co 7 bettilnems To 
-sidnvorga wil blair ot to pers rine ost tot enasen dove oeu Oo) 
. tohewat bao it of dotdw lo eaon 


titinae ager to teak 9 Bo 
7 " Foal? Ae. ee 
Teor It te ne et H tevonorty tats ,ithest » weld PY w9svedetb 
" ” ' 1s ' tir é ‘ 
he Sh hove Wi OF OTR OW ayloctio 4958 HB ennem ig wien wv 


ine * to Gey oberd od ensom Leesan pat rang us Jest “qiuneesoon ei r ie 
iv henn oop Hd On wid? ovivarwo tit od yom Jb yv908 bred wod 


oy 1 goo Th MH aon vetwontaq jo Joe plarongy ni huidncen 7 


i 


“~ , uy v..- 


DISCOURSE I.—PART III. 2 31 


sume, be denied but that they may sin so far, and render 
themselves so obnoxious to the justice of God, that it shall not 
be in the power of mere reason and nature to tind an infallible 
method of atoning the justice of God, and, consequently, re- 
deeming the sinner from death: and in this case there isa plain 
necessity that the sinner must perish, or be redeemed by such 
means as reason and nature are strangers to; since, in the 
means that reason and nature can prescribe, there is confessedly 
no help for him. 

What may confessedly happen to one man, or to many, may 
possibly happen to all: suppose then (since there is no absur- 
dity in the supposition) that all men have so far sinned as 
to have lost: the rights and pleas of obedient subjects; that an 
universal corruption has spread through the whole race, and 
rendered them incapable of performing the duties of reason and 
nature, or, if they could perform them, precluded the merit 
and title of all such works to reward; for the works of nature, 
though they may prevent a forfeiture, yet they cannot reverse 
a forfeiture once incurred: in this case what shall be done? Is 
it unreasonable for God to redeem the world? God forbid ! 
and yet by the means of reason and nature the world cannot be 
redeemed. Will you allow that God may freely forgive the 
sins of the world, and remit the punishment, and bestow even 
on sinners the gift of eternal life?) ELow mysterious would even 
this grace be, and how far beyond the power of reason to com- 
prehend! Could you, from any of the natural notions of your 
mind, reconcile this method of redemption with the wisdom, 

justice, and holiness of God? Consider the essential difference 
between good and evil, the natural beauty of one, and the 
natural deformity of the other; compare them with the essen- 
tial holiness of the Deity; and then tell me the ground upon 
which he reconciles himself to sin, pities and forgives it, and 
decrees immortal glory for the sinner: or, if this way please 
you not, consider his wisdom, by which he rules and governs 
the world, and try, by all the notions you can frame of wisdom, 
whether it be not necessary for the good government of the ra- 
tional world, that rewards and punishments should be divided 
with an equal hand to virtue and vice; and then tell me 
where is the wisdom of dropping all the punishment duc to sin, 


t it eu grins é e r my ie 
ab ovals seo fiw oes i 


“em A) 1. . 1th SHO OF Ht epgirstt ‘diwmaamaae : 

on 2 ovgal? oie} at) gear ue > ihe oF pet oy 
a4 ne Seennie iui 02 oven usat Hte-tads {rethiaor gilt ai yi 
we toil ¢ asnoidle pioibads. to enalq ban aeit 1 tol ovad @ 
hee ont sleder oft dovowls bom ll eal ranqaried hasevian 
@ paw) Rue yo ested oti ony Gr: rq Ie 4 sideqnont sirayht bevsbeo 
x | Sixoett if? bobvlowry poral) cotey Hhuwd, ¥! akt Vi er povusea 
i yaiign' ie atiow oil) 10% 7 brave O plow dour tiete alsit bas 
| pelea dons oul) 28 ae criti 2 da | your Tails sguolt 
> cok fandt: od thads. tary 0209 vind nt 7 boroat eone ‘erstisto} | 
Dpidhelt be Tidvow sill ober of bot ad) eideraepoias i 
| od yonons bhtow 2 id oven Daur tteeawt Jo eacein ons ¥d 157 bras 
pt avignet yloot earty Lak) 42 lt vrolla aoe HOW .bowroobeat 
neve woie x) feng droinils nat int 9 ts dined bree Jhivw atid Jo ania 


nore biuew moisiazar WOT Sets! Louyots Me Slip axl? eyonnia to 
agroo oO) nuanat Fo tory O08 ioral ii aot “— (od soaTR iil? 


nine to enoon tatiten oft lo ven Mol ors sao Phnoderq 
weobaiwood) Bin avitqgarabor to bole ids elionoser , baie 
gaualiil lsitavese ot ia * bed to be yotlod hea ,ooitatl 
wit baw sno Wo yuwed Lorton oft tive bee boog aeowted 
anoees of) divw aeald ony » sao at? lo etimreioh lower 
noqu benny oa out ios nue 7 70toUl oll Joe yritod last 
fortae i soviownt. bas aoisivg ie of Yioenid gationeset of doit 
EN iy raw wiry tt {1° » a Www hy inhromeati 2gn1pab 
aire vox fy eootee ah sohiiw ra bated Tres will volienog Jon vOY 


nobel jo oman das m6% sieiiod ot Hn yd oe bine /bhiew ads 

ont gilt Yo tromerreren owy als 26) yraeeqoed Jom od'9 sorrow 

taint ti 4d hinede emendeimep ban ebinwer tedd brow Lamont 
v 7 


om fist aml) duc 1 oi" Dui ontiiy oF brid loupe ae iw 


ci of onl Suanebetaeny 049 Tha quiggesh te (nobeiw ost? ef evotiw 


ei ll a” lin ct ES 


t 32 SHERLOCK. 


and receiving sinners not only to pardon but to glory? There 
may be wisdom and holiness in this, but not human wisdom, 
nor holiness that human reason can discern; but infinite myste- 
tious wisdom and holiness. If from the notions of wisdom ani 
holiness you can have no help in this case, much less will the 
natural notion of justice assist you. Is not justice conversant 
in rewards and punishments? Is it not the essence of justice 
to distribute both where they are due? Is there not in nature 
and reason a connexion between virtue and reward, between 
vice and punishment? How then comes nature to be reversed, 
and the laws of reason to be disturbed? and how, as if justice 
were more than poetically blind, come sinners to be entitled to 
life and happiness? - Even in this case therefore, of God's 
finally forgiving the sins of the world, which is the lowest that 
can be put, religion would necessarily be mysterious, and not 
to be apprehended by reason or nature, but to be received by 
faith; and our only refuge would be, not in the reason and nature 
of the thing, but in the unfathomable goodness and incompre- 
hensible mercy of God. 

But, should it really be, as to human reason it appears, in- 
consistent with the wisdom and justice of God so freely to par- 
don sin, as not to leave the marks of his displeasure upon it, or 
to remit the transgressions of men, without vindicating in the 
face of the whole creation the honor of his laws and govern- 
ment; in what amaze must reason then be lost, in searching 
after the means of reconcilement and redemption! How shall 

‘sin be punished, and yet the sinner saved? Mow shall the 
honor of God’s government be vindicated in the face of all the 
world, and yet in the face of all the world the rebels justified 
and exalted? These are difficulties irreconcileable to human 
reason and nature; and yet they must be reconciled, or the 
world, once Jost, must lie for ever under condemnation. The 
religion that can adjust this difficulty, and give us the clue to 
lead us through these mazes, in which human reason must for 
ever wander, can only have ‘ the words of eternal life ;’ which 
* words of eternal life’ must necessarily abound with inconceiv- 
able mysteries, but with mysteries of grace and mercy. 

So far is it from being an objection against the gospel of 
Christ, that it contains many wonderful mysteries of the hidden 


. 


Wulece ne Stk oe vee a 


Li inp no gi a hak RR a re 
: Lathe idaL aah Wale Be 


>a ep Ne SRE 8 ot PY 


rena 


nee 


[sen be eviy eovvndeoizemnen ate a 
avor od af sriten e909 nod) wolt Tinsurdainvg bas eoir 
28 2 Ubecwusih ad ot aoesst to ewal edybee 
nog Seeeniqqgad bre oil 
1) te eniz on} pnivigr ylletit - 
incre noigiles juq sd mao 


-svyianoud bow eesnboog eldameridlus 
2 ne hot Yo yaruns oldienod 
es sound od es .od qlleot ti biveds Joh 
-sreg of ¢luatt on ho Yo soilen{, bas mobuiw silt iw tesieienoo 
ve th roger oueovlqetb eid Yo edrcat oil? oval of ten ea nie nob 
nl a) uniieothuiy duodtiw rem lo encizesrgace? oh) Nevet of 
“raven bis vwnl ef 1 soneit od) goiter. sloitw edt to angt ; 
sviiloume vi ,teof ad wordt aoecet JetaT exeme Yoder wh 7 dctoee 
Hode wruhi lt aetitquobs ban nowolionoss7 to anivm art vette 


oilt dleda wot! une ponaie of? Joy ban .betaiong od dle 
wilt tig to sect alt ab balavibaie od Jaomumovog a’ boD to r0a00 
lnititast elovfox oilt bhow i) Ma Ww east of? ab toy ban .bhow 


- 


neanid at videolan @ sitll ote aedh (boilexe bas 


ae te I De el 


oft 40 ,belianoenst 06 Jena youll iny. bne : Medea bee aoenet i 
sa? .apidenas robew teva vot oth dame Jaol-soao bhow ; 
ot dais olf ew. we ne pptuuillib cil) tenjhn nay dealt aoigiler 

1 Jann nae oud doidw ai ernantt ovo dosasl) ev bral 
Suiibe %s atl) ins ‘we chow of) * avad glue neo a shanw 1999 
rivoneol Adi muerte vingeevone bau “st | lars via elaow . 
: votes hen eons 10 # sen dirw do) 2 sitote gat olda 
do lorynoy ood foheens inntterapehio nis anivd sera hi wi ant of. 

ubbid off to cotteue inthaow Yaga eniehoon fi ted? Said 


Sn 


A OR RE hone tn ml ee SRR RRC 


Se Sn ae en 


a a nT 
a a al nounain 


s 


DISCOURSE I1.—PART III. oD 


wisdom of God, that, as our case stands, without a mystery it 
is impossible for us to be saved: for, since reason and nature 
cannot find the means of rescuing sinners from punishment. and 
of making atonement to the justice of God ; since they cannot 
prescribe a proper satisfaction for sin, in which the honor of 
God and the salvation of men shall be at once consulted; since 
they cannot remedy the corruption that has spread through the 
race of mankind, or infuse new principles of virtue and holiness 
into the souls already subdued to the lust and power of sin; 
since, if they could procure our pardon for what is past, they 
cannot secure us for the future from the same temptations, 


which by fatal experience we know we cannot withstand : 


since, I say, these things cannet be done by the means of rea- 
son and nature, they must be done by such means as reason and 
nature know nothing of; that is, in other words, they must be 
done by mysterious means, of the propriety of which we can 
have no adequate notion or conception. 

If you stand in need of no new favor, if you aim not so high 
as eternal life, religion withcut mysteries may well serve your 
turn. The principles of natural religion tend to procure the 
peace and tranquillity of this life; and the not distinguishing 
between religion as a rule of life for our present use and well- 
being here, and as the means of obtaining pardon for sin and 
cternal life hereafter, may have in some measure occasioned 
the great complaint against the mysteries ef the gospel: for 
mysteries are not indeed the necessary parts of religion, consi- 
dered only as a rule of action; but most necessary they are to 
it, when considered as a means of obtaining pardon and eternal 
glory. And this farther shows how unreasonably men object 
against the mysterious wisdom of the gospel, since all that the 
gospel prescribes to us as our duty is plain and evident; all 
that is mysterious is on God’s part, and relates entirely to the 


surprising acts of divine wisdom and mercy in the redemption | 


of the world. Consider the gospel then as a rule of action, 
no religion was ever so plain, so calculated upon the principles 
of reason and nature; so that natural religion itself had never 
more natural religion init. If we consider the end proposed to 
us, and the means used to entitle us to the benefit of it, it grows 
mysterious, and soars above the reach of human reason; for 


idomiieinng mow mennts 3 
twas worl) oouta ; b 
os alee ei ls 


ne 


“ybentor soar 
“tele vesey af tater 70 hin FO amtianay Hilkioa sooaia 
roitelqmod ‘ornad ods mooi? oentw? ott 40) ev moose tovfan 
_ “thiaridaiw tonaas ow woud ow sarieiiegz9 letat yd Mois, 
>. epan to ennoin 62 yd enol od tonnes egniily oautld yaa T .oocie 
its noewer ae enaeth dove 7d Hoh od Nisin yo) ountca bas fos 
. “dd tauee qodt abiow reito of ai doilt ;3q Bolton wood witen 
nso ow doidvr Yo yanqorg sil Yo .znsom puoltelegan yd snob 
a envitgssaos 10 soited stanpobe om oved 
“dni o# toa inte Woy H ,to70T won on To haga wi baste voy Ww j 
moe orise How yaar eaiteleyas Iwodtiw antgilor ,oiil fempte x 
od? sensor of hued abigifor Leruden Yo eslgionitq off wow) 
gaideheguitelly som odt bus ; oti sidd ‘Yo viillivpaad bos oos94 
flow bine sav titoverq tho 162 Stil to of & en notailer asewied 
hs wie a0t eoleimg gaicieidy to esesar olt en bie ad giied 
honokinonn oresom omnos nt ovad Yoo tohtedied vil lawibte 
sit sfoqeng of Yo eottotezin ott taniage Joinlquos Ieorg old 
-onos noiyiles Yo etraq Yueoosa oly baobal dou orn estrode gts 
ot op yoill Wreeenoed Roar tod ; nites to olpt s #s'yluo barab 
terete bur nolhagq ynisioto Ww encom » ea heobienos sodw Ji 
jostle nom Yldenoenoiiy wo eroile vodeon ei hak .erolg 


% 


; : : . ; 
seid ged Mla sore jogdoy off to moherw ennivsieyia it jeainan 


a 


Wa +h Hire fb Tin] a (sub Tid 28 oy of eadinaesty Ioyeog 
mit ot vivre estelor bae trig | hot) tie xt epohdeyar ei teil? 


2. 
# 


eon dep nyeebveyt att ni youn tia mobsiw eairrh lo thor itietyg we 


ee 


ith) se io shart f Gh f a ioe - ouls pata? phiow git} te 
avlegtommine edt mnogu bushels @@ ging 8 1979 enw norgilet ott 
yore hath Vioatt ix toile london holt ae sorulan bite moenot to 
ot badorjeniq Mars ot tabianeig Gi WY dt ai aolyiion leniisn mom 
wrote Ht te Htonsd od) oF en Biay oF hoew eneout wilt brut yest 
Tol} POERDT cemud Io does oft erode wide bia euorote (at 

a | 


> ee S : 
a i Lae we” 6)=6|lhUR OR i 


_ 


‘religion is only a rule of life, directing him in all things how 


34 neh tp SHERLOCK, 


_ God has done more for us than reason could teach us tv 
- expect, or can now teach us to comprehend. Let us then ds 
our part, which we plainly understand, and let us trust in Ged 
that he will do his; though it exceeds the strength of human 
wisdom to comprehend the length, and depth, and breadth ot 
that wisdom and mercy, which God has manifested to thi 
world through his Son Christ Jesus, our Lord. 


DiTe.C OU Roo. Hie Ie 


\ 


PARTIUV: 


AS, with respect to the health of the body, there is onc 
regimen proper to preserve aud maintain a sound constitution, 
and another to assist and restore a broken and distemperc:! 
one; the one case requiring little more than wholesome foo! 
and temperance, the other calling for all that the help and 
skill of the physician can furnish: so it is in religion. An in- 
nocent man has nothing more to do than to preserve his inno- 
cence, which is his title to the favor of God; and therefore his 


to preserve his integrity, and walk uprightly with his God. 
This is the first and the natural notion of religion; because 
the first and natural state of mankind was a state of innocence, 
and required no other religion than this. Here, indeed, there 
is no room for any thing mysterious, this religion being 
founded merely in the natural notions of justice and equity, ani 
the necessary difference between good and evil: nor is it at all 


to be wondered at, that, whilst men consider religion under this 
single view, and imagine that whatever is to be done for their 
salyation is to be done by themselves, and that religion is only 
the rule directing them how to do it, they should see no use o! 
mysteries, nor, consequently, any reason to admit them. 
But, on supposition of men’s becoming sinners, and liable to 
the displeasure and wrath of God, religion itself becomes a new 


. 
: 
| 


y} genvooala 


at THAT 


von en oral orived ait eo dilaved afl) at sooner dyiw 24 
qubtaitenod fritios & niatninat han sriarany oF Taqeng Maniget 
leaoqarotetl ‘bie getters) @ a1o8e9 bag teleen of otlions bas 


‘hot smoesiods and) vom gitil gnitiupst seo 80 ail) :on0 


tore qlod git jndt Tp 20) giles qulio silt young mead bas 
ad eh uenigibrr ied aioe: dei hoo aniviegdg ad? to lide 
ned en TR CLURD at and ob “1 rom gnition ech sem JagI0r 
a stated has phe) Ww sort alt ot obsis eel at tloidw ,@omed 
wod egaitty Ua ti atid gaivowitb wil to oli a eine ef ani giles 
ded eid ie vitdgityo tw twit eT ini cul syisetg oF 
setts + morgile ‘o gong heruion of} tee. Dev oid ei adT 
Jlanm to ote Lawwitee baw + Lit of? 


ivifer tae oa barinpat bre 


Joieysoudi To ginte, 6 26W hoy 
uy ht? be sha? orl eet ned 


ay 


uitiod norgiiut wif gore at t ult vas 208 Oot On wi 


link rtiecs han esiterl te seein leainw oid mi linens, babawel 


lie tm th ei toes lero Dene heoy nse wiod spusshil yrereaoas oils 
ah ; ¢: 
et? taboo dorms qolpieiers (rant 3 idler is Ak hey tow ml oF 


sian vot weoh ot Ol Hee vraber tould goennane fine ,woiy. oligamia 


{ od ef monerine 


> ws? | j ’ 
tng ei pomiw wey beth ertionunlt.ge ona 


in seg of aot binorle 2 it: 7h he ot aot mol) youwnih olin tlt 


oe qo) Sieeba oO? neamat "ete aeliaaepreimd OK , irateyan 
ut ofdfatl hue eTonce yriimocend a ont iq ALI aL TG 150 ne dull 

ron & emnoded Hye wo thor ood to alin hae onyes rhcgaibe onelt 

4 : 


PORES MAP OSMAN 5 oye atte 
sestanor- 


PLO ate mache LAER abner Aone 


Se ee 


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DISCOURSE I.—PART IV. 3! 


thing. Innocence, which once was all the care religion had, ts 
now vanished, and with it all our hopes of glory and immorta- 
lity. The natural attributes of God, which to the eyes ef in- 
nocence afforded a pleasant prospect, to the eyes of sinners are. 
exceeding dreadful. What then shall the sinner do? Shall 
he seek to natural religion in this distress? But, if this reli- 
gion be nothing but a rule of living well, what is that to him, 
who has already lived so ill as to be obnoxious to condemna- 
tion? As well may you send the condemned malefactor to 
study the law by which he dies, in order to save his life, as the 
sinper to the perfect rule of life, which he has transgressed, in 
order to save his soul. The more he studies the rule by which 
he should have lived, and compares it with his own transgres-. 
sions, he will but the more fully comprehend how much he 
deserves punishment, and how desperate the state is to which 
_his sin has reduced him. Ina religion, which is barély a rule 
of life, there is no sure comfort or support to be had against the 
terrors of guilt and sin. 

Unbelievers may think we ask too much of them to be 
granted, when we argue on this supposition, ‘ that all are sin- 
ners, andare fallen short of the glory of God.’ But as this ts 
the supposition upon which the gospel uniformly proceeds, pre- 
tending to no more than te provide means of salvation for sin- 
ners, Whoever takes on himself to question the reasonableness 
of the gospel, must consider it as being what it pretends to be ; 
otherwise he will not argue against the gospel, but against 
something else formed in his own imagination. If, on examt- 
nation of the gospel, it appears to be indeed, what it pretends 
to be, a means for saving sinners, you must necessarily come to 
one or other of the following resolutions: if you are conscious 
to yourself that you are a sinner, you must gladly receive the 
remedy provided for you, and which on examination you find 
to be proper for your case ; or, if you are satisfied with yourself, 
and want no help, you must reject it as unnecessary and im- 
proper in your case, and trust intirely to your own merit; and 
must appear before God, and demand life and immortality as 
due from his justice and equity, which you will not accept as a 

gift from his grace and mercy. 
Let us then consider what is necessary to be done for a sin- 


1 of evoixoade od of ae Ili 


oat nen —— base { id 
ten stifeid over ot rshro wl evil wild pho 
ti Jbueeorpecon ead off doisky ,dtT Yo olin sostiog oil 08 tagaie 
Hoidey yu viva ods esibnie otf ove od'T  .juos eid on of toh 
capergenett nwo: idl dtiw ti eomaqenoo bus ,bozil sved bluode of 
of dow vod baoderqmos lad srous oct tad Hive ond emote 
doidw of si ointe odd simogeob wod bas tosundeiting esvisesh 
alii @ glowed ei daldw .woigiler oak aid bwouleor and aie eid 
_odt teninge bad od of trogquete hdl oie on eh oveds stil Yo 
pam sie baw tiny to eroti9) 
od ot mod) lo doum oot dap ow Anitt yout wpvoiledad 
«vie ota He ui)’ nodmoqdue adi no sayts ow aedw  batanny 
ej aiken jnth "bod te yioig oft lo node aollal ove’ baa e190 
-arq wheacetg vunotinw loquog ol} doidew moqi nothzogque wilt 
-stie wl oitaylae Yo eaeom Shiver orneds som oro! ynibosd 
nepcvldencens: odd aoitesup 6) Voemid no elit: sevgod@ atom 
- ado ebaotovgy 1 Asviw guied ea J? whines dente foqnerg of yo 
ienidge dvd Jloqeog oft Saniope evga dom Miw of eaiwrodio 
inne oo UL. .coitentigaw) reo sid ni boar milo gnisdiomos 
ahiotoiy ti mide .boobai ed os wteaqqe “si /leqeap-odr to rotten 


os oma ‘hrs on James POY eroae Bite w eawort 69d of 
MINN DEUNOD O16 > Ve cewotieicest eawaollel oil! to’ 19130 fo ono 
wit ozioovt vilelg Muar oy tonne a oi woy Teo! Yseroy of 
bat wor divider bis woy wi behivory qhomen 
howe dtiw bodies te peg i a0 5 eReD TROY ot 19qQery od oF 
~wi bas yieesoonne af HH S99foT ee DOF Ajinl on tnirw hie 
bag 7 ioe BF po} vlotitnd sea te jiedo tere mi TeQaag 
3 Yiilanommt bis ot) bom io fee io? yrel ae Haepeyey B feuiat 
a8 wy Of TOME ari : oishe vf Puy bree otitnny aif inant? irks 


ors bie o9erg ei show thy 
vito 1l onoh ad. of yreegen ei tedwtobiedas aadr ea 1T 
‘ , . ; i ‘ ; 


thw 


it) SHERLOCK. 


ner in order to restore him to eternal life; and that will teach 
us the true notion of that religion mentioned in the text, and 
which are ‘ the words of eternal life;? and will enable us to 
judge what weight there is in the objection raised against such 
a religion from the additions which it makes to natural reli- 
gion. 

First then, It is necessary, in order to restore a sinner to 
eternal life, that God be reconciled to him: 

Secondly, That the sinner be purged from the impurity con- 
tracted by sin: 

Thirdly, That for the future he be enabled to obey the holy 
haws of God, without which his reconcilement to God would 
be fruitless and of no effect. 

I think there needs but little to be said to prove the neces- 
sity of these conditions: if the sinner’s case be desperate be- 
cause God is provoked by. his iniquity, and justly angry at his 
offences, there can be no foundation for him to hope till God 
be reconciled to him: if sinners are impure and odious in the 
sight of God because of their sins, their impurity must be 
cleansed before he can again take pleasure in them, and de- 
light to do them good: if the transgression of the laws of rea- 


- son and nature, which are the laws of God, was that which 


lost him the favor of God; that he may not lose it again, after 
being reconciled to him, it is necessary that he sin no more, or 
if he does, that a remedy be provided to restore him. 

Allowing then these conditions to be necessary to the salva- 
tion of a sinner, and likewise that religion must contain ‘ the 
words’ or means ‘of eternal life;’ it necessarily follows that 
the sinner’s religion must contain the means by which he may 
be reconciled to God; the means by which he may be purified 
and cleansed from sin; and the means by which he may be 
enabled for the future to obey the will of God: for these are 
the necessary means by which a sinner must be saved; and 
therefore they must necessarily be contained in the sinner’s re- 
ligion. How impertect a notion then have we of such a reli- 
gion, when we consider it only as a rule of action! and how 
weakly must we argue against it when our arguments are 
pointed only against this notion or idea of it! 

A rule of action must be plain and intelligible, or else it is 


7 —— 


- i pa , ‘ ” tale ) SPIE 
Hod. ott ¢ado ot baidens od vd avetut silt wh ted oylbrisT 
blue bed os trometinaoser aid doiite tuedire bod to ewak., 
i Jjosite on to bas eeviinih od | 
 gonsa git ovorg ob bisa od ot ofttit sad eheon owda doit 1, 
gd staxoyzeb od oxng esannia cls 2} sano hacs aed to yyia 
abt ye ggae when, bre cainpini aut (4 badovorny si bow geiseo 
bo® iit sqod.o2 onic rit qviabunct on od sano srarls cesonstlo 
wd? ni eveibo bas owmqar ous exonnie ti + mishod balionoogt 

od denen qdivnpeai tiotl nie rivdt Yo cavered bod Jo, nigia 
ab ban ak of oquenslq oolat ciage aso od soiled boanasla 
cas to evrol oft 0. noieeoyanstt ods ti, ; boog nails of of ddpil 
foictee Sail) eave bo Yo eel. odd ous doidw omen bas woe 
wits .cioye ti csoh tom yt ad tadt ; bo to sovat ad? mid sol 
worm va wie of tod} qramavoom 2 i .mist 0 boliongoay gaiad. 
aiid etoteos of babiverq od yboms7 oe said .2ooh od Ui 
«nv ine onto yee aorioty es sd of enoitibnod seal norte gaiwollA 

od) * niginos sever aotgilon tnd exiveadil bow vaanie 2 to mid 


slixesaggea J; otil lemrete to’ aneom 70 ‘shnow 


tulr eerollot 
row od sloilw yd easel ed? nintiod tenn sobpiler xv yanni« of? 


hettiwg ed yen sd doider yd enoou att ; bo ot belionoom od 
ul Yom sn vo ives vd ancient oft bne 3A in avotl baeneslo bus 
Wan deodla 1} she Yo live oi odo ot ouput et) vol. beidene 
brite ¢ hav | jen tote » tokhy yd eneou Yreseeoen onl 
<9] Satie oi i boninimea od ylomege devat yons awlarord? 
silent ¢ nv ormil soul! monton o jouloquatl wolt aoigib 
wod) baa in » olareen ylno 4) tobe ow noble nor 
Sie streams wo wodw Jb Jenigge ape ow Sean videww 
‘Hite esbi to sovten hit Raiege giao beraieg: 


i ti-gala so ydidigilictni ban sielq od deus anion te owt A 


ee 


+ 


7 


: 


DISCOURSE I.—PART IV. 37 


norule; for we can neither obey nor disobey a law that we 
cannot understand : and therefore from this idea of religion, 
that itis a rule of action, there lies a very plain objection 
against admitting mysteries in religion: and let the objection 
have its full force, the gospel is secure from the blow; for the 
rule of life contained in the gospel is the plainest, as well as 
the purest, that ever the world was acquainted with. In the 
precepts of Christianity there is no mystery, no shadow of a 
mystery, to be seen; they are all simple, and to men of the 


lowest understandings intelligible ; the duties which it requires: 


us to perform to God, to ourselves, and to our neighbors, are 
suchas, when offered to us, we cannot but in our minds and 
consciences approve: and therefore the gospel, as far as it is a 
rule of life, is far from being mysterious, since both the sense 
and the reason of the law are open and plain, and such as we 
cannot but see, and, when we see, consent to. 

But since this is not the only notion or idea of religion, that 
itisarule of life; let us consider whether, according to the 
other ideas which belong to it, it be equally absurd to suppose 
it in some points mysterious. Let us examine it then under 
this notion, as containing the means by which God is reconciled 
to sinners. . 

And first, it is obvious to observe that here is not the same 
reason against mysteries as in the other case: for, though we 
cannot practise a law without understanding it, yet God may 
be reconciled to us, and we have the assurance of it without 
our being able to comprehend and account for every thing that 
was done in order to it. A malefactor may receive a pardon, 
and enjoy the benefit of it, without knowing what it was that 
induced his prince to grant it; and would, without doubt, be 
thought mad to stand out against the mercy, merely because 
he could not diye into the secret reasons of it. Could not a 
sinner receive the benefit of God’s mercy without understand- 
ing all the methods of it, it would then be necessary indeed, 
that even this part of religion should be free from mysteries, 
and made plain to every man’s understanding: but since 
a sinner may be saved by a merey which he cannot compre- 
hend, where is the absurdity of offering sinners mercy, and 
requiring them to rely on it, or, in other words, to believe in it, 


s 


seinen. nse sata AaB as SMALE RE LS A ats I NE REET Hae 


tea wn i it NE a NEA NEA ARAL AA EAA ta 
5 la nis bent ATO . 7 ees 
sinsssnsthersnein lite i treat “Seca at 


Hi daidwe aaiso “oil yore 


moi we of bar eeviseno oF ‘bod anae - 


ia we Kidd tonoso ow eu ot “bens wodar to "owe 
ry en wl 28 Jorpeon att atoletads bus 
_ gage oil) died conte evoitategar gaiad mow wit ef stil To alu 
adhe ifoue bax nisiq baw oqo ors wal oils to wonovi od? bon 
od iasenoo .ses ow aolw hae 90 todYoanss 
tade aoigilor ‘to aobt 10 noiten ¢lue od? ton vi vidd oonie antl 


of) of pnibtoses ,rodtodw vehianoo en tol ;otif to oferw@al ti 


etnias of Lraesta ¢llaupe od 41 Ai ot poolad doidw enoh) yadio 
whuy nodd H eaimexe eo tal .2wernstezar buniog amoy ai ff 
botjonoow a bot) doidw yd axtaout odt yiisiatacs es ,aoiton-edt 

, ' atannia ol 
ourne acid don et orad dadd ovveede of eudivde ef ti ter ba A 


revornggs eeoroisenoo 


_ 


ow dnucdt 10) tore volo ot oi ee edieterar Janine noRes1 


yn bow) tor ti yailurmerote iuottiw wal s sxitoenq Jone 
tuaitive tito sssauree of) otal ow bas au 6) baliowoogt od 


4 * 

hadt yatilt evs 10f tnaeose haa bite tory anon orale: gained are 
iit Selomec ines aueliinnedh tio} wine ai enol anw 
putt emer 1 tade gnivowd dae 


6 1 YW tioned ods yojny bas 


a! odaoh quod .bloow baw oti dnetyg Of 6% oni aad boowlrai 


| 


eeaosG ylaga ,.yotow agh be iurys 160 back: of bam sdgvandld 
pion blved ti to. enoamm toes ody ott wvibvoobleased 
ehttiptet slits dyoditive Yow n booed ey. lhened ods ovisaot mann 
boobreet i od salt bivow tigi to abode oft Horgan 
aeinomegia sot! oo) od flwode golyiler to tog elds weve jasld 
pon he id -yoibesteishbuw epee yieve aw ttialg ebunt. baw 
“iis bogie: a areky 


w yoru s vd bovew od orn qorsia & 
huis EFT Spi Pt rofie bo ‘cli xfs malt #7 onl huod 
Page ee ee a rete Oy 

Ji nt otha at ebww wile, af 50 Joma qlos ohemodd guitisps 


mye, 


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38 : ' SHERLOCK, ¢ 


though it be never so incomprehensible or mysterious? Were 
it unreasonable or impossible to believe things to be, without 
knowing how they came to be, faith could never be reasonable 
in religion, or in any thing else: but since the knowlege of 
the essence of things, and of the existence of things, are two 
distinct kinds of knowlege, and independent of one another, 
our ignorance of the essence of things, and of the relation they 
have to each other, can never be a good argument against the 
belief of their existence: and yet this objection contains all thi 
argument that unbelievers bring against the mysteries of Chris- 
tianity. Why do they, for instance, refuse to believe Christ 
to be the Son of God? only because they cannot comprehend 
how he can be the eternal Son of God: and if they will 
be true to their principle, and carry the objection as far 
as it will go, they must in time come to deny the exist- 


“ence of every thing in the world, themselves not excepted. 


Since then to comprehend the reason- and nature of things is 
neither necessary to our believing the reality of them, nor yet 
to our receiving benetit and advantage from them, how comes 
it to be necessary that in religion there should be nothing that 
we do not understand? Necessary it cannot be to our salva- 
tion, for we.may be saved by means we comprehend not; nor 
yet to our faith is it necessary, for we may, and do daily 
believe the reality of things without knowing any thing of the 
nature and reasons of them. And, if mysteries may set forward 
our salvation, and are not destructive of our faith, on what 
other views they can be excluded from religion J cannot con- 
ceive, 

Thus much then may serve to show that according to this 
notion of religion, that it contains the means by which God Is 
reconciled to sinners, no argument can be drawn to weaken 
the authority of any religion, because some parts of it are mys- 
terious: but if you consider it farther, it will appear that this 
part of religion must necessarily be mysterious, and the means 
of reconcilement such as reason and nature cannot comprehend. 
This I partly observed to you ina former part of this discourse, 
and shall therefore the more briefly touch it now. 

The principles from-which this consequence I think will fol- 
low, are these: that men are sinners: that God must be re- 


pee a 
Sed ee 


San 


aye 


xP a ee NSN ce Ni eer 


sp eng a= LST, LE RD SEI RIE NS AREAS EA BNTS “paiex sk Aan we 


jae OR 


gel heen petiior aouadent sot yyod? Ob ww 
-— anailnepaicts Jonni (oils sanded giao’ TboD Yo’ 208 eds ed Of 
1 tw od i bie 1 bo! to eo® lonrats oft od mea od. wot 
st as noitasido off ytine hae ,alyisaing ‘tiedd oF out od 
tine afters ef omios omit” ai Youre vo og Miwa we 
batquand too eovioenodt blow adi ni grids grove Yo sone © 
sd egatdd Yo sivtsn bas‘ noense odt basingatns oF wed) onal ee 
ivy tom 09d Jo ysibeot ot pettvailsd t90 of yiamagen Todtion , 
moo wod ,areilt mort opsmnaviis bas sitoned guivisost TH0 OF 


tad gaidion od Kigode orstlt dorgites ni tai yuemeozed wd Of Si ys 
ioe two ‘ot od Sostnn9 ti yume AS baetersiiaw ton ob ow 
wo pton baodtenpnos ew ennoet qa bevexw od yor. ow ah wold i 


tinh ob ‘bae yom ow qt Spiomesoee Het dist wo Of 297 
alt to gaids vita geiwoud Mnoriew egttidy Yo ytiloot odt availed 
leawarsok dow yan eorreie ytd Vi bak. .ntodt lo enoesit bra erie P| 
yailve no .tigt id VO avizowdeal Jom oe bite ,noltavlae 109 

Hod tonmao } nolgilor wort behuloze od wes yous ewory asilto 


S7i99 P 
“Wit ot guilioxoa saul woe OY ovtor Yer dod? toum sod fT {3 
“ how doide 7 + ayaa ot andeinoo Wf Sail nareiles To elton 
cadeew OF aweth od gen Tastee On eee 09 betisnonst 
ry ets 4 2o ehh saxde Sere /Holdilor yite To pivots ot 
St) ee oi Foden? ti valeny | tr +t td (enone ; 
einai ond bite 2vorhey at ud virreseeyaont Wane Horie to ireq i 


bsevaal Aapuiers Foss yuan bre toenyt #2 tow bye shone? to 
vetpuselb exit Yo hog T9niidt et GOT havraete vlna T eilf 
| won ti dowd ‘ford orn off orcloted) fade toe: f 
Act (ive dalla T otmeupsedod ail foistw mort wldloning oiT 
sod teins Dowd gads | eronitia orn, Home tad) > vend) ote cwot 


wee ie cra J 
are Mier a 


re 7 ee ae 


se REED 2 MARS AN RAEI FO ERASED Nr 


ea ei a a eT pereienes 


DISCOURSE I.—PART IV. res 39 


conciled to sinners in: order to their salvation: that religion 


must contain ‘ the words of eternal life,’ or the certain method - 


by which we may obtain eternal life. The consequence of these 
principles is evident, that religion must contain the means by 
which God is reconciled to sinners; for since this reconcile- 
ment is necessary to eternal life, religion cannot have ‘the 
words of eternal life’ without it. Now then, if there be no 
such means of reconcilement, which reason and nature can 
either discover or comprehend, this part of religion must neces~ 
sarily be mysterious; since what reason cannot comprehend is 
mysterious. Now, from the natural notion we have of God 
and his attributes, there arises such a difficulty in this case as 
reason cannot get over: for it is certain, according to all the 
natural notions of our mind, that it is just for God to punish 
sinners: it is likewise certain that God can do nothing but 
what is just: if therefore he forgives sinners, and receives them 
to mercy, and remits their punishment, it is then certain that 
it is just for God in this circumstance not to punish sinners. 
Now, reason cannot comprehend how it should, with respect. 
to the same individual sinners, be just to punish, and just not 
to punish them. If it be not just to punish sinners, there wants 
no reconcilement for sinners; and if it be not just not to punish 
them, no reconcilement can be had, for it is contrary to the 
nature of God to do what is not just. The same argument lies 
from all the attributes of the Deity, which are at all concerned 
in the redemption of mankind: his wisdom and holiness, and 
ever his mercy, are as indiscernible as his justice. Now try 
how far reason can go towards discovering the means of re- 
concilement: lay down first these certain and allowed princi- 
ples—that it is just for God to punish sinners—that God can 
do nothing but what is just—and try how you can come at the 
other conclusion, which must be the foundation of a sinner’s 
reconcilement to God; namely, that it is just for God not to 
punish sinners, and righteous in him to receive them to favor. 
If reason cannot discover or comprehend how both these pro- 
positions should be true at the same time with respect to the 
same persons, it is impossible that it should discover or com- 
prehend the means which God makes use of to reconcile him- 
self to sinners; that is, it is impossible for God to make use of 


‘i F se perl 


i. 


“hel: sigirse nod) ab fi moectiviaug vied sian bua qaweat ot 
eomtia: letwug of Jom epanteniraris eidd mi bot wh feni,ai 


einew siodt eroenie deiny of Soul ton ofa) TL neds deinng of 
_feinug of Jou taut, fon ed 1145 bas rereudie tot Jnamnslinacss om 


we 


7 Tesey: Ce A 


inog tisit charade 
yonstes noxsot taltw aomie } asi seeetal 
dl aoion ladon ould tt01 pone y 


ive 


> 


on ob neo. bad dadt ui leieat wiwadil ef a seroma 
moult exeiaos7 hus stonni¢e eerigtct od wrotorod? Vi : tani, +f sade 


soengart dir Biwods ti wod bin oukenny sane jounns goesat “wo 
ton deny, bes theietg 0) sen}, od ,atonnie lnubivibai ourse wilt of 


ai} of yInAeS ei vt .bed od ano trortwlianose oa mod) 
gail isauurgie Soe off dew jon ei jade, olf ot bow jo wutan 
bonrdoros ihe ts one toner , “thi of add Yo antudiviie ott Ite sot! 
brings ,*eonrsde oo molaiw aid :baiduea Vo soitqurobys arltsti 
giwot vooteteid ee oldimosibat ee me yyaem eidenor? 
ae Do: Rita or phitevesh ebiowos og neo moeset vat wodl 
-fomeny levetin hue uinttoo ceslt doi owob val +iname eas ; 


nao few pd -- ere felt iy of bew Tat sent, #1 ti ted only 


? 


otis vacates way wo yu bow—dseol ob dodve tod enidion os 


= 


: " 4 ‘ 

a padinie o to moiebacet alt oc tapapainidw pnomelonos varity 

evt du tre) tod 3  t tot oviow » dat) ws srucvatis 

; ume $i ; ony & 4 Jus) ,Yiaigand | bie? OF inane ote 

esl of acd) o'vieos of ait 1 wi eno rah ery brane «#1 “ite dicigang 
ie * t 

~orig geass tliod aad Inadhrqaneg 10 yovodeil: Innuee fonnet | 


’ 
ot O23 34 Mert Ati anes. atte ot ta oth ad Itaode 2 mora] 
09 10 vovouadl flys gh dealt obdb eee “2h amor omer 
-itit atiamgee of ta sen coches hot? doh enaom ost headlong 
lo wu gdem OF boa rot. oldman at ‘i pai dealt p evonenie 09 Mow 


ne 


40 ”- SHERLOCK. 


any means that are not mysterious, that is, above the reach and 
comprehension of human wisdom. ¢ 

This difficulty must for ever remain as long as we attempt to 
scan the divine justice by our narrow conceptions of it; and this 
is the very difficulty that makes many things in the gospel to 
be mysterious. The scripture tells us ‘that God has been re- 
conciled to sinners by the death of Christ—that he made 
atonement for the sins of the whole world.’ These are great 
mysteries: we-cannot see that there is any proportion between 
the sufferings of one and the sins of all; or, if there were, we 
cannot see the justice of laying the sins of the wicked on the 
innocent head. If we could see the reasons on which the jus- 
tice of God proceeds in this case, here would be no mystery; 
and therefore the mysteriousness of the whole proceeding arises 
only from hence, that our finite minds cannot comprehend the 
reasons and limits of the divine justice. Most certain it is, 
that, if God be recanciled to sinners, satisfaction must be made 
to his justice; for he may as- well cease to be God as to be 
just. Whatever satisfaction is made, it must be founded in the 
reasons of his own justice, that is, of justice directed by infinite 
wisdom. ‘The reasons of such justice we cannot comprehend ; 
and therefore we must either be saved by means that are mys- 
terious to us, or God must give us infinite wisdom to compre- 
hend the reason: of his justice. You see then that from this 
notion of religion, considered as containing the means by which 
God reconciled himself to the world, it is so far from being 
absurd to suppose it in some parts mysterious, that it is not 
possible it should be otherwise. 

To redeem the world is the work of God: he only could 
find the means of reconciliation, and he only could apply 
them: it is our part merely to accept them, and to obey the 
terms and conditions on which he offers them. Teligion there- 


fore, which is founded on redemption, must needs consist of 


these. two parts; an account of the redemption wrought by 
God, and instructions to men on what terms they may reap the 
benefit of the redemption. As far as our part goes in the gos- 
pel, there is nothing mysterious; we have nothing to do for 
ourselves, but what we very well know how to do. As to the 
other parts of the gospel, we are not required to comprehend 


\ 


bad hohe pniyal to sia = ‘caxvoun ) 
Sraath cosine binoo aw VL shoud tevzodidh ) 
eye éd bivow rad , wens vialyni zhesoong bo to eoid = 
eet » guibeacerny slodw dd lo sianenetateysn ad} oroderosd? bua 
ft fiasdeaquios Jonitns shone win so doth ook ino ylao 
at a Wiehes ol .aiteaj, awivil: ad Ww wimil ban soozent — : 
swan od tance nottanteitas tows 09 bolissaos: ad ho! li ters 
ad af eg boD od! ol sense How-en yom od 2? y soitest{, wid 02 
gd wi Hobataet od fever it, sham 4 puitomvivos orstad (Tsang 
stitial yd bor: with oatten{ Ye oa dads oviten{, awe e vid to enoaeot 
; busdenqines tonitso ow wolwa; Woue to xtoesot od .mobaiw af 
eee ore fake enmens cd bovee ad wor dtio teu ow mots bas 


“orgie ai Moker w abitiiul «i ovig tenet bon % 20 07 avoir 
i) pron? Saskt woe Gist pX .gaiden{ aid to HOwEH od bood 
fot gel secon Ht gaibininon en borabienos .oolxile1 Jo soon 5 
onied wot ta oe ef 3 -bitow oft ad Meneid ya 93 bok? } 
tow ei de col erates ettay aoe TM ee od baweda . 
ar. oxviwraiio ad bluods si oldiaeog { 
ihwog glnanait {bod lo aew il} ei ldvow ood moobsr oT 
‘chpja Bans yoo of han a ys ye et Ck ot, bask 
“it yoda @ jute cred? JQusoe OF ah a ) 2 cau i 
dr noigliafh = .aaods « Ao ot doulw wo anouibnes vera 
to ehaee ehaawe en colqersbay ae bab ai «i doidy owt 
avd Seba Mepebot of) ta ImyeooH He pao od geod 
of? qaot yore went warts) thw HO wu ah eooloadent bas bow? 
~2ON) STE 1 Boy MGG We ep 409 af. site! hepa oheer’ oils Lo. shangal ’ 
_ wh ob oF guintien rad ow ; enLonngta pishiltons «4 a1oili log ; 


ot of ak woh od eubwoud How quay Of tae twd vovignwne : 
‘ . - 
ne 


aidomsos of badtipat Jom om ow foqeag wilt Yo ian rode 


t DISCOURSE I.—PART IV. 41 


and account for God’s method of salvation, but only to accept 
them; which, as I before observed, are two distinct acts of 
the mind, and not dependent on each other. As for the work 
of God in our redemption, it is indeed wonderful and myste- 
rious; and why should it seem strange to you that it is so? 
Are there any other works of God which are not mysterious ? 
Consider the creation and formation of this world ; consider 
the sun, the moon, and the stars, the works of his hand; tell 
me by what secret power they move, by what rule their differ- 
ent motions were at first impressed, and by what secret in nature 
or providence ever since-preserved. Or, if you think it hard 
to be sent to consider the heavens at a distance, do but consider 
the earth, and the meanest creatures of it: can you tell how 
they are formed ? how they ‘live, and move, and have their 
being?” Nay, ean you name that work of God which is not 
mysterious? Is there any thing in nature, the first principles 
of which you can discover and see into? If in all the works 
of God there is no such thing, why should we think it strange 
that in his work of redemption he has appeared so like himself, 
and that in this as in every thing else ‘his ways are past 
finding out 2 We live by the preservation of providence, and 
enjoy the comforts and pleasures of this life; and yet how 
mysterious is our preservation! how little do we know of the 
nicthods by which we are preserved ! and yet the benefits of it 
we enjoy, notwithstanding our ignorance of the means: and 
why is it a greater absurdity to suppose that men may be re- 
deemed, without comprehending all the means made use of in 
their redemption? In all other instances whatever, the mira- 
culousness of an escape adds to the pleastre and joy of it, and 
is always remembered with a kind of ecstacy in the relation. 
Salvation is the only instance in which men demur on the 
means, and are unwilling to receive the mercy, because they 
cannot understand the methods of obtaining it. Jn any other 
case a man would be thought beside himself, who should act 
in the same manner. 
as to the other two points, the cleansing sinners from their 
iniquity, and enabling them to live virtuously for the future ; 
or, in other words, the sanctification and grace promised in the 
gospel; I shall not enter into the consideration of them parti- 


chine 
rel Sd 


Y 7 5 
way en ie Baer : 
or por PAPER 


erry 


TRitaiadel sop 24 60. sberreesereatia ais soasbiven 70 
yp bianos tud ob ,ssanteth # tn etvovnodd silt whianoo oF tase pdod 
wed Hox Gory sina £41 Yo aovetend terosoin aiff bow tite off 
aiedtvoved baw wromt bre vovil * odd wor € hoot ot zort 
fam ai iloistyr bo Yo drow od) ouind voy tes te “T giied 
: t ~ ao ake : P » 
— walgiiaiep art ott owiew ni gids yor moidt el Tevomeiegm 
pdvow oii tle wi form o6e baa woreseib mua woy doitiw to 
ome tt ald! sw bluode yh cgnid® fous on ai orods B60 to 
Moawid oil pe howuqgs eed od aoltyesabur Wo Atow eid ni tnd 
req wa e¢ew vit” oelo paid? qe wi ef ei) oi tedd bus 
bas ,ooashivery Wo nolinriceny ody ydavil OW “tT 10 goibuit 
wod toy baw oil eidt Yo eotwetola fitte efiiaos ail yours 
od} to wond ove ob offtil wod Ynoerierty wo'sl eioisryet 
ti w etitoned oft toy bas | bowroedty Gin wr Toil yd ebordtow 
bee tenes ot? Yo oonsromgi aie giilaetedtiwion Toys ow 
-s7 od vert nont ted seoqque of qHibiveds wirery 8 ai al ¢iber 


: : , 
ai Yo orn obo arson edt Ha goibnsiidiqebs Juaiiirw ,bo0290 


amin of} ovetedw eeonateny tofie lank 1 noisgiasl ve tio? 
bite ,ti te yo}, be omenaly od oF ehbe sqeses ae to syuenolno 


ORIG? ont pontess “lo bata » dtr foisdeienet eyewle ee 


ol? ne weal ase dolidw mt sonetent vied ods et noitarise 


yor pet teat t vores wit “risest of ectiiian . we bea eueomt 
i - ° t - r 

mine Yous o ‘ ssintiito to «bodioar ol) bunlerbaw Torres 

.] } i [ t FA 4 { ' 

o bigurde ore oewid sbieod tfgucdls of bloow temo oe 


Teton Gar outs it 
ns : » i j * 
AMD BH BUOY wet tagio all oF th 
. 1 ' ; . ey 4 4 M \ . , 
Fn Hit 1 vooutiy svilot mode yguildans bos 1 Tiuryplest 
tobenitiionse elt ebiow rodlo wt we 


iting inl? Yo noiswhienys ads otal ites sum Mode I jloqeeg 


enn en thera OE 


42 - SHERLOCK. 5 


cularly, because the same way of reasoning is applicable in 
these cases, mutatis mutandis; and therefore I shall leave 
them to your own reflection. 

On the whole, the only true and fair way of judging of tls 
gospel is, to consider what is the true state of mankind in tly 
world. If men are in a state of purity and innocence, no r- 
demption is wanting, and the methods prescribed in the gospv! 
bear no relation to their circumstances: but if men have every 
where sinned, and come short of the glory of God, the law oi 
nature cannot help them to those blessings which by the law 
of nature are forfeited; and there is manifestly a necessity to 
have recourse to other means to obtain salvation. 
~ It may be said, for it often is said, that, whatever degree of 
light men have, it will make little difference in the casc; 
since an equitable judge will consider men and their merits in 
proportion to their abilities. Allowing this maxim to be true, 
yet it plainly goes no farther than this, that God will not 
punish men for not doing the things which their natural powers 
enabled them not to do. The argument cannot go farther : 
you cannot argue from the weakness or stupidity of men, that 
they shali be rewarded. It may be a good reason not to beat 
a man when he does amiss, because he is a fool, and knows not 
what he does; but it is no reason to honor or to advance him. 
And therefore a religion founded in this favorite principle can- 
not be said ‘ to have the words of eternal life ;’ for no plea, ne 


‘claim for eternal life can possibly be raised out of it. 


Considering, therefore, religion under the character given In 
the text, ‘that it has the words of eternal life,’ we shall hav: 
reason to conclude with St. Peter, that our only hope is in 
God, and in him whom he hath sent, our blessed Lord and 
Redeemer; and with him to say, * Lord, whither shall we go? 
thou, thou only hast the words of eternal life. And we believe, 
and are sure, that thou art that Christ, the Son of the living 


God.’ - 


yaar tones. ae on 


. 
a Nip ils Uj 
vi 


i * 


pb Yraindw dedy bise al wiite ti we ,biceed yam de 


need onde at oonaeettib lhl walont Wie sf wvid com’ styl” 


ab dita qiodY Bae ndervebians Biw oglu abieilapy ns evotian 
ood sd od stizom eid} yitwollA eaitilide vied? 09 moihoqor 
ton Tliw boD tndt ads anil qodnet on soog vinislg ti 39% 
ming tendon vivid? doidvr eguidd art gniob Jow rot now delawg 
-yoltr® og toute dobmagre ofT  .ob oF Jon mardy boldane 
joli thot To qibiquix 10 eeualnow oils mon orgie wats HOY 
Atrewor od Hada qodd 


teud'6) Jom dobaet boog aod Years! 
wins es0b od nocw meer 8 


tou swoudt Bae Jodt @ +i od stumed , 
aid soeavha of 70 jonod of noeter on et i mid 5 
-neo oligtonity stirovat ealt ni bobavet qoigitar s ovotriods bir A. 
ott ote, on qt *: dil Tacit To einow ait vead of bies od Jon 
dito dud havin od Vidreeoq ato it jervess 1 soialo 
mt weg 4 sioiatts alt ebiy moigile “nolgedt yarreliaoD 
veo liedla ow “shit Lewits ty eli oft ea a} teslt * Peal ed 
sult eto" 34 dire obeloaed of woes 
bors hast heersid suo 7 iter ail mestye seit mt bwin bo? 
* ene Oo) ten isin hn ptomoobedl 


rn 
4 ° 4 A 
Oi ai utpot ‘Fidm we 


‘on om Hate r9fltidy to : 
ovsiled ow bad. .otil Inurate To einer otly teg@t yino sorts world 
yaiail ale Fo ot on! A) sort} tin woul) Saul? ook 8 fine 


. 5 bo i) 


Hileniona 2 yliestiner ab aie bas sburishadh ana orataa to 
Aare néidavine aigido 02 ehnasia yaido 0} ae1vO09T ved” 


H sooth at tude 


ed 
Cy 
a 


| 


Reeth Se: ePTFE SS A A ES NOR 


2 or la ana en 


ae DISCOURSE II. 43 


SUMMARY OF DISCOURSE I. 


HEBREWS, CHAP, VII.—VERSE 235. 


WHEN we consider the wonderful work of our redemption, 
we cannot imagine it to be the effect of mere will and arbitrary 
appointment, not founded in the reason and propriety of things : 
from our natural notions of God and his attributes, it is absurd 
to suppose that he could do any thing by chance, or from mere 
will and humor: this as true in works of grace as in those of 
nature: it is one thing, not to be able to discern the reasons of 
Providence, and another to suppose them void of reason: no 
religion can subsist with an opinion of this latter kind. The 
gospel has made an alteration in the scheme of religion by re- 
vealing the Son of God: the knowlege of his power in the 
creating and upholding all things became necessary for the 
foundation of our faith in him as the Redeemer; for that cha- , 
racter would be ill supported by one who had not power equal 
to the undertaking: the doctrines therefore of the New Testa- 
ment relate to that character, of which there was no explicit 
declaration, either before or under the Law of Moses. Natural 
religion leads us to acknowlege one supreme intelligent Creator 
of all things; and therefore all the religious duties of man in 


"that state relate to this Being alone: but suppose it could dis- 


cover that this Being had an eternal Son, by whom he made the 
worlds; would there not on that supposition necessarily arise 
an alteration in natural religion? It cannot be supposed that 
we were created by the Son, are under his government, and 
shall be under his judgment, and at the same time be main- 


tained that no service is due to him from his creatures and 


i eg fortab calavidr od preys 
‘Duel ei 44 eotdivna il thaw bo.D Yo exiohion austen WO M 
om ‘abot 10 sonia qd aid? yas ‘oly bhwoo od. sual: seogqne ot 
oi &s some to arlrow ai ow es city ; omad bas liw 
Yo stosnos ols nrsosih of olde od od dom paid? sao et Mi 2 sws20 


© eo 


0 : toaem ‘Ww bioy ade deoqyue c3 Tsitone hin sonabivetT 


aT cbutid titel aide to soinigo ae thiw seielua nna wotgilor 
med ‘waigitin Yo aenatioe, odt ai noiterle ae obeia 2ad loqeog 
al) ai sowoy wif Io ogelword od) :boD Ya no8 oilt yaileov 

at sol yinessosn omoasd egnids Ha gribledgu baa yaiiesy 
anil ted) a6 spenaebell ad? ep atid af dts ago lo neisebasot 
levpe tewog ton bul odw ono yd betioggiue Ili ad lve rt987 
-ne'T wa¥. oft to erohotailt exaittoob od? agnidcihew ods 08 
finiiyze on enw aud) doiche Yo etoerailo sedi of ofafes Jaom 


leis tol Yo wed od? tobaw 10 syoted tai , noiistaloob 
wteet> tavyillotel org VUE oO wyel womdon oF on ehcal noiiin 
ir anim fe aevttel eoniviley ods te ovteradd bas  egantald ike to 
rth Inuoo i seogyue dud > onole gaiokk elt of otaiet ciate pault 
MS show ok codes ud ot fsarote an bad gaiofl eld sadt-q9v09 
brie Vitec rollimogqns tedt no don edd blitow 5 abl ros 
auld ts gee od donee IT f aoipifet Ieudaa mi omits ae 
bas Jaouun if cobnw ara 008 ot) Yd heise sw ow 
ian. od aati oatne ot de Teme noerghuj, vid robaw od Heda 


H bi ‘ F : . > 7 ? 
TR aStitdsip it het nd oF oul at soavise on tue? beanie? 


ce 


i 
are ey 


Saree eee 


, 


44 - SUMMARY OF 


subjects: the conclusion therefore is, that the religion of « 
Christian is a natural and reasonable service. When we con- 
sider what expectations we have from our Redeemer, and what 
are his promises to us, it is but reasonable to ask, by what au- 


‘thority he does these things? The foundation of our expecta- 


tions is shown to be reasonable from Scriptural authorities ; and 
we have thence reason to conclude that he is now as able to 
restore life, as he was at first to give it. The relation of Christ 
to mankind as Creator and Governor considered: the work of 
redemption could not properly have been undertaken by any 
other hand: this shown to be the case both from reason and 
from Scripture. Though the redemption of mankind be a work 
which seems to concern men only, yet considered as a vindica- 
tion of God’s justice and goodness, it is exposed to the consi- 
deration of every intelligent being in the universe: hence, 
though it relates immediately to men, it must be agreeable to 
all the reason and relation of things discoverable by the highest 
intellectual beings; and there are many such not discoverable 
by us. The-existence of orders superior to man agrees both 
with reason and with Scripture; and since God’s justice and 
equity in redemption are things which angels desire and are 


concerned to look into, his reasons in that great affair may be _ 


discoverable by the highest, though rot by the lowest order of 
beings: this shown to be probable: it is next explained how 
well these principles and doctrines of the gospel agree together ; 
from whence we may discern how reasonable and natural the 
religion of the gospel is. The belief that the dead shall hear 
the voice of the Son of God and arise to life, is the funda- 
mental article of a Christian’s faith, The hopes which nature 
imparts with respect to our prospects beyond the grave consi- 
dered : also how these hopes are supported, confirnied, and en- 
larged by the gospel. Conclusion: the question put, who is 
this who was subject to death, and yet had power over death ? 
How could so much power and weakness meet together? An- 


3 
L 
; 
g 
é 
4 
5 
i 


. te couaiaee iil 
ee “besides  wareroD bas papieter etre orn aS 
| siifesvobeer aesd wad yboqow ' ee. 


1on blaos moitgarsber 
2 peenet moi dood ones odd od of aware vids sband odio. 
fo creret io noiiqessbar od) syoodT euiqina mot 


_ seit ste betobisioo 20% oxime avons massed 08 aaio9e doidw 
“ws ‘gift a3 bozoqze ai ti axenbooy bits saitent «bo lo aol 


sonod + Geerriny ol) ah guied sangilledsl y19%9 Yo sottenb «=. - 
a or skiqowrge od teva i som 0 yuan evinior 21 guodd rk: 
7 il id ods yf aldose rodeils eqinidlt Yo notinle: bua rexest alt a 
Gdurevoorth ton dane yacos oe ered) ban :euniod leudoolbarni 


died eeergs cam of sort>que subvo Yo consteixe off au yd 
somsqivse tie bus soanct diiw . 


hon soliex] ebo® gonie his 
eunids 918 10: symaoben Ls yliaps 


we Baie oileoh elegae dott dey 


- vain ihe inety jadt ni encenet itt yolut doal at benywole? 
idmevoorib 


wo ralrio yeowurel ofl ed 1G thy: werd enbyi ist oglt yd ¢ 
att le asuirisob bin 


al byulnlaxs dxoa ef di eldedory od of awotle silt segaied 
5 Patraod ootys jocecrg 9 4 


ache touareg gecult [ave 
wi fanten boe elduncenet oovile yee ow sono caott 


ee 1" ‘ +e a 
ily tn} toiod ons a beoy oil? t9@ noigtlet 


ee 
- 


sil Lathe beot f } ol 

«nbaut aff 2 tl of sets bane int) te not odd te s2i0¥ olf 

nur Gee exqud ofT iuat eneiteil os te ofoiis iatee 
. “heethy pee burro atooy2oig Wwe od tooqest clive attaqent | 
; 9 Te Mt pane .| rapcge pda vis pemeg cit ened vou oale : bewb 
; i dite ay atewp 4 + potenkono D> doyaom ould gd hoya a 
E { inet rove 28904g teed Soy Das teh at soujdua cow od eis? ; 


od ( yeioget tom axondlaow bas sowed dywin ot hives woll 


DISCOURSE IiI.- ; 45 


tian 
vt 
-_- 


swered; he was a man, and therefore he died; he was the Son 
of God, and therefore he rose from the dead, and will give life 
to all his true disciples. Had the gospel required us to expect 
from Christ the redemption of our souls and bodies, without 
giving us any reason to think he was endued with power equal 
to the task, Christians might have been justly reproached with 
believing they know not what. That the world was made by 
the Son of God, is not contrary to reason ; and that he who made 
the world should be able to renew it, is highly consonant to 
reason: all the mystery lies in this—that so high a person 
should condescend so far for the sake of man; but it becomes 


not us to complain of his mysterious love. 


1 shame teeing 
SAMOA RNAS Sn etn Saerctihsitipnaalns 


er an ee 


Fa an PP Ei ghso 


4 


re 
oo 


a Me 109 (ldgid si gi wae at de 


a yi oa ‘teds—oid ai «oil prohegen ey 


S31 Jed ;n8u te ‘oakee oad ed at ny Sine ar 
“aval énoioieyin eid to nialqmos of eu som 


7 
oe 


a ee ae en Ee 
te *. 


eS ——- 


- ne 


: 


: 


4G «. SHERLOCK 


‘ 


1 


vd bbl eS tO DOs Se Ei 


2 HEBREWS, CHAP. VII.—VERSE 25. 


Wherefore he is able also to save them to the uttermost that come 
unto God by him, seeing he ever liveth to make intercession for 
them. J 


WHEN we consider the great and wonderful work of our re- 
demption, though we cannot account for every step of it to our 
own reason and understanding, yet neither can we imagine it 


“to be the effect of mere will and arbitrary appointment, and 


void of all foundation in the reason and propriety of things. 
All the works of God are works of wisdom; and as far as our 
capacities give us leave to judge, we discern evident marks ot 
wisdom in them all, and discover a fitness and propriety in 
everpthing with respect to the end which it is intended to 
serye or promote. If this be so in every instance in which we 
are able to make any judgment, it is a great presumption that 
it is and must be so in all other instances, which are too high 
and great to be viewed and measured by human understanding : 
and we have one positive argument that it is so, arising from 
the natural notion we have of God, and of his attributes of wis- 
dom and justice. It is impossible to suppose such a being to 
do any thing by chance, or in compliance to mere will and 
humor. No: every act of God is the act of infinite wisdom, 
and is founded in the necessary reason and propriety of things: 
and it is as true of the works of grace as it is of the works of 


nature, that ‘in wisdom he has ordained them all.’ 
{ 


i ze 7 aa 
awe thie ae 


a anvooe 


' r Li re) 7 


; ne : a wenay—iv Ano awonedn 


Brat teoursstn oft ot arailt eae of olnsida at od motowd 
noieasrrstab edam of dieril 1079 od grisoe aid ed bod oraw 
ngult 


~m so to show Iutobaorr bes aang od isbianos ow van WT 
uw of ti te qode grote rol taweooe Jones ow dgaods .notiqmoab 
ii enigemi sw nao vadtlom 497 gnibretmolae bus nosest rwo 
bas owsesiogeys etwas die bua fiw ereur to defa-ed? ad of 
agnids to ytoivqorg hae went odt ai woitelbauct Ile lo biow 
wo #a wl en bus , atobaiw Io edyow ois boW to edtow oft ILA 
to whem Inebive misdbh ont ayho’ of 6 al eu ovig eoitiondgso 
ni ytoiqony Fata scott c txvoneih bin ile nod) i sobery 
bn af? of tonpeot Airw said Pagrerd 
ww dove wi gonatand youve oi oe 56 ad) TL .stomoig 
lad) noityntnesig taore & Ht $k devout plow), fie plat of alds sie 
fyid ood ois dontw nso! njeni vorlto fle et Ge.od saum has af gt 


are Lia wie 
ot leluvatat af Hh aon 


to ov79e 


-peiboamalam mend 4 bomenaw bra bower od of taotg ben 
mont siete Me * vi Sard Inomwyee aviimeg 910 49 ad ow bac 
“ive fo warned "338 «itl ho haa ~bot} ") ov ail mer sont lartudert efi 
wh yet “yo thoue perrygHs uo? otdeeeaanl zt it olteny bra mob 
beg n thive wot OF FAN lame ai > , WML? rc qariils ¥n8 ob 
are) rw atin Yo 196 Ad et Dare? dos Vie Ty AOA oomud 
‘epost To Ylwrnqory hon noascs YIReere 62 18 hobuiot ea bas 
to whew of Yo eH ep GOnTY te ediveer oil! to oud an ei ti baw 


‘ie cca beawbe aad ol sobatw ab? fed) owias 


7 ay 


eases ASST Fa re Di WUE ice nb m= 


LL ITS TE EN ERT 


LEER. DEI LE NIE A ARE OAS TIENT ey Naty i, 


" DISCOURSE II. : 47 

It is one thing not to be able to discern the reasons of provi- 
dence, and another to suppose there is no reason in them. The 
reasons that made it cither necessary or proper for Christ to 
die for the sins of mankind, may be removed out of our sight: 
but to suppose that Christ really did die for the sins of the 
world, and yet that there was no reason or propriety in his so 
doing, is to’ be found revealed religion upon a principle de- 
structive of natural religion; for no religion can subsist, with 
an opinion that God is a being capable of acting without reason, 

The publication of the gospel has made an alteration in the 
scheme of religion, by revealing to us the Son of God, ‘whom 
God hath appointed heir of all things, by whom also he made 
the werlds ; who is the brightness of his glory, and the express 
image of his siete ; who upholdeth all things by the word of 
his power :’ Heb, i. 2. 3. 

The knowlege of the Son of God, of his power and domi- 
nion in the creating and upholding all things, became neces- 
sary, as the foundation of the faith required to be placed in 
him as our Redeemer. The character of Redeemer would be 
but ill supported by any person who had not power equal to 
the great undertaking. The New Testament doctrines there- 
fore, relating to the dignity and authority of Jesus Christ, are 
relative to his office of Redeemer; and therefore there was no 
explicit declaration of them either before or under the Law of 
Moses, 

Natural religion leads ‘us by certain conclusions to the ac- 
knowlegement of one supreme intelligent Being, the Author 
and Creator of all things, and can by no reasoning whatever 
discover any other being concerned in the making, framing, or 
governing the world; and therefore all the hopes and fears, in 
a word, all the religious acts of man, in the state of natural re- 
lizion, are necessarily and immediately relative to this one 
supreme Being. But put the ease, that natural religion could 
possibly discover that this one supreme Being had an eternal 
Son, to whom he had communicated all power and authority, 
who was the immediate Creator, Governor, and Judge of man- 
kind ; T beseech you to consider whether, upon this supposition, 
there would not necessarily arise an alteration in natural reli- 
gion; whether the hopes and fears, and all other religious acts 


| 
‘ 
- : 


cu 
r. 


aly 


i noitmotie an sbem end loqpoy od Yo x 4 “le 
ait * boo to not Sat en ot gitilpover =e me o spines 

wa od ols wroidw yd xgaid Ss Yo riod botaiogys din bod 
omg alt bow cron sid to xentilgind od? ei odw ;ebhew 


ee a now ond od waits Te disblodqu ow noe aid eo 
& 2b del: weoq id 


Snob 3 bua 1woq eid te ,bo® Yo und ail to oquiwoad ofT 
-1000 gitcood jegtilt He gniblotqu baw yuitasimodiat soln 
pi beoalg od ot Luniugm diisi olf lo mottainwe) ont 2a oem 
od Pa saxinpabest lo wioeteds odT “somsebest wo es mid 
oF lowps www Jot bait orfer> nese wy YaR 5 a hatyorque Ti sud 
onsale genndneb SnocnetesT we wfT -noidenebun jaora ad? 
ns ,keindD anaal, bo ¢iiedton baa yiineth all of enitalet ww 


ot eo erod? erdteval? bas ; roe) Lott to sollte «id of ovisales 


Yo wal oi) shiv to wiotend rsrliiy inedt Yo noititalood dinilqre 
reolt 
og alt of enovestoies abebree rd ew ebaol noigilen lwinte A 
wliak. ol! pgaistl sesniliotai omaigire sao bo teomsgolwad 
totaly witizetse 9 moa yd imo fae. artist the “to wiesi) bee 


1 nine sidan ed) wf boermenos goied wihto yas 870. 
wi e700) bus cpout ould Fis i) bas ¢biheew of! yan 
~ tt levat Mz te wintit oft ab . oii } » HOR Bete ran vt vacll ils brow & 
ono acy a) aaitole vhotsibanmemi hia ‘yvlivgeesoot oie aoigil 
bipoo worgiter lerniany tel? cee oi jug Ie lenis omrarque 
leaste as bad yrietl -smernpne ono vidt edt revooeib yldieeng 
i ttnodine bese 180 M ila botesiowmmad hee | molw od noe 
“neat to eyhuk bun scarier omer) wtetbominl adi aw ow 
_ Aevieogque silt cu eattedte vobienge of vey dyosekl T ; bat 


3f Perr 44 nt { r 
"Ret Mo Hi HOLMER te eer yirseesoen jon blaow aredtd 


wIO8 euurgiiag toil} ile ¢ was (etest bits 8B “or qod 6a) Ps gills 7 ” , aoby 


/ j 
. | 
a. 4 


48 : SHERLOCK. 


of mankind, would not relate immediately to this their imm-. : 


diate Creator, Governor, and Judge. Can it be reasonah|s 
supposed that we were created by the Son of God, that we ar, 
now under his government, and shall be finally under his jad. 
ment; and at the same time maintained that no service, olv- 
dience, or regard is due to him from us his creatures and sul, 


jects? If this cannot be maintained consistently with this su | 


position, the conclusion will be, that the religion of a Christian 
is_a natural and reasonable service, arising from the relation 
between Christ and mankind, which the gospel has revealc! 
too) 

and made known to the werld., 

When we consider what expectations we have from our Re- 
deemer, and what great promises he has made to us in his 

cd tao) 


_ gospel, we cannot possibly avoid inquiring who this person is: 


when we hear his promise to be always present with us to the 
end of the world, to support us under all our difficulties, it is 
but a reasonable demand to ask by what authority he docs 
these things: and when we are told that he liveth for ever, and 
is the Lord of life and of glory, there is no room to doubt of his 
being ‘able to save us.’ St. Paul tells us that the Lord Jesus 
Christ ‘shall change our vile bodies, that they may be fashioned 
like-unto his glorious body.’ A great expectation this! but 
consider what the reasonable foundation of this expectation is: 
St. Paul tells us it is the energy of power with which Christ 
is endued, ¢ whereby he is able even to subdue all things to 
himself.’ Our Saviour puts this article upon the same foot: 

hear his declaration : ‘ Verily, verily, I say unto you, The hour 


is coming, and now is, when the dead shall hear the voice of 


the Son of God; and they that hear shall live? In the next 
verse the reason follows: ‘ For as the Father hath life in him- 
self, so hath he given to the Son to have life in himself?’ John 
v. 25.26. If the Son has life in himself, even as the Father 
has life in himself; if he is really endued with power to which 
all nature submits and obeys, a power sutlicient for the creatioi 
of the world at first, and for the preservation ever since; we 
have reason to conclude that he is now as able to restore life 
as he was at first to give it; to call men from the grave into 
being, as well as to call them out of nothing at the first creation. 

The relation of Christ to mankind as Creator and Governor 


i eal ss plies catia OS re esi 


obs ai se 5 ws 
PTT PEt ete ee 


toler dd moit yiizits ,ooivie oldsnoensr bie be , 
wore and Loqucy odd doidte jbaiduma hee Ce 
ee ee ae btrow oily of rv sbemt baw 
oe 0 mot ered ow enoiiaingzs tude robianos ee Ph a Th 


_ 


i eg of ofern eed til eoeinng tong iodw bus monk 
+ ne aay aied piihinpal hiova vidixeog tonne? 94 loqeog y 
ds of ex dihw seeeory exawle od of oeiiovg vidt teed ow wode qr 
aoituotib qo Ie veban en trocpeyoe wh bbw silt Yo bea 


I ob of ‘pinotus tadw yd den ud bretmoh oldsnoram atud cy | GF x 
18 .Tave rl itiovil of sees Blot one ow wodve bow seguid) ses 
id Wo Jdn0b of macs on ei ots preby he ban dil Yo bro ond at i 
- aoest, nod sit) tadd au efiod tua‘ 2% “am ove oF Ate" gried> - 4 
 bonoiden od Gain Colt jauld ,2vibed otiy we oanads Uede* dein 

tid Teidd noitniooqxe Inorg 4. *-thed anomelg vid ohag-odl : | > 


; ne noilaiaey ZS vid) V6 eoitebnoet oldamozns: od! bathe sshianod i 
pid doishw fier yerog Ya yaene odt af dtew elles tue 22 
; “ae ' 


ot varticts [Ls euhduse of woro side ei od gdonsite * -beuboo si 
wore wO , *Alsemid 


tout dorm off} ogi sisi enh kag 
wo of fT .coy oftn Yo i yleew vegline ? *: witnrelools eid te90d 7 
YW goiny od) tn9d Merle hevh of) woth xi wow bas gaimoo ai | 
yon ods ot ‘evil Hades re) ted) yod) ban ¢ hot) Ie aot odd . 
-mid wi otif daad aiite’l pflt ee vO -ewolloet aoane ost oniey [ 
aut, “Yeawid ni dif ovad of sot od? Of wreig od Mad on ioe 
wiht od} ea dove Vw i eae We i j ae ce { 
thoniber o8 75 ro) itive heehee ol Vé + Peew lal ad off eed . 
AMO Oy TH joins wv vio lod atiandee erate ila 
OW sgonte weve wolAviORinG OC et bie tet ot leluer orld Yo j 
ott aqijeot at eiig eo Won at ve 2 lowes of moengy aved 

oni oyety SH mon moc tes wt : i vig Ghd te cow odes 


off ie , ri pelt ts wereisl) 1 w tee? taba) hi » od a 1} wy un oynied 


tumavoO bene sheer es beidescsm ot iced? te neltelet wT 


‘ DISCOURSE II. 49 


considered, the work of redemption could not properly have 
been undertaken by any other hand: for, if Christ was the im- 
mediate Creator and Governor of the world, what reason can 
you imagine why God should resume this authority out of the 
hands of his Son, or set up another to have dominion and au- 
thority over any part of the creation, which by natural right 
belonged to him who made all things? Were we to consider 
one person as our Creator, and another as our Redeemer, it 
would be extremely to the diminution of the honor and regard 
due to the Creator, inasmuch as the blessing of redemption 
would greatly outweigh the benefit of creation; and it would 
be natural to us to prefer the Jove that delivered us from the 
evils and miseries of the world, to that which placed us in 
them. In the daily service of our church we praise God for 
creating and preserving us, but above all for his inestimable 
love in the redemption; which is very consistent with respect 
to one great benefactor, who both made us and redeemed us : 
but had any other hand redeemed us, such expression of grati- 
tude to him would have reflected dishonor on the Creator. 
St. Paul tells us expressly that Christ is head of the church ; 
a title founded in the right of redemption, ‘ that in all things he 
might have the pre-eminence ;’ that, as he was the head of all 
creatures in virtue of having created them, so he might be the 
head of the church, the elect people of God, in virtue of having 
redeemed them: ‘for it pleased the Father, that in him should 
all fulness dwell,’ that is, that Christ should be all in all, the 
head of the second as well as of the first creation: Coloss. i. 19. 
According to St. Paul’s reasoning here, if any other person had 
redeemed the world, or if the world had been redeemed without 
Christ, he would not ‘ have had the pre-eminence in all things ;’ 
which yet he had before sin came into the world; and, conse 
quently, the sin of the world would have been the diminution 
of the headship and power of Christ. On these principles of 
the gospel revelation we may discern some propriety in Christ’s 
coming to redeem the world: the work was such, that no person 
of less power could undertake it; and his relation to the world 
was such, as made it fit and proper to commit the work to him. 
The redemption of mankind is a work which in the event 
Seems to concern men only: but considered as a vindication of 
SHERL, WOOL ls Cc 


nobor 20 gaismrid odd 2a slowtemn) ,votho 
vn ‘on pnoitears Ye Honed-adt ae . 
i) an nonih va bavevilol tnds eval onl wlery of ew ot farted: 
bevel daishw ted) or .bbiow oft to esivscian bam ro 


oo oid ovierq ow doniila “we Yo soivise etial od al > madd 


sidemiteoni sid 90) Ue vvode md jeu pai risa han gniteno 
omyeat iiiw Anpieiaseo pee +i doihe caeidepusban alt at ovol 
¢2e bemeober has en sheen dtod osw ,rosoniomed teurg Sno of 
_ slieyg bo aviexnqze dove au beueobor band yidso yas Sed tod 
_. ysebasnD ont ao. sonodsib hetosiior seed bluow inid 03 obuwt 
oe; dorvaits od? Yo beod zi teint) ted) ples xe eb eller lief 94 

aif aguidt Ha wt dad? ncikynaber Wo tdgi oli of bobawel vltit « 
lin to baed ofthecw of 28 asd? *; ooenime-srg oft ovnd idgien 
lt od teigise oil os ,misilt bateors geread to outiiv ot eoTuinsT® 
gaivad to outtiv ai £00 to okyoor Joule orlt hones ods To basd 
biveds mid ni fad? .voslto oil? bxeealqegi vot’ anole hamsolen 
odt fie ni Un od Hivos seit) sat yet teal? Yoh sxsatut Ne 
ME 2 .2x0lyD : nolteown ten adt to 20 Mewes bases adi To hasd 
bul powng todto yne ti orod gaincenote’ lon 42 of gaifnoaA 


tucsltiw bemasber aad bert bhovw ult ti te -bhew ont bomeobo 
*: enuisls Ua at soerinie-s1q orl? best seod * Joe bluow od dent? 
eaaog. bor ; bhuw od? otal vine nis sioted bad od toy doidw 
noluniwih edt qosd sved blows bhow aht Yo sia aet iaoup 
te eslgioniig avondd wQ ane te savte@ bee qitebaowt ni te 
eyelid’) gi etoirqerq amor muesaih you aw acitelover loqeog an 
fowey ou Jat ,down ann she di : bieaw oslt miesber oF pained 
hiivew otto nottelot eid Dee 751 hobae blees two ; wal lo 
Jao stor ot demos OF 2 bun M1 H obsme ac fous rant 
» nove oll ni doulw show e bun tues ho obiqen ‘ber of T° 
jo novesihaiy 2 en bovebienes tod ; vino oon wiganes 03 ze 9on 
9 wv aA OF ATHAUG 


PA a i Ln TT OO 


' = 
ee deel 


eet nee en ne 


50 ? ; ~ SHERLOCK. 


the justice and goodness of God towards his creatures, it is a 
work exposed to the consideration of every intelligent being in 
the universe. Whether they may be supposed to inquire into 
God’s dealings with the children of men, we may judge by ou:- 
selves. It is little we know of the fall of angels; yet how has 
that employed human curiosity ! for every man considers himscli 
as having an interest in the justice and equity of that supreme 
Being, under whose government he lives, and by whose judgment 


he must finally stand or fall. If we doubt whether the superio: 


orders of beings have the like inclination, St. Peter will tell us, 
“that the sufferings of Christ, and the glory that should follow-— 
are things the angels desire to look into’ 1 Pet. i. 11. 12. 
And inane the meeited of God’s dealing with re rational 
creature is a common concern to all; and it is for the honor w' 

God’s government to be vindicated in the sight of every intelli- 

gent being, ‘that he inay be justified in his saying, aud over- 
come when he is judged.’ 

Jf this be so, it must necessarily follow that the redemption 
by Christ, though it relates immediately to men, must be agrec- 
able to all the reason and relation of things, known or disco- 
verable by the highest intellectual beings; and need I add, that 
there are many such not discoverable by us? 

It is certain that we are but a small part of the intellectual 
world: what relation we bear to the other parts, or to the 
whole, we know not; and yet undoubtedly the common Go- 
vernor of the whole must in his dealings with every part have 
regard to this c »mmon relation, whether we understand it of 
no. The author of the epistle to the Hebrews tells us, ‘that 
Christ took not on him the nature of angels, but he took en 
him the seed of Abraham.’ Angels sinned, and men sinned : 
men only are redeemed. If God is just, there must be a reason 
for this, though not within our reach at present; and when we 
come to know it, perhaps we may be no longer at a loss tv 
know that the sacrifice of Christ was necessary to the salvation 
of men. ; 

That there are many orders of beings superior to man, is @ 
proposition so agrecable to reason, that there is little room te 
doubt of it. All these orders are in Scripture comprehended 
under the general name of ‘angel.’ What relation these beings 


r 


ollot BI iss otro pear ig 
tt dist t ott aool ot etiedl ach ails 
does? rey ai ti tine 2 Ue of breidos donee 5 ei steno 
_ tts grave ho sdgie ot li badeoibuie ad ot taninor970R abot) 


avo Baa <griiyns wil ni hottiteny, od goer tet turd * .getiod insg 


7 . “hgh if, #3 sd asthe smoo. 


 switqinthion ot Halt wolled ytizmexqoon Inwat ti ox ad edd TL, 
— eergin od Sears saedeh qiotatboiml asielor si dgvod) deindD ro 
pail 10 Wren au te aditaioy hua aoe oil) Me of olde’ 


Saat shia £ hoow bea :xquisd Inusaotfoini seodgid oft yd oldevez 
‘Tae od thdewsvoseb jon dove yam 919 s19dd 


Sedona ai Yo sun tema 2 ted oie ow add miata xi §] 

oh wi  .shiiq ‘illo ont of Yaad sw notinler tedw : blow 
oH) mpahimos oil vibetivobeu toy bas ; jon wood ow stodw 
wal dmg yee Min xpuilesh eld oi tenses sboifer wit Yo sont? 
7h baetewlie av wilbnhy .coifate: comm > xii) of biag03 


dav" aie Hist evronlol! od? of oleiqe off Yo t0diue af'T _.on 


No Ade) of avd eleoue Yo oting of mid no ton dow tend 
: hora non hue I wit te elagnt ‘neue nl A, to b 19x vets eats | 


MOORS BOS Va VEO) teat ea bos? i | bomreshar org vino rou 


om syeilw Baa + decors tc doped ane ubtiiw jou d pods hilt wot 
” woh ete Younel ou od yaa ow eqiiog Oi wound Oo} moa 
levine odd oF ern new til? lo sebtrowe odd Jedd woud 
arg To 

me CHANT OF THNIy ee &, ried Ve eiohree (Ai oA Io) tad Tl 
“moet alin a esol) ont nosed af oligostys vs Hoilieoqory 
Lidtevel grep oo OTH ni ota mobo gest? HA, oH to adwob 
ey irpodd 1) monies 3 { “iogne 10 onnst tee ol} 4obue 


an iw yuilnob shod Yo odin adt hehe ba 


Ph 


— 


ca 


¢ DISCOURSE II. él 


stand in to us in many respects, I will not now inquire: but 
that they are not unconcerned spectators in the work of our re- 
demption is evident. Our Saviour tells us, ‘There is joy in the 
presence of the angels of God over one sinner that repenteth :’ 
Luke xy. 10. Again: ‘He that overcometh; the same shall 
be clothed in white raiment; and I will not blot out his name 
out of the book of life, but I will confess his name before my 
Father, and before his angels:’ Rev. iii. 5. Here the angels 
are mentioned as witnesses of the justice of the judgment, and 
not merely as attendants to make up the pomp and ceremony 
of judicature. 

Since then the justice and equity of Gad in redeeming men 
are tltings which the angels desire and are concerned to look 
into, it is evident that his justice and equity, and the reasons 
of providence in this great affair, may be discernible to the 
highest order of intellectual beings, though not discoverable by 
us, the lowest. 

That this is probably the case may be ‘learnt from hence; 
that, where the gospel has revealed to us any of these relations, 
not discoverable by human reason, so far we can see the reason 
and propriety of this great work of our redemption. 

But let us consider how well these principles and doctrines of 
the gospel agree together, and how naturally the one flows from 
the other. When we view the sad condition of mankind, the 
sin, folly, and misery, which are in the world; and then turn to 
contemplate the perfections, the wisdom, and the goodness of 
him who made us; nature raises some hopes in us, that this 
confusion will some day find a remedy, and ourselves a release, 
from the goodness and wisdom of him who formed us. | blame 
not these hopes ; they are just, they are natural; but if nature 
had the knowlege of the Son of God, and could discover that 
the world was ett and is upheld by his power, that we are his 
immediate creatures and subjects; would it not be altogether as 
natural to found some hopes on this relation? Should we not 
be willing to believe that this great person, who made us, 
would have some compassion on the work of his own hands? 
Should we not hope to find in him at least an intercessor on our 
behalf, an ‘advocate with the Father?’ Should we not be in- 


‘ - 5 ou pi anc ela ait Alm aeashRAadet RSUaaa A apAR  S  P S s 
sects wennd etic Asa sin NO ASAIN ASLAM a URE A RDS Ec SAA as ENS: oars P 


ieee nasser i ta aa 


| os ta ne 
- udtteacl bas pi ek nolt soni 


‘ies i » axe bas axieob zlogue os? doidw py er ; 
— phonaon eVenaien ban oxitan|, etd dacs dwebive 2 di otni 


7 ont ot pldimraaeib od yom alsin trom eidt mt gonabivorg to 
~ rus aldevsvorcib son dyved? ,egnind Jenioollotai to robo tevdgid 
} eovrol off? au 
ny seamed movt dmtwol od your wens ol? yldedorg ei ail ial 


snolteler ovenld to ens eut.08 balsovot and loqnog odd orordw todd 
noenor oii 998 ago oe 48 Of sewmnst osmad ¥d ulderovcoaib Jon 
ndbiqnaabas 40 Io ahow taorg ait} to ei Ingo bas 
Yo esnittoab hos ealgionttg saad? Heer worl wbianos eu dof quel 
nett ewott oto al? yHewmies wed bus sTarldoge 1 verze Iequoy od? 
oil Leidnenot Ww ackibeuns hee adi wraty ow nod V4 .rorkto ols 


of ow? wovld fate ; dew orl mF one dottiw won bas ,¢llol <ftte 
te seonboon ail! “i toto feceeey wll am touts | silt sisly cisiaos ¢ 


etl tuil? an ai coger! sok eoeigy ante pen chem ofw avid 
ese §eorieewe ban .¢hsees & bull yah cmos rw amewined 
amald J yu hoor) Gi iw q 1s fry beng bag @ rithenerg mld enov 


mae 1 ted 3 lerelen ow vodt teat atm volt . cowed! added? Jon 


i 
tod? qarexdh bicos ban bed to so? oft to ouatenaa edt bod 
pint wih ae ii rhe brwent wil ¢ jl 7 ye : lore sly iit *nw Lito W ody 
ta tottbowwtle of ton dp hdeow :etosidus hae eorotcers ataibsmatt 
jou ow iduodes ‘{ nottsher gift go voqad omoe fowel od loden | 
nt chy oily ,AO roy igore wit) tet rai)oa oO} usmallve owed | 
Sales gue ait lo drow off oe ies itoD GHNOR agod bhow 
1 an weegotetyi oo jeeelda nel oF bn ot» soul Hows oar bluod# d 
ott od toga bluod& 'Saanktel old site otovovbe’? ng Asguiaet 4 
tei 7 
or : mal 


52 SHERLOCK. 


clined to recommend to him all our pleas, to put all our interest 
into his hands, trusting that he could not want bowels of attec- 
tion towards the creatures whom he formed after his own imave 
and likenéss? I think this would be but natural; and what 
more does the gospel require of us? It has discovered to us this 
relation between Christ and the world, between Christ and the 
church, and requires from us such hope and faith, and such obe- 
dience, as naturally flow from this relation; and could it pos- 
sibly require less? Would it not be absurd to tell us that 
Christ is Lord of the world that is, and of that which is to 
come, and not to require us to have hope and confidence in 
him? Would it not be absurd to tell us that he is the Lord of 
lifé and glory, and to bid us expect life and glory through any 
other hands than his? Would it not be absurd to tell us that 
all judgment is committed to the Son, and yet no obedience 
due.to him? or, that God has appointed him to be head over 


all, and yet no honor to be paid him? 


From these and the like considerations we may discern how 
reasonable, how natural the religion of the gospel is. It has 
indeed opened to us a new scene of things, discovering to us the 
ever-blessed Son of God, the Creator and Governor of the world: 
what else it proposes to us results naturally from this relation 
between Christ and the world. The mysterious work of our 
redemption itself seems to have arisen from the original relation 
between the only Son of God, and man the creature of God; 
and our Christian faith, in every article and branch of it, has a 
just foundation and support in the power, authority, and pre- 
eminence of the Son of God. We may well believe he has re- 
deemed us, since we know he made us. And, though all na- 
ture seems to frown on us, and to threaten death and destruction, 
from which no human power or cunning can deliver us; yet our 
hope is steadfast and immoveable, being placed in him who is 
‘able to subdue all things to himself,’ 

This belief, that the dead shall hear the voice of the Son of 
God, and arise to life, is the fundamental article of a Christian's 
faith: if this be not well established, our hope and confidence 
are vain, and the preaching the cross of Christ is foolishness. 

Let us reflect a little how our case stands with respect to the 


4 
aD iie 


nest ad 


~ 


‘on ol doider tas 
on 


rerlt en het of ; c 
vangibodeon toy bane wo oft of hortiaimos of Jasarghuh Me 
sro bead od of mid haanioqes ead boO tedi io mid of -oub 
_ i anid biey od 02 vonod on toy boa Ma, 
wad msgosib you avr eeoiserobinnos sail dt baw sends mort 
, eel 1 ved Isqeoy aif So woigilec ot lewien wod .oldaaoenst 
lt ew of gthovondh «paid? to omega won 0 eu od banego bysbni 
tbhow ad: Yo somev00 big ternar") edt bo) to 00% bosesld-r979 
noitelor alt moi? gihomien etlvest a of eskoqoig 31 gels rode 
wo ‘to show vaohshym ofl .bhrow of} bow rind osewhed 
soitotes Lesttaive ot mott active Oved of. 2mo0e Uoeti noitqmabsr 
: be} Yo oreteer ot nent ime .boO to 108 yino adi novwted 
need ti to Heer bus vloliza yrove ot tiet asttend? wo bes 
“nq bee peodiun sowoq ot si Hoqque bas soitebanot teuj, 


ee ae 
— 


7 eed al awuled fow vec oY = bor) lo no@ oft Yo sonoantins ; 
“ee the dopa bat ip pps oil we LA ive 59nis au bomash | 


Aoltovtieeh ban dipoh aeteoid) of bae av 6 wo oO! emngea o1ud 


Wo. Sy : eo are ) nx SHULD TO FS PME nuored on doid v imott 


«i orb maid ui heonlg goied yoldsevounat tna MeaiTheote ei aqod 


‘Taentl of ewolls in subdue of olds ® 

lo nu® aft to osiey ols tad Mele Doo at todd otled aid T 
* ete) ado eloifve tedoumabant 9a) gt oH of oeria Iuta , boo . 
sishtens baa wo  beleldntes Howe tor ad ah Th : dna oy 
soideileot # iad") Io ee01d od) paidogany oft bow .oinv etn | 


orl) of toaqaoi ditw ebunte geso 100 Wor alent 2 tusfio: ao dol 


DISCOURSE Il. 53 


prospect beyond the grave; let us consider what hopes nature 
furnishes, and how they are supported, confirmed, and enlarged, 
by the gospel of Christ Jesus. 

When we view the world in its present circumstances, and 
see the misery and oppression that are in it; when we consider 
that the distresses and sorrows arising from the weakness and 
the wickedness of men are in number and in weight ten times 
more than all the sufferings to which we are exposed by the 
mere frailty of our condition; we can hardly imagine that a 
wise and just God made the world to be what we find it is. 
When we look farther, and find that the best men oftentimes 
fare worst; that even the desire and endeavor to please God 
frequéntly exposes them to infinite sorrows in this world; we 
stand amazed, and are ready to doubt whether these appear- 
ances can be reconciled with the belief that God governs the 
world. But since all nature proclaims the being and the power 
of God, and the visible things of the creation declare in every 
language of the world the wisdom and goodness of him who 
made them; under the force and conviction of this evidence that 
there is a God, we can find no possible way to account for his 
justice and goodness towards the children of men, but by sup- 
posing that ‘he has appointed a day in which he will judge the 
world in righteousness :’ and since this world evidently is not 
the scene of this judgment, we conclude there must be another, 
in which we shall stand before his tribunal, Thus far nature 
goes: all beyond this is vain philosophy and imagination, 
founded in conceits which are in vogue to-day, and forgot to- 
morrow. Scholars may reason of the nature of the soul, and 
the condition of it when separated from the body ; but the com- 
mon hopes of nature receive no support from such inquiries, 
But yet something farther seems necessary to give ease to na- 
ture in this painful search afier life and happiness. The num- 
berless instances of mortality which we hear and see, the re- 
mains of those who left the world ages before we came into it, 
and are still mouldering in their tombs, is undeniable evidence 
that death destroys this compound being which we call man. 
Tlow to revive this union nature knows not; and as for those 
‘who make the spirits of men in the divided state to be perfect 


sesainierretsscnsscpebirts SORAMIN A ns neni thoy taht aaNet le Senha dis CAN std mA cURL SSL NGA Ean LAMkN Lath nota sls chases aid atin 


ir ets 

sen 5 bind cae ikete 
bot? axeoly 02 rovnebne bus mvieoh ott gue» aadd { teow “ 
a beay allt ai eworws stinitai os aio sxeoqz9 ¢lsnSupon) 
- . onde sailtodw tdveb of chosy om bne cbesene boete 
- “wd waravog bo® teds toiled oils ahiw. boliowoom od. neo eo0u8 
a vowed oil hae gnisd ot eats heen onmtng He oxnie tell .blrow 
pave ni visloah noijaory oid to «guilt oldiety ot bus ,b00 to 
_ ade mid to zesnbvog ban mubeiw ont blow op Jo egiurgoal 
"tad? somebiv9 tint? Yo soitgivae> box sox0) adh whos ; med? obasm 
aitl 16 Inwooos of yaw sidigog on hall aap aw ,bod w ai eiodi 
~qtie td tud oa 6 eutisbide oshd alvyaveut ceo bau bun saiteuy 
dt ogbhut Iiw ad daidur ni tebe botniogga ead of + indi gnieog 
doit zi Cashive bhow elt seule haw monevonltsi: af bhrow 
tedious od trou o16d3 sbisifvwes ovr soo wl’ ait Yo oneda ost 
Stat rr sat board ix Brel on bal bowie thaile yr thotibwe wi 
dotnaivemi hap qiqezelidg iar a aide | nogod Ha : 200g 
-ut fowrt bee web-ot onger st oa doidw etreonoe ai bohowot 


bos ,fuoe ott To stutan oft Yo mower vem malinisk wore 
“Hiro orld dune 3 hed old 5 
/eoriupal dam sredt fy Nyve O8 a799Our sO5KE to 2 pod nee 
-$H O81 Dane o4ry Wl Viieckwwk eeaoue pede? vaidionos to jutt 
~nm oP ee shy jl baw oil volley tloseee bul iaeag oid) oe ond 
-33 out) ee PAR ta | rw poudw phils pyc Yo arragl ie pealrod 
ft OF08 eines ow win! aaoe Liven nhs int ociw seo? to enian 
be hy Siclaveribigeay of ein } areas det paheat aluons Hite oun bie 


‘26 aa ' ‘ . 
Hea ow sdoidve yiied lense aed on 


i evexvteh dash doit 
4) 5 : — 4 * 4 * it 
18 Hue [| JO AWwooe ofpi done eld suivet of woll 


Hovlrog od oF ohela bobivib ale al aoet do winige silt oles orfw 


nov ioletiqee aoadw tle modtihuos aft. | 


Ae 


venenincenreninenereicentant chen ine saat 


t 


. 


54 SHERLOCK. 


men, they seem to have got a conclusion without consulting the 
- premises. 

- Look now into the gospel : there you will find every reasonable 
hope of nature, nay, every reasonable suspicion of nature, cleared 
up and confirmed, every difficulty answered and removed. Do 
the present circumstances of the world lead you to. suspect that 
God could never be the author of such corrupt and wretched ° 
creatures as men now are? Your suspicions are just and well 
founded : God made man upright, but through the temptation 
of the devil sin entered, and death and destruction followed 
after. 

Do you suspect, from the success of virtue and vice in this 
world, that the providence of God does not interpose to protect 
the righteous from violence, or to punish the wicked ? The sus- 
picion is not without ground. God leaves his best servants here 
to be tried oftentimes with affliction and sorrow, and permits 
the wicked to flourish and abound, The call of the gospel is 
not to honor and riches here, but to take up our cross and follow 
Christ. 

Do you judge, from comparing the present state of the world 
with the natural notion you have of God, and of his justice and 
goodness, that there must needs be another state in which justice 
shall take place? You reason right; and the gospel confirms 
the judgment. God has appointed a day to judge the world in 
righteousness : then those who mourn shall rejoice, those who 
weep shall laugh, and the persecuted and afilicted servants ot 
God shall be heirs of his kingdom. 

Have you sometimes misgivings of mind? Are you tempted 
to mistrust this judgment, when you see the difliculties which 
surround it on every side ; some which affect the soul in its se- 
parate state, some which affect the body in its state of corrup- 
tion and dissolution? Look to the gospel : there these difliculties 
are accounted for; and you need no longer puzzle yourself with 
dark questions concerning the state, condition, and nature of 
separate spirits, or concerning the body, however to appearance 
lost and destroyed ; for the body and soul shall once more meet 
to part no more, but to be happy for ever. In this case the 
learned cannot doubt, and the ignorant may be sure that it 1s 


Bie ye bas freee nia lively od } 
og es 7 
ey ea cuir Ye ean ay merit sonque way vor ok * 
toatutg of seoqratat toa 240 how 16 oonabiraty att sudy cb - 
fate t: ; hodaie wilt deiming of to oesegtore aot pooaidgit 51 _ 
7 wall gears: teed Atevtasl bow bnvorg dwoshiie Jom ai nadia 
atierag haw swore? baat mottollits itiw eomitasio bert od of 
ed Loqeeg iff Yo Hoe oft .banods bas deixmol of bodorw oils i 
; mathe bur eenr9 10 qa ohat a fd .xrod eodoit bas roned of ton . 
a dtd 
| bow oat Yo otnts Snowing ol? guitepnes mnt vgluj, soy oT” 
a avi tens j, sil'to haw bod) to vvad ney Moitor lewhast oild dhsiw 
a oie ‘dolbw at sem sedtona od ehout eum wrest dud? .neaaboog : ) 
emyinoo loqeng ott bie :tdyit aeenm vof ¢ Acouday oiled Nate 


: 


wi bivorwr oft vybui, od tab 2 betiogga ant bor to peo bari, oils 
othe azorlt .ooiejar Hede wom odw: seordt alt + axenanootdgin 
Ve stagetee Dailies bad bateownoq oils bare thowat a qoow 
mohenid xd to atta ed lode bow 


bode) rat at voy od. ¢ bane te en igri eoTtiiwiton Woy 9 enti 


daidae eoitlusilify 4) ooe wey wader Sosmabul, eislt tewrietas OF 


oe aff ni fuow ely dootte donie awe j obse VIE Ito ti beuorwa 
qt Yo ofate etl ai vied asl touite: soubw oomee stata obama 
wsitiworlib qeotkt orocts <5 ii re «nf? at Ao I ‘ wottelowif bos wots 


dtew thou " Sissi] Joyal on by prot HO’? host 7 2 bodeugnek ata 
Yo oman Dic ,wtiilivied .gtet ont y oe edoilenop Asab 
wHIMIARgGH Ol Vs79TOH | Yenee id BitishPoone 19 elrae # atereqna 
net “yo aot Licey Inne Dae ¢ Lemtl pit int + hoverheeb bas teal 
odd er he efit at 3979 TH ecppan ad at declan on hag 0) 
ni ti todd orse od your Jontgi oft bas idueb sonnes benseol 


* 
49 


| 
P 
FE 


Se aa atl ct ee 4 phe eee 


yg SRST arate te RT Rear ene en Nc WN emcees 


SE Sy aT ee perenne temnterereerrs 


‘him. 


. DISCOURSE II. 55 


the man, the very man himself, who shall rise again: for an 
union of the same soul and body is as certainly the restoration of 
the man, as the dividing them was the destruction. 

Would you know who it is that gives this assurance? It-is 
one who is able to make good his word ; one who loved you so 
well as to die for you; yet one too great to be held a prisoner 
inthe grave. No; he rose with triumph and glory, the first- 
born from the dead, and will in like manner call from the dust 
of the earth all those who put their trust and confidence’ in 

But who is this, you will say, who was subject to death, and 
yet had power over death? How could so much weakness and 
so mueh strength meet together? That God has the power of 
life, we know; but then he cannot die: that man is mortal, we 
know; but then he cannot give life. 

Consider} does this dufficaley deserve an answer, or does it 
not? Our blessed Saviour lived among us ina low and poor con- 
dition, exposed to much ill treatment from his jealous country- 
men: when he fell into their power, their rage knew no bounds : 
they reviled him, insulted him, mocked him, scourged him, and 


at last nailed him to a cross, where by a shameful and wretched . 


death he finished a life of sorrow and affliction. Did we know 
no more of him than this, upon what ground could we pretend 
to hope that he will be able to save us from the power of death ? 
We might say with the disciples, ‘ We trusted this had been 
he who should have saved Israel ;’ but he is dead, he is gone, 
and all our hopes are buried in his grave. 

If you think this ought to be a arecetad and that the faith of 
a Christian cannot be a reasonable faith, unless it be enabled to 
account for this seeming contradiction ; I beseech you then 
never more complain of the gospel for furnishing an answer to 


this great objection, for removing this stumbling-block out of 


the way of our faith. He wasa man, and therefore he died : he 
was the Son of God, and therefore he rose from the dead, and 
will give life to all his true disciples. He it was who formed 
this world and all things in it, and for the sake of man was con- 
tent to become man, and to taste death for all, that all through 
him may live. This is a wonderful piece of knowlege which 
God has revealed to us in his gospel; but he has not revealed 


tm a SE Ea USES a NE byl a a Set 
i 5 een eee 


a AR AR EE Cet ib ne a ON ih ita EAR CO A tae bre 


.. 
5 
fog 


rT vasa 


mn ads a f rodsogor jooe dapnate cage on 


| age lebens iene ted) : 91 tonnes ail noilt dud iwoud oy ,olil 


: | Gti 8%y Jontina of modt tad ; woud 
_ shaaeis > .taeate ne oyiesh yiluciltib sidt z0b ;19hieno 


er) tone] iner well ani aw geome bovil wo0irg2 hoeaald wO ftom 
_<euWOD: nent arial mov? taonrtesw Ili down of barayxo ,nottibh 
aboare i ot woe oper rest etavrod trad? Otnt Uist od modw + nant. 


bas cit besos sit botoom nid hotluent aid belbrer volt 
Sadodurar be bpp snuile a 2d Hohe (207) & OF itl baling tenl ts 
wooden hi .uovsitite bie worrce to lil a bodeint od disob 


bratwag ow — 5 insuirig dmle noqu .xid? paddlt mid Yo rom on - 


Ydinab Yo wv reg ant utrtl on ovae 03 olde od Iliw od-sedd aqort of 
need hed vide otenn o Vf + eaktepigeiy adt iw yse adaim o WT 
sone ei ork hails ai ott jail “: bone Toone ovad bluode ow od 

rate eni a} loin td VE apo uo ils base 


x 
to tat ond dede baw boron od of td wo silt Anidd poy IF 


ot hahde ne od #1 xtvlan hist aldunosss a od tonnes geitzint> a 
ross Mery toogend | Phair. walaiad sift vol davoave 
oF Toes He TRIE Ww? lone ott ‘to Hie Pep ars 79 s10Mm TO79R 
iG Jud #oold-pril beets at “estivoren “Mos ido 3 18972 wid? 
“st 7 both al vrotetalt ban wan e@ enw t tet ava Yo va wv ott 
mec ,p vy Th 


) srt ance Gel Gadiavedy fh it bow lo aoe ad! aow 


WNT) Gila aw 47 oh] a ibpineity ote atl iin of abit avig fiw 
“HO? #69 wom to ostwe at TOP De ti ai wewitt lin bow blow edd 


ily rh) 4 bid aim sunooed of Jaw 


{ = * _ : ™ : 1+ 
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; 


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oh t dteab 2070 sw0q, bed doy 


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56 _ SHERLOCK. 


it to raise our wonder, but to confirm and establish our faith in 
him to whom he hath committed all power, ‘ whom he hath ap- 
pointed heir of all things.’ 

Had the gospel required of us to expect from Christ the re- 
demption of our souls and bodies, and given us no reason to 
think that Christ was endued with power equal to the work, 


. we might justly have complained; and it would have been a 


standing reproach, that Christians believe they know not what, 
But to expect redemption from the Son of God, the resurrection 
of our bodies from the same hand which at first created and 
formed them, are rational and well-founded acts of faith ; and 
it is the Christian’s glory, that he ‘ knows in whom he has be- 
lieyed.”? 

That the world was made by the Son of God, is a proposi- 
tion with which reason has no fault to find: that he who made 
the world should have power to renew it to life again, is highly 
consonant to reason. All the mystery lies in this, that so high 
and great a person should condescend to become man, and sub- 
ject to death, for the sake of mankind. But are we the fit per- 
sons to complain of this transcendent mysterious love ? or does it 
become us to quarrel with the kindness of our blessed Lord to- 
wards us, only because it is greater than we can conceive? No; 
it becomes us to bless and to adore this exceeding love, by which 
we are saved from condemnation, by which we expect to be res- 
cued from death ; knowing that the power of our blessed Lord 
~4 that he is ‘able to subdue all things to 


himself oe 


; = 7. Ts 


0 a i jbo aaw hhow ofttedi . _- 
shen ode oad tats > hati 0) sive on snl coun doidwr diiw aol 
hight at adage oF oF 7 done 01 rruog oat bluoda blow alt 
dah oe duds silt ai coil yxsteyia oe iA. nose of Sngooenos 


= b hats itn gonad oO! haypeotrie iisoile HOTS] a jaorg bus 
; ry 9 ons oF O18 with nblasi to sine oitt 108 sob of 1994, 


pee abe i? ik aVasobroterat i shnasenntt eids Yo nislgmos Gt eos 
«tit hak haveold vite Jo vocpettantal aitt dhtve levine of} ev emooad 
A Sevidanos nes ww rigtht Takeo #1 $i seunoed Uno 0 chew 
. iKoidw zd vol ymbyanxy silt woba of bow eeoid 0) aw eomooad $i 
xm dl oF Saaz BF ibyithve yd Lqotienmebnon mot bovae 918 34 
bed Iegehabd to JO: sanony sid tata geiwond iitesb mott baao 
of agulib fis oufdve of vida * ei ott Saft & 4 
‘Mosmid 


MEW hat np 


SAS ECE IINOR 5 ABE “3 Re STE IRB: 2h pe i ANE tg Raa reves 


— roe asin 


ete snstiaOeR aaaaiceresineicneneacii 


DISCOURSE III. 57 


SUMMARY OF DISCOURSE Ill. 


MATTHEW, CHAP. XI.—VERSE 6. 


PART I. 


CoNNEXION of the words of the text with those preceding it 
explained: hence arise two subjects of inquiry :—I. what are 
the offences which are generally taken at the gospel of Christ : 
IIs from what sources these offences come. The earliest, and 
it may probably be the latest objection to the gospel, was the 
poverty and meanness in which our Saviour appeared. Though 
he came with such high purposes, and to exact such strict 
obedience, yet he came with less attendance and show than an 
ordinary messenger: hence the upbraidings and reproaches he 
constantly met with throughout his life, and at his death: and 
so blinded are men with false notions, that this prejudice has 
prevailed in every age: when Christ crucified was preached by 
St. Paul, he was to the Jews a stumbling block, and to the 
Greeks foolishness : in this case God did not act as the Greeks 
made their Jupiter to avt, in thunder and lightning, or as God 
is represented in the Old Testament, with clouds and darkness . 
round about him: here every thing had a different turn ; Christ 
came in the likeness of a man, and in the form of a servant; 
whilst his doctrine was framed rather to purify the heart than 
to exercise the head. But these things the wise and great of 
this world find difficult to reconcile to their notions of God’s 
wisdom and majesty : they ask why Christ did not appear in 
the power and majesty of his father—they compare his ap- 
pearance with that of an ambassador sent by a prince, with 
honor and a large retinue, to awe and reclaim rebellious sub- 
jects—and they ask why, if faith be a means of salvation, more 
reason for confidence was not given? What foundation there 


* — . Pry) : wee 
* oat ‘gal to  atsaitin pate oepilt perso 
hid flo oh a pct. x aig aoondRo 
he pas sdT .omo9 asoniRo sxadt asowoe tedw mow «11 
0 Joqeog ott of goitosige tested olf nd zidador yom 9 
se -hossopye waive wo doi ni meodneom buns ynovog 
® dove toss of bas ,eweoprig sgt dove dibw amas od 
Seidel wore han sonuhugtin sol din emso of ivy ,sonsibodo 
sdb efosorn bas xgaibinwdqu ods yomed : sepeseesm qranibro 
bits idisob eid te hue sti aid suodysonds ditiw Jom yitontenos 
wath anibujon «itt tol? .seniton selat dttw wen ma babnild of 
Wt bolseog asw bodjors. ded’ aofw : oga yreve ai bolievory 
é at od haa tsckd yntldpente © ewol on) of cow od VooT 12 
. ser of} en jag ton. bib how ones aidt af + etahedlo A eda) 


hood as vo priate fine eat Mt ,}o8 08 neti’ tial} obaw 
eenleve bare vhucls Mie seometes'l’ MO sai wi Lotnoupngar 4 
wisdD ; : wl Ingrvehib » bed yaids rove sed +e tods knwo 
pine # To mot oft ai baw .nom # to seoaodil ods wi omao 
reels treo silt qh meq of titer bomen 4 anv ‘amitigob viil te Ndw 
Wo deorg bas cere ot gerd) sess el bod oft ozigrexo oF 
«hod Yo enoiton tied) of viiotoonm of theaihib bal bhow eid? 


ti megqe toa bib ie yw deo yor) 2 eojam bas mobeiw 


yt nied oaqares ¥ ti——tutel «aid te (ivaypar bts r9~wog ont 
div gonitq 2 4d tose whimesdme an Wo edi din soomacg 
-tiox ayoitieder miaiset bas owe of .ounttds ggtel a bas youd 


‘onvr fovevias losngon 6s od die ti trlw dee yess bne—eross, 
volt goitsbavot tel W ' aevig joa esw esagbiinos 161 aoenst 


— 


'58 - SUMMARY OF 


is in reason for this prejudice considered: no wonder to hear 
men reason upon the notions that are familiar to them: power 


~ and authority are connected with ideas of pomp and splendor ; 


and when we talk of the works of God, we naturally turn to 
view his wonderful works of Providence: hence men are so 
slow to discern his hand in the ordinary course of nature, wherein 
are things familiar to us. The case of Naaman the Syrian 
stated: not unlike to his folly is theirs who take offence at the 
poverty and meanness of the Author of our redemption. This 
prejudice, when searched to the bottom, found to arise from 
a false conception of the power and majesty of God; as if the 
success of his purposes depended on the visible fitness of his 
instruments: with men the case is so; but not with God, 
whose foolishness, says the Apostle, is wiser than men, and 
weakness is stronger than men; teaching us that we should not 
presume to sit in judgment upon the methods of Providence, 
since how foolish or how weak soever they may seem to us, 
they will be found in his hand to be the wisest and the strongest: 
and this reasoning the Apostle applies to the case before us: 
however the Jews or however the Greeks conceived of the 
crucified Jesus, yet to every true believer he is the mighty 
power of God to salvation, because God ordained him to be 
so; and this gives full efficacy to his Cross, however con- 
temptible and unfit for the purpose it may seem to be. If we 
would judge truly, the more simple and plain the methods of 
Providence are, the more do they speak his power ; as when 
he said, Let there be light, and there was light: so when our 
Lord said, J will, be thou clean, and the person was cleansed, 
his divinity shone forth more bright than if he had been assisted 
by all the powers above. And the same may be said respect- 
ing the redemption of the world committed to Jesus, a man of 
sorrow and afiliction, but endued with such mighty powers. 

In the next place it is considered, with respect to men, whe- 
ther the advantages would haye been greater, had Christ ap- 


x 


i 
me 
iM a 
4 
CY, int 


i 


noitgts ne et , ods 
fae bie eros is ae nine 
a a {hod to yieojsar bow yore oll Yo acitqecann eal = 
1d Ye wast aldtisi at) ag bolunqol eaeoqrng aid Yo e2229u8— 


sousbivutT Yo eliodiour od soqu Jasurghut, ni tie oF ormaaprg 
a0 of toate yout yor soyene adoow word 10 deiloot worl sania 
‘ weaganonts oily han deseier iit vd ot bassbeid ot boot ol ilive yous 
caw mroted sues oily of eile sineqA olf gainoenw nls bua 
od? to bovivinwo edaett) ois sevenotk 1 enol sdt wroewod 

gitgion adi xi of wesiled ows Yio OF Jo7 aueol. boitioure 
ad of taid bonisheo howd canned ,woitnsins of 1 hed Yo 0g 
mavig eit ban 708 


goo verewod oT) aid ot yon: iho te 


ya HM od of aso yom $i oe cyst wit ww titow bas aldiqarias 


‘Ys Hortion. 547 niehy bate phygtais vont oat law sgbuj, bisow 


segrpalix : Psedroy ail Hasqe You! ob sem oli ,ote. aoushiverL 
wo aaily oe «Yah 20% erst Wee Ani) v4 weds fob bigs add 
J seheain “OW 1 tH] ody bia .% Ay ty at) ie 1 bine friod 
batelaay mead hei ot VW agit tidwind arom Hprot areata qiinivib aid 
-I99g¢ "bina 30 Yaean genoa atl} bash fous eee eT Oe eTtel tle qd 
trace @ .eaesh o3 frond rot eee fs Hen Mee Tey OPO reyaneabyors edt gui 
nye (tw bevlwo tod spedtoilite boa woros 
oles 908 GF ToQest tiv beapobtedi> et 0 vopeitey tron add of 


oo itu) bad sotaorg wand vest bivew »aguiurrbs ol? odd 


de) dit fom tod foe ai oem wilt Mom eee 
7 ¥ Ban este AWAY ioeies ah olveoqA art aye vromdeilog\, snoder 
* Jou biiode ow tad? wu giiitoout y nom aed saQHnTts as atone rie 


% I ak # 
‘ , cam ae 


yas 


Were wae bay 


A SRE NY 
AIT CN TT. = 


Pee TE i BATES Sirs ciidepanse 


> 


¢ DISCOURSE III. . 59 


peared in greaier splendor and with more visible power. One 
thing is certain, that the majesty of God is not to be approached 
by human eyes; therefore when it descends to treat with men, 
it must be veiled under such representations as they can bear : 
but, it may be said, is there no medium between his immediate 
presence, and so vile a state both of life and death? No doubt 
there are many degrees of visible glory, in any of which Christ 
might have appeared ; but none in which he could have come 
with greater advantage to religion: this shown to be the 
case. But, it may be said, though he came not with worldly 
state and temporal dominion, he might at least have exhibited 
some visible manifestation of his divine authority: in answer to 
this, his miraculous works are enumerated, than which higher 
signs of a divine commission cannot be required: under all the 
meanness of his appearance therefore, the evidence of his divine 
authority is the same as it would have been had he come in 
the greatest pomp and power. To us, who are removed at a 
distance from the seene of action, the evidence is much greater. 
Had he come in surprising glory, we might have suspected the 
relations of men who saw and heard every thing while their 
faculties were lost in astonishment: but now we have the evi- 
dence of those who lived with him familiarly, and saw his 
mighty works without astonishment, being reconciled to then 
by daily use, and the long-experienced gentleness and love of 
their master: from his poverty and meanness therefore arises 
the stability of our faith, which standeth not in the words 
or works of man’s wisdom or power, but in the power and 


wisdom of him who knows how to produce strength out of 


weakness, 


oP a trina aie aw a et a EE Oe aera Tes alee elvehiiddenitakesbee i. 
Pc eo 2 le a Oo a oer aoe ae ns teers is rb pres eee ot Ae iil UPR EO US. ries ose alegre Ms anak ob 


a 


of tiwatheseldy: + : notgilon ae aynias in ert 
gh apa son amano od dgubity rhe t dull 963 
i 2ctonsertey te Jityine off vniniaiah levoqenot bas, otate 
Vrowene at 7 ytitodtus ontvib cif to noiinteslinem oldisiv ‘aunoe 
“audgid doiitw ond? ,beteismmas oe adiow euoluomics eid , it, 
nh Te vebew: borinper od touhee aoiesimaoa onivib ot antyie 
oii eit Io sonehive nd potctwvarl sommnesqqa eid lo esonsnasrnt 
tiomos od bed neat oved Bisow 47 aa onsee odd a Ginedine 
« 18 bovoan om ot jew of " A9woq huis qeroq seaseorg ot 
-tateorg dotrt ai ausobtre edt ,noitos to snace' oil mot sonateib 
ott batsoquen vred sgn ov ,yoly guizinpce ai omoo od ball 
tied? shite: yale yrsvo fraod hus wee odw usar Yo enoiialor 
-ive sit svad sar woe dad : tonindsinotes ni teol orow «aitivont 
vid eae bast .vhoiliant guid ie bavil ow seoilt Io sonoh 
tied? of holitsnoon pated jeomMelsoter juodtiw eshow Uiiginn 
‘ts gvol bes mensiinos freoroiies 1xa-gnal od hae oan v fhah yd 


= 
y 


omits witewds ssordcaan bey yizovog «itl sot : sotenu tigd? 
+liow odf fi ton Wiobaste foidy aitat wo Te eiilidete oft 
baw rewveq seston tud weroq 1 arleiw sone to edwow. 20 
jo S40 dig sie GoReYTG ©) vrol ewond ow mid Yo moberw 


seand aon 


60 SUMMARY OF 


PART II. 


’ From the offence taken at the mean condition of our Lord, 
the cross became to the Jews a stumbling-block: it became also 
foolishness to the Greeks ; for they sought after wisdom; and 
not finding that wisdom which they sought after in the gospel, 


* it was esteemed by them as foolishness. The nature of God, 


the manner of the soul’s existence, the nature of rewards and 
punishments in a future life, are not philosophically explained 
in the gospel: yet it is said by some—Who would not have 
expected from a person sent from God, to have had all diffi- 


- culties solved which affect the belief and practice of religion ’ 


As itis, we are taught only the plain doctrines of morality, 
and are bid to take his word for the rest. Toclear up this 
great and unreasonable offence against the gospel, three sub- 
jects of consideration are proposed. First; this objection does 
not lie against the gospel of Christ; but, if there be any force 
in it, it strikes at the wisdom and goodness of God in the crea- 
tion. As long as men keep to the plain simple points in which 
religion is concerned, there is no danger of their splitting on 
these insuperable difficulties: if they seek after God, the whole 
creation will lead them to him: if they search after the immor- 


‘tality of the soul and the certainty of future retribution, these 


truths will be suggested to them by their natural sense of good 
and evil, and their notions of God’s wisdom and justice and 
goodness, compared with the present unequal distribution of re- 
wards and punishments: but if they are not content with know- 
ing that God is, without knowing what he is; or if, not satis- 
fied with the moral certainty of a future state, they wish to look” 
into the texture of the soul, it is no wonder if they make ship- 
wreck both of their reason and their faith at once; for this 
knowlege is too high for us; nor has God given us faculties 
to comprehend such mysteries of nature; not even are the 
seeds of such knowlege implanted in us, and therefore no culti- 


19 yllaoiiqoeolidg tom ove stil wads at canmdsion 
vod. ton. hlwow off 7 —ome ed biee of 31 toy + foqemy odd a 
Shitactenca oleae seas noe 
, arin ony hos teiled arf) tovlte doidw bovior esitles 


. gtilexem: to zesistaob biel oda ylno tiiges! as ow aii eh 

did qu awselo oT teat oct vot Insow eid oat of bid 16 baw 

«dan savdt loqnog adi saniags sonstto sidanosacay bas teatmye- 
gob noitovisto sist ; terit = .bezoqosg 78 noitswhieaoa Yo eis9j, 
soot yaaod oxodt Hi aud ; teirdD Yo lsqrog odt Senings oil tom 
~2919 oft ai ho® 2 asnhoog bas mobeiw oni 12 exdinte ti 3 at 
toistw gi staiog alqmix nizit att of qood moat ae ynol eA .o0it : 
oo gaissilgea ried bo ywaneb on ei srod? ,Lomiesnos et noigilet I 
stouder ot bo asia dene youd i: esitlvoiftih sldaroqueni oasdi 
xo od tefia dowes yor! Ti: aid 09 aro heal Hiw noiteq7s 
wwnlt .noitndixter otutat Yo qiaiaieo od baw [moe ody Yo yfilas* 
hows tie aanoe Lrusson 1i9tt qd wort of hateowgue od Sire adios 
han eoitter( bos mobeiw "bo jo entoiton ved? baa Jive bas 
-11 te moitediniaih lappons inauts iw beneqmGe eran boog 
-wond dtiw gaotno> ton ow you Ti ted vetusendsiang bas ebisw 
-eitan jon 210 54) oat indus gaiwond Jdoniiw at boD fads pi 
Aval of dete vod? .oind: ywiwt 2 bo yJeieiaey boron oat ibiw bot 


i 


gide elenr yods i tobe 


- 


é de ol 
id? wot ;o0n0 de diiat vind? bea ages “jade lo died voeTw 


on 6 4i dewe off Wo ctwixer odd oat 


evitivoad os aivigboO ect we yee sol digit oot ei opolwond 
4) one weve ow ; Stolea to entiSeegin dove huodsiqaoo oF 
ins on Sutved? bus eo it borwalqan opolwoud doue to sbeoe 


¢ DISCOURSE Ill. 61 


vation can ever produce it. This being the condition of men, 
it had been to little purpose, if our Lord had attempted to let 
them into those great secrets. His business was to instruct 
them in the. ways of virtue, awaken them to a sense of good- 
ness, and show them the way to happiness, by setting before 
them the precepts of God and nature in their true uncorrupted 
purity; and this-he has done, even by the confession of his 
greatest enemies. It is the great business of a teacher to speak 
to the sense and understanding of the people; otherwise his 
words are mere. air and sound ; and therefore whatever wisdom 
and knowlege were in our blessed Saviour, it is folly to expect 
from him any greater degrees of either than we can compre- 
hend : instead of improving the nature of man, he must have 
destroyed it, and re-created him, to have made him capable of 
a clear insight into all the mysteries which the curious seem 
desirous of knowing. If more be required on this head, the 
cause must be pleaded with God, and not with Christ; we 
must inquire of God why he made us no wiser. And, it may 
be said, would it not have been better, if he had done so? To 
this it may be answered; that I would rather be an angel 
thana man; but I know of no right I had to be either; and 
that [ am either, is owing purely to the goodness of my Creator. 
{fad God given us only the faculties of men and required of us 


the service of angels, then indeed we might have complained’ 


with some justice. Our present faculties, rightly applied, will 
lead us to a knowlege of God’s being and excellency, and will 
instruct us in what our reasonable service to him consists : 
when we know that there is an all-suflicient being, and that it 
is Our duty to serve him, to suspend our duty because we can- 
not comprehend his nature and manner of existence, is as un- 
reasonable as it would be for a merchant not to trade to the In- 
dies, until he can account to himself for the nature of all the 
surprising objects of those wealthy regions. God has given us 
knowlege enough for the foundation of our duty; and if we 


Pe, ee ee ee Te 


sas jf roagne a ich ai Reenrw shy sto.ah 4 now erat | ee. 
ihe SOME teas OW : nad vedtia to -egerzeb wedasrg yas ‘nid sot ; 
oti em a oni Yo. aenlea ode guivonpai to bastent's bad 9 


ot te oldageo tatisd obumees oved ot aid beterro~oy bins si isyovel) 9 
tae emai adh doin esinstiegia eds Le ofsi nage tolls sl a 
ai bagd silt wo boriipst od orom MH gaiwond Yo evoriesb 7 


ow ; rind? dt fou bis .boD dtiw bobssiq od evar over FZ 

porta ok .soetw on ew cha wd wihw bod to ssiapai tena 

oT Toe aaah ad od Hi petted weed evel tos 1 bluow bieewtd yy ; 

.  tegee ne «i totter bluow 1 tady ¢ bovewens od you nk auc 

bing preiitie od ot bad Dadgit o¢ Fo woad Toaed ; nem aanedt GF 
_ seteorD yurto erstihoeg ad? af yloing yaivwo ai redsio ma} 1sds 


ex to hosinpos raw aout Yo naidluoct oft qlao eu novighboD hall g dl 
‘bonislqmos ound syle. ow besbai mod? vlegae lo sorrrse dt 
Uiw .bolgge yhuitgiy .omlyeat dasesng wO 8 .esitenj amoe dw =| i 
llivw ban ,youlooa bee guied ahed) % opelwoad aoter hast = 9 —_ 
,eieteos i of obitiae Shdedonse a0 lady ai we Jowtem GF 
ii tort bas .enied seortiioetle ne at ids tad) wood swasde & 
“ao Ow senaood ytd HY heeaepenta gt .epie! oes: + v7tab wow 
“ues ef ,eoustsxe to seotinnd fee onten aid fn shove ens Jon ' 

l «wl o} shaw et tow Setilorount sol of iiluow oj en sldanaeaet 

t il oonlas asl t liver af gaposos pes #6 litaw ,2ath 

| serig aod fet ngizes 3 alasw Oneuls Yo waoaido girletrq ne 


* & baa 2 ¢teb 1 ates uoiiebunel oft sot tiguons oystwoad 


eg 


62 SUMMARY OF 


use the light we have, we shall be happy: the great mistake 
is, that men suppose they should have better evidence for the 4 
things of another world, could they overcome these difficulties 4. 
which cross them in a search after nature: and this would be : 
an advantage to religion, if it were so; but that it is not, 
appears from the following considerations; for, Secondly, the ’ 
difficulties which arise in considering the natural properties of 4 
things, affect not the certainty and reality of their existence: 4 


if they did, we could be certain of the real existence of no one 


thing: there cannot be two more distinct inquiries, than when 4 
we examine whether a thing really is, and when we examine 4 


what it is; these things do not at all depend one on the other: 
as we can examine the properties of some things, without retlect- 
ing whether there ever were such things or no, (as for in- 
stance, an exact circle or square,) so we can examine and come 
to the certainty of the existence of things without knowing, or 
attempting to know, their properties; for the peasant knows 
there is a sun and moon as-surely as the astronomer. Nor !s 
this true only in things that are objects of sense; but also in 
those, the existence of which we collect from reason. From 
visible effects to invisible causes the argument is conclusive; 
though in many cases it extends only to the reality of the cause, 
and does not in the least lead to the knowlege of its nature : 
thus when we see distempers cured by plants or drugs, we are 
sure that some virtue is in them, on which the effect de- 
pends, though what, we seldom or never can tell. 

. Now, in the case before us, what sort of knowlege is neces- 
sary to support religion in the world? If we are sure there is 
a God who will judge the world, is not that a sufficient founda- 
tion for holiness? if such an event will certainly take place, it 
concerns not us to know how. Since then our Saviour has give 
us the best evidence of the certainty of a future state and of the 
soul’s existence after death, it is impertinent and unphilosophical 


' to confront it with difficulties arising from our conceptions as to 


7 


, edt 


» 4 - ¢ 
s my. : Fe h ao - hha . 7 
" ny im ote hi ; iz | a ure) arb tas] 
im fi aan Z eT ra 7 i 
4 , . ‘tar. - 
hs 


= 


pred F = 


poe 


te 


-ai st 26) Jon v0 wpa 


: bee 68. Blas ; Sloe, . 
sino bak ndinioxs nas ow 02 (uraips to slats towns ne yoomata 


10 gaivrond teodtinw eyoid Io sonsteize oct to yiaiatoo oft of 
-enoud danesog oitt tot qealhoqeny tied woud of pnisqaredss - 


sw temonottee eddaa gimwe as moom bas nue aah coved 


ni oelg tud 79009¢ Yo windito ove dads aguid? ai ylao sox aul 


wort panier’ Mot Inalton sw doithw to sonsiaixe ot sods 
isviauloaos a fiomurgan ott 2eei69 yidisival of wove aldiziv 
ane oft Yo Yibews oil ot yfeo shastro ti eoeee yous ai Ayvods 
totes aii jo syalvrons alt ot Kwot denol ocd ai don ecb bon 


wis dw 2ywt> 1 sinalg ru bew> erqarsterb #98 ow aste evds 


tb togfte edt doidw so . fie iy) oi ei ewtiey ottor ted? mos 


a 
Hot eao r97a0 7 malies 97 judo dgueds.sbaeg 


~<oona e) ogeliowd to riot tenw eu swied sana oft af wot, 
4 7 ‘ t : — : 
« oyatt quire orn OO Tt hivoew ov? i gorge? 210 ue OF YR 


, - il lad : iis iat it 
» Peer eet tastaitiu +a fend oa 2 birow gal) BT Hiw ocue bot)? 2 
ti .ooole aint vinta New Miers '& ison Fi Leewsthul 302 wo 


rae) rod WHS 1 fh enti . woe WHA OF ey soo anton 


, yinietise @A9 to consbine dead od3 eu 


fo bad Oele Oledee 
Mae ERC vol uigA bie POT 
ie 4) 5uU gu } 


Teaver owe 


al 
7 
> 


v 


~ 


DISCOURSE III. 63 


= geture and manner of these things: it is in truth to set up 
yaerance aguinst knowlege. . 

~-sew, then, religion depends on the certainty and reality of 
ewe and other like articles, and not in the least on a knowlege 
»¢ their wature or philosophical account of them, it had been 
.iwent in our Saviour, who was a preacher of religion only, to 
isee entered into those difficulties which did not belong to his 
yevtince ; and it is ridiculous in us to expect the solution of 
‘wea in the gospel, when, if solved, they would not serve any 
wee point in which the gospel is concerned. It may however 
‘« saud——all this is true, where the existence of things is out of 
-calt; but when this is doubtful, these seeming contradictions, 
vtech arise in considering the nature of things, shake greatly 
the presumption of their existence. In the third place, there- 
*e, it is shown that the gospel has given us the best evidence 
«¢ cur own immortality and a future state, that can be conceived 
«¢ desired. Two things on which our resurrection to life 
she peads; as we learn from our Saviour’s answer to the Saddu- 
eees—-ye do err, not knowing the Scriptures, nor the power of 
“sed. We can desire to know nothing more than that he can 
tacso us, and that he will: the first is to be learut from our na- 
‘eral notions of God, the second from his declared will, i. e. the 
tady Scriptures : as to the power of God, it cannot be brought 
‘sto question without throwing off all pretence to natural 
*sogvon; it remains therefore to inquire after his will: now we 


a“ 


“ave our Saviour’s promise for our resurrection often repeated : 
be also raised persons from the dead, and he raised himself; he 
therefore has the power: take both propositions then together, 
«wd they will amount to this, that he who has the power of 


Praag x ° = 
«sung the dead has promised to raise us, God, we know, can- 


4 lic, and therefore must ratify every word which he spoke by 
tas holy child Jesus; and hence arises a security which no 


f, : : =: OR : 
twabts can shake, As to difficulties in nature and philosophy, 


__«# answered them when he himself rose from the grave. 


aie ae 


oi aso ota a Hi bas 

' aoe om Ws aici ai vumennanan rite, 
a Yo Avo si agaidt Yo sonstaizen alt ovedtw outta wnt Mobis ot 
us _ awoitoihasiaos gaianme snail latadsobel ide aditw'ted ;we fo 
—. altnorg odutle 2gnidt to ormtew sdt-guivebiene> ai ori date 
~sted? ,ataly haidd edt ol .osneieize sieds Yo noiiquraerg wf | 
ss eanghive sed onl? anneeig and leqnog oft tort nwoile tim m8 3 
bevivones od ono sud yotade orn » bas yiienomasi awo we be | E 
aiil ot poiloermess we dude oo eqoidt owt brie » 7 


j -thbet, wii ot owees Hieeive? we port mesl ow en jeboop — - 
Yo rmeg 44 weet crentgieet ot grincond tom v0 cb yo 
soo of sid? satlt oxoen gesidton woud of oes nes wl ee? . 
~an THOteT dig)! od of et derit of? Wins od tatit bas ew omer 
att 4 llive boaaloob aid aot beoase oil) oD Wo enoiton level 

: hiwnerd od tomnwo tt .bo® To wwoY ond of ee t aguiqriot phot ay 

sateen oF 92 janteng ie To yoivotit fuodiiw asotoup or 7G 
Gee Weis rid tole wriepal os sxotorodld euizmet Mf acta! i q 
i hetheee: aedia sotoonweent tHe Tet SHUM LM eyuoits” we 766 L 4 


7" ' - as ” - i i 
od js ileersid besiet od bee .booh od? wo aie oy pes’ ols 


; oe Si ‘ han df : fl _ oi 
‘ Fi SO MN eioiinngoty Bio Ono) " yoRwWO Gi? 266 ero l ert ; 
% | " r ’ } ’ . ia © a Y t , , : 
oO Fwy i gest ow od tod? th oF Preoows tin ¢ ‘i bee 
- “a “~ t * _ i , ‘ 
ati Veo ww tie 24 92157 OF bowitreta ent hao ols pave 
, 


nove Yliter eum sweasrals baa ub dew 


vo 
Om Now liwje2 8 esere sonod hoo ; an ol - tints pve —- 


~ 
oh, ss 
2 
S 

tae tA Mi a a 


vilqowohiaes bas outen si colvotih ot tA sodaile med edo 
every odd crott seer Teewid od wedw med? boven 4 


EE A AS A RY AE RR eR Re 


‘ take offence at the gospel for not clearing up the doubts and! 


64 "SUMMARY OF 


PART ITI. 


The prejudices which men conceive against the gospel yary 


a 


according to the views umder which they consider it: as some 


difficulties which religion contained before, so others take offence 
at the new doctrines introduced by it: this attached itself evex’ 
to mary of Christ’s disciples : what purpose of religion or mo-4_ 
rality, it is said, can be served by our receiving articles of faiths: 
which we cannot understand ? This charge, if it were as true as it 
is heavy, might possibly shake the foundations of the gospel : but: 
to set the matter in a clear light, we must consider the differenti 
notions of the word mysfery, as used in the gospel, and as in} 
common use amongst men at this time: hence it will appear, | 
I. that the objection does not reach the gospel sense of the4 
word, and cannot affect its mysteries: II. that the use and ; 
sense of the word which is Liable to this objection, does not be- j 
long to the gospel ; as it does not contain any such mysteries as 
may justify the complaint. 4 

First then, the whole design of the gospel in Whe salvation of 3 
mankind, is styled a mystery, because it was kept secret since 
the world began, in allusion to this time of secresy and silence ; : 
but on the revelation of it by Jesus Christ it is no longer” 
looked on as such, but as the manifestation of God's will and { 
goodness to men; see Rom. xvi. 26.: the opposition here is be- 4 
tween mystery and revelation; in this sense therefore there can 4 
lie no objection against the gospel. As the gospel itself is 1s : 
this sense styled a mystery, so also are the several parts of it: | 
I show you a mystery, says St. Paul, we shall not all sleep. 4 
but we shall all be changed. Other instances of the same kind 
enumerated. Against this gospel-sense of mystery the com- a 
mon objections have no place. It is therefore, in the second 
place, shown that the notion of mysteries, against which the | 
objection lies, does not belong to the gospel. It represents * 


vo it opin sid PY Benet 
pencitabnvet off oaks vldienog sigin yesed af * 
109 deat ow digit masto » ni rotten elt Toe ot 
a8 bas laqeog ‘odd of beew es ,wrotequn beow adi Yo eneiton 
1ooqqa Hiw 2] omod :aurif sid? te mour dxgoomrs She siDeamtOS 
alt To oenve Tayeog od? donor ton eeeh noitssyio odt sais -T 
an ses odd Yod¥ TT teoiisivgin 27 jooln tounss bos inew 
od Jou eeob ,noitoa{de eirlt oF oldail at doidw teow on) Yo cease 
# eoitsteym dows Yoe ainInoo Sot wah Hee ; foqtoy slp ot gaol 
Seishpmod odt ¥Weul, Yent 
we noitay isa att ni faqeey ont to mer vis abode old te terit 
nis Set Vay ove  eshased prteyar « bolyie ei , boidaoa 


 sotelie hae yaniies is anit 2h? of noiaulls wi ,nogsd iron sA3 
esGd ti ai ti delnd’D xoxo ve hh mr Hulavot, ui! mo dod 


wen fliw ethos) To suvintesipinen wit? 2h jod ode ep no badoa! 
-od  sned motiienqapo oft > U2 .1¥x oe #E oon ; sot OF eeanbuog 
o> vied) otolovedld asnoe eid? a p Gotieioro bine Yisteyme A ewe 
6) Meeti feqeag of) ah = toqeog aft teniogn noltesjifo on otf 
to eneq Loverse alt orn ele of pristeyar bp holyte semce aid? 
mia Sip for Mote ate tite “t 241 age Wolete o soy siete T 
bored A SiBe ely ‘ly eanakiow ‘1 Ti Ra Penanh: h)} \\a Vek 4 sad 
oo ods yrateyim fo anaim-lequey eis tenis  .botaramutts 
noson alt af apetoradlt a tT com ob SVE enntis ido com 


“tt doidw jeniage aelmiever Je soton of) Jods aworla onlg 


elivesiqor IL feqreg od) of gaolad fon gook nil wolsssido 


y? 


DISCOURSE Ill. . 65 


mystery as a thing inconceivable, and altogether irreconcileable 
to human reason: but such mysteries are not in the gospel of 
Christ: men may have run into contradictions by endeavoring 
to explain the mysteries of God farther than he has explained 
them; but let not the gospel be charged with their errors : no- 
thing is more fatal to religion than attempts to explain and ac- 
count for the hidden wisdom of God on principles of human 
reason. Concerning the persons of the Godhead there are in- 
deed great mysteries, which are not revealed: God has not told 
us how his Son and his Spirit dweil in him, or how they came 
from him; these therefore are properly mysteries, hidden in his 
secret wisdom, and which we are no where called on to inquire 
into: we might readily take God’s word for them, without en- 
tering into natural and philosophical inquiries; especially as 
they are well qualified to be objects of faith, Common sense 
might teach us not to call God to account, or pretend to enter 
iuto the reason of his doings, ; 


‘nit To gues ‘no be 
‘dads. haalboO wt Yo ae oil? i tn t 


bles jou ant Bod i holsaysr 3 ton op doidw oiratagen es 
—  gateo gait rok to aid wi Howh tirig?2 aid ban wo8 aid wok ew” | 


»} 
’ 

q 

t 


7 


Jo pe eid ai wabbid erivatezen ybraqorg : ove orotstald ssadd said eaov ; = 
vate stinpai 03 a0 boliag medw on a2 ow doidw hus .mobeiw aoro00 a 
+ 9 Juodtine .aredt 40) brow abod alas ghiban sdgiin owyote 7 , 
F 6 Ulsioages jevitinpni lasidgesolitiq bas Intutan otni gai @ st 
orast nommo tie! to atoeide od ct baittlaup Mew orm yo 9 a 
of inia9 03 husterg tw ,Javoo 0) boD Ha» od Jon an doesnaigue @ 3 
vite : agaivh eid Yo monan od? Oat | 
: 


sibbicascomahttes a i let 


ae a « 


66° SHERLOCK 


DISCOURSE III. 


MATTHEW, CHAP. XI,—VERSE 6. 


Blessed is he whosoever shall not be offended in me. 


; tePARToI, 


In the beginning of this chapter we read, that the Baptist 
sent two of his disciples to Christ, to inquire of him whether he 
was indeed the great Prophet so long expected by the people, 
and foretold by the prophets, or whether they were still to ex- 
pect and wait the coming of another. Our Saviour detained 
the disciples of John, till he had made them eye-witnesses of 
the mighty power that was in him. They saw, at the command 
of his word, the blind receive sight, the lame walk, the leper 
cleansed, the deaf restored to hearing, and the dead raised up 
to life again: they saw likewise, that these mighty powers were 
exercised without giving the least suspicion of any worldly 
design; that no court was made to the great or wealthy by 
singling them out either for patients or for disciples, The bene- 
fit of the miracles was chiefly the lot of the poor; and as they 
were better disposed to receive the gospel, so were they pre- 
ferred before the rich and mighty to be the disciples of Christ. 
When the Baptist’s disciples had seen and heard these things, 
our Saviour thought them sufficiently enabled to satisfy Jolin 
in the inquiry on which he had sent them: ¢ Go,’ says he, 
‘and show Jolin those things which ye do hear and see: the 
blind receive their sight, and the lame walk; the lepers are 
cleansed, and the deaf hear; the dead are raised up, and the 
poor haye the gospel preached to them.’ Then follow imme- 


fu 


megh pie: os 


feb 4 ; 
re. at bre 
aS at IGE 
Prien. ee S-* 0) Uae 
Ww phe Pin eoe ian 
vr, ih. 7 mA —_ > Alon die 


e cree , = 


oe oe ome AMD wanrTam wit oe 

© TMA pas nem | ote auth i lane 
| 6] hobastto od tos Lada ssrgorede 0d ai honest rn pes 
43 ‘ ’ ¥ : ai . 


4 


“i 


». 1 J 


aL 


ew Mees oa aa . | 
— ngnR oaly Quid. aot ow tiiqads silt Io yointigad ods wT | 


- sated arf To stiupni 0) rein’) of eoigivuil zi o-owd tnoe oo 
+ i vag odd yd bataagxe gaol on todqorl Jewry ou boebsi aswel 


+29 ot Mite oxew yodd roiltostw to ,etoulqog of yd Mote? bas ; i 
Pecan quoive® wO phos ye pitimes od jtiew bas toeq a) be 
ft 


| We ensesutive-wyo seult obser bad ai ji vnidol lo salqivgih ods 
‘fesotiens ofl is yess cod uid ai esw teil) sowoq ydgin odd 
trogol. edt tiew satel ont tdpie sviooss baild ot bow eid to 
qu besits bash wit bas ,gnivacd 03 lonatee Vash oft .boanasio 
oe aewoq ydgian cent tad) ,seiveadil eae yodt : niege oul of 
thhow yaa to sotsiqnse taxol ssl) enivix tvedtin hoaioexe 
il tiileow w sooty wit of sbom eow fuoo on tar) ; opiesb 
ited oT ealqioxh nal To alaats ary wi vorltie Jeo mort noilgaie 
Tull ex baw ; wo sat Yo tof ail? yhsids enw eslowrien ot lo’ a 
“wy vort oryw o8 logang wl Gri? 68 beseqeil vetted etaw 


Adee’? Yo eoigiontls oft od of vodsiun fee doit aci9 sadiod be rst 
A =e ’ P th. Se e 1 
“anid? waad? baecd bap wean brest wultgionsb « teitqud ii ood WE - 
— . . ee —S - ~ 
rubol,, y base ot bobduitres vita sitios urorit bi aut waved Tih 


oul “7 aR ox) * + ator dose dara och cloucho me yi ron oeld nt 

lt paoe bee tom ob or toidy nyaid? sped? nviol wode bas* 
s mogel ot callow oasal olf fas dae. ved ovioon baild 

oft base su bester ou hash wdt p2en! Yooh oft bas .hoen 

Mt bos sj bekigt O18 inten edt > 708i! woh odi bas .boennolo 

“er wollot sady ‘anedd of bedangsq lxqwog onli ovad 00g. 


f a . o 


t DISCOURSE III.—PART Il. 67 


' giately the words of the text: ‘ And blessed is he whosoever 

; shall nct be offended in me.’ 

The close connexion of the text with the last words of the 

 fth verse shows us what sort of persons our Saviour had in his 

zye, when he spoke of the offence taken at him in the world : 

‘The poor,’ says he, ‘have the gospel preached to them: and 

Llessed is he whosoever shall not be offended in me.’ As if he 

_ had said, The poor-are ready to embrace the gospel, and happy 

ate in this, yea, happier far, notwithstanding their present un-_ 

- comfortable condition, than the honorable and the learned, who 

; are too great, and in their own opinion too wise, to hearken to 

© the instructions of the gospel. 

The words thus explained lead us to inquire, 

' First, What are the offences which are generally taken at 
the gospel of Christ : 
Secondly, From what source these offences come. 

The poverty and meanness in which our Saviour appeared, 
was the earliest, and may probably be the latest, objection to 
the gospel. He came from God to convert and to save the 
world, to declare the purposes and the commands of the Al- 
| wighty, and to exact obedience from every creature: but he 
» came with less attendance and show than if he had been an ° 
; ordinary messenger from the governor of a province. Hence it 
- that we so often find him upbraided either with the mean- 
/ bess of his parentage, the obscurity of his country, or the pre- 
| sent necessity of his circumstances : ‘ Is not this the Carpenter's 
“on ?? says one; ‘Can any good come out of Nazareth?’ says 
another; ‘or any prophet out of Galilee?’ says a third. And 
when they saw him oppressed with sufferings, and weighed 
: down with afflictions, they openly insulted his sorrow, and 

triumphed over his fond pretences to save the world: * Thou,’ 
say they, ‘that destroyest the temple, and buildest it in three 

: days, save thyself: If thou be the Son of God, come down 

from the cross,’ And so blinded are men with the notions of 

- Worldly greatness, and so apt to conceive of the majesty of God 

according to their own ideas of power and dignity, that this 

Prejudice has prevailed in every age. The Apostle to the 

¢ Corinthians ‘preached Christ crucified ;’ but he was to the 

Jews ‘a stumbling-block, and to the Greeks foolishness :’ for 

the Jews « required a sign,’ a visible temporal deliverance, and 


_oitw ,benras! eit bas stdmonod odt seid 


‘ bodgiow bas paiva chiw beseiqgo mid wee yods mode | 


| — _ ve »¥ wm, TF g 
7 = 
¢ 


; > ‘ 
sf ery ae - 
ie pee = Eien ee 


7 - 
; . = ie. 
ee en de ae ea ee 
7 a 
"ghee <*> Pen y es 
' a _ -) - j 


cab a eS tee Ale 

ah Saat base sg pt cre ss ikinde keel hate aes 

yak wo. ny te : ote SmsY Ore 
ais die diene oe 


awe tials ai bas ,teory oot ot 


OF aoalsaedl of ,osiwe 08 uwiaigo 
| add Yo enoivau en od 


az need bed od ti oad? wods bas soasbaette eo! ctiw omer 
fi osavld = .soniveny & Yo tomsoveg sil? mont r9_a0e8sar qonibe 
~finom off! diiw rodiie hobiordgu anid bait gaftoos sw tod) # 
ving od? mw .yvneoo sid to ysirwoedo of ,ogntesing tid to moe 
Friainone? orf eidt tow al * : eosmmtamatio aid to Yhincaz90 Ihe | 
xqm “Sidious 4 to tuo ome boo yom * ; eno egan 'f woe 

beA tnids # eyne Sf oolilny) to tuo tedgorg yas so* ; edtens 


ae .wonve sid boilueni yleeqo. yor) anoitpilita dire mvob 
‘nal * : bhew ols ever of eoomsteng bac? eid rove bodqmunt 
esti ui di taobliud bra sigan? gilt deopoatesh sods * ott we 
mb gure bow io so% ont od work UW s Hardt wren areb | 
Io anoiton adi tiv nemo bobnild oe had ‘s2oto od? mol 
beid to Yojwo ot to evisatos. of tga othns atomany ybhow | 
aids indt.7ingib ban wwog lo eeehi aun wold of qailno7e | 
ads ot olteog/. odT .oyn vow, tt botiavong and eoiboye 
oft of new of dud‘: boitiowss sahaftD bodoesrq> eanislsario? 
1 “rananuleiloct wlowsid out? ot banaloaldepnildmutes* a9 
bas oougreviloh lnogae? oidiciv a aging besiuper* ewol wilt 


ee 


en ee 


framed rather to purify the heart, and to give wisdom to tl: 


68 : SHERLOCK, 


had no notion, much less any want, as they could apprehend, ‘ 
of such a Saviour as Jesus. The ‘Greeks sought after wis. 4 
dom,’ and thought that, if God were indeed to redeem the 4 
world, he would act more suitably to his power and wisdom ; E 


whenever they made their Jupiter speak, his voice was thunder, 


and lightning was his appearance, and he delivered oracles nui 4 
to be communicated to vulgar ears. So in the Old Testament. 4 
when God speaks, ‘ clouds and darkness are round about him,’ 4 


and his presence and his voice are terrible. But here every 


thing had a different turn; the appearance was in the likencss | 


of a man, and in the form of a servant; and, ashe came in lik- 
a servant, he went out like a slave, ‘he was esteemed stricken, 
and his departure was taken for misery.’ His doctrine was 


simple, than to exercise the head, and furnish matter for the 
curious and learned ; to be a general instruction and a common 
rule of life to all men, and not to satisfy the vanity of worldly 
wisdom in inquiries above its reach, With him the precepts of 
virtue are the principles of wisdom and holiness, the greatest 
ornament of the mind of man. 

But these things the wise and the great men of the worl! 
find hard to reconcile with the wisdom and majesty of God, 
according to their notions of wisdom and power. Why didnt 
Christ, say they, appear in the power and majesty of hs 
Father? Would not the embassy have been more worthy both 
of God and of him? Would any prince, who had a mind to 
reclaim his rebellious subjects to obedience, not rather choos 
to send a person of honor with a suitable retinue, whose ap- 
pearance might command respect and:credit, than an ambes- 
sador clothed in rags and poverty, fit only to create in the 
rebels a greater contempt both of himself and his prince?! 
it was the purpose of God that the world through faith should 
be saved, would not the world more securely and readily hav: 
confided in one whose very appearance would have spoken hi> 
dignity, than in one who seemed to be even more miserabl 
than themselves, and not able to rescue himself from the vilest 
and most contemptible death ? 

But let us now, in the second place, consider what foundation 
there is in reason for this great prejudice. 

It is no wonder to hear men reason on the notions and 


reves 9751 ‘ dle Se omnia if , a 
weslil ad a ex aouanasg rin 


‘i ante soumecqqe ods jarut daowiltih a bad gaidd Np 

tomas aden /bue ¢ tnevise c to aruA vdtnt bas com ste wt 

shyinte b nowmwod’ ovale & wih Ivo fnew sil AMA IOs A . rom aoe 

on sniiooh 8H ‘proving we) molar enw ommegobadbas . | “a 
os mobebw avg ot few treed ottt Yting ob sediat, home 9.) 
odi 13 sosteut deters? how heed alt ocivvoxe of madd olqetis » 
poemes x bea notansnt lewerr # ad ot ; hemo) has exci 
vibisoe to -“yliney odd yieitss of tom bee oon feof stil to alent. 
fe etqrorey ont antiad hn fF doset ei ovods eobtinpsi mi moberw 
testavrg ott etotilod bas moherr jo ealqionixg 97h) ore sutviv 

. wont ‘to herieg ol bo. teamtenio 
thow edt te irom tnoty oft baw oxi orl wget geod tufl 
dnd Yo yresjour baw pioheiv walt stiw ationoses of ined bait 
dn hih yl xewoq bea mobaiw to enoites tied’ of yaibioole 
eit ‘lo -ynotain baa toxtoq old al tesquye att yow Send 
duxt yearow axon good 49 nd geemdure oft Jou bina? { rodieE 
at bnjet # bed ow Aonrig 198 ico ff ‘arid to tun box) to 
acoils yodtns ton sonnhode oF wooidue ceoitiuds: sid mialoot 


A seoihw .quniter aldotivs hie waod To .soseg #. boos od 
“whos me anid tile has Jooqen Lucwimes tvigne eonsiweq 
sd} ai stead 03 Ylno 28 ehevog ban eget ai bedieis bse 


Saab an 5 : 
.9 bat FINE HT Gots ¢ A 


wcathe tiat peels bivew ot Sa0 fro} ‘to aT TAY “n enw wt 
ral yiikeor bap 1 att jot tduow haves od 
et By red ee Ay I ee bw » nk bebamoo 
Adie evan feta oc misse oda omogt apd) tines 
ulid oilt qrot? Waenid otocet ide ton bron eovtonngd? aad 
: ; oh beh eqpueabeas teeny bets 

Pita bs wotseber ybiene vd ; baoves off ap, veo en dah Prag 
| oon pry teory eidd eh oneon ab al oneds 

Len enoitoe a mooteescT wun wed of whew os, a it 


LESLEY I RE FN SE IN Ee 


t DISCOURSE III.—PART I. 69 


wteas which are familiar to them. Great power and great au- 
thority are connected with the ideas of great pomp and splen- 
dot; “and when we talk of the works of God, our minds natu- 
tally turn themselves to view the great and miraculous works of 
providence t and this is the reason why men are slow to discern 
the hand of God in the ordinary course of nature, where things, 
being familiar to us, do not strike with wonder and admiration. 

When Naaman the Syrian came to the prophet of Israel to 
be cured of his leprosy, Elisha sent a messenger unto him, 
saying, ‘Go and wash in Jordan seven times, and thy flesh 
shall come again unto thee, and thou shalt be clean.’ The 
haughty Syrian disdained the easy cure, and scorned the pro- 
phet: Is this your man of God, and this his mighty power, to 
sud me to a pitiful river of Israel? ‘ Behold,’ says he, ‘ I 
thought, He will surely come out to me, and stand, and call on 
the name of the Lord his God, and strike his hand over the 
place, and recover the leper. Are not Abana and Pharpar, 
rivers of Damascus, better than all the waters of Israel? may 
I not wash in them, and be clean? So he turned, and went 
away in arage,’? But his servants, not a little wiser than their 
master, thus reason the case with him: ‘ My father, if the pro- 
phet had bid thee do some great thing, wouldest thou not have 
done it? how much rather then, when he saith unto thee, wash 
and be clean?’? Upon this gentle rebuke his stomach came 
down, and he condescended to follow the Prophet’s direction : 
* and his flesh came again like the flesh of a young child, and 
he was clean.’ Not unlike to Naaman’s folly is theirs, who 
take offence at the poverty and meanness of the Author of our 
redemption, His sentiments and theirs agree: he expected to 
have seen some surprising wonder wrought for his cure; and, 
when he was bid only to wash, he thought there could be no- 
ting of God in so trifling a remedy. And is not this their 
“nse, who think that so obscure, so mean a person as Jesus, 
could never be the messenger of God on so great an errand 
as the salvation of the world? who thus expostulate, Why 
came he not in a majesty suitable to his employment, and then 
we would have believed him; but how can we expect to be 
raised tothe glory of God by him who was himself the scorn 
and contempt of men? 


snatches nse ans haat Bei ie ASSASSIN AES Nh a BARA SENNA NSN R 


a 


pedir pares: bre yore yews onl Seaiuhalls ane pet | 
a ot mg di eid eid) bane .boD to seo wey eit ol 2 tedq 
‘E+ od czar blodef*  Mhvenl Yo-rwvix lattiq sot om bow 
A ae boo -baem buo om ob i00 omen ¢iome Llivw 9 BP tsdyurds 
_ alt revo baad aid edicte-bas bold ‘vid: lino dt Ye'Gannn: oft 
 anqradt bas sasdA tom eA .saqob ads tevoosr bine ,ooely 
qam Sleoml to enotew edt te neds toned ,euoennel Yo nen 
taew baa .benw? of of ¢ aeole od bas venonly ai Hew Jon L 
tied’ padi? werw offtil a tow einerioe sid to “joge s ni yews 
song odt te aediat yi‘ : emid diiw eeeo od woasi evil? teem 
avad Jon vod Mehivow .yaids te01g sume of odd bid’ bad t91lq 
desw .sodt oan dice od ood .odd tailtes down wod {$i anvl: 
sao dosutot «il sauder olfmyg aid? coq’d ‘Taasls od bas 


~tnetiootbh 2) wqor'l wit wollet of bebospesbaos ad bag ,awob 
. bas Jiido gauoy ¢ to deol od? colil niege ema deol vid bes* 


odw: ,aied) af yilot *nemen% of olin OM ‘\aeals cow od 


Veo Yo rorty Poors jo PT ane bok vk bre Cir9vOx art ta ney tha odat 


wi being x ».08 + ootge eticdlt hos etramitaoe ail okt aarhest 
ahha ma Sumo sid toh dtpuery yEoesayer “aati piney oY outrow 9%R yred 
on ad bluns FAIS +h 7083 od shenew of yige hit aovwr ad « acl 
arons wnt > a bok J AL " } penitt cen bo &? ip * aeelt 
atol, at aden o anom 06 .atnoelo. om todd slatds ove poo 
feryery r an by ’ » pe dee i) . TOUMIGReAT ocd 71 13790 iivwd 
salt bag tanoyokies wd od olivine yieejom @ of joo bd omee 
we oO) JOdQ TS ve> woud dual con! bevetud avead bleow of 


nie dl>-Teemid exw odw ad ya bes? te yraly orld ot beuie? 
T weet 0 Iqarstoos bas 


eee 


UP RE A TO oe 


70 SHERLOCK. 


If we search this prejudice to the bottom, we shall find tist 4 
it arises from a false conception of the power and majesty o 4 
God, as if the success of his purposes depended on the visiliie 4 
fitness of the instruments he made choice of. With men we @° 
know the case is so; they must use means which they can jud z+ E 
to be adapted to the end they aim at, if they intend to prosjxr 4 
in what they undertake: but with God it is otherwise. To 4 
stop the current even of the smallest river, banks must be raised. 4 
and sluices cut, when the work is done by man: but in te ~ 
hand of God the rod of Moses was more than sufficient to cur) — 
the rage of the sea, and force it to yield a passage to his people. 
‘The foolishness of God,’ says the Apostle, ‘is wiser thas 4 
men, and the weakness of God is stronger than men:’ teaching 
us that we should net presume to sit in judgment on t!: 
methods of Providence ; since, how foolish or how weak soever - 
they may seem to us, they will be found in his hand to be the ~ 
wisest and the strongest. And this reasoning the Apostc 
applies to the case now before us: ‘ The cross of Christ was 
stumbling-block to the Jews, and to the Greeks foolishness ; 
but unto all them which are called, the power of God, and the 
wisdom of God; because the foolishness of God is wiser thas 
‘men, and the weakness of God stronger than men.’ Howeve? 
the Jews, or however the Greeks, conceived of the cruciticd 
Jesus, yet to every believer he is the mighty ‘ power of God t» 
salvation,’ because God ordained him so to be; and this orti- 
nation gives full efficacy to the cross of Christ, however in its«!! 
contemptible, and to all human appearance unfit for the pur- 
pose. The waters of Jordan had no natural efficacy to clean 
a leper; in the rod of Moses there was no power to divide th 
sea: but when ordained by God to these purposes, the sea fled 
back at the touch of Moses's rod, and the leprosy of Naaman 
was purged by the so much despised waters of Israel. If 
would judge truly, the more simple and plain the methods o! 
Providence are, the more do they speak the power of the 
Almighty. When God said, ‘ Let there be light, and there 
was light,’ his uncontrollable power more evidently appear d, 
than if all the angels of heaven had been employed to product 
it. When our Lord said, ‘I will, be thou clean,’ and the pet 
son was cleansed, his divinity shone forth more brightly than 


; 
: 
5 


wr oe, th @ ty 

=e pn er inne 
nn tess 

mei od) goin 


oe ais erous naw exaoMl Ye box ault bel) Se aad oad 7 

signe, sid 0 srgutang a bloiy 02 1 vox ribgpe sare wo me 

pee pin a? olteog A. silt nyse "09 ‘to aeontiaitoot a 

_ gridsaad : note ands r9gnorte at bo to axonleow oft baa oom b 
= “to beesety, ghuj, ait die oF omvestq Jon bluode ow ded es « 

edeow fool “to thdloct word .eonie ; sonebiver*h toezbodsnam - 

i od of hand vid 1 bauct od Hiw yodlt ou of arose yam yor, ) i 

nay A dt” 'yaiacewn eis baA stexgnotie odt bare Jeonie | 

on qaind’) Yo enor oT * tau oscled wow cone off) oF esilqqa } eae 

. _ eevondeibat hast? oft bas ews, odd od doold-gaildmuta - ‘| 
dt baw bod Yo towory off bales 072 ‘¢doinke ined! Ue ofan dud 

o wiv ei bot) be aevnder = od? maned ; bow) to mohaiw 

1 wore ‘nom noid 19} snows by 1D Jo eeontaow of} bow oot 
boitiawts ails Yo bavieonvo also od? vevewod vo eavol, ont 


at hos) Yo rewod * qiigtm sit ei art 2 la MW) wiers Od 397 eueol, 
-tie aiid ‘bas pod of oe atid bon hes y boi) gernod ‘ax sitevisn 
* . a; ‘ fo ‘ 

¥ wh at terewn 4 drt) to eens OG) OT YOR iio i Last 2: avig rovian 


“Usy adit 16) shaw soretasqqe m sit [a oF bee iditymaines 
waesla of yoaoilts Imuinn on bed aubsol to srotaw aff .seog 


dt obivih of wwoq oa ew stoi? eo be here ait ai ; soqal s 
batt woe orld xnzorpg seit? of bos vd heniahwo moder dud: aae 
iim Ww yarigel oc} hne .ber eroeolt te dowot ade te doad 
mw TL (Pagel tos fyomtseonk dows ue on3 eu bowrsigy enw 
to eboliom sf aisiq baa sheyartae enue Gi} eg uy ghei, blacw 
vihi Yo. “pmreug Bre We voi? of som el? om apnabiverD 
Anld lee duit 3 wit god * bine ted vol sodpial A 
inytny hides NOPENY glfellovioom std tahyil ene 
plone a? haye . noad hed weveod to etogne odd, He lino 
FAN OG. nites “outed As oat iw 2 rum bt FRO nol YY a4 
nods yiytpird exten sito omovia pinivily aid _boensols enw ace 


' DISCOURSE III.—PART I. 71 


if he had commanded all the powers above visibly to assist 
him, So likewise, when God committed the redemption of the 
world to Jesus, aman of sorrow and affliction, and of no form 
or comeliness, and gave him the power of doing such works as 
never man did, in confirmation of his commission, he appeared 
as plainly in him, as if he had clothed him with visible majesty 
and power. Ifwe consider him atHicted and tormented, and 
given up to a cruel death, it proyesindeed that he was weak 
and mortal; but still God is strong, and not the less-able to 
establish the word which he spoke by this weak, this mortal - 
man, 

As to this part of the offence then, so far as the majesty and 
power of God are concerned, it proceeds from very wrong 
netions in both cases, and supposes that the majesty of God 
wants the same little supports of outward pomp and grandeur 
as that of men does, and that his power depends upon the fitness 
of instrumental or material causes, as human power plainly 
does ; whereas the majesty and power of God are never more 
clearly seen than when he makes choice of the ‘ weak things 
of the world to confound the things which are mighty.’ 

Let us then in the next place consider, with respect to men, 
whether the advantages on their side would have been greater, 
had Christ appeared in greater splendor, and with more visible 
power and authority. 

How far the imaginations of some men may rove on such 
inquiries as these, or what degrees of splendor and glory they 
would judge sufficient for their purpose, I cannot tell. This 
we are sure of, that the majesty of the Almighty is not to be 
approached by human eyes; that therefore, whenever it 
descends to treat with men, it must be veiled and obscured 
under such representations as men can bear. This is true, you 
will say; but is there no medium between the immediate pre- 
*nce of God, and his appearing in the form of a servant, and 
dying, not as the children of men commonly die, but as the 
vilest and most profligate criminal? Many degrees there are, 
no doubt, of visible glory, in any of which Christ might have 
appeared, but in none with greater advantage to religion than 
that in which he came. Suppose he had come, as the Jews 
expected, in the form of a mighty prince, and in that situation 


* _ bids : > - hed * P = ee : 
> ‘hos yes\enr od? an 18} 0% ,wadkt onsite oilt Ty tog sid’ of aA 
_ =. ee = : + u 

re por ment ebesvorg Mi .bamieosos 14 bod Jo 190g 
“hat to ytesiga AY Judd moenqage hue 29829 shod ai enotten 

qwabaerg bus goog biatrieo lo ehogque olttil ome dt anew 

yee ee é ’ 

pio el? aoqu ehasqeb mwog eid Jed) baw xob oem }o tari) as 


__. ‘¢isialg stowoq ontnod en penanso leitaten 70 lesaeeauitent Ya 


som ieven a0 bed) to 19weq las yinuisor odt ensredw pevols 
eyaidt desw* ot Yo esiods edant oid qedw salt maoe ylhiuto 
. “aghibgian exe doidw egal: ont hewctees ot bhow oil) Ww 
oom 03 toaqesi ditiw .riienoe aoelq tron alt ai mods an tal 
etatsorg, aged ovad bluww olde tind) ao eopetasvbe atit rade 
_, Bidiaiv 100 dtiw bas chaviga wiesry ai b vinogye wind bed. 
yinedinea bie 190g 


doua ao oO) yam min enige Yo erica wmignwni ods at woll 
, eet yoke bas robnolae We evorgeb tet io ,seadd en aoitivpad 
elt list tooneo 1.x peng wads wh ingiciine eghey blow 
ad of jon ef yidpia:!A shd Jo giesipumadd todd to ose sis 6# 
fi wrenwiw ,owheralt godt seoye akaied yd. bedosorgy* 
betworde baw beliv7 od femet ti aos Atiw, toon ongbasoeth 
oo? Mey at aull TSH He3 a ao EMO ni naps Hope sobow 
any oimtbomrns oft negwied miuthom oa sro ef Jud 9 yee thw 
bas smevrsy & und edt al yotneqqseut bas bod. to vote 
midaa tod ah ylnouption a lo nutblide edt es doo pure 
ore srl 78D pends | feniginge ateyi Sor deose bos Je wie 
laggim wndl sloniw tyne ni, pwhy Idieiv ‘lo aduob em 


pei) woigiion of opaduurhe Tatnwryg sitive ouo oF jud , baie 
i dotdw ot 186? 


Sh 


novOwiie tot ai bos ooning Yhigue a io mre} edt ni,bodorge 


i i4 ro « 
ro. wil! ea ,aimov bal od ana ati 


aneerene taOLANTROT  OS C T NTCC L ICEL OI LTE CO ELE I A 


72 : SHERLOCK. 


had propagated his faith and doctrine; what would the unhe- q 
lievers then have said? How often should we have been tuld 4 
before now, that our religion was the work of human policy, 4 


and that our prince’s doctrine and dominions were-extended |, 


the same sword? Was ever any religion the better thought of 4 
for having been preached at the head of an army? This » + 


certain, that, to make religion a rational act of the mind, :: 
‘cannot be conveyed to us in too easy and familiar a manner: 
the less awe we have of our teacher, the more freedom we slia!i 
exercise in weighing and examining his doctrines. And ov 
this account our Saviour’s appearance was in the most projxt 
form, as it gave to men the greatest scope and liberty of tryins 
and searching into his doctrines and pretences: and thereture 
his meanness and poverty should least of all be objected by 
those who seem to contend for nothing more than to clear reli- 
gion from fears and prejudices. 

But perhaps they will say, we wanted him not to appear in 
worldly state and glory, or to exercise temporal dominion or 
earth; we would have been contented with a visible, thouzh 
an inferior kind of manifestation of his divine authority. * © 
fools, and slow of heart to believe all that the prophets have 
written!’ What think ye of giving sight to the blind ; of open- 
ing the ears of the deaf ; of loosening the tongue that was dumb ; 
of restoring health to the sick ; of raising the dead to life again; 
of raising even himself from the grave, and abolishing the scan- 
dal of the cross by a visible victory and triumph over death’ 
What do ye call these things? What do they manifest to 
you? Are these the works of that mean man, that wretched, 
that crucified mortal, of whom we have been speaking? De 
slaves and servants, nay, do princes and the greatest of the chil- 
dren of men, use to perform such works? If not, these are the 
very manifestations of divine power and authority which you 
require, Nor can it, I believe, enter into the heart of man to 
contrive any greatersigns to ask of any person pretending to 4 
divine commission, than these which our Saviour daily and 
publicly gave the world of his authority. Had he appeared 
with all the visible power and glory which you can conceive, 
yet still you cannot imagine what greater works than these he 
could possibly perform: and therefore the evidence now, undet 


‘ 
: 


Pele 
. 


oid, 


. aint yoidosece bas 
1 Injosida’ of fle Yo tered bivorlt sveq bow sennonste wid 
her velo of nat wroad guidiow vot bastses ot move ode oendlt 
Oe ae asnibayerg fine ext arott nor 

“pt Seuqae 09 for wid barnew vio ese litw yodt eqedieg sulk 
ne ominierod imogutet oles of to ,yrolg hina siete ibhow 
Azawly sidieiv 2 diiw hoinsinos aeod onl bleaw ow pelts 
4)* optinodinn anivib sit Yo motiateotinarn to bhuid conmotal an 
rind atodeqonq ott sede tla oveilad of nesd to wole bos loot 
-naqo to » budld off ot tigie aaiveg tooy Anat imi’? “lLasttitw 
. dah eew Kadt argeret oil pninsaool Jo ; tes sts to eae odd gin 
imongr vital o8 hank odd yuieiay Yo ; dvi odd of stlaod gatrotent to 


denna 3 gnidailods has .overn of? orott Heeatid aor giieinr to 
‘die revo degianitt bee qiotoiy oidiriv's yd wot adi to ish 
oF #Alaswe pelt oh sed VF { egnid orca? iiwo og ob tad VF 


ertyporw ted! Jatin noon ted te etrow oils oaolt wk Tuox 
oh ‘Syniinege naed. evan ow mote to Jotrom betiouts jads 


lids adit to eotnors ods bes evoningob yas wesw hers ivele 
wild ate best Goa T1 =f edow dows encima a2 eas nares "to nord 
oy indw viihiog bes ord ot th to esotiatedtienen "ier 
“f deg fo dioed oh j whieh , ilad J: dime wer Arunp yt 
BR atwripdaleny Aor? rah HS Ge ee ul eyoinet? va & 17900 

. teal iron? ? mee ait cad? .foeruiaeo or iwib 
lhemoqds of hell sodtine af e bhew oft sveg yloildug 

“ 

itigosios noo noe doi yrodgeliaaewed4 divin ofa [a cltiw 


nk endt nett whee vonorg seer ontynesi fommae poy lite doy 
Vibow .won doroshive ode ooiswds bas: arotrny Yldinvog bigeo 


clin? wo inpoose edd ~~ 


ra 
7 - 


.c- 


ag Sa oe 


x i 
Fa 


- 


ee ee a 


a 


lm Ope cy om 


. DISCOURSE III.—PART I. ~ "3 


all the meanness of his appearance, is the same for his divine 
authority and commission, as it would have been, had he come 
in the greatest pomp of glory and power. 

As to us, I think, who are removed at a distance from the 
scene of this action, the evidence is much greater. Had he 
come in surprising glory, we might have suspected the relations 
of men, who, we might well think, saw and heard every thing 
under the greatest astonishment, and, like St. Paul, when he 
was caught up to the third heavens, could hardly tell whether 
they were in the body, or out of the body. But now we have 
the evidence of men who lived and conversed with him fami- 
liarly, who saw all his mighty works, and saw them without 
surprise or astonishment, being reconciled to them by daily use, 
and the long-experienced gentleness and love of their Master ; 
and therefore they very justly introduce their accounts with 
this assurance, ‘that they relate that only which they had 
heard, which they had seen with their eyes, which they had 
looked on, and which their hands had handled, of the word 
of life” So far are we then from having any just cause of 
offence in the poverty and meanness of our blessed Lord, that 
from those circumstances arises the great stability of our faith, 
and this comfortable assurance, that our faith standeth not in 
the words or in the works of man’s wisdom and power, but in 
the power and in the wisdom of the Almighty, who knows how 
to produce strength out of weakness. 


DISCOURSE III. 


PART ITI. 


I HAvE already examined the first and great prejudice against 
~ the gospel, arising from the poverty and meanness of our 
_ blessed Lord, and the low condition of life in which he appeared 
' in the world, and the wretched circumstances which put an end 
; toit; and showed it to be so far from being a just offence 
» 4gainst the gospel, that, when fairly considered, it serves to 
recommend religion to us with all possible advantage, and the 
SHERL, VOL, I. D 


. 


Ragan oa 
wip tery bridt osit « = 


~ + ho gget oo atone eg rely at oe mys 
‘sm iar bucwracs bne bovil odw som Yo somebive oft 
wodt wie eed cates oy eid iis wee pode ie 


om 


7° 7 a you? doidw eine dali dat con ‘tad? wonsmsees aid? 
“bed youl doidw toy riett dYiw moe bed yailt doidw , brew 
- now a Yo .belbnsd bed wlisat Wal doit baa wo badool 
7 | Yo senso tani, yas goivad movi nodt 4w ove te! 8 “ail Yo 
- jad: ,brod heresid wo to xennsem bas yhevog od! pt sonrstio 
een dist wo Yo. Wilidete Jeorg oii toaine caspetene ais geod? no? 
Dey fi ton diobnete fAjiet me Pa Y .conemess oldatiolmos eid? bow 
‘ia mt jad 2svoq baa woberw ‘eam Yo ediow od al 10 ebtow 9d 
wert sitead oliw .yirigitalé odi to mobeiw od? gt bag two aa 
waleew Yo two digas, gaubor of 


TTF 1 7 r 
i shu OoOe@Id ; 
il THAD 

jeniagn oda hing dopey P10 J200 | dy hovimaxe vyoeotia avAR F 

t " . . : 
’ io weermgea? Daa Yoeariry alt mov pelea ,oqed vib! 
Her nsrinepcpn Os deine mm atil ho pout baw if ot bas ot focprsree tt 
bet: § sug jiovba 69 70h Pa vio ‘i srw eff? bao bhow oily nf 


oongho Jeni, 8 thee moot) YAEL. oe a ot ji bewods baa 74 

ed otae Fi : vrabiamen gle asses atl? _loqeog sel seaiays 

oft bas osninovbs oltieaog fe ‘Asie e@ of noigiler basmawr" 
a . oh eer Jase 


» 


74 < eee SHERLOCK. 


more eminently to set forth the love of Christ, and the wisdom 


-and goodness of God, in the gospel. 


It was from the offence taken at the mean condition of our 
Lord, that the cross became a ‘stumbling-block to the Jews.’ 
It became also, as the Apostle says, ‘foolishness to the 


Greeks :’ for they ‘ sought after wisdom ;’ and not finding the 


wisdom they sought Ae in the gospel, it was esteemed by them 


~as foolishness 


The great Stee on which all religion crest are the 
nature of God, the immortality of the soul, and the certainty 
of future rewards and punishments in another life after this. 
These things have ever exercised the wit and learning of the 
considering part of mankind, and philosophy has furnished dit- 


ficulties on every side ; and were they well cleared up, it is 


thought religion would want no other support. But in vain do 
you search the gospel of Christ for a solution of these difficul- 
ties: he has not so much as entered into them, or once 
attempted to give an account of the nature or essence of God, 
or of a human soul, or to consider the difficulties that are 
urged by the schools against its separate existence from the 
body. Future rewards and punishments he has indeed fully 
asserted ; but, as to the nature and manner of them, and the 
soul’s existence in each state, he has left them involved in the 
same intricacies in which he found them. And yet, say thie 
disputers of this world, who would not expect from a person 
sent from God to have all his difficulties solved which affect the 
belief and practice of religion? We are bid to be good and 
holy, and are promised immortality : so far it is well. But did 
he not know what doubts exercise the most learned men con- 
cerning the nature of God, and of the soul, and its passage to 
another world, and. concerning the place and condition of that 
other world? Why were not these doubts cleared? Had he 
opened to us this dark scene of nature, and made us to under- 
stand the contexture of the soul, and its manner of subsisting 
out of the body; had he taught us to comprehend the state and 
nature of the other world; such doctrines, such discoveries 
would have been suflicient evidence of the divine wisdom: ‘but 
now we are only taught the plain doctrines of morality, and are 


' bid to take his word for our immortality. 


aqab. moigiter He doidwr 0 perieers 
it ban fvoz add Yo ytilaroarati ~ 7 
tn stil rdtone ai ers bas sinswwt pt Yo oil 


1 
aE 


yb zu asd qulqouolinig” bets hail dwn Yo hag ability” 64 a 
+t qu bansals Hew gad ore bun ; while yore no eolilnoit — r 
) b glee i uth s1ognue vorito on maw behpeva acigifer driguerds : 
tunity omod? Yo qoitulos.« wt tind 9 Yo Isqeey ailidomse Oy 
1 ,modt oft: bevetee ex dover o8 ton ad ad 1 asit — 
‘ keine tw gonvers w sulen gilt to JnuesoA WA OTIg OF botqmestts 
ne joel eaithuoil ont wehienos of 7 Juve ommwnt 4 lo ww 
dy ator, gongteize wareqoe ati leninge ulootion odd yd bogie 
tht hoshal ead. od eiaemdeinng bitn ohana orate bod 
allt ban ,melt to wrngar haa etwian oil} of ee yard > babreses 
wht at hevlovai svedi dei ead od .otate doce ai ponehixze ean 
oils yee Jar bok  .trodt bawoi of doldw ni eelogsiviai owes 
. AeI9q 8 mol Jovgxe ton hiuow ow .bhrow ent to eretegab 
«itt fostts doutw bevice esitlwottib «id bic oved of bow mot jos 
‘bing boog at of bid ote o FF . { noimilar to oa eT tien Yotlad 


hil sati Ufsw at di iad 8 : a latroount hoxiin iy Orn free -tiod 


-fo abcd hentwol Jeo: on? ozigtoxy etduobk tadw word tan ef 
ob ogeaeoy ati bas lvoe ont To Dee bot? lo oxuten a} seine 
halt ‘te aoaitibacs baa ooaly of? tninmonos-bae .bhow altens 
wf holt  £ heawalo wtduob oxedt toa mow yd tS bhow dia 

‘haw ot mi bara tea yoien lo eno Arab stld eo of | Te 
vuittiedes do teadear eth bas hie old he oi eats it haad 
: iS Wale oes how Sie Pew tgs wl dy ae: #1 ; wit 1uo 
ovo dove wortietook: lowe bitow ilo ods Yo syvutan 


tad < Mra pee we ett Lt wilt te aiobt vr die rich 1G mood wei bluow 
vie beg ‘Gilet to enattiaeh winky ob idguns Yido o18 ow wor#k 
ulstromenl tao wi Irvow eit! odad of bid 


> 
ot) 


DISCOURSE IJI.—PARTIl., "3 


To clear up this great and unreasonable offence against the 
gespel, I desire you would consider with me the following par- 
uculars : 

First, That the objection does not lie properly against the 
emspel of Christ; but if there be any sense in it, it must rise 
higher, and strike at the wisdom and goodness of God in the 
ereation: for, if any fault is to be found in this matter, it is not 
with Christ for not teaching us more wisdom than we are capa- 
ble of, but with God for not making us wiser than we are. And 
hence it will appear that the objection is both impious and 
w nseless. 

Secondly, That this objection, allowing it its full force, does 
no way affect the belief or practice of religion; because reli- 
gion depends intirely on the certainty of tle soul’s immor- 
tality, and of a future state of rewards and punishments ; which 
certainly no way depends on the knowlege of the nature of 
the things themselves, since we are and may be certain of many 
things, the nature of which we neither do nor can know. And 
hence it will appear that the difficulties arising from the con- 
sideration of the nature of these things cannot affect our belief 
of the certainty of them, if it be supported by proper evidence ; 
and, consequently, that religion is no way concerned to re- 
move these difficulties. And, 

Thirdly, That the gospel has given us the greatest evidence 
for the certainty and reality of these things, that can be thought 
on or desired. And hence it will appear that the doctrines of 
the gospel are such as are adapted to the service of religion, 
and as might be expected from a teacher divinely inspired. 

And, first, Let it be considered that this objection does not 
le against the gospel of Christ; but if there be any force in it, 
it strikes immediately at the wisdom and goodness of God 
in the creation. 


; 
1 


-\s long as men keep to the plain simple points in which re- 
ligion is concerned, there is no danger of their splitting on 
these insuperable difficulties. If they seek after God, the 
whole creation will lead them to him; ‘ for the invisible things 
of him from the creation of the world are clearly seen, being 
understood by the things which are made, even his eternal 
power and godhead.’ If they search after the immortality of 


peri! te pe . a 
@ e dor wt te {9 ihiw 
jon 10 boD diwiud ood 
haw enoiqet died af uoitooylo eft, tedt xeeqqe Live ti ood 0 
i oad ’ seeslaeme / i 
> gqcib \aor0l Hult ai ti gaiwolle ,neitoaide edt todT ,ylbnom%t a 
he geusoud : neigilot Yo ssitonq w Wiled od? dove wre | 
amet e'Tvoe oily Yo Yiatros of) po yloridnd abnaqeb any 
= dsiber p tnsanlelnug bas xbrarewr lo state ontud eto baa pile 
; qo omutan sii to agatwood ads no ebnoqab yew oa ylaintes 
enue iets sd ys bao im ove sonia seelsemeds egnistd ods & 
| he cond was tom ob rodsien aw dolder ‘Ww esutan ods yepaidd : 
—_ -a09 of wot gnicia esitivedDih sli rads tasqys Uiw ti srarvd 
Salted ane fodlte donne eqairit seed Yo eruten sil! Yo aoiteahe 
1°. yenashive taqoig 7d bahreqque od 41 1 .med? to yraiatrss ality @ 
Ol Sp BP bomrean0e yaw ca at colgiler gadt (7 Baspperac? bow e 
vbo A. eaitlvomib oes) oveet 
omtebrre teoterry eli eo mov et! lagaoy add 4 edt lbs T 


— 


oa ieoods od n> tort) paid? seorl) ‘to yilae bas qiisd999 oir F : 
Ww candrioob elf jadi teensy liter th out bert harizal w oF 
: ‘ ‘ tr? JOS cpa i d HISeH DSF. peiwen * ‘ 
.motgilat Yo soretye oil? of butgeha o18 28 dowe ore laqeog of - 
rbsnge TT) | HUVID I9d%eo0 # ate 2 botoag 19 8 i sdpite as Las 7 
z de 2 | * * ‘ 7 
ton eal mvifosydo eid tadli borsbienoo ad tal Jor bal ; 
. . . . — : ‘ ‘ 
fi at Sonat ‘Pia we apes te dG 5 Sertii > te | ow] wi} Senings owl 
hot} to ntevboog bas moberw of) Je Ylolaiboutml godine 
. \ : 
coijoaTs veh 
ur toil road Sho abe rtrie aiely ad? of qos 4 maar aa gaol ah ] 
Ho wage “wait 1a “oneal oa et otod? ,berveotod @ roistt 
di bot? athe see yon? 7 wont honk ifs aldarsquenti pa sid? : 
aonbly aldiaivad ort) wt * sanid of mrodt bael iw moitens ae | 
1 
‘ 


gid juose yhaole ae bbow 3 to doles odd mot en 


(oniaie ahd novo dhe ota Asiiw agnists os? q bord ecys lin ; 


to vtitetvonmny oft savte tones yee tL" hesdbog ban wroR 


FRR rer trees gereenyymseengprenapencecbarpyreserprienstiner etre 


76 - SHERLOCK. 


the soul, and the certainty of a future state of rewards and pu- 
nishments, these truths will be suggested to them from their 
own natural sense of good and “th and the notions of God's 
wisdom and justice and goodness, compared with the present 
unequal distributions of rewrite and punishments ; which can 
be accounted for on no other foot, nor reconciled to the na- 
tural sense God has implanted in us of the difference of gocd 
and evil, and the notions we have of his excellency and _per- 
fection, But if they launch out into philosophical inquiries, 
and, not content to know that God is, without knowing what 
he is, endeavor to pry into the nature and manner of the exist- 
ence of the Almighty; or if, not satisfied with the moral cer- 
tainty of a future state, they want to look into the contexture 
of the soul, and tosee there the natural seeds of immortality; 
it is no wonder if they make shipwreck both of their reason 
and their faith at once : for this knowlege is too high for men. 
God has not given us faculties to enable us to comprehend 
these mysteries of nature; and therefore we must always of 
necessity wander out of the way, and be bewildered, when we 
search after them. For let any man consider whence it is that 
the difficulty of these inquiries ariseth: it is not for want of 
teaching, for all the teaching in the world will not enable men 
to comprehend the things of which they can form no notions or 
ideas. And this is the case: the seeds of this knowlege are 
not implanted in our nature, and therefore no cultivation can 
ever produce it. There is nothing which ever fell under the 
notice of our senses, to which the existence and being of God 
can be likened, nothing that bears any proportion of similitude 
to the natural frame and make of our souls: and therefore it is 
impossible torepresent these things to the mind of man; for itis 
not in the power of any sound of words to create new notions 
or ideas in our mind, or toconvey new knowlege without them. 
God has set bounds to our knowlege by limiting our faculties, 
beyond which our utmost care and diligence, however assisted, 
cannot advance. Whatever wisdom or excellency of knowlege 
may be in our teacher, it is impossible he should infuse more 
into us than we are capable of receiving ; as a vessel can never 
receive more than its measure, though it be filled out of the 


sea. 


ie ee i re yatta : . 


twortine ai bo® tedy wont oF on hon 
49 odd to r90nam bas owstar 
as Lmvoen adt isiw bodtator tow Mite pydgiantA edt lo sane 
“sii zatnog od? oii tool ot stow yor? ctnte suid o Yo ytaikt 
Brromiai ‘to ehuse lmvuten silt stodt ese ot bas Jase ot Yo 
pla yiodt to dtod dowrwyile calm yods Washaow oa ai 33 
nattt 10t Agil ool et og ‘word eit at > oone sn diel aind? bao 
hawdenqaras «@ oo obi of eoithvast ev aevin Jom esd bod 
w «yore jouw a9 aware? baw 2 erteair to. eoragingar seodt 
ow node ,bevebtieed sd hes praw odd le tov sebuxw ytizeason 
ted) ai 4) eooedee bienoy mare Yew Mol ro carads tofle dowese 
jo tnew wh tom ai ts rivseine asitivpai ceeds to yiluoitib odd 
aun oldene son ier bhow oat ai gridonet oda Ihe vot ,poidosad 
10 eviton on mre) aes quads douhe Yo egnist adds hast arg ino od ; 
8 sgoberand piyht ty ehwse oF saad oH) «i sictt bok = eeshi 
neo conerbluo on nator od} Iute ,overten tho at tye birahey et joa 
et rshow fist wre denise qyrbeed te on ee ore T IIMUDOHY 19793 
tei Jo arriod hon aonoteixoe a? dolviv of esemse 180 Yo 9 nton 


oo ‘ " . a teil? oe . 
abutitimie to mone ergy Yaw xtant Jeul? onion ae weoali!l od nn9 


9) eoberadt hus < cleos tat0 bo stat bus sent? lesion oly o 
aii tot space ted brett oF oatielt sail) dio yHgs 3 SheSrnes peri 
enollon wee einers of ehiow to baivice von le weed aff af ton 
mod? joe anobwoond wot 7oTAROo OF 1 boim we ai apshi to 
oh rae ynthyaih wel opaiwe va. tay OF eben fae aed “bot 
} 1) FRR e ove ote Y we Sewnintee doahy byrery od 
terana levsne lana to mobebwe ed tf BOONE fonneg 

ft sortie pls le al oiling wpa ay 3 vibes 100 tH od hm 
noe ieeesv san ; gureisoet Jo shdaqns sin ow neds ey ofni 

wt) “ty 1Wo boiin ao fh aus ora , STOe Goat att maids wwii ori9004 
of 98 

n al 


sat otai yxy of tovsohis al od” “~ 


a 


| 


AEE OSE ROR: A SERRE HET AEE 8 


a 


ences 


ose 


PA IO IYI TST RET IEE 


PRE Te SRT TRICE IRE YT TREES TS 
Nt RSA ae aspen : : ¢. 


¢ DISCOURSE Fii.—PART II. 7 


This being the state and condition of men, it had been to 
little purpose if our blessed Lord had attempted to let them 
into the knowlege of those great secrets of nature, which the 
curious and learned are so desirous of prying into. His busi- 
ness was to instruct them in the ways of virtue and holiness, to 
awaken their sleepy souls and rouse their stupid consciences to 
a sense of goodness, to show them the way to peace and happi- 
ness, by setting before them the precepts of God and nature in 
their true uncorrupted purity : and this he has done, even by 
the confession of his greatest ememies, who in this part have 
nothing to object, but that his laws are too good and too holy 
for their observance. Itis the great excellency of a teacher to 
speak to the sense and understanding of the people ; and when- 
ever he rises above them, he is lost in the clouds, and his words 
are mere air aud sound: and therefore, whatever wisdom and 
knowlege were in our blessed Saviour, itis folly to expect from 
him any greater degrees of either than we are capable of com- 
prehending. As he was our prophet and teacher, it was his 
business to be understood : and he forbore teaching us the deep 
mysteries of nature, for the same reason that we do not teach 
children algebra, not that we envy them the knowlege, but that 
we know they are incapable of it. Instead of improving the 
nature of man, he must have destroyed it, and new created him, 
to have made him capable of a elear insight into all the myste- 
nes which the curious seem desirous of knowing. And, could 
be have given us all the knowlege we thirst after, yet still the 
way to happiness would be the same, and we could do nothing 
to set forward our salvation, which he has not already both 
instructed and enabled us to de: and therefore, as the case 
stands, he has fully performed the office of a divine teacher, 
having fully instructed us ‘ in the things which make for our 
peace.’ 

If you will press this argument any farther, you must plead 
the cause with God, and not with Christ: he has taught you 
all that you are capable of knowing ; and you must inquire of 
God why he made you no better and no wiser, And had it 
not, you will say, been better, if God had given us such en- 
larged faculties, as might have enabled us to surmount all 
difficulties of this kind? If you ask me, I can readily answer 


ae 


ov ame 
A 


2 bo 
nob ead 


sweat wish tags Hot tovido 05 goidtoo 
sis 09% ssousvroado tisds W) 

etigo brs sens odi 0 dovye 
itd obeive vovotedw wtclodeedt firs : bevoe ban tia vie ow 


yi oh gigtt touqxe of yllot ett rudteae homeld wo ui tron ogeiaond 


: 
» 
= 
2. 
& 
S 
eo) 
§ 
e 
S 
2 
z= 
2 
2 
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i 
oe 
= 
= 
2 
a 
S 
4 
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a 
= 
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s 
~~ 
as 
es 
= 
b= 
= 


- galt paiverini Yo bestak tts obducqgerni ais yor! wood ow 
gid botna wen bay Ji biryerdevb ovail Jeut od .ases jo omlsa 
-s}eyn oft) Le adn fiiyiesl wsoks 2 19 aldeqa> uid show avai wh 

bivos .Jboad guiwood Yo eeoticob wisa2 exons 90) doide eo 

git tite 547 47 eth trite) av sw goed Wise ah ont Ile “ fi vig eeuil of 
gatities ob hiuos ow bas dete ail) od bluaw seoniqqad of Ya" 

thot yh ie joa eod ot Poukw tioiavice W060 bipwicl fon at 

vans ody ao lotodlt bee toh of aw holdas baa botrinteai 
arixand Setvib a to aonty ef bem vey yu anil od elaaie 
veo 30t ester doider epedith oelt ni? eo botonvient yitul gaivatl 


‘ out 

haw tects, OY TOP eA etre Smee gts 2s BeeIg tire woy W 
ne hipusiy ear i 24 i) shttwe ton bie ,bow tie genso out 
, wT gr iin Woy Hae , gererond ‘te old mys 7a LD NA todd the 


oft bak oeiw on baa pied on wov sham od waw buve) 
«no doom en movtg bad hos) Me ,1oated weed , ya Iiewr hog 2 
t 


imuouive ot 8a boldgw eval thyin es otluont hap 
vous Viibsor ceo I .sem Ave woy YE {badd vat Yo poighucdiile 


78 SHERLOCK. 


that I had rather I were an angel than a man; but I know of 
no right I had to be either; and that I am either is owing 
purely to the goodness and beneficence of my Creator. Had 


. he left me still in the lump of clay out of which I was formed, 


he had done me no injury, nor could any complaint have been 
formed against him on my behalf. For what I have, I have 
reason to be thankful; for what I have not, I have no reason 


_ to complain. : 


Had God indeed given us only the faculties of men, and 
required of us the service of angels, we might then with some 
justice have lamented the unequal weight: but now that he 
requires nothing of us but what we are able to perform, and 
what, according to our present degree of understanding, it is 
highly reasonable we should perform, it is great perverseness 
to hang back for want of more light, and a greater capacity to 
understand what it is no way necessary for us to understand. 
Our present faculties, if rightly applied, will lead us to a cer- 
tainty of the being of a God, to the knowlege of his excel- 
lency and perfection, and will instruct us wherein our reason- 
able service to him does consist : and shall we, when we know 
there is an all-sufficient Being, and that it is our duty to serve 
him—shall we, I say, suspend our duty because we meet with 
great difficulties in trying to comprehend his nature and manner 
of existence? As weak as we are, we may assuredly know, 
‘that God will one day judge the world in righteousness, and 
reward every man according to his doings :’ and shall we not 
listen to this great motive to obedience, because we are not 
able to know how the soul can act distinctly from the body, 
or how it can be united to it again? It would be altogether as 
reasonable for a merchant not to trade to the Indies, though he 
is sure there is great wealth and riches there, till he can ac- 
count to himself for the nature of all the surprising objects in 
that other world; or for a man not to eat, though he is sure it 
would nourish and support his life, till he can see the reason of 
nutrition, and give an account of all the secret ways by which 
nature performs the work, 

God has given us knowlege sufficient to be the foundation 
of our duty; and if we will use the light we, have, we shall 
be happy. The great mistake which men commit in reflecting 


: eed — 
fe oo Ses oe eh: 


Se 


ty wen sud itylow Txapomn ott isan 
req of alle orm ow teil wud oe ts gindhe wit pa 
obit to sotgab tamaay wo at yaibroood - sede 
eeTSVIOg ‘yoorg it .madtvaq filvede ow sldaitoneor wily — 
meperirnint reiaorg » has tdyil view Yo dow wil load gard o y 
pedir a od eu Tot yrmannad (ow od vi Si delw bastesao 
290 6 of au baol Utw Bollgge yhigir Wi potahasct saoeetq: wO 
_ shenes did"to opoherond oD of bot 8 Yo gated oi? to qinioy po 
fowReT we Hie cone et tourtedt Wier bite ,acitsttieq bua yonol ; 
woo! ow nodW ow ted hex 2 felenon eoob mid od sotvwe olds a 
. See oF Yuh Te «i H guild bus yaied tneisMive-lie oa ef sid? 
' dthenatbour ow sausszed ytab avo haoqeot ,yet I ow Uarhe—mid 
- vorantt baw oven vid buedsiymen oF aig af esiftvolllf sas7y 
wool yihotues (xn ow ome 97 se Juaw eA ¢ xouateize To ‘ 
bits meno tie ni Bgasi oitt oyb roi yeh ome fiw hot tadi* 
ton ow Hada bac *: gaio’ win oO sniire 8 nat YIsvs brawet 


Jou wie aw aes rae " ‘aia ny wrth — eit} oF nogail 

tied “Wb met yRoniteib fog G89 lide oh 4 sad wood of sida 

«n Toltepatie od bluaw al ° aipge b as od eo Hi wod 10 @:., 

vt tgweds -collat ovtt oF shail of Doe Jun torem io} aldandeast — a 
my eo ad fit erode vedoia boo Athvow Sooty i ovedd stye ei 

nM etoatdy yoimiygrue oft He to sneer 909 101 tlsemid. od 20> 

i oe af ad paranty pas of fon oa, il to ; bivow todo dant. 

to nosey aikt ood ano orf fe oil al ogqee bine devon blyow 

ister yal econ Jarpay ws iia to Invoser He avin bos ,sonhied 


aie rks 2 nIOlog oTUIB 
naitotnwet of of of teebiies sgalwondl ee aevig and boD 
" Kise ow geal Rel filpll ety ont hie ow a bas + yub THwO ‘to Z 
yulloofer ai tiarwes magn dont adetelet teorg odT = .yqaed od” 


¢ DISCOURSE III.—PART II. 99 


on these matters, is, that they suppose they should have 
better evidence for the things of another world, could they 
overcome these difficulties, which cross them perpetually in 
the search after nature: and this would indeed be a real ad- 
vantage to religion, if it were so; but that it is not, will ap- 
pear in the following considerations: for, 

Secondly, The difficulties which arise in considering the 
natural properties of things, do no way affect the certainty 
and reality of their existence: if they did, we could be certain 
of the real existence of no one thing; since there is nothing 
but what affords us very great difficulties, when we come to 
account for the nature and properties of it. Let what will be 
the subject, I think there cannot be two more different in- 
quiries, than when we examine whether the thing really is, and 
when we examine what it is: they are inquiries which do not 
at all depend one on the other. We can examine the pro- 
perties of some things without so much as reflecting whether 
there ever were such things or no. When the mathematician 
considers the properties of an exact circle or square, it matters 
him not whether there be such perfect figures in the world 
or no; nor does he trouble himself to inquire. So, on the 
other hand, we can examine and come to the certainty of the 
existence of things, without knowing, or attempting to know, 
their natures and properties. The peasant knows there is a 
sun and a moon as well as the astronomers; and his certainty 
as to their existence is as great and as well-grounded as theirs. 
Nor is this only true in things which are objects of sense, but 
will hold likewise with respect to such things, the existence of 
which we collect from reason. From visible effects to invisible 
causes the argument is conclusive; though in many cases it 
extends only to the reality of the cause, and does not in the 
least lead us to the knowlege of the nature of it. When we 
see distempers cured by the use of plants or of drugs, some 
Virtue we are sure there is in them, on which the effect de- 
pends, though what, we seldom or never can tell. “This being 
the case then, that we can arrive at the knowlege of the exis- 
tence of things, when we are perfectly ignorant of their natures 
and properties ; and can, on the other side, examine and know 

€ properties of things without considering whether they exist 


-— 7 A “4 7 7 eo ‘eat 
- . - : x - 
: Mi 
an ’ oa : E : bed a ee 


vai 
OP a 


asa tatty sy dat 
oy ar? pe * oa af ve 
ea 4 fewabe ae ga 


at ai ton eab fire .seden ody Yo piilest.od2 ot yloo ebnote4 
on nah 41 to sutiae alt 2p ggabwond oft of an basl deool 
wetter 2yiab Jo 16 etnaly Fo nse aft 4d bows croqesteih 08 
-) dustin edt doidw ao feud) nb ch ete? sue ore ow, gotu¥ 
view! tT” os oso ter vo mobie oy tar dquodt, 2besq 
sie ot Yo snelwoud ot da ovina aire todd nods sean oe8 
eon tet To dasromy yhisheg wie ow aodw pynidd to 9259 
wordt bay opimese  obiw nedto odd io ,aeo baa ; coitreqou bas 
eixe yous sodjodw ym volinsoo sundtiw egaids to eniyyequyg ont 


cE RO OO 
meer 


t 


80 ‘ SHERLOCK. 


or no; it is plain that these are distinct acts of knowlege, 

which do not depend on each other, and that we may be cer- 

tain as to the reality of things, however we may be- puzzled 

and confounded when we enter into the consideration of their 
. Mature. , 

And now pray consider, as to the case before us, what sort 
of knowlege it is that is necessary to support religion in the 
world. If we are sure there is a God who will judge the world, 
is not that a sufficient foundation for holiness? Does it signify 
any thing, as to the necessity of our obedience, to inquire into 
the manner or nature of his being ? Does not the whole of reli- 
gion evidently depend on this question, whether there certainly 
be a God who will judge the world? And, if it appears there 
is, is it of any consequence to say there are great difficulties in 
conceiving how these things can be? For, if they certainly will 
be, they will be some way or other, no doubt; and it concerns 
not us to know which way. Since therefore our Saviour has 
given the greatest evidence that can be of the certainty of a fu- 
ture state and the soul’s existence after death, it is imperti- 
nent and unphilosophical to confront this evidence with dith- 
culties arising from our conceptions as to the nature and man- 
ner of these things: it is in truth to set up ignorance against 
knowlege; for our dithculties spring from our ignorance ot 
nature, which is an argument we ought rather to be ashamed 
of, than to bring into competition with the clear evidence we 
have for the certainty and reality of the things themselves. 
Were this duly considered, it would set the great contro- 
versy of religion on the right foot, which ought to turn on 
this single point, whether there be sufficient evidence of a fu- 
ture state or no? For if such a state there be, let our concep- 
tions concerning it be clear or not clear, most certainly we 
shall be brought to account for all we do; which is enough, I 
think, to make us careful what we do. And this is the main 
concern of religion, and that which will secure whatever Is 
necessary to it. ; 

Since then religion evidently depends on the certainty and 
reality of a future state of rewards and punishments, and other 
the like articles, and not in the least on the knowlege of the 
nature or the philosophical account of these things; it had 


pepe: a acid 

as eh zeta ok 
du - og ae) 

rsinde + sone ae 


an ait oh on ta 


coveaenn 
x atw bot s 


ib snerg: 
gale tt ao8k tod mee wpa orailt wod gnirisone? 

; aoemn ti baa yidwob of \wilte wo ¢ew anion od Hive yds od. 
vad TOI TO® +10: ‘excinnod aoais cite doivte word, 09 ant toa 
ill se wiiistive ails to od aay Jad) gouabire tentaseg oct asvig 
 iequnt sith .ditesh sails oonateiaw 2'lnoz oft bus orate oust 
ib dttw aoupbive eidt tnoiines 07 jantdqoratidqau ben Inow 
nar bos srwtea octd od tas antesaiey gon HO mel yaisise eoidlwo 


” amiags soneronyi qu Jon od sient mi 4 3. ¢enaidlt axedt to vas 


Ww soumong! wo moth gainqe anidhiscaitiids mwa wh ; sgal wood 


 fonedes od of v9dtar tlgao or Jamra Ae et ei Aoidw ee 


wwe aonobivs roslo ad) dtbw. eoitioqman oli yaind 03 nowt , 

vesrlaemedy eqnids oft To qtiise bas yaletis ott 10% — 
-oviios tawtg tt dor bioow & hablanne ylub sidt se 
no and of titgue doidw Jot tage oli go noizilen Yo very 


«1 6 te souebiro doviodtee ad a i) yadiodw .taiodg olgaie eid 
nq THC ) od avotty whale 2 dows ti vot 8 aa i otsle ott 


ow vinidiieo Mout ,1 ta jou 10 Te tis wd at “pest eMIDD yoo 


I carom et eel pat he sot Jowoooe oO tdesowd od Lasle 


fim out el eit feta A. ob ow mivw inte ef ature o8 an wy 

zt Toyeiaaw -snrode iw doutw saat wm ,formve Yo nmones 
i wd fF BTASIOM 

haa viniaies ort foqaly 4 » anrpilyr wed? annie 


i ; siete cs abrcaos to ave srkel B 1 yiles v% 
983 toe osiwota eft ao Jeno alt ai don daw cious oil ott 
bed $i; agai geval + to sonoooe Levidgorclidg ods to Uden 


ou pines ee v4 ba qn to siak e Pi 


DISCOURSE 11I.—PART II, 81 


been absurd in our Saviour, who was a preacher of religion 
only, a teacher sent from God, to have entered into those diffi- 
culties, which did not at all belong to his province. And, 
since neither the practice of religion would have received any 
advantage by the discussion of these doubts—for if we had the 
knowlege of angels, and saw the heavens as plainly as they do, 
yet the same virtue and holiness, without any change, would 
be necessary to carry us thither —nor the motives of religion 
would have gained any new strength; since the evidence for 
the reality of a future state is not affected by these doubts; 
it is ridiculous to expect the solution of them in the gospel, 
when, if solved, they would not serve any one point in which 
the gospel is concerned, but would end in mere philosophy and 
speculation. 

But perhaps it may be said that all this is true indeed, 
where the existence of things is out of doubt: in that case no 
difficulties can destroy the evidence of their existence; but 
where the existence of things is doubtful, there the seeming 
contradictions which arise in considering the nature of the 
things, do mightily shake the presumption of their existence, 
This is a fair state of the case, and we ought to join issue on it. 

Let us then proceed, in the third place, to show that the 
gospel has given us the greatest evidence of our own immor- 
tality, and of a future state, that can be thought on or desired, 
There are two things on which our resurrection to life de- 
pends, as we learn from our Saviour’s answer to the Saddu- 
cees: * Ye do err,’ says he, ‘not knowing the Scriptures, nor 
the power of God :’ which answer is a very clear one ; for we 
can desire no more than to know that God certainly can raise 
us, and that he certainly will. ‘he first is to be learnt from 
our natural notions of God; the second from the Scripture, 
which is the declaration of his will to mankind. As to the 
power of God, it cannot be brought into question without 
throwing off all pretence even to natural religion; for if you 
allow God that he made the world, and formed man into a 
living soul in the beginning, you cannot deny but that he, 
who made man out of nothing at first, can as easily make him 
again, after death has dissolved the vital union. It remains 
then to inquire, after the will of God, whether he, who cer- 


o aot Hag y= lh ena bavios Yi, a 
neh wep hea id oxoms ai baw bhvow ayd froarsoa08 ied teqeny.odt 
us — rcitelyseqe 
7 cbssbai bud ai ti ite snd? bie od om 4 eqadreq 208 
“On pags dant? ni 2 iduoh Yo. amo ab eguidls 40 eowoteiae odd grade 
ud; s0neteine vst te sanahive odds youseb nas esitfunitih 
saiinace ads sed? ,lntiduok « mgsvinis do wonsteize sit oiedw 
add Yo wiweain nflt giiabianos oi anise. doidw sacitoibgrtacs 
mmeonixs Tait lo wuaqunng sli wlede ylixdgia ob yegaids 
ti ne quest Gioj,ot tdga0 ow baw ,oxan ould 0 state tial 2 ab iT 
wat Jatt weds OF touly brrisit oft ai bwecorg aod av tol 
“tonite ave tie te sonshive sextoo7Ty ast 20 nsvig end loqeng 
homet yw An Hives od way Jedi .olate ewwiat «lo ban <Qiiles 
~a) OH of supoTuen wo doithy an egeids owt oe ovedT 
-ublie# 449 0) 1908 2 woived wo ancil cwel ow as basg 
iad 2cwiIghioe oft guiwoad, Joa’ .od aque ne oh o¥ * :R899 


# wet + St deeds Yiow «et dewene doidw. ‘: bot ‘to TIWOY ould 
vein? is Vioindes Lok? salt won oF sed? stom on etiesh aa> 
wont tance) aif of ae ietedT. dhiw ylulatwe ad. sed? hoa ew 
tote ol miei} bn dt ; hoi) le enottier Laan wo 

it OF ef, ‘idem < iivw el io gothaglioeh oly af oie 
tao htiow fiz 7 f niall | dig ow axl furnmne i tie +} Yo TeWor] 
uGo¥ Wet | nointlss fowien of nav svagiony Ne Bo yarrerols 

int coe bool bas .bhbow als show od gars bot) walla 
ots THESE Qin) ly dentine voy Dam t pel tii ni aoe aaivil 

i reid Ht OY &O $e Jerk 4 #& Dnt chaos ‘be a 1 one obair eel 


emioioeoT th bouts bony oft. boviowsh aad ‘thtaals retla mings 
“199 oilw jal vediariw ~bow to Live ont atts ,oulupal od ae 


tepid . 
‘ 


————— 


‘ ir 
“ 32 SHERLOCK. 


tainly can, certainly will raise us at the last day? The time 
will not permit me to enter largely into the argument; and 
therefore I shall rest it on one, but that a very clear point. 
It will not be denied but that we have our Saviour’s promise 
and word for our resurrection often repeated in the gospel : and 
consider, pray, did he not raise many dead to life again? Did 


_he not at last raise himself from the grave, after he had been 


three days buried? Is it not plain then, on the gospel ac- 
count, that he. had the power of raising the dead? and is it 
not as plain that he has promised to raise us? Take both pro- 
positions together then, and they will amount to this; that he, 
who has the power of raising the dead, has promised and de- 
clared that he will raise us from the dead. God, we know, 
cannot lie, and therefore must ratify every word which ‘ he spoke 
by his holy child Jesus :’ and hence arises a security which no 
doubts can shake. Besides, as to difficulties in nature and 
philosophy, he has not indeed taught us to answer them; but 
he fully answered them himself, when he came from the grave ; 
as he who got up and walked, bafiled all the philosophers’ 
arguments against motion. 

It is true, you will say, this is very good evidence, but you 
find it hard to believe: and perhaps you might have been as 
hard of belief if our Saviour had reasoned never so philoso- 
phically. The question is, whether any objection lies against 
the gospel for overlooking the ditliculties which learned men 
raise? I haye showed that none can lie, and that the gospel 
has given a much better evidence than that which is desired : 
and this is sufficient to remove the offence taken on the 
account of this supposed defect in the gospel. If you believe 
not the gospel, that alters not the case: the evidence is not 
the worse for that; for neither would you believe perhaps, 
‘ though one rose from the dead.’ 


DISCOURSE III. 
PART III. 


THE prejudices which men are apt to conceive against the 
gospel, are of different kinds, according to the different views 


‘ 


| 


j 
7 
J 
: 
j 


me pido Yiinwose o edelre sone bie ‘:amel. blids ylod aideyd 
hax eda oi evlucidib or ac robin votlnile neo etduols 


tod sy mois towers of eb tga 9 vsti dow sad od yydqueolidg 
. conyy edt’ mitt omnits od aodw’ Moemid wads bovewene ylint od 
‘ommgneniidg only ile bolus Avodiherw bas qu toy odw ed es 


had. tud ,eonobivs hou rts 


| s a 
aa 308 roves Tie yt eaoitinog 
baw ts sinsorty aud .baol odd porebart 0 THUG ont eal odw 
l ow bod bash ott cot xe oxiat Hiw od dedi beselo 
t od? doistw brow yr979 ¥ vitiies pou stabs bas sil toanes, 


soot oiEye asemenug ss i> s 
v @ ad gas Hiw voy out a 3 7 


as nead evad idgim ure eqadreq ban : wreilod of brad ai bait 
sobre? m0 Vi Yeilsd lo ined 


-oevlidy oa toven beadeast bad we 
Seniogs soil neiloajdo ye yaiiodw ei noiteup odT discoid, .. 
fen borrenel dohdey eaitiondttty vats guidoohevo tot loqrag ads 
eqparyy od sai) baa ot nad soon tnd beowerle wrod I { oetex 
bs ult oonetive tated doum a novig and 


5 boresb a dnidw 25 t 
‘add ao point ooniite itp everur of tnstoiiive et. eid? bra 


sieiled voy 31 = .isqeen 4 iy wi dosteb b eet A visi) to Ivooss 
Hit et pty shies ail es ot) Jon #1 jhe tals shoe og odt ton 
manta yaotiod suy vow qahiian wt | rol) sak sew ald 


hash of) movtt weet ato stguc ii9* 


iW 2e2avU0O0 ele 
it THAS 
h ip ef hunine welo aa of ign Sip mon + nel er awe ihwiarg au 


‘Rib ot? od yailwoooa bela | ywrehih to 1a — 


- 


Mare gore fee coc 


tee ane RRS 


ane. 


DISCOURSE III.—PART III. 83 


wader which they consider it. When they set themselves to 
examine the pretensions it has to be a divine revelation, they 
stumble at the meanness and poverty of its author ; imagining 
that, if God were to send a person into the world on so con- 
siderable an errand, he would clothe him with a majesty be- 
coming one immediately commissioned by himself, and which 
might better support the great undertaking : or if they consider 
the gospel as the word of God, given to men for their instruc- 
tion in all things pertaining to the service of God, they expect 
to find all their doubts and difficulties removed, which are auy 
way related to the cause of religion; such, for instance, as 
relate to the nature of the soul, its manner of subsisting out of 
the body, and to the nature and condition of the future state 
which we are bid to expect: and not finding these difhculties 
considered and removed, they are apt to conclude that this 
revelation has not all the marks of wisdom which are to be 
expected in one coming immediately from God. 

These offences have been already considered: but as some 
are offended at the gospel for not clearing the doubts and dith- 
culties which encumbered the notions of religion before, sv 
others take offence at the new doctrines introduced into reli- 
gion by the gospel, and complain of the hardship put on 
them in requiring them to believe things which are not sug- 
gested to them by natural reason, nor are to be maintained by 
it. Even of our Saviour’s disciples we find many offended at 
bis doctrine, and complaining to each other, ¢ This is an hard 
saying; who can hear it?’ And so far did their prejudice pre- 
vail, ‘ that they went back, and walked no more with him.’ 

The gospel, it is said, contains many mysterious truths : and 
what purpose of religion can be served by our receiving articles 
of faith which we do not understand? Shall we be the better 
men for it? Will it make us more just, or holy, or beneficent 
to our brethren? Will it promote the honor of God to repre- 
sent him as requiring such conditions from us, the end or use of 
which we cannot discern? Or, will it recommend religion to 
the world? Will men be the more forward to submit, when 
they must first renounce their sense and understanding, and 
cease to be rational, in order to be religious ? 

This isa very heavy charge, and were it as true as it is 


Ws te quitiedue to: ‘eatant oil ver od 0 omton ods of atele 
oo p unit oft Yo mnitibaos bee quten ods of baa .ybad st 
7 -ritluaiib ovods yotiutl Jom bine stneqze 0d bid ove ow doidw 
a) dad? shuloson ot igs ote yd) .bsveuer bre borbianws 
leo ot ‘od one sinistve mobeiw to eda ‘ects Ile ton ead aoitelars: 
| aa . _ ho utevt ylotetbourmt geianoe ano of badoo) 7+ 
, 5 sande sa jud : hevebienwo ybawla nied ovad esagefo seolT 
iti has aadinad wd aad fom 201 luquerg ad? te bhabasio os 
a jgtdled aeigiter to eftoiiom odt baradmonas doidw esitior 
vile oti beaubowei zasitioob won alt te ‘songite sini swilto 
no tuq qidebred odt to wielqaoo baw ,! ngeog watt vd nory 
“gue tun O18 ge cgi? aeeibed of ntods waitivpst ai med) 
vd beulsnigm of of 420 co .ooRaer loudeen yd ineds of bateap 
te bobosiie yarw boi ow xolgiosib.s'woies® suo to nova. 1 
tied as eielT > »arito does of guininiqmos bus saivdob. ad 


omy Sibley a: 4 bile ist oe bad, ‘194 tetas ode {pore 
ois Hire ow ov bodlew ban .Asad tnaw yours dads * Jie 
hus + elit euviroteym yao enintios ,bier 2 ti loysag oT 
hyboitiy veivieods jue vd bowaee od eee apipiies to seaqing toulwe 
ratied ot od ow fiede# | baaternhna tan ob ow dvisher divin)? 
itenitanad to ~vled vw Jan) sem ao sae di TW ft sl ase 


“SGOT OF bud Yo zoned off efor mage Hi id? ° newdiead aoe ot 

” ‘ ; . “45 ‘ 7 

* S3en 40 1S on) au oro eotibrod HoKe Bari pas oe poriad ative 
ry - 4° D0 ry a ‘ ’ as 

OY Or Drocigoet tthe Ns Aion jot ow doinw 


wuile JSedee cf Inewwt mom aft 6d now HW Tihow aft 
bus .poiimatembou ban oenva Wed? convonds dew doom ques 
igiler ad 69 tivo ni leaotiet ed af onees 

i wf ast es ti cow bow opine yen grew oh ett 


¥ a - i 7 ny be vi . 
oot a a pr iaaiglis 3a. gous wld od botaloryew 


— 


oe 


Ve 


ne il at cl Taree 


center ptterep neat AL eC IE AA 


> 


oe 


84 SHERLOCK. 


heavy, might possibly shake the foundations of the gospel. 
But to set this matter in a clear light, I must desire you to 
observe the different notions which belong to the word mystery 
in the use of the gospel, and in vulgar use among men at this 
time ; and by thus distinguishing the use or sense of the oe 
it will appear, 

First, That the objection does not reach the peer sense Or 
use of the word, nor can affect the mysteries contained in the 
gospel: and, 

Poh That the use and sense of the word, which is 
liable to this objection, does not any way belong to the gos- 
pel; nor are there any such mysteries in the gospel as may 
justify the complaint made against them. 

First, then, If you look into the sacred writers, you will 
find that the whole design of the gospel, the dispensation of 
providence in the salvation of mankind, is styled a mystery ; 
‘the hidden wisdom of God, which was kept secret since the 
world began :’ a mystery it is called, because it was kept 
secret since the world began, God not haying opened or de- 
clared his gracious purposes before the coming of Christ. 
With respect to this time of secrecy and silence, the gospel is 
called a mystery; but on the revelation of it by Christ 
Jesus, it is no longer looked on as a mystery, but as the 
manifestation of God’s will and goodness to men. Thus you 
will find St. Paul speaking in the last of the Romans: ‘ The 
mystery which was kept secret since the world began, but now 
is made manifest, and by the Scriptures of the prophets, accord- 
ing to the commandment of the everlasting God, made known 
to al nations for the obedience of faith :’ that is, this great 
work was a mystery in all ages, being kept secret in the coun- 
sels of God; but since the coming of Christ it is no longer a 
mystery, but is manifest and made known to all nations and 
people. Here then, you see plainly, the opposition is be- 
tween mystery and revelation : what God has reserved to him- 
self, without communicating the knowlege of it to tle world, 
that ts a mystery; what he has revealed is no longer a mys- 
tery, but a manifestation of his will and purpose. In this 
sense, I presume, there lies no objection against the gospel : 
that it was once hidden in the secret counsels of Providence, 


fend Dod 4 To gotieluver oft mo sod ; Yuwie & ‘batleo 
aff ee ted oomigy 4 66 HO botool taQuol on @ i euest = : 
voy tad’ T oa OF anatrhoog bya liv &boD Yo noitatestinent 


att ’ + nega ult te de wh ails my anidsoge toa ®t ee fait itiw 

eon tod anged blow aft one pete hyod enw doidw yrieyen ; 
-lyraoon .etadqorg gi toeammtghot ods yl dna te Ainens sherm at ; 7 
womal oboe Aioed qeates ovo oll lo tasmbasomios off ob gat. ; 
tiosty edd vai duit “i dtial to S10 Lodo off 10% euoiten ihe oF 
enroo off wi dee hyn arnt ae He a FINeym 6 enw drow hi 
& tayoad oF ai th deiedD lo geimoo vi) aoniz ud ; bow to alee . ' 
how enoilen Iie a aed aleaitt Die Sevisteas ot jud ,yisiegm 
od ei monizagge ih 7qe we wor oad stl = .olqosg 
~terith, of harrow KE | bya? jase | noitelera bane pieiegi resrws 


“ { 7 


bra oti ot t¢ Mag urged atl) wie emia} twoddew Aloe 


eyiad A ape or 4 below eat way! of jaw (Yee oe a} 


ne eee es eid to smoitstestinnn & dud .yi? 
” : a . * : . 

rocwey ahd 3 ys aikeide-: on pail orad) ,oinueorg | .oemee 
rivet h he clang tata gst ni nobbid sono exw Ji dads 


DISCOURSE IlI.—PART III. 85 


but is now, by the revelation of Christ Jesus, made known to 
all men, can afford us no matter of complaint, but may admi- 
nister to us great joy, and be a subject of praise and glory to 
God; inasmuch as our eyes have seen, and our ears heard, 
those things, which many righteous men and prophets haye 
« desired to see, and have not seen them, and to hear, and have 
not heard them.’ 

As the gospel itself is in this sense styled a mystery, so are 
the several parts of it likewise: ‘1 show you a mystery,’ says 
St. Paul; ‘ we shall not all sleep, but weshall all be changed.’ 
He did not mean that he would show them what they could 
not comprehend, but that he would declare to them the pur- 
pose of God, which they were ignorant of. The same use of 
the word you may meet with in our blessed Saviour himself: 
when he had described the future state of the church in para- 
bles to the Jews, and came afterwards to explain them to the 
disciples, he tells them the reason of his proceeding: ‘ Be- 
cause,’ says he, ‘unto you it is given to know the mysteries of 
the kingdom of heaven, but unto them it is not given.’ All 
futurities, because known only to God, are mysteries; but 
when revealed, they are no longer so, being made known and 
manifest. Thus, it is plain, St. Paul uses the word in 1 Cor. 
xiii, where he joins the gift of prophecy and the knowlege of 
mysteries together : ‘ Though I have,’ says he, ‘ the gift of pro- 
pheey, and understand all mysteries, and all knowlege :’ where 
itis plain what he means by mysteries, since they are to be 
} understood by the gift of prophecy. In the fourth chapter of 
' the same epistle he shows what account we are to make of our 
pastors and teachers: Let a man,’ says lie, ‘so account of us, 
| as ofthe ministers of Christ, and stewards of the mysteries of 
_ God.’ “His meaning is not, that they were preachers of mys- 
> teries in the vulgar notion of it, that is, of things which nobody 
ean understand; but that God had intrusted them with his 
purposes and intentions in the salyation of mankind, which they, 
hike good stewards, were to dispense to the whole family by 
declaring and revealing the whole will gh God. 

The same Apostle says, chap. li. 7. ‘ We speak the wisdom 
- of God ina mystery i and in the next words explains what he 
P meuns by mystery, ‘even the hidden wisdom which God 


* 


oe raged awe 


i V) 
Poe 
ton 


at a 


ab if 

aru @ wary ‘wotls L* sonrws 
‘plaos gor sadtw mads woe bivow =f dard ago Joo bib ohh 
“fing asia moslt of stakaob hloow oi tad sd  birsdorqmes toa 
Ye ee ome ofT Yo tomeugl oww yodt doidw jbo Yo swy 
7 2 Woeswid mwairad beeecld a0 of ibw Jeon yam woe how oll 
7 “sed ai dors oft Wo olete otudut ott beditoxeb bed od ave 


« 

iu 
’ 
.. 


7 
7 eit ut aed ninlqze of ebasw he oman bas ,evol od? of waht 
{ ft ygatbessorg aid To avesos of sols elles od eaiqionb — 
fo esitoleyin od wortl of novia wi Ji boy odag” od agne rus? 
_ ‘PA *.nevig sod at Mi matt otwa ted awrked to srobgaia oi? 
: sud jesntteya or ,LoO oF Ylao awond sausosd esvinwel 
hae trond sbeat gnied oe tegcol on om gull .belmars nade 
10) E ot brow ont neev fuel 22 nighg ef 5 uit Jdedinan 


‘to axalwond odd bus yooadqow ‘to Rig ofl? eniol, oul srodw tie 
~orny to tity orld? .od wea ‘ wrod | dynoilT* : sosdtegos, aurroiey a 
eta ‘eostvront ia baa .2oteleyar Ile bustwvebau hos toot 
yd a) ot5 yodt our eottolegen yd epson si dade oiclg 
ky Tokyo diol afd nt =. yaedgewy le hig ei) yd boolery bow 


quo Yo olen of S78 ow TrU0OoF jaibe aveotla od oliaiqe qetine wil? 


an in Inweoor oa ° oul aye * nets @ del zvrotoesd bya Pee | 
id winateyd ol? lo ebrevrale baw hal to eideiniea ail} to * 
yin ‘to erarvosng wow Yad? Att Jon ei garinaom ell “bei 
¥iadya doidw agit to 413 at tito wallon taglay asle af avrto! 
ea ilk haat i fol) tall dad : bnaterobue any 
POG? ou longi 102 Awe The, ai dno nein bee ero hary 
va gti ed vlad odt of wanidithy GP ete" Liawote boo sat 
i} Yo Liew alan tis suile 101 bea gnivel wile 
iio bene 4 } wpe ote soe ped} 08e alieoqd, sane ol f 
as Yl fu Metichyae abrow Iron at ai bas "; yrate gat 8 nt howd 
how? joltw mobeiw oobbid om gave” cere qd eon G 
, 


86 — SHERLOCK. 


ordained before the world to our glory :° and in the tenth verse 
he tells us, this is no longer hidden, but the mystery is Jui! 
open; ‘ God having revealed it unto us by his Spirit.” In thi 
same sense we read of the‘ mystery of faith :’ where we are not 
to understand the Apostle to mean incomprehensible articles of 
faith, but the revelations of God's purposes and designs, which 
through faith we receive, and are therefore styled the mysteric< 
of faith. 

In this sense the gospel is full of mysteries, as containing 
the secret purposes of God’s hidden wisdom in the redemption 
of the world, which were made manifest by Christ Jesus, 
‘who brought life and immortality to light.’. Against this 
gospel-sense of mystery the common objections have no force ; 
since mysteries here are not understood to be such things «> 
reason cannot receive, but such things as proceed from th: 
hidden wisdom of God, and are made manifest in the gospe! 
of Christ. 

Let us then, in the second place, proceed to show that the 
notion of mysteries, against which the objection lies, does not 
belong to the gospel. The objection represents a mystery as @ 
thing inconceivable, and altogether irreconcileable to human 
reason. But such mysteries there are none in the gospel ot 
Christ. If men, learned or unlearned, have run themselves 
into contradictions by endeavoring to explain the mysteric> 
of God farther than he has explained them, be that to them- 
selves; let not the gospel be charged with their errors and 
mistakes. Nothing indeed has proved more fatal to religion 
than the vain attempts of men to dive into the unrevealed 
mysteries of God, and to account for, on principles of human 
reason, the things which proceed from the hidden*wisdom of 
God. All the secret purposes of Providence are, in the sense 
of the Scripture, mysteries; as likewise all knowlege which 
God has not revealed. Ofsuch mysteries are there many; 
but then they concern not us to inquire after; if they did, 
God would reveal them to us. God has declared to us that 
he has an only-begotten Son, and that he was the person W hie 
came down from heaven for our deliverance: that he has 
holy Spirit, who shall sanctify our hearts, and be assisting t? 
us in working out our salvation. This, and agreeable to this, 


Yo Wie besten ef. | 
ares ater ho a bad to emoqug foto me 
| qd tectinon het aren daidw brow sd to 
it 9 enim “sdgil of qilahomel bas oii igus olw* 
: +903) on oral edottsetde sommes ait yrsie get Yo a) 
Pe rgitidt thoes od oF boutsebad Son om orad esholeyen sogie ae 
x alt aod Ines mein ae egoids sous tod ,sviewes Jomano goxost EF al 
bape oft ni weotingn shew oe bos bod Vo wobeiw aobbid 
: | Seif Yo 
ot ted weds of Troe a salty twrocha sd AY eds ao Jak 
fan esab ,eoii nortneide oft dolitw nuiege jeoitetezm lo aoiton 
san Toteym Be etosesgsr deliosido ofl lomoy oil? of gnoled 
 temd of altiestionvesit viliogetia bas Idevigonoodi gnid? 
} ™ laqeoy oft a) snow ee wl wriwieye: dove tull = woreda 
 evtbeenadt got oved Jbeeresiie vo betsel om YW tend 
cern ot nialgxe of guitevashns yd eacitoibenes oti 
~tisle of Deri od ted? beeidlgzo eal od ned? wnthal be® Yo 
bog enor viel dtiw hepato od 
mie ad laid mos bovew ead boabni gaitex, .esalsteias 


teqeoy ult dou Jol ;earioe 


bulievroney of ofnt oyib oF} worm Vo etpatantn migy od? nad 
sient te eohyin ting mo jai ioweoos of bas hod to « rrrste gin 
MW attobehwaahind etfs y?) gnaw lotibe wpitidt of? .coenan 
wu silt ab ana somebivorl to e mpg Loree t Mit bot 
doniw sgehwond fis serrodil em ; esiteteyet .ormiqnot ods to 
‘tim s3eds axe toiseteyat Hove TO ..Dolaovei dor ead bod 
bib vals Wi . yt , tL 205 JOM wWisomoo yu i markt juG 
Posh} au a boval parr ean | ; <8 OF At na) fia ii f usw bscy EP 
hw Aownany al} cow od tatt ime ot suogedegino as vod od 
weed of Saale spomptevilol dee sof cevted oll awob emso 

‘nelteete od few jataol te yYitonne lei doer ig? ylort, 

di w stdngorga ban ean oiievine tao two Biiaiow ni a 


os 


i: 


met ACTER RAP NEEM NESE NTI 


ERP IPRA EEL DIE RET I INS ROE IEE 


DISCOURSE III,—PART III. 87 


ss the Scripture doctrine: and a man would be put to it to fix 
any absurdity, or so much as seeming contradiction, on this 
doctrine, or any thing said concerning it in Scripture. Con- 
cerning these persons there are indeed exceeding great mys- 
teries, which are not revealed : God has not told us, or enabled 
us to conceive, how his Son and his Spirit dwell in him, or how 
they came from him. These therefore are properly mysteries, 
which are hidden in the secret wisdom of God, and which we 
are nowhere called on to inquire after. It is easy, I think, 
to take God's word, that he has a Son and a Spirit, who dwell 
with him and in him from all eternity; a Son who came to 
our assistance, a Spirit who is ever with us to guide us into 
truth: these things, I say, are easy to be believed, without 
entering into the difficulties arising from natural and philoso- 
plical inquiries, which the Scripture nowhere encourages us to 
»ck after; and as long as men keep close to the rule and 
doctrine of Scripture, they will find no cause to enter into the 
great complaints raised against mysteries. The Scripture has 
revealed indeed wonderful things to us, and for the truth of 
them has given us as wonderful evidence; so that they are well 
ynalified to be the objects of our faith: for such God designed 
them, and not for the exercise of our vanity and curiosity, or, as 
you call it, of our reason. If it is not reasonable to believe God 
ua the gospel evidence, there is an end of all mysteries; but 
if it is reasonable, there must be an end of all farther inquiries : 
and I think common sense will teach us not to call God to 
account, or pretend to enter into the reason of his doings. 


2 db na 


a vicar gers eae a 
Fon i he, oe i ca 
awe ode titiq? a Baw #08 wea od tedd bnew eboO aed v9 
2 “odw noe sditwts He moi suid ot baw anid dtte 


ia 


= 
ee 
ws i ew obiug of ew diiw aie ai odw ihiq® @ onnateees wo 
coal suoddiw hevsited sd OF yeto wtb, ire T equi? sands ; tod ; 
i ~— apaglidg ban lnwtan worl guisite asitivatitib ott osni gaivee + 
~ 


ob eu bogetuosas aedinoe srulyira® orlt dois evisinpad Laousley 
baw olet ody of seal qed nom at gral es ban pris dre 
oi? adn teins of enue om huni iw qoilt suighed to pairioed 


ead orukiitoe OFT  eyivortym yenisge bexiat aaialqinos tarts 
jo diust ofl! vot bain 20 0 epotts luthebnow besbei belay 
ilove via gilt dads oa -ugrabiro lubvebnow ex aw a9rhy apd cowlt 
hengizeh bow owe qo “tA nso Yo etoojdo oie od 08 hottilenp 
on 20 Yriawbuse bats viinay wo to sein1sx9 wii) 10t Joa bas yicadi 
bad evatied of alo sucess Jon ai 3177 wtoeagt wo Yo fi Hao vot 
jod ashlee ffx to fares 1B et rods oraabive joeoy oft mm 
t eobriinpat 1 sitet le To hee ts ad teem goal? ,oldenogne1 guh 
or hat) fino Of) ton ew doust Titw settee Sonus saids 1 bor 
geal aid Yo doeset orl) oFni Totty HF biatarg WO ,fnerrese 


* = ae 
io 


88 SHERLOCK. 


SUMMARY OF DISCOURSE IV. 


_-I CORINTHIANS, CHAP. I.—VERSE 21. 


PART I. 


THE expression, in the wisdom of God, considered. Two 
main assertions in the text:—I. that the world by wisdom 
knew not God: II. That it pleased God by the foolishness 
of preaching to save believers. The meaning of the term 
foolishness of preaching explained ; adopted by the Apostle as 
having been used by the ancient philosophers in derision of 
the gospel: he calls on them in their own language to 
compare their boasted wisdom with this foolishness of preach- 
ing, and to judge by the effeets. Jt is hard to account for the 
great corruption of religion, and the absurd superstitious rite 
that prevailed in the world ; but being once introduced and 
propagated, it is easy to account for the difficulty of removing 
them. The corruption of the world was so general, that those 
who were most endowed with wisdom were unable to extricate 
themselves or others from the prevailing superstition and 
idolatry : hence the truth of the first proposition, that ‘the 
world by wisdom knew not God.’ With regard to the second 
proposition, as far as true notions of God and religion go, 
the truth of it will be admitted: even the enemies of reve- 
lation, in spite of themselves, bear witness in some measure to 
this truth: they now sce clearly the great truths of religion: 
they can now demonstrate the being and attributes of God, 
and can deduce from thence the worship that is to be paid to 
him: yet whence this wisdom? are they wiser than all the 


3 igh ey 2: Sane 


409 ae sinteritane ro 


esos) 


E 1 THAT 
Psat! -boyabieroo hed \o yobatas sft ai ani — anT 

_mobelve yw bhow ott Jad? .L-—cjpxot ot (i enoiteen aisar ‘ 
© enmilidfoch als yb boD bexnely tt ref? IT ¢bo® ton word a 
| ures ol} Fo goiaasa: oT «aerated sven 0) guidoaely Yo 
se alto A vd yd botypbe : hudialyzs qalirerng Yo visadeibon, 
lw avixivob at motlyaiolidg isdinis wii yt hoes nood yaivad 
at sgepgael nwo sist) ni creme qo ales od + loqeog oda 
. ~tonony To eeousejloot «iu dirw mobnew batenod rink! oxeqmoo 
owe 2? Javoone of bred 2i 11 atosiia ad! ed agbuj, ot has gai 


ue wierd Di hatoKg he inusia oft kore oral Mi le ROIGUTIOS IROTR 
- a £. 
softs bepuhewal sone ghiad thd ; birow oil) ni marti toils 


sirromay te qiuoHih od) wt taweo08 OF yang ai N bolegeqeiy 
ult soit Isvondg ov exw blow ods Yo avitquiwo edT  .easedd 
Newixne ot whdiasce cive cofery dtiw bowubas teom sve odw 
inte aeiitesqua griliavong odt oroTl x so «6to) «UCase iseneadf? 


neh} A furl? . noedia 1g jail eft do Aiwit Slt eonail : witolobi 


‘ rn ” ’ a " ‘ ‘ 
ies artt xt baaemor chi ff bod toa word enobere vd bhew 


0 rien) ihe bre bot) to fom ond on wel wm HAG ON 


90 bo eeeroas off 097 tine od Miw 3i to deed ols 
Weer sates ati ee ool xovioemteds Io otiqge Wi goin 
tonsion to ented 4 n oh yheelo soe wie f is : ditt wiils 
tied setudinite fas sinod ane ol dendiek Won mp you? 
“aM hig wd of ef bedi qid ry oft eon! mot oavbeb aso bag 

nt. He geld were youl) y ‘ mobarw sng wonndy ad : mid A 

he ae a¢ 
7 ware 7 


ll a i rec 


ssid csen aesecai 


aS pedal eae Salts 


' SUMMARY OF DISCOURSE IV. 89 
sages of antiquity? what single advantage, indeed, have 
they above them, except this, that in their days the light of 
the gospel has been spread over the world? But this com- 
parison between the wise and learned of different ages will not 
determine the case: religion is not made for scholars only, 
but to influence the general. practice of mankind: the great 
question, therefore, lies between the religion of the world in 
general as affecting its morality before the coming of Christ, 
and since: condition of the world in the one instance con- 
trasted with its condition in the other: whence then comes 
this change ? If it is for the better, surely the world is in- 
debted to the hand that rooted out false notions, destructive of 
virtue and happiness, and planted in their stead such as pro- 
duce contrary effects. It may be said that the common 
people are now only influenced by custom and education, like 
the heathens: suppose the case to be so, and we are even 
then greatly obliged to revelation. Two things must surely be 
admitted :—I. that it was the work of a very extraordinary 
power to root out such ancient errors: IL, that it was also an 
act of great wisdom and goodness to introduce and establish 
such just principles and notions as throw the weight of custom 
and education on the side of virtue and true religion. The 
tirst proposition cannot be disputed; for the power that de- 
*troys the force of custom and education must be very great: 
no instance in history of a nation reasoned out of its religious 
trrors ; and the gospel not having been introduced by external 
force, the work must be ascribed to a power of another kind. 
With regard to the second proposition, it may be thought that 
true religion is no longer religion when it stands by the force of 
custom and education: yet the precepts of the holy writers call 
© us lo train up a child in the way he should go, for this very 
reason, that when he is old he will not depart from it ; which, 
as well as God’s declaration to Abraham, Gen. xviii. 19. 


proves that true religion is not the worse for the support it has 


2 ager aonortw eso els ti parte ai astw & 
ae bhow sit _lomwe asied aids wa of ai TE tae 
7 ppaenarer's eioRoa gale two butoor sad? baad atli 08 bands 
7 91g en dove bese viedt ai hetecky hoa xanigged has susie 
: noutmion oft sad) bise wf yam 31 .stoslto yuntncs wash 

" gilil .neitsoubs bao mote “d barnavofind yino wou wie algo 
aove ww sw bus cz od ab deo eal sevgque : edaritand od) 
od yiowe teow aguisly owl .moiisixver of begildo yltaerg neil 
‘Qanilsoaitrs yur « to. throw ods sew Si pod T—: bornubs 

na cele wow di dad? JT : ators tasiona dows tuo J001 07 hha | 

dailiiases bes sovkovni of easdboog baa mobeiw insty ‘to 28 


motaya to jdgigw adt words sa eooiton baa gelyioning dun, dove 


ihm aaa 


ol: .worgedea ow Loe autuy lo eb on? oo coltsoube bas 


oh ted) rawoq odd rot ;hatuqeibh od Jomaza aoifiaogory sit | 
7 dawg YT8y od Jeum notisoobo baw mote lo soxod of? aqote |= 
evormind eile tno fonwnaes poten & to Piabeinl se eonateai on ‘ 
Welt Pure Af) qd lwauikndal asod aris paitl Saat baqeoy alt bie ; ev0TT? 
tint tutions To Woy es oO hodiaee mi dacne row ald orl 
fedd tibcwadts od vom Ji uoltiequer baonss Gs) of Diapes dui . 
te og70) oe rd inte , eal goigilen iseriel on eno Lilet out ; 
Han setitw ylod ois bo atquoorg ont toy tH ieowbe boa motes 
yro? sit co} .o2 bleode of uno 949 8b iho qw erod O) e000 
fatiw ‘h Yrogels Soe. ow wh blo ab aA deihas ie Al ,aoeeet 
‘Qt jlivz .2oD ,metedsA of wotiassiond £b00 28 iow 


ent 31 rouse 4: vol sexo orkt dom at gorgiter svi) jadi covery 
. ~ 


t 


90 7 SUMMARY OF 


from example and education: but farther, inasmuch as prin- 
ciples, opinions, and practices of mankind will ever be strongly 
influenced by custom and edu¢ation, how could the wisdom 
and goodness of God be manifested more than by directing such 
influence to the side of virtue, religion, and happiness? The 
true end of religion is to make men better, and to lead them to. 
perform their duty to God and man: true principles, therefore, 
being instilled into them, they are as capable of discharging 
those duties as the greatest philosophers, and as beneficially to 
the world. It is not to be inferred from hence that religion 
should be founded on prejudice: the gospel was at first pro- 
mulgated by the strongest appeal to reason, when it was intro- 
duced by the hand of God in signs and wonders, called by the 
Apostle ‘demonstration of the spirit,’ in opposition to ‘the 
wisdom of the world ;’ and it stands on the same reason still, 
though it may be maintained under the natural influence which 
custom and education have on mankind: hence, perhaps, 
we may see the reason why miracles were so frequent in the 
beginning of the gospel, and why they afterwards ceased : 
they were necessary till truth had possession of the world; but 
truth, thoroughly established, was left to be propagated by thie 
natural means of instruction and education. Any one may see 
that evil is produced by false and corrupt principles, which owe 
not their influence to reason, but to the possession which they 
have of the mind; and that good principles, with the same 
advantage of possession, will be as powerful to good purposes, 
though the mind discerns not the reason from whence they tlow : 
to answer this end of religion, were the preachers of the gospel 
sent into the world; and the errand was worthy of him who 
sent them. 


PART II, 


The subject of the text re-considered ; and the circumstance, 
that a few of the learned heathens extricated themselves from 


a) OAL 
: aie 2: >. a ae 
at pes erie +, 7” 
 clqnuinedditons Uw bettiens ti gery eae es | = 
ae Le ee a ee a 
NCE ae Gy tears UP 6m 7 yl ih Sa 


oat ~ 


ong ei de eaw leqeog odd 
heer omat commesinageatpee at yitaaneate 
ads 2d boling pnohtow bas wxylt ai bol io bust oilt YS bsowb  ~ 
adi * at noitizogqo at *tivige wilt to aoltertenomsl* ofeaqgh 
Hue moecor ome od? no ebants ti baw *: hhow odtto ctobaiw 
ody soaeskini lures off tohsw hogininian od ype si dguody 
qadieq .eoned ¢baideam po oved solteoths bas saciid 
oft ai dosuped os erew seloorim yilw moves ad) oon yom Ow” 
‘hoaeeo abrewrdte vali ydw bas ioqeoy ol? Jo paieniysd 
tud blew ait to coinewnnod hail dsust His yroses2ed stow qed 
wily yd bodegeqory od at fol aaw .hodeildates yidguinod) did 
yee tna eno yak .noiisokby han anitsunusi To enanm lawiea 
_ so dow esiqionig aqerio baw oel2t yf beowting vi live tad? 
‘gad diidy noieeoeog od¥ of jad worees oF gommuilini visit tod 
vitce Gilt ditw esiqionixq boog ted? hun y hala od Yo ovad 
noguiy booy of fifbrowor en 6d Hier \neiexseog To aogetnavbe . 
: woll gods eonaddvr inc? ansosy oil? ton eerooth baie odt yuadt : 
hqeog atl ‘to svedo2o1y ol! ow ,aoigiles to bao atlt towane of 
clw mid to ydiiow «ow bien oy ban ; bitew od) oral tase 
sited? ste 


AP THAT 


(auantemmsorio sd Lire; horobinnos-o9 sno) adi te davidue oT. 
tee} wovtoemad) Leateniuiro envliood bomwol of) Io wel w neds 


= 


eEEmaes aieaalschaakaamaeiiaiuis.cumterarte dinaiades eaeieaieindimiania daleenatiet ah eeraieieameemat iain thie akan 


, DISCOURSE Iv. vi 
popular errors, discovered a Supreme Being, and acquired clear 
notions of morality, shown to be no argument against the ne- 
cessity of a revelation: for, in the first place, religion, if it be 
of any use at all, is of use equally to all men: since all men 
live under a sense of being accountable for their actions, all 
equally stand in need of directions to guide them : to show that 
reason served the purpose of four or five persons out of millions, 
is no proof that it rendered the publication of the gospel unne- 
cessary: neither will the argument hold good—that what 
reason did for a few, it was capable of doing for all, and was 
therefore a sufficient foundation for true religion ; inasmuch as 
true religion was lost, not from a defect in reason, but by the 
abuse and misapplication of it; for the general abuse of reason 
stood in need of a remedy, as an eye which, though sound, is 
covered with a film, requires this obstruction of the sight to be 
removed : moreover, when reason is considered abstractedly, 
as a principle of action, that degree of it which illuminates the 
minds of extraordinary men must not be taken as a measure 
of what is to direct the mass : yet among even the learned and 
philosophic sages of antiquity, few formed just notions of re- 
ligion and morals; the people in general had neither time nor 
capacity to make the attempt: reasoning, in short, will not do 
for them; and therefore the gospel set out differently, by pro- 
posing the great truths of religion, plainly, simply, and autho- 
ritatively. The custom of dressing up the doctrines and proofs 
of religion in axioms, theorems, and demonstrations, may be 
useful to men of thought and contemplation, but not so to man- 
kind in general : by this method religion would have lost that 
plainness of doctrine and simplicity of evidence which are 
strong proofs of its divine original. The foregoing observa- 
‘ons are made on the supposition that a few wise and learned 
men had extricated themselves from all popular superstitions ; 
but this has never been proved : indeed St. Paul justly lays it 
to the charge of the wise men of the world, that when they 


stew ete that yoicb ¥s ahebeey9 wits $i ra aveh bib neem 
a0 dowdeentil ; pnoigiler srry) wet avitabaitol msisRve # archarat 
= oils ed jud \nosner ni sodteb 2 mot ton eal aw noigiler oust 
= noe to senda Levensy 29 pot 541 Ju auisssilqa rics ban seuds 
ot, fnuow dyuoidls doider aye ao nn orbemet @ Yo been ni hoot 
od of tdgin oils Yo soitowrde wid) eorimpst .cflit es daw bevev0> 
ilhatoraede berebienoe ef aorer nettw .tevortonr 1 boron 
orl? aateniteulli dyivter 1? to sorpeb tndt ,woitse Io siqiosing 5 6 
wrimnom @ 2@ A948? od tas Senta aont yxenilrrorurs to elvericat 
bao bomwol edt ave groate dey 2 eenm ofl! Jowtih of af sail Ww 

«i Yo enoiton fut naoreet wel , ptinpling to esges sidqocol uty 
sot. ombt sadtive had leverog ni olqneq oft ;etorom bas noizil 
eb tom Hive sore wi .quivense: : 1qmoette of oaleas ot-qtioeq®? 
song vd pylaeritih tive toe baqeog onli ovo sed) bine ;toils wl 
-oftng hos ah pie voted i noigiler Yo edtuid teary ods phieoy 
nhoony bus zonittook oil ao peaieseth Y% moar odT suave 


Pe ee 
i; Si gal vere ,arolisiusHem >b t 
" on 


ae .amsroed) ,etixe ai poggile: 


2 ef of for Lod oolsiqaratane has trtgwortt bo mom od futon 


fant T of Hvnu bl grocer ROIS Ie whem aveit vd 3 beaseroy ai fretted 

: : : 2 : 

owe toittw 2a » ‘to vimiemie bee eiittook yo seganeny 

~ ROY wde: aut Sti aii 5 Menigna ettrweh att to aleatg gin 

famesl bus $a tact nvoltieogyee alt no sham os ene 

+ eer titbaiveg selagqgeq He meint esvieesrant jyatenrixs hod mviit 
Rew : “x 4 . oh , 4 

si evnl viiew), woh 22 beobai > bovowg aeod y9v0n pact viet sent 

nd ‘ ’ 
‘ie. wh wolle Soci bow od? te mom serw on) te ayia ost 07 
4 . 


92 SUMMARY OF DISCOURSE IV. 


knew God they glorified him not as God, &c. Socrates, the 

best of them, when accused of despising, and of teaching the 
Athenian youth to despise, the gods of his country, acknowleged 
himself an idolater in the court of Areopagus, and made his 
observance of sacrificial rites on the Pagan altars a part of his 
defence. But how different was the defence of St. Paul, ac- 
cused in the same court and of the same crime, when he made 
his appeal to the ALTAR OF THE UNKNOWN GOD! The 
very death of Socrates shows that he did not dissemble his 


_ Opinions through fear: was it then possible for any one w 


oppose heathen idolatry on his authority? Moreover, the 
character of Socrates, as well as of his accusers, was afterwards - 
put in a true light; his memory was held in reverence; and 
his doctrines were published by his great and _ philosophic 
pupils; yet for the space of near four hundred years to the 
birth of Christ, what was the effect produced thereby on 
the morals of mankind? The manner and effect of St. Paul's 


-preaching at Athens, and of other Apostles in various parts of 


the world, contrasted with those of Socrates and his school. 
Concluding observations : 

I. If during so many ages reason was unable to reform the 
world, let us not be so vain as to imagine we could have done 
more in similar circumstances, &c. 

II. When we consider the means used by God in restoring 
true religion, and pretend to judge of their fitness, let us avout 
being misled by the conceit of some, who think themselves wise 
enough to give such directions in so momentous a matter, Xc. 

III. Since we see how unable human reason is to struggle 
against the inveterate follies of superstition, and also how much 
it is indebted to the light of the gospel, let us be careful to 
preserve this light, for fear of falling back again into the 
wretched state from which it delivered us, &e. 


F facnarep mene eine " 
atte arose as od tari wade sanero% Bo 
yas ‘it eldivseg ands $i vow a 


(3a 


ridqovaling hag door wid qd besdeildog now wonist20h id 
ld oo. wneory horband wet teen Yo-wonge alli rot toy, zeliqug 
» to edeneily- beoubory Joviiv od) saw jacier .jaind) to. dnid 
sleet 192 to teste baa wees elT S haissam Yo elmoor ol? 
f to ang toehey ai ealtiog fs vutte Yo bas. xno A 2a goidoamq. 
loose aid bas extoe? to sett) Abin betrouimoe how oli 
"1 a ie 2 ; enoiarrsedo paibelonad 
odt syrolot of Aldean sew morn 2oga yom o8 gainwh i JI 
snob ovat biden sv saigemi of en alsy oF ad Joo au jal .bhow 
oS aoonetenusia vebimia al oon 


tehoteer al bot) wd boro anno ad3 sebienos ow aod WT IT 


hiovn ew seh acondil tai Yo sghu{.0) besten bvis .noigiler ow 
wi eetleanad? Bokdiodw jens to 1is9809 ala vd balsa gaied 


ID pete P-aveieysmon O8.Mi-anol) mib dope ewig of dguons 


wlourtie of af coat? mead olden we { sow ow ooni@ .J41 
hoya eet d wehbe bond dupe ue i apnlle i ataiolnvri afi ? Gut ph 
ot hiteraasell ee pt, ! qHom oft ‘to toil oct of betdobai #.2i 
ot! ofa Hinge aued auilhad Yo sant sot hdl nid OVI HY 

“i: ieanovilab 2 either mod state bedolanw 
vin! 


Fhe os tone 


anaes ? 
| a acral t qtivadive eid wo yiatobi asitaed sroqqa. 
inowrileenw eaenooe sist to aaillow os vanavond Yo wigemada, 


ae, omer ai blad sew Troan xii ;1hgil sav 2 abdng 


nr 


DISCOURSE IV.—PART I. 93 


DISCOURSE IV. 


I CORINTHIANS, CHAP. I.—VERSE 21. 


For after that, in the wisdom of God, the world by wisdom knew 
not God, it pleased God by the foolishness of preaching to save 
them that- believe. 


PART I. 


‘In the wisdom of God, the world by wisdom knew not 
God.’ There is some difficulty in ascertaining the precise 
meaning of the first words, ‘in the wisdom of God.’ Some 
understand the meaning to be, that since the world, ‘in the 
wisdom of God,’ i. e. by contemplating the wisdom of God in 
the great works of the creation, had not ‘ by wisdom,’ i. e. by 
the exercise of their reason, arrived to the true knowlege of 
(rod, it pleased God to take another method, and ‘by the 
foolishness of preaching to save them that believe.’ But since 
this difficulty does not affect the main assertions of the Apostle 
inthe text, I will not spend time in inquiring what has been, 
or may be, said on this point. 

The main assertions of the Apostle in the text are two: 

First, That the world by wisdom knew not God. 

Secondly, That it pleased God by the foolishness of preach- 
ing to save believers. 

The language made use of here by St. Paul may want ex- 
plaining ; for it may seem strange that the preaching of the 
gospel should by an Apostle of Christ be called ‘ the foolish- 
ness of preaching.’ But the meaning and language of St. Paul 
will be accounted for by considering what led him to this kind 
of expression. : 

The doctrine of the cross, and of the redemption of the world 
by the death and passion of Christ, was received by the great 


1 


(F420 


_ 


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. * 4 f 5 ‘ 
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on > Pou < 
6 ae wes 
eRe tua SiR De gue GN 0-2 OA 
sued ombete ed bow ad? bo to aobetw sult:ni stad? soe vo 
pian op quidonery Yo exoumailogs wits 14 bod Leased 4 ,bo0 toa 
1 # r L/ ) ¥ 


vovniled todd mods 


——_" an ¥ THAT 


jon word ookeiw yd bhvow ot ,boD to. asobeiw alt a 
oziznany oft gainiatrsas ai yiluoillily sere. ei grad T “bow? 
— SenOe “fod % mobeiw nit al* zhtow. seit al} lo purine%st 
od? nl* blew 983 sonia Sadd .od oF girinmoe of) bantershew 
ai beD to mobdiw’ vit gaitalqustnor yb 2 .i*/boO To tnpcokaei 
yd a etgheiw yd * joa bail .wotteers odt to edtow tesry od? 
to sgelwoad oui wit of hovitie .coenwt tied? te safoiese alt 
ott qt* bao .bodsoas, todtons sdad ot bod boenolq 3¢ ber? 
gonje df ‘oroiled tnd’ auld over ot gnidaacag to wnoersleilin ed 
ali=my A, sift Yo xonitiees ninm sds docile tod-eaob leah elt 
need aatl jaw gaviepat ut omit hawp: Jon fliv 1 zat alt 
Jniog sid? no bisa .sd yout 

: owt one Prot od pti oiteoq A sdf to enoihoss nism odT 

fm Dron weed mobaiw ¢d bhow oft tadT jeai'd 

-Azorny lo # wrileiioat edit yal bok? beanolq goad T  vihacas 
wreyoilsd ova 0} 5% 

«x9. Inge you lua 9% yd cred to gee ehom enewganl eit 
att ‘Wo esidoaagy alt -tgd? ooopsie meat pom i vot : ysinishy 
<tebloot adit balleo ad Jeral)D Yo olieag sh. ane blworle Loqeea 
tual $2 Jo synuncs! baa yoinown ated  ‘gaidonsg bo 98 
fait vids of mid bal todw ynhohienes yd tot butniose act lie 
noir? te 


bhow efi te notiqmolet off to bam 2aep ort to ontioob odT 
insyg od? qd bevivoc: vew debut? To doing bre ditna ole ed 


= 


94 SHERLOCK. 


pretenders to wisdom and reason with scorn and contempt : 


“«The Greeks,’ says the Apostle, ‘seek after wisdom—and 


Christ crucified is to the Greeks foolishness.’ The pride of 
learning and philosophy had_so possessed the polite parts of the 
heathen world, that they could not submit to a method of sal- 
vation which was above the reach of their philosophy, and 
which refused to be tried by the disputes and subtilties of their 


_ schools. The Apostle, verse 17, says, ‘ Christ sent him to 


preach the gospel, not with the wisdom of words.’ The 
wisdom of the world, thus discarded, took its revenge of the 
gospel, and called it ‘ the foolishness of preaching.’ Be it so, 
saysthe Apostle; yet by this ‘foolishness’ of preaching God 
intends to save them who believe; for this method is of God, 
and not of man ; ‘ and the foolishness of God is wiser than men.’ 
You see what led St. Paul to use this expression, and to call 
the preaching of the gospel ‘the foolishness of preaching.’ 
The great and the learned so esteemed it, and so called it: 
the Apostle speaks to them in their own language, and calls 
on them in the text to compare their much-boasted wisdom 
with this foolishness of preaching, and to judge of them by 
their effects: the world by ‘ wisdom knew not God ;’ but the 
‘ foolishness’ of preaching is ‘ salvation’ to every believer. 

Whether this charge of ignorance imputed to the gentile 
world be true or no, is a matter depending on the evidence of 
history : if it be not true, there can be no difficulty in disproving 
it: the time and place may be named, when and where the 
true knowlege of God prevailed, and religion in its purity was 
professed by the people. But this has not been attempted, 
nor will it be, by any one who is acquainted with the history 
of the ancient world. 

It may be hard perhaps to account for the general corrup- 
tion of religion which prevailed in the world ; especially when 
we consider how absolutely absurd, and contrary to common 
sense, many of the superstitious rites were, which had spread 
themselves over the heathen world. We can scarcely con- 
ceive what should move men to consecrate birds and beasts. 
stocks and stones, and to fall down and worship them, But 
these follies being once introduced, and propagated from father 
to son, it is easy to account for the great difficulty of removing 


en epee . 
pe sna eee 
if 


| —s mobarw betepod-dost. vied) eiaqaioo of 320) od oi modd wo 
: 4d wmedt Yo sahuj ot ban .geadoseg to vevadeilod elt diiw ; 
welt Jud ‘; bow son weed mobaiw* yd biow siz ; stove siods 


Pe 


Le f 
revolted yisre 97 ‘woitevins > ei yaidosarg lo ‘aeoasdeifodt * 
olitngg ont ‘oO fvnaarey nnd goumorgi lo oginds elf? radtod 7 
: Yo conabive od? me yaibwogeb rotten £ 2 om 18 suf od. blrow 
| valvorgeih ai ysiuvoltil on ad aa9 e100) ,ot ton wii > viola 
ot anette bea sole bomen od yoo aosly beg omit odt 241 
aw Pelbo | ei oti noiyile7 bare bolicrarg bok to anal wond ow? 
Dorgan mood tom ead vid? dull .siqosy odtyd bonavborey 
grokid oft diiw hotetoupos ef ode ono -yne yd od 3) iw toa 
: -binow dasione ald to 
“jwrresleraneg oft rol Inpeose o3 Aq tq Ined od yoo a1 
nwley vthtacere 2 birow oct i holies ah | thowbsy norgiles Yo volt 
, ronwins ad vwrdnoo hes ,boweds vlateloedas wod sobizeaoo ew | 
hace Gag diniede rove eatin awotiler MpRe wah) te YT, See : 
ow 1 Hoes » oF! chow salina o weve eovloensdls . 
eles wl twee chaid afeTooecoe ef tam front biguite inde ovieo 


Yaad idavow bana ¢ rob iivt of bas aonoe base edoote 
Voriat cnet heteyagerq bye ,! sonbovei soue getwd enillot aaaly 
-porverar Jo vias deotg ol? vo) Iaeeoss eb qgeneal 4 jane od 


a” oe 
, ay < oe 


DISCOURSE IV.—PART I. 95 


them. Custom and education, and the reverence which meu 
eaturally have for what they esteem to be religion, were foun- 
dations too strong to be removed by the reasoning and specu- 
{ations of a few who were something wiser than the rest, and 
saw perhaps many and great absurdities in the common prac- 
tice ; and though there did appear in the heathen world some 
such great and good men, who were as lights shining in a dark 
place ; yet was there not one found able to extricate himself 
from all the superstition of his country, much less to reduce the 
people to a practice consonant to the pure principles of natural 
religion, And it is an observation true in itself, and of great 
weight in this case, that not one country, nay, not one city, 
ever embraced the principles of pure natural religion on the 
strength of their own reason, or on conviction from the reason 
and wisdom of others. And since the world continued under 
idolatry for many ages together before the coming of Christ, 
notwithstanding that they had as much sense and reason in 
those days as we have in ours, what pretence is there to ima- 
zine that they would not have continued in the same state to 
this day, if the light of the gospel had not appeared ? 

Whoever considers this matter seriously and fairly, cannot 
but be convinced of the truth of the Apostle’s assertion, that 
‘by wisdom the world knew not God.’ 

As to the second proposition, ‘That it hath pleased God by 
the foolishness of preaching to save them that believe ;’ as far 
as true notions of God and religion are. necessary means ot 
salvation, the truth of the assertion will be admitted. 

The enemies of revelation will of themselves, and in spite of 
theinselyes, bear witness so far to this truth. They now see 
clearly the great truths of religion ; they can now demonstrate 
the being and attributes of God, and from the relation we bear 
to him deduce the duties owing to him, the worship, and the 
purity of the worship, that is to be paid him. Are they wiser 
than all who lived before them? or do they owe this new 
degree of light and knowlege to some advantage which others 
before them had not? They will hardly say they are wiser 
than all who lived when learning and arts and_ sciences 
flourished in the East, in Greece, and at Rome; and should 
they say it, it will be harder still to believe them: and yet 


| 
| 


bok oF - 7: - 


iy 


mug 
te oe hauweos bisow odd vadie band. awelio lo molery bas 
din ‘to yoinson adt ototed: tadteges sega youu rot yustobs 
ni ncees bas sense dover @ bad yods dod) garibeunted tieton 
-ami of sods at somata iadw awe ai syed st 46 azab orodlt 
oy state opnce odt ob hownisnos ovad ton bloow yods dest saip 
} bozeaqqa ton bad Joqeog os to sdgil cools Bi yogarts eisl 
sound .yisiat ban ylanoizsa sotto ately expbieaeo aveod 17 
sais .aoitreee « olteogé, ort to diy oilt 10 beontyac od sud 
a “het soe weak bhiow edt moberw ¢d * 
vd bee) bows lq died 41 tadT? ,noitieaqorq baoose add of 2A 
sehen ‘; oveilod sant arett ovae Gd gnitlonstq Yo exsadailoo? ot 


al 


to. ansee yueesoo8 om soigiles boa bod} eeorton out 
betsicie od Livre aoitwees oe? Yo. djunt oil? noiterloe 
yo otige ti bas 2eeleumnedt to fiw naitnisws: lo eimsas oiT 
wee Wet vod | ijow di of se)oe wmaniier ase eovicentaflt 
wurtenoatsh woo neo yodt ; moiniler tomer sassy edt yhe ite 


seat) qr. meat? gy iy mov bas box te eoivdintig bas peat od ald 
att ins .qileow oft nid of geswo eonee dit voulalcrid oF 
PM cP td iim | ott of ab dant styl ww ade to qinuq 
wet aul Gyn yous ob vo ° mad) ovoled. bevil odw ile mac? 
erode doidw egntcothe amos ot agdlwund binge tipi Yo sargrh 
washer onc cord gee yb hie yoo ‘jae bast sxod? oral! 
mynaise fae ee boa gricwesl eae bowl ode ila aod 
bolweache fers eng H- ie bas 298048) Bt grenclh ard? ni baduiswolt 
ve baa :orods areiied of ilies votre of hive 2.91 yer yaa 
Pawn 
"7 


+ 


* 4 _- =<? F 4 


96 : SHERLOCK.: 


what one advantage have they above the others, this only ex- 4 
cepted, that in their days the light of the gospel has bern | 
spread over the world ? 7 

But, however, this comparison between the wise and learned 7 
of different ages will not determine the case before us; for 3 
religion is not made for scholars only: the use of it isto govern © 


_ and direct the world, and to influence the practice of mankind. + 


And the great question lies between the religion of the world in 
general before the comimg of Christ, and since; and the 
influence which religion im one state and the other naturally 
had, or may be supposed to have had, by just consequence, on 
the morality of mankind. ‘To give you an account of the reli- 
gion and divinity of the wulgar in the days of heathenism, 
would be to entertain you with a history of folly and  super- 
stition; some parts of which for the barbarity of them, and 
some for the lewdness of them, are very unfit to be related in a 
Christian congregation. The people thought of their gods 
much after the rate that the poets write of them; and their 
sacred history was an account of the battles and quarrels, and 


_of the loves and amours of their deities. Their practice in reli- 


gion was agreeable to their articles of belief: their impurc 
deities were worshipped in acts of impurity or barbarity: and 
how could it be otherwise? for when vice itself was conse- 
crated, and had temples dedicated to it, how could the wor- 
shippers be untainted ? 

But consider now how the case stands in countries where the 
gospel is preached in any tolerable degree of purity. The com- 
mon people now are no greater reasoners than they were for- 
merly: yet go into our viilages, you will find there a firm 
persuasion of the unity of Gaod, who made heaven and earth. 
and all things in them: the meanest of the people will tell 
you that an honest heart as the only acceptable sacrifice to 
God, and that there is no way to please him but by doing 


justly and righteously. 


Let me ask now, whence comes this change? Ts it for the 
better or no? If it is, surely the world is greatly indebted to 
the hand that wrought this change, that rooted out all the 
false notions destructive of virtue and the happiness of man- 
kind, and planted in the room thereof principles which do so 


resign emer tents 
“Pot ere setenv, 


porenctns eonsuTh , 
me = 


ce 


pals 3 
od ste inivahd . 
onpsenos tent yd ybed vad oo mers = pean Ge ; 
ito 3 ia wog vig eT  cbnvineit to ¢teson oft “ a 
oh toveysb ot al neg Gt to aie bas Og pod. 
a Paka yilot to qieteid ao ive way nivisias od sd’ blvow 


bine anvil Ie etinadid ott 10) aid 6 ena onde 1 noigite j = 
“ani bateler od 08 sitro yr94 ora \eninedd To coanbwol sult rot antoe a 
elurg tind? Yo dilguods: slyooq sd choiteesrydios aélendD , 
wwult bag ; aredt le ative atooq olf sel) ores lt wile doom = 
ine. lomaup hase eoltted edt to tameocc ae enw ytd beiose | 
} -ilvs ni gotingag tiodT .aoitiad tisets Yo emcee b bie eval wilt wo 
£ noquit tied? (Ysiled Yo evivita vieds of sldnsorgn caw nokE 
| bee : yaitadand 10 rnepa Wo «toe of hoyqilerow oto esidish 7 
-wnoo aw Ylexti este aubw wi T selvnodio od 1 Iifnes wod | 
| ew silt bivow wodk ior hatesibwl: evlgemt bel bea beter. H 
] ' betntoten od evsyritte . 
| 404 ssadve enitiuues af ebneteoves ot word woo Yohipans tH | 7 
| indo oil’ Walt) to oorysl aldetole: yee wi bolo ] 2 loquan aes 
> «Ri epaw ods and) eoewoeney Tiers on oH Woo slgosy OM . 
| oni s mode hat fiw avy eopelliv io ort og §o7 : irom 
ites lena saveod alse anh vie } viinw orf! ia NOS UAPHY 
ihos dhibee alyacy off to drones wali ronod? wi egouid fle bas 
st oonirar aldggoone nny may as Stent deemed ap soil woe 
bimb yd tod wid aewoly Ot yater ow ei sah ted haw ,boD 
! tienestilyis baw y Heil a 
4y 0% $3 2] * vendo aid) aoe Boned rien dee oor tal 
ot | ¥ lobs| yiieots 4 birow wll Phetda gt 1 41) 1 of to volted 
i} 


ito betoos stadt opel whit nlpeote dad? baad oft 

. , » 
“nbit lo easaiceud. odd bow autsie De Svttowtiesh enoitod ‘sald? 
# ob foudy eat sinere hretot? moet ed? at. botoat y has bala 


pe a - 


t DISCOURSE IV.—PART I. 97 


wuch honor and glory to God, and are full of present peace 
aod future hopes for the children of men. ? 

I an: aware that it will be said that the common people now 
are no more able to give a reason of the faith that is in them, 
than their heatheni h ancestors were before them; and that 
custom and the prejudices of education have influenced both 
equally; and that these Christians, had they been born hea- 
thens, would have been heathens, or, if Mahometans, they 
would have been still Mahometans. : 

Suppose the case to be so, and consider whether we are not 
extremely obliged to revelation on this foot. 

If men are naturally influenced by custom and the force of 
education to follow the opinions and practices of their country, 
and are, after all that has been said to exalt human reason, 
iseapable to deliver themselves from popular and national 
etrors by the strength of their own reason; two things must, I 
think, be admitted : 

First, That it was a great undertaking, and the work ofa. 
very extraordinary power, to root out ancient errors, which had 
for many ages had possession of the whole world : And, 

Secondly, That it was an act of great wisdom and goodness, 
ss well as power, to introduce just principles and notions of 
‘cligion, and by giving them at first a -firm establishment, to 
'hrow the weight of custom and education on the side of virtue 
sud true religion, in opposition to superstition and vice. 

The first proposition cannot be disputed ; for if the power 
ef custom and education be as great as it is represented, the 
ivwer must be very great that gets the better of it: and I be- 
heve it will be hard to slow from history, that ever a nation 
*as reasoned out of their religious errors: it has been-done by 
the power of miracles, and by the power. of the sword ; but in 
‘srs last method the nation and its errors have been commonly 
‘estroyed together. However, the gospel was not introduced 
“y external force; and therefore the work must necessarily be 
tsonbed to a power of another kind. 

As to the second proposition, it may be thought dishonorable 
true religion to suppose it to be at all beholden to custom 
sod education for its support ; dishonorable to God, to suppose 
"at he can make use of any thing to propagate religion, but 
SHERL, VOL. I. E 


co 


diqoary 4 
Ajcmraeey 
a , 


ie 


: ase ere ve) ; . a ’ . a Ading - 

| 7 ; r ‘ 

. aay wat r a 1? F ’ > e wo. de ‘ ig tae ¢. 

7 he f 1 j c : : ‘ 

: wi ‘Spehadgr tip Lae 
vt? on I mitt , peed’) Jer bas . 
ee shah my Arron vee Fh Cilio 
: , 4 cima itt - y prare i a-eon 


7a 08 
; en iy : . . le 
te: gate arty ine enataun og bagoiswiyi yllesmten sumo 1h 
=e - eiaivon weds fo waitumy bas enodanye sé wollo? of aoizewbs 
(pone oseud alexa oF bine asad eed sad) iia rafte 218 bee 
-  feneiana haw awheqoq doi edleecrods wrilob ot aldaaen 
bal, f Seiten epoids, ow? ¢ nenseT awe shod Yo-dtgaows od yd com Gg 
| : haitimbs od deidd 
a Yo drew ade baw .gaidetreban Jeng a eae gi tadT tent 
hort doniw .ere teres toe Joot of 290g yranibross xe or" 
hg A + blow wlodw ait to noiessetog bed ngs cone w! 
- wranbong haus avolaiw shorg Yo to nn enw a andT opibner* 
b © Fe exciton hue asigioning Jan) sauborini of .19wog, 6 liow es @ 
of duremulelideres uni #& sar) 3a meek? garvig yd bas oot oe 
euniweie shia edt wo noitsonhs baa siotewo to tiginw ora weres! 
ony hee uomhaersque of nitive si eoigilo: su dees 


ave? 
; 


THOR ache de xed) ; hotwqrib ad Joanne? SCILOGON] dead adT 
ali .hetesisrgey af Ji ap Sooty 88 ed soiteoubs bas mote w 
ge 1 bow 3h to vet Tt ol) 29 jadt {fo7"g rev aed teyvat bE ete | 


P P ‘ 5 4 : : ' 
nora cove del? oorefesa weil Wee ol byruael acl Hiw 4 97 


yd gaol weed am ty t evOTTS avorgilan timit lo Jeo bouoeat? 48 
iy val bre .naloetinn 10 194 aia 


v1 ere 


rT. aa. : P 
ee Mc ft ine : y Sh} 


yiire wos nese yout eeorre eof ae moved ett Dbositedm seal = 


benwh 7 oO eqau2 wit . 10 ywoll .eantezo} Layersier™ 
rhe peste yw oft ev@tagod) baa 4 e070 feerniee 04 
nia sorttons Yo sowie & OF ere 
« i { orenene ih Jifouadt? @ 1 yimees fi wpetiz Mpa benno , ori wl ed ' 
wiodetiG OF ih pepa fie ta all of 2 ox api} ive rey] orgies we ao 
By wpa oF boat of davonodaih 5 dropque ei rol noe xpi bow bot 


of youl? yow do, see sham neo ad sd? 6 
-t. stOF ananke 


OE ES ELEC EE OR TON AT Se BI IEE PIE A SI ES I te ee 


98 SHERLOCK. 


the reason and understanding of his creatures; end, conse- % 
quently, that true religion is no longer religion, when it stands j 
by the force of custom and education. s 

I know how much has been said of the use of reason in re- 4 
ligion, to the exclusion of all other helps: but I know too that 4 
the. holy writers frequently eall on us ‘to train upachild iu 4 
the way he should go,’ and give this reason for it, ‘ that when 4 
he is old he will not depart from it.’ 1 know too that God 4% 
called Abraham, and made of him a great nation, ‘ because he 3 
knew him, that he would teach his children after him to kcep 4 
the commandments of the Lord:’ which precept to instruct 
children betimes, and which declaration on God’s part in rela- 4 
tion to Abraham, cannot stand with a supposition that true reli- 4 
gion is the worse for the support it has from example and edu- 
cation. 

But to consider this matter a little farther: if we know any 
thing with certainty of mankind, it is this; that their principles, 
opinions, and practices are strongly influenced by custom and 
education. I will ask any man whether he thinks it possibl: 
to alter this state of things, and to make all men as mucli pli- 
losophers, and as much above prejudices, as some pretend to 
be? I believe no man in his senses ever thought this possible. 


If then men are, and ever will be as long as they continue men, 


greatly governed by custom and education, the single questiow 
is, Whether it was an act beneficent to mankind, and becominz 
the wisdom of God, to direct this influence to the side of virtu: 
and true religion, in order to make men happy, rather than to 
leave them to be miserable under the strong influence to vice, 
superstition, and idolatry, which had possession of the world ? 

The true end of religion is to make men better, to lead them 
toa due discharge of their duty to God and to man. True 
principles and right and just notions of God will lead men to * 
just performance of their duty, independently of this conside- 
ration, whether their principles are the result of their own rea- 
soning, or instilled into them by education. If this be so, th 
common people, whose religion is always treated as their pre- 
judices, are as capable of performing the duties of religion, and 
as acceptably in the sight of God, as the greatest reasoners and 
philosophers. 


ee GR ear? Sa 


pale lpr Si Rp Cee 


satin Seca! atin Milken siaiaatine ean 
a ae 3 ate baad 


i cclienatne diet rary eo 
«ube Asinetraeareaaemenmmmminemnntete> Te : tas 
qn wood orth : ee ae ne 
wolgioning tind) ted) ; auf) ai ti .botdasem Yo yiaiedres dtie gail 
Ine wotens yd booneuftei yignorte sua q bas anoinigo — — 
viviesoy $i edaids od woiltodw om you Azo iw Tl soitaoube | 
~ dou ao ones: Ha salem 9. hen crgnic Do.atnde eithsitie ob 
wt busisiq omor 28 2ovilwipny atods dovat ex boo 
vsldineod xidt detguoils 19¥9 eovnse eid ni unm om aveiled I ‘fod 
Ane onutijsos yor! as guol ea od Hiw 19¥9 bea ste wom weds 
wimp otyaie ods geiteoubo bas moievo yd boneveg ylieerp 
vikmened bie .bavloom of tnsitened jos we gow Mi veddedue yet 
witiv to obie at of sone edt doorih of ,boO Yo mobail atlt 
| of) om) taster ceqqed nom odes of rebi0 ai ,neiyiie om? bag 
228Y OF songulai gaoria od) rabow oklaweim ad of molt ovaol © 
‘how otlt te noiezsceog bad doidw. .ielobi bas ,aoititesqua 
mult bes 6) setted aon ocser od at eoigilor to bane ust od T 
“el jaa ot bus bo of ytk siods lo optedceih oub 2 of 
‘of aan baol Hiv bod lo exciton seoj, bao wlgis bos esiqioning 
-obinges ait to yliavbuoqobai oeub viedt ty somimenlag tu}, 
“wor wwe glad? Io Jluact oUt ow aphgiomicy xtedd sediede ,woited 
won ad eit 1) -covaouls vd ensalt otek hulltekt to spoinoe 
tit eo botany evowls wt aodpiles aeahe ,olgooqg wourates 
06 ,Soigiion lo wadul ods puiadieeg Ie abdoqeo a6 oun ovibul, 
lita epacgesy jnaisieny alt ex bo: to dlgie ond ni yldaiqeoos co 
arsdyooalite 


Se eee 


' 


DISCOURSE I¥.—PART I. 99 


Let us suppose that some wise man had fully convinced 
-himself by reason of the being of God, of the holiness of his 
nature, and that he is a rewarder of all those who diligently 
~ek him: suppose too, that a plain countryman, not able to 
make deductions in a course of reasoning, was yet fully per- 
suaded of the same truths from his bible, or the instruction of 
his parish-priest: I say, in this case, that the countryman’s 
principles are as good a foundation for all the duties and _pur- 
poses of religion as the philosopher’s; that they will be as be- 
neficial to the world in making a good father, husband, or 
master, and as beneficial to the man in making him happy here 
and hereafter: and though his instruction, compared with the 
philosopher’s deep knowlege, may, in the language of St. 
Paul, be called the ‘ foolishuess of preaching,’ yet will it, if 
duly attended to, ‘ make him wise unto salvation.’ 

I am not placing religion on prejudice as its proper founda- 
tion: no; the gospel was at first introduced by the strongest 
appeal to reason, when it was introduced by the hand of God 
in signs and wonders and mighty works, which the Apostle 
calls the ‘ demonstration of the Spirit,’ and opposes it to the 
‘ wisdom of the world:’ and the gospel stands on the same 
reason still, But this is a reason which, the wise ones of the 
world think, can produce nothing but prejudice, or such faith as 
differs but little from it. This then I say, that it was worthy 
uf God, by a strong hand and outstretched arm, in signs and 
wonders to beat down superstition and idolatry, and the cor- 
rupt notions of the world; and to plant in the room of them, 
hot by the arts of man’s wisdom, but by these demonstrations 
of the Spirit, true principles of reason and religion; to give 
them possession in the world, that they might be delivered 
down from generation to generation, and maintained under the 
natural erence which custom and education have, and always 

will have, on mankind. 

And if we consider revelation in this ieht only, as removing 
false principles of error and superstition, and introducing just 
ones of truth and religion, independently of the reason and 
evidence on which the gospel stands, it must appear to be an 
act of divine love and goodness, which we ought to receive 
with thankfulness. If men were supposed to be quite inca- 


~ gee r > . f ’, in 
8% Yo apengnel oft hi yen 92 Sword geab a'roriqoroside 


~ 


‘ ' ‘a 5 a i 
Fa Bttoie ot Dlyiw oily on Laivie 
iain os oo Talend an bow rotons 


eS ee sid syn ein " af 
o¢ barnqargs ngisaditead 21:4 gues fine :26Mesred hae 


‘ihe Thy tare ‘ gnidsnsuy to Sontleiloot* ot batlao od slowt 
Ae —notten? lee Grae ety nid edlecs* ot babaotta ylule 
-phamalagorg ali fs soibiipwy ne Hoigils: guiarlq toa wan T 
teeyuore odt 20 baavbotiat sedt te enw taqeeg od pon ; aod 
byt jo iad 3ii yd beswhownt exw Hi mod noeaer os leaqqe 
alow Vitsia bor viohoow bas angie oi 
4 ot Yo wOlimtesooneh * als elles 
alt fies “throw od? tounobeie * 


Me i, we dotuby 
ois of eacen{ pes: bine ‘Sith 
onrc> aut no @ienze loqroy 
edi to coo aie alt .donhw neeaoT 6 ai vt) 108 
en siiia? ifsue to .solbuiayy sod ae dhe vonbor hso Aoiss hhow 
yitie BW 2 mas vce TD woitrentl sty aw 4) oblast duc ewhtil 
bpitat ein i «Stee belotugte he Tips ban ! pine a <a .boD 
trad oF eiabaew 


oreo i bias rial ln fee erage it ot 


ati to moot off at tang bee -bhow ort to anovon hy 
eho tenor Hit yo yi woh? # nain te eha orl «i just 
Wibod >) Pome be ener to e-lpinetiny wit tnigé of) 
Lasswilah af Lip ¢ wit tasty ,Dhow. aay Hi ER RAOT ext eld 
ati wolwyl hermit OF Porn Tey mot) awob 
ey area p bie vel nonsguhe fis wievewo dow w aranuhal luis 
‘hatiaca oo ,eead Hiw 
Spey AI mek weet toiniey hienos ow i bak 
fey pi pert sii f js} ' Lith Tore 10 eglyinastty oulad 
hos geasat ala Yo ugh piiag Puts . a em hee eyed te eve 
Te OT TM seh johwpe LuKye i pxet eit mo sonal v5 
re Ree hits ilaiiw earn loepcyg bag weol onivib jo tae 
65 9 if ot buvoqqes o1ew apm 11 eapnlwtdaods ei” 


lite aoeeet 


a. 


Sepientnminesee 
. 


160 SHERLOCK.. 


pable of entering at all into the reason of things, and to he | 
wholly guided by prejudice and custom, yet surely even thon it ] 
would be an act of love to draw out of their minds princip!,« 4 
full of mischief to themselves and others, and- place in their 4 
room principles of love and benevolence to make themselves 4 
and others happy. . And surely this at least must be allowed | 
to the gospel, that it did in fact expel the false and pernicious 4 
notions of heathenism, and introduce principles on which men 4 
may be at peace and in friendship with God and with eact 
other, And from hence perhaps we may see the reason why 
miracles were so frequent in the beginning of the gospel, and 
why they ceased afterwards, They were necessary till truth 
had possession of the world; but truth, thoroughly established, 
was left to be propagated by the natural means of instructica 
and education. 

Every body sees what mischief and wickedness are often 
produced by false and corrupt opinions and principles; whic! 
owe not their strength to reason, for with reason they have 1 
alliance, but to the possession they have of the mind, Goo 
principles, with the same advantage of possession, will be as 
powerful to good purposes, though the mind discerns not the 
reason from whence they flow.. There are but few workmen, 
perhaps, who know the reason, and can demonstrate the mi- 
chanic powers of the instruments they use; but being perfect 
in the use and application of these powers, they are abl: 
workmen and master-builders; which is all that is required i 
them. In like manner, if true religion is so introduced into 
the mind as to work in the heart of man, and make him up- 
right and honest, the end and purpose of religion is answered. 

To answer this end of religion were the preachers of tv 


gospel sent into the world: the errand was worthy of him whe 


sent them; whose goodness and mercy inclined him to te ach 
men the way to happiness, but not to flatter their vanity and 
pride of knowlege. The doctrines of the gospel are not th 
worse for being ‘ foolishness to the Greeks, and a stumbling- 
block to the Jews;’ since they are, and on experience appe! 


to be, ‘ the power of God to salyation to all who believe.’ 


ce 


Jou drive baw bow tte qideba ni hire eomag an ed ye 
hers v ose ‘sd0-a0e ‘yoin ov" wapeen sned met OG silo 
Eben Joqaog » dt do Birinciged al? Hi Ieyapeit on ens alana” 
ek pmeome stew yall straws boaess qodt ew 
ills ates cidpirorodls tind dud + hbuww dt Yo sorersenoq bed *, 
4 Faulty tent Yo nso Jemion old yd hotigeqony of of fief esw 

" 


- boltssubs bua 
) oie, etonbedoiw ben Yeldowiu tadw ese ybod yievd 
a w ;ealgioning bss naainige tquTo2 baw silat xd baouborg . “2 


sana 


Pe vad qocta mosses ative ict .nceny: of Migesite tied? Jon swo * ¥ 

mi) baie edt lo aval yods moireyes nor od ot tnd sonailin - - 
od iw noimsand Yo, op asanrhe omnes edd diiw 2vlgianing ; 
oil Jou avrvonib: bariwe set ibgiestd oon oq hooy of fahewog ’ 


eeniow wel ted we cotT loll galt sonedw mot! coset 
| -w oh stettenomal veo bas jaoece oi wond ow aqadieg 
tehiog galed gud peer got etaseurieni wilt to mwwod sinads 
shite ous ¥odt ewe seadt bo noitenlqye bae cea oft ni 
p %) fevinpos ef tedd [lg xf dota perblivd-tetenm bre usmdiow 
pe brsuborinai o2 «i soigiler seu ti xsuneer oti] al woreda 
 -git wid adem bas ae on Yo -dental oll) Wi ow “od"en bai ofl$ 
i aTvene al wdigtion lo waqwae bie bas old tesaod bas Idpin 
wl? to eR, oul erow pudgiio: lo bao aid? s9vene OT 


h ‘ 7 

f wither vended by ya tow exw fours oft ci w ott ofnd nee J SS . 
a - 
© + far wet Leng « Aine + is 

a 7) of oalit SMI Yom har ee Fy) Soi , ees? Fooa 
f lun -yvinkw tisd?-settch of ton tod .esouiggod of yw oft no 
& ’ ‘ 7 » é a > 

, ‘lion orp Fenty no onl te asonyios h oil Aapalviend Je ebieg 
} Ad irpente e burg ea +e} ald OF deonderlodt * aes wi TG Sete 
I ‘ ‘5 " 
_ mrmedke mw bneg Sia ser HS wot O10) OF Sold 


ole ile of noitavior of bos) To TH HOY of) * (od a7 


agrsr 


7) ee 


: DISCOURSE IV. -PART Il. eg 5 


DISCOURSE IV. 


PART ILI. 


IN treating on this subject, I have already observed to you 
that there are two propositions or assertions containéd in the 
words of the text : 

First, That ‘ the world by wisdom oes, not God.’ 

Secondly, That it pleased God ‘by the foolishness of preach- 
ing’ to saye believers. 

It being allowed in general that the world was grossly igno- 
rent and superstitious, and unacquainted with the true notion of 
(sod, and the religion that was to be paid him; yet it will still 
be said that there were some, some few at least, who had ex- 
tricated themselves from these popular errors; who saw and 
acknowleged one Supreme Being, the cause of all things; who 
had clear and distinct notions of morality, and of the duties 
owing from man to man. The writings of some of these great 
men are still extant; and if we consult only Plato, Aristotle, 
aud the Roman philosopher Tully, we may see how far reason 
end philosophy could and did carry these men in matters of 
religion and morality. 

From these and such-like instances we are apt to form a 
zeneral notion of the powers of human reason ; and the argu- 
tent appears undeniable : thus far human reason did go without 
the help of the gospel; thus far therefore it certainly can go. 

{t may be worth our while to consider this case, not with an 
tutent to depreciate the worth of these, the best and greatest 
ten of antiquity, but to state it clearly and fairly, as far as 
it does, or may be supposed to affect the argument for the ue- 

ctssity of revelation. 

Supposing then, in the first place, all that is said of these 
wise men to be true, and that they did arrive at a clear and 
distinet knowlege of God, and of the religion that was due to 
him ; yet it mil weigh but little in the present consideration, 
for this plain reason; because religion, if it is of any use at all, 
is equally of.use to all men: for since all men live under the 


: eno a mae 
* « ou won siobeiw y J hhow = 
asaniddeitovt st yd * boO hoxws 


“4 

alco ona ae 
any exw bivow oft t0ds lewosg ai bowolla ged ah 6 
toe sunt orld dviw hetnisupreaw ban auoitieteque baa incs “Wp 
. “Hine Hear ai fey : aid beg od oF anw dail) wolyilor odt bow bo. og 
rake ane had ofr Jaoal te wot omen ,omoe ovvw ord toilf hissed | 
fake teee adh ( enorrs raligog seed ino? eovisemeds botaort = © 
tuber jp enetily Ha to seas ont guicl smorqué eno hogslwondve 
7 wsiiuh oft Yo bas .yiilesom to enditon touital bie tools bed =F 


Sih 


i * 


feviy cecil To ome to egaltizw siT acta of meor aoilpaiwo | a 
7 “ “ b] , - , 
; stork. ,oeiT ‘yao tleanco ow Vi boa ; tostas live tre meg : 


* sokest tat worl ove yoo ow .ylluT redqorntidg msarodsl oi) bas 
Jo stuttodr oi pom oes) ystso bib bax blubs ylqoeolidg bee” gy 
2ilsiomn baw noigiles 


} # wed oF ign ova ow wronaienl sdil-door bow sesl mort 
vai af) bra ; coed aomad To 210709q ly Yo aovtott baseang 
twentsive ow bib moecet animud tat cult : oldsiaobry ers9qye jam 
6g ud Ylniaivso N erdlotelt re) euds ; loqeog add to qled ada 
a sir tov Sead ehh 1ebieeod of ollie 80 dion od yan iI 
dewioSere His teal orl) eal Yo sAnow al som gob Oo? jas 
: an tin eh ,vitiel bos yas it stete OY fud wiispiine To wm fF 
{ «wt of? tol deomtrote olf footie a3 ba ogque ad rand 46 aaob § 
soinigeer to ytiee? | 
: tents te hie | tedd Ta ool am ois as trod yrieogt! ” ; 
onee pet wa ras. Ain ¢ ay dete Das ithe si of 1901 nie ‘ 
ut woly enw Jed? coiviler odd Yo bak bot) Io oxolwond sonidub : 
pie totes THI TY “ost ai of Ind “aiew Hiw tl io ; mn 
tle te Set ‘Ying To ei i Th nOpeieT Semen sd 5 ttozayt Ginly sift we OC 
: it vobaw ovil mon He epnie yt ; nem Us ob cede ylaupe ed 


102 SHERLOCK. 


impression of natural conscience, and the sense of being ac- 5 
countable for their actions, they all equally want direction: § 
and as the experience of the world shows, all men will have 4 
some religion, either good or bad. To say therefore that reason 4 
was suflicient for the purposes of religion before the publication 4 
of the gospel, and to prove it by showing that it served this 
purpose in four or five instances in an age, whilst millions and 
millions had no help from it, is quite mistaking the point: we 
want something to be of use to all men, and which all aes 
stand in need of to their well-being: you have found somethin: 
that will serve perhaps one in a million, and think that you 
have discovered an adequate supply for the general want. But 
what must become of the many thousands who are incapable 
of being the better for your method? Jf the whole nation wer: 
infected with the plague, it would be worth while to send even 
to the Indies for a man who could cure them; but if his re- 
medy could cure only two or three in the kingdom, it would b« 
of no great consequence whether he came or staid away. 

But it may be said that what reason did for a few, it was 
capable of doing for all, if it had been duly attended to; anc, 
consequently, that reason was a sufficient foundation for tru: 
religion, notwithstanding that true religion was lost in th: 
world; which was not through.a defect in* reason, but throus!: 
the abuse and misapplication of it by the generality of mau- 
kind. 

I agree the case to be so; but we are still where we wer 
before: for this general abuse of reason, or inattention to th 
voice of it, which had spread over the whole world, had ccr- 
tainly a root in some general evil and corruption that had in- 
fected mankind: and whatever reason was in itself, yet ! 
stood in great want of a remedy for this evil, that had so unt- 
versally darkened and obscured it. Suppose I should say such 
aman was blind; will it be a proper reply -to say, No, bis 
eyes are sound and good, excepting only that there is a very 
thick film over them, which intercepts all sight? or would 1 
be proper to insist that the man wanted no cure, because he 
had sound eyes? What shall we do with this film then? for 
till it is removed, the man might as well be without eyes. This 
was the very case of the heathen world. You say they had 


x 


« 


mu Yo gileroag odt xd ti to Hoiterilyypeeicn bere yer 
one oe oxvedey Hite ora ow dod ;oe od of ouno oft orgs F 

MY of nolnsiion? 76 wore Io mode Lersasy aids sol + ordted 
99, bal eliow aladw ol) 180 boone bed doidve ti to estoy 
S REE Ted) woltqaoo bas live loreneg sates ai toot & ylnist 

i Wh doy (Moeli ai ew moans sovetodw bow t faidesar heist 
“niu ov bptl ters live aids sot ybscr 6 to Jamw tnory ni boote 
tot gar binoded axoqqgue® di bnuwido bos benodtieh yee 
ot of ara wt vigor tqory a od 2 lier : bolid sew pone 
riots a sed Yat ylio yovqeseo ,boow bee bewoe ota eee” © 
i hlacw ao’ tavigie Hs eiquanmdat doilve iio? r9¥ve wlit toads 
it sscosd aes ob bateaw newer ott dailh deine oP vaqong od 
tol ‘od aol baa sitiw ol qo Theda ted 1 Tevgo bowoe bad 
edt 2079 derositiw ad tow ea tigion rine old bavomer ei 44 thie 
hal yord yea wot “blew sadigod ony ibo vess yrev edt enw) 


* 


a a rp 


— 


ese 


a 


>see Ps 


ELT AINA A TTI NETL LS RIT TT TE I II IES I LET EIST LE EE I 


sabi aeaibsh somata 


‘ DISCOURSE IV.—PART II. 103 


reason sufficient for all the purposes of religion: be it so; yet, 
in fact, it is certain they were never able to make this use of it 
for ages together. Since the coming of Christ the world has 
been able to make this use of their reason : and now, at last, it 
is become a great question whether a cure has been wrought 
or no. , 

But consider farther, when we talk of reason abstractedly as 
« principle of human actions, it is right to say that reason can 
ilo whatever we see any man perform by the help of his reason ; 
and therefore it is true that reason can measure the magnitude 
and distances of the heavenly bodies: but is it also true that 
every man’s reason can do this? by no means; and therefore 
to consider all men as capable of doing what we see some great 
zoniuses able to do, is absolutely absurd. Now, the few whom 
you suppose to have attained to a just notion of God and ot 
religion in the heathen world, what were they? Men brought 
up in retirement and study, of great industry and application, 
who spent their lives in searching into the causes of things: 
and even of those many who followed this method of life and 
study, there are but few who can with any pretence be said to 
have discovered the truth: the crowd of philosophers talked 
much more, but knew as little as the people. But the people 
themselves, what must become of them ? they have no time for 
study, and they must have true notions of religion at a cheaper 
rate, or not at all. As religion is a thing in which all men are 
concerned, it must be conveyed in a manner that suits men of 
all conditions. Supposing therefore that you have found a way 
by which some few thoughtful men obtained trae notions of 
religion, you are far from having found a way of propagating 
true religion in the world. Reasoning will not do the business: 
and therefore the gospel set out in another manner, by propo- 
sing the great truths of religion in the plainest and simplest 
nianner in an authoritative way, but by an authority supported 
by the plainest and the strongest proof, the proof of miracles ; 
an argument that was adapted to men of all conditions, and 
made its way to every understanding. 

It is become a fashion to dress up the great doctrines and 
proots of religion in axioms and theorems and demonstrations ; 
and those who have taken pains in this way may have done 


’ aa 4 ah, 


Ria aber gurl PRE EO NET EN 
roe ade ded te adler ait eee aida i 


2 ap 


n Noel 20 Ratashe 


ee ener upenarsing andrei edsomte or apr er 
we soe lin doidw ai poids ot moti eA tle 30 Som sie 
Ww near “jive tat iseeem 6 ai beyovads of tena Hi ,hemresee 
Paves bayol wed sox todd oroivradd paicogqu® —.etioisibmos tle 
to eaeiten 2019 boniside nom twintguod) wal saree doidw yd 
QeSeelernquag io xan & bavol yived mow vst we voy jaorgiln 
saramweud ol ob jon Hiw gainveced] Ldvow ort ni aoigiles ov? 
royon, yf wana rllows oi duo ise beqeog ads onilebds bos 
teslqmma bane teonisiq edt wi nongilet Jo edu deer odd pre 
hrabwoqque yihvodius unyd tad yaw evitninoiljue as ubtonane 
:eeloariia ‘to Yoowp silt Goong teogninte odd hag tavnislq'eds yd 
ime ,enovibacy dis Yous of belysbe pew ted} Inorg af 
uribaniesboo grove at yaw ei obent 

inna potas thoy oid que wert of noivlnsd a serosa’ ei 37 
: Huveneqomal baw amotdedd hith emoixzs o woigite To eon] 
snob ovad Yoo quae eid ai ening modes oved adw ood? bus 


_ foolishness of preaching,’ as it is called, and by the ‘ demon- | 


Le aC A i re 


104 : SHERLOCK. 


great service to men of thought and contemplation : but had 4 
the gospel set out at first with this air of mathematics, it had: 
lost one strong proof of its divine original, arising from thed 
plainness of its doctrine, and the simplicity of the evidence } 
which was offered in its behalf; which made the gospel to be 4 
a proper tender to all mankind. ~All mankind are concerned q 
in the great truths of religion; and nothing can be more ab- 4 
surd, and contradictory to the notion of God’s wisdom ani 4 
goodness, than to suppose God to intend to establish true reli- 4 
gion in the world, and yet to offer it in a method which could 4 
possibly have an influence but on very few. Whoever will 4 
reflect seriously on the nature and condition of mankind in 4 
general, will be able to give himself a clear reason why Goal 4 
did not call in the assistance of the ‘ wisdom of the world’ to 4 
propagate the gospel, but chose rather to establish it by the 4 


stration of the Spirit,’ manifested in signs and wonders and j 
mighty works. Aes 

I have hitherto considered this plea, drawn from the case of 4 
some great men in the heathen world, on supposition that whit 
is said of them is true, and that they had indeed extricated 
themselves from the superstitions of their country, and attained 
just notions of true religion: but this thing, which has been 
often said, has never been proved, and I am afraid never will. 

I do not wonder that those who have been conversant in the 
writings of the ancients, and have been entertained with the 
just and fine reflections to be met with on the attributes of 
God, considered as Maker and Governor of the world, and ov! 
mankind in particular, should conclude that those who thouglit 
and talked so clearly of the great attributes of the Deity, and 
of his providence over the world, had also as clear notions of 
the religious service due to him, and to him only. What ha 
led to this conclusion I conccive to be this: there is so plain @ 
connexion between the relation we bear to God, and the reli- 
gious duty owing to him, and the argument is so familiar to us. 
that we almost naturally suppose that every man who main- 
tains the principle, cannot fail of seeing the conclusion. 

The conclusion indeed is so naturai, that, if it were over- 
looked, nothing can more sensibly prove the weakness of hu- 


Pe eee ee al 7 
v 


ae 
pee + 


erp ig dsserat titer POCA us der i 


& 
Pay al Lape + =A, 
aaa ie eels al 


pre 


Paty 
Sad + eit) yd baw Hellen ei am 'yguidoeong 
bns exsbaow boa asym ai benetiaga "sitigt 942 


: 
: 
beicoiize bushel hed gods tedd ban.onrd si coeds : a 
innintio ban giiawoe tied to enovitmaque oils avott movboetmads ” HW 
b ound end udistw quid aids tod zcorgiler sd To enoiton tai, oy 
iw veran biewte aa Dias ,bovorg noed Teves vad bisansflo 
B -xiy i teseevnoncasedeved odw ood) 22d? wbqow toa ob I | | 
nid dij hoaiatens teed evad boa etuvions adi to egaitire . 
lo eatudinto ot ho-adtiwtoa vd o) adoitzalten ont bas jem. ° © 
ws bue -bhow add Peron bas welt, em bevubienog. bow 
siawouty adv eed tart ehulanos bloods whisthag wi haidasar Zz 
ae QisG out to eudwdittia teorg ul) to yheole os bodies bate \ 
ln enoiton ests e¢ oele bed ,bhow oft seve conobiver, cid Yo 
coal tet Foyle mit ot hae unid of ow) oorriee exoiyiles oft 
o uinig amet aod? <eitls od od #7190809 1 nuiewionos ait od bel 
Hon ott bee hot) of xned ow aoidelan wilt evowiwd aoizoqngs 
«out seehigll Ge ehanoniuns od} ban cal od, quiwe vinb enoiy ; 
fie aw ipa yey ler) oRonpqQur | Lape tecunle ove snails 
noienlesee-odt poisce to het sonia algioning onl) enied 
“ere sve 2H (hdd Jeooten. 08 eh hevbat quiaulonyo odT 
if jo ponder ah oot yiduroat mam #00 gaidioa ,bedool 


¢ DISCOURSE IV.—PART II. 105 


man reason in opposition to inveterate errors and superstition ; 
and nothing can more effectually show us how unable these 
wise men were to reform the world, since with all their wisdom 
they were not able to reform themselves, Yet this was the 
truth of the case ; and it was not at random, and without know- 
lege of the fact, that St. Paul lays this to the charge of the 
wise men of the world, ‘ that, when they knew God, they glo- 
rified him not as God, neither were thankful, but became vain 
in their imaginations, and their foolish heart was darkened. 
Professing themselves to be wise, they became fools; and 
changed the glory of the uncorruptible God into an image made 
like to corruptible man, and to birds, and four-footed beasts, 
and creeping things.’ 

To prove the truth of the Apostile’s assertion, that even the 
wise men, who ‘ knew God, did not giorify him as God,’ by 
an induction of particulars, would be undertaking a work which 
could hardly be well discharged im this place. But yet the 
point is too material to be passed over in silence. Let us then 
consider the case of one only, bet of one, who among the good 
men was the best, and among the wise ones the wisest. I shall 
easily be understood to mean Socrates, the great philosopher of 
Athens: and were the wise men of antiquity to plead their 
cause in common, they could not put their defence into better 
hands. 

We have an account of the speculative opinions of many of 
the wise men of Greece preserved to us in authors of great 
credit; but of their practice and personal behavior in lite 
little is said : which makes it hard to judge how far their own 
practice and conduct was influenced by their opinions, or how 
consistent they were in pursuing the consequences of thetr own 
doctrines. The case might have been the same with Socrates, 
had not a very particular circumstance put him under a neces- 
sity of explaining his conduct and practice with respect to the 
religion of his country. Fle had talked so freely of the heathen 
deities, and the ridiculous stories told of them, that he fell under 
4 suspicion of despising the gods of his country, and of teaching 
the youth of Athens to despise their altars and their worship. 
On this accusation he is summoned before the great court of 


as 


my ~ te oF r 


Re ee or by eer gee Sem ta 
ba ; PA emertier toe ve 

= _ Pe the are ee ‘ty aa plowing 
wnweony an Yo qroly ait bognas 
‘ot bes ,ceat siditqemo9 ot odd 
E Giyi ‘xgnidd gaiqaor bnew 
ol) nove tals eoiituas wallao A sit Yo dior alt sven oT 
yd “bed ae aid Yiiteky fr bib bo wend * odw nom a 
dolby drow e guidebwhuy 3d bloow ,eralositvag Yo nottonbal an 
.  -gtle tee auth covey aidt ot boytarfocib Now od ‘yibtad blues 
nett au dal = .oonvdie mi 19v0 boxenq od of leinstant oot ei dninny 


7 s 


a ae 
_ iwieail (ee 


igi iwoy odd geome atfe .ono to tnd ,ylto avo to seeo od) tebiene> . 
re jhode 1 seguber-odd eno aeivr ocd ynonre has ,veod offi tavt ern 
. a te rwlqoaetidg sere alt 2ede1904% weoun OF hoofewbin od ylaar ~& 
_ vist huviq o) yinpitna Yo mam suiw oft sew bas eons 6 ol 
vitiod oat soagteh tisds suq fon bivoos yet nomuto> mi sue? 
haat 
yo vneia le .enciinge eribelesoqs ult to tages an aved oo 
tone to wodine mi eve: heviwsesiy ono91!) Jo nom oxiw add © 
ail wi toiveded Lendetsq bee soitoriq vigil? To tud :tiheo = 6 
nwo gedit +6t wort vebn{, od bred ti eoAoum fordw > bine ef oleril 
} wat w jenoniqe vintt yd lmoroulte’ aw taubnos bas ovitoary 
nang til) lo ssonsypseaos ot ynineuny of orsw yedl JA pleteaniny 
| otarus sinw sinne vd mor read Mista Gey seat eon wel 
-ra0ee 2 sobleinelieia tq Tact roy railunittog (197 6 Ion had * 
; Dw towers ftiv gontowng bun doubads vid vninislysrs lo Yh 
; rucitawil axl? to ylooit oe bieaiet bad ofl pon aid Yo seipitn ! 
Eanes Hist vit torts rad Ve dlr uote emolosibis urls baw exited . 
i hated Jo bres UIT ent To dist eds yormity b Yo nom year © 
aes thems wast? bein wnt le vpeeatt ebqeuly om enatth& Yo diaoy ott 
| Ww duos seety oft ted bamonstaue eb od méidendooe eit #0 
: 


106 0 afl) “SHERLOCK, 


the Areopagites ; and happily the apology he made for himsw1f4 
is preserved to us by two of the ablest of his scholars, and the § 
best writers of antiquity, Plato and Xenophon: and from both 3 
their accounts it appears that Socrates maintained and asscried 9) 
before his judges that he worshipped the gods of his country, 4 
and that he sacrificed in private and in public on the allowed 4 
altars, and according to the rites and customs of the city. Atter E 
this public confession, so authentically reported by two so able 4 
hands, there can be no doubt of his case. He was an idolater, % 
and had not, by his great knowlege and ability in reasoning, 7 
delivered himself trom the practice of the superstition of tus 4 
country. You see how far the wisdom of the world could go: 3 
give me leave to show you what the foolishness of preaching ] 
could do in the very same case. 
St. Paul was in the same case: he was accused in the sane 4 
city of Athens of the same crime, that he was a setter-forth of q 
strange gods ; and before the same great court of Areopagites 4 
he made his apology, which is likewise preserved to us by St. | 
Luke in the seventeenth chapter of the Acts. We have thes 
the greatest and the ablest among the wise men of Greece, at 
an Apostle of Christ, in the same circumstances. You have 
heard the philosopher’s defence, that he worshipped the gods of 
his country, and as his country worshipped them. Hear now 
the Apostle: ‘ Ye men of Athens,’ says he, ‘1 perceive that 
in all things ye are too superstitious: for as I passed by, and 
beheld your devotions, I found an altar with this inscription, 
TOTHE UNKNOWN GOD. Whom therefore ye ignorantls 
worship, him declare 1 unto you: God that made the world. 
and all things therein. This God,’ he tells them, ‘is not wor- 4 
shipped with men’s hands, as though he needeth any thing :—_ j 
Nor was the godhead like unto gold, or silver, or stone, graven 
by art and man’s device.” He then calls on them, in th 
name of this great God, to repent of their superstition and ido- 
latry, which God would no longer bear: ¢ because he hath ap- 
pointed a day in which he will judge the world in righteous- 
ness, by that man whom he hath ordained; whereof he hath 
given assurance unto all men, in that be hath raised him from 


the dead.’ 


ep ey PROPOR ae a) a 


soon 10971 raed? boqgidetaw yrtasos sid ee bane yotavop eid 4 

feild vrisorag L* od xque “aod A to oom of * : alteoq A oil 

| hae yd bowing F ah tol peveltitexsqie oof ois oy ayaidd Naat, a 

} ontqinsent eit atiqn wile ae bavot T venvitoveh moy bladed | 3 
shamoagiayowineds mod COOL HOLALU AMT OT» | 
‘bhow edt sham iodr bod pwoy ota: ft o1slosh mid ,qideow 1 
ww sone canals allod od ‘\boD eidT  .olorods ogists Me bare. 4 
—: onidd yaa divdwan oi dyucidd eo hood seo dive baggie ; 
worety sao 1 lie 10 ,blog olms oii bowuthey ad) ene vo %, 
it ai deeds wo sileo aod) off) ‘oviveb ¢osm has na yd 
oli ban neisteague tat Io deaqot ot bold tarry vid To oman 
qu dtott sebeueced * >tesd veetol oa biuca bod doidka yyutal 
svourduie-at ahow silt oghaj Miwpad dolde ai yah # hotaiog 
hoot eb twaantur < heniobre diadied coder tou ted) gd jeeom 
cott wid howler died od sade of eoimR Ha-ciny sougruens agvig., 


* 


5 - 


t DISCOURSE IV.—PART II. 107 


Which of these two now was a preacher of true religion / 

~ Let those who value human reason at the highest rate determine 
> the point. 
- The manner in which Socrates died was the calmest and the 
bravest in the world, and excludes all pretension to say that 
he dissembled his opinion and practice before his judges out 
of any fear or meanness of spirit ; vices with which he was 
never taxed, and of which he seems to have been incapable. 

Consider then, was it possible for any man, on the autho- 
rity ‘of Socrates, to open his mouth against the idolatry of the 
heathen world, or to make use of his name to that purpose, who 
had so solemnly, in the face of his country, and before the 
greatest judicature of Greece, borne testimony to the gods of 
his country, and the worship paid them ? ; 

But to proceed: the city of Athens soon grew sensible of the 
injury done to the best and wisest of their citizens, and of their 
own great mistake in putting Socrates to death. His accusers 
and his judges became infamous ; and the people grew extraya- 
gant in doing honors to the memory of the innocent sufferer : 
they erected a statue, nay, a temple, to his memory; and his 
name was had in honor and reverence. His doctrines on the 
subjects of divinity and morality were introduced into the world 
with all the advantage that the ablest and politest pens could 
give; and they became the study and entertainment of all the 
considerable men who lived after him. It is worth observing 
too, that from the death of Socrates to the birth of Christ were, 
if 1 remember right, near four hundred years; which was time 
sufficient to make the experiment, how far the wisdom of 
Socrates, attended with all the advantages before-mentioned, 
could go in reforming the world. And what was the effect ot 
all this?) Can you name the place where religion was re- 
formed? Can youname the man who was so far reformed, as 
to renounce the superstition of his country? No: none such 
are to be found ; and how should there? since the greater the 
credit and reputation of Socrates were, the more strongly did 
they draw men to imitate his example, and to worship as their 
country worshipped. 

Consider, on the other side, what was the consequence of 
preaching the gospel. St, Paul entertained the Athenians with 


isinilidinteiaedniias oo 
rE ges 
eRe RS Trane Be" siniog ads 


~01 ene algooy oda bas ; 
pea ad? %o yronten sil? of exoood gaiob i ines 
eid buw ; yroment vid ot jalqeret « ,van outed» botoots ya 
wi) no. exaivtsob sil eonowrer boa ronod'ai badeaw ones 
blow ort ofa hooubostsi stow yilevou bae yinivib Yo etoajdue 
blims eaeq teotilog bas sestds od dads sgoinevba sift He dite 
old Ile to tovomianatne ber vbute ott omaosd yous bas ; erie 
guide dino +i 11. .tuid tafe bervil odw aoor sldimsbienos 
otee RenID lo dtd alt oF cerg1908 Ho itzeb adt moit ted? col 
_ ots cw uloide ; cove besband wel seun dyn vdeo 10 
in ohww off et wd omneqxe oft salen Oy mmsistiwe 
baitoont-svted eogemnavbe ody ile dttw bebnstin ,xste00% 
hy teste edt caw tadw bak  biow sil grimtst ni og blaoe 
“9 2ev nwiyiler wodw soskg ad) oman noy Hed” feiss lle 


+8. bearnote at oe enw ow mam of dara vor na Show) | 


ting aning ov Sf exinued eid Ry noitiiroque od? bonvonst oF 
wi verge od « tie Petes todde wod bes : : bouet od of om 
Nib yianoua wou ods yovaw avtweteod ‘to soitiaigsy ius sib 


uch) saad of barn release Rid otatinnt o» inet “warb ye 


qitaww qis90d 
lo wottstkpannos dt esa dade ble vadthe oil? ae vebinaoD 
‘Hive comin A a6) honismotes fue 98 doquoy odd yaidoworg 


108 SHERLOCK. 


no fine speculations ; but he laid before them, in the plainest 4 
dress, the great and momentous truths of religion; he openly 4 


Tebuked their idolatry, and condemned their superstition. The 4 


‘gospel was published in the same manner every where. The 7 
first preachers of it were enabled to support it by miracles; and 4 
most of them shed their blood in defence of its truth. By these @ 
means they came likewise to have credit and authority in the - 
world, But in these two cases there was this great difference: 3 
the corrupt example of Socrates was a dead weight on the 1 
purity of his doctrine, and tended to perpetuate superstition in 
the world; the authority and example of the Apostles went 
hand, in hand, and united their force to root out idolatry. There 
was this farther difference too: the doctrines of Socrates could 
go only among the learned: the doctrines of the gospel were 
artless and plain, and suited to every man’s capacity. 

For near four hundred years the disciples of Socrates had the 
world to themselves, to reform it if they could; in all which 
time there is no evidence remaining that the religion of the 
world was the better for their wisdom. But in much less time 
the gospel prevailed in most parts of the known world : wherever 
it came, superstition and idolatry fled before it: and in little 
more than three centuries the empire became Christian; which 
completed the victory over the heathen deities. And if we 
may judge by this comparison between the wisest of the heathens 
and an Apostle of Christ, the doctrine of the text will be fully 
verified ; ‘that the world by wisdom knew not God, and that 
God by the foolishness of preaching has provided salvation for 
them who believe.’ 

I have gone through the principal points which the text led 
me to consider, and shall add but few words by way of retlec- 
tion on the whole. 

lf then it appears from history, and the experience of the 
world before us, that men for ages together lived in ignorance 
of the true God and of true religion, and that reason was not 
able to contend against inveterate errors and superstitions; let 
us not be so vain as to imagine that we could have done more in 
the same circumstances, than all or any who lived in the many 
ages of idolatry. If we consider to what height arts and sciences 
were carried in those days, and the politeness of Greece and 


wyiaq of ba oe waniuoob aid Yo. pine 
, ott Fo wt (pot HD bas yirorlion alt ; blow edt 
wowwer ato vied benau bes .baed nibood 
» wunixtook adi’: oot vonsrittib radtiet eid em 
} te aonietoob ait = heuresl lt goams qino og 
1. amis ous, ynavo-ot hatine bow aialg bna eroline 
Poi). faut eater cn aolqiaeid ast exnoe borbowsd wolaes wh § 5 
disuhe theont blu yas Vi 2 eretos of aovboamadt 09 blow 
P wht te notpiler ols andl) gadvinioer opaghive ow ei oxed} natid 
watt) pal dower sb 30k pare tia vol rotted oda saw bhow 
Sarasin: hhow owe sit }oxteg teow ot bolinverg laqrog ods 
dail ai fas cai otdted balt qitalobi bos avititersqua .sayso Si 
thrid juntieiTd emdapil oriqme old soimwiuss ood ox) stom 
ow tt ‘bw eottias @ulinud off tevo qioiviv oid heiolqmoa * 
voertites sd ads to teaviw od? ooawied soanaqime> wild 4d oybu, yom 

eitol ad iw oxst otht les witoob owt te ol) Ye ahivog A no. baa 

wads bes ,bo® ton wood muleiw yd bhow dtm * ; betsy 


‘ 
Boats ay ; 


eye 


eee ae Ne 


tel noptevioe babi rong anil saidbaaas ‘to eeontletloot ot yd ted { 

, ‘availed odw modi ; * 

A lol teed ‘ould dotbw etniog leqionizg adt Agvet onog ovead I 

} -avler to yarr yd vbtow wel jud bbe Hode bor ebm: ob om . 

rl ly orld ao noid 

f ult Yo sowtisegae oft lea evel i mort etiiqga 2 works 1 

: yous wh Daw taoge sot wie tedd eo olod Lhiiw 
it acy | cenioenis goed Fora «rely ia out by bed. jee! Sard tat?! to a 
tul ;eaubliiequ bos « Newierni teins bsan0s. vt aida . 

4 i mout'sdob erst blue» ow thd ooipa iad air oF ed Jom ev 
room oft si Dior yao 10 a nad eooentervotis osmuee od) 

‘ aoa: bas etre dittetad Jed on ashes ew TL syislold loaoge ' 

‘ bee pace7t) Yo weematileg odd hum aigels got ai bess ove 

¥ : , 

. ; i. 


¢ DISCOURSE IV.—PART II. d 109 


Nome in all parts of learning, we shall have little reason to 
imagine that men have grown wiser as the world has grown 
older. If we have more reason in matters of religion, and un- 
doubtedly we have more, it should lead us to consider to whom 
we are indebted for the happy change, and to give praise to him 
who set the reason of mankind free from the chains under which 
ithad been fast bound for ages together by superstition and 
idolatry. ; 

When we consider the means iat use of by God for restor- 
ing true religion in the world, and pretend to judge of the fitness 
of them to attain the end proposed, we should be aware of being 
misled by the conceits of some who think themselves wise enough 
to give directions in a matter of so great moment. Some may 
imagine it might be better, if the gospel had reasoned more phi- 
losuphically on the nature of the Deity, ormore fully explained 
the nature of the human soul; and others may wish that other 
abstcuse points of reason and divinity had been cleared to their 
satisfaction. But thiswas not the errand Christ came on: he 
came to teach true religion, and to teach it.to all men; and there- 
fore what was not fit for all was no part of his business. The 
Greeks sought after wisdom, and the Jews required a sign ; but 
the preachers of the gospel had no. commission to satisfy the 
curiosity of one or of the other; but to teach the doctrines of 
(od in such a manner, and to prove them by such means, as 
might influence and affect as well the lowest as the highest. If 
then the means made use of to introduce the gospel into the 
world were such as were proper and necessary to subdue ancient 
errors and prejudices; if the truths taught by Christ are a proper 
fonndation. for all the duties of religion in which man can have 
aay concern; if they are left to be supported in the world, and 
propagated from age to age, by methods which by experience 
have been found effectual, and which, human nature considered, 
raust be effectual to preserve the profession of religion amongst 
men: if, IT say, we discover these marks in the gospel, we see 
enough to convince us that the gospel is the power of God and 
the wisdom of God into salvation; which is seeing all that we 
are concerned to look after, or have any pretence to expect from 
him who came to save and to redeem us. 

Lastly, Since we have the experience of many ages before us 


> 
ie 7 - 


NERS AN, 


ae lh ppgiait tr RP RE A ert eT PN << 


tod ; giz a hastuper eirol odd haw emobeiw waite tdguoe edo GE 
ain faite ot voiniinmos on ber loqeoy old Yo ersidoserg oft 

Yo aoninisel bir Hans of Jud 7 toro oilt to 10 so Yo Yrieoiwe 
as niet dose vd odd 9vorq of bes edna atau pi boD 

YL teortylvl oid an teowol oils Horr et tooTte bus omombiesi sehpice 


ois dtar bajeoy oa agabortai or Jo ott wba eansds orld avd! 
rasione wwhiue et yroweren has t9qo1y erew es doce sow blow 
pany aoe dad yd sdguat aalient of? Tt: esoibujeq bas wor 
avd 905 erie dicho ei nongiler Yo exited gilt Ha wh noidabnee? 
bie hew ott at botvoyqua od od fied a0 yor? Ti ; aeotes Yee 
wonaituqrs vd doidw ebodsom yd .spe oF ogn dott bategeqom 
Howhinvs suntan tamud sioiiw bag lantosle baudlased v7ed 
jeynonte doizifos lo nokestowy oft pramay ot lsusoshta od seni 
wae ew Asean ot ai edwin mods aevooelly ow oyoe T et e908 
hoo ow to vowed odd ei loqeog sei tarit er eonivii99 oF dyvon> 
ove taild tie guiese a doit :naitavlerotad bod To etobei or sett 
mort Sooqxe of sonedovy yan overt to Wilts tool oF bemes002 Fe 

Sin os eu ucsohor of hha aves 09 oma oder and 
ne qroled rege yiemn ly soaoiegns aft svad vw eonle ogbaed 


i 


naan 


110 SHERLOCK. 


‘ to show us how unable human reason is to struggle against the 


errors and follies of superstition, when once they have got pos- 
session ; since from our own experience we know how much ‘ 
reason is indebted to the light of the gospel; we should be care- 
ful to preserve this light, for fear of falling back again into the 
wretched state from which we have been delivered, or into a 
worse. Reason was once, what the light of the gospel is now, 
a suflicient guide in religion : but when men grew corrupt and 
vain in their imaginations, superstition and error prevailed over 
the world, and false religion led reason in triumph for ages 
together. As reason was subdued, the light of the gospel may 
be; and will be, when the same causes meet to work together : 
a consideration that should make men who have any sense of 
religion, think seriously of the treatment the gospel every day 
meets with. If we use it no better, it may soon leave us; and 
when once we get rid of this foolishness of preaching, we know 
by sad experience what is to be expected from the wisdom ot 
the world. 


t DISCOURSE V. Vit 


SUMMARY OF DISCOURSE V. 


JOHN, CHAP, 11I1.—VERSE 16. _ é 


WHATEVER difficulties men find in the gospel, we might sup- 
pose it would be admitted at least to be a good representation 
of God’s mercy towards mankind. Yet there are some who 
think that Nature holds out better hopes to her children, in 
teaching them that the infirmities of humanity are unavoidable, 
and the mercy of God infinite; whence they conceive all pro- 
mises of mercy to be unnecessary, and therefore liable to suspi- 
cton: and this is made an argument against revelation, past or 
tocome. The credit and authority of revelation are much 
strengthened by its being reconciled to the natural hopes and 
expectations of mankind. The answers of a Christian and 
a Deist when asked the grounds of their respective hopes and 
€xpectations, shown nearly to coincide. The gospel is no 
enemy to the hopes of nature; but the question is, whether 
these give such security of pardon and immortality as will 
Justify us in rejecting the light of revelation. Whoever de- 
pends on God’s forgiveness, admits himself to be a sinner: 
upon this admission three considerations laid down:—lI. that 
fatural religion could not be originally founded in the con- 
sideration of man’s being a sinner, and in expectation of par- 
don: IT, that the hopes which we are able to form in our 
present circumstances, are too imperfect to give us intire satis- 
faction: LIL. that the coming of Christ has supplied these 
defects, perfecting and completing the hopes of nature. 

The original religion of nature was agreeable to the original 


tf. 


. i 


Se OT 8 SE ME Re «ee 


mala ae i . ial a “ ' 
digia oom Loqeas od) ai holt ware niotih agvatan 
= poLeIryD? beoy ood ot tena! 26 buttiods od bivow fi seq. 


— 


7” 
— 


— “aldebiorsaw ose qalmmonil to asitinnini 9d9 gastt todd gatitowt 
os ~ong His sviseneo gould sosrackes : atiefial bot) To yoren oe baa 
— wiqaue of afdail oxdtwrodt bon ,qrasasosane od of ‘(519m Yo vio 
‘yw deeq .noitclevor dentiege reomurgis aa obaca ei eit bas ; not 
fon oe soiteleroy Yo yitttodius bas fibers oT = .omo9 oF 

bas 2oyqod Lewinn of) ot bohanonen gaisd ei yd bowsrsgasie 

bos nuivnd? o }o eowens ofT brides Yo enoitstiooq?? 

bie wad svitosqen sreet bo ebavorg oft boden aodw seioG # 

oa ei lxgqeop oP = .chigdion oF ghee uwode 2001569999 "9 
vulroty 2) woleanp oat jud = owen 6 eoqod gilt of ymons 

tliw ex yiHerome: ima oobwg to yimnoee doue orig goad 

: cal useedd'H = .noltaioven to figil of? gitiigsio m es qlitest 
touts, 4 ml: of Yaak 4 pen das aaosy igiet abot) #0 show] 

tadd .l—-; aweb inl sneitsiebrenes vert acieenpbs eich) corre 

soon ott tt bolusve vitanigte od jon blows norailet lotwies 

~taq Vo cuiteooqre Wi ban (790 ie & wotod ened Yo noilavebes 
wo m mrt of giia «ie ww ioiw eaqanl iy tors TI > nok 
) Woy irehe Ce ale, ei | 


~uloe SUE wu oF ot josh povik shod 1078 

cult Leanlegqame, cod 3 bal? to puiareo, wl? dads ALL s apitot 
ihn bo aoqod old palbelas bas gniiontioy oslo 

lonsive oy "ap sidenorge emve anaten tO moigilr Lanigito of T 


a ode oir ore Ovoalt wt batten ehrnwot yoven #bod Ww 7 
> gh novblide 29 a soqudhsatad foo eblod wie tad) Avids 


- 
an a) 


112 ‘ SUMMARY OF 


state of nature; consequently, if natural religion be founded in 
the consideration of man’s sin and wickedness, it follows that _ 


man was originally formed sinful and weak: supposing men 
originally to be what we see they are, on what grounds are we 


_to hope for an alteration for the better? for if it was consistent 


with God’s goodness to put men into this state originally, it is 
not inconsistent with his goodness to continue them in it: 
hence mere reason cannot entertain hopes of being delivered 
from the present state “of the world. Even allowing that such 


_an order of things removed all responsibility from our actions, 


yet no religion could be built on it: though we might 
escape punishment, we could never show any plea for bein: 
put into a better state. Farther, as natural religion is only 
obedience to the laws of nature; if natural religion be consi- 


‘dered as nothing else from the beginning but an expectation o! 


pardon for sin, God must have made laws only that his subject- 
might break them, and he himself show his goodness in pardoning 
their transgressions ; which is absurd. 

In a view of the second consideration, two things may be 
afirmed of the present state of mankind ; one is, that they have a 
sense of their obligation to obey the laws of reason and nature: 
the other is, that very few do tolerably, and some perfectly, pas 
this obedience : itis impossible, therefore, to found the hopes o! 
religion on innocence and obedience ; for obedience is not paid : 
impunity cannot be claimed for all sins; much less any degree 
of happiness, present or future, in behalf of offenders : we have 
nothing but the probability of God’s mercy accepting imperfect 
endeavors and attainments : but what security can arise out 
of this? Since all our natural powers are the gift of God, and 
our best services but a debt, the claims of natural religion 
are only those of unprofitable servants, to whom nothing can be 
due. 

With respect tothe third consideration, in viewing the con- 
ditions and promises of the gospel, what reason have we to be 
offended? The laws which are made the conditions of happ!- 


egy ee i a bai le 


to aoliatoeqx? on gust goianiped od exert os yuiilion an bawh ~ 


D -tonjglue vid sud? qluo coral shame ered devas bod nie 108 pobreq 

F srinofrng ni ceouboog eid wosde Honarid off bas cnorts Anond Id gien 
| | Anyeeda vt Hoilw ; etoizergeasy uisds 

of rem epitidt ow ,noitawhiaaoo buoose oft to waiy o ol 


6 oval youd Sect) at BuO | buiduere Io ated Jasea7y ols Yo bomitia 


<tetow baa soaser to evel ol? yndo of sotingiide vied to sense 
10q ,¢Lovtseq oaror ban Aidesslon ob wol 2197 tod at volda oft 
ty eoqosl ailt bane’ af cptoiaiondd ,oidiexoqat ai di : sansthedo eid 
: hiey Jon xi squsibodo wi ; andibedo bua sondoonni ao ceigiler 
opal gam mech dour pemie ile wt bomicls od Sonnes ysinuqutl 
wink ow s mebushe to Meded ni erotit 10 Inver ,sesniqgad Yo 
tovaquat yaritqsoae Y919G! «bod to wilidedorg odi tvd ynidion 
Hy one wad yirnaee dew aod : teomniniia hos evovasbas 
bird hoe to fig ods ore exswer fnatan sim He eon f xisla Yo 
noigiler (armiea to eink oft idoh » did eoctrise tad quo 
J avs poiviion mody of sinavian sidniionges Yo onudt ylno ave 


anos oil gniwabe oi tuiterabienog Feild wile? soeqran dive 


ad ot ow oval noeses soy Joqeog alt to eveimong bas ennidily . 
iqqast to enoitibnes od? obont ona Moule eval oT  { bobashe 


— 


DISCOURSE _.V. 113 


ness are not new impositions, but as old as reason itself, and 
the same which natural religion stands bound to obey. In this 
point we are no losers; but in all other respects we are gainers. 
Those hopes, which we could not have from innocence, the 
gospel offers to us through the mercy of God: nature had no 
refuge, after sin, but in repentance ; yet nature could not tell 
us the eflicacy of that repentance, which is disclosed only by 
the gospel: all the hopes of nature beyond the grave, that 
land of doubt and uncertainty, are confirmed by the gospel, 
which has abolished death, and redeemed us into the glorious 
liberty of the sons of God. Its promises extend to more than 
nature could ever claim; they take in all her wishes; establish 
all her hopes; and they are offered by a hand that. is able to 
make them good. Conclusion: the reason we have to adore 
the goodness of God in these transactions. 


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114 SHERLOCK. 


DISCOURSE V. 


. 


JOHN, CHAP. III.—VERSE 16. 


God so loved the world, that he gave his only-begotten Son, that 
‘ whosoever believeth in him should not perish, but bave everlast- 
ing life. , 


IN this passage of Scripture, and in many others, the redemp- 
tion of the world by Christ Jesus is ascribed to the love and 
goodness of God towards mankind. Whatever other diflicul- 
ties men may find in the gospel, one, would suppose that it 
might be admitted to be, at least, a good representation of the 
divine mercy towards mankind, and fully to display that ten- 
derness and compassion to our weakness and infirmities, which 
we all hope for, and with some reason expect to receive, from 
our great Creator, whose ‘ mercy is over all his works.’ 

The case being so, who would expect to hear any objection 
against the gospel derived trom the topics of divine mercy and 
goodness? Yet some there are, who think the mercy of the 
gospel to be imperfect, and that nature gives far better hopes 
to all her children. They conceive the infirmities of human 
nature to be unavoidable, and the mercy of God to be infinite ; 
and from these considerations they raise hopes as unbounded a> 
they conceive the mercy to be. As they derive these stronz 


assurances from natural reason, they conceive all promises of 


mercy to be unnecessary, and therefore to be suspected ; and 
the argument is worked up not only to be an objection against 
the gospel revelation, but against all revelations, either past ot 
to come. 

There is nothing of more consequence to the credit and 
authority of revelation, than to reconcile it to the natural 
notions and the natural hopes and expectations of mankind ; 


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DISCOURSE V. . 115 


and indeed the promises of the gospel and the hopes of nature 
are founded on the same common principles. Ask a Christian, 
why did God redeem mankind by sending his Son into the 
world? He must answer, because men were sinners, weak, and 
ruiserable, and unable to rescue themselves from their wretched 
condition. Ask him, what moved God to express so much 
concern for such worthless objects? He must resolve it into the 
goodness, and tenderness, and paternal affection of God, with 
which he embraces all the sons of-men. 

Ask the deist, on what grounds he has hope and confi- 
dence towards God? He will reply, that he conceives it 
impossible for a beneficent being to be rigorous and severe 
towards the crimes and follies of such weak, foolish, aud 
impotent creatures, as men: ‘that their iniquities, though against 
the light of nature, yet flow from a defect in the powers ot 
nature; since it is no man’s fault that he is not stronger, or 
wiser, or better, than he was made to be; and therefore, 
though the light of reason renders him accountable for his 
actions, yet his want of power to do what his reason approves, 
will make his defects excusable in the sight of his equitable 
Judge. ate 

You see how nearly natural religion and the gospel are 
allied in the foundation of their hopes and expectations. It is 
pity such near friends, who have one common interest, should 
have any disputes. But disputes there are. 

Far be it from us to weaken the hopes of nature. The 
gospel is no enemy to these hopes; so far otherwise, that all the 
hopes and expectations of nature are so many preparations to 
the gospel of Christ, and lead us to embrace that mercy offered 
by Christ, which nature so long and so earnestly has sought 
after, 

But the question is, whether these natural hopes can give us 
such security of pardon, and of life and immortality, as will 
justify us in rejecting the light of revelation? _ Now, whoever 
depends on the forgiveness of God, admits himself to be in a 
ease that wants pardon; that is, admits himself to be a sinner. 
This being the case of mankind in general, let it be considered, 

First, That natural religion could not be originally founded 


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yo avguovte tou i od ted? thaad «nome seein rem, | 


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wilt ty toils naiverasio wat ox paaqed onad oh gumas on # bogey 


of ehaseteqon, YAM Or O18 ontan to envitaioaqxe hae payod 
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digas ent ylicomas os box guol on outed Avid deh? 


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116 . SHERLOCK. 


in the consideration of man’s being a sinner, and in the ex : 
pectation of pardon. 4 
Secondly, That the hopes which we are able to form in our} 
present circumstances, are too weak and imperfect to give us 
intire satisfaction. 4 
Thirdly, That the coming of Christ has supplied these de-4 
fects, and has perfected and eonnpleted the hopes of nature. iI 
It must be allowed that the original religion of nature wasd 
agreeable to the original state of nature; and consequently, | 
if natural religion is founded in the consideration of man’s six} 
and weakness, it follows that man was originally formed a! 
sinner and weak. But farther, j 
Supposing men made originally to be what we see they are, 
on what grounds are we to hope for an alteration for tix 
better? For if it was consistent with God’s goodness to put: 
men into this state originally, how is it inconsistent with his; 
goodness to continue that state, which was at first his own : 
appointment? He could no more act inconsistently with he 
gooduess at,the beginning of the world, than he can at the cnd | 
of it. If reason therefore admits the present state of the worl: | 
to be of God's appointment, it must never afterwards pretend 4 
to entertain hopes of being delivered from it; and ioe 
such hopes all religion is vain and useless. ; 
It may be thought perhaps, that, supposing the present state ‘ 
of things to be of God's appointment, we cannot be answeralie | 
for what we do; for why should he blame us for doing the ; 
work he has appointed? Allow this reasoning; yet no religion | 
can be built on it; for it can go no farther than to say that w: 
ought not to be punished for our doings; it can never show 
cent we have any title to be put into a better state: the utmo-t 
it can pretend to prove, is, that we are “absolutely unaccounts- 
ble; and, if so, there is nothing we can do to less purpose than 
to trouble our heads about religion. ' 
Farther, it the laws of nature are the precepts of natural te 
ligion, as without all doubt they are, it follows that natura! 
religion can be nothing else but obedience to the laws ©! 
nature; and, consequently, the genuine hopes of natural re! 
gion must be founded in obedience. This must necessarily b” 


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DISCOURSE V. 117 


the case ; for all laws are made to be obeyed. No prince was 
> yer so absurd as to make laws with this view, that his subjects 
might break them, and he show his goodness in pardoning their 
transgressions: and yet this must have been the scheme of 
Providence, if natural religion was nothing else from the 
beginning but an expectation of pardon for sin. 

Secondly, Let us take a view of our present state, without 
inquiring whether any and what change has happened to put us 
into this condition ; and let us consider what may be expected 
froma our present circumstances. Two things may be aftirmed 
with certainty of the present condition of mankind: one is, 
that they have a sense of-their obligation to obey the laws of 
reason and nature; which is evident from the force of natural 
eonsciénce: the other is, that very few do in any tolerable 
degree, and none perfectly, pay this obedience. 

Let us examine then how religion will stand on these 
circumstances. It is impossible to found the hopes of religion 
on innocence and obedience; for obedience is not paid. On 
the other hand, absolute impunity cannot be claimed for all 
“us; much less can any degree ot happiness, either present or 
future, be claimed in behalf of offenders. The utmost proba- 
bility to which human reason can arrive in this case is, that the 
goodness of God and the weakness of man considered, God 
may favorably accept our endeavors, how imperfect soever 
our attainments may be. But is this reasoning built on 
infallible principles? Can any certainty or security arise out 
of this? any that can give rest or peace to the mind of man, 
‘ver inquisitive after futurity? Will you promise impunity to 
otfenders on repentance? Impunity, mere impunity, is not 
the thing that nature seeks after: she craves something more, 
But can the argument from the divine mercy be carried farther ? 
Is it not great mercy to pardon sinners? Can you with 
decency desire a reward for them? Our Saviour has told us, 
that when we have done our best, we must still own ‘ that we 
are unprofitable servants ;’ and if we reflect that all our natural 
powers are the gift of God, and, consequently, our best services 
are but a debt paid to the donor; if we consider that in all we 
do there is no profit to the Most High; that his power and 
Majesty are not exalted by our service, nor lessened by our 


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118 SHERLOCK. . 


neglect; we shall find that our own reason teaches us the same 
lesson, and that, when we confess ourselves unprofitable ser- 
vants, we give greater-evidence of our understanding than of 
our humility. And if this be truly the case, what are the 
claims of natural religion ? are they not the claims of unpro- 
fitable servants? the claims of those to whom nothing is due? 

Thirdly, Let us now take a view of the conditions and pro- 
mises of the gospel, and see whether we have any reason to be 
offended at them. As to the laws which are made the con- 
ditions of our happiness, they are not new impositions, but as 
old as reason itself, and the very same which natural religion 
stands bound to obey. Here then can be no complaint, at 
least no just one. So far them we are quite safe, that we can 
be no losers by the gospel, since it lays no new burden on us. 
In all other respects our case is extremely altered for the 
better. We feel'ourselves easily tempted to do wrong, and 
unable to pay the obedience we owe to righteousness. Hopes, 
therefore, from our innocence we have none, but are forced to 
have recourse to the mercy of God. Now this mercy, which 
we hope for, the gospel offers us in the name of God. Have 
we any reason to suspect the offer? or to reject that very 
mercy, when promised by God, which our own reason teaches 
us to expect at his hands? : 

If we sin, nature has no refuge but in repentance; and how 
far that will go, we know not: nature has not, cannot teach us 
this knowlege. From the gospel we learn that true repent- 
ance shall never be in vain; shall not only protect us from 
punishment, but shall also set open to us the doors of life and 
immortality. There you may view religion once more restored 
to its native hope of glory and life forevermore. You will be 
no longer obliged to wander in the mazes and intricacies of 
human reason, and to speculate on the attributes of divine 
mercy and justice ; the limits and boundaries of which are not 
to be determined by the wit of man, and the contemplation of 
which abounds with terrors as well as hopes: but you may see 
the clear and immutable purpose of God to give salvation to all 
who, with penitent hearts and a firm reliance on his word, 
endeavor after righteousness. 


One would imagine the gospel should easily find credit with 


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DISCOURSE Vv. _ 119 


men, when all its promises do so exactly tally and correspond 
with the hopes of nature. Has nature any reason to complain 
of this? Is it an objection to the gospel that it has confirmed 
all your hopes and expectations, that it has given you the 
security of God’s promise to establish the very wishes of your 
heart? You trust, you say, that he who made you still retains 
some love for you: to convince you that he does, ‘ he hath sent 
his well-beloved Son into the world to save sinners.’ Though 
you offend, yet you hope on repentance to be forgiven: the 
gospel confirms this lope ; the terms of it are more beneficial, 
and convey to true penitents not only hope, but a claim to 
pardon, But pardon only will not satisfy ; there is still some- 
thing farther that Nature craves, something which with unutter- 
able groans she pants after, even life and happiness for ever- 
more. She sees all her children go down to the grave: all 
beyond the grave is to her one wide waste, a land of doubt and 
uncertainty : when she looks into it, she has her hopes, and she 
has her fears; and agitated by the vicissitude of these passions, 
she finds no ground whereon to rest her foot. How different 
is the scene which the gospel opens! There we see the 
heavenly Canaan, the new Jerusalem; in which city of the 
great God there are mansions, many mansions, for receiving 
them, ‘who through faith, and patient continuance in well- 
doing, seek for glory and immortality.’ Our blessed Master 
has abolished death, and redeemed us into the glorious liberty 
of the sons of God, that we may dwell in his presence as long 
as time itself shall last. 

If we were to form a system of religion for ourselves that 
should answer to all our wishes and desires, what more could 
we ask for ourselves than what the gospel has offered? 
The obedience required of us is the same to which we are ante- 
cedently bound, in virtue of that reason and understanding 
which make us to be men. The promises of the gospel extend 
to more than nature could ever claim; they take in all her 
wishes, establish all her hopes; and they are offered by a hand 
that is able to make them good. 

The conclusion of the whole is, that, since the religion of a 
sinner must necessarily be founded in the hopes of mercy; 
since these hopes have at best but uncertain foundation in 


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oft Yo id dole of ¢melawol wen od) yrecne yldovecd 


goirizess Yoel escieape yaees geaoianom mo vids boW tovny 
ivw ni vooauniinos ttoitaq bua tint dgoowle onw* jad 
yates Deeald wQ ‘.ysiletroami bas yrolg wi asst gaiob 
ghedil evoitely adt olui ee boosh: bas ,dteob bedeilods ead 
gaol ee copay eel oi Lowh yom oe todt bod Yo ano arf} Io 
jen! Made Uoeti amid at 

tat covieeino 10 noigiler to moteys a anak of owwow 
Iittina s1om Jedw wisieeh bas. eodeve amo He 09 xowene bloods 
Thorete cod foeaog sd? sadw serlt eovlewmo set deo 9 
vaten (a ow doite of ouree odd ai ey lo heriapor sonvibedo of T 
yttbwcteshue bos nornss tu Io outhiy ni yhawod ylemobss 
hevize tsqeag vid Yo esimong oR .nom od of we oalae aide 
vot De mt edad yods ; minlo wave beeo ewian aad) evo oF 
ite & wd betolto ore yoilt baa :eaqeel tod Ha detidateo eodaiw 
ehogg mails od oat ot olde ei teat 

abo norgiler oft conia tadd ab olosdie edt lo noiealouas od T 
:qatem le eujod adi ai bebunel ed ylixeezeson saued rom 
ai goitabaugt gictoonw sod tend te ovad.eogqoud meodt odin 


* 


a 


120 SHERLOCK. - 


natural religion, and are liable to be disturbed and shaken by 
frequent doubts and misgivings of mind; we have great reason 
to bless and adore the goodness of God, who has openly dis- 
played before our eyes the love that he has for the children ot 
men, by sending ‘ his well-beloved Son into the world, that all 
who believe in him should not perish, but have everlasting lite.’ 


4 DISCOURSE VI. . 2a 


. 


SUMMARY OF DISCOURSE VI. 


Il TIMOTHY, CHAP. I.—VERSE 10. 

SoME maintain that the words of this text exclude all argu- 
ments for a future state of immortality, drawn either from the 
light of reason and nature, or from the writings of Moses. 
Thus far indeed they reason justly, that, if the text is to be 
understood in this exclusive sense, the authority of any former 
revelation will be affected equally with that ot sense and rea-_ 
son: but the converse of this will hold good ; the words of our 
Saviour (Luke xx.37.), Now that the dead are raised, even Moses 
showed at the bush, indicate that the text does not impeach the 
authority of Moses, nor consequently exclude the proofs of natural 
religion, It remains therefore to explain the literal meaning of 
the text, in which the word gw7riZecv bas been improperly trans- 
lated: its true signification is, to-endighten, illustrate, or clear up 
any thing; as itis used Johni. 3. The real meaning therefore 
four Saviour is, that the gospel has given a more full and sure 
proof of a future life and immortality than either the law of nature, 
or that of Moses. This view of the text leaves us at full liberty 
to consider the evidence which mankind had for those doctrines, 
4s well as that which the gospel now affords; to show in what 
the former failed, and how it is supplied by the latter. 

Natural evidence not to be estimated so much from the acute- 
ness of this or that writer, as from the common sense and ap- 
prehension of mankind: it owes its authority, not to the abstract 
reasonings of any school, but to some general sense and notion 
found in all men, or tosome common and uncontroyerted maxim 
of reason. The argument therefore of unbelievers, drawn from 
SHERL. VOL. I. F 


at 


Ge 7 eis ayn aidninet ‘avo? 
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4 od of ei tzot ods Yi odd .ylieuj, noansr yodlt byabot wt edt 
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. _ ost bing sanas to indt dite ylieupe batosite od Viw noiisletst 
gue Yoebrow wilt ; hoog Lod Hiw sidt to sersr809 oil? dod 2 te 
ako. wo4s, boelos am bash, sh) ink wo CTS .x2 ola jive” a 
- onl Honoyuni Jom esob tad att tee fy ateoibu land 584 Yo bywehs 
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motorn? geincom JanofT BA diol bees ei ti en panids yee 
si wweivet wo | 


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122 oe SUMMARY OF 


the inconsistencies of Plato, Aristotle, or Tully, is not ayaila- 
ble against the united voice of all mankind. The common 
belief and persuasion of mankind shown to be the foundation of 
all inquiry into this natural evidence of immortality ; inquiry 
did not lead men originally to the train of evidence. The belic: 


- and persuasion of a future life would arise: from the commou 
~ sense that men have of good and evil, and their natural appre- 


hension of acceuntableness attached to their actions, of whicli 
account is not taken in this world. Such an internal, hearttelt 
argument as this, has greater weight than all the reasonings of 
philosophy. Error of those explained who imagine that the 
notion of a future life originated in the descriptions of poets. 
We might as soon suppose that eating and drinking had the 
same origin, and that men would never have thought of it 
but for the fine entertainments described by such writers. The 
poets corrupted the genuine sentiments of nature by the wild 
conceits of folly and superstition; but still the root was natural, 
though the fruit was strange. Moreover an expectation of re- 
wards and punishments prevailed where the fables of Greece 
never came. Belief of immortality, then, originated neither 
with poets nor philosophers, though both parties finding it a 
common principle among mankind, built their theories on this 
foundation. How far any of these inquirers succeeded in thei: 
attempts, is another question: natural evidence is prior to their 
investigations. Infidelity in fact is coeval with and caused by 
philosophy: doubts did not arise till men began to search for 


physical reasons for the soul’s immortality: the subject enlarged 


on: speculations of ancient philosophers: the opinions of Plato 
aud Cicero opposed to the doctrine of the corporealists: thi 
brought the controversy to turn on the nature of the soul; and 
the belief of immortality either prevailed or declined, according 
as men conceived of the soul’s natural dignity and power : 
hence we may judge of the difficulties attending the cause o! 
immortality on the footing of natural religion: these difficulties 
enlarged on: another also remains, that no notion of immorta- 


id98 serpy orien deten +t oienad 
gninoene wits te sanald idgiow aod andl (wid ab tusetryye 
vy todd saigarai ode bawishyze sxodi to won vedqowolidg 
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ic bad gnialoind bus yuites jadi seoqque woos es atgion OFF 
te mt weed reroe bluow coor jodd baw“ nigivo emse 
ot a eiotires douse yd hudioesh ainsarciatnatas saa adi 10F tind 
ad thiw ods yd omtan to etuaridags ontircoy alt batqurtos r90q 
0 Auvine aw door ali ide dud ; mottiimsqwe ban yifel Io disonos 
sto AGIFaINY RS 18 wroowlh argustts enw tid oft dgiodd 
soa Yo eelda) ott oxvodw balinvang woomtsing bas ebisw 
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6 quibet asinng diod dynos jrodqoenlily we eoq lsiw | 
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; . os tee il ; } 
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i leo Histundty\eate ot che 5 oni) bin } 
it : giaeov pic Pon? REGIE) O553 O88 i ONE O OTTO oS ; 
hae + faoe elt Yo. orate ag wit of veroyduinos oh titguord 
ntihvecud: bestlowb 2 boliavsety wattiia viilatotanti to jetted ais 


rawoy hee whiimmeb lida a bce. xt to beviaones ion 4s 


ene pian ire nue ae 


lo ence ott gaibaoite coiled oft We tabyt year ow vonod 
(ib seals : nedgilo: loveten te gokteok edt ao iletronssnl 
nnowai to soon on tad? anlamoreels tedtons tno boywies - } 


DISCOURSE Vl. . 123 


lity, as regards the soul unconnected with the body, can 
serve the end of religion, because it is one which the gene- 
rality of mankind never can arrive at: abstract metaphysical 
sotions are above the comprehension of the vulgar. Elerein 
nature seems deficient and unable to support the hopes of im- 
mortality which she gives to her children: the expectation of 
the vulgar that they shall live again and be just the same flesh 
and blood, is justified by no principles of reason or nature; 
whilst the philosophic idea that the intellectual soul shall be 
the whole man, is not the common sense of nature, and there- 
fore no part of natural religion. Inquiry how nature comes to 
be defective on so material a point: sacred history alone clears 
up the fact: immortality was the original condition of the crea- 
tion, and death came by surprise on nature: on the original 
plan of nature, the common notion of immortality was the true 
one; for take death out of the question, which is the only sepa- 
ration of body and soul we know of, and there is no pretence for 


distinguishing between the man and the intellectual mind. The: 


vulsar retained the true original notion of nature; but when the 
original state of nature was lost, the notion grew absurd ; and 
thus the coming in of death obscured the hopes of immortality. 

Tf we consider how our Saviour has enlightened this doc- 
trine, it will appear that he bas removed the difficulty at which 
nature stumbled. As death was no part of the state of nature, 
~ the difficulties arising from it were not provided for in the reli- 
ion of nature: to remove these was the proper work of reve- 
lation, which Christ has done by his gospel; for this shows 
#s that the body and spirit may, and shall be, re-united before 
his judgment seat : this is stated in the words preceding the text : 
sow il the abolishing of death was the bringing to light life and 
wumortality, the coming in of death must have been that which 
so darkened nature. Conclusion: two things, as we learn from 
Our Saviour’s answer to the Sadducees (Mat. xxii. 29.), neces- 
“try to confirm us in the belief of a resurrection ; viz., knowlege 
of the power of God, and of the will of God. 


Sr Se 


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. 


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my dul? pet 31g rtypcree weld at fratat wievidld + deve tgemg hati en! 
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_ 


1 


ments for a future immortality, drawn either from the light ot 


_aftect the proofs and authorities of any former revelation 


‘there was no evidence for life and immortality till the publicw 


124 : SHERLOCK. 


DISCOURSE VI. 


Il TIMOTHY, CHAP.—I. VERSE 10. 


— And hath brought life and immortality to light through th 
gospel. 


THESE words being spoken of our blessed Saviour, and 
affirming that he through the gospel brought life and immorta- 
lity to light, are thought by some to be exclusive of ail argu- 


reason and nature, or from the writings of Moses: for if. the 
hopes of immortality were so supported before the coming o' 
Christ Jesus, it could not be truly asserted of him, ‘that tx 
brought life and immortality to light through the gospel.’ An! 
so far at least they must be allowed to argue justly, that, i 
the text is to be understood in this exclusive sense, it wi! 


equally with those of sense and reason. But then, on the othrs 
side, it is certain that, if this argument does not impeach tli 
authority of Moses with regard to this fundamental article ©! 
faith, neither will it shut out the proofs of natural religion ; 
since it must destroy the evidence of both or of neither. Now. 
that it does not set aside the authority of Moses, is evidet! 
from our Saviour’s argument to the Sadducees: ‘ Now that th 
dead are raised, even Moses showed at the bush, when bh: 
calleth the Lord the God of Abraham, and the God of [sau 
and the God of Jacob :’ Luke xx. 37. From whence it appea! 
that our Saviour thought the law of Moses afforded good prov! 
of a future life; which is inconsistent with the supposition that 


tion of the gospel. 

But, supposing Moses or the law of nature to afford evident: 
for a future lite and immortality, it remains to be considered ™ 
what sense the words of the text are to be understood, which Ue 


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| oaoqett Jou se0b Inocnrgre viel) ti Jnr? wietioo ei at obie 
ly gli letnomebay) cif? oF baggen diiw aseolf Yo vihedtos 
hetgitin Liowtan te eloovg od tue jude 3 Hive sodtinn ,dsial 
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; , AAT es ; 


' DISCOURSE VI. ; (125 
sttirm ‘that life and immortality were brought to light through 
te gospel.’ To bring any thing to light may signify, according 
to the idiom of the English tongue, to discover or reveal a thing 


which was perfectly unknown before: but the word in the ori- | 


ginal is so far from countenancing, that it will hardly admit of 
this sense. The Greek runs thus: gwricavros 6€ Cwiy Kat ag- 
Bapsiar. Now gwrizew signifies (not to bring to light, but) 
ty» enlighten, illustrate, or clear up any thing. You may 
jedge by the use of the word in other places: it is used 
in John i. 9, ‘That was the true light, which lighteth (or 
enlighteneth) every man that cometh into the world:’ 6 gw- 
rizec mavra Gvdpwror. Jesus Christ did not by coming into the 
world bring men to light; but he did by the gospel enlighten 
men, and make those who were dark and ignorant before, wise 
even to salvation. In like manner our Lord did enlighten the 
doctrine of life and immortality, not by giving the first or only 
notice of it, but by clearing up the doubts and difficulties under 
which it labored, and giving a better evidence for the truth 
and certainty of it, than nature or any revelation before had 
done. There is one place more, where our translators. render 
the original word as they have done in the text: 1 Cor. iv. 5. 
‘ Therefore judge nothing before the time, until the Lord come, 
who both will bring to light the hidden things of darkness, and 
will make manifest the counsels of the hearts; and then shall 
every man have praise of God.’ But in this place it had been 
more properly rendered, ‘who will cast light on’ the hidden 
Uungs of darkness; and so rendered, it better suits what follows, 
and «will make manifest’ the counsels of the heart. The hidden 
things of darkness, which shall be brought to light at the 
coming “of the Lord, are the actions and practices of wicked 
ten; which, though they are of a certain and determinate 
Mature, are yet hard to judge of, because we cannot discern the 
springs and motives from whence they arise: perfectly unkuown 
‘vy us they are not; if they were, there was no occasion for the 
Apostle to forbid us judging of them; for men do not, cannot 
Judge at all of things which do not at all fall under their 
notice: but they are so dark and obscure, that it is hard to 
tudce rightly of them ; and therefore it is but prudent to suspend 
®ur sentence till the day comes which will make all things 


a re ee nl 


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¢ 126 SHERLOCK. : 


clear, which will hold such a light to these hidden things of 
darkness, that we shall manifestly discern them, and be able to 
view them on every side. So that, in this case, the hidden things 
of darkness are not supposed to be perfectly unknown, but only 
to be so dark and involved, that we cannot safely pass our 
judgment on them; and ‘to bring them to light’ imports no 
more than to set them in a clear light, and to make them plain 
and manifest to the eyes of all the world. According to the 
use then of the original word, ‘to bring life and immortality 
to light’ signifies to illustrate and make plain this great doctrine 
of religion, to dispel the doubts and uncertainties in which it 
was involved, and to give evident proof and demonstration tu 
the world of the certainty of a future life and immortality. 

The text, thus explained, leaves us at liberty to make the 
best both of the evidence of nature and of Moses for a future 
life and immortality, and asserts nothing to the gospel but this 
prerogative, that it has given a surer and fuller proof of this fun- 
damental article than ever the world before was acquainted 
with. The true point then now before us, and which takes in 
the whole view of the text, is, to consider the evidence whicli 
mankind had for the doctrine of immortality before the coming 
of Christ, and the evidence which the gospel now affords; and 
to show where the former evidence failed, and how it is sup- 
plied by the latter. 

It would take up too much time to examine minutely the 
several arguments for the immortality of the soul, which are to 
be found in the writings of heathen authors; nor would it per- 
haps answer the purpose of our present inquiry: for the natural 
evidence in this case is not so much to be estimated by the 
acuteness of this or that writer, as by the common sense ani 
apprehension of mankind: and this, and all other opinions 
which have any pretension to derive themselves from nature, ~ 
owe their authority, not to the abstracted reasonings of any = 
school, but to some general seuse and notion which is found 1 
all men, or to some common and uncontroverted maxim of rea- 
son. The unbelievers of this age have abused their tim 
and pains in their endeavors to expose the natural evidence o! 
immortality, by confronting the different sentiments of th: 
ancient philosophers, and by showing their uncertainty and in- 


| 
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+ wh ra Fietairiies af oF ff i of fot ef oxen ell? af agtabive 
bind. 4etige thortero ioyd ao 7athiw dad? yo at Yo eesnoidoa 
| emamigg d9tia life tue itt ben : beidewm Wo aoienodstqqe 
mise: mot i ib OF oetenaiony + gyn Asitw 


vin Yo epndndene (4 ot oF ton ihoriiue wad? we 
» baat af dont a Loe sntee feraitey cota of Jud ood 

sat te mabanett by nr ia bee wotgiae? ears of we coun Els 
ane Weds ferwdn ovat oun en) a) Pep yeni entity Py how 
wy bivs Lavtstn oth Ako OF SOM INe news ai ae | DA 


‘ 


Ml! to efsenridaee aneved fir ot gnUern hos Ye gilsnenmi 


wit! wytls EATS yeoalt sunk wiothe <d hay roilqouolidg pietien tt 


* 


OFT REE SITY SST TT mere 


DISCOURSE VI. i 127 


consistency : for what if Plato, if Aristotle, if Tully, are in- 
cousistent with one another, or with themselves, in their ab- 
«tracted arguings on this point? What is this to the evidence 
of nature, which is not the single opinion of Plato, or auy 
other philosopher, but the united voice of all mankind? This 
was the common belief of the world, derived from some com- 
mon sense, or principle of reason, before any philosopher had 
~ much as thought of an abstracted reason for the proof of it : 
and had not the comnion sense of nature dictated this truth to 
them, Iam very confident the philosophical reasons had never 
been thought of. That the common belief and persuasion was 
the foundation of the philosophical inquiry, is evident from 
hence, that all the ancient writers on this subject appeal to the 
common notion and consent of mankind, as one great argument 
for the truth of the doctrine: which certainly proves this at 
least, that the world was possessed of this belief long before 
they were writers, or ever the philosophical reasons were 
thought of. If the notion was common, that alone is a suth- 
cient proof that it did not arise from abstracted reasoning ; for 
no common opinion ever did or ever can: and the reason is 
plain; for a common opinion is that which is received by the 
cenerality of men, who never were, who never will be, capable 
of attending to abstracted reason. Now this natural evidence, 
distinguished from the intricacies of philosophy, is the thing 
which we inquire after, and which will stand its ground, what- 
ever becomes of the private notions of learned men; for nature 
tuay be in the right in giving notice of a future lite, however 
men may be mistaken, when they come to consider and ascer- 
tain the nature and cause of it; which to do is the mark and 
aim of philosophy. 

But the common consent is the voice and law of nature; for 
what all agree in must needs derive itself from something that 
iS common to all; and what is so, but the sense and instinct 
of nature? When men come to speculation, they differ as 
much in the cast and turn of their minds, as they do in the fea- 
tures and lineaments of their faces; and therefore speculative 
reasoning will never produce a common persuasion. 

This belief and persuasion of the certainty of a future life 
arose from the common sense that men have of the difference of 


_ 


ae 
4 


” 


j 


irr g8 then ona an dhetdinnce o tnoecoy bas soitod foun _~ 
dp edt aovong yliinriay douiw > enixtoob edt Yo dou adr edt 


swhad gaol tilled aida Yo hesmereng eaw blow ed? jad) anal © z 
wr esienos begidgeolilg at 199 10) eetiw row yet 7 ; 
-ifive 6 vt asola tad? ,nomummo saw noite ad: ME ao tigued: | “ 
wi ; golenesar botageieda aot orn toa bib ti tad3 Yoor tasty | 
ri tarot oF baw pag9 1979 10 ng THY aAOiahyO HofMED ON < i 
alt yt bovionsy ei doidw tad? si qvisiga aumaion'a yo); dickg | | 
whe agra od Hiw wvge ote stow t780 ode ynoe to viilovoasy i : 


_yronebrys Leoten ent) wo .moeest betoevteds ot pnibnorts Yo q 


winds olf ef pydqoxolidg Yo estozoiai oft aod bodeiswpniteil 
<iwnitw ,anesp ai baste Nie doikha bos rolte sispai sw doilw f ; 


wlan it - oer bompel Wo enoitor otsving cult to wamoosd 1979 : ; 
vey owed slit orl? 2 Iooesiien gritty ni ide edt ni od yom ; 
~reeern bun iohienosn at sanne vet? oolw ,nedniwiat od yen aon { 
bas dinm ot} ei ob of doittw : 1 I6 cen bow oritass Of} sist 1 , ‘ 
via Ww mead ialeg om 
i” { oietnn jo wol bos esiov of} at doeenoD Homnmod eds a 
iolt oridjommbe moat tHuett ovived. aboon de M nt sorys lin sedlw 
Jowett bate cedure oft tod ae at dedw baw > Ue of nomads & 
mn Tothb Yu fod gimnge Of ome oboe ool i {muieo W 
reat at ni ob vad? ee ,eboies wade bo ated base ten ods ai dow 
ieooge yi } bre teen sist Jo etaommenil baa pet 
; od ervey noudirou: 4 oot buwg sov oe [liv gain anid 
onus  Yiniahas odd Ie golenversq bead Wiled eiiT 
avrlsh ali io orntl poet todd eenga aontsion add asott oeott 


Pa 
rhe i : a a 


128, "  - SHERLOCK. 


good and evil, and of every man’s being accountable for the 
things done in this world; which account not being taken in 
this world, as the least degree of observation will enable men 
to see, they concluded, or rather they felt from the very force 
of reason and conscience, that there was an account to be given 
hereafter. Such an internal argument as this, which springs 
up in the heart and from the heart of every man, has a greater 
weight in it than all the reasonings of philosophy put together, 
and will tie men down, if not to hope for, yet at least to fear 
a future immortality; either of which is the silent voice of 
nature testifying the reality of a life to come. 

That this is the true foundation of the universal belief of a 
future life, may be learnt fromm hence, that the persuasion of 
another life was always connected with the supposition that 
there were different states for good and bad men; so that you 
cannot any where trace the notion of immortality, but you find 
evidence also for the different conditions of men in another life, 
according as they have behaved themselves in this, Now 


these two opinions being thus inseparably united, it is easy to 


judge which is the natural sense, and which the consequence : 
let any man try, and he will find that it is not the expectation 
of living that makes men infer the reasonableness or necessity 
of a judzment; but it is the reasonable and natural expectation 
of judgment, which makes them infer the necessity and reality 
of a future life. : 

Into what great absurdities this natural notion grew under 
the management of pocts is well known: they named the 
princes and the judges, and deseribed the tortures of the wicked, 
as their fancies led them; and their inventions became the vul- 
gar theology. But this still shows the truth of what I have 
asserted; for neither would the poets, whose business it is to 
raise fine scenes on the plan and probability of nature, have so 
painted the torments and the enjoyments of men departed, nei- 

-ther would the world have received their inventions, had there 
been no foundation in nature to support the romance. 

As to such ds imagine that the notion of a future life arose 
from the descriptions and inventions of poets, they may even as 
well suppose that eating and drinking had the same original, 
and that men had never thought of it but for the tine feasts and 


~ 


pn RN RT A 
t 


a 


en’ 


ee 


nacre nae cee RAR amare 


uit gd tie an 


LA aR yg ra 


kh Ba in 
bith aie nh! 
Pe Tene ee 


> 
‘oil ut / _ 
ras ame? 0 Sit @ to yiilnur ada got ylitess | 
to bi ed lamoviua at to neituhavct oui eee ey) | 
Bid poienirey Pn ee ee oul wmdot 
7 ted) Holiaadry ee i dtiw-beteonaos ezerlo are fil aeons _ 
may Sat 98 5 ome hed hire boog 21 eolote jaowhit) oven sont 
batt poy tod Uilatorns ‘wy guiton odd oneth o1oilw YTS MANBSD 5 
sli dons ni coat Yo guoitihues tasrshib sy wi oels sonebivs 
wt ult Hemnatts beveiiod ova od? as amitogos ' 
as eae ah bortaw pidaraqoeai eu guiad eaoiniqo ows anodd 
> soneupeatoo oils doide hue oer lywio oct at dotile on hui, 
BOiLBIIM AS ods Yor ab etal) bait tlw of bas ,yvt ase ye sob 
Gimeesan 13 enatdanonset ods sinh 1910 aodant tacky gerril Yo. 


4 nolis}oay zo torte baw eldanoesa pit wi Sh sud ; inomrgbai, a to 
(lear bas ¢iaavoon oils watt oad? eodam dioidw in unglul, to 
7 Sit omdut & To 
i bau Foe tohon tevaine aishd 2: itinwacta, tory rot ond 
“wit harmon Vo iy ct awond iow e etoog jo ingmogensa odt 
; hadoiw odd lo avsito3 wit badrmel hoe 2egbej, sl) bas Pee LED | | 
-Lay onl} oemes ft etre yw thet) bee 5 im yt bal estoag? tied 28 ' 
wrad 1 sede i wet ott weroda Mite aida 400 ‘yyoloedt 13 
ao 20 weon icf ier eaOey aast bleow walien vol « Sea? reall 
ne vied ut y whit eg foe iq odd wo ean oA seimt ; 
ion , balay n hy HTM VO! il) bue eis od taal Jragsuineg i 
rods batt , 1 yp bavioge even itu vit Llu rot | 
ae H tehy PreMyRpere Oh oA ini pottabamal on mood ; 
wert suf Supls a ie gona '¢ ty aot oath done O04 
= woe mH poly Harn Yo peterat) vat leinrt nn aire nl} aon) : 
Lani Oe ty brad weitere Lan pois toh seoquue liow } 
toe teal oivit ott vod Jad 2b Ber dehwesls, 1998 bal noon tads ban 
. wf rit ae 


7~ (ay “aa a 


DISCOURSE VI. . 29 


entertainments which are described in such writers. The poets 
were the Papists of antiquity, who corrupted the genuine senti- 
wents of nature, and obscured the light of reason, by introda- 
cing the wild conceits of folly and superstition : and when once 
they had grafted the slips of superstition on the stock of nature, 
tuey throve so fast, and grew so rank, that the natural branches 
were even starved by the luxuriancy of this wild olive. But 
still the root was natural, though the fruit was wild. All that 
nature teaches is, that there is a future life, distinguished into 
diferent states of happiness and misery, in which men will be 
rewarded or punished according as they have pursued or neg- 
lected the rules of virtue and honor. And this notion prevailed 
where the fables of Greece had never been heard of; and 
wicked men felt in themselves the fear of the wrath which is 
to come, though they had never so much as learnt the names 
of Tantalus or Sisyphus, or any other sufferer in the poets’ 
scene of hell. 

The natural evidence then of life and immortality stands 
equally clear of the inventions of poetry, and the subtiltics 
aud refinements of philosophy; and though it be allied to both, 
yet it arose from neither. The truth of the case with regard to 
both is this: the poets found men in possession of the doctrine 
of a future state, with rewards and punishments for good and 
bad men: on this foundation they went to work ; and the plain 
draught of nature was almost hid under the shades and colors 
with which they endeavored to beautify and adorn it. The 
philosophers found the same persuasion in themselves and 
others, and, as their profession led them, sought out for physical 
reasons to support the cause. This inquiry has furnished 
with the various opinions -of antiquity concerning the nature 
and operation of the soul, its manner of acting in the body and 
out of it, its eternity and immortality, and many other curious 
pieces of learning. How far any or all of these inquirers into 

nature succeeded in their attempt to prove the immortality ot 
the soul from phy sical causes, is another question. As to the 
Present point, itis plain the natural evidence is not concerned 
'n their success, whatever it is; for the natural evidence is 
Prior to their inquiries, and stands on another foot, on the 
common sense and apprehension of mankind: and the schools 


i Ein noitow eidy bth. xvsod bas euniz to age ad barred 


watilo “lier eith Yo" 
rd dS wen i Ho 
ani hodeisgtrinib (shit sunbed ie 
ti moor soldi ai green 
w » bowen send yodt me ney berleinesg 


> » oe S%0 bid osed F6yan hid sen Yo soldat aid. odw - 
oi dates alierw odd to sect aiff eveloemads ai tio? mou todoiw 
esiten odt sowed ep dest 08 tevea bed yodt slguodi ,»aroo of 
—s alt i vorefise vaio yao To ,eurkqyei@ 10 auleieaT Yo 
Jled to sax 


odovote ytilenommi bas stil Yo aodt sonsbive Ionian odT 


evilisdes oy frre “rite to xnoinevni od} To 16019 ylleupe 
ated of bollle od tidaweits bine ; ydqoeolidg to airaaroniten hese 
ot beset dit omnes oft to ditt odT codtiog mot seow ti 99% 
saieso of? Yo Homeseog af not bnyot eloog oilt : euls al diod 
hos hooy to? etoudeinvg fea eyrswor dsiw siete etl 6 ye 
merely ad) lure . tro OF hve8Ww ‘youl eolsbnoal al} no + ned had 
volos his sobade oft s4ha0 bid tromle sw ersten ‘to tfpamb 


ate ; ‘ f : : ; 
were ai wrohe hee WYiteed of bovovesbas yortd doide dir 


bits oy lodetny i NOpeRHe? My Ooh be afi hawat eradqovolitg 
lnaieyiiq 201 den idence Jara? bal moieeMon tiesdlt ee ban xt pelt 
ey leederren! evo edt 8 oawed off Pegged ROras? 
VWiica ot7 1 ep 9 Fs | Vinplias to- aoiNG sHnsy any ihrer 
hina thet at i oer fon bo Tone et) hue ; oft te PON AwRIO fran 
aise PRI vag Des (ilenommi bare veiriwedy efi Ji jo iow 
wt Wp Ge Tet ts WO Ytte vi woft soil lo 9094 
rier: My hd Tyee Hodt.m beleavoue aiitist 
nit @) eA Undrtesitp tonfens ei esata hooey ing mio Toe wt 
h ro ten « vonahive Imunton sd) afehy ¢t ff Joiog If aaa | 
a sphere | sit vod seb HW qewbteder gewoon tied 
Joe oulrene no ebneta hae .ornipat vis? of THY 
ub bee : buidoom to sotenedeiqqe baa seass nommor 


> 


130 SHERLOCK. 


may determine the soul to be fire, or air, or harmony, or what 
else they please; yet still nature will make every man feel! that 
the grave will not secure him from appearing before the great 
tribunal, to which he is accountable. 

So true is this, that, had it not been for philosophy, there 
had remained perhaps no footsteps of any unbelievers in ‘this 
great article: for the sense of nature would have directed all 
right ; but philosophy misguided many. For those who denied 
immortality, did not deny the common sense of nature, which 
they felt as well as others; but they rejected the notice, and 
thought it false, because they could not find physical causes to 
support the belief, or thought that they found physical causes 
effectually to overthrow it. This account we owe to Cicero, 
one of the best judges of antiquity; who tells us plainly that 
the reason why many rejected the belief of the immortality of 
the soul, was, because they could not form a conception of an 
unbodied soul. So that infidelity is of no older date than 
philosophy; and a future state was not doubted of till men 
had puzzled and confounded themselves in their search afte 
the physical reason of the soul’s immortality. And now con- 
sider how the case stands, and how far the evidence of nature 
is weakened by the authority of such unbelievers. All man- 
kind receive the belief of a future life, urged to it every day 
by what they feel transacted in their own breasts: but some 
philosophers reject this opinion, because they have no concep- 
tion of a soul distinct from the body; as if the immortality ot 
the soul depended merely on the strength of human imagina- 
tion. Were the natural evidence of immortality built on any 
particular notion of a human soul, the evidence of nature might 
be overthrown by showing the impossibility or improbability 
of such notion: but the evidence of nature is not concerned in 
any notion; and all the common notions may be false, and 
yet the evidence of nature stand good, which only supposes 
man to be a rational creature, and consequently accountable : 
and if any philosopher can prove the contrary, he may then. 
if his word will afterwards pass tor any thing, reject this and 
all other evidence whatever. 

The natural evidence, I say, supposes only that man is a ra- 
tional, accountable creature; and- this being the true founda- 


; 
' 


ee 


Len A Le wa Bs [oN : 
* Pays . a 4) Be . 7 a. rs 4 , 
ton bhues 7 a} ai Salguenkt 
ric eae 7 ie ae F tg 
eevee fe “ 
me ik wv rege 


ar (lailad atts moqque 
yilentashss 
a 


«a 


a 


eos won bak .ytilatmanid wlvor ads To aces lacie fd : 
wut we eseebives of ull worl baw zbnase gea> ost wod whie 


nein TEA asywnilodaw done Yo ysitodine ot yd bocodsowei | 
wily qieae th ot Bera il evoiut a to Yoilod ody svisaey baid ; 


nace jad ; arene sre sieds ni hotouenst too} yodls sockeye y 
gered on or hah orl gennoad proiniqo etd 190187 erothporatirtg : 

to qilerovs a % ae yvbod ods moi joniteib Igoe 2 to molt © * 

~ontenior aateat To Wigasta sly ao vino bobasqub toon odlt 

yon oo ttn ytilathodmal Yo sonsbive loveien edi co WT .noit : 


Hiviet auotnn te soni ve stl Joce nomud & bo noid 1ehraeg ; ae : 
riilidgdtersqan' "ty p bebiet ieee wrt od) niwosle vd avovlfere od , a» 
ni feviteanes joo e) sieian to osenkewe gi) tud ; goiton dowe te ‘ 
has eft ad vance emostodt none oils fin fovea p aotton Yara 
he mene slug is bw ove lyeeat) wrt ; ‘lo yy probes > ros iv F 

Ap Atm 4p Pinata bag .ourteww. levoiter & ot ©) ment : 
wut? vat Ber yw Tt iit OVNny. ay + 7 hae vhidg yne ti boa 

inl) Joupet yoda yore a voite Uiee Inve wid Te. 


; veratader aongbive soso He 
‘ 

woes tralt vivo esaogque pyet I onohive lentes oT 

; i ad x 

oct ae ott catied silt ied :ordiees oldeinnoose tanot 


DISCOURSE VI. 13] 


tion in nature for the belief of the immortality, the true notion 
of nature must needs be this; that man, as such, shall live to 
account for his doings. The question then, on the foot of 
nature, is this—what constitutes the man? and whoever ob- 
serves with any care, will find that this is the point on which 
the learned of antiquity divided. The vulgar spoke of men 
after death just in the same manner as they did of men on 
earth : and Cicero observes, that the common error (as he calls 
it) so far prevailed, that they supposed such things to be trans- 
acted apud inferos, que sine corporibus nec fieri possent nec 
intelligi; which could neither be done, nor conceived to be 
done, without bodies. The generality of men could not arrive 
to abstracted notions of unbodied spirits; and though they’ 
could not but think that the body, which was burnt before 
their eyes, was dissipated and destroyed ; yet so great was the 
force of nature, which was ever suggesting to them that men 
should live again, that they continued to imagine men with 
bodies in another life, having no other notion or conception of 
men, 

But with the learned nothing was held to be more absurd 
than to think of having bodies again in another state: and yet 
they knew that the true foundation of immortality was laid in 
this point, that the same individuals should continue. The na- 
tural consequence then was from these principles to exclude the 
body from being any part of the man: and all, 1 believe, who 
asserted an immortality, agreed in this notion, The Platonists 
undoubtedly did; and Cicero has every where declared it to be 
his opinion: Tu habeto, says he, te non esse mortalem, sei 
corpus: nec enim is es quem forma ista declarat ; sed mens cu- 
Jusque is est quisque. Itis not you, but your body, which is 
mortal: for you are not what you appear to be; but it is the 
mind which is the man. This being the case, the controversy 
was necessarily brought to turn on the nature of the soul; aud 
the belief of immortality either prevailed or sank, according as 
men conceived of the natural dignity and power of the soul. 
For this reason the corporealists rejected the opinion: for since 
it was universally agreed among the learned that all that was 
corporeal of man died, they, who had no notion of any thing 
else, necessarily concluded that the whole man died. 


Pe Te ee eee ne 


Pe ee ae, ke Ye er 


esd vee endbroqres onte mip 
beveig ages mon ,dnob od radtien bluoo dointw: ai 
ea tou blsoo nut to ytilstsneg odT svibod suodsiw ,sa0b 

dpuody bas. ;wisige heiboday to enviten betanteda of 
ned iid ace dontw pebod ods teds dnidt tod som’ bleo> 
“ont wow Insty ov dag ; be qortenb | ina botaqiaib aw sys rieds 
nee tod} cad of gallesague vove eew doidw .ustea So sow 
tive avar oniysmi oi baunitnos yodt tod) ,nisge ovib blvoite 


Jo soitysonos 10 molton tad30 on anived stil redone al anibod | 


on 

ied om edot bled esw guidtow boro! od dtiw toll 
jor bne :4tnte t9ltone wi nisge eoibod privod to Anids od neds 
ni biel sow. yiileromusi Wo soltebanol omy ods sede wand yodt 
-att WP . .osmutwoo fluode elowbivibal omes ont sed? .teiog vid? 
ait rbulors G)} eadezi IG aes? sett aaa aol? ONS SENHOD Javed 
wher sailed d dhe hee + mear-odd Yo deg yas yuied inott ¥ band 
winegel*d off sroiten aid? ni boorge Le jroman te borrows 
ud ti craslool opodder eI99 pent! o7aor bate e bib ythetdnobae 


bot elope c6a6 grap 5h el HY Re oDtad wf : aorsiqe wid 


~w> eco Wee + Yornbosh ated more aise } 89 Bt clans Gpet Tempe? 
* sbotsiye val and imo suri ae tom a 3% 7 " 6 }85 th Sipery, 
wit es th tack. ped op 2 METS wo j Sastyr Jon A wy sol © Ente 
mpvouues off .seoo off onied eil'T neu od? et dbidw bam 
tus > item tlt do snisean elt ne ot? of ‘evo! viiseiessen he 


y - e° bas ‘ " t n 
vit Siiinoooe ,Anee re balinve if Tdhe yiietormmt Toto ni ond 


noe oft Yo 2 roq bie ytiogib howlen tbo bevieones mont 
wontie Tat 24 if2gQH ech fy OG 4 talaom {Hy gilt WOLAOY wish wi 
y gudt fie dak haarssd ouelt wits lig THE y Lloeiey ia new ti 


| 


arin ens bo een aT bund ove Eoutt hoth fisise qo igotoqm> 
.bsih noes Shoder ods sede balelones viteeesoon uel» 


* 


132 SHERLOCK. 


. From this view you may judge how the cause of immortality 
stood, and what difficulties attended it, on the foot of natural 
religion. All men had a natural sense and expectation of a 
future life. The difficulty was to account how the same indi- 
viduals, which lived and died in this world, and one part of 
which evidently went to decay, should live again in another 
world. The vulgar, who had no other notion of a man but 
what came in by their eyes, supposed that just such men as 
lived in this world should live in the next; overlooking the 
difficulties which lay in their way, whilst they ran hastily to 
embrace the sentiments of nature. This advantage they had 


- however, that their opinion preserved the identity of indivi- 


duals, and they conceived themselves to be the very same with 
respect to the life to come, as they found themselves to be in 
regard to the life present. But then, had they been pressed, 
they could not have stood the diiliculties arising from the disse- 
lution of the body, the loss of which, in their way of thinking. 
was the loss of the individual. 

The learned, who could not but see and feel this difficulty, 
to avoid it, shut out the body from being any part of the man, 
and made the soul alone to be the perfect individuum. This 
engaged them in endless disputes on the nature of the soul; and 
this grand article of natural religion by this means was made 
to hang by the slender threads of philosophy; and the whole 
was intirely lost, if their first position proved false, that the 
soul is the whole man: and it is an assertion which will not 


_ perhaps stand the examination. The maintainers of this opi- 


nion, though they supposed a sensitive as well as a rational sou! 
in man, which was the seat of the passions, and, consequently, 
the spring of all human actions; yet this sensitive soul they 
gave up to death as well as the body, and preserved nothing 
but the pure intellectual mind. And yet it is something sur- 
prising to think that a mere rational mind should be the same 
individual with a man, who consists of a rational mind, a sensi- 
tive soul, anda body. This carries no probability with it at 
first sight, and reason cannot undertake much in its behalf, 
But whatever becomes of these speculations, there is a far- 
ther difficulty, which can hardly be got over; which is, that 
this notion of immortality and future judgment can never serve 


- 


8G 


d rails Syattiovh’s sid? anwtna Yo chursnitmen add 
gilt bovreainy woiniqe todd dnsld , 


_ 


“gelidve ogetw tind? ssi yet duitier eoishuailit 


5 
_ 


teed ob 49" demas Pave) yoits ae are od Hl ot od Foaqeet 
i min neod yor? bed world twill snoang oh of ot Inega 


otal aidt foi bane oan ded ton bie ow .boarsel odT 


untin otf Tore Yas gatiod newt yhod git tue rude Ji biove OF 


dT atyubivibar todheq edt od 09 ovtte lwoe odd shaw bas. 
ban :fode vis TO suring ot wo wxtueperh avaliee ni mad) begegas 
shear dew enesit et zd notgifer torwan 4o ofoitue. basta silt 
wtogtwe oct fete ; eiqoevliag to shaents seboole ord) ¥d yead ad 
od? 1d) .gtted fevtorq noitivng teri}, sisds ti deol, ylasivat wow 
ton Hirw doulw nvinseta me 4 1 bas +: aut elodw oft ai. luce 

iqo eid) to etonistniam ve y weitncimaxe ont bate eqodig 
twos fanoifer & ee Now an ovriensn s bonoagque youl? dyposdd ,more 
elinaupaenes ‘bas soieeng alt lo tous odd enve doinkw oem ai 


fult lees avidie ed tz] peice He putt fle Yo onirge odd 


tnnhtian big, yyoRwN hve vet im eb) s llet-es his ah ue aytt orey 
ate poliliodio® af iY bie bile Tewtsollosni ord old tod 
ayn oj wd Blends bution Tonotiet ment & 4 y anid oF gnieng 
eee g bnhtr There Homie Qi cat 6 alee lanhivibnat 
im fh ee ¥hieLe Oy ORT RT sith what oo ba ine o7id 
l nitoet att ett root stetvebas domi aoana? te didi Jett 

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tole af rfubtie f2ovo top od y | eval eee dolibe, venyoitib yall 
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DISCOURSE VI. 133 


the ends and purposes of religion, because it is a notion which 
the generality of mankind can never arrive at. Go to the vil- 
laves, and tell the ploughmen, that if they sin, yet their bodies 
shall sleep in peace;.no material, no sensible fire shall ever 
reach them, but there is something within them purely. intellec- 
tual, which shall suffer to eternity ; you will hardly find that 
they have enough of the intellectual to comprehend your mean- 
ing. Now natural religion is founded on the sense of nature, 
that is, on the common apprehensions of mankind; and there- 
fore abstracted metaphysical notions, beat out on the anvil 
of the schools, can never support natural religion, or make any 
part of it. . 

In this point then nature seems to be lame, and not able to 
support the hopes of immortality which she gives to all her 
children. The expectation of the vulgar, that they shall live 
again, and be just the same flesh and blood which now they 
are, is justifiable on no principles of reason or nature. What 
is there in the whole compass of beings which yields a simili- 
tude of dust and ashes rising up again into regular bodies, and 
to perpetual immortality? On the other side, that the intellee- 
tual soul should be the whole man, how justifiable soever it 
may be in other respects, yet it is not the common sense of na- 
ture, and therefore most certainly no part of natural religion. 

Bat it may be worth inquiring how nature comes to be thus 
defective in this material point. Did not God intend men ori- 
yinally for religious creatures? and if he did, is it not reason- 
able to expect. an original and consistent scheme of religion ! 
Which yet in the point now before us seems te be wanting. 
The account of this we cannot learn from reason or nature; but 
in the sacred history the fact is cleared beyond dispute. The 
absurdity on the common notion of immortality arises from the 
dissolution of the body at death ; and the great difliculty on the 
foot of nature is how to preserve the individuals for judgment, 
Which are evidently destroyed by death. - Now, if this death 
was really a breach on the state of nature, it is no wonder it 
should be a difliculty in the religion of nature; for the religion 
of nature was most certainly adapted to the state of nature. 
And the wise man tells us, ‘that God made not death: for he 
created all things that they might have their being; and the 


“Tie 0 ahh joie eee te ren 
ee nl venetian iin ln noe TVen 08 


ie naksiee jon bas aie stiah natone evodant moslt inlog alt al 
ed He of song ude doit -yilonomat to esqod silt trogen? 
¥ vil Hade gods task) eglre odd Yo neisatosqxe odT — stotlids 
‘godt, wou soit boold haw def snes od tevi-sd ben eings 
ded metan 10 aneset to eelqioning om 10 aldnititent: ef ae 
-iHivaie 2 ablody doisher egitiad Yo eanqinos atorive old wi erat of 
bite .asibod aslugss otni aiegs qu puiais codes baa teu lo obut 
Po prllowi wd tad obiv odio alt dO: 1 ytilerounni Reeene 0 
 Hweor aldudiven|, wod scant olodw sit od: bluods jibe’ lewd 

_. «ate Yo seene toms oft tom ek 11 197 (elooqest tortio ai od Yom 
,hokgiier fevsten Yo teg on yiainnas sont eroleteds brn ,00? 

musth, wt od eocnoo ermten woe geirtivpa tisrow od aut st antl 
a «ig out buaiai boO ton biG .seieq Inivatata eid? ait avitasteb 
nen jou thal .bib od ‘li bos { eoteteers anoigiiot got qilnaiy 
‘ seigtion Yo omedse mutaienoo bao lenigno ne toogue ot t olde 
gsiinaw od 0) emece ex otted wou ining off af Sey daisy 


tind ; SIA Te Aiwa ‘mov? Hisol ono ow eis)? to Joos aft 
off .orvosih booved boxeolo ei don? ad) yrordd bers ois am 


att novi sorta ‘ulesoanad Yo soilom nommos alt no yiilrwede 


ilE wo ytiioillib sooty od9 hee ¢ draeb te ylrod sit to noissloah 
| Aseeaba} wh «lon lov thant of? Or reReTY O whe «i ommtan “to toot 
d¥aeh aid? i wot - die yd Deportes ylinsbive ou mp shouhw 
ji tober eo el dt ora Jo oteie of no dasad e giisor saw 
nviviter olive ;ommice to myigiin ont al yiluodib es ad tiwode 
svi te Adee eds od: baeanla elsiaties feoid apw aTiat Yo 


of ob Bes tor shou: bow teal » yew elle) nam sew etl) ba A 
ould Louise. ¢ yoetatel epoal oved debwieey youd das) eyoitlt fa betavt9 


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134 ~ SHERLOCK. 


-generations of the world were healthful; and there is no poison 
of destruction in them; nor the kingdom of death on earth ; 
for righteousness is immortal. But ungodly men with their 
works and words called it to them.’ If immortality was the 
condition of the creation, if death came in as a surprise on na- 
ture, no wonder if she stands mute and astonished at the fatal 
change, and seems neither willing to part with her hopes of 
immortality, nor yet able to maintain them. On the plan of 
nature the common notion of immortality was the true one: for 
take death out of the question, which is the only separation of 
soul and body that we know any thing of, and there is no pre- 
tence for distinguishing between the man and the intellectual 
mind, The vulgar certainly retained the true original notion 
of nature; but when the original state of nature was lost, the 
notion grew absurd ; and it could not be otherwise. God made 
man immortal, and gave him consistent hopes and fears: man 
made himself mortal by sin: must not then those hopes, which 
were consistent hopes on the foot of immortality, become very 
absurd when joined to a state of mortality?. And thus the 
eeming in of death obscured the hopes of immortality. - 

Lastly, If we consider how our Saviour has enlightened this 
doctrine, it will appear that he has removed the difficulty at 
which nature stumbled. As death was no part of the state of 
nature, so the difficulties arising from it were not provided tor 
in the religion of nature. To remove these was the proper 
work of revelation: these our Lord has effectually cleared by 
his gospel, and shown us that the body may and shall be united 
to the spirit in the day of the Lord, so that the complete man 
shall stand before the great tribunal to receive a just recom- 
pence of reward for the things done in the body. This account 
is given in the words preceding those of the text: ‘ who hath 
abolished death, and brought life and immortality to light 
through the gospel.’ Now, if the abolishing of death was thie 
bringing to light life and immortality, it is plain that the coming 
in of death was that which darkened nature in this great point 
of religion. 

There are two things, as we learn from our Saviour’s answer to 
the Sadducees, necessary to confirm us in the belief of a resur- 
rection to come; namely, the knowlege of the power of God, 


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ah gal Dek -f yiteinom To state a 08 honioy sotw bweda _ 
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“hopet teut a drisess of lanadind avrg ac) ar isd beta’ Make 
tnodeos wilt > orbod od? abomob egninds o7? x0 brewer 1 enneq ; , 
ind cab” txt oly lo prods pathaosiq abton ) at aevrg 
weil ay vitlarorray ligia i Ydewnd hon ,diacb bow thos 
wiy ape desh bo yaiseiloda att Vi we “Joquog: off devols : 
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DISCOURSE Vi. 135 


and of the will of God: ‘Do ye not therefore err,’ says our 
Lord, ‘because ye know not the Scriptures, neither the power 
of God?” The Scriptures contain the revelation of the will of 
Giod; and therefore the words, I reckon, are to be understood 
as if he had said, Ye err, not knowing the will of God and the 
power of God. If we are satisfied in these two points, that 
God both can and will raise the dead, we shall waut nothing 
to assure us of the certainty of a resurrection. The power of 
God we may learn from reason and nature; for what should 
make us doubt but that he, who at the first formed man out of 
dust and ashes into a living soul, should be able to call him into 
life again out of the same state? But the gospel has declared 
both his will and his power, which he confirmed in the raising 
his own Son from the grave; and better evidence we could not 
have for the possibility and certainty of a resurrection, This 
evidence of the gospel has reinstated. nature in all her hopes, 
confirmed her right to immortality, and taught her to triumph 
over death and the grave, which seemed betore to be immove- 
able bars to all her expectations. This has restored religion, 
which had hardly one sound foot to stand on, and made our 
faith and our reason consistent, which were before at too great 
distance. Nature indeed taught us to hope for immortality; but 
it was in spite of sense and experience, till the great Prince of 
our peace appeared, ‘who brought life and immortality to light 
through his gospel.’ 


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136 SHERLOCK. 


SUMMARY OF DISCOURSE VII. 


- ROMANS, CHAP. IV.—VERSE 25. 


THE manner of expression used in the text is different from 
what is generally met with in the New Testament on the like 
occasion. It is the constant tenor of Scripture that the death of 
Christ was our redemption, and his blood the price paid for us; 
so that, when we consider redemption (which includes justifica- 
tion) with respect to Christ, it must be ascribed to his death 
and passion; but as to ourselves, our justification, though pur- 
chased by the blood of Christ, must be appropriated to our- 
selves through faith in his blood: for the same Apostle who 
says that we are justified freely through the redemption that is 
tn Christ Jesus, says also, that God hath set him forth to be « 


- propitiation, through faith in his blood. Hence we are said 


to be justified by faith; not that our faith is the purchase of 
justification, but because through faith we obtain the benefit of 
the redemption wrought by Christ. Now, though the death o! 
Christ was the reconciling of the world to God, yet this resur- 
rection is the great foundation of our hope and faith in him: 
hence it is very properly said that he rose again for our justif’ 
cation: for his resurrection. it 18 which has wiped away th: 
scandal of the cross, and made it a rational act of faith to hope 
for life and immortality from him who died on the tree. Vor 
truth of this exposition appeal made to 1 Cor. xv. 17., whic!: 
teaches that faith in the death of Christ, not grounded on tli 
assurance of his resurrection, is a vain faith, The power of thi 


- resurrection, with the atonement for sin made by the death of 


Christ, very beautifully expressed in Rom. viii. 34. 


“And 2hsMOR. 


a ie Po Pad is 
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Yo disob od dguorld wo = teint) yd idycorw noignistio ols 
waar ei Jaq bod of hhiow off Yo vailionans: off caw seid 
mid ai diet bee aqyorl ao to notabusol $setQ ot ai noitoo 
Aivawt wwe 18), Kiogy ss" si halt biee hoqorg ytov ai ti sonad 
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SUMMARY OF DISCOURSE VII. 137 


This, which is the true interpretation of the text, shows of 
what great moment the resurrection of our Lord was, which was 
to be the basis of the Christian institution, and the ground of our 
hope and faith in him. Had he died like one of the prophets, 
and been no more heard of, how should we have believed that 
his death had atoned for all the blood spilt from the foundation 
of the world, and that remission of all sin had been granted, 
through the destruction of him, the greatest of all the prophets ? 

Sut when he rose from the grave and brought back with him 
the pardon which he had sealed with his blood, taking on 
himself to be the Mediator and Intercessor for mankind as he 
had been their sacrifice, there was no room to doubt the eflicacy 
vf his death so confirmed. Our Lord’s first coming was at- 
tended with mean and low circumstances; he wasaman of sor- 
rows and acquainted with grief; and when he fell a victim to 
the malice of his foes, his best friends and companions gave him 
over for lost; they esteemed. him stricken and smitten of God ; 
all their hopes died with him, and their remembrance of his mi- 
racles; and nothing less was thought of, than that this was he 
who should redeem Israel. But when he rose again, having 
subdued the powers of darkness and of death, then was he de- 
claured to be the Son of God with power ; and thenceforward 
our faith has stood in the power and demonstration of the spirit 
of life: now we may say, we know in whom we have trusted. 

But if the resurrection of Christ be the support of the 
Christian faith, how is itself supported? To our apprehension 
nothing is more incredible than that a man dead and buried 


should be restored to life again. The particulars of the evi- 
dence of this great event too long to be introduced here. More- 
vver, one ground of objection ought to be removed before they 
“re considered: the great difficulty at which many stick, does 
hot so much arise from the nature of the evidence proposed, as 
from the nature of the thing itself: they are persuaded that it is 
not capable of being supported by any evidence at all. This 


tid di doe saat Be 92 j 
0 wide sbeokd sid the batane “bad od doide Clee I 

- ' “4 ite bovdooee 28) wereristul hue rotsiho oda od oF Yond ig 

+ gensilies alt ihioh at moor es enw sisi .soiliose rindd gad hed OF 

) ew giinios jot dinwd wO _-bamriinoo of dash ed Wo. 
‘ er ie. doin sae DA jesoaadamaotio wol bas assat dsiw babast 
on avisoiv « fet at gotw bas .\g9irg, Adios boysiowqas bap wnat 
tried og auoiteg mod han abnor sood etl ,poot eid do goilac ott 
7 «heed Yo ovttiene hae mvkaieie WA hewsstes godt tel re} 18:9 
yw ~iott GW lo sonesdurseres tinds bas oid diiw boil exqod qigils ile 
all ~ aos vido tod) ans Jo sdguodt exw seal gnidion bag josie 
c “pwivad tinge oee1 sd mete tutl Aswtsk esos Pluods of 


«ab of Kew ald siteeh to ban aexadaah io erovog oct houbdwe 


ie 


uh Py ' 
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sii ft 


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ob Do sO it ed tad) le nonosrmesi oy Us ywodl 
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iebud bie bneb nom a god) meat Wihemal sion 4i grid! iat 
hve wt te ereluoitung off Agar ail ot borejear ad [phareral 


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cout gloite PAKT LOH Be ei haniitib ieeryg of : howbiano + 
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ti juts bebapeicg ow yo 19 5 Viet ‘guidt od? Fo onsten ofl caer 
wt { hoe ' a yah more . ¥ 1 } 
eri a an @anobive rts yal bare que giied to oideqe> jo 


138 SUMMARY OF 


prejudice was a very early one: why (says the Apostle to 
Agrippa) should it be thought a thing incredible with you that 
God-should raise the dead? The force of this expostulation 
considered : whether it is strong enough to encounter the pre- 
* judice. The credibility of a thing depends intirely on knowing 


i whether there is, or is not, a power adequate to the under- 


DASE a eee deh, Sahel mia eekel Soe 


taking. The resurrection of the dead is a stupendous work : if 
it depended on us, it would be incredible indeed: it is the work 


nae 


of God, and of him only; and surely we have named one of 
credit and power sufficient to be trusted: and this is St. Paul’s 
argument, why should it be thought incredible that God should 
raise the dead? Whoever afiirms that a resurrection is in itselt 


ee ee eet a 


ageing? 
FMS ai ast keen gs aaa ee 


incredible, must affirm that God has not power to raise the 
dead. And who is it that can deny to him this power? no one 


who admits that he made the world: for if he gave us life, 
what should hinder him from restoring it tous? If there be 
any contradiction therefore in the notion of a resurrection, there 


£88: 


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ON I RE SIS A NR Pa 


must be the same in that of a creation: hence natural religion 
is as much concerned in this point as revelation: if we doubt 
God’s power of creation, we must bid adieu to all religion at 
once. 4 


OR iy a ae oe 


See ee 
oe ls amet ie aNLA SD byl ak bt a 


The power of God being admitted equal to this work, Christ s 
resurrection comes to be a question of fact, a fact as capable of 


(eoee Cae 


Fa ealhonehnoes 


evidence as any whatever, inasmuch as it is an object of sens. 
We are told that Christ died, and rose again: of his deat! i 
there can be no great doubt; nor can there be any more dili- > | 
culty in seeing and knowing that he was dead, than in knowing : 
when others were dead: those therefore about him might lx 
trusted when they report that he died. But he came to life 
again: very true; and it was very easy for those who conversed : 
with him to know whether he was alive or not. His havis 24 


sv ABE 


been dead and buried could not alter the case, or create any 
difficulty in judging whether he was really alive. Lay the» 
things then together, the promise of God to give us life eternal, 


7 ; _ 
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; 


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wilt sei of vowogaow ead boi) salt malta jvm .oldibex: 
yao on Trwneg eielt id ot Yooh ano tnt si ei od bak 
til eo erey od Ti cet + bow ot obain od sail) otitis ode 
af ovo Leu of si yaivotaet mott mid wbaid bloods tady 
quid) noifyrmass 9 To aoiton sift ‘ni molwsdt noitaibeuaes yta 
soiniler lewien aomed : woidasts» Io ted? wt stnoe orl od deur ; 

tivol ay i > aviyelover eo sniog eidt ot boovionds dou ep eh | 
in woigiler Ils of waibe hid tewas sw inoiiesis to wwoq bOD 


: - 
9 


2 a ne 


—— 


2200 aq 
Swit? vdsow eitls of lnups battimbe guisd boO Yo ww0q ofT ; ‘ 
yukdnges a6 tos # Jonl Io moieoup # ad af evoroo aviloarvEst 
wie Ye Jonjdo ma vt ten doumenni sovetedw yan 2s eoasbive 
Hasb eid Yo tviapn wot baw Jib seid’) dadd blood ow oH 
Wih «yom yas od oveds nao tod jAdwoh jer, o@ od ang orsitt 
saivroud ai and? bash enw vik Me) yaivrond bee griese of eto 
“| dviging mill tucds srolesods oeodt : hash orow evodio mod 
ti] oy oad wil tut bold off aerlt tyeget yodt aodw barat 
eryrqng onfw seo? 10? yeas tov emw tb bie ; snd ow t niege 
anived att gon vo-svila onwe of Yoeltedw woud oo mid ditw 
‘iy otee ta ysed or? vaste ton btod bohwd bas beob nosd 
oli vad ovileoyities exw adh rostiodw prigbol ni ylioitib 
‘ov oti! ev aviy oa bot to seimongy oft yraihiegas mods eqaidt 


DISCOURSE VII. 139 


. his power to make good his word, the confirmation he has given 
P of our hopes by the resurrection of Christ, and what is wanting 
» to make the belief of this article a rational act of faith? The 
; promises of God have never borrowed help from moral proba- 
bilities: the promises made to Abraham did not: but his re- 
fiance on those promises, against all the presumptions of human 
experience and probability, was the very thing that was im- 
= puted to him for righteousness. This compared with the case 
of Christians. We have a great promise made to us by God in 
Christ, the promise of a resurrection to life: past ages have 
afforded no instance of the kind, and daily experience is, as it 
were, 2 witness against this hope: under these difliculties whi- 
ther shall we go for support? whither, but to the promises them- 
selves, and to the full persuasion, that what he has promised he 
is able to perform? Here is the great article of the Christian 
faith, even of that faith which will be imputed to us, as it was 
to Abraham, for righteousness. Conclusion: as the blessed 
fruit of this faith is to all true believers life and immortality, so 
it highly concerns us to consider what the event of unbelief 
must be: for whether we like it or not, all who are in the grave 
shall come forth, some to life, and some to condemnation. 


am) 

A Winianoray wad ph tedgy fod nolemmenog Mut od? oF baw orks @ 
neifend? offs Wo olsitia taney off ai oH Yering oV Moe 
new ties 20 ot beteqad od iw doidw dtiet tn) lo e976 avi 
bowtald oft ne : muikuloao .aeomeudoidgit wit ,araifgidA of 
ot ,Gilarroun bie WU srevoilod our He of ef Mild eitlt Yo sto 
7 Yuileduis Yo" Sao're oft tudw vhiedoo of eu ecrssdoo Yldgid m 
paprg vA ni ot oflgi Re tod 1 ti oi] ow torlsortwrctsediem | : 

Aoiteumobnos of sence baz ati od suse (Aol Senos Vole 


rhb the 
Prin! 
~ 


140 : SHERLOCK. 


DISCOURSS VHT 


ROMANS, CHAP. IV.—VERSE 25. ; 


Who was delivered for our offences, and was raised again for our 
justification. 


Tue manner of expression here used is different from what is 
generally to be met with in other parts of the New Testament 
on the like occasion. Here we are told that Christ was ‘ deli- 
vered’ for our ‘offences,’ and ‘raised’ for our ‘justification ;’ as 
if the remission of our sins was to be ascribed peculiarly to th: 
passion, and our justification in the sight of God to the resur- 
rection of Christ: whereas in the chapter before this, verse 25. 
the Apostle tells us in general that God hath set forth Christ to 
be a propitiation ‘ through faith in his blood ;’ and in chap. ». 
verse 9. particularly and expressly, ‘that, being justified by his 
blood, we shall be saved from wrath through him ;’ and verse 
10. ‘that we are reconciled to God by the death of his Son. 
In the twentieth of the Acts, the Apostle, in his exhortation to 
the elders of the church, warns them ‘to feed the church of 
God, which he hath purchased with his own blood,’ verse 2! 
To the same purpose both,St. Peter and St. John speak ; tl 
one telling us, ‘that the blood of Jesus Christ cleanseth us trom 
all sin,’ 1 John i. 7; the other, that we have been redeem! 

‘with the ee blood of Christ, as of a lamb without blemish 
and without spot,’ 1 Pet. i. 19. 

It is the constant tenor of Scripture, that atonement for tli 
sins of the world was made by our great High Priest on th: 
cross; that his death was our redemption, and his blood tl: 
price paid for us. So that, when we consider the redempti 
(which includes our justification) with respect to Christ, 
author and finisher of it, it must be ascribed to his death 20! 
passion: but as to ourselves, our title and interest in this com: 


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DISCOURSE VII. lil 


mon salvation being grounded on faith, our justification, thouch 
purchased by the blood of Christ, must be appropriated to our- 
wlves through faith in that blood: for the same Apostle who 
has told us that we are ‘justified freely through the redemption 
which is in Christ Jesus,’ hath likewise told-us ‘ that God hath 
«t him forth to be a propitiation through faith in his blood.’ 
Vor this reason we are said to be justified by faith ; not that our 
faith is the purchase of justification, which we owe to the blood 
of Christ alone; but because through faith we obtain the benefit 
of the redemption wrought by Christ Jesus. Now, though the 
death of Christ was the reconciling of the world to God, yet the 
resurrection of Christ is the great and solid foundation of our 
hope and faith in him, even of our faith in his blood, by which 
he made the propitiation for our sins: and therefore although 
Christ died for our offences, and by his precious blood made atone- 
ment for our sins ; yet, since our faith in his death, our hope in 
his blood, by which hope and faith we are justified, are built 
on the truth and credit of his resurrection, it is very properly 
suid that ‘he rose again for our justification :’ for the death of 
Christ would have been no justification to us, nor could we 
haye had hope or faith in it, but for the power and glory of the. 
resurrection ; which has wiped away the scandal and ignominy 
of the cross, and made it a rational act of faith to hope for life 
and immortality from him, who himself once died on the tree. ~ 

For the truth of this exposition I appeal to St. Paul, who, 
1 Cor, xv. 17. has told us, ‘that, if Christ be not risen, our 
faith is vain ; we are yet in our sins.” So that fajth in the death 
of Christ, not grounded on the assurance of his resurrection, is a 
vain faith, and such a one as cannot deliver us from our sis, 
Nay, that the death of Christ could not have been a propitia- 
hon for sin without his resurrection, he expressly teaches in the 
next verse, saying, that, ‘if Christ be not raised, then they also 
which are fallen asleep in Christ are perished.’ 

The power of the resurrection, together with the atonement 
for sin made by the death of Christ, is very beautifully ex- 
pressed by St. Paul, Rom. viii. 54. * Who is he that con- 
demneth ? It is Christ that died, yea rather, that is risen again, 
who is even at the right hand of God, who also maketh inter- 
cession for us.’ The death of Christ freed us from condemna- 


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tion; but then was our freedom made manifest, when he came 

from the grave in triumph, and led captivity captive ; when h- 

ascended to the right hand of his Father to be our perpetual 

High Priest and Mediator: for as the Apostle argues, ‘if, 
when we were enemies, we were reconciled to God by the death 
of his Son, much more, being reconciled, shall we be saved by 
his life ;’ i. e. by his resurrection to life and to glory. 

This account, as it gives the true interpretation of the text, so 
likewise does it show of what great moment the resurrection o! 
our Lord was, which was to be the basis and support of tl 
whole Christian institution, and the ground of our hope and faith 
in him. That Christ died the death of a common malefactor, 
after a life spent in innocency, and a constant and laborious 
teaching of the great duties of religion and morality, was but 
common to him, and others before him, whom God had raised 
up to be shining lights of the world. Thus the prophets of ol: 
were persecuted and destroyed by sundry kinds of death: but in 
their blood there was no expiation for sin: the blood of Abe! 
and of the prophets spoke no such language, but cried to God 
for vengeance against a cruel and a guilty world. Had Chrixt 
died like one of them, and been no more heard of, how shoul’ 
we have believed that his death had atoned for all the rest of th 
blood that had been spilt from the foundation of the world? o: 
that the whole earth had obtained remission of sin from God ) 
destroying one more, and him the greatest of all the prophet 
in the most cruel manner? But when our Lord rose trom t!: 
grave, and brought back with him the pardon which he lis* 
sealed with his own blood; when, instead of executing wrt! 
on his enemies, he sent again the offer of peace and reconcili«: 
tion, and took on himself to be their Mediator and Intercess" 
as be had already been their Sacrifice ; what room was there ! 
doubt of the efficacy of his death, the efficacy of which was ~ 
undeniably confirmed by his resurrection? or what reason ! 
mistrust the salvation he offered others, when, by saving hin 
self from the power of death, he had given the fullest evidene 
how able he was to save others also?) The most incredulous“ 
his enemies desired him only ‘to come down from the cross 3% 
they would believe him :’ but how much better reason had the) 

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¢ DISCOURSE VII. 143 


grave, which was by much the surer hold, and from which 
tefore no mortal had ever escaped! How undeniable was this 
testimony of God’s love to mankind, that, after the ill re 
ception his Son had found among them, after all the cruel usage 
be had experienced, and the ignominious death he had suffered, 
he yet sent him once more from the grave to convince unbe- 
lievers, and to proclaim and confirm the pardon he had pur- 
chased for them! 

His first coming was attended with a mean birth and narrow 
furtune; his education was suitable to his condition; and the 
ereatest part of his life spent in obseurity : ‘he had no form or 
comeliness that we should desire him ; he was a man of sorrows, 
and acquainted with -grief:’ and when he fell a victim to the 
malice and rage of the people, his best friends, the constant 
companions of his sorrow, gave him over for lost; ‘they es- 
teemed him stricken and smitten of God’ all their hopes died 
with him, and the remembrance of his miracles and mighty works 
was buried in the same tomb with himself; and nothing less 
was thought of than that ‘ this was he who should redeem Israel 
from all his sins.’ But when he came again from the bosom 
ef the earth, having subdued the powers of darkness and of 
death, then was he declared to be the Son of God with power; 
and the glory as of the only-begotten Son of God shone clearly 
through the veil of flesh which had so long obscured it. And 
from thenceforth our faith has stood, not in the words which 
the wisdom or cunning of man teacheth, but in the power and 
demonstration of the Spirit of life: and we can with assurance 
say, ‘we know in whom we have trusted,’ expecting lite and 
salvation from him alone, who is the Lord of life and glory. 
But after all, if the resurrection of Christ is the support of all 
other articles of the Christian faith, how is itself supported ? 
To our common apprehension nothing is more incredible than 
that a man dead and buried should be restored to life again. 

To go into the particulars of the evidence of this great event, 
recorded in Scripture and the oldest writers of the church, 
“ould open too large a field of discourse at present ; and indeed 
there are some objections which naturally arise in the minds of 
men, which ought previously to that inquiry to be removed ; 
for the great difticulty at which men stick, does not arise so 


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141 SHERLOCK. 


~ much from the nature of the evidence we propose, as from the! 
nature of the thing itself. The presumptions against the possi- } 


bility of a resurrection operate so strongly i in ihe minds of some, 


that they think it needless to inquire what evidence there is fur 4 
it, being persuaded that the thing itself is not capable of being 
supported by any evidence, This prejudice was a very early 4 
one; for the Apostle expostulates this case with king Agrippa: 3 
‘Why should it be thought a thing incredible with you that 4 


God should raise the dead?” 

Let us consider the force of this expostulation, and see whe- 
ther it is strong enough to encounter the prejudice. 

Now, nothing can be said to be incredible, if there is a 
power in any person able to effect it; for if there is such a 
power, that power may bring into existence that very thing 
which you doubt of; and it cannot be incredible that a thing 
should exist, which may possibly really exist. If we consider 


-only the strength of children, it is incredible that they should 


build castles; but if we consider the strength and ability o! 
men, it would be ridiculous to doubt whether they could «i 
no. So that the credibility or incredibility of any thing de- 


pends on knowing whether there is, or is not, a power adequats 


to the undertaking. The resurrection of the dead is in truth « 
very stupendous work: but neither you nor I am to undertake 
it: if it depended on us, it would be incredible indeed. It i> 
the work of God, and of him only; and surely I haye named 
one of credit and power suflicient to be trusted in this great 
affair, And this is St. Paul’s argument, why should it !» 
thought incredible ‘ that God should raise the dead?’ whoever 
therefore affirms that a resurrection is in itself a thing incre- 
dible; must aflirm that it is incredible that God has power '» 
raise the dead. And now consider who it is that can, coui- 
sistently with the common and allowed principles of reason and 
nature, deny this power to God. No one certainly, who adl- 
mits that God made the world, can entertain this doubt; for ! 


God has given us the life we now enjoy, what should hinde: 


him from restoring lite again, after this is lost? Can there 
more difficulty in giving life the second time than there was a! 
first? If there be any contradiction therefore in the notion ot # 
resurrection, there must be the very same in the notion of cre®- 


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DISCOURSE VII. 145 


tion. And therefore natural religion is just as much concerned 
in this point as revelation; for though the belief of the fact, 
that the dead shall be raised, depends on revelation ; yet our . 
belief that God has power to raise the dead depends not on re- 
velation, but on the clear dictates of reason, of that reason by 
which we discover him to be our Creator. And if you doubt 
even of this his power of creation, you must bid adieu to all 
religion at once: for if God created not the world, how are 
you at all related to him? If he did not make us, what right 
he has to govern us, or what pretence to our obedience, neither 
you from nature, nor we from revelation, can ever be satisfied. 

The power of God being admitted to be equal to this work, 
the question of the resurrection of Christ comes to be a question 
of fact; and though J propose not to enter into the evidence of 
the fact, yet it may be proper to observe that a resurrection 
considered as a fact, is a fact as capable of evidence as any 
whatever; it is an object of sense, of every sense by which we 
judge of the reality of things without us. 

We are told, ‘that Christ died and rose again.’ Of his 
death I suppose there is no great doubt: die he certainly did : 
and surely there could be no more difficulty to see and know 
that he was dead, than in knowing when others were dead, from 
Adam to this day. One would think, therefore, that those 
about him, who saw him crucified and buried, might be trusted 
when they report that he died. 

But he came to life again: very true; and it was very easy 
for those who conversed with him to know whether he was 
aliveorno. There was no more difficulty in judging of his being 
alive, than of judging, in any other case, whether those we 
converse with are alive or no. His having been dead and 
buried could not possibly alter the case, or create any difficulty 
in judging whether he was really alive or no. So that the re- 
“urrection, considered as a fact, was in every part of it an object 
of sense, and as capable of being well attested as any other 
object of sense whatever. Lay these things together, the pro- 
mise of God to give us life eternal, his power to make good his 
word, the confirmation he has given us of our hope by the re- 
surrection of Christ ; and what is wanting to make the belief of 
this article a rational act of faith ? 

SHERL, VOLT, G 


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pean UT RO ii hes {out yrov : aeys ai! o} amas orl ttl 


eww td goatee wood of soil dive bommyn0o odw geod? wl 


petted eit bo aeve lt {ii eiluod fh ayo On enw viet on 10 oils 
ve seals worl) oy ens wedio vie 1 4) nighsj, do mati vile 
bwe nob wood *gatvad wih .om 10 ovis aie diiw sei yn? 
vile ath Es y alist? 70 .04h9 adi satis yidiwaciqg jon blues baru 
wwe OLE Laihs « con 76 avile yilees aew ol rediodw ertig bul, a 
poole sn Oo fa i YIOVS maa , egt nao borwinen a pyar 
pasta (sen } t He iow Lia i sh 1 eat > ae haw . part 'oe ya 

wit roddeyot egnid? ood? YOd avveted senes jo tale 


ail bowg otem at wrod ed Jats oul ey ‘vig of bod) jo oxi 
wit gd oom tad ‘4 ep nove eed od moinenAaos ait ino 
to heilod eAhodlow ol geiinew el tadwhne 5 rind) to wortasw* 
€ dtist Yo fan lamoitar # elon ail? 

1.209 sl ME 


eabetaeeeedemenanemememantamaaminahiteateiendiendataaetaabediadeaeteneneitadaaacte aemeamaienntatieciiene tee ieameeananammneteedseoimabanaateeteiaetiaaneteeeadmesiedoadmaiacnatieie aieihinatianeeiindaatannhiataabeen auncteemmeienndeeemanealianes indeeinenemnanenenemennaeannnen 


146 ; SHERLOCK. 


_ The promises of God have never borrowed help from moral j 
probabilities. The promises to Abraham were not of this kind? 4 
so far otherwise, that it is said of him, that, ‘ against hope he § 
believed in hope ;’ that is, he hoped where, humanly speaking, a 
there was no ground for hope. There was no probability that 4 
his seed, who was a stranger and pilgrim on earth, should inherit 4 
the land of Canaan, possessed by great and powerful nations. 4 
The promise of a son to him, when he and his wife were both 3 
too far advanced in years to expect one in the ordinary course 4 
of nature, was contrary to experience and to natural probabi- 4 
lity. But what says the Apostle? ‘ Abraham not being weak 4 
in faith, considered not his own body, now dead, when he was 3 
about an hundred years old, neither yet the deadness of Sarah’s 4 
womb. But he staggered not at the promise of God—being 
fully persuaded that what he had promised he was able to per- 
form.’ This reliance on the promises of God, against all the 
presumptions of human experience and probability, was the 
very thing, as St. Paul tells us, that ‘ was imputed to him for 
righteousness.’ t 
Compare now this case with the case of Christians. We 


have great promises made to us by God in Christ Jesus, the 


promises of a resurrection to life. Inquire of the world; they 
know of no such thing, the ages past have afforded no instance 
of this kind, and, as far as they can see and judge, daily ex- 
perience is a witness against this hope. Under these difticul- 
ties, whither shall we go for refuge and support ? whither! but 
to the promises of God, and to this full persuasion, ‘ that what 
he has promised he is able to perform.’ If we hold fast this 
persuasion, and stagger not through unbelief, then shall we 
indeed be the children of the faith of Abraham, whose ‘ faitli 
was imputed to him for righteousness :’ for as St. Paul tells us. 
this testimony of Abraham’s faith ‘ was not written for his sake 
alone, but for us also, to whom it shall be imputed, if we 
believe on him that raised up Jesus our Lord from the dead. 
Here then is the great article of Christian faith, even of that 
faith which will be imputed to us for righteousness : it is a firm 
confidence and reliance on God, under this peculiar character. 
that he is the raiser-up of the dead, and will, according to li 
promise, raise us to life eternal. 


ptethaos ew _ of . 


. 
tiie lg 


to aantland A. * Caltwoq A ods exen torte sulk ] 
© 


odw <baob won .ybod awe eid soa botobinsos brid 
ee odd toy wiltioe bho waoy berbned na wwods + 
indo Yo seimony ort te ton boveggerm ott sof arew 
seq otolda: eaw on hosimory bad ad tade tnd? hohsversg vlad 
odd {fe tenienge bow to-essitaorg of) oo consiles aT ‘ot 
od) aon Milidsdoxg bus sonotreqes camd lo eneitq orang 
‘yi sid of botaqani saw * 203 aw ellos lon®h 42 #0 pgaids yor 
ee age , ‘aeoaecootdgit | + 
4M eqnizeiad’> To sewn, oft tiv seo aid} won oqmoD — 

oft enesb seid at hot yd ev oF abo eovinrony Jevrg oved 
_qult bhow-eds te mivpal .ofil of podaarmes 8 Yo eszimorg 
mmontant on hebyefs srud teaq espn oft -gaidt dose on to word 

7% ‘tind agit, bine 998 ceo yas eo well 20 bas brid eid Yo 
desi ceeds whaTF .sqorl silt seninga seontive & eh aonvineg 


ania > t Pan . . 4 
wd ' zavbpidw © Predpque bra oguies tol og ow flaria tacked eon 


n 


inde tedt' .cotteueisy Hut widtot baa f ok) Yo saeimory od} of 
eit teat hod ow YL ‘.ioteng ot olde ei od Deetiqong ead of 


‘ 
a 7 pe r . x iy 
“7 Heads qualt toledo Asem lou varuete bow OFELIA i 
ea * geod joredord A te dtied oft to wosblidde elt od db ebiti ; i. 
on ehtee dew 92 en ro) |: eeoneaostrive sot aid of hetequ exw i ; 
‘de ahibobvaatiiee ton +* dint e'etederd& To yromirest wirlt . : 
ow tt <botmqunt od Mede si-moda of cole ef wi dad ,onols 
oy aft sow baal > guxal qt “iz doit? nid ao svviled ) 
i to wave veltid newied lo eloiws tere wilt ei nolan : 
wrt 2 ap.sb f aeoneuoeidyee 1 1 of botmepien rd Hiv doiste citjat 
PMO Tas Bare | 7 Tae iw wbuw no 8 recdeg ties bra eprsbanoo at r 


“il od Qaihroson yiliw bas eels ft Yo ge vaekes onlt ei orl yards 
enor ot on ey eeiay Selmer 
‘hi Fiabe 


Sen ee iy 


ry 


& 
' 


DISCOURSE VII. . 147 


~ For the confirmation of this hope and faith God raised his 
own Son from the grave; who for that reason is said to be 
raised for ‘ our justification,’ since on the authority and credit 
of his resurrection depends that great article of faith, by which 
alone we are to be justified. 

As the blessed fruit of this faith is to all true believers life 
and immortality, so it highly concerns us to consider what the 
event of unbelief must be. Many would perhaps content 
themselyes without the hopes of glory and future happiness, if 
that was all. But that is not all: ‘for the dead shall be 
raised,’ whether you like it or like it not; ‘all who are in the 
grave shall come forth,’ some to life, some to condemnation, 
according to the things done in the body. Nothing can secure 
to us more efrectually.a happy state in futurity, than a constant 
and steady belief and expectation of the resurrection of the 
dead. This will convince us that what we are now doing are 
not such trifling things as to be soon forgotten, or attended with 
consequences only for to-day or to-morrow ; but they are things 
long to be remembered, things noted down in God’s book, and 
will be exposed to view at the great day in the presence of men 
and of angels, and be attended with consequences through all 
the ages of eternity, to our great honor and happiness, or to 
our great confusion and misery. 


igqed muse baa ol 
sd ai, orn ont IIe » phon $i ail xo fi oll wore todsoilw “baci 
ee wee menghaoe of suros iil od enroe (dtd) somos lade ova 
ian auras nao paidto% sghod oft ni oooh egaisds ot oF geile 
Soe yy eben @ nad  gtirwiwl ab obese “eqs #.{asrr99T9 Brom em oF 
oe. oe noiizennest sult to noiinioages bra Wiled ybeate be 

aa gaiob won oa oF jase todd ov oomivaos fiw wd cbr 
oy heir bahaetia 10 igitogia? woor od of 88 agit gaiftied dove tos 
— egtviel ere att tod ; WOTTOM-OF 10 ynb-od rot Ylno eeomoupsene? 
bap ood. *hoD ai awob bation epiislt baisdtroener od of gaol 
nna to onaonorg ot at Yeh 16078 odd te wiv ot baeoqxs od fhe 

4 Mealgaoruds ssoasaposaep dsiw bobaotta od has blogs to baw 
- ot. aemiqgad boo venom ss9T3 WO of ,yimiaio To exes ott a 
| eevaim hae moieutaos 36973 } 


y 


—_ 


d 


rf 
; 


148 SUMMARY OF 


SUMMARY OF DISCOURSE VIII. 
ee CHAP. VIII.—VERSE 16. - 


WaT it is to be the children of God explained : it implies 
all the advantages that belong to, and all the qualities neces- 
sary to make a good Christian: if children, then heirs ; heirs 
of God, and joint-heirs with Christ: as this is a new state. 
which belongs not to us by nature, our entrance into it is 
styled a new birth: and this new life we receive by the minis- 
tration of the Holy Spirit; and therefore we are said to bc 
born of the Spirit: he is the earnest of our inheritance, the 
‘pledge and security which we receive from God of our future 
immortality: but the difficulty is, how to make the first step. 
and to know assuredly that we are the children of God. Hen 
the Apostle tells us, that the Spirit itself, i.e. the same Spirit 
by which we are made children, beareth witness with our 
spirit, &c. It is a matter of dispute, what sort of evidence tl 
Apostle here means, and what kind of certainty arises from it: 
some opinions stated: present discussion confined to St. Paul. 
and the endeavor to collect his meaning in the text. In th» 
three things considered :—I. how many witnesses St. Pavi 
points out, and who they are: IT. what kind of evidenc: 
each of them gives in this case: IIT. what the result of the! 
evidence is, and with what kind of certainty we know that 
are the children of God. 1. According to our translation, t! 
witnesses are evidently two in number: the Spirit of adopts 


which Christians receive is one witness, and our own spirit ! 


the other. The vulgar Latin and several other translators t" 
der the words to the following effect: the Spirit itself beareth 


Caan 
nea 


ia 


poe 
das 


bes 


Sie eet 


- 


sonia bo 2 Yo mahi tte os siti rane 
tpn wget of gaclod sad? eoyainethe auth Ita Re “se : 
eaere sold modhlide Yi caraiebid’) booy 2 olla ony 
ere won @ Bi sidan sii Aten viivh-latoy hare hot? \o 
am otni' aonetes mo ,cnilae yd sr of tow agnoled doidw 
seen add yd svioost ow att wou sidt bua c Avid onset holy 
vb wh Bide ann ow owiovoilt bre :tilgd yloH sdt Yo noinmit 
ad? ,sonnttiodal wo Yo tonne oft ai afd: oSiviq@ ahd Yp wid 
mm re to bod soit vince ow doldw Hide bus ogtaly 
apse ted od? gaan o work st qilaamib ott ted ; ysilainommi 
wi .boD Yo aecblids od so ow dnd Yio word ot haw 
trigé einte Galt .o .t ,\jocth Vivieg. As 4043 .eu allot alieog A walt 
wo Wiis esenliee Alywued aovbtieto ohem o18 ow doidw yd 
wtoonobive to doe todlw ,otuqui 


bio mim Bai tl jot Nitin 
HK aot eserta yrmiemes Yo b 


i jedw boo ,enevar sied alte ney A. 
fae | 12 me, AITO) TiseRte: 1b Seton any : betete enoiniga enos 


a “t ih whee bs a. oe ‘ : 
sity at Pe Poissy iif Bhyteoor ALG, FONE tt Oy POTTS cy iis 


ae * . . 
ay AG eGeesiirw yum wo a nants bat aries 100 Py it? vol? 


ott aar es to bait todw 11: ove yout wlw bee uo einiog ; 
bed? Jo thiges ot sudvy TLE : ees ame it ovis aradt do clooe 
S\oky wend ow hires m kb finial aedleriiey hie ot sonehive } 
iy totteleagt ie oO} yRiyodoA i So? 4 avi! 4 OAL Sen } + 
EHR to u1iq* mit 3 fe PRLS ni aw vig sisi 28 *eL eoeeondivg | 
ny Is avg HO han weer di iy Sho it yea i vit Meryl”) ihoisher 
motrlem) wilte bereroe bus atta vephuy oly «= walto oils ; 


Tas) Yioekt Seva, of} 2 fonllo yal woliol alt of abso old 19h 


¢ DISCOURSE VIII. : 149 


witness to our spirit: according to this sense, which is held 
hy Grotius, Crellius, and some others, there is but one witness, 
the Spirit of adoption who beareth witness ¢o our spirit: but 
our translation is right: this shown by the invariable sig- 
nification of the word cvppaprupeiy in the New Testament, 
instanced in Romans ii. 15. ix. 1. We have therefore two 
witnesses; and who they are, is ‘next considered. Who 
the first Spirit is must be learnt from what goes before: in 
verses 2, 9, 11, and 15 of this chapter, we read of the Spirit 
of life in Christ Jesus, the Spirit of God and of Christ, the 
Spirit of him that raised up Jesus, and the Spirit of adoption, 
ty which we cry Abba, Father. In the verse of the text re- 
turence is made to this Spirit: bat the question is, whether 
Spirit in all these places be the name of a person, or whether 
it denotes only a quality or temper belonging to Christians, as 
in Phil. ii, 5. which sense Crellius and others maintain, and 
explain the text thus: our evangelical spirit, or temper, is a 
sufficient argument to our own minds that we are the children 
ef God. This point is not disputed here, as it would occasion 
too long a controversy: but though the Spirit of Christ some- 
times is used in this sense, is it so used in the text? This 
Spirit is the Spirit of life, by which we are made free from the 
heavy yoke of sin, which the Apostle had been describing in 
the preceding chapter: now an evangelical spirit is not the 
cause, but the consequent of this freedom. Again, it is the 
Spirit of him who raised up Christ, i. e. the Spirit by which he 
wrought that miracle, as is evident from taking the whole 
of the eleventh verse together; it is the Holy Spirit, who is 
mighty in works and wonders. Lastly, it is the Spirit of adop- 
tion, by which we are made sons: the Spirit of adoption is the 
Spirit of which we are born in Christ; of which birth an evan- 
selical temper is the effect, not the cause: so that it appears 
this first witness is the Holy Spirit of God: the second is our 
vin spirit, that is, our mind and conscience. Iho knowceth 


u 


ed oily Si 
i 
a. ae 
aaa 


Ar 


aa 
i * 


Uy ? ¢ € ‘. - 
| te) Sec ie ae ron 
dt eile teal ie Malena 
Se coat wil ob d tiene eee es ee 
7 ihe - Al ot 
Nia A a a ae eli al ie 


aevgh\idis 9&8 sup vm Tot chabat wee to Ot ¥ 

wiieeore bluyw ties ered hatoqeih tom si taiog aldT - bed \p 
~smioe seid") Yo sixigh adt dguod) tad + yes vouts0s a gaol ont 
wid '¥kot oft Gi hoey oa 37 si ounse wilt oi boew ef coat 
vil pai? son), shonsa som gos Askin yd iI Io sivig? oil ai ting? 
pi yoiditoeub aad bed ofteoq A odd doldw lla To odloy yraod 
wi joa ei rixiqe Iqnilogneve os wow twiqnils gnibsoog od 
sili ci Hi smog moboott eidt To. tnonpoetios old tud etme 
ib Huitke yA siniq® oft .o i seid qu bovine odw mid Yo sixig* 
alodw od? yoite? mot snshive af-ae ,slomior sadt sdguor 
ei ote Ginnig® dell odf ei Ji: spdieyod serev diisvele ails Yu 
equba bo shige wat “di yest Janebnow baw edrow mi yiiges 
wet nmigebs fo Jiri @ ost: ane obo ois ow dotdw yd nuit 
-usvea ne ated avidw to zdetitD ab aod oi ow dont to thiq* 


anoqupe. 2h turd oe : seueg ot Jou doe olf et vaqural Lavilay | 


yuky a laiooue w/t : bow te sirigt yfoHt orld ei eecuidier devil wim 


Mowenh alt convisesoo baw linia io ai daly tinige oe 


. “ ‘ , } : tos a) 
an: (EE ESM TI A SAPO ibe gS 


150 SUMMARY OF 


the things of a man, save the spirit of a man that is in him? 
II. Inquiry into what evidence each of them gives in this case. 
For this we must look back to the latter part of the foregoing 
chapter, to which this verse of the text relates: for in all this 
eighth chapter there is not one word said before of our own 
mind or spirit, nor the least hint of any evidence which it gives 
of our being the children of God. The great privileges men- 
tioned in this chapter, such as the being made free from the law 
of sin and death, the walking not after the flesh, but after the 
Spirit, these being such as we receive from the Spirit of God, 
are evidences of the Spirit for our regeneration : where then 
must we look for the evidence of our own spirit? This diffi- 
culty put the Greek commentators on a very forced interpreta- 
tion of the passage: for observing that all the signs of adoption 
proceeded from the power and working of the Holy Spirit, in 
effect they made the two witnesses of the text but one. Thus 
Chrysostom by the Spirit itself understands the Holy Spirit; 
and by our spirit, the gift of the Holy Spirit within us. This 
interpretation refuted. Keeping, then, to the sense already laid 
down, we must consider what St. Paul had in view when be 
penned the place in question. In this Apostle’s writings we 
must often search for the connexion at a considerable distance 
from the passage : with respect to the one before us, in the latter 
part of chapter vii. he describes the state of an unregenerate 
Jew, or heathen, in order to show to his converts the necessity 
of redemption through Christ, as neither the law of Moses nor 


of nature could free them from the power of sin, nor from 


death which follows it: then in this 8th chapter he sets fort! 
the power of redemption, showing how it supplies the infirmities 
both of the Law and of Nature: to clear the matter still more, 
what he says of the unregenerate man’s condition in chap. vil. 
is more particularly examined: he is described as under the 
most wretched slavery to sin, though with the greatest re- 
luctance to his own mind and reason; as loving God and his 


on Me FRM GEL NEE SEI 


drumming he 


rs 


marenerse, WE 7 


MW 


OO eile, ea 


spaper ter tae se. sigan aT Sak Pras 
ths ab vo ventalon 2288 a Yo 


wate ete 


ai teig® yiolf oid W qailvow bas. wwoq ot snoit bebsaonq ~ c 
ett .aeto twd dont ody Yo estssatiw ow! adit obam ysis tose i q 


: 
1 
| 
. 


od god -eoie ot bodies? 22 tadwobienos seuct ow yrwob © 
aw egaiviver e'ulteog A eidt aE” .noiteoup ni wooly ods bonnog 
voanteily sidersbiaton 6 ia noinednce alt yot dowse vofle saver ; 
saitat od at ar wrOdad sno od ot Josqran ditw : sgntang odrmto? 
Hersueporsty aa to state odt sodinsesh of sity vateygeds Yo tt9q 
Hieegean git edrovaos eit OF words of whio ni pngelined 10 wel 
son sseol Fo wal ort yuttion eo Gait} dguenty aeltquesba to 
mer dot tie Yo vewoq ott? mont mmdt oot {wes sian Yo)’ 
div ete od wdquds do eidy Si oadi :arewellat dole diesb 
cote Aat att ees Hi vod onierorle sotepmatyor to rawoq odd 
nou {ite seuteus ed soets of 4 gute Yo bite wiht ois to chod 
iv .qodg: dl moitiinos enact eermasgetat ortt to eyo od inde 

) abou emcbadirowwt ei of beanies yhalustieq geared » 

| deotnetg ait Mi. Hgwodt ole or ogrowile badotor geous, 
Hd bag bo ynivel eo ; noeset bes Baler two vil 08 vortadoul . 


DISCOURSE VIII. 151 


Law, but obeying the tyrant sin: so that the evidence of reason 
even in a state of nature, shows that we are the servants and 
sons of God; but power constrains us, lust rules over us, and 
experience shows that we are the slaves of sin: to complete 
this evidence of our minds, nothing more is wanting than to 
destroy the power of sin, which will enable us to follow the 
dictates of reason, and obey the laws of God: for this is com- 


plete evidence that a_man is a son and servant of God, that he 


loves and obeys him. In the 8th chapter, then, St. Paul tells 
us that the redemption by Christ has put an end to our wretched 
captivity : the power of the Spirit has destroyed the power of 
sin: but the power of the Spirit is on reason’s side and works 
with it; so that to be under this power is a state of freedom ; 
and therefore it is justly said, that the law of the Spirit of lite 
hath made us free: the consequence is, that we walk not after 
the flesh, but after the Spirit—that we mind the things of the 
Spirit—mortify the deeds of the body—are the sons of God— 
cry Abba, Father: now this is to walk according to our own 
mind acted on by reason; and to cry Abba, Father, proceeds 
from a filial duty and reverence: this we owe to the Spirit; for 
before, though our minds consented to his laws, we were still 
sinners, and conscience kept us back from our Father: but 
now, like children, we run to his embrace with words of affec- 
tion; and thus (says the Apostle,) the Spirit itself beareth 
titness wilh our spirit that we are the children of God. 

In the last place it is considered, what the result of this evi- 
dence is, and with what certainty we may know that we are 
children of God. First, it must be observed that these two 
evidences strengthen each other, and must both meet to give us 
tle assurance we expect: we must have the evidence of our 


own spirit that we love and approve God's laws, and that of 


the Spirit of God working in us by obedience. Two ways of 
Judging ourselves; inward and outward signs of grace: in- 


ward purity and love, with acts of obedience and conformity 


1 
; 


ey 


a 


~ np dy betel a Sidi | wild jo yewoy oft : roan 
4 manage deni hove: abiie werden tre et Diylq@ offi Yo i9eroq oft tod + oie 


) <¢nobaet Vo orele @ of Were aid tobe od of tert oF zi ditw 
ait ‘to tinig? od Yo wel edt tert? bine eral ei di ovotoreds bas 


“iis ton Dino san sadt af spieupoesion ot : soit wt shea died 
sft \w wgnikd a4 Suocten a6 SwAS—Sidiqg@ aS vst) tard Aas yf 


hed fo nate GM teehee At Yn thes oft eyo: —tirig? 


nwo mo ot ynibrdoor Maw of ai eit? wou lie addh gD 
shoanong notiel whtA wr of ban yaoene yd oo hetos buat 
wit; Hing oe of oro oer aid 
Hive wasw ay owed eid ot botnsesos ebaiat we itguod , gioled 
iqos 89 
wd of unl ow 8 


yan’ ao mei dond ev 


ane Hh ts zisiow 


dared notoened bag jerondie 


lates 
ert ee 


eure whlide odil woo 


rise Varley Veit, oat (clk wveey ait? hae ;n0it 
‘i 4 4 7 ’ 


= ite? ' , 7wys bias wa OG Ya Voth Ft MG A\er eeonsve 


\ ] . “4 7 : : at 
PS arti vast dats Pri .Nstanietiod ef 7 


ODT dent walt ol 


wn ow Ie wouk yor war Vibe jeri dite baa cai sonvb 
and 0 rToelo i i ‘I box} Yo aorblide 
wll DFE 1a hai by roi i ie) jwotte eso0obive 
1d to TED ¢ ; - ‘Li ) 65 0 NH eeo gilt 
t Sod) they t : 4 & ban owen eed juge nve 
a’ notbade va ad 4 Jiow howd to tixriq% oft 
ety to ‘oro fan Ween veorlosra0 gaighns, 


vipiteda to efow Hiiw .ovel ban 


ying incw 


sonstovst bus yiub [sift s ‘get 


"a 
a 4 
5 
* : . 
& 

-_ 

a a 
1 : 
"4 
i 
4 
, 


PO ETO EE IN AED PIER HA TIRE INSERT RI I TN, OT TT ST TEE EE 


1652 SUMMARY OF DISCOURSE VIII. 


thereto: hence it appears that the evidence of the Spirit is not 
any secret inspiration, or any assurance conveyed to the mind, 
but the evidence of works, such as by the Spirit we perform: 
hence also, it appears that some go too far on the other side, 
by denying that any man may know himself to be in a state 
of grace: for all the children of God are in that state; and the 
evidence of the Spirit of God and our own spirit may make us 


certain, when they concur, that we are the children of God: if 


our hearts condemn us not, then have we confidence towards 
God, But lastly; this certainty does not extend to future and 


final salvation: for to be in a state of grace, is to be an heir of 


salvation ; but an heir may be defeated, if by any after-act he 
incapacitate himself to inherit: our certainty reaches to our 
present condition, which is enough to keep our minds easy: 


’ other certainty than this might make us remiss: this may en- 


courage us to run with patience the race that is set before us. 


<a cp aaa ete en AE: 

pesrredibeg ie oe IRONY Sg Pe mE ty 

a RR ANS III ME OPH I: 

‘ a aes ant ei ie 

; m7 hn td AP Tate ~-F a, ™ 


, i rn pod ty i Pay Tae A a> j 


bs onpscahaitinoealanialeiaalllas a 


2. suit cas yr. -opiigiay vince? aie 


eee © gigi apg a 


' me a ; aane wag, Wit did uw ‘eds ae dist “edt a ¢ ’ 
ee es ere ir ey ee 
7. aoe : sah See Te n wile & mee : 


_ 

7. = 

a’ -% 
ee Ss ee 


i 
_ 
‘ 
i = 
= 5 , rw | . 
Lab , Sd eo a . 
» — 
, ; ov % ay 
. “ é 


DISCOURSE VIII. 153 


DISCOURSE VIII. 


ROMANS, CHAP. VIII.—VERSE 16. 
a 


The Spirit itself beareth witness with our spirit, that we are the 
; children of God. ; 


To be the children of God is the greatest privilege under the 
cospel, and, consequently, implies in it all the advantages that 
belong to, and all the qualities necessary to make, a good 
Christian. "Thus our Apostle argues: ‘ if children, then heirs ; 
heirs of God, and joint heirs with Christ.’ Asthis is a new 
state, which belongs not to us by nature, so our entrance into it 
is styled a new birth; and we are said ‘ to be born again,’ and 
‘to be begotten again,’ to these hopes: he, trom whom we 
receive these hopes, is the Father that begets us, and his children 
we are: and therefore, as we receive our spiritual lite from the 
giftand mercy of God, he is our father, and we are his children. 
Thus St. Peter tells us, ‘that we are born again, not of cor- 
tuptible seed, but of incorruptible, by the word of God, which 
liveth and abideth for ever:’ 1 Pet. i. 23. This new life we 
receive by the ministration of the Spirit: the powers which 
helong to this life, and in which it consists, depend on the in- 
Nuences of the Spirit: and therefore we are said ‘to be born 
of the Spirit.’ He is the earnest of our inheritance, the pledge 
and security which we receive from God of our future immorta- 
lity: our right of inheritance depends on the relation we bear 
to God of sons and children: and therefore the Spirit of 
adoption, by which we are born to God, is the pledge and secu- 
tity of our inheritance, as he is styled by our Apostle. 

But the difficulty is, how to make the first step, and to know 
assuredly that we are the children of God. When once we are 
sure of this, it will not be hard to believe that God will provide 
for his own children, and secure to them an inheritance that 
fadeth not away. And here the Apostle tells us, ‘that tlie 


—_ pala Ga 
its “apstivig fsa wily «i io W a: a, ody ior 

rs t eogatnavba ads Ils 31 ni esihysai Cisnpaenon , bane slogees 
: as  \oaner of @ieemioon avthdewp adt Mx bas ,od gaol 
_ ‘ aa pitied wody porblide Wi’ targa oleae A tao eudT™ moiteind") 
New te ee sis eA ae dior atind dried’ baa 600 Io ered 
7 ab otat ennastae two of omrten vd eu of ton scginsted olde abet 
| hap ‘,aioge ood of ot * bigt ove ow-bas  disid won e bobyie ei 
- owe moth mot ol sasqod srodd at aang asiiopsd ol of * 
phy 
| 


wcldito ait bow ey etoged dads wodde'l oft et aqod sedi vise" 
edt eoodt 3) leothiqe 100 eyieor ow an , ached? baa :ma or 
| norblils eid om ow aa totliat 00.21 of .boW Yo yorsgt bus Sirs 
= ws Wy tet ,ndege mod one ow todi* ev elfeg ret0"D 92 etofl 
itowbyr ho Yo besow ost va eidingarronnl Yo Jud bese vidiiqus 
yo Wilwon aitT 09 1 s0T 1 wre wi dochide baa di 
dan aewwoq al stinig® ods Yo nowwtieinisa ods yd ayisoot 


-wi wit oo baaqeb ,xteianos ti doidw oi bon stil sit od gnolet 
‘ ‘ aie . b 
bise oe ow solo? bua : tivig® oilt Yo evonsell 


“ahely wh sonctivede: wo bo teeoms oe oH ‘nig? oft be 


wind of of' 


«fom oil wo te bel) mod avinogs aw doidw viii bre 
no ebnogoh souetivedal to tfpin io : yh 
ty Veit acl? uiotoredt hae | ooliido bae esos to bo oO 
aoe type robe ly ail? 2i badd of mod oe ow doirter vd noinqobe 
 olteog 4. mo yd belyte a of es .oon8 psi yon 

vonk ot bne .qote ton att obec on wed i ptuoilib edt tutl 
Hi war pa pad T/ eon? lo siebiui wi) o90 ow toll v betwee 
‘ivory Yew lod isds ovsiled of bial od toa ‘Ge $i etd? to vine 
wl} onatiyoeet me snod? of e1voce hae crorblido awe sid lt 5 
iy dale aw eto olieaqéA odt otal bnA yews jon dyoloait a 


* 


154 ‘ 'SEERLOCK. 


Spirit itself,’ that is, the same Spirit by which we are made 
children, ‘ beareth witness with our Spirit, that we are the 
children of God.’ It is matter of great dispute, what sort of 
evidence the Apostle here means, and what kind of certainty 
arises from it. Some have placed this evidence among the gifts 
of the Spirit, and supposed it to be given on purpose to assure 
the elect of the certainty of their salvation. Others maintain 
that no man, unless it be specially revealed to him by God, can 
ever know that he is in a state of security in this life: and this 
opinion was received and confirmed by the Council of Trent, as 
may be seen at large in the sixth session. It will not be worth 
my pains or your patience to enter into the niceties of this con- 
troversy ; and therefore I shall confine myself to St. Paul, and 
endeayor to show you his meaning in the text, which will 
go a great way towards giving us right notions and apprehen- 
sions in this matter.. In order to this, I propose three things 
to be considered : 

First, How many witnesses St. Paul points out to us in the 
text, and who they are. 
~ Secondly, What kind of evidence each of them gives in this 
case. : 

Thirdly, What the result of their evidence is, and with what 
kind of certainty we know ‘that we are the children of God.’ 

First, We are. to consider how many witnesses St. Paul 
points out to us in the text, and who they are. As our trans- 
lators have represented St. Paul’s meaning, there is no room tor 
dispute concerning the number of the witnesses, which are evi- 
dently two: ‘the Spirit itself beareth witness with our spirit : 
the Spirit itself, that is, the Spirit of adoption, which Chris- 
tians receive, is one witness; and our own spirit is the oilicr 
witness. But the vulgar Latin, and several other translators, 
render the words to this effeet: ‘the Spirit itself beareth wit- 
ness to our spirit.’ According to this sense, which is maintained 
by Grotius and Crellius, and some others, there is but one wit- 
ness, the Spirit of adoption, who bears evidence to our spirit. 
But the words in the original evidently imply the sense which 
our translators follow: Avro 76 TIvedua cuppaprupet ro mvevpare 
hpaov, Luppuaprupety signities to bea fellow-witness, or to witness 
the same thing that another does: and so the word constantly 


; 
y 


; at 
_ no ot on ’ 


fds baa = ott ebb ni yaiuage bo ate ® won 1078 
| ag dustT to ligne’) oct yd bourvitines baie hiuvivon new wainiqo 
on ton iliw 11. .nokecoe doaie cult ni pgnelte sose od yuan 


7 


2 ni 


7 


te aids to daitooite sit oti vatne at soning toe 70 enieg Yt 
bua tneT 32 oF Uoezar onitcos Hate b op lgitt bas , eee 
Hew doid .txo8 sf? of giriesom eit wor wosle 02 rorsobas 
-omdorqqs bas eioiton sais ex uiviy eis wot Yaw leary & 0% 
ayniils comb seoqory I cis 07 1980 ol | .xortaer sist si etota 
- > barebiazos od O83 
odd ni ev of do etaieey luc 28 eoeeontiw yoam woll veil 
-— an yous ow bas 1x9) 
nuls oi egriy made to dons oxnebive to brid sat W yyihwors® + 
9082 
lode dite het at osnobivo sind Fo Moan ont tak YF rglbidt 
"ba Yo aaabilids edt sxe'oe they + worl aw yiitintye? to brid 
husT §@ sonvaliv yoo wod whiesoo of 9718 of. ded 


~por) tin eh «tin ysl ole bas 20) oft ni ev of Seo ziniog 
1) soon ot er orsult  oitineset oles “| 12 bates st o¥ad a1osel 
city one dethe xooatiw ols Yo w9dainn ott gninwanos amma 


‘Diiviqe tHe Bbw est fiw dosed Veen sitig# 92? 2 0708 ylie vb 

very feetw , Aoi ibn Yo sity nid al toril i welt hitig@ ods 

7 whtes gilt ij SyNitpe nwo Wo baw r meets Ww Sic 1,2 710971 aera * 

oieienett anite lnere bie itm’ techey od) du , acontiw 

Seer Deraad Weaett deme ot" 239 ite sad ot ebaow ode rebar 

Jeverb eencerey ab Khatad ve creer 0S eT thoooad, “dite tuo 02 xeon 

Siw wad Seal of ato orate Site hina eeition’) bee auidors) yd 

tive TA oe luge avon ooby montpolia lo dhe ons eae ; : 
taaiyy Gero | (y > eget loc bie lenin ) cht fee eviews wth? seh ' 


' 
rn yu ‘ gt iva Copy? maja el tv's GwFE wert he 1a otelansd to 
Wier OF Ter pementiw wey jiad » od oF eotliagi« Troye reengnya & nt 


1) sort s ' : ° a 5 | 
YioseNEs DUR 1 oe Dn raeab  weljuads Snadd yay 90 ae ald 


DISCOURSE VIII. 155 


signifies in Scripture, and is never used but where there is a con- 
current evidence of two witnesses. We meet with the same 
word in Rom. ii. 15. ‘which show the work of the law written 
in their hearts, their conscience also bearing witness, and their 
thoughts the meanwhile accusing or else excusing one another.’ 
And to this place Grotius sends us, to show that the word is 
used of one single witness only; as here the conscience only is 
said to bear witness. But a little attention will show us in 
this place another witness: the Apostle proves from the evi- 
dence of conscience, that the Gentiles had the work or matter 
of the law written in their hearts: the law testifies to men what 
is good and what is evil : if conscience testifies the same thing to 
be good and just which the law does, then conscience proves the 
matter of the law to be written in the heart; if it testifies any 
thing else, so be it: but no other evidence will prove the 
Apostle’s assertion, that the Gentiles have the work of the law 
written in their heart. And therefore the Apostle’s argument 
stands thus: the Gentiles show the work of the law to be writ- 
ten in their heart by the testimony of their conscience, which 
agrees with the testimony of the law; their conscience and thie 
law both allowing and forbidding the same thing. So that the 
Apostle’s argument plainly supposes the concurrent evidence ot 
the law and of conscience. And therefore, even here the word 
cuupaprupety points out two witnesses to us. The same word is 
used by St. Paul in the first verse of the ninth chapter of the 
Romans: ‘I say the truth in Christ, I lie not, my conscience 
also bearing me witness,’ cuppapreposons po. But here evi- 
dently are two witnesses to the same thing. Whena man does 
not speak the truth, it is certain that he witnesses one thing, 
and his conscience witnesses another, and are therefore two 
distinct witnesses: so are they likewise when a man speaks 
truth ; for the same evidence will not make two witnesses to be 
one witness, And therefore here also there are two witnesses ; 
St. Paul, who witnessed his affection to his countrymen; and 
his conscience, which witnessed for his sincerity. The word is 
used but once more in the New Testament, and that is in the 
last chapter of the Revelations;* and there it is used with 


* Griesbach however has in this instance altered the text, and _ 
substituted paptup& for cuppaprupoduatr. Ed. 


ree gh ots wo tt ots Povey: 

ve J wafit ne 

indy artist of enliven? wal a stud a mabe aiteds to 

ab mitidd grasa ot eoitinest asmoreento Ti rive wi tesdw bas booy i 

: kk asnsionos weds good any! oft oid taut bra boog od 

| oo ¥an eniditen HU ppd od ai nottirw od O21 wal oft lo vetien — 

a edt.6 anit iw astthien sett on tel sit -od on sels pawl! 
wat alt Yo drow cals wred astitzast) odt tod? ndirwess welteoq A 


_ snovanrgy Woltog A sit ewiereds bak ned shods wi owttinw - 


7 omterread oor wal ad? Yo show ot worle eolitae® elt > suds abner 
) | toubw songisenoo vied Yo ynomiteor od? yd'tined sind ai aod 
Pi wht hax soasjoenes viodd + wat gtr Yo yaousitess oilt tiv avorge 


| 

an orl taut o@ pats enna ‘ods guibbidiot bas poiwolls iiod wel 

te onnabiee deoenane ont exeoqque yinialg snomugia a'olieog & 

ge neleanei aeve orteral bw A .oonsindnoa to bag wal od) 

| vt ler core oel'T ues Of goeeontior owl tio ataiog shattqougyt 

ott y oe iienin od? to serv tert oilt ni fwe"T 28 zd bow 
sounoagins get gon off I seid ai dint edt yee T° : enemodl 


wo ool} iM on apetounqonyrs “seaniw eat gutted otls 
woh mors «rol 4? sya) oonne odd Gb agmeontiw Owl otn risaab 
paidiieno eomgutiv of da) wtiteso af tb tern ott dasqe ton 
ww qeteods me bar (rorlows aserontiw soneiceanoo tid bas 
rane nae 2 pode oeivradil voit ai oe teveeontiv Jousteth 


vb of woeenattive ows olla jon tw aonohivs otina off 101 5 diott 
« 

saan ow? sve oteds o@fg sil adh sont hak. jaeontie ono 

Swemetetes sit oF nottedtta eit homsntiw attr tual 9% 


weotk  .ytivoonia wid go bo xontive Huntiw ,aondisenon et 
1b ok at wl? bas Josmdes'h we¥l aft at wom eno jad bee 


iiie doe ab ab ovedt bus ":200ltalovelf old Yo riqails seed 


» Lovetie sanedent eit at and -verseod doadeotxD * 
LoL veto ryt: TO} Gawtqoay bodutited vl 


156 . SHERLOCK. 


respect to a testimony, in which Christ, and his Angel whom 
he sent to the churches, and even St. John, were concerned. 
So that the word is every where used of the concurrent evi- 
dence of two or more witnesses. And this being the constant 
use of the word, there can be no reason given why it should not 
be taken in the same sense here, and rendered, ‘ The Spirit 
itself beareth witness,’ not ‘to,’ but ‘ with,’ or ‘ together with 
our spirit, that we are the children of God.’ Here then are 
two witnesses; and who they are is next to be considered. 
Who the first Spirit is, must be learnt from what goes before. 
In the second verse of this chapter we read of ‘ the Spirit of 
life in Christ Jesus, which hath made us free from the law of 
sin and of death :’ in the ninth verse he is called ‘ the Spirit 
of God and of Chirist;’ in the eleventh verse, ‘the Spirit of 
him that raised up Jesus from the dead ;’ in the fifteenth verse, 
‘the Spirit of adoption, by which we cry Abba, Father.’ In 
the verse of the text reference is had to this Spirit: ‘the Spirit 
itself,’ that is, the Spirit which has made us free in Christ 
Jesus, the Spirit by which we have received adoption, does 
itself bear witness with our spirit, that we are the children of 
God. But the question then is, whether Spirit in all these 
places be the name of a person, or whether it denotes only a 
quality and temper belonging to Christians; so that the Spirit 
of Christ shall signify no more than the mind of Christ does in 
another place, ‘ Let the same mind be in you which was in 
Christ Jesus;’ that is, the same temper and disposition. This 
sense Crellius maintains, and others after him; and thus he 
explains the text: our evangelical spirit, that is, as he explains 
himself in another place, our evangelical temper, is a suilicient 
argument to our own minds that we are the children of God. 
1 mean not to dispute this point with Crellius and his brethren, 
the Socinians ; which would be to run into a great controversy: 
but since the Spirit of Christ may and does sometimes signily 
both ways, I shall endeavor to point out to such as have ne 
private prejudices to be maintained, which sense is here to be 
followed, First then, this Spirit is the Spirit of life, by which 
we are made free; that is, by which we are regenerated i! 
Christ Jesus, and set at liberty from the heavy yoke of sin, 
which the Apostle had been describing in the foregoing chapter. 
Now, an evangelical temper is net the cause, but the conse- 


) 
| 


pa’ 
owen, 

tile 
—s 


prow mowsawel od saum al shiqd 
- Wotinig® ots" Yo bawv ew rorquit aids to od | 
| thig@ arty balla ei.od seawy. nis ols Gi 's dissh to bue nim 
We thigh ody” voetov, dtaaysie alt ai “teint te box boDYo » 
arrow igoottt oda ni; beak tht grovt avast. yo bewies tril aid . 
al \vndie't add yao 98 oidw yd .weitgobe YW thig&oe?  . . 
dinky gala * > thaiag@ 2h ot Hael oi aouorsion saat att to oerer oft, - 
 feind’D nde en Gham aeil dondw tinig® ods ai aails ‘Meet, 

aaob aoliqobe Dovisiey-ovet aw doidw yd Jinig® ould. ewan’ 

Ww nobis at ore ove dads thige two dtiw axonsiw raed thet 
f Semele He sh diving wurliode ei god? soitesnp ods wi bed 
 syliso sononel 9) apaljerle 16 .noxteq # Yo omnn add acl 2a9ely 
titig® ottsedy ov peaniecd of peizrolod raqma? base xsilenp 
ai evob wink) to furl eit neds som on glingie Hoda wink Qio . ¢ 


0 


; 
, 


-. 


. ti ae toithy ney wi od bola: ovr od? to] * ,conlg sediona 
4T stolivoqaih bas vequted-omse odd yet dads ‘saneel, dent 
ot ends bas wid wtie eodto bua avintaioat eyiliovD pea 
kaisigns of ba et ted Jiiqe levilegnate wo 22x08) odd anisigz® 
meaiaiitue 2 ai oqena) Inoilsgatrs wwe sonig rritona ci Poewid 
bon tou siblixto 9 71a a sort) aban avo ste oF Jerome 
efi witht win nag et tiny) ili benvony abshh wdingaib o) jon Ceo ; 
‘ryeeree dost: © ofa) au of ad bingandbalite seaninivot orlt 
. Yiuengia abetone? 2 b bos vant tei? fo dining 4 odd aouie gard 
orp eg Howe oF ao Inioq O8 104 wihuig tale 1. eyaw riod 

sa! os exo APoence dois boginiaigay Ge GE KD iheyer Qa Thi] 7 

tor yeh cide sivig® acts 2b aint ®codt venils seid, .bowelloi - 

; gsveota ow doider ydiyah tai :oei! bam oR oe q 
> wiley vyradl odd cuott yieadil ta toe bax eoeol saint 


‘ 


yard ogo off my prt lixotol paed hod often s. oes tloister 
ao» old ud peewee eld send roqifial Tagileyany> a6 Wor. 
ees) “4 , tery? 


eee i 
7. tal 


DISCOURSE VIIT. 157 


ouent of this freedom. The Spirit of God is the efficient 
cause; of whom we are said for that reason to be born. 
Secondly, It is the Spirit of him who raised up Christ; that is, 
the Spirit by which he wrought that great wonder and miracle, 
as is evident by taking the whole eleventh verse together: ‘ If 
the Spirit of him who raised up Jesus from the dead dwell in 
you, he that raised up Christ from the dead shall alse quicken 
your mortal bodies by his Spirit that dwelleth in you.’ — So that 
the Spirit of him who raised Christ from the dead, is the Spirit 

‘by which’ he raised Christ from the dead; that is, the Holy 
Spirit, who is mighty in works and wonders. Lastly, It is the 
Spirit of adoption by which we are made sons: the Spirit of 
adoption is the Spirit of which we are born in Christ; of which 
'irth an evangelical temper is not the cause, but the effect. So 
that, by the whole tenor of the Apostle’s arguing, it appears that 
the Spirit which beareth witness with our spirit, is the Holy 
Spirit of God, which works together with our spirit to enable 
us to perform the just and holy will of God. As to the second 
witness, our own spirit, I need not spend much time to tell you 
who it is, since most are agreed that it is our own mind. ‘ Who 
knoweth the things of a man, save the spirit of a man which is 
in him? that is, save his mind and conscience. So then the 


faithful Christian has two witnesses of his being the Son of 


God; the Holy Spirit 43 God, and his own Reem and con- 
science, 

Let us therefore, in the second place, inquire, what evidence 
each of them gives in this case. , In order to this, we must look 
hack to the latter part of the foregoing chapter, to which this 
verse of the text relates: for in all this eighth chapter there is 
not one word said before of our mind or spirit, nor the least 
hint of any evidence that it gives of our being the children of 
God. Our crying Abba, Father, in the fifteenth verse, is very 
improperly pitched on by some as the evidence proceeding 
from our own mind; since it is said expressly that we ery 
Abba, Father, by the Spirit of adoption: so that our crying 
Abba, Father, is an evidence coming not from our own minds, 
hut from the Holy Spirit. The power to do good comes from 
the influence of the Holy Spirit ; and therefore the good we do 
is such an evidence of our being the sons of God, as we stand 


ads : boob od 


. ~ 


eek 


ei oid mem a to tivigqe edi over naor oto egnidd odt dtewond 
ode godt of oonnidenos baw brie tid over .4i dort “S mid oo - 
Wo to ot saied eid to womsaliw awd end! asiteidD hidtia 
noe Teen baiot evo ail bax oD Yo sitig2-qlolt od j bod 
sonny 
cousins tulw ooiepai ,esal bnosse odd wt loidteo tol 
shoot toum ow <i? of alo al, .ceno dil wi eovig mors Yo does 
witht Muito oF orrnrks gaieysrot of? Yo timp total odd 03 doed 
vecrult wotyedo ieAyio eit) Ho ni tod estate teat od}lo ‘oe? 


tani at wH A ieee : besten vie Id ate? cd him brow 4nO sot 
to wwhlnls oft yried we le erry 4 Bort eonsbivs 70 To yntil 
vrev eh orto” a tt olt et odie add Kh par eyo wo bod 
yondvarioes ; > wil ee one FO pO byarfoosiey ylreqorqgat 
ro gw tilt yleoupee book at Hh oseie ; bol mwo Wo ment 
weip wi wal? oe : ceitqobe to thig® ott qd vodisL edd l. 

Lecter 4 i ten sais soedbive we a) odie odd ha 
mot rane bows ob of vawoq OFT drige wiokt ol mort sod 
ub otttoqw olt welerods bet tig vlold odd To eonoultni ott 


sora ep bo Yo ence tlt yalod aire fe sonobiire am dowe 


Ly : 
| 


A TT A A ARETE SY SNE AE I LS ES, ERTIES SE EGET TEES, SIE, NRRL TN LOE IN IE I RAL TO I TL EIS RE ITI 


158 SHERLOCK, 


obliged to the Spirit of God for: «As many’as are led by the 
Spirit of God, they are the sons of God:’ ver.14. To be led 
by the Spirit, is ‘ through the Spirit to mortify the deeds of the 
flesh.’ ver. 13. So that our victory over the flesh is the effect 
of our having the Holy Spirit to assist and to strengthen us, 
and is consequently, as it is a great evidence and assurance to 
us of our being the children of God, the evidence of that Spirit 
trom whom it proceeds ; that is, not our own spirit, but the 
Spirit of God. So that the great privileges mentioned in this 
chapter, such as being made free from the law of sin and death, 
of walking not after the flesh, but the Spirit, being such as we 
receive from the Spirit of God, are therefore evidences of the 
Spirit for our regeneration. 

But where then must we hook for the evidence of our own 
spirit? since all the marks amd signs of regeneration mentioned 
in this eighth chapter manifestly belong to the evidence of the 
Holy Spirit. This difficulty put the Greek commentators on 
a very forced interpretation of this place; for observing that 
all the signs of adoption mentioned by the Apostle proceeded 
from the power and working of the Holy Spirit, in effect they 
made the two witnesses of the text but one. Thus Chrysostom 
by the Spirit itself understands the Holy Spirit; and by our 
spirit he understands the gift of the Holy Spirit within us: 
‘ What is this? says he: ‘the Spirit beareth witness with 
our spirit.” To which he answers, ‘The Comforter beareth 
witness to the gift bestowed on us; for the voice, that is, of 
crying Abba, Father, belongs not only to the gift of grace, but 
likewise to the Spirit who bestows the grace.’ The gifts of the 
Spirit are sometimes called by the name of Spirit. The gift of 
prophecy is styled the spirit of prophecy. But I do not re- 
member that the gifts of the Holy Spirit are ever styled ‘ our 
spirit’ in sacred writ. Besides, as I observed before, this re- 
duces the two witnesses to one; for how does the Spirit bear 
witness but by the gifts and graces bestowed on us? and if so, 
then the evidence of the gift, and the evidence of the Spirit, 
are one and the same evidence. 

Keeping therefore to the sense already laid down, let us con- 
sider what St. Paul had in his view when he penned the place 
now before us. Those who are conyersant in St. Paul’s writ 


~~ 


gad) 


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. 
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m eepaliy: 


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| test yaivisedo. 10) j sa0ly allt to wortarpetai beoil yor # 

obaasmig simoq A odt qd bonoigeas noitqdbn to emuin ont ie 

vodd taslts ol stig? yield ody Jo eeidvow bas wwoq edi avo 
b motored? ved ono ted ied adit to eoaenntive ows oils oboe 
wo yd hmm pring ghokl obs chsermobaw oan sitig® ods yd 
Pew ditiin thige yb od Ww Ay oht sbunterbaw ork Jitiqa 
| dtiw enw dtomed shigd ade cod eyoe Paidt ai ted 
ttre sorvdimo? aff? .evewume od doidy oT “thiqe wo 


E 
ro) mt dady olor alt aot ¢ea no bowotesd sy atl? Gd essnliw 
tunel sand Te a z ads 08 vine jor ennolud rotted ed pair 
oaths Yo atti oct “Lonery odd eworesd Osher Sinigit ott) od ost wodil 
| te tiged? singe to onan ot wil bation eomnitainioe ou sitty@ 
| 7 jaw Oh T soll roonperny te Srrkge atl) fevbyta eo yrolqory 
y Teo hele wre ora diiqg® yloF at do iting nds todd rodenom 
| " ent yt ’ foes > 1 ef aie al iow boom Of "pivicpe 
a h wod vol: ome Gf earenetier cw) ots esoub 
: ht bee Sty 8 Deve wore lon ebtty ail ue Sud easaliw 
rigd ott hy oonebive orlt ben why uit We: oonalive wads sods 


oy ive Sena Oxht bone ono ote 

“tov ee Fol 4 woly binl yiestie seas oth of award yng’ y. 
{ - . : 7 « . 
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sin to avd ould thet! ooh Mec gas 0am eign 


hencitass: sotteorvan to eagia thew sheen od He sonie Stitign 


no motatnse mos oor alt s0q yinaiih ah cinig tol 


ne BHied HT nat ewe 
eo bive notneds ore fod? tor ditigh oft mot svisaot © = 


noiterningan we wi shige 


S 


DISCOURSE VIII. 159 


ings need not be told that they must not always search for the 
connexion within a verse or two of what they read. The 
Apostle often looks back to what went before at some dis- 
tance, and, after a long chain of consequences, returns to his 
point without giving his reader notice. This might be made 
plain by instances, were it our business at present to examine 
the manner or way of St, Paul’s writing. But as to the place 
before us: in the latter part of the seventh chapter St. Paul 
describes the state of an unregenerate Jew or heathen; for 
what he says equally belongs to both. This he does in order 
to show them the necessity of redemption through Christ, inas- 
much as neither the law of Moses nor of nature could free 
them from the power and dominion of sin, nor, consequently, 
from death, which ever follows close at the heels of sin. That 
this was the Apostle’s intent appears from the lamentation he 
makes over the state of nature, and the remedy he immediately 
proposes of faith through Christ: ‘O wretched man that I am, 
who shall deliver me from the body of this death! I thank 
God through Jesus Christ our Lord.’ And then in this eighth 
chapter he sets forth the power of redemption, showing, in 
every part, how it supplies the weaknesses and infirmities both 
of the law and of nature. The unregenerate man ‘ was brought 
into captivity to the law of sin,’ chap. vii. 23. * But the law 
of the Spirit of life in Christ Jesus hath made us free from the 
law of sin and of death,’ ver. 2. In the unregenerate man 
‘ there dwelleth no good thing,’ ver. 18. but in the Christian 
‘ dwelleth the Spirit of Christ,’ ver. 9. So that the Apostle’s 
main design here is, I think, pretty evident. But to clear the 
matter before us, we must more particularly examine what he 
says of the unregenerate man’s condition. He describes him 
as under the most wretched slavery, obeying sin with the 
treatest reluctance to his own mind and reason: ‘ that which 
I do, I allow not: for what I would, that do I not; but what 
I hate, that do I’ ver. 15. His mind he allows to be uncor- 
rupted, and to stand firm to the law of God, approving the 
things which are good; but then the lusts and appetites of the 
flesh are too strong for it, and force it into the obedience of the 
law of sin, which it hates and condemns: ¢ I find a law,’ says 
he, ‘that when I would do good, evil is present with me ; 


hs 


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ee Blyeo mutan to ton epewlf to vuh ole sedsion a8 dower 
——zlnampsenos .t00 nie to noitiniob bag sermoq aly sod patit 


vai ated?) byword) eciseenabet in lente # 


sat? vsti Yo viva ody ts onnlo ewollet v9 doisker.daaaty aver) 


: gab naitatoomal ols roid meaqa seevtan wiulieog A. oddtaaer aid 


vlataifonrii ot yhomar ad bow orutnd tester ods wo asdam 
iw Lands anarbodoiere O* ¢teindD aguords 1) to soxoqoy 
dands 2b 1 dues at) Yo vbod odd mort 4a sovileb Had odw 


dutsio aidt oi nslt ba ~‘baod tre seirtD eweat dgvouds boo 


ai yeiwode .nashymabir Yo vowoq odd divod. etoe oct rotquel> 
itiod eidarritat bere eoenondeow odd maligqar a wod aq qr 


“filauend eew * ange otereneyeus of .sqwI80 to bam wal ote. 


wet of) auth * 22 tiv «qade ‘nie to. wal od? 08 Yliviige? oe! 
edt qurtt- sett ee soba daad eneol seudD ab otil Yo srnig@ ott “be 
aan awitoysne od? ol .& 107 ‘dineb to bee. aia to wel 


usiteind’) att nigud .O1 csv ‘guidd hoog on daily nly wort * 


a 

Wri A ads sade 08 0 19% ‘dard do tisig@ ods shodlowb * 
wilt ia0ls of tell anobres yrtouy ,Aaidd 1 ai ered cryieeb sigan 
ot dmb oats giieluoiiiey weit heat oy .ee ayoled 199) eet 
mil extimesh ol woitihees « Hem wiesenegeine od) Ww 
sobnw 


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sie set? snore bam baie eve aid 08 guamouler sanders 
pettveted pton I ob Jade ybluow d igdw sot t ton walla) ob : 
anéene od atewoltla od: butat ft Gl 497 ‘s 1 ob sorlt mad I 
od) weiveqa .bot) Yo. wel oft of mi hnate of bre ,borye 


tt 


may 7 bron eteot ost sett ah ; hoop a8 vith eget? 


eotitenctey i 
111 te oanetheto ols otgt 4 aoe) bas dhack grote 097 ote det 
evox ‘wok og belt > sanateboos bea cated gt tlie sia Yo wel 
ei livo ,boog ob. Itvow 2. aoc sada * ot 


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160 ; SHERLOCK. ~ 


for I delight in the law of God afier the inward man. But I 
see another law in my members, warring against the law of my 
mind, and bringing me into captivity to the law of sin, which 
is in-my members:’ ver. 21, 22, 23. See then the divided em- 
pire of sin and reason: reason approves what is just and holy, 
consents to and delights in the law of God; but sin captivate, 
and enthrals it, and makes the man the slave of sin, though the 
admirer. and approver of virtue. The upshot of the whol 
matter is, as St. Paul in the last verse expresses it, ¢ With the 
mind,’ or spirit, ‘ I serve the law of God, but with the flesh 
the law of sin.’ And now consider what assistance this condi- 
tion requires: the man’s spirit is right and pure; it loves, it 
delights in, it approves the law of God; and could he follow 
the dictates of his reason, and obey the law of God as well as 
love it, and practise holiness as well as approve it, he would 
want no other evidence of his being the son and servant oi 
God: * his servants ye are,’ says the Apostle, ‘to whom 
obey.’ The man who is taken captive and carried into slavery. 
obeys by force his tyrant’s law; but he loves his own country 
and king, and longs to come under the obedience of his natura! 
prince again. As to his own mind, he knows whose subject |i 
is and would be; but outward necessity shows him that he is a 
slave by the constrained obedience he yields to the foreign law. 
Take off force, and the man’s own inclinations will return hiw 
soon to his natural obedience. And this is not unlike the cas 
St. Paul puts the unregenerate man in: he loves God and hi 
law ; but he obeys the tyrant sin. Destroy the power of sin. 
and reason will return him to the obedience of God, and sown 
show whose true son and servant he is. So that the evidenct 
of reason, even in the state of nature, shows us that we are t!!! 
servants and sons of God: but power constrains us, lust and 
appetite rule over us, and woful experience shows us that “: 
are the slaves of sin, Now, to complete this evidence of our 
minds, and to render it convincing to ourselves and others that 
we are indeed the children of God, what more is wanting the» 
to destroy the power of sin, and to give us up to follow ts 
dictates of reason in obeying the just laws and commands ¢! 
God? For this is a complete evidence that any man is the so” 
and servant of God, that he loves him, that he obeys him, and 


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idheoh ofa dsiv tad \,boO to wol-ads orice PS citipet 
then tidy sonntehes tad rbiaaes wet bot. ‘ae to 


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bs juarme bas nos ot gcied sid to souebiys vite on Somer 
vg moder ot * oltang A odd azae “oun op etearvre will * thet 


voversle odai heiniao ban ovilqeo nodet ei otter nam ofT “ysdo 
‘runnos sve aid eovol od tud pwal Soret cid oot qd egado 


tewien til Io sucteibado ody tohow emo of aqnot bas ,ynid ban 
vol 190)dwe exedw evrond of ,baige mwo aid of ef niags goningy 
- a vi ott Quads arid werode gtiessoee baawivo tad 70d hivew bas et 
we) asia of of eblety od sonsiborto bontstenos orlt yd ovale 
arict rastoy {Get encttaniloni awe e‘nam of) bow oot Ro edsT 
wre olp-ootifon gor ei ett beA .sonsibedo femtna sidod aove 
at bap Bot) esvol ad : ai nem etmoagpeta ont etuq foal 38 
oct yotteo™ = .nia tary? ont egodo od tudd ; wal 
wusibedo alt et sid mates iw goes bor 


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iim Dan. ba 


4 be . 7 
«lt pw dokt en avode owien Fo atom wh me neve pooner Vo 


hos gang pO RLTTIIOD TOWER Oi i hol} ley aree bas snevise 
°” sadt ee wewoils vonaieg ze luteww lone we youu slot abisoegq a 
nu jo gapabive ait otolquma of yaa, «tie fo esvale odd ore 
wilt cuatte hee aeviaewe oF atinnivado 2) Wha o) bere ehains 
cud? podeatne orem tate ,bo te wetitite silt bevhabotson 
Hy wrth od qe ev 9VI2 OF fete yi, Wa ate weld yorizob ot 
'\ chogmnod Admece! tent od) gencadé gi noanan To rointoilh 


ree odt of mapay wire’ docth eon obyites otolamesd a et wilt wi S how 
t i 
Ste ay do cet daily. cet esyol otf sod ,bOd) to devioe bi 


| | Yo wal edt, 
qt zovel sh pomq. baw tigis et siviqe egies vill > motiuper mois” ; 
j bod Ye wal odd eovorgqa dh oi eidgileb 


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- 
=~ 


DISCOURSE VIII. 161 


keeps his commandments. You see then what the evidence of 
our own spirit is: it loves and delights in the law of God, and 
ws restless to obey the law it loves: ‘ with the mind I serve the 
law of God, but with the flesh the law of sin:’ which words [ 
desire you to bear in your memory, whilst I set forth to you 
the evidence of the Spirit of God. 

In the eighth chapter St. Paul tells us that the redemption 
iy Christ Jesus has put an end to the wretched captivity we 
lived under: ¢ the law of the Spirit of life in Christ Jesus hath 
made me free from the law of sin and death.’ Law here sig- 
nifies power; for power is a law to those who live under it. 
Now then the power of the Spirit has destroyed the power of 
sin. The power of sin was opposite to the mind and reason of 
man; so that man, whilst he lived under that power, was a 
slave. But the power of the Spirit is on reason’s side, and 
works together with it; so that to be under this power is a 
state of freedom and liberty: and therefore it is justly said, 
that the law of the Spirit of life hath made us free. The con- 
sequence of our being under the power of the Spirit is, ‘ that 
we walk not after the flesh, but the Spirit,’ verse 4; ‘ that we 
mind the things of the Spirit,’ verse 5; ‘ that we mortify the 
deeds of the body,’ verse 13; ‘ that we are the sons of God,’ 
verse 14; ‘ that we ery Abba, Father,’ verse 15, These are 
the fruits of the Spirit. Now, to walk after the Spirit, and to 
‘lo the deeds of the Spirit, is to walk according to our own 
mind and reason ; for reason approved the things of God, and 
the things of the Spirit are the things of God. To cry Abba, 
Vather, proceeds from a settled and undisturbed mind, from 
filial duty and reverence. Children, who live in disobedience 
to their parents, are not apt to meet them with these endearing 
eXpressions : but when the child loves, and is under no rebukes 
of conscience for misbehavior towards his parent, he meets 
him with these words of love and of confidence. This, there- 


tore, we owe to the Spirit: for before, however our minds con- * 


sented to his laws, yet still we were sinners, and conscience 
stood between us and our Father; so that we could not ap- 
proach without fear and trembling, our minds still representing 
him to us rather as an injured Lord, than asa tender Father. 
But since the power of the Spirit hath stilled the horrid con- 


9 aie thew 
meen “diarh fence tts Yo al obs soe sodiser dew: 
soba vil ost saoflt ot wel # ab vrwug wit jrw0q toihe 
o xrtag, oil) hogentanb end siriy odd I r0v10q. ods = ven 
- hb nosey bao hei ob ot diverge ssw six to 19 
aa fete viayoy nasil wobau bovil. otf sultsiye pone oe or jana 
y haw ebie a amownae ai Shigh oft to rong odd tefl | sovel> 
. dt ah raves, vit tubaa od ot said ow 2 tt altiw -rodltagod whew 
bhi ete ai MF stoned? bas ¢gtedil ban aohort Ro ote 
-noo aT .cot.nu obom dad stil Yo tivig@ ods Vo wel ox 2x2 
m do? ' et thig® adi to vearog oil vob pried wo Yo aon 
we sods’ 7b anor | dog! odd td deol odt vaNe joadlaw ve | 
ar al ol? QGittom ow tedt* 24 omor *,taig® onl a egaids ody bone 
; bet) ‘te ance old or ow sedi! ; GE emer ‘yybod ods Yo ednwsb 
P 7 "ia asolT od aew7 * sodtad ddd yw we ig * | wn 
ot: hes ,divky oft afin dlow 08 wo Vo gtr old Yo atloit vl 
ere tue of veiicoooe dlow of ei ditig@ odd Wo aboab odlt ob 
bas ees) do eqniils off) Lies ony 1% Hoss + # + oecst boas bein 


Ad), owt bol? to eyaidd off one titig odd to mpeiids alt 
; 


shia ith. ati bvacksudeitooss face ds Itioe a oot} »} MOM] rote T 
‘ ‘ ees +4 
pies ai avi) od) aonbtib > .iomeves has vinh tod 


pares edie oeadt diiw eel! doar ots qa don 916 nSTey siasf? ot 


weAuios on thay es bee zoel bivdo edt osdw turd + eanieeoqg7? 
ehont od .3 4 ! shraweat voibuoded ee yt aapeisano> te 
-#ractd ,aid’t onosbitees to leteaeel te ebrow gasits date mead 
busy ¢ fyeg ict 782 vawod .cawied whl tiring? q 15 oj owe ow ore 
SIRWFORRDD | his sot ia yo aw Hite toy .evnl eid ot bata 
“0 Jem blues ow tedt.o« pete wo bes en npowsed hoot 
aiieomagges Hie eboias apo yoda bas rest tpodicw door] 
oti sobiwe oan aadlt- bad dew Hist on eo veelint epi mid 
bray. Socavacsih ans ae [ 


he ow ) find tye ort ‘bo ee onl none stl 


Te ROE PE RIS TT 


scar nee Re A RIOT LE IT I CC TELE, TITIES IER LE CTI LE LIP ENT CA ETE I 


162 - “SHERLOCK. 


test that was in us between reason and sin, and that we both | 
love and obey him, we now no longer fear his presence; but, ‘ 
like children longing for the return of a kind father, we run out 4. 
to embrace him, with words of friendship and affection in our | 

mouths, crying Abba, Father: and by this means, says St. 
Paul, ‘ the Spirit itself beareth witness with our spirit, that we 
are the children of God.’ ¢ With the mind,’ says the Apostle 
before, ‘I serve the law of God: and now, says he, by the 
Spirit you obey the same law; and the Spirit of God and your 
spirit agree to give you the utmost assurance of being the chil- 
dren of God. You are no longer in the sad condition before 
described, the mind leaning one way and the flesh another ; 


so that you desired to do one thing, but yet did the contrary, 


and were always restless and uneasy, rebuked within and con- 
strained without: for the Spirit, by which you are now ruled, 
consents to your mind, and is bent to perform the same things 
which the mind approves; from whence you may have the 
greatest confidence towards God: for what more perfect obedi- 
ence can there be, than that to which both outward and inward 
man consent? or what plainer signs can you have of a good 
son and servant, than to know that he loves the law of his 
father and obeys it? Love the law indeed you did before ; 
but obey it you could not: but now by the Spirit you obey it, 
and have the greatest satisfaction, both from within and with- 
cut, that you are the children of God. This may suffice to 
show the Apostle’s meaning, and to explain the nature of the 
evidence which each spirit gives. 

We must now, in the last place, consider what the result of 
this evidence is, and with what kind of certainty we may know 
that we are the children of God. 

And first, you must take notice that these two evidence 


Strengthen and support each other, and must both meet to give 


us the assurance we expect. We must haye the evidence of 
our own spirit that we do indeed love and approve the law oe! 
God; and we must have the evidence of the Spirit of God 
working in us by obedience: and when we both love and obes 
the commands of God, we want nothing farther to assure Us 
that we are the children of God; but where either of these 
is wanting, the evidence of the other avails nothing, If you 


‘pnied Yo vot “seomy ails nerg vig 08 conga siviga 
pare noitibaes bua alt ni wynol on etx oC bot? to wah. 
sp yadiona’ dheoh ode baw yaw ono gained bein ot drodivosob  _ 


: 
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| eo bad nidtiw bodader “censnu, bas exelbeor ayewls oon bos 
; .belvy wom ota voy doidw 4d) sivig® ads wi : tuoddsier bone 
— egaids denne od) mazchraq oF trad ci hay .baiat woy oF aoe0 
4dy ovad-zem boy soandw mot pesvorqqe haim oda doishw 
q -tbado toshwg vom radw ot + hoW «bnawds snaabilaos 16956913 
So newai bre baewiue dtad doisdw os dort nod) .od ated) ano sone 
L lmes a2 lo over woy mu engin wiwialy Jedye 20 Limsgnoo aaat 
P cid to wal pitt evo ml sadt weet of oat ,tarviee baa no« 
- pwrited bib vey bacbat wal odd ovot $ai.wgado han redeal 
Hynde mere siti otkt yd wom ind ton blvos soy Ji yade ud 
-tithw bere sti aiod tied ,moitosteitoar seginarg od? orn baa 

» nablids oft ost way dai) 300 
ly work 


* ot soluw “eeoti wth Bot? ke 
wh to orton oils aiciqx® 03 bao gninaom # alinog &. 0% 


eerig tithe dame A>iuler soaobive 


; 
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: d 


to Horsy od) tate robiznos ,soalq deel ond a) Won Javed of 


] wena Pais wer ys s100 to beta sede citi baa eh conshins ati 

| boD }o norblitts. edt ow ow tod . 

emnebies at seeds inl? eonon ovlet Semi wey sed bes 

| sey oF 38607 Hiod sari bas pro dom H Roepey bee ban qaligeons 

. ww oonehiyé off ovat Jeuars if Jnngxe OW soneTuEEs odd eu 

, . Pid Mele retyectcyt ban arat bysodve i ob aw te6 Livi je aro 100 
tet) Hy wht to scowbivs oh} oved um ow boa phos 
odo haw ovel Bed ov 1odw baa :sonviinde gales mi yoidiow 
noone oF fetid) outlier: tmaw av ‘beak? te wbeacenoa old 
scott To vote dew tid phoOD te aot edd ona ow tad? 
voy il .piidiom eve F wie of Yo soaubive oft gausaw «i 


+ 


40a 
s eetmtaos ott bib toy sud <gaids ogo ob ot poniah verge daddy 


RES ee A atin hey a crite EI a el Bare if akin, 


DISCOURSE VIII. 163 


love and approve the command, but do not obey, you are self- 
condemned, you are in your sins; lust has dominion over you, 
and not the Spirit of God. If you obey the law, and conform 
outwardly to it, but do not love and like it, you are a hy- 
pocrite, no servant of God, but of the world; and your out- 
ward compliance is fleshly wisdom, and not the work of the 
Spirit. 

So then you have two ways of judging yourselves, which 
must both concur; you have inward and outward signs of 
grace: the inward signs are a pure conscience, a sincere love 
tor God and religion, and whatever tends to the glory and 
honor of your Maker: the outward signs are acts of obedience 
conformable to the inward purity and love of your mind. 
These are fruits by which you may judge yourselves. Our 
Saviour tells us, ‘that we may know men by their fruits :’ 
much rather may we know ourselves by our own fruits, 
especially when we may know the stock too from whence they 
grow, the motions and workings of our own heart, 

Hence it appears that the evidence of the Spirit is not any 
secret inspiration, or any assurance conyeyed to the mind of 
the faithful; but it is the evidence of works, such as by the 
Spirit we perform: and therefore the only sign of sanctifica- 
tion is holiness; and the only mark of grace is to obey from 
the heart the word of God; and therefore they err, not know- 
ing the Scriptures, who from this or the like passages imagine 
that the Spirit ever gives, or was ever designed to give, inward 
assurance or certainty to men of their final state. 

Hence, likewise, it is certain that some go too far on the 
other side, by denying that any man may know himself to be 
ina state of grace: for all the children of God are in a state 
of grace ; and the evidence of the Spirit of God and our own 
spirit may make us certain, where they concur, as they ought 
to do, that we are the children of God. ‘If our hearts con- 
demn us not, then have we confidence towards God :’ which 
is St. John’s rule, and comprehends both the evidences in the 
text; for our heart judges both of our inward and outward 
obedience : and therefore, where our hearts condemn us not, 
we have the evidence of both spirits, the end of which is con- 
fidence, 


sa ttre 7) 
~~ 


“od y 


baat _greonia & sominenos oruq # O18 eerie 
Dade oe oe i chit savetadw bas .noigile 
pe sonaibede Yo wom oe nrgie burwive ad) ;r0dall woz to yonod 
 bentarcruog Ye ovot bus Gouq tnewni od? od aid sanoiae2 
| ew eeelsetioy opbut, yam nor doidvr xd atid wre eeodT 
"Sethe vieda gd soem worl yam ew todd" yea eller woorvet | 
_. yeti wo wo yd esviseme woad-onryuat redisy dove 
quit sansde moth oot Agose alt non yaavew oative yllaiosqe 
aut ewe 100 Yo eguibliow bas anaitom oft wor 
ee don ab diig%.29 Yo sontobirre alt jad? annoqye th oomolt 
te balsa ode of beysteor epapmiaes Jae gro miqani soto 
a elt vd ae dione <ahiow to gonphive ots eb Thdud + fubdsiot ol 
on epoltitonse Yo ieyin giao oft ailoinds bag :nrtohieq ow sisiy* 
- - dnort yado of af eonrg to sear yhoo od) ban ;segeilod ei soll 
“wood fon no dt ssetords baa pbek) to brow oli fw pil auld 
onipamat oyarenq ofil ot vo 2idd cael ode amaiqine orl) zn 


inuwad viz of hongmob asve soe 20 .29¥Iy OTS Siricg@ ort dost 


atute Laat teed? to aoat of piaiaires 10 soneuee 
, 


odt 10 wloot #2 omos tad? nintrio #2 th oeiveouil eonskl 
ad of teemid word yom name yee fend 7 vivaeh yd ,obia x9dt0 
aieta 6 oi oon bot? to wawblids olf ie wil + eoerTe ‘bo oteke 8 ai 


avo wes fopes oP We JG oth to sonahiwee alt fare » aonty te 
diipwe ysdi ea woncy youll oven jniMdTeS aa sham you sy" 
ooo ehed wo 1)’ om to. fitido ot oxo ow tuslt ob 
duis “: bow net sousbinas ew seed madd Jom a aural 
wl) oiesouchive od! died ebaakoagaey bre ols e'otel AG vi 


inewsoo haw itewer 0 to ijed eeghul tend swe 10}, , sew 
ton aw eunshinop shined quo oaade ywtoleaeds bow : aongibeale 
«909 ebulpidw to lino salt etimige thed te souskixe osi3 aya on 

oonobit 


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164 _ SHERLOCK. 


But, lastly, this certainty does not extend to our future and 
final salvation: for to be in a state of grace is to be heir of 
salyation: but an heir may be defeated, if by any after-act 
he incapacitates himself to inherit. Ina word, a state of grace 
may be lost; be that is the child of God may cease to be the 
child of God: and therefore being certain and confident that 
you are now ina state of grace, cannot make you certain of 
your salvation; but you must still ‘work out your salvation 
with fear and trembling.’ This we may learn from our Apos- 
tle’s own arguing here: ‘ The Spirit itself beareth witness with 
our spirit, that we are the children of God.’ The consequence 
of this is, ‘if children, then heirs,’ verse 17. ‘ But now are we 
heirs through hope,’ he tells us in another place; and at the 
twenty-fourth verse of this chapter, ‘we are saved by hope : 
but hope that is seen is not hope.’ Certainty shuts out hope: 
and since being children makes us only heirs through hope, it 
is plain, being certain that we are now the children of God 
can give us no absolute certainty of our salvation: and there- 
fore it is great presumption to talk of security. Our certainty 
reaches to our present condition, which is encugh to keep our 
minds easy and contented. Other certainty than this might 
make us remiss: this may encourage us ‘to run with patience 
the race that is before us, and to labor in the Lord, knowing 
that our labor shall not be in vain,’ 


Fear eel amen en 


~ xanvupaanoa aT *, boi Ye 

Bebe 
@ adi 2 Dees peoshy yodioum : an. afta) od ‘enol dguoruds stied: Ye 
—— payodgd bovae oxm wart yratquibo wuld Yo omer dtwol-yaows 


j 
¥ 


nad User 3 


wos sul? Th sever ‘tied matt oor 


raqot wo enue yanio ma ‘veqod Jon arngenes tal oqo sed 
i aqed dguowl? etivd ting +n eaten corblids gussd oonia boa 


| be to. methbide at won om, cw tad) aigiso geisd .aislg a 
med? bag : sotieviee wo. to gimiahes atuloads ome orig noo 


we qual ot thgaoee ai doit: .noltihnos tae2e7g wo of eafono7 


= tebyises eid nods Ydnieteo edtO <heiwsinoo ban yeoo elstias 


envied Ati cy of at sgetmoone Yad widly : cine ew oders 
opniwowad coral odt ai sede ot bee ey poted ei tad’ anes orld 
\ giey of od tom Hasde todal x00 dads 


anions wO ogee Yo allad af moriepmucngy Mary a Tt oT0r 


— 


Sw: 


t DISCOURSE Ix. 165 


SUMMARY OF DISCOURSE IX. 
JOHN, CHAP. XX.—VERSES 30, 31. 


THIS account given by St. John to prevent the suspicions 
which some might entertain of their preachers, when they 
found the great evidences insisted on by them not mentioned 
by him, who, as the latest Evangelist, might be supposed to be 
the most accurate. But why, speaking of the miracles of 
Jesus, does he notice only that they were done in the presence 
of the disciples? whereas they were done in the most open 
and public manner; by which much credibility is added to 
them, as the Apostle well knew. The reason of this is, that 
it was not to St. John’s purpose on their publicity: he is 
speaking of the authoritative promulgation of the gospel, and 
this led him no further than to observe that its publishers were 
eye-witnesses of what they attested, and therefore unexception- 
able witnesses. Reason also assigned in the text, which moved 
St. John to publish his gospel, and which extends to all the 
other writings of the New Testament. The gospels were pub- 
lished to be a standing evidence to all ages of God's purpose to 
redeem the world by his Son, who might die for our sins, and 
rise again for our justification : and it was absolutely necessary 
to convey this knowlege to the world by a proper authority : 
impossible to obey any law before we know what the law is: 
this equally applicable to revelation ; and an insufficient pro- 
mulgation is no promulgation : all the necessary qualifications 
to constitute a proper witness to revelation need not be stated : 
sufficient to observe that no man is naturally qualified for it, 
because all natural qualifications may be counterfeited. Things 


ee oh a aoe : 

wilt sassy a) ado, or) wie ‘al F 
id dela} wails Wo axigraapie = aap ‘emoss ae ? 
men ton moult yb ao. fraddinni siomebirs 1e9°%9 alt bao 
fon + y in od tdyin ,teifognayS seabul ont en ,odw vai 
Yo erlomia edt Yo goideege gale 40 otaunon feos call 
Soon ody nh see sree @elt tad? yino soiten st eob eaest 
moo ton aby ai antols ane qods egsvortey Sayiqioails oft Yo 
of bobbes ef viilidiber von doi yd; rmneu sildug has 
‘tell i vif? Wo genaes of owond low sliaog A. vdt an umndt 
at ad : iivildag tied: go axoqmg afadok 24 of Jon vow ti 
bas logeog ot Io noitagiomery ovitetirodias wilt to gaiilesge 
wire evasleiidug 215 tadd erygede of cil? rolty} on asid hal vid? 
~olqramaan owitowd? baa hotestss yo) ieilw lo eseeaniiw-0¢9 
been thistw jxet odd ni horsieet ols noenedl .eonontian olde 
oft He o} ebastes doidw bone laqaog eid deildng of dol 26 
~dny now eloqaanadT .teomaresT wo add to aguitivy yailie 
of seoqtug «hoi to vous lx ot ooachive onihonte « od of betel 
Wire ania vite oth Mgt adv oot nil yd blrow ond, arsebar 
Piaeevivend vhotelom te asw 3i bnew: watlevAi eet veo * AY wiarge seit 
: hin bhi vTog a yd bivew. edt of syol word eidt yavnoo af 


« : i - * ¢ 7 ' * 
a weal silt tative woud ow of her wR yoe Yada o} gldjerod tm 


veep Sriiwedt ae haa : Mottsboved af aldgoihvas ql leary vp pisit 
*sOveuiiecn yuo eli ie }eohtealsee Go et noltagtoen 
\ Date: ad 100 Loo noitelovar a sa Tepony # olatitedos oF 


1 361 eri lap win (Mine ei case on tell 4 vedo ot daroi oil wee 


2nd botivhemuay od. 7 iiit enolnoiilasrp Learten Lie senoond 


, 


, 166 SUMMARY OF 


in common life are readily believed on the report of honest 
men, but the moral probability of such things goes far in ren- 
dering them credible ; it requires another kind of evidence to 
make the mind submit to the belief of things out of the course 
of nature: hence men must be extraordinarily qualified to 
promulgate a revelation : we rely not, in such case, merely on 
their moral honesty, but on their authority proved by miracles, 
and on their integrity established by what they did and 
suffered in the cause. But, it may be asked, how shall we dis- 
tinguish between the miany and various pretences to reve- 
lation? is it not the more sure way to take up with natural 
religion, which is every where the same, and in which there is 
no danger of our being misled by imposture! To form a true 
judgment on this case it is necessary to state the question 
rightly on the footing of this objection. First then, the ques- 
tion must relate to revelation considered only as the rule and 
measure of religion: it is absurd to bring instances of any re- 
velations which do not pretend to this property, and were 
never pretended to be given asa rule of religion, such as the 
oracles recorded in the Greek and Roman histories, or even 
the particular messages which God sent by different prophets 
to the Jews: for these revelations, being confined to particular 
occasions, have no relation to our inquiry concerning a rule 
of religion ; this in great measure overthrows the truth of the 
fact on which the objection is built: for though in the heathen 
world there were sundry pretences to revelation, yet not any 
one was set up as a common standard for the religion of mui- 
kind: that none claimed such privilege, is evident from the 
answer of the oracle to the inquiry, which religion was best’ 
This was, that every man should worship according to the custom 
of the country where he was : so that all religions were esteemed 
equally good, and the most that each pretended to was a local 
authority. 


But it may be said, that though these religions do not oblige 


Pe eee) ee 


ee! Pa a ee ee 


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sss eng RMU TI 8 apes ipsa 
ir gaa hanes = 


srw hao: ,ghaquiey” idly” a tetarg tom ob doidw enoitaley 
ads on dese adegiter Yo Slvr wen novig od of bebnatony tev90 
nave to xsttoisid emost bos. Asan aft ni bobropsr evlome 
wadgovy aariib yt ta9 bod doisher eogneenm talugitteg od? 
welusiting 08 banitnae gaied enoitslavsr onal? 20k : ewal edt of, 
aut & yniersone? Yispal two OF noisale: on svad aoieaz0e 
4a Yo dust sit twoudiws70 swansea: 1h97g ai eid) + aoigiler,t0.,,, 
eadiovd alt wi dgwodt rok sified ai aviteeide ols doide no tout 
(#6 jon toy ,noistorer Of qoomgtorg yrbowe erow wadt, blow 
sia Yo aorgilen oct wt Drnbans nomates ees qu iss aay ono 
dt. piomt fosbivo ef .syoliving done hoaiale onoa wots : beid 
mod age noigiler douhw caopal oft ot alasio oi} to wen 
utokep> ait at Patbio 308 Pideow ihucaie nam yIsve ted? cow etl T 
(sup rogg aa efrergiie His ihe? eas oil ongul yuUaes oil} to 
liret @ ace ot Lebreton dose jot sao oe? baa -boog yiloupo _ 
| | | “Givodiwa 
spiido don ob anrocy itor onotd dyoods sash bina ond geben Bi uth : 


SENS ESE ff ERIN AAD ape A a RMA 


' DISCOURSE Ix. * 467 


«s; yet ifany of them were true, they effectually overthrow 
all others; for God cannot contradict himself; and on this 
cround these several pretences come within our inquiry. This 
reasoning may be good; but then it goes effectually to exclude 
all these pretences; for the voice of nature is the voice of 
God, and therefore cannot be contradicted by God: no reye- 
jation therefore can be considered which contradicts any one 
plain principle of natural religion; and there is not one form 
of those alluded to, that does not split on this rock: but far- 
ther, which of them all so much as pretends to the essentials 
wecessary to constitute a law, human or divine? Take the 
stance of Rome: what was Numa? a _ king, and theré- 
fore submitted to in religious innovations: but what mark 
of a divine commission can .be produced? Still it may be 
urged, that the many pretences to inspiration which have been 
adinitted, are so many instances of the inability of men to dis- 
tinguish between true and false in the present case: how can 
We trust our judgment, when so many, who thought they acted 
rationally, have been mistaken! Why, then, should we expose 
ourselves to almost certain error by following the same 
steps? Whatever force there is in this argument, it must recoil 
on natural religion; on many points of which men in all ages 
have grossly and universally erred: what security have we that 
we shall not commit the same mistakes? Even the errors of 
the heathen are chargeable on this blindness and ignorance of 
nature ; had she done her part, men could not have been im- 
posed on by such gross superstitions. 

What is it now that discovers to us these impostures, which 
were not seen before? What, but that true sense of reason 
and nature which is newly kindled and lighted up in the 
mind by the gospel? the want of which darkened the old 
world: it is therefore absurd to suppose that we are in the 
same danger of being deceived by pretended revelations : 
fur ask any one, who makes this objection, if he thinks 


syompresrsins niet igo ne babel 
er ebnosory en douae us tis ixail Yo ai 
iade® {onivib 10 naend eal p sutitenoo on 
te ) bes anil o faumA viwetade somo to aonsteni 
a sini ted tad: anoidevoont auptyilor ai ot hantindue anit 

od you 4 He Pbesuhow of am sojaeimines sartib ow 
+ geod ovnd hoi aoitatigent of eroazteny ynaar olt sais boas 
 < eaj at none to yiilident oft Yo aoonateat qraet oF 8, food dienten 


an word Sauna dete oll ai oelat bas oust aeawied deine 
| baton yor tdguosls ante (rect 08 pode etenrghaut wo teu 9” 
 & oeeny no wee hinotly aol yd VF} aoadactetin nood ovad ,ylisnoum 
‘a orm st gatwollot ¥: { wr wisits jeomla of aay ime 
| Hogon fawn Hf dnote yrs edd ni ei orotlt ero yrveton WT  aqae 
_. wage tie ai non iaiew lo einiog Yaam wo ; : woigiler Imules a 
»s jal) en -aemd vitesse dade * bore ee rin bite ylaorg 9 aved 


4 ¥ { 2 
Ww storie od? neva * oaseteitn eatae enht intimeas Jo teria oF 
4o Poacton yi borat aaa bailed edt cr tale inom mls vu gartteod oli 
wed ovad fon blvos mem freq sof anol ade bad : onwiee 


vigeregie eoTg iloue yd eo hroey 


foity aoiwizoqini oeodt ee OF nervosa wads wor ti ei ted 
Aceawt Ye senoe out) tadd Sod den # ~ “arelod aaoa ton 97°" 
iy i {¥ boty baa bolhaid plea ef ih ulw anion bee 

bio ft? feowesdinh Ao ifvy to J4a2H eH boIOY old ye hat 
f OT } Shoqqgie ot breed a mierand ei 3 ret 
jovay fobnotowq yd baviewsb gitied Yo yronnl omee 


ont? ath BB weitsaydo ad elag odw “oo You Jeo wi 


168 : SUMMARY OF 


one of the. heathen’ forms of worship could be imposed on] 


himself, 


From these pretences, then, let us turn to the true revela- _ 


tions of the same period, and see how far they relate to the 


present case: those given to particular men on particular 3 
occasions are of course omitted: the law of Moses con- | 
sidered: this must be viewed on different principles by thie 3 
Jews and by us: to them it was given and declared; they are } 
under its obligations ; and they are concerned to inquire, not 4 


only about the truth of a subsequent revelation, but whether it 


abrogates their law, or is to subsist with it; as also whether 4 


their law has precluded them from receiving any farther reve- 
lations. With us the question is, how we are concerned wit! 
the law; for it is plain that no revelation can oblige those to 
whom it is not addressed: and in the very promulgation of 
the law of Moses we find it confined to the people of Israel— 
Hear, O Israel: and this was known to be the case under tlie 
law: Deut. iv. & Ps. cxlvii. 19,20. The law of Moses then 
has no claim to our obedience, farther than the moral part of 
it, when understood, will oblige every rational being: thi- 
however is not the obligation we are now considering. But 
the law affords to us abundant evidence for the truth of the 
gospel. : 

But what alteration happened after the coming of Christ to 
unsettle our judgments in this important matter? Many in- 
stances of pretenders to revelations in history; but all yanishe 
and were forgotten: the want of general promulgation slow 
that God had no hand in them, and therefore absurd to i 
stance them. 

So the case stood, and the gospel had no competitor till the 
successful impostor Mahomet arose: he pretended a commis 
sion to all the world, found means to publish’ his pretence 
and asserted his authority on the strength of revelation. W'"" 


respect to this instance, it is not very likely to bias our choi: 


i a 


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| ~aenr atin qne gdivieoe: mort «vuls habulsarq eed wol sist 

} dive bowtaoaco ste oF wod ef nbtieinp gAt au 1. eaoital 

f nt modt agilde nao noiteleye: on Jad mishy ai $i rot; wal silt 

FE io eoiteylomong av odd af han : eoeorhihe Jou ai tl aodw 
—tlsevel to siqoay salt of buntlines 1 bail ow eseulfi Yo wal od? 

T ott whur pens sd) od avoad row eidt bas «Vent O aolth 

ad aonolf Yowwsl of E02 i Siete 2 8 vi Joe = wal 

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P af 4j298 
§ ot tril Yo grime ode vite boasepqad otter in tadw wil 


b om vupht Svasfoes s@Bivoritr ain? etnomngbo{ wo olisseas 


t eadeisy Pe esc 7 u ed mt aaoiisivye OF ® abn SOUT IO asgdata 

i * inate noitegl warner tmenen } jnasw %& i: natioy rol nwa baa 

; it ot bepede oGheruls bane ctteds ai bred 61 hawk bye fark) 

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ey en eae! 


DISCOURSE IX. 169 


Go to natural religion: lay before her Mahomet and his dis- 
ciples arrayed in armor and blood, &c. Show them to her in 
their retirement, the slaves of lust, &c., which they justify by 
3 divine commission—then show her the blessed Jesus, humble, 
and meek, and doing good to all men; injured, but not pro- 
voked; and praying for his very enemies in the agony of death : 
when she has viewed both, ask, which is the prophet of God ? 
But we have already had her answer from the lips of the cen- 
turion at the cross—Truly this man was the Son of God. 


ip 


SHERL. RV OL is H 


_ 


: gee 4m) « S =... Ft “ae Vea 


ol 
* : > Peete... a | > 468 Sorry 
oP A ¢ ss = ss . a) i. ai 
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If J joy 


AAMME 


170 SHERLOCK. 


DISCOURSE IX. 


JOHN, CHAP. XX.—VERSES 30, 31. 


And many other signs truly did Jesus in the presence of his disci- 
pies, which are not written in this book. 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. 


THESE words stand towards the close of St. John’s gospel, 
and are by some thought to be the last of his own writing. 
They give us an account of the nature of his gospel, and of his 
end and design in publishing it to the world. The Apostl: 
does not pretend his gospel to be a perfect and complete narra- 
tive of all that our Lord did whilst he conversed among men, 
not even of all the miracles and wonders which he wrought in 
confirmation of his doctrine: ‘ Many other signs truly did 
Jesus—which are not written in this book.’ He adds farther. 
that the signs omitted in his account were done ‘in the pre- 
sence of his disciples,’ and were consequently of as good 
authority as those related by himself. This was but a neccs- 
sary piece of caution; for St. John wrote his gospel lat. 
towards the end of his life, after the Apostles and disciples ' 
Christ had spread the gospel far and near, and had both bs 
preaching and writing published the great works and siz 
done by their Master. To prevent therefore the suspicion 
which some might be apt to entertain of their teachers, whe" 
they found the great evidences insisted on by them not men: 
tioned by St. John, who, being the last writer of the A postl < 
would naturally, for that reason, be supposed to be the mc! 
accurate; he declares that he had not recounted all the six! 
done by Jesus, but that there were many others, which, hav ine 


orn Cadillac enesonnedi tomliatielt Th iia ha NA taalels 


ay ¢ vd? i ween’ bib Created ror : 
* ua gest rh dood sis pi mottiew Jom gra del y 
08 od? Jeind’) od? ai woe ted? oveiled agen me aed 
vou eid Agword? stil oved tdgin oy yoivolled pe how 


rv 5 adel 32 to solo odt newot baate enow aeaeT 
mmo sid to seul adi od of difgnods ginoe yd. one haw 
baa, alma sid Jo owmdat od? bo duwoons ne ev svig yodT 


nog ds ofl bhow odt of Ji geideilduq ai ogitob bas bao - : 
reislqmis bas tostieq ood of loqurg 2id baste Jon aoh : 
im QUOGTE heaternoo od “nie ib byod wo toile He le ovit - 7 
af ubguorw ed doitw mubnow bee esioatint oft Ile Yo aera ton > 
b yluad exgia vedio ynolf* : aaixinol elif Yo noisantritios 
Miia ehbe +H‘ alood eidt ai aettive Joa ora doidaw—eueol ) 
“nq oft ni onoh s1vw dauoose aid of betiiono empia oft ted) 4 
| boog et Yo zitasepsencs wow ben ‘yeolqioeth aid To somes’ : : 
~os0 cindewwet «. tr ruigal hl betala aeadt es yiiiodius 
ie oo mee wa stotw ailol 28 wil ; nolauwo to dosiq yiAt -_ 
| Prestqineib hyn valteogA oft mia til sid To bao ods ehiewot : 
4 died bad bins won by wit [eepaoyg hd haswige bad tendD 
) “ge baa aioe sarty oils feiliog gaitiew ban yuitisestig 
heNDigeDe oi) orolnolt tnoveny OT -eotaall tivds yd onob 
| trodhay @Hilesel ist jo : hopes of) a wi tiivia omeoe doidw 
‘Wun fon not vd new hoteead eoneahive toon oct bowel vod 
| log & odt Wo stiew tecl ot paid jodw patel 12 yd benoit 
feomt ad? al ot boroacque wf wea dads vel .ylinwisa blvow ; 
"Male. sat the bamvooas fon | of Satlt eotolool od : ofonwoo8 | 
trod ote ee Yao vow oval Jedd ind cost xd aan" 


| 
7 
{ 


“> 6a> 


, DISCOURSE IX. 171 


been wrought in the presence of the disciples, might very well 
be taught and published by them, though omitted by himself, 

But why does St. John, speaking of the miracles of Jesus, 
take notice only that ‘ they were done in the presence of the 
disciples?’ whereas in truth they were done in the face of the 
sun, in the most open and public manner, in the sight of friends 
and foes; which is so advantageous a circumstance, and 
which adds so much to the credibility of the signs, that it 
ought ever to be remembered. St. John knew this very well, 
having in the course of his gospel often taken notice of this 
very thing: particularly in the story of Lazarus, he tells us, 
‘that many Jews were with Martha and Mary to comfort them 
concerning their brother,’ who followed Jesus to the grave, and 
saw Lazarus come forth to life on his call: ‘many of which,’ 
says St. John, chap. xi. 45, 46. ‘ having seen the things which 
Jesus did, believed on him: but some of them went their ways 
to the Pharisees, and told them what things Jesus had done.’ 
But the reason why this is not insisted on in the text is, that it 
was not to St. John’s purpose: he is there speaking of the 
authoritative promulgation of the gospel, as is evident from 
the last verse, ‘These things are written that ye might believe :’ 
and this led him no farther than to observe that the preachers 
and publishers of the gospel were eye-witnesses of the things they 
attested, and therefore unexceptionable witnesses. This is the 
true foundation of the Apostles’ authority considered as pro- 
nulgers of Christianity ; which depended on what they them- 
selves had seen or heard, and not on what others had seen or 
heard, whether friends or foes. Other circumstances may be 
good collateral evidence; but the testimony of the Apostles 
rests on this, that they themselves saw and heard what they 
have reported. And therefore the same Apostle in his first 
Epistle sets forth this evidence in the very same manner: 
‘That which was from the beginning, which we have heard, 
which we have seen with our eyes, which we have looked on, 
and our hands have handled, of the word of life—that which 
we have seen and heard, declare we unto you, that ye also 
may have fellowship with us.’ 

You have also the reason assigned which moved St. John to 
publish his gospel, which extends likewise to all the other writ- 


sel a 
. 


sconebxe og? ten 


y od of 1099 geo: 
‘i Yo sis ods i rival 
4g -alise od wvsanad Yo Yoon orld ai ybalvoinneq::gaid ye d 
nell diiw ow evel yore ted" | 
wdt-08 asina’ bowollot ody ',r9dtord sigdt gaiatsoa0 


4 
= 


doidew-eguidt ocd nae yotvod * Bb Ct iz .qotlg odob 18 ager 
agen xia) Ine masts Yo oxnoe tod ; mid ao bovailed bib eset 
Capel bad enact agaid? ted mad blot hus stuns SE odd ot 
Bh teda 2 axo0 off? fi 0 heisien) yon ef bits vdw Hoeeer ods wh GS i; 


- oils Yo gridvage ovodd si od teeoqiag votol 92 67 jomere | 
got taohira ef eo ,loquog ait to noiegiamorg svitstinodius , 


‘eyoiled ddgima oy sasdd madiirw 918 wguid? seod'T* saey seal odd | 


~~ 
bi “gvadonorg oi tnd) svwedo a} neds vedi on oid bol eid bow 
oes geist: axlt to eomrgnite-9%9 S194 laqroy silt Yo ersdeildeg ban 
edt apn csazamiw sldsnoursoxone ssoterelst bas ,beseote 
-orq 28 b91 ybiewon ydirorltie * Ateog A. add Yo deitabnivel suv 4 
. tax yor! taiw HO Bebaoqob doidew ; ysinaiseirit YIorpglh | it 
wo oe bait eedito tndw mo ton bee Jneod vo aove had eovise 
. a] “(nem eso aseuiyeTtD yodiO sect w ebesitt idisiiw bread ; 
asinog sé oft te ¥ soutien) Off dud ; sonebrrs | rinilos boug S 
oie taitw fined bos wae easvioemad) yor} tos .eidt ao ee | 
| sour eek at ol ton yy orn ont erotomds bas .battegot eared 
| yO oUulbe ‘FIOF a ni 9 gobivs wir tt 1 ates oltvigh i 
trac weod ow doulw —Reininiged oy mv vw donhw sod T * i 
| 0 betoal od ow Gonlw .2o72 wo Mw anv reed ow doi | 
ois tai ji to lee allt Jo batleaad ore fywyad wwe bac i 


oxin oy Jah ,wov o8tu OF aininped .biTs han mage oval ow 
vay dai qidkwolist oved yor 
1% bevoat jhaerh we hurryiere HoewoT ht onla avai wot 


ne 


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oe LL I LLL II OT TC TT TPT TOTS ag ETRE COR Cae Leen erence eeepc . 


172 : SHERLOCK. 


ings of the New Testament: ‘.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.’ This reason is 
Ss to} fo) 


not so strictly to be urged, as if writing were the only way of 
publishing the gospel, which we know was effectually published 
to great multitudes, before any book of the New Testament was 
written, by the preaching and working of the Apostles. But 
thus far perhaps we may justly-argue, that writing is the best, 
if not the only method of perpetuating the testimony, and deli- 
vering down the doctrines of Christ uncorrupted to distant ages : 
and this way has had the consent and approbation of all civi- 
lized nations; from whence it is that scripta lew is used in the 
best writers to signify an instituted law, as distinguished from 
the law of nature arising either from instinct or reason. 

The gospels then were published that they might be a stand- 
ing evidence to all ages of God’s purpose to redeem the world 
by sending his Son to take our nature on him, ‘that he might 
die for our sins, and rise again for our justification :’? and it was 
absolutely necessary to convey this knowlege to the world by 
a proper authority; for revelation cannot obtain the force and 
authority of law, or any way oblige the consciences of men, till 
it be sufficiently published and declared. This is universally 
true of all laws whatever, both human and divine: and the 
reason of it is plain; because otherwise men would be bound 
to an impossibility, to obey alaw before they knew what thie 
law was. For the same reason also it must be allowed, that 
the promulgation of the law is the proper care and concern «f 
the lawgiver: for the law must come from the governor to the 
governed ; and the subject, till he knows the law, that is, till 
is promulged and sufliciently declared to him, can have no cou- 
cernin it. Apply this to revelation, and you will perceis' 
that it is absurd to suppose that God has given any law to ti 
world which he has not sufficiently promulged and declared : 
for that would be to suppose that God intended to give, and net 
to vive, a law to mankind at the same time, An insuflicie™' 
promulgation is no promulgation ; and therefore all powers «! 
qualities necessary to give credit and authority to the publish«™ 
ofa revelation are always supposed, when we speak of the trut!' 
and authority of revelation. God may reveal what he sees 


. baw. vn s hodtonr vt 
8 dandeib of boiquniosau tai jo monty oob oft 
P ie: le te apseharin haus tonto odd bad eat y ! : 
dt a baew ai vo\ ohqiios sade abel eowsdier agit rane basil : 
pay borlaiupaisnih eo veal hetutien! am ytiagi« onersiivw ted 7 
7 © pf0aRIT 70 jonitec! amit teddies Rein orton Yoel ~ ae 
sie a.od Julgion yest? dnc bndteisdey avow anal of . 
bhow edt mosher of seoquny bod to expe ie ot oon. ive gai 


a 
-tdgit od Jadi* Ji co muting wo aded of 908 eid pathos yd Di , 
- 


uals baa *: eugene. wo 20) aiege oaiy bine ania wo 108 oth 
b td blow ars of opslwoud eid yovncs ob qumssoeen ylonilonta 
ban oovot ad) cisido tones woitslevet 10) PCnodiwe 1sqo1q # 
1 ,a9m lo aspavicanos wit ogilde yaw yao wo ,welte yidine 
Yleneriow ei sidT bowlooh ban bedeildog ylinsiotiaa od 1 , ; 
ot boo : onivib bus aeaod died aerstade eanl Ale Yo ont 


c 


; bawod of bluow som sxirrstte seyoosd ¢ wialy a ti to poke 
Ht derby wood yods swhad wal o-godo of ,yfilidiieoqmi ne of . 
|. wah .bawolla od teaver ti oats moegor ontee sd) oD ew wil 
; hy ineecoo hus seo Tayord srl} ot wal alt to nonaylomony ad! 

wit of Ta@1e70g ods morl emeo teem wal ads wd seovigwal will ; 


M6 Jet dault .vesl asit evrosd od tir yooylue ody Baw 4 bows og 


noo Ge aca cae nid ot | ‘bo Ulinsiniitue bas hoglowong 
rev live wo ve jiovebaror ar wild qi Ap al at mi wta> 

‘il ©) wal ffia wort io) teed Wrest f ite i lyn wf 9k dats 

| I hehgods Lays iwanmhwe ton ard saa Msi bee lihewnw 
Pa vgs lane “3 LPO 1 rh ! ti Deve) Pay waeHye sr at od bf row sad Ww? 
Maia i eh ; int ot to tribes of wel @ orig of 
Leite @prey ! b oialer & © wary huge vit, Ot aa oliglamony 
Pri hhow eo} yt, tbe Gay oe VR SPL esidilouy 
fen vit je Haye or Mody . barayque ehewle age poilalever alo 

“oe 


ad ded tiovwa yout bo jwothalevdr te ysirodien pie 
hy Tame 


RRO tm tt anes AEN SG) OBI 


AO sa tarts ONES oy Whe EIR PERS an Bie AR AME ogre ine one) 


DISCOURSE Ix. ; 133 


‘to one or two or more men; but unless such men are commis- 


sioned and duly qualified to satisfy others that such things have 
been made known to them, others are no more concerned in the 
revelation than if it had never been made, It would take up 
too much of your time to inquire particularly what are the 
necessary qualifications to constitute a proper witness to reve- 
lation. It may. suffice to observe, that no man is naturally 
qualified for it, for this plain reason, because all natural quali- 
fications are easily counterfeited to serve a purpose. Honesty, 
sincerity, and religion, may be put on in appearance; and a 
inan may bear himself so well in the disguise, as not to be dis- 
covered, Things in -common life are easily believed on the 
report of honest men: but then it must be considered that the 
moral probability of such things goes a great way in rendering 
them credible. Itis no shock to our minds to believe that such 
a thing happened at such a time, which we know often does 
happen in the course of things, and probably might happen then. 
In such cases a small weight inclines the mind to assent: but 
it requires other kind of evidence to make the mind submit to 
the belief of things which are supported by no moral probability, 
but are quite out of the ordinary course and nature of things. 
This shows that no revelation can be sufficiently promulged and 
declared to the world by men, unless they are extraordinarily 
qualified and commissioned to that purpose. We do not there- 
fore rely merely on the honesty or moral character of the first 
preachers of the gospel, but on their authority proved and sup- 
ported by many wonderful works which God enabled them to 
do, and on their integrity sufficiently established by what they 
did and suffered for the sake of the gospel. 

But here the question is asked, How shall we distinguish 
between the pretences to revelation, which are so many and 
various, all of which have an equal right to be heard, that it is 
endless to look for religion in such a crowd of pretenders to it, 
and difficult to determine the merit of the several claims? So 
that the only sure way is to take up with natural religion, which 
is every where uniformly the same, and in which there is no 
danger of being deluded and misled by imposture: for natural 
religion admits of no counterfeit: and since every man’s reason 
is judge in this case, no man can be cheated but by himself ; 


i iim fe 


ee es 


of batistes: 
od yan 


— gaciebngt ni yaw JeoTg # avog ageids dove Yo yilidedorg Ison 7 pe 
howe torts avgiied 02 xbtim yuo, 01 #ogde on. ei th ldibavs mer 

nth padko wookaw dolde amir s dows do benogqna gui) o “> 

——_woardt aeqqud athgicn yldadorg bus egaids to vxruns of a sagged . J ‘ 

gad: toaeen of bnins odt eonilont sdgiscw More » eopao dove al ) : 

-v) tiutdve bein elt odem ot souobivs Yo baal sedso xetinpor ti : 

; 


—_ytilictackerg devon, om yd. barrage one doidw agnids Yo Weilod ait \ 
epaidd to s1uten baa smv0a yeaibne odd to two ofinp axe dud 3 
bus boylumorq ylsaviniies od mm avitslovss on tect ewodeeidT | f 


vinantheoatxe ove ya geataw neon yd blow art of beralasb 
adi wa obelt .eaoqrug ted) o1 hosoigeiomos hua bettileup 


tari vd) Yo relonind iewen 10 yteonod ads no ylroar ylox sh 7 | 

~qne bite Lavon. yknodgua tiods oo tod Jequoy oli to eredoeary ! 
. 7 roo 

2? sre 


hot) doidve edhiow tubeboow yoom ¢d behoq 
i : 
vols nubw yd bodeildeteo yitasinsdine vii rpated tied? so bas ab 


Joqairy ot Yo edna ade wl borsBae baa bib '% 
doiayniteib ove Hade woll .boden gi acieenp alt cred soll 
rm oe. aw doidw. .wonelover of adn sien onl} goo wied 
H jade ,lenord od of sity i ups te ovDH doidw to He xwoiw i 
rolnatony to fworo w dows si aeigiler ww) Bool of pac Lats j 
» Lovevag oft Yo tinsor ol? onienatal of iuodtib bas 
: uw, hilo Lerwiee tive cpp take ot at yew ope ylao ads tut? 
ig dowiw at bas ,ontee Of: yharnoliny srod 979 ti 
sol : osaeteoum od belie bag balulah pitied to reganh 
r = baw :fidtsatenos on to atiaba noigilst 
rdijod botwede of mag. gage Ol. peas eid ot agbui, 


LA RRR ETE TAP A 
rn ee REEL ENP RO A SR EEC NTE TS TER TT TR FIM TN RL NE TES TE Se eT hin a tei ieiaa emia ; 


174 . SHERLOCK. 


and all men are so much their own friends, that in a matter of 
so great moment, which so nearly concerns their present and 
their future happiness, they may securely trust themselves. 

Now, to forma true judgment upon this case, it will be 
necessary first to state the question right on the foot of this | 
objection, and then to examine what weight of reason there is 
in it. 

First then, The question must relate to revelation, considered 
only as the rule and measure of religion: for the dispute be- 
tween nature and revelation is confined to this one point, which 
is the best and safest guide in religion? It is absurd therefore 
to bring instances of any revelations in this case, which do not’ 
pretend to this property, that were never given, or pretended to 
be: given, as a rule of religion: for when men talk of the va- 
rious revelations that have been in the world, and the difficulty 
of determining which they ought to obey, they cannot take into 
their consideration the answer of the oracle to Cresus, or the 
several other answers on particular occasions recorded in the 
Greek and Roman histories, nor yet the particular messages 
which God sent by the hands of different prophets to the people 
of Israel ; for these revelations, whether true or false, being 
confined to particular occasions, are out of the present question, 
and have no relation to the inquiry concerning a rule or mea- 
sure of religion. This observation will in a great measure over- 
throw the truth of the fact ou which the objection is built; 
for on this view there are not many revelations that can come 
into competition: in the heathen world I know of none; for 
though there were sundry pretences to revelation, yet none was 
set up as a common standard for the religion of mankind. The 
religion of Rome was chiefly introduced by Numa, who pre- 
tended a revelation for the foundation of his authority : but it is 
plain he aimed at nothing farther than modelling the religion of 
his city, and had no thought of the rest of the world in what he 
did, Nor had the Romans any sense that their religion cou- 
cerned any but themselves: and therefore, when they extended 
their conquests, religion was their least concern; they lett 
the world in that respect as they found it, and men were not se 
much as invited to take their religion. Now it is evident that 
no law, either human or divine, extends farther than the law- 


sha wh sigan seocer ty por ng 
ys ib ol bone Anoo eb noitshrrn bas oute0 69 


= ‘doi oun gids nb anoitelave: tas to sonata gotmdot 


Sw tovig maven sire Jods eEroorg eidt of bastoq 
or alt to dint cain pudwe wh z anigiler to olus 4 ex .nevigeod. 
thy oak bow bubaowe ostt ans aged oval tad) enoitelovet anois .. 
ate’ dat sonmea ae ode of thgao yor doidw yainimrotob Yo 
vor ww eeeeor) at 9los70 oilt to tawene ad) nodaersbwacs tiedd.. 
% oul wi babreoor cnuilaiet ala oienny no awwens railio tet yee, 
RRO nileoiteg off tox oR (Poin rep ngnedl baa doosD 

i og otis at ebarqerty suwnalitihe Yo eband dt yd tose bow doidw 
P sitiod rid w site mitadw anoitolorss e alt vol ; lenswl le 
i febeanp Itpeoig oth Josue ote ,2ttoize920 yaluniztsg oF bon ttwoa 
<fem jo oiled @ grits9n909 qtiupal elt of ore 3 on avad bos 


, 
_ stove srnepom JegTg #1 i Hiv. acikeevedo aidlT orate? lo ote 
— ¢ Mid et noitoaido ots dyulw ao tool it i dius? salt wort 


WEDD AROS saul: HCOLEAIT 1 yal nats fom oTm aod? wee aid! oo xo 
wi panaa te woak | bhrow #8 


RES gehen 3¢ 1” tenia lavet Gl e92nseTg PTE view orraals if ywoutd 


’ 
ny A te Se Pal . 
i 1 efit st 2 WOreqmos ott 


of -Syaiskaper Fo aoigilor od} rot bsebania nomena & a 4 ion 

ag ore ame oo hasubosisi visits sew saradl be 

“a0 tend cs ylirontus sith lo notinbawot oft sot tottelorer « 

bo toryiies edt pailishow som qadtiet cnigdton Ja howis 

ad todve oz birow alt Ig teas ond rs) ily if 

ID Horgiler tigd! Jed) came Yns atts most ol 

badass yortt worl , oxcilonond bng:aaioemnal) ied yaa Demme 

taf add ; reoKoD se ‘L ihe sew doiyiin .etesupneo ods 

* ton wow non Boe 3 ehh yA eae svimepe ay deals wi bhrow ols 

rarkt ashes eb If wo! ines vieds | vhed.0 » botived 2a dona 
loudly Ae etal cote? . eats haa nmert dl tonne anal 4 oF. 

‘ 


+90 (orgie ni obisp seus how seod ot oer 


o¢. 


‘ 


DISCOURSE X. 175 


giverintends. Suppose then, if you please, Numa’s religion to 
be a revelation; yet since it was given and declared only to 
the people of Rome, the rest of the world can have no concern 
mit. That no system of religion in the heathen world claimed 
as a general law, is evident from the answer returned by the 
oracle, when the inquiry was, which religion was best? The 
answer was, that every man should worship according to the 
custom of the country where he was. So that all religions were 
esteemed equally good, and the most any religion pretended to 
was a local authority, which reached no farther than the laws 
of the country did: and unless men are for giving more to the 
pretended heathen revelations than ever they claimed for them- 
selves, or was claimed for them by those who introduced them 
and lived under them, they cannot be brought into this ques- 
tion, since they have no relation to us, any more than the many 
civil laws and constitutions of the same countries had: and men 
may as reasonably complain of the great variety of civil and 
municipal laws that distract their obedience, and then instance 
in the laws of the Medes and Persians, as they now complain of 
the variety of revelations, instancing in such as, if they were 
true, concern them as little as the laws of Persia do. 

But perhaps it will be said, that though these religions do 
not oblige us, yet nevertheless, if any of them were true, they 
effectually overthrow all others; for God cannot contradict 
himself, whether he speaks to one nation or to all the world : 
and on this foot these several pretences come within our 
inquiry. This reasoning may be good; but then it does most 
effectually exclude all these pretences: for the voice of nature 
1s the voice of God, and therefore cannot be contradicted hy 
God. No revelation therefore can entitle itself to be consi- 
dered, if it contradicts any oné plain principle of natural reli- 
gion: and there is not any one form of religion within the pe- 
riod mentioned that does not split on this rock; and there- 
fore there is no danger of your being oppressed with labor and 
study in examining their several claims. 


But farther; Which of them all so much as pretends to the 


essentials necessary to constitute a law, either human or divine? 
Where was it published and declared? by whom, and how 
qualified ? Can you name the persons, or produce the gospel of 


whe 


Pr 
ve 


Sa . 4 : 
a 
7 


‘i 7 
> 
‘in 


Lediecttr sate isd Yo & 
bs yne som os han itanpo nies 

7 nantes on bodoner doiiw = laoal aese 
eee 104 919 asm wsoins bas : bib yittoos adit bo 
prot bonials you) evs nails etoitslovar notlinad bsbooreg 

sy heorbortni odw seod) yd tradt vt bomiety enw 10 previo © 
= ~eimp sid obni Sdquord od Jonnay yods roads rebae bevil bae 
| yeaat oft agit) erom yas jeu el solsleron ovad-yails Stix ,m0id 


asim baw 2 bet esistnvos surox ails to eaolisitiietros bree ewal levio 
. bne tivis to Gloisy Jeera oft Yo aivigaros yidanozen an Yat 


eansient nods hne somsibedo ris sonsvib tadt ewe leqioiaem 
te wielqatos wow yodt co easiest hus eobolt oily Yo eval odd oi 
aww yo ti de tious ci gerisnntaci erciiatever Yo yohiev sat 
Ob aie Yo wes! orl: as ohio! es malt nies gout! 
ob enoigiis: seslt dgworls sail? S ne od Hiw i eqadraq wil 
vad) sores now madd bo yus Ti aesiodireven joy eu egildo ta 


> totbevtac> lojvnao hres wit :evoillo He worlds vilenjoche 


: weer ont? fant 10 noiten ovo od alesqe od «sdtoilw Meant 
we sidiow gmoo esonaior lirsvoe dy toot silt no bre 
forum wanh 33 molt gud 6 org od Veet cninoens: eT “yuopet 
wwihte to. sorov odd.) 1 eeorstony sradd Is ahbuloxe ylisusou* 


vc ba) vibe tite + fonak) 37 isrod? ban who 6 ADK 17 att) ei 


«nan acl o} Hee i nisisine Ono #folerTm + nroitelay 3 at td 


j _ ‘ : ' ata . : 
<iet Loxeten to RYStigG Mn Sto Yoe Mobs tines sn bare 
4g 90) nitiw noipiler to mol ono yes Joa ei sve? baw : ae 
yt) bane ; ao07 end? ne diseye jon seob tad) bacoiinem ben 


hug yore) rilw bares yO BNI vf “wey lo toeneb og ai aioe ee 


y he : s ta. ; *- i vi tr 
MAID PHIITSE WIT Passe Kee at yore 
> 1 " , - : a 4 
“aa; + Shot] a fours oe Me myo} jo Haid ry 1 toubirat } Ut vil 
‘orth 10 mancend cothtic wal @ otititeros of vines sleiteer 


watt bet inven vw vd ' bowpkooh- fete baletidicy a enw oral OF 


to Logeag - aul ong TO mow ot) Stan we y ae t _—s 


eos ae 


a 


1 
: 
: 
: 
9 
; 


a 


176 SHERLOCK. 


such religion? Take the instance of Rome: what was Numa? | 
a king, and therefore submitted to in the innovations of religion. 
But what one mark of a divine commission can you produce’? 4 
and yet without such marks even a true revelation could be ot ; 

no authority. Try all other instances, and you will still sec 
how weakly the objection against revelation is as by 
any pretences of the heathen Seat 

But still it will be urged that the many pretences to inspi- 
ration, which have been received and admitted, are so many 
instances of the weakness of men, and their inability to distin- 
guish between true and false in the present case. And how 
can we ever trust ourselves in examining revelation, and be 
secure in our judgment, when we see all the world has erred 
before us, and men wise as ourselves, who thought too, it may 
be, that they acted as rationally as we do, mistaken in every 
instance of this kind? Is it not easily supposed that the world 
is misled now, as formerly it has been? Why then should we 
expose ourselves to almost certain error by following the samc 
steps, and pursue those principles which have never yet pro- 
duced aught but deceit and falsehood? Whatever force there 
is in hig argument, it must recoil on the cause of natural 
religion ; for certain it is from the history of all ages, both 
past and present, that men have erred grossly and universally 
in many principal points of natural religion. How then shall 
we ever trust ourselves in examining the dictates of nature. 
since the attempt has in all ages produced folly, ignorance, and 
Superstition ? What security have we that we shall not follow 
our forefathers in all their errors and mistakes, if we guide our- 
selyes by the same clue of thread which directed them? Nay, 
in truth, the errors and superstitions of the heathen world, eve” 
those which pretended. to derive themselyes from oracles and 
revelations of the gods, are chargeable on this blindness and 
ignorance of nature. Had nature but done her part, men could 
not have been imposed on by such gross and palpable super- 
stition: had the natural notion of the Deity been preserved 
intire and uncorrupted, no one form of the heathen worship 
could have stood before it; but they must have all dispersed, 
as the clouds fleet away before the sun. 
What is it now that discovers to you these impostures, which 


pore at 
blir ait tarit Loesqque yfians joe ied Ubi cit? }o sneer 
oe hives ootlt lV 1 wood ead 4 ylomedt ee pwon baleen a. 


2 > 


amos ot geiwolled yd tons inte teouls ut covineteo grag“ 


| “rig Joy Tro sad inidw anigioniig oandd ouerg baa ,eqose 
path eared reread t boosdtuelsl baw tiooals ard higus boob 


iewson er ee 31 duo aS eid? oi At 


: 
; 


” 


dtod sad Ha ‘to yrosid edt mow ei 37 nintiae 10} ; moigiin 
vllareviau be yleaorg bore oved coat taki Jaseorg lina tesq 
Made wail? woH = .noigilor bruten Jo atut 1 joqioning yanar ai 
. Auten to eoretoih oct guinitexs mm eovlomuo Jeu Iave ow 
bits peotisrorgt , vilot baoubwny espe He ni end tqnrotte odd game 
wolled jou Toda ow dodt ew 0% ul piven ove ded § noistaveque 
00 obing ot tt aolotcian bie worm dz ile ni erodttaiara? reo 
wh T msit borosib doidw bevuls jo silo ore one va epuloe 
useg bhow avdicod odi Io eaoDitemque ban wotr oh) cliwed at 


ine eofsgio Grit? aovtcenrads avinek o! bobasicn donde ought 
haw sesaballd aide ao sldnwgieto ei dog ods to anuitaloyer 
ius orn eiey taal onvoly deed eesti heli rintes to seer 
~aqne sidayieg bne sory dope yo Co banoqmi aged ovad don 
Ses mood yaa iA 6 o Boo latuien “nt Jyact : agibida 
apr iw hadtog) adf to aiet eno of sbotqu moan hte rugat 
horewpails Hae wad 2 coat jad 43 weted boots avad biees, 


te ott ented yaw soll ebuolo odf ae, 


fev teovatderiqgeren wend! eee 8 wrowoyeil tnuld wou Ji ci. sak VF 


DISCOURSE 1X. 147 


were not seen by those before you? Is it not manifestly that 
true sense of reason and nature, which hath been new kindled 
and lighted up in the mind of man by the gospel of Christ? Was 
it not then the want of this sense that darkened the old world ? 
But be the cause what it will, if you judge rightly in supposing 
yourself able now to discern the dictates of reason and nature, 
without which you ought not to pretend even to natural reli- 
gion, It is absurd to pretend that you are in the same danger of 
being deceived by pretended revelations as the old world was, 
since you have, and claim to have, that light, the want of which 
was the very thing that exposed them to all their errors and 
superstitions. And to show that this objection is a mere feint, 
ask any one who makes it, whether he thinks any man could 
impose one of the heathen forms of worship, or any thing like 
it, on him? No man, I believe, but would be angry to be sus- 
pected of so much weakness. Yet these very forms were im- 
posed on your forefathers; and you are confident, and with 
good reason, that they cannot be imposed on you. It is evi- 
dent, then, that you are not in the same case with them, that 
their danger is not your danger; and, consequently, their errors 
about revelation is no objection against hearkening to revela- 
tion now, when we know ourselves effectually secured against 
their errors. 

From these pretences let us turn to view the true reve- 
lations belonging to the same period, and see how far they 
relate to the present case. Those given to particular men on 
particular occasions are out of the question, for reasons already 
mentioned. ; 

The law of Moses was published and declared with great 
solemnity, and by persons every way qualified: it contains a 
rule or system of religion, and is still maintained by its disci- 
ples in opposition to the gospel. Tere then perhaps may seem 
to be some difficulty, when two revelations, that have equal 
pleas to truth, are set in competition one against the other. 
This question must be argued on different principles with 
Jews and with other men; for the law was given and declared 
to the Jews, and they were under the obligations of it: they 
therefore are concerned to inquire, not only of the truth of a 
subsequent revelation, but also whether it does sufficiently 


“isa bitin a TAMERS, don aR Se aE 
waSeinciaviaewei rund srthe patent abs iat: : 


“se a cn tm ai sino ant ea ta alsa eA NS SI I bse BY DEG a DeRaR ES 


bob 
poeyery pris ia oval say, sone 
10 vio tis ot earl banca ted” pitied prow oil exw 


bad ne 


ae pareve «el noitsetdo ahtt indy wodk of bak anvil 


loose emia gun edaitt otf vbtodw Ji eolem odw sao “ey 4 


adi gate yor we asf! terow "to sunt nodjnod oft to at seoqeti 


_ alee sal eran od bnew dod ,ovdiled I (new 0 T anid so Ji 
ti seta sano} cry seeds OT avemnboww douin ono batooq 
dite Bow .todbiiges ome wor baw ywredltetssdt woz no besoq 
-ivo ett .o0¢ ne bowoqutl od Jontind youd isd) ,oomnet beog 


. dads mods daw oeed ourey orl? ai ton oo voy Jails arsed? lath 


‘muro ied’ ,vinoupoarod bua ; txgiab woy too ef veqaKb siadt 
«aisvo7 os Bristosluiadd seeps nonaajdo on «i goldniovet tuods 
 pertteye boruose yHantostte vovictiwo wood ow nailw .wow gold 
zor tied 

ov ott ood? weir of wid av tof enonetorq seed? mort 
ody. wat wrod ae be |boieq sotse ol) of aignoled ectotial 
we fam acivoitiaa of novi ) s 4T .oaed snipes oft of atalor 
rh vile aaouagy WH ,FOpeenp O87 TO Tuo Gm aNOnooO talusir ied 
heneitngat 


ews nine vty b Te brodeuiidag aaw 3 lt to wal alT 


iaesyt ire : 
ie 

“seta Tt > betilasp ¥sv YTS enoeiog vd bare tHemnsloe 

* t rt 4 5 4 Bi in . 

eit ent yd honietiviedy Hite ef bia .doigilo: ty wtedegt to olwt 

ride Vi mepeiriod fh My aoeli J Myroy ott «2 Mer Sieg o ni alg 

toy ovat pod awottalyver owt nodw vilircllib earoe od a 


Wo bal Ieee Ono MONMAqIOD at diet of anoly 
. ‘. P at / i 
itive # liegt ay aty mvichih wo fps od yeunt ga faup ent 
Liwurloel bear aezre ect wal eat tot | mom: Tito atiw bug evegk 


wa .ewol olf of 
teat onl to yuan » it alg mi oF heirsonon wa syobnails 
ol NH tondtader daly Jud coiteleven Jasupoadue 


yoo 20 4a eaiitesilde ad? s4baw ary7 yor 


‘ 


ae 


sega CARPENTER PIEPER TOLL TEE ELE ATED TICE TOIL OLED LLL LIL OTL ILO 
ec a A A A RAS BE a f 


178 _ SHERLOCK. 


abrogate their law, or whether it is to subsist with it; as like- 
wise whether their law has any where precluded them from 
admitting any farther revelations. But to us the question is, 
how we are concerned with the law, and whether there can be 
any competition with respect to us between the law and the 
gospel. From the principles already mentioned we may soon 
determine this question; for it is plain that no revelation can 
oblige those to whom it is not given; that promulgation is so 
far of the essence of the law, that no man in reason or equity 
owes any obligation to a law till it is made known to him ; 
that the obligations therefore of a law are limited by the 
terms of the promulgation. Apply this to the law of Moses; 
you will find that law in the very promulgation of it contined 
to the people of Israel : ‘ Hear, O Israel!’ is the introduction 
to the promulgation; which it could not have been, had the 
law been designed for the whole world. And this was known 
to be the case under the law. Moses, who best understood the 
extent of his own commission, says thus to the people of Israel : 
‘ What nation is there so great, that hath statutes and judg- 
ments so righteous as all this law, which I set before you this 
day?” Deut. iv. 8. The holy Psalmist expresses the same 
sense in these words: ‘ He showeth his word unto Jacob, his 
statutes and his judgments unto Israel. He hath not dealt so with 
any nation; and as for his judgments, they have not known 
them:’? Psal. exlvil. 19, 20. From all which it is evident 
that the law of Moses has no claim to our obedience. The 
moral part of the law, when understood, will oblige every 
rational creature; but this is not the obligation we are now 
speaking of. The law of Moses then cannot add to the number 
of revelations which create us any difficulty in determining our- 
selves; for, let the case happen as it will, we are free from the 
law. But the law affords even to us abundant evidence for the 
truth of the gospel. The proofs from prophecy are as con- 
vincing to us as to the Jews; tor it matters not whether we are 
under the law or not under the law, since conviction in this 
case arises from another and different principle. But I hasten 
to a conclusion. 3 

Let us then consider briefly, what alteration has happened 
since the coming of Christ to disturb and unsettle our judy- 


Sik sass deia NeMla Soiate rs setae 


-s nid-oF wvomb obeat oak Iidowsl « otapitegilde yas e970 


wr 


ods ed botisaif ca wal # Io ouitersdy: envinagiide ods tat 


q tert ; nstky son 41 Hi modw of svods opilde 


= wee dabei 7€ 
on sade goal add Yo sonovee ot torre 


seaso88 Yo ‘wel odt of aids yiqgA —.noitapheunesg dt Yo ema? 


hondinos tito aolimlumorg ‘x94 oat wi wel sed) bot lite soe 


Goisoubowni: adt xi I loatel Onpveoll* + lege Yo-aiqoaq odd cs 
vit hed ,stved oved son bivoo fi doutw :acliayluaiong edt od 
woud sani bad .bbow slodw odt 10h hewpikoh aced wal 
ot boogerbens dead orbw seal wal ads robnw sean odd od a 
tlamel to slqood ods of audi azne , aoiseiatnes a0 eid to tnotze 


tha, bas eotetete dind tads saetg 08 iotlt 2b molten sad VT * 


vids OY evled soe I shite owal ailt eee evootdlgin on elonne 


ois sit eomenyxe teioienS ylod ofl 8 vi suo ‘Syab 


itt dows. otaw brow wid dtoweds ald : ebyvow ovod) Hi S8noe 


thiw os Nesbion diedoH .lamel odan sraomyba) eid han eopasote 


—evond goa svad yor! ,xtavurgbal, aid 703 ee los ; ocijen yas 


inohive ei ai) tothe Na movd Of :,Q0. dtvixo lee‘ *: ool 
of f soneibento me oF winds em enil extol, to wal galt srl? 
VOT apildo itive boornebnu antl wal aclt Te FTN Lovo 
Woo oA uv puitsgilde i? ton ai eu} Jud :swisers lonoitan 


+winwe off et bbasonano. nodd ewol! to wal odT ja gaidesge 
“49 marian yotol ai giivotlib (ahs Mth DIBATD iloishye enotelsyot bo 
od} anit sot ove sur ili ti ee meqeyad oe29 od to] vol pagtles 
od} aat-somobive tusbanda en of nod abiolio w al off jot cal 
00 Re Oe qoody vagy ero Bioorg odT  loqeo it “to idured 

8 ae ed wiee toe erotic yi st patel wit 28 et OF 3 niaiay 


wdt «i MeRtdienes sonle . wal eft qubae tos 1 ral ods sole 
wtenal $k | wolgionig te: with ban exiluwe cootl esse ons 
tojerlons aod 
hManyqal endl nottmyale sadder ethaied vallenos aaorlt ay tat 
‘buy ame eftoeni bee dwt ot teilD bo gatmon ont annie 


4 > 


Pe +. sh ae 4 as 


‘| 


DISCOURSE IX. ~~ Ese 
ments in this great affair. A man perhaps, who is a great 
reader, may be able to produce many instances of impostors 
since that time, and imagine that they are all so many dead 
weights on the cause of revelation; but what is become of 
them and their doctrines? they are vanished, and their place is 
not to be found. What pretence is there then to set up these 
revelations? Is God grown so weak and impotent, that we may 
suppose these to be his revelations, and intended for the use of 
the world, had he not been bafiled at first setting out? If God 
intends a law for the use of the world, he is obliged, if I may 
use the expression, to publish the law to the world; and there- 
fore want of such publication evidently shows that God was not 
concerned in them, or at least did not intend that we should be 
concerned in them; and therefore it is absurd to instance in 
such pretences as difficulties in our way, which in truth are not 
in our way at all. ‘ 

And thus the case of revelation stood, and the gospel had no 
competitor, till the great and successful impostor Mahomet 
arose: he indeed pretends a commission to all the world, and 
found means sufficiently to publish his pretences. He asserts 
his authority on the strength of revelation, and endeayors to 
transfer the advantages of the gospel evidence to himself, having 
that pattern before him to copy after: and should we say that 
the Alcoran was never promulgated to us by persons duly com- 
missioned, it may be answered perhaps, that the Alcoran is as 
well published to us as the gospel is to them; which has some 
appearance of an answer, though the fact is indeed otherwise ; 
for even the Alcoran owns Jesus for a true prophet. 

But with respect to this instance, I persuade myself it can be 
no very distracting study to find reasonsto determine our choice. 
Go to your natural religion; lay before her Mahomet and his 
disciples arrayed in armor and in blood, riding in triumph 
over the spoils of thousands and tens of thousands, who fell by 
his victorious sword: show her the cities which he set in flames, 
the countries which he ravaged and destroyed, and the miserable 
distress of all the inhabitants of the earth. When she has 
viewed him in this scene, carry her into his retirements: show 
her the prophet’s chamber, his concubines and wives; Ict her 
see his adultery, and hear him allege revelation and his divine 


<suntbgent baie: 
va a babaotai bas not OK 
Saa0 yotsten sonlhag! boffiad silt Hh odbad ' 
Bc: route a UR ,bopildu:si ad Bhow ids Yo'enn- eds Al wala ienery 
--todls bas ; blow oft ot wal ads daildng oF noieeiqxo silt sen 
As aire bow tai ewode elonsbivenoiteildey dove lo tame ew) 
ott bluode ow ods bratni tow Lib genol 39 10 ated) al bowtsoa0> 
ose “i aonatent od biweda 4 Ji ober) bar ; mod ni boiri93009 
tenia ot ci doidw .yew mo ai eaitluoitib ee esauoterq dove 
b) Ate gn gator wo at 
ou bad toquog ot bug .boore eoitolorvt Yo caso ont eurly ba 
somotelé voteoqmi iclezsonie boa teetg oid [it rotifeqnes 
¢ bow sbhew oft te of noizeinmos 2 ebntiany heli od So9ote 
- wes oH soonusorg and theildog of ylieiodiue encom hovel 
; o sovashao bas .noitelaves bo npeare ed? oo ythodtne idl 
_ aeieved Meemid of aed tvs taqeog oilt lo eonstosvie od) ienew 
Sault "oe av bloorke ty seth vipers ot wd rroled mrt my ged 


~ueyD ‘glib aCe my av ot bedeuleate 1 Teron tow Te are att 
ao es murmslA. onld vary veipsitt | berweiat 6d vem ti .bovobata 
amoe ens doidw > ao) of ai loqeon od wa ast 60 berlaildog Slew 
‘ aperiaies bosbui wt jot oat ya Hit ~towatte ae jo 4 TLE & 
sedqorg ag # vot eves anwo noroslA od! agve ql 
od nto J) Uoegat ohbawerg I jooaateni eid? ot Joxqest diet 
nario wo gaia ub ovenowee bait or ybste gnitoaiaih ret on 
wid bee darsodel4 tod owied yal ; voigils lenrias 107 ot ow 
itpemnixs ni yerhir wel id wt See stow at beyern ealgiozih 


ve that oil Ww ehne wit ti? tw} wna} fin nterrey (rene? to eltouy™ ach? 70 1 ; 
neh thi. od sel xf tila a fties ; it } 4 wots +f wwe aapniay wid 
(de-powere dy | 7 vetavbs desu te ype oot ofa : ” ’ i : 
set oppoaegy Oe? Petts berronenh LE TDD PU 9 Bont eortiaHos Of q 


vod ofa ned abies adt Wo Ateetidedai ody Ha to exattaih ; 
wodle : etesmiotitas sil ute wo yrieo ,oituse atl ne soadl fyeweae? 
vet fol peaviee haw eecidwonos eid odio a'sodqorq ods wi 

i pity wie brant aditatiore a1 yaulle mid weed ban ogrotlebs eid oo 


180 SHERLOCK. _ 


commission to justify his lust and his oppression, When she is 
tired with this prospect, then show her the blessed Jesus, 
humble and meek, doing geod to all the sons of men, patiently 
instructing both the ignorant and the perverse. Let her see 
him in his most retired privacies; let her follow him to the 
mount, and hear his devotions and supplications to God. 
Carry her to his table to view his poor fare, and hear his 
heavenly discourse. Let her see him injured, but not pro- 
voked : let her attend him to the tribunal, and consider the 
patience with which he endured the scoffs and reproaches of his 
enemies. Lead her to his cross; and let her view him in the 
agony of death, and hear his last prayer for his persecutors : 
‘Father, forgive them, for they know not what they do!’ 

When natural religion has viewed both, ask, Which is the 
prophet of God? But her answer we have already had; when 
she saw part of this scene through the eyes of the centurion 
who attended at the cross; by him she spoke and said, ‘ Truly 
this man was the Son of God.’ 


Bs 
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x 
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: 


i) wo 


‘ies bas lamudixd add of smid baotte vod aol :bedor 

| knsenenies Boos oft horubne od ayia dttw opasiteg 
gilt ni said wvig tat gol ben ¢ wor edo sad heat simone 
‘motwoeang sit ach secon seal cist xgad ban dhtasb Yo % 
robe yade tndse.sen ond yor) 20) ywod? ovtgict odie * 
— gdt el doi .dee shod howe eet aoiniler tewian nod TT 
q nsdw ; hed ¢bestls ovad om, 128wene sad tutl { hoW te sodqong 
 noivetase alt Jo eoye ods dguowlt omos silt Yo drag wae ate . 
: ylirT > bier be adoge ode mit yd. ¢ enor oilt 48 bobasiia onde 


pie 


Wigs 
wat 
a 


“bot to no8 odt cow cam ast 


- 


DISCOURSE X. 181 


SUMMARY OF DISCOURSE X. 
nee CHAP. II.—VERSE 22. 


THE great evidence of Christianity lies in the miracles done 
to confirm the authority and commission of Jesus. This the 
vnly reasonable evidence of his coming from God; see John 
xv. 24.; without this undeniable proof, men would have been 
acquitted for not believing him, see John x. 37. Christ refers 
the messengers, whom John sent, to the works which he did. 

The truth of Christianity, therefore, resting on miracles, it is 
shown— 

I. Wherein the true force of this argument from miracles 
consists, and what it is they prove. 

II. What sort of works are to be admitted for miracles, in 
proving the truth of any religion. 

First : Miracles are not intended to prove the being ofa God, 
nor the doctrines of morality ; inasmuch as natural religion has 
for its evidence the works of nature; and in the most degene- 
rate times God did not leave himself without witness, Wc, 
No revelation can bring greater works to prove its authority, 
than those by which the clear dictates of natural religion are 
proved; nor is there any other distinction between miracles 
and the works of nature than this, that the latter are works of 
great power constantly produced, the former are such wrought 
in an unusual way. Hence, no revelation can contradict or - 
make void any clear dictate of natural religion; and therefore 
the principles of natural religion must be supposed from the 
foundation of revealed, as in Heb. ii. 6 

But to ascertain the use of miracles we must consider when 


7 se nikal, 908. ; bet? mof gaimoy eid to sonabivs atdanceas: <ino 


ni ik ae ay ry a re 7 


nob salami ‘oilt ot acl inne to sonobivs seotg mut 
adt sid eueok to noisiamos bne Giiseding 91? amino oF 


| eead-ovad blvow ment tour aldsicohan side snodsiw ; +8 07 
ever wel «Ek adol ov patil gaivsiled ton 1) baszivpos 
ily ott duis adhere odd of (inee atlol mod asgooeont ot 
i tt otontiar mo gota’ orl yianiteiiaD to diew ofT 
—awods 
zolsmim ott Jnomrgte aid? Yo eanct si orld aimed WT I 
_ avon ys ef 31 tad baa ,steienoo 
ai selomim 10} botiaba od ot nie edvow Yo tron tot 1D 
.coigilos yao to dima oflt yarvorg 
show sto guted odd every 09 bobaaiuiiou om seloatiMl + tei 
end moigiler lewien ea toumenni ; 73 {e100 1o escitioob eds 108 
«sigh teom alt ni bos ; orien Yo edsow onl gostsbive adi 1 
>A eeontiw jnodiia Usemid ovacl tom bib bod eam) aint 
Divine ai arog of sdwow telsory gund aso soislever ov. 
win avipifet lewien to estas ib ae0la od doidw yd aeod) asdl 
eslomtim aoewied ovitoniteib 19dio y: veld ef rod 7 boro 
Yo achiew axa rotiel off iadd yaidd oodd oution le ediow odd Une 
rivers dove ova waerrel od} .b soubor wien tawos tarvog 12977 
> jolieatode nao codelevat on sonohi .yaw jamesnw Of mt 
solve? hes : cormifor Lewis le sinivib reslo yaa bior gdom 
ft crow iwaayyqee ad Sewn soigiles Lowsen lo solqiontay old 
& i .dolt ai 26 .boleors Io noitebnavl 
vorlve wohiewos demar ow. ealostin Yo oe sd? niatooss 02 40 
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182 Pak SUMMARY OF 


and why they were introduced. In early times we meet with 
noue; for there was no occasion for them while men preserved | 
a right notion of God; were acquainted, as it were, with him ; 
and knew his voice when he spoke. But when idolatry pre- 
vailed, and every nation had its deity, to whom it gave thie ' 
name of god, then it was necessary, for the preservation of trac. 
religion, to distinguish between the true God and pretended 
ones. Then God thought proper to show his superiority over 
the heathen deities, and to assume a character of distinction by : 
his mighty works. The first miracles of which we have any. 
account, were those wrought in Egypt, at which time God | 
declared himself to be the God of the Hebrews. The question 
arises, Why did he, who is the God of all the world, so style | 
himself? To account for this, the state of religion in the world 
at that time must be considered. All the nations of the earth . 
had at that time their local deities. Here the question was | 
between God under the character of God of the Hebrews, and 3 
that of God of the Egyptians, which of them was supreme ; and | 
this could only be determined by a superiority of power shown 
in miracles; and those wrought by Moses were such as plainly 
pointed out the hand of the Almighty Creator. But the pur- , 
pose of God in sending Moses to show his wonders in Egypt. 
was not only to deliver the Hebrews, but to make his nani 
known over all nations. Egypt wasa great country, notorious 
for idolatry, from whence the infection spread to others : henct 
the properest scene on which God could exert his power for tl 
conviction of all people. And the miracles wrought ther 
were such as all the world had a concern in, being so ne‘ 
akin to the works of creation, that by a just comparison thes 
might be known to come from the same hand; for who but th 
Author of Nature could stir up things animate and inanimat: 
to punish offenders? Did not God, by these signs, speak 
plainly to them and say, ‘See now that I, even I, am he, an 
there is no God with me: J kill, and I make alive,’ “¢ 


of aa i ie be 


4 . 


Pax 


+ to 
Fortra sonrioe! 


im np eo atrbnee a omvns of ban asiish sadjaod odd 
wlganap doidw lo solvation tri odT ahow gnigion aid 


bod doicke i ages a idguove seodd aww tminoos 
suiteaurp odT .werardolt ot to hoD edt ot of Vownitt bernloed 
atm oe dhont et Wo lo bod ed? ei odw od bib-yd'¥ ocho 
hhvorw odd ni noigilar to otate wiht eid) 101 tavooon oT YT Mesatit 
dnee adi to saoiten ody IA. .bowwbienod od jana omit Jods te 
0 noitesxp ot mol — .esitiob fnsol tieds otnid ind’ ta bad 


an ewarde Ht ues Io boD to witodmdo ods vebow bod neswied | 


; emsnyue aw mads to doidw nes tgp edt to how bo sads 
pair tat to yirohaque # ¢é beaiasyeb sd -yiao hives sids 
ehuialg © en dove oxow eoroM! yd tdguorw-oaod? baa ; eelomim al 
tay oft Seth cotgorD chigindé ods to ba: i oil? tuo hotaiog 
lepegh uti eobrow sid wore of eveoli yaibme wi bow to sary 
dettem eid ede of tod awoardoll wd? weilsb ot ylno ten anw 
tunbrotom yuaues Inorg ocaw trl .etoted MMe 910 ewonsd 
wanl : cadte of bros woitootal adi oouadw mont gualobi rot 
wt tot yowod etd trexe woo bul? doide no onsoe Jeereqo1g oft 
wed) tutguerrer wieatia oft beh. .olyooq te to aolisiveco 
wo oe yaied ni anicoaos « bed biiow ail} lin sa dove cow 
eMly at ha Like aH ear, az Ss ty roiiner> lo edrow wl? of vides 
ids ted ove 7) chad one od) are poxoo 03 nwond ad ichguen 

tines! bow shoo sys wu 307 binoo win to yedio A 
apis peat yd ybow) tom 4 biG t ery lope Mice rletasey of 
i tae ul nore | darlt wou ‘oh e-* Uae bas ann: oi at yiiasley 


stom F bas Aba 1 sem dtiw bo on 2t erotie’ - 


i 


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vid aiok HOR BESSA coc ba Aiea 


DISCOURSE X, 183 


Deut. xxxii. 39, This use of miracles appears throughout the 
history of the Jews: instanced in the contest of Elijah and 
the priests of Baal, 1 Kings xviii. 21. The case of the 
destruction of the Assyrian army in the reign of Hezekiah, 
seems to carry with it a severity hard to be accounted for ; 
since other princes had laid siege to Jerusalem without 
incurring so terrible a calamity. But Sennacherib sent a 
defiance to God, and boasted of victories obtained against 
him: he acted like Pharaoh, and suffered like him; being 
made an example to show the supremacy of God to all nations. 
This indeed appears to be the first and original use of miracles. 
The miracles of the magicians shown to have added to, rather 
than detracted from, the authority of the works done by 
Moses. 
With respect to the Jews, miracles had a double use. By 
their long continuance in’ Egypt they became infected with 
idolatry, so that they wanted a proof that the God of their 
fathers was the Supreme Being, as much as the Egyptians them- 
selves; thus Ezekiel xx. 5. &c. But there was also a use of 
miracles peculiar to them, in which the Egyptians had no con- 
cern: Moses was sent, not only to be their deliverer, but their 
lawgiver. The Jews were called out of Egypt to be the pecu- 
liar people of God, under a new covenant, &c. for which 
Moses could give them no assurance but by the evidence of 
works, which plainly appeared to come from the hand of God. 
The Jewish government, being a theocracy, leads us to 


. &Xpect a series of miracles in its administration: and such was 


the case ; and these were constant and standing proofs to them, 
and to the nations around, that their God wasthe Lord. But 
Moses had no successor asa lawgiver, until the great Prophet, 
like unto Moses, came, in the full power and authority of God, 
to make a new covenant, not with one people, but with all 
nations; Jesus of Nazareth, a man approved of God by mira- 
cles, &e. ) 


i amid cli b 
y ie ot bo Yo ean sit se elqmaze as ohew 
- avfomia to ont lanigive bre sani ada od of wasqgs. beabai cid T 
Peri poten’ .ot. bobhe svad of.awods ennivigam od} to ealossin odT 
ror ee anvb wobvow. eds ho vivodiua ods. ymort beraereb sett 
esis eno, 
= a orev siduab 6 bad Lice ewol, alt of googesr dil ¥ 
daivr borclai omsood yous ty7E “ai soneanitaos good tied 
tied To boW ent iad3 Yoong a batasw ysdi tad 02 <eaisin 
' -irad? enottyypil odt aa dourn 2a grist emonqee ads enw erdzel 
Yo sew 2 cele cow oro? tut, .92 2 .2x boidosdl ould, ; evel 
—-g09 on bad ensitgo Sd od doidw mi casdt of wilvoeg esloowe 


strode tad ssrovileb tied od ot ylne tou .trye pow. eseodl : am 


suaeq oft ad os tqypl to hwo boilas om ve awvot, af I ravigwet 
foidw sol .o% snansvoo won 2 tuba .boD to alqoeq vail 
lo sanwhive odt yd sud gomizwese om sods vig. blyoo eave 
bot? to bowd etl? mort somos of boweqqa Hnisiq doidv ,whow 
ot «wv ebool ,yomosdt #« gaia! ,tnomemeyvog daiwal « ait 
exw owe bas : notianiainiale at mi eslomiim to sone © FooqKe | 
P rods oi How7g BMIbMAste hte tiAseNGs g199F ¢ wold hee 2.9869 alt 
su ino] adi ecw be® ried tad? ,basow enoitean oils of bus 


ne 4 et dhe '1R gcd fe Th . Terry } HA W#28O9Ne ON bed eae lt. 
hn) to yarn a re un toeword Ua) odd ni omens .eoneld ofan adil 


‘in diiw dud ,algoog ono diiw ton tuneevoo wom # dam oF 
im 4d howd Yo horongqn mane o Alenou/i \o smal, peoian 
wh yl 


a OPE a A = REINER OS ARIS LE PTREREEN 1G SP PTE BIE IE CET EAE AT LF ONT FS CESS CG CO EE nA 
; ‘ 


184 y SUMMARY OF 


As before observed, the great doctrines of natural religion 
have for evidence the works of nature, and want not the sup- 
port of miracles. But when any new doctrine, of which 
nature has given no notice, is published, such must be esta- 
blished by new proofs. Reason, indeed, shows that God is to _ 
be trusted and obeyed in what he promises or commands; but | 
still a proof is required, that such promises or commands do + 


come from him: hence miracles necessary to the introduction 4. 


of a new revelation. Miracles do not prove the truth of any - 
doctrine, but that the commission of him who does them, comes | 
from him by whose power alone they could be performed. 
The law of Moses tequiring submission to commands and | 
doctrines that are not established by the light of nature, it wa- 5 
necessary to found them on thé authority of God, to which no | 
submission could be due till sufficient evidence was given of it, 
to guard men from imposition, &e. ; and whoever considers of - 
what consequence it was to mankind to have a standing 
evidence of the unity and supremacy of God manifested in bi- 
government of the Jews, and how the Mosaic Dispensation 
prepared the way for the salvation of the world by the gospel. 
will see reason to think that the end proposed was worthy of 
God, and that his acts herein were not only those of power, 
but of great benevolence, 

The miracles of the gospel had the same, or a greater end 1 
view. As Moses overcame the magicians of Egypt, and the! 
false gods, our Saviour destroyed the power of Satan and wicku! 
spirits, and idolatrous rites. If Moses hada divine commissie" 
to the Jews, Jesus had a more ample one, to publish salvation 
to all mankind; and as the terms of it were such as humap 
wisdom could never suggest, hence the necessity of miracl’s- 

No miracles can alter the clear dictates of natural religzios : 
and such is the case also with respect to any former divine 
revelation ; admitting therefore the Mosaic and Christian reve 


lation to be both divine, they must be consistent, each in its prv- 


7 duidiastnn abled ‘imi aot 
od i" | okt a story ton cae on holtalores woul we 

deinen tea oder atid Yo stoimeimaron ould sae? tuned auivseoh a 
iba 5q 6d Diba yout anole aewoy seciter yd mil avert 
toa rhanenarers of noeimdua gaivinpeT eerol® Yo wal tT 

Wir ti, orwhie: ‘Yo nail welt yd hedeildates ton sats silt esniniood 
ve we Of bod » vii tue adt mo cradlt bneol 09 yraeeooon 
fete novig esw donvbivs tnviciive Hid onks od blooo moizitedus 
es erobieno2 versod bas ;.94 ,codieodm! moi nem aug of 
“usibrente a ovat of Snidanor ot enw Mt eomsepeenos jadwsté‘S 
ni ai fendliaast bot) to coearenyie bas yim odd Jo sonohive 
“npiteea sei oiesol® ody wod bee vol odd Yo tdemerrvog 
-Heqaon ory yd Bow sir to sotteelas oil tot yew odt buaqag 

wo ydthow daw beroyon; hire orf} tad Anitl2 od moeset ose Hiw 
wiawog Yo geor't eine fon div nietod 2to8 id tod: bow ,boD 
eonslovodted tarp Yo tod 


4 - , ee 

st Line iaoTy 4 10. ,oinse od} bed faqeng ord Jo e& sicehien ont 

‘ . 

‘lt bos ress Yo ensioigam of) otTROTSTO 2600 it » eWay 
ria. ’ “~ * ¢ 4 

hadstw fnog natee Yo wvo0q oft bazoresh wore wo ne y oalst 


ereiarmio Snivibh a had » MY cots evdvisiobi ban 2thige 


titoving peildue at owe olgrae oom a hed euest ,ewed oli of 
n 7 q ¥ ° 
sumed gg glove wyo7w ti Yo ented od) a8 baw ¢hnidasas Hoot 
: - * is : ' : * 
“lomim to yihaaoon of) coned seapger t9ve0 iiuos anolery 


‘ 77 . a ‘ a + 
. nobuiloy Henies Wo estiarmb owls wit tele mes esloniat 0% 


t 


umvol vite Oot dometeot tgp pels say na? ye h 
STO? (its De Girw o#818 Senay of) 4 ioe DOG 


(7 anita? baw aioea tf att eoltewds gnittiobs ; acitelever 
‘ - ‘ ’ 7 
hq si od dase daatelme od Jeu vod onivib died od 0) nvisal 


DISCOURSE X. 185 


per place carrying on the views of Providence: this evidently 
was the case of Moses; and to this purpose are the words of our 
Saviour, Matthew v. 17. 18.: he also constantly appealed to 
the Law and the Prophets: so also St. Paul before Agrippa, 
Acts xxvi. 22. Indeed one revelation admitted to be of 
divine authority, must be a touchstone to try all succeeding 
revelations; for God cannot contradict himself: the miracles 
of Moses and our Saviour not only prove their divine authority, 
but are a bar to all ‘succeeding pretenders. The miracles 
reported to have been done in the heathen world are unworthy 
of God, who does not work miracles merely to astonish men, 
but to servethe great ends of Providence; and he did not rest 
the authority of his law on one or more single miracles, but 
on a long series; and if miracles are properly applied as a 
proof of God’s will, then such as are wrought without any 
declaration of his will, in which we have any concern, are not 
to be set up in opposition to those of Moses and Christ, which 
involye the happiness of mankind here and hereafter. Miracles 
worked for the establishment of the gospel, compared with the 
pretended one: of the heathen. 

Some miracles mentioned in the Old Texiaipongs as wrought 
in behalf of particular people and for particular purposes, 
though of divine authority, not to be set in competition with 
those of the gospel ; they are to be considered merely as acts 
of God’s government in his capacity of King of Israel. 

Secondly, it is considered what sort of works are to be 
admitted for miracles, in proving the truth of a religion. 

The first inquiry is, whether the miracles might not proceed 
from human art or cunning; but it scarcely can be necessary 
to prove that such miracles as raising the dead, giving sight to 
the blind, &c. exceed the power of man. But perhaps they 
Were not done, and were only false appearances; as when the 
man born blind was restored to sight, he did not recover his 


oe Cae Mane kgah oan all pot 
‘of yawn eslogtime show ton er coe | 
atl hina ; oomsliivorL Yo elute Jsorg ors verse pare 
bands olgnie o10% Yo ano do ‘exh snl to ywnoltaa ody 
‘3 xs boilqge yheqdiq am ailseset Wh hes pasties Quel » 99 


iu was Jusnltiw SguovHy Ss Hs Howe nowt fiw ehok) te Wow 


for ow <mendoo yrs avail ow doin ai fire eid Yo noituvloab 
doit Sein finn ecol Yo.cusllt-os woitizogye mi qu 438 od a 
cotoweild .xetinawodl Line ied haidnent Io eeveiigqad oils ovloval 


Ads dive horwqinos .leqeog old "to socmdeiidatas oilt xt hodow 


.soitised edi to son0 bubusteny 
ignotw £n SttowrmesT bIO alt oi honoltdem eslsmiia orto’ 
eroqiug, telysitieg wt bas vigosq wsiuoinag to Weded # 


dsc aonitegqnios mi tee sd of tos yiiodsus gnivil to dyuod) 


wow ee Choad, bembizmoo od ot axa yadi ; lequoy oni Yo a20r3 
juapel Vo paidt to ytiongen eid of Jnommreyog a'bow to 
od. ut s16 etrow to ince fathw baebienod ai ti .yibaoss® 
aionsiioy 6 to dtuxt pild gnivvong oi eolontiat wt bettianbe 
foray tot ditgiun icupriecs Gah) qgoddnabw al yHwpAi i tert of T 
ether sven od wee ylaounae Hod; patos 10 1a anated aod 


1 Yew getdio .boeb antt pu Leite ge aotuiion dowe toils ovotq of 
. cal ? r } 


e f ay , - . a 
Vud 2 aay Sure wei To 1 eT, od ha sox“s ow bnild ail! 
nin gorda ph, peooriwege oebih glo drs bas ,onob jon 619 


vil tavogde Mor bib od tdgie-or hembitas eow build cod apt 


ee 


ee RR ER PR ES LE AA NRE EAE RNS GL I 


186%" ° SUMMARY OF 


eyes, but the people lost theirs : now this would have been the 


greater miracle of the two. 
But must they of necessity proceed from God, because they 


could not be wrought by men? Is there no order of beings | 
capable of performing them? Can we safely say that no © 


being but the All-wise and Almighty God could perform them, 


seeing that neither the miracles of the gospel, nor the works of : 


nature, directly prove an infinite power or wisdom ? 

This matter rightly stated: the works of nature, though 
they may not appear works of an infinite power, do prove an all- 
powerful cause, or the being of a God, because they of necessity 
prove a first cause of all things; which cause being unlimited, 
nothing is or can be done which it cannot do. It must then be 
remembered that a revelation is not introduced to prove the 
being of a God ; that our Saviour’s miracles were not wrought for 
that purpose ; but supposing the being of a God, to prove him the 
author of the revelation : if then as good arguments be brought! 
to prove God the author of the revelation, as can be brought tv 
prove his being, all who believe the one must believe the other. 
The miracles of the gospel examined in this point of view, and 
shown to prove—first, that God is the maker of the world: 
secondly, that he is the governor of it: thirdly, that ht 
has the essential attributes of justice, righteousness, holiness, 
and goodness. 

But it is asked, how do we know that the miracles of the 
gospel did not proceed from an evil power, since there an 
instances, as some think, of miraclesso wrought? This question" 
answered : we know it in the same way that any man knows 
the works of nature to proceed from a good being: the love 
of virtue, and hatred of vice, is as inseparable from tli 
gospel of Christ as from the reason of man; and the forme! 
more distinctly teaches us to know and acknowlege th 
holiness and goodness of God, than reason or the works »! 


on Yo ods san20d .bof) ato gnioi afar omnes Lilkeewoq: 


» od ands peuue YL .ob senaes 1: doit onob of nasso ad gaia 
nh over ot beorborni ton ai-noltnlover a dads hyeradhnonnst 
sol iguorw toa sivw eoisstia 4 morred m0 daddy boa to giod 
«ult anid arong ot bo 2 to griod ade yniaoygne tnd toxoid fast 


- tihgword od eisonmiyte hong os dod? ti + noitslére: sill Yo odie 


a ieaword ad 2h ac noislavs: of totodine oft ho® erorg oF 
tithe ody sxgited saven a0 od! walled ondvr tle ,ynied vid ovorq 
han .veaie 46 wtiog sidt i hemianze loqeog ait to solomier od T 
Lhow ot sedem oft et boD tod Gnit—ororg of nvode 
wl gad oad 230 to woowrey ady ai od tot pgtbaoooe 
eaniled jexonavoastdal: .ositen( to eotydiztie Isitasees oft wad 

weothoog bre 


vilt Io esfoerin at tad? woud ow ob wod bodes siti wil 
ie ereds sone 7 ae. | live an mon a sou bib laq2og 
4} hee ep dT t inly 1OTw eatomtina bo ol sind omtoe as coon meni 
vont mons ye ataelt Yo" se at ni 4b woud ow + hevowens 
‘ol oft on paled beoy 2 moi bxes07q OF onsian to edvow oli 
moat pen sayouni es ni ory Jo bested bue itive Yo 
wot od? Dae parent to voesss alt arost ea dei to boqeog 
wonder hae wood of ew eodonat ylionigth ovom 
A1oW 8) IO NUeeeT ty bod Ww ReTHEHOOD bay qonilod 


noo 
Bot 3 2 —_ 


— sthabid on whow inaqqe 400 tem eal a 


ss 


F helatie ae hae doistw ;aguhlt He to saueo fer) a evrory 


Nae? 


EIT el DISCOURSE X. 187 


nature can do, But this, it is said, is to argue in a circle, is to 
prove the doctrines first by miracles, and then the miracles by 
the doctrines: the objection a mistake, which lies in this; 
that men do not distinguish between the doctrines proved by 
miracles, and the doctrines by which miracles are tried ; for 
they are not the same, God never wrought miracles to prove 
the difference between good and evil: this existed and was 
known before the gospel; but the doctrines proved by miracles 
are the new revealed doctrines of Christianity, unknown to 
and undiscoverable by man’s reason. Concluding exhortation 
to those who hold fast and admire the principles of natural 
religion, but despise or overlook the proofs of Christianity: the 
same reasons which oblige them to believe in God, oblige 
them to believe in Christ also. 


susan tin tac Dah eb Ln ipl St ea ha hai is i le ed aR Sy 


nto elqisaing adi oni | f tent | odw. 930 
Oh 2 get to Aoong ort} doolvsro dei pg ae “ 


fo bod ni svoiled of anailt yyitbo > daisive ancenor eee < 


' ” 1 in iiidD ni i ovsited on avd =4 
ee ¥ . 
> Qi ws 


AN, TSA MRT Rien RF i LALA Rear ober % 
mia x Ja OF etrtAs + t 


wth Gy alban om 
acaill <n! 
me 


Re tehincs 


ES ES AEE. RAR s. ors PE 278A 


acral 


mee, 


oe: Me ener eie et ae 


cmciape TeCuNeT NN EW EKRH ER TR HD hy + @ 
ee t Acts, age een ae 22. 


* Jesus of Nazareth, a man approved of God among you by miracles 
and wonders and signs, which God did by him in the iat of . 


you, as ye yourselves also know. 


THE great evidence of Christianity, to which our Saviour and 
his Apostles constantly appeal, are the miracles, wonders, and 
signs, which God did by the hand of Jesus to confirm the 
authority and commission he gave him to publish and declare 
his will to the world. . This being the only reasonable evidence 
that he could give of his coming from God, our Saviour sav» 
expressly, ‘If I had not done among them the works which 


_ none other man did, they had not had sin:’ John xv. 24. If 


- 


he had not given these undeniable proofs of his being a teach: 
sent from God, they would have been acquitted, not only !7 
reason, but even out of his own mouth. ‘If I do not the 
works of my Father,’ says he, ‘ believe me not:’ John x. 37. 
‘If I bear witness of myself, my witness is not true 2 Jolin v. 
81. and he adds, verse 36, ‘The works which the Father hat 
given me to finish, the same works that I do, bear witness o! 
me, that the Father sent me.’ Thus, when St. John sent 
him to inquire expressly whether he was the Christ or no, 
showed the messengers his works, and bade. them relate to Jo! 
what they had seen; referring it to him to judge by. his work. 
which were the only proper evidence, whether he was tir 
Christ or no. 

The truth then of Christianity resting on the authority 
miracles, I shall encleavor in the following discourse to show. 

First, Wherein the true force of this argument from mirache 
consists, and what it is that they prove. 


| 
% 
i 
g 
: 
: 
<i 
3 


ee CP Nee ee 


yas i 


| pe 


aa ae ere pene etike .dnrscals Yo 0 
: fhe age ene w ee ee lieth Gaia 
tte owe! roel cals corienucy oy en Oy « 
ate jt i - : . 
hae moire? wo doiskw of jesinctichal Yo sonobiva toma aeT 
f hea rebaow zsloetion alt ose inoqqe yliagieans esleogh ed | 
~ stis tmitads of evcel Yo based oft yd bib bot Aoisdw eapie . - 


pO tS I Sa 


LACT Liags Sem 


= 


 ‘naloeb bre deitdog of cid ovep od noieeimmos bee whodme | ‘| 7 ; 
 wnbize: -sldonceser vine aft prisd eidT . .bhow oft of Iiw eid ~ ay 

| +m wetesd we bod moi gaimos sid Io svig bleoe od suds F ‘ 2 + 

be tah ehsow adt xnois guoms enol ton bad 111) , yleemqze Fy 
VW pe wx mob ta bed ton bed yout , bib oxm wadjo saom.. 4, { 
eulveds 2 gaied ait lo doorg eldsinshny seedy nerty jos bed off J 


~ 


ri vies sow .bertiopas aoed ovod bivow yodt bo mot ince. 
“ion ob 1 V1* .divont nwo ed Jo no nove fod donee: | 


i 


ena? 


J 
se . { —pyim ts don't » 4 ‘ 
At x aol ‘son om orsiied* .od weer “adres yor to whow . F. 
“7 pol "> aed fou ef veaniiw vm orem lo ezentiw seed I 13 * { 

Hid wn tae a! a> iw 2470 on r De or187 wahbhe od has It ™ | 
t 
do ren tie +8 ad uf ty J ons sare 7 SRR. O19 feiaa @ on nvr 
! fies gdolk 22 aodw .eodT ‘or tose todiel od? tads .ore ane 
, oni , said : : ; : a 
“i on 9 eid ods exw of vadtedwr yhesgze otivpal of oid 
oot of etuler wort sc GC ,¥22ow orl eregesetem of? howode 3 
tw sin vd apbai of mad of 3) pairetan 7 erepe bod yerty gadw 5 
# of sotiadw ,sonebive seqe1q Yino oft svaw doidw } 
. ¢ ~ 
oc to hn 
ae seo “rinnitelt to aod drow odT 
: r ‘ ‘ ‘ . : 
IDOtV ify si vec| i) m soveeiae Iade i evlomimn : 
elootin wot poate ls Ry go70t out ad? nied 7 onit 
i. 4 fe ot As 6 op by rf = 
roy jess ef it had bas petelenos : 
< 4 - 
: : es 


DISCOURSE X. - 1u9 


Secondly, What sort of works are to be admitted for 
miracles in proving the truth of any religion. 
First, I shall endeavor to show wherein the true force of 


this argument from miracles consists, or what it is that they 


prove. 
Miracles are not intended to prove the being of God, nor 


the doctrines of morality ; for natural religion is supported by | 
y 8 J 


natural reason, and has for its evidence the works of nature. 
Thus St. Paul argues in his first chapter to the Romans, 
declaring that what was to be known of God was manifest to 
men, God having showed it unto them: ‘ For the invisible 
things of him from the creation of the world are clearly seen, 
being understood by the things that are made, even his eternal 
power and Godhead.’ And in the most corrupt and degenerate 
times God did not leave himself without witness, continuing to 
do good, to give rain from heayen and fruitful seasons, filling 
the hearts of men with joy and gladness, These are the 
standing proofs of the being and goodness of God; and men 
need but open their eyes, and look round them, to see the 
wonderful and stupendous works of nature, which lead directly 
to the knowlege of God. And what greater evidence can man 
have than this? for if the making one world will not. prove 
the being of a God, the making of ten thousand will not. 
And therefore this is a principle of religion not learnt from 
revelation, but which is always supposed as the foundation of 
revelation; for no revelation can bring greater works to prove 
its authority, than the works by which the clear and unex- 
ceptionable dictates of natural religion are proved; for the 
distinction between miracles and works of nature is no more 
than this, that works of nature are works of great power, pro- 
duced constantly and in a regular course, which course we call 
nature; that miracles are works of great power also, wrought 
inan unusual way: but they are both considered in the same 
light, and with equal advantage, as effects leading to the know- 
lege of a great though invisible power. Thus we must 
acknowlege great power to be shown in the sun’s constant 
rising and setting; and as great in his standing still, should we 
see him stopped in his course for the space of a whole day. 
That we have all eyes to see, and ears to hear, is an effect of 


ae eT a 


eyeitd 
whic ee nse ana tals = adi yd d boorhaw oid 
ttt iquri0o wont of ai nA “.besitboW ban ym0q 
0) Bitivaiiao .xeoticw taodtin Waal Ms ton bib bo® emir 
gail raosose luitiot haw aoveot molt aint svig of hooy ob 
yt one ceed! eahaly bos yo} div aon Yo etvesil ot 
fom bat ; bod ‘ty eeahoog ban gnidsd sft Yo Beoug gribaci 
oft cov of pct biwor Soul hae ays tied? neyo jud hove 
yi bool dobly rater to ediow ewobnaqnie ban hitisbaow 
wats ne BoeNbive teen imate hoA fete sgebwond ods ot- 

. ‘grog ton iw Lhew sao guide off Vi wt T eidt pod svad 
tou liw basevorls met Yo gnideat ads bo) 2 Yo gnisd dt 
Mon iteel ton notgiler to slyiowing @ ai tht} oyolssedlt bad 
to selahawot dt 29 hoeoqque eyewls af doidw ind .aoidalors 
OW ef ahww winery god ano goitalever of Ww? ¢ ndielors 
-yone baa wats aly Hold vd elon wall sols “obotivse wt 
mi wt zhover os noipitor Imwisn Yo astatsib stdenoitay 
ow on et ormine to ethew bes esfoatim aeswied moiponiteb 
“re AKO Jovrg to edsow orn vmise to alow tet ald nad 
ie ow aes doibwy verses relvpe # it bag vitnntenoo boowh 
tiquety oslo mwoy Livy to show ore eoloetiin pad) powieo 


le, 


net a ai baehiesos dod ow yodt ied : yew leetnna’ an at 
“won ay ef yctlnol ctodhoa .oetnerhe letips dtin baw sdyil 
ran ow wit wwrug blienrier Ain ii nT R to sy 
Jasteine hilahiy ad! ci owas od of t9wog Inotg eypslvondon 
w binods Hee goibnete cid ai Jeorg-ae tate ¢gritso bow paieit 


Oe sbiily ¢ #% vooqe od? tot sees ehl ai boqqote al 
to lofe mo + tent os eso hoe ose oterge He vad ow todT 


190 - SHERLOCK. 


as great power, as giving sight to one born blind, or hearing to — 


one born deaf. On this account it is impossible that any 


true revelation should contradict or evacuate any clear dictate © 


of natural religion, which stands at least on as good a bottom 


as any revelation can do. And therefore the principles of 


natural religion must be supposed for the foundation of revealed ; 
which is intimated by the writer to the Hebrews: ‘ He thar 
comes to God, must believe that he is, and that he is a rewarder 
of them that diligently seek him;’ that is, he must bring this 


- belief with him ; for a revelation is not to prove the being of a 


God, or that he loves virtue, and hates vice. God never 
wrought miracles for this purpose, having sufficiently evidenced 


himself from the beginning of the world by the visible things of 


the creation; and had any one asked our Saviour to show a 
proof that there was a God, I am apt to imagine he would have 
turned him over to the works of nature, as he did the rich 
man’s brethren to Moses and the prophets for a proof of a future 
state. 

But to ascertain the use of miracles, it will be proper to con- 
sider when and for what purpose they were introduced. In 
early times we meet with none; nor was there any occasion for 
them, so long as men preserved a right notion of God as Maker 
and absolute Lord of the universe, and were acquainted with 
him (J bad almost said, personally acquainted with him) and 
knew his voice when he spoke to them; for so long they re- 
ceived his commands without doubt or hesitation; and being 
perfectly satisfied that the command came from God, what 
weight or authority could the multiplying of signs and wonders 
add to their persuasion ? for signs and wonders could only show 
that the command came from God, to whom all nature obey«'! 
and was subject ; and as they wanted no such proof, there wa> 
no room or occasion for the introducing of miracles. 

But when idolatry prevailed in the “world, and every nativ! 
had its peculiar deity, to whom they gave the name of God, t 
became necessary, in order to preserve true religion in th 
world, to distinguish between the true God and the pretend a 
deities adored by the heathen. The great works of the creation 
were standing proofs of the being of a God, and common to al! 
nations; and therefore the belief of a Deity was the common 


5 ono yne bed boo rotten sit 
OD 4 wrvresnaile mdi You — 


vmnidt «to long & witaralqony ods baw eonol of nondierd o' mates 

ata ; +4 
<n ot raqeney od Tite ii ,asfoatia To 2e0 odd nistreoes 6d oth i 
bud cbaaabortal oviw youd seoquiq jodw ict baa aod aobie 
wi cotecoon yoo aed? saw rom ono Miiv Joont ow esrid ites 
isidié. no hoD Yo notion hilgit # bavrest mm es gnol oa mods 
iti botnisopos sw baa qneriay orto biel stulceds bas 
bow (roid dare bataisepon yilanorieq hiss taocalea bet 1) mid 
«gt gas) gnol oa wt « grad) of sdoge of aodw aoioy vil wend 
gniad ban ; noitetizad to iduob soadtivr ebanmeos eid beviss 
wile ,.heD mot vaso basmnio? oft faxtd beieitea ylioghaq 
anbowe bag enzia Yo gaigiqittue oilt bivos vtiodius 10 Sigiow : 

node yYinw blsqo malice bun erepie 10% T Soiewnarrse timid of bbe 

beivede writen lie moe : boD moi eins basemes ody snuld 
cw madd oorq does on batasw vod! af bao ; Joojden enw bus 

pares 1 4% eros Leeder wht WH rOreEAO) TH MOOT ON 


rf fyays ar bh 7% ty ot fy fievatg vv tlovber opwst 7 uhh 
hot ‘lo ome oi ovag Ven wsoive of  yhivk te iho 9q «33 bad “| 
ni gobailas oid? evroeatg oF 1 wo oe |v Taegan amevsd ‘ 
itt odeveey. ase brut bos) aot) Of) nesweat dvborguiteil of ebhow : 
oan ot lo cane tee7g Oi C  pedlinod ode we Lnebea asttiek 


lin at pamimos bane woe 10 onied oft Te som etihaais osw 
they odd eaw redl 4 to tilled git qibeved! bas ;epoilee 


t DISCOURSE X. 191 


persuasion of the world; for though men in general were 
become idolaters, yet they were not atheists ; but then the true 
God was forgotten, or almost lost in the multiplicity of false 
vods, to whom the blindness of the world ascribed the honor 
and power due to the one Supreme only. 

In this state of things God thought proper to exert himself in 
such acts of power as should demonstrate his superiority above 
all gods of the heathen, and to assume a character of distinc- 
tion, that the hand might be certainly known from which the 


mighty works proceeded : and it is very observable that God - 


did publicly assume such a character and work miracles, at 
one and the same time. The first miracles of which we have 
any account, were those wrought by Moses in Egypt; and at 
the same time God declared himself to be the God of the 
Hebrews. And this was the first declaration of himself to the 
world under such a character: for we do not read he ever 
styled himself the God of Noah, or the God of Shem, or of any 
other person, till after the call of Abraham; for to him he 
appeared at first, and said, ‘Iam the Almighty God :’ Gen, 
xvii. 1, And though in the family of Abraham he was known 
by the name of the God of Abraham, yet was not that relation 
understood in the world, till Moses had express command to 
make it known to Pharaoh and his people. And the accuracy 
with which the message was delivered, is observable ; for 
though God commanded Moses in speaking to the children of 
Israel to say, ‘The Lord God of your fathers, the God of 
Abraham, the God of Isaac, and the God of Jacob, hath sent 
me ;’ yet in speaking to the king of Egypt, who probably might 
know little of Abraham, Isaac, and Jacob, his orders are to 
say, ‘ The God of the Hebrews hath met us,’ &c. Lxod. iit. 
15, 18. and v. 3. 

It may appear strange to us to hear the God. the Creator of 
heaven and earth, assuming to himself a character that seems 
todimit the right of his dominion; for why does he, who is God 
ofall the world, style himself ‘ the God of the Hebrews?’ Is 
he not the God of all nations? Or why dees he appeal to 
miracles wrought under the character of God of the Hebrews, 
when the great works of the creation (of all miracles the 


| 
| 


eee yer Peet Oe ee ee er 
7 Ae a agate pt ae Sea ee Ae gS Var 
cpa se aha ee ee a cab a Hie, 
; Oe ie ot oe ee 


yas le 10 ,i3 to bod ods 20 hao to bow ocit Hormid boty 
an mid ot 102 ; medewA 2o feo od? refle flit ,noersq toto 
290 bot vidaialA oft mal? bien bus yndss boweqge 
sond ax of mndardAé to ylioned odd at dyoods bak. -.0 jive 
noisaler tat) 200 en toy anderdA to bod ads to canm ails TF 
a) bantim0s manqyze Sad eco fis .bhow or mi boarerabas 
yomuaoe odi bwk .ahpong 2id bun dosed? of ewouksi odam 
wot ; aldevioedo ef ~hazoviloh sew opaerom ods doidw dew 
Ye anblido df o1 yoidsoge ni esol, bybpemmos bo dguod! 
to fo adi rod avez to boD inal odT* pyse on lomel 
dude dind ,docel, to bot) ot hae ,onaxd lo hod odt .nadenih 
sdzins yldodory odw agypd to gaia on} of ynideaqe ai sey "3 98 
or ye erobto «id ,doost hae camel .aedesd A to olnsit woud 
Ji bord oS ‘en dom diad ewndeld adi to bod edT* yr 
| | & ov baw At 4} 
To volaen’) olt -boD ot yoo 93 20 of spans waqqe yom 
aarson jal? wicennla 2 Noemid oF pounnzes .dises bas 297 
bad si od .ai eoob vvive ait prqiniasob sid Io tigin ods simibot 
eh “ewowloll alt to hot) wl) Useatid olyte bhow ods listo 
od lusygn od sok ght Sxnwite Mato bod adssoa ad 
awoloHt edt to bod to sdaineds ot vban tdguovw aalostite 
of eyfomie He to} ooktpida et do ediow ssorg add sodw 


, 


aan 
PO AOR ALE OVC IL NIT SS ANIA BE CE AR AT IOI ET > TARR. RAEI TAA PT 


> 
t 


192 SHERLOCK. 


greatest) are a constant and perpetual evidence of his almighty 
power and universal dominion ? 

To account for this, you must consider the state of religion 
in the world at the time when God assumed this character, and 
sent Moses to show signs and wonders in the land of Egypt. 
All the nations of the earth had at that time their several local 
deities ; and as every nation is naturally inclined to think 
their own the best, a message delivered in the name of the 
deity of any one people could have no effect on another. 
And therefore, when Moses delivered a message to Pharaoh in 
the name of the God of Israel, Pharaoh’s answer was, ‘ Whois 
the Lord, that I should obey his voice to let Israel go? 1 
know not the Lord; neither will Llet Israel go:’ Exod. v. 2. 
Now the way which God made choice of to convince Pharaoh 
was, ‘by multiplying signs and wonders in the land of Egypt, 
that the Egyptians might know that he was the Lord, when he 
stretched forth his hand on Egypt?’ Exod. vii. 3, 5. 

Here the question plainly was between God under the 
character of the God of the Hebrews, and the god of the 
Egyptians, which of them was supreme: and this point could 
only be determined by a superiority of power shown in miracles. 
And if we attend to the nature of the miracles wrought by 
Moses, they will appear to be such as plainly pointed out the 
hand of the almighty Creator. The author of the book of 
Wisdom tells us, ‘that the Egyptians, being deceived by the 
foolish devices of their wickedness, worshipped serpents yoid 
of reason:’ Wisd. xi. 15. And the most ancient account we 
have of that people from profane history confirms the obser- 
vation, And therefore the first miracle performed by Moses 
was a direct conquest over, the deities of Pharaoh: for when 
his rod was changed into a serpent, and devoured all tli 
serpents produced by the magicians, what could Pharaoh reason- 


ably conclude, but that the God in whose name Moses spoke, 


was ‘ God of gods, and Lord of lords?” And when the magi- 
cians were compelled to acknowlege the divine power of 
Moses, and openly to declare to Pharaoh that the finger of God 
was in it, one would imagine that this triumph over the deities 
and magicians of Egypt should have furnished a complete 


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DISCOURSE X. 193 


answer to that demand of Pharaoh, ‘ Who is the Lord, that 1 
should obey his yoice ? But he continued obstinate. 

But the purpose of God in sending Moses to show his won- 
ders in the land of Egypt, was intended not only for the deli- 
rerance of the Hebrews, but to make his name known over all 
the nations of the earth: foras Egypt was at that time a great 
and florishing kingdom, and was notoriously the seat of super- 
stition and idolatry, from whence the infection spread to all 
the nations round about, it was of all others the properest scene 
for God to exert his power and authority for the conviction of 
all people. And for this reason God had connived at the 
wickedness and idolatry of Egypt, and suffered the kingdom to 
crow very great, that their punishment might be the more ex- 
emplary : ‘In very deed for this cause have I raised thee up, 
tur to show in thee my power; and that my name may be de- 
clared throughout all the earth :’ Exod. ix. 16. 

The miracles wrought in Egypt were such as all the world 
had a concern in: for they were so near akin to the works of 
the creation, that by a just comparison they might be known 
to come from the same hand: for who but the Author of nature 
could stir up things animate and inanimate to punish offenders? 
When God slew all the first-born in Egypt in one night, and 
preserved the people of Israel in safety; when he led the 
people of Israel through the Red Sea by commanding the 
waters to open them a passage, and drowned Pharaoh and 
all his host by bringing the waters back on them; did not 
God by these signs plainly speak to them, and say, ‘ See 
now that J, even I, am he, and there is no god with me: 
I kill, and I make alive; I wound, and I heal: neither is 
there any that can deliver out of my hand’? Deut. xxxii. 
39. 

This use of miracles appears throughout the history of the 
Jews. Thus, in the contest between Elijah and the priests of 
Baal, the Prophet laid before the people this choice; ¢ If the 
Lord be God, follow him; but if Baal, then follow him :’ 
1 Kings xviii. 21. The people were silent: the dispute was re- 
ferred to’ be determined by signs and wonders: and when the 
people saw the hand of God made manifest, they fell on their 
2 SHERL. VOL. I. I 


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wir Vt © = apo eit pit} og ont aeabad by pt token" ott? .n A 
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194 SHERLOCK. 


faces, and said, ‘ The Lord, he is the God! the Lord, he is the 
God!’ verse 39. 

The case of the destructiom of the army of the Assyrians in 
the reign of Hezekiah, when a hundred and fourscore and five 
thousand men were destroyed in one night by the angel of God, 
seems to carry with it a severity hard to be accounted for. 
The king of Assyria with his great host laid siege to Jerusalem ; 
and so had other princes dome without falling under so great 
calamity: but the case of Sennacherib has this peculiar in it, 
that he sent a defiance to God, and boasted himself of many 
victories obtained against him. Hear the message he sent to 
Hezekiah: ‘ Thus saith the great king, the king of Assyria, 
What confidence is this wherein thou trustest? Hearken not 
unto Hezekiah: for thus saith the king of Assyria, Hath any 
of the gods of the nations delivered at all his land out of the 
hand of the king of Assyria? Who are they, among all the 
gods of the countries, that have delivered their country out of 
my hand, that the Lord sheuld deliver Jerusalem out of my 
hand? 2 Kings xviii. You see here the king of Assyria 
acting the same part with the king of Egypt; and if his 
power was broken all at once, he suffered but in the same way 
that the king of Egypt did; and this judgment was brought on 
him with the same view, to make him an example, and to 
vindicate and assert the supremacy of God in the eyes of all 
the nations. 

This appears to be the first and original use of miracles, and 
they are an immediate and direct proof of what they are 
brought to assert, the, supremacy of God. For when the 
single question is, who is the mightiest, must it not be decided 
in his favor who visibly exerts the greatest acts of power? In 
this case no difhculty can arise from the supposition that other 
beings as well as God are able to work miracles. The miracles 
performed by the magicians in Egypt were so far from lessen- 
ing the authority of the works done by Moses, that they added 
to it: for the greater the powers were which God humbled and 
subdued, the greater evidence did he give of his own superlo- 
rity. So that, whether you suppose that evil spirits have 
natural powers to do such and the like works, or are sometimes 


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DISCOURSE X. . 195 


employed and permitted by God, for the punishment of men, 
to deceive them by such appearances, in both cases s they are 
equally subject to the power of God. 

With respect to the people of the Jews, enfratites had a 
double use; for by their long continuance in Egypt they be- 
came infected with the errors and superstitions of the couutry, 
and served their idols. So that they wanted a proof that the 
God of their fathers was indeed the supreme Being, as much as 
the Egyptians themselves. Thus the Prophet Ezekiel says in 
the name of God, ‘ In the day when I chose Israel, and lifted 
up mine hand unto the seed of the house of Jacob, and made 
myself known unto them in the land of Egypt, when I lifted 
up mine hand unto them, saying, I am the Lord your God ;— 
then said I unto them, Cast ye away every man the abomina- 
tions of his eyes, and defile not yourselves with the idols of 
Egypt: I am the Lord your God. But they rebelled against 
me;—they did not cast away the abominations of their eyes, 
neither did they forsake the idols of Egypt :’ Ezek. xx. 5. &c. 
Which account given by the Prophet shows plainly their cor- 
Tupt state in Egypt; which was not easily worn off, as appears 
from their frequent acts of disobedience in their passage through 
the wilderness, and their great propeusity to fall back into 
idolatry ; so that God was frequently provoked to destroy 
them; and had they been chosen for their own sake, they 
would have been destroyed: but God having made choice of 
them to be his own peculiar people, and intending to manifest 
himself to the heathen world by the protection of that people, 
‘he saved them for his own name’s sake :’ which is the ac- 
count the Prophet Ezekiel gives, speaking in the name of God, 
‘I said, I will pour out my fury on them, to accomplish my 
anger against them in the midst of the land of Egypt. But 
wrought for my name’s sake, that it should not be polluted 
before the heathen, among whom they were, in whose sight I 
made myself known unto them, in bringing them forth out of 
the land of Egypt :’ verse 8, 9. 

But there was another use of miracles peculiar to the Jews, 
in which the Egyptians had no concern: for Moses was sent 
not only to be their deliverer, but also to be their lawgiver. 
With the Egyptians he had no covenant to make, nor new sta- 


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196 SHERLOCK, 


tutes to give: he required of Pharaoh to let the children of 
Israel go; which in justice and equity he ought to have done, 
considering how his country had been saved by one of that 
family, and how highly he offended against the laws of hospi- 
tality by detaining them as slaves, who came into his country 
on the hopes and promise of protection. But the Jews were 
called out of Egypt to be the peculiar people of God, and to 
be put under a new covenant and new laws, under the imme- 
diate government of God; blessings which they had no right 
to expect, and for the accomplishment of which Moses could 
give them no assurance, but by the evidence of such works as 
plainly proceeded from the hand of God, and proved the com- 


mission which Moses had to speak in his name. 


The Jewish government, being a theocracy, leads us to ex- 
pect a series of miracles in the administration by the immedi- 
ate hand of Providence; and so indeed we find the case to be: 
and the wonderful preservation of that people, when obedient, 
and the as wonderful punishments, when they were disobe- 
dient, were standing proofs to themselves, and to all the nations 
round about them, that their God was the only Lord and 
Governor of the world. But Moses had no successor as a 
lawgiver: prophets and righteous men -were often sent by God 
to reprove and admonish the people for their manifold trans- 
gressions of the law given by Moses, but without any autho- 
rity to add to, or diminish from it. And so the case stood, 
till the great Prophet, like unto Moses, came in the full 
power and authority of God to make a new covenant, not with 
one people, but with all the nations of the earth, ‘ Jesus of Na- 
zareth, a man approved of God by miracles and wonders and 
signs. - 

It has been before observed that the great doctrines of na- 
tural religion have for their evidence the works of nature, and 
want not the support of miracles. But when any new doc- 
trine is published to the world, or any new command, .of 
which nature has given no notice, it is of necessity that such 
new doctrines should be established by new proofs. One thing 
indeed we learn from natural reason, that God is to be trusted 
and obeyed in whatever he promises or commands: but still a 
proof is required, that such new doctrine or command does 


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t DISCOURSE X. 197 


really proceed from God. And this shows how necessary 
miracles are to the introduction of a new revelation: not that 
miracles can prove the truth of any doctrine; but they directly 
prove the commission of the person who does them, to proceed 
from him by whose power alone they could be performed. 
This distinction between miracles considered as a proof of the 
doctrine, and as confirming the authority and commission of 
the person who reveals it, will plainly appear, on considering 
what the case would’ be should any man openly perform un- 
questionable miracles, and then retire in silence, without de- 
claring any purpose he had: the great works might astonish 
and confound us; but we could not possibly make any use of 
them: we might indeed conclude that some great and invisible 
power assisted and enabled the man to perform the works; but 
what that invisible power had to do with us, or we with it, we 
could by no just inference conclude. But should such a man 
declare himself to be a messenger from God commissioned to 
publish his will to the world, and appeal to the great works 
which he did as a proof of the authority he had received; the 
miracles, though, considered in themselves, they do not directly 
prove his doctrine, yet do they establish his authority, and 
give the force of a divine command to what he publishes in 
God's name. 

The law of Moses then requiring submission and obedience 
to commands and doctrines which have no establishment in the 
light of reason and nature, it was necessary to found them on 
the authority of God, to which no submission could be due 
till sufficient evidence was given of it, to guard men against 
imposition and deceit either from wicked men or wicked spirits : 
and this made miracles to be a necessary proof in the establish- 
ment of a new revelation. 

We see then to what purposes miracles were originally in- 
troduced, and in what manner applied by Moses: and who- 
ever considers of what consequence it was to the happiness of 
mankind to have a standing evidence always before their eyes 
of the unity and supremacy of God manifested in his govern- 
ment of the Jewish nation, and how far the Mosaic dispensation 
prepared the way, and laid the foundation, for the accomplish- 
ment of his great work in the salvation of the world by Christ 


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198 . SHERLOCK. 


Jesus, will see reason to think that the end proposed was 
worthy of God, and fully accounts for his interposition by signs 
and wonders, which were acts not only of great power, but of 
great goodness and benevolence towards mankind. 

If we consider the miracles of the gospel, we shall find that 
they had the same ends in view. If Moses withstood the 
magicians of Egypt, and manifested a superiority of power over 
them, and the false gods whom they served, our Saviour did 
much more in opposition to the power of Satan, and the wicked 
spirits who had taken possession of men, and tormented them 
in divers manners: in subduing them he showed such an un- 
controllable power, that they were ‘obedient to his command ; 
and when he said Go, they were forced to go, yielding a 
ready though unwilling obedience. And as the gospel 
spread, idolatry fled before it, the heathen deities became 
dumb, and their oracles were silenced. And if we look 
abroad into the world, and take a view of the nations where 
idolatry and superstition once prevailed, and where the know- 


lege of the unity and supremacy of God is now established, 


which happy change can only be ascribed to the propagation 
of the gospel, we shall see how fully and perfectly this great 
end was answered by the miracles wrought by Christ, 

If Moses had a commission from God to publish his will to 
the people of the Jews, Jesus had a far more ample commission 
to publish the terms of God’s salvation to all mankind: and 
as these terms were of God's appointment, and not such as 
human wisdom could suggest, they stood in need of the evi- 
dence of miracles to support them. 

It has been observed before, that no miracles can alter the 
clear dictates of natural religion. The same may be said with 
respect to any former divine revelation: for to suppose a reve- 
lation to come from God, and to be fully established by 
miracles, and that a later revelation on the like proof and au- 
thority should abrogate and render the former void, would be 
setting up miracle against miracle, and destroy the authority 
of both: and therefore, admitting the Mosaic revelation and 
the Christian to be both of divine original, they must neces- 
sarily be consistent, and each be in its proper place to carry on 
the great and ultimate views of Providence. This evidently 


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—— dorog ait 2a bak consibode  gailliveds .dguodt ybaow 
 aueaed esitiod evdieod alt i osoted bol yuslebi been: 


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word od) swedw bus falisvng ooo soitigeoque bas qiclebi: 
 badeildan woa ai boO Yo yoomrowque ban yaw oid to ogol 
—— goitwgequaq oft ot bodinoen od yluo men aguas gqqail idoieher . 


saggy. ait zLostrog baw ght wed! one Hada oe doqeoy oft To 

. tind yd idpecve eolsesian edt yd bowecan cow bas 
ot Hiw vid deilduq ot bod met aomsiauroo 6 bed coxolt 11 
noe eneo> olqers arom rat » bral swe HT, dwal alt lo olqnog ont 
: frees tbaidnom ie of woltirelga eho do emt oft daiiduq of 
es rove tou bas sosomivgqe &boOD lo ow eat oral? ee 
<iya-adt to boa mt beote yodd Jecgaue blaos moleiw asad 

divert oro OF & ahora ira to noel 4 

od¥ wihe nao eslontio: on tad! »wroted boveedo noed aed st E 
dito tiae od yr oovee of T .frodgiios terwtan te eatatoil sels : 
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ve hatdiidee vilut od of bese .bod meti omes of aon 


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(tod Me wilh yYowrRob Das ologia teaippe slomam qu yailioe- | 
hue mejielere onmolf oft palatimebe joiGlsad) base + dived to ! | 

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HO vires ct odunlleg wayorg #2) hi od dome Date tuotaixcoo ed ylinee ; d 


‘Dashivs cidT woonabiver= Yo ewoty weinitly bar jaorg ot 


PT ONE PE OE. Ma aan stacey. ielnaieieihtebimcuens Tutt ae ee 


¢ : DISCOURSE X. ; 199 


was the case of Moses, who came to prepare the way for the 
full and perfect declaration of God’s will, reserved till He 
should come who was the end of the law: and to this purpose 
are the words of our blessed Saviour: ‘ Think not that I am 
come to destroy the law or the prophets: I am not come to 
destroy, but to fulfil. For verily I say unto you, Till heaven 
and earth pass, one jot or one tittle shall in no wise pass from 
the law, till all be fulfilled :’ Matt. v. 17,18. And during the 
whole course of his ministry he constantly appealed to the 
testimony of the law and the Prophets: ‘had you believed in 
Moses,’ says he to the Jews, ‘ you would have believed me: 
for he wrote of me.’ And his Apostle St. Paul, in his detence 
before king Agrippa, gives this account of the gospel he. 
preached: ‘ Having obtained help of God, I continue unto 
this day, witnessing both to small and great, saying none other 
things than those which the Prophets and Moses did say should 
come,’ And indeed one revelation admitted to be of divine 
authority must be a touchstone to try all succeeding revelations 
by: for God cannot contradict himself; and the great works 
done by Moses and by Christ are not only an evidence of their 
divine authority, but are a bar to all succeeding pretenders. 
The miracles reported to have been done in the heathen world 
are unworthy of God, considered either in themselves or the 
end proposed by them: for let it be observed that God never 
works miracles merely to astonish and surprise people, but 
always to serve some great ends of providence: and though he 
has in favor of his people, and sometimes even of particular 
persons, wrought a miracle; yet when he published the law 
and the gospel, he did not rest the authority on one or more 
single miracles, but on a long series of miracles exhibited from 
day to day for years together. And if miracles are properly 
applied as a proof of the purposes and the will of God, miracles 
wrought without being attended with any declaration of God's 
will in which we have any concern, are very improper instances 
to be set up in opposition to those of Moses and Christ, on 


“which the happiness of mankind depends in this life and that 


which is to come. This consideration gives weight and autho- 
rity to the miracles of the gospel: for it was a design worthy 
of God to restore mankind to that happiness which they had 


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iad lat 12 sheng A eid bad em rt otorw od wh 
pew to snungos eid aovig, weqqivaA yrid onoted 
7 ad iow gimitnos T bo Yo wpletl bonietde gaivalt © : bortseeq 
i” ae snot griqne nore bee Heine od riod yaieantin ogole nisl 
—— hlucehe yar bib eocolt ben etodqgord ott vidoe oeods noid aged 
; ~ gniviht Yo od ot bastiha. noitaisves owe boabai bak .’eaw2 
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hhow neitsod oift ai ouch araed evad ot baroqon eoloetion of T 
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ivd viqesg seinqum baa deiaoten of Govem elomia ado 
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FIOM 90 SD. fo virtod)? 


tot hetidtilico eolagvine 3 


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Ale | wh eolomio ti bes teed eansy yw! yab ot vob | 
aSloriinnt aT «> bo lbiw a on 4 q wey isl? To tom My & BG ae 
a hoe) to ootterveloeb vie ast suutette pared tuo ditgverew 
eran atesl peqoug sii me eeoneo yne ovad sw iloide nt iw 
to stead’) lines ancoll ' uo) reside: ot aw dee ood 
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bach yor) chit mxowigyied tu bridune: oatear of bo to 


200 SHERLOCK. 


forfeited ; and it was a work in every view of equal dignity 

and benevolence with the creation: for if God is adorable in 

the work of the creation, he is equally so in the work of re- 
demption ; and there is at feast as much goodness in making 
men happy as in making them at all. 

With what color of reason can the pretended miracles of the 
heathen world be brought into this question, which were done 
on trifling occasions, unworthy. of the interposition of God? 
Look into all the ancient oracles; see to what mean purposes 
they are applied, and how often they prove destructive to those 
who relied on them; and then tell me what marks you see of 
divine wisdom or goodness in them, that should set them on an 
equal foot with the miracles of Christ Jesus. 

We read in the Old Testament of some miracles wrought in 
behalf of particular people and for particular purposes; but 
neither are these, though of divine authority, to be set in compe- 
tition with the miracles of the gospel: for they were not intro- 
ductory to any scheme of religion or new declaration of God’s 
will, but are rather to be considered as acts of government, and 
suitable to the character of God as king of Israel; for where 
the government itself was divine, no wonder to see the measures 
of the government to be of the same kind. And this character 
of God being peculiar to the Jews, is the reason why such 
miracles were frequent under the Jewish law, and are very 
rarely to be met with under the gospel. 

Secondly, | am to consider what sort of works are to be ad- 
mitted for miracles in proving the truth of any religion. 

The first suspicion that men naturally have of any one who 
pretends to prophecy or inspiration is, that he has contrived 
the whole matter himself: for we have seen many visions and 
inspirations imposed on the vulgar by men of very bad heads 
or very bad hearts, And therefore the first inquiry is, whether 
the miracles might not proceed from human art or cunning ? 

. And shall [I undertake to prove, that it exceeds the power of 
man to raise the dead to life, to give sight to the blind, and to 
cure all diseases by the word of his mouth? No: never was 
any such attempt set up. But perhaps no such miracles were 
ever really donc, and the people were deceived by false ap- 
pearances. As for instance, when the man born blind was 


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oF) lo aeitsralsob won 10 noigilor to enrsdos yna od worth a 
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poigiley yan Yo Adirtt odd gai rong at 2qloetion sot boise : 
oil one yne to oved vinden nom mult noiviquaa sem oT 
hevivinos eeil otf der! .2i moiamiqani 10 yoodqorg 0 ebashong i Ja 
hao enciery yom neos svad ww 10t :Uoemsid vottem locke srl } a - 
shesd had yo? Jo wom vd iealuy edt co | ee : : 
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oY baa nile rl? ot Higta avin ot aljil of brety orld * “iGt OF cad 
hwy Tava or Y pdr wie De iver, galt vc aeeih ie 133 
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qo whit yd heeitoub ew aryoesy cult bere nob gileer m9 
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: 
oa. 
et os | ae 


DISCOURSE X. 201 


, 


restored to sicht, he did not indeed recover his eyes, but all the 
rest of the people lost theirs; which {[ think would be the 
greater miracle of the two: for it is as easy to believe that the 
word of Christ should make one man see, as that it should 
make a thousand blind. 

But must they, you will say, of necessity proceed from God, 
because they could not be wrought by men? Were they effects 
of nothing else but infinite power ? 

The miracles of the gospel, being such works as neither hu- 
man wisdom nor power can perform, force us to have recourse to 
a superior invisible cause. But still you will say, can the wit 
of man discover all the different orders of beings between him- 
self and his Creator, their powers and properties, so as with 
security to affirm that no being but the All-wise and Almighty 
God could perform these wonderful t! lings ; especially considering 
that no effects, neither the miracles of the gospel, nor the works 
of nature, can prove directly an infinite power or wisdom? For 
who will be bold to say, that the wisdom and power of God 
were exhausted in the visible works of the creation, so that 
there is nothing either wiser or greater that infinite wisdom and 
power can contrive or execute ? 

Let this matter be rightly stated, and thus it will stand: the 
works of nature are certain proofs of an all-powerful cause ; 
not because they appear to be works of infinite power, and such 
as cannot be exceeded, but because of necessity they prove in 
course of argument a first cause of all things; which first cause 
being unlimited, nothing is or can possibly be done, that the 
power of the first cause cannot do. And therefore the works 
of the creation must be and are admitted as an infallible proof of 
the being of a God. Let it then be remembered that a revela- 
tion is not introduced to prove the being of a God; that the 
miracles of our Saviour were not wrought to that purpose, but 
supposing the being of a God, to prove God the Author of the 
revelation: and then it must be allowed, that if we bring as 
good arguments to prove God the author of the revelation, as 
can be brought to prove the being of a God, all who believe 
the being of a God are equally obliged to believe the divinity 
of the revelation. 

The first and most natural notion of God is, that he is the 


x 
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ety Banna tok 


+ Oi EG 
i 


. : s >t atinit Bre Bales i 
‘soiltion 26 echrow Vous gaind Jeqecg oft Yo'eolosti: ofT 
a) bemmeoer oad of 26 oatet ,waibl tog Bo wwoq ton inoberw mom 
8) the edd itey opm The voy Mik we .oeons oliticival rohaque 6 
-witt vated egnisd Yo eebvo teatéRib adi fle axva28ib ness Yo 
diiw ee o4 geitreqony bas exdwoq tied? rolaor) elit bua ioe 
ynbgiath firs oetw-flA ot dod gatied ow tort aie of yiinwoer 
—— genohintos yflotsoqes ; eguad) lulvsbaow geod arming blaoo bot? 
—adhrowe od ter ,laqang att 1 eolonvien ait tortion etostie on sna 
to'S {mmnberw 10 ro wor siitiini ae yliostih avon wee riuzen Yo 

fet to req baw arobeiw alt todd .gox of bhod od lliw ofw 
jedt 08 .coiestd edt To eiow oldiay old nt boteved za mow 


_ 


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_ os * atyoaxe 10 ovineo nap I wOY 
© gts bonte tive st edt ban Batete ybdgin od otto zh) dal 
: geno fWhtwog-ifs ne lo doo niches ote sinien lo wow 
ites baw sow otiniai Yo edie od of Ieoqqn ‘out seunoad Joa ‘ 


«i Sreny yor? ytieevodn 36 seugood dud ,hobsvexo od tomage ae 
ond joel dante: :eenhlt (in to senrs tart s invari te seme 
att tml .ettul od t! liao mobo JO Af eenyiton botinilen poisd 


eho salt svotereds bu col totes Seon Ran ont 16 19WoRq 

by foony ohtilietinne nea 2H fyortters 4 O48 OG) G Je i wai aot of) to 
: , . \ _ 

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oily tad) tek) a ‘to geted ot avon of be weliontul fon ef noid 
died gece dictl? oF tdsuenw Jon sow woivet wo to esloatet 
{Yo oda b, ols boD sory a! bow 2 to enied od? yamoqque 
“es gaya w tt dnd barrolta id jeom fi aorly baa : ooitalevst 
oy .nottalyrit cis lo iodten act hot) ove | mo aloomtegi faoy 
raed ody the boD # Yo gait of ovory of Idguord od ane 
adi oyvited 03 bygilde vil: po se hed 2 lo pated of 
.nvitélover ot Ye 

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eA SN ET A EE OT A PONTE OE 7 


202 SHERLOCK. . 


Maker of the world, and all things in it. This was the notion 
the Jews had of God; and when they distinguished the true 
God trom the heathen gods, they defined him to be the Maker 
of the world and mankind. Look then into the miracles of the 
gospel, and you will see this attribute of God as clearly demon- 
strated by them as by the works of nature: for there you will 
find that the Author of the Christian miracles is the Maker of 
mankind; for by him men were made; that is, dead bodies 
were made into living men: for to raise a dead man, and to 
make a new man, are much the same thing. Any matter may 
be formed even by human art into the shape of a man; but it 
is adding life that makes the man. If we believe we received 
our senses, our reason, our natural strength and vigor, from the 
true God at first, look into the gospel, and you will find the 
miracles of Christ are from the same hand: for to the blind he 
gave sight, to the deaf hearivg, to the lame and sick strength 
and soundness, to demoniacs and lunatics he gave reason and a 
right mind: or if you choose rather to look into the material 
world for the proof of a God; if you think the beauty, order, 
and regularity of the world speak God to be both Author and 
Governor of nature; search the gospel, and you will find the 
miracles of Christ derive themselves from the Governor of the 
world, and speak the same language with the works of na- 
ture: for at his word the stormy winds were laid; the sea 
obeyed his voice: when he suffered, all nature trembled; the 
earth shook, the veil of the temple was rent, the sun and the 
moon were darkened: which drew from the centurion attend- 
ing at his execution the confession, ‘ Truly this was the Son of 
God.’ If you appeal to the natural sense and notions of man- 
kind for the idea of the true God, and thence collect his essen- 
tial attributes, justice, righteousness, holiness, and goodness, 
let the voice of nature be still; and the gospel shall speak 
more plainly, how just, how righteous, how holy and good 
God is, who is Author of the salvation and redemption which 
is by Christ Jesus. Take what way you will to prove the 
being or the attributes of God, and in the same way with 
equal advantage we will prove the God of the world, that is. 
the only true God, to be the Author of Christianity ; which all 
who believe the being of a God are bound to admit for @ 


4 


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pao ne nen oa Ament 
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re luruson 1d Koen, Iwo ,e0e094 INO 
edtomni tool Ged te boD owt” 


eter ' 
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lorotent exit aday Joa) op saritun ovacio voy bi x | heat idpit 

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~ has quditad aed uot bead asnye blow ould to Gisalygn bos’ Re’ 
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in Yo wire ott diw, opsupact eouwe ots Anoge bow bow 
we oft chial osow ebwiae yerole adi iow eid ta yot poms 
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ad 
; 


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ere eid dealin sanodt bes ,boD on od) to obi odd yt hei 
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it timbs of bawed ow DOL « to guid od? availed odw 


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% 


DISCOURSE x. 203 


proof of the truth of Christianity: for either the works of 
nature are not a yood proof of the being of a God; or the 
works of the gospel, being of the same kind, and effects of 
equal power, must be allowed to prove God the Author of the 
gospel. And when our Saviour styled the wonders that he 
performed, ‘ the works that the Father had given him to finish,’ 
he plainly appealed to the power of the Creator as manifested 
in the works that bore witness to him: for if any one else 
could have done the same works, there would have been no 
reason for calling them the works of the Father, nor would 
there have been any room for the inference which our Saviour 
draws from it: ‘The Father himself, which hath sent me, 
hath borne witness of me :’ John v, 37. 

There is a question commonly asked on this occasion, to 
which it may be proper to give an answer ; that is, how we 
know that these miracles did not proceed from an evil power, 
since we have instances, as some think, of miracles so wrought? 
The answer is, we know this the same way that any man 
knows the works of nature to proceed from a good being: for 
how do you know that the Creator of the world was a good 
being: if you answer that the Maker of mankind, the Author 
of nature, must of necessity be a good and holy being, because 
he has woven into the nature of man the love of virtue and 
hatred of vice, and given him distinct notions of good and 
evil, by which reason unerringly concludes the Author of this 
nature and these principles to be himself good and holy; I 
answer the same tor the gospel of Christ: the love of virtue 
and hatred of vice is as inseparable from the gospel of Christ 
as from the reason of man; and the gospel of Christ more dis- 
tinctly teaches to know and acknowlege the holiness and good- 
ness of God, than reason or the works of nature can do: and 
therefore those who acknowlege the Author of nature to be a 
good being, have much more reason to acknowlege the Author 
of the Christian miracles to be a good being. But then we 
are told this is arguing in a circle; proving the doctrines first 
by miracles, and then the miracles again by the doctrines. 
But this is a great mistake, and it lies in this; that men do 
not distinguish between the doctrines we prove by miracles, 
and the doctrines by which we try miracles; for they are not 


: 


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eecbwrecel Moamid wiltwX off f* 233 mol ewerb 
~ SR oF dot *> om bo wrens dir sawed dood 
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we wo ti tat) pyoeens aw ovig of teqony od “pier Bi doidw 


- prarog five ag anit boasdrd son bib esloniitty o wilt todd wood 
’ahgoore ox selenite Vo aliitt ome en .eoiecseti oved ow gone 


ene yen dade ye core ott iil woud om vf towens otT 
a wit + aniod hooy # mont Bosnorg of sated ty ediow of? ewoud 


~heeg a een bivew sir lo rotes7D add tad won WOT ob wod 


+ ' rvadieds on? $baidnam to votelll ods tent rorene woe ii : garied 


Seusoed ,guied ylod bas hoog # od y tien" Ws tenet orien Yo 
hea suite Yo ovo! od} acat Io sires of) oral dovow hed of 
bse boon du enciton Joniteib osid aerin be .a9%% Yo bata 
cult In tome A ott eshufonos n doidew yd live 
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eid od oF eafyi esti) Buin siping 


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wih thei Ye separ arti vt 


y qd} 1ywene 
alt mad o 


sige 


ireacpae at unt x} 4obr ‘to betied ban 


-0) ty erent darts") lo {eq yo Ce hee + eae Yes tm iy wio i ea 
slog bre exscilord ot) opehwordes hae yond ot eodonad vitonit 
bra rely 29 Mian bw eavww eBay Ww Hu an TEU b a) to aront 
2 od oF oraten Te voltae ait Hirond sy «i eon) srolordlt 
wshihe abt orelwontos sy moet anoey A d -niied boop 
ow wed? sot f i beor nf wl ab wolonuie « tend) adi to 
oh sanktionh ast OT | BIS FAP Met ay biot om 
apices aught ee) veve eebsnyiie of) nod) jopsim vd 
ov den tasty pet) it eed LG Riyr aint tno0Tp & et ef) jwtl 
Ce ennai sel; als fevwin! deivontteb Joa 

mn ope word wat esaivooh off bas 


rit ow Connie ya 


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¢ 204 SHERLOCK. 


the same doctrines. God never wrought miracles to prove the 


difference between good and evil: and I suppose, if any man 
were asked how he proves temperance or chastity to be du- 
ties, murder or adultery to be sins, he would not recur to 
miracles for an argument. These and the like duties are en- 
forced in the gospel, but were always truths and duties before 
our Saviour’s coming: and we are in possession of them with- 
out the help of miracles or revelation. And these are the doc- 
trines by which we try the miracles. 

Bui the doctrines which are to be proved by miracles, are 
the new revealed doctrines of Christianity, which were neither 
known or knowable to the reason of man: such are the doc- 
trines of salvation and redemption by Christ, of sanctification 
and regeneration by the Spirit of God: and whoever yet 


brought these doctrines to prove the truth or divine original of 
the miracles ? 


I shall only add, that what has been said, it concerns those 
chiefly to consider who hold fast and admire the principles of 
natural religion, but despise or overlook the proofs of Chris- 
tianity. If they will but consider the tendency of their own 
principles, they are not far from the kingdom of God: for the 
same reasons that oblige them to believe in God, oblige them 
to believe in Christ also. And as we have one God the Fa- 
ther of ail, so should we have one faith, and one Lord, even 
Jesus Christ, the Saviour and Redeemer of us all. And let 
them take heed, that, having been made partakers of so much 
grace, to the acknowlegement of the one true God, they fall not 
the more irrecoverably under condemnation by obstinately 


refusing to acknowlege his only and eternal Son, Jesus Christ 
the righteous. 


uw cesinsitaind”? Yo eaciusob helagvas wae, 
pavadt Yo doesst gilt ot aldawond 10 owen 
we to , jain ye weiqmsbor bao nviteviae Yo eouin! 
salad frig? shot to aivigt. ons yd moitarseoget bas 
ae tacit anivib vw dir od wow @) xonittsob seo? jdguord 
§ esloasion ods 

eee -eerissaa ot , biwe pood aed dad aailt hha yino Iede I 
— Yovasigioning odt mimbs bas test blod ore rebieaoe of yheido 
— adegD Yo aon sly aeoliere a gud .sotgilet lewwisa 
ia swe stent) Jo gorelsas ails qobieace youd Miw yosls V1 “pins 
godt 40t ¢ bo® Yo ntohgaid oft sort xt ton ou yo salgiaaing 
| matt ayildo bow mi evoiled of axl? apiide jad) enozasl omne 


gf ofy BoO sue wred sean bal. pa iad’? ai oroiled of 
usro bud rn fine Usitiat oom oF d sw hivode oe jie to sot) 
o& 


wi bo&é fie an Yo yvaueebell bas worvs i oalt aheor 2a? 
toot be Yo erodariedg sham nod 2 ive twdd baad Ast nto 
lasmioyHn wor doe od) oF 29875 
¢kders a: wy Fem ons 


toc Hat youl) shot? euit one weld te 
oranda vd noanmalwos: soba 


> geld eueot .n0% Innes bua cleo gif -ogoivours 03 2 o inkeet hat 
2000) by [ea Sat? 


TS EE ea 


TREO NRS CTN 


DISCOURSE XI. 


to 
So 
oc 


SUMMARY OF DISCOURSE XI. 


PSALM VIII.—VERSE 4. 

Tue reflexion of the text naturally suggested by a consi- 
deration of the care of Providence, exemplified either in the 
works of nature or of grace. In the works of nature the 
glories of thé heavens and the earth, plainly intended for our 
benefit, naturally lead us to wonder at the goodness of God in 
thus providing for beings so insignificant. The same reflexion 
may be made on the works of grace. Why should God con- 
tinue his care towards sinful and disobedient creatures, and 
not only forgive them, but send his own Son to redeem thein 
with his blood ? These reflexions, which should naturally lead 
us to adore God’s goodness, sometimes induce men to suspect 
the truth of the whole history of the redemption: their rea- 
soning on this point shown to be erroneous ; it being as hard to 
conceive that God should create this world for creatures like 
us, as it is that he should send his Son to redeem us: since it 
was as agreeable to God’s goodness to make such creatures, 
it was consistent also that he should exert his power to save 
them. It is shown that a great opinion of ourselves and of 
the figure we make in the universe would be injurious to reli- 
ligion, serving only to exclude a sense of dependence and 
gratitude to God. The Psalmist’s reflexion in the text evinces 
a sense of dependence on God, admiration of his mercies, and 
& consciousness of unworthiness: yet it has been used to other 
purposes; and as it has been said that the great works of 
nature are too wonderful to have been formed for so inconside- 
rable a part of creation as the race of men, so also, with re- 


ree re - - 
=p ecg » a 


5 ,onabiver‘l Yo emo odd Yo.goltewh — 
eee » how odt uf ane Yo v0 wulan Yo. ediow 
Pit babiaare! ¢laislg ,dtse0 oft bus ensy ned ods Io. asivols 
Do exanboog, od} Je whaow wt ov beal ylinining Romnl 
ge Cassa wT snnaiingion on egaisd wi ‘yetibirong eudt 
noe bee bleode yd dour Yo xihow od) wo obaw od yom 
diag rorudanty resibatloaib ban ivisie vinwwod spo eit amuit 
J must? meaben at ao® awo ed base tud .wedi oviyl ¢]no tee 
beet pMewter bloods dail enoizstio: seaiT 1 boold aid daiw 
oo SosyeHy OF gear cotrbii eomisouos 2onbovg ebo mohw ot a 
an fal: moitgmohar aft te yroieid slottw ods Yo died ott 
OF bande gnied ti jevoarone od of nwode Jniog ail? no gainer 
_ wlileowteew 10h bhow at otac19 blnods bod ted) oviodn02 
Si cavtin cet nesobur-ot mo® eid base Alooile od Jad) EH ee ov 
rine tow vhow 2 eeonbooy «hot a! oldaocorye ef enw 


an wee Hid faze blwords od Jed} o¢ig Jooteianog ew 2 
to bri eeviaeo le moiniqo Jaorg s jad? owoda wi SD. .crwld 
-lva_ of evoiwiai od bluow oeovion of? ai odaw ew agit of 
han won abaegal to senate @ shuloz ot vino wari norgil 
eeomys ize) adt ni nuizohes einer aff bot of elbutiiatg 
hue woman en bu notadaes bo.) ao sonsba wyob ‘to ones 4 
rouliy of howu sued anal gt oy cawentiliiowoy lo exoneinioenos 8 
i 4A Den { BOZO UAT 


ehitew got om wlee 


f oe , 
wy any? eT Y pai} doult bene: a andl eyie 


{ 


ri 
“sUiRWOD oF yl +) rol apa Oe ay rei ot buh 


i Atiw ,cala oa ,Wai0 bo sant od? a8 @ditea2 to ding & oldey 


¢ yilewien test abi te. sojxaiion aul >y 


i 0 a li 


* 206 SUMMARY OF 


gard to the work of our redemption, that the end is not pro- 
portionate to the stupendous means used to attain it. It is 
considered whether these reflexions be a suflicient ground for 
questioning the truth of the gospel. Are we proper judges in 
this matter? Although in human affairs we may form a judg- 
ment by comparing the means and the end, and knowing the 
power of the agent, yet this will not apply to the works of 
nature, where the power of the agent is infinite ; and as we 
cannot perfectly comprehend the end proposed, we are not 
qualified to judge rightly im the case before us: as all things 
are equally easy to be effected by God, we act most absurdly 
when we pretend to judge of his works by comparing them with 
the ends which we can discover to be served by them. This rea- 
soning equally strong when applied to the works of grace. 
The wonders of the redemption are great and mysterious to us; 
but nothing is difficult with God. In judging of this matter 
we are also liable to fall into the error of supposing that we 
are the only persons concerned in the redemption, which, how- 
ever immediately it concerns us, is intimated in many parts of 
Scripture to be adapted to answer the general ends of God’s go- 
vernment in the universal moral world. The propriety of this wil! 
not be discovered by us, till we are enabled by a clearer light 
to see the whole scheme of Providence together. It has been 
shown that the objections against God’s government in the 
natural and moral world, founded on the disproportion betweet 
the means used and the ends proposed, arise from the short- 
sightedness of men, and their propensity to judge on subjects 
on which they are ill-informed. It is considered whether the 
reflexions which have given rise to these objections do not 
admit of very different conclusions. Since God has provided 
abundantly for us in this life, it ig reasonable to infer from 
thence that he will also provide for our well-being as moral 
and religious creatures. This shown also to be consistent with 
what the gospel has revealed to us. If we consider the ad- 


— hi 
bon ot Keto nance at uleiqunce gl teed 
vg Jou ie ally toe songs we wwoq 
i i Inoge ott Yo wwoq oft srodw o1nsea 

. debian bao sit havedorqmos yltssteq fonano ~ ; 
“ganlidt Me ee : ae wrclad guna off i yidyiz ogbel ot boitilsep 4 
‘invade tome ton ow , hot? yd batusite od of yase eiesps ove 
ior mild gainaqmos ¢d xdow eid Yo sybul oF basting ow wodw 
net aid maddt yd bowie od 08 w'roorib ano om doidw ehas ode 
hep Sallie w ad? of boilyye aedw poo ylaups palace 
(tw OF eupiadeyor bas tayig oa aoitqarsbsr odt to ersbnow od’ T 
re 2th to goighui al .boO diiw tovitih et gnidion Jed 
ee Saat george ‘bo verte ot ofni Hel ar oldsil cele ote ow 
wed deile ,adiiquober ort at lientsotes mroxteg ylno-nds ane 
bo nhag vem wi botantiio? vi 29 extooe09 Hi yloinibomat wre 


-0y #109 to ebits lovensg ont r9wers 01 horgnbe od ot sighed’ 


Hiw sidd lo yioieqorg wT Lbhow Leia: lemovinw od) of tasarmtey 1 
Adglf wrwalo « vd heléans ots on Ili av vd bewrosrth od doa 4 

; . we ‘ i 
| end 3T ah Aathieg 6? wondbives"T lo omradee alow ot oa 08 2 


wd ai PHeMNTH TOY ebow tecieg } ero; rite os tod? mwore 
nonwtiod oid ree repel hy ou? wo habawet J lycra hayes | bye 2 | ervey danet 
voile off mod seine $bvcoqorg eho odt bas beew eacor ails 
“soups wo dnb + of wienoqos tied) bine .ooot Jo eemabatdgia 


Fey enh enoitnatde geod sa 


s novig oved doulw ewoixeltes 
. ee ae 
y brvaig nil inxiad Sonim LOOM SHET INGTON YE TOF NO 2D 


Wi yu of «ldeneann @ 4 oA edt of av vol yUarbnods 


om! safiods bovhisnes 2) 12 | horrwitet-Hi or vod dontlw no 


nas § ties apo sot obiwoup ovles Hiw aif dard oaths 
rot 
inivienos od ab Oat myrode et F  .eotmidos evcigiles bas ; 
“tt wihiens ow Fo Jae of borer ae hue frog oil? Juste 4 
; \ " 


¢ DISCOURSE XI. 207 


vantages we enjoy from the works of nature, and compare them 
with the greater works of grace manifested in the gospel, it 
will appear that the methods of Providence, by which we hope 
to be saved, and which we have from revelation, are liable to no 
other objections than those are by which we live and which 
we see daily with our eyes. In both cases we may justly ex- 
press ourselves in the words of the text. 


| 


“mem eso 
tone ae 


ae ie Sloan A pid, 


et none i 
CY. . es Me Vt 


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208 SHERLOCK. 


DISCO UT sh AL. 


‘ 


PSALM VIII.—VERSE 4. 


What is man, that thou art mindful of him? and the son of ian, 
that thou visitest him? 


WHEN we consider the care of Providence over the children 
of men, as it is manifested either in the works of nature or ot 
grace, we naturally fall into the reflexion of the text, and won- 
der to see so much done for men, who scem to have no merit 
or desert equal to the concern showed for them. If we look 
up to the heavens, and view the sun, moon, and stars, and con- 
sider the power by which these mighty bodies were formed, 
the wisdom and contrivance by which their motions are regu- 
lated and adjusted; we see plainly, by the benefit we receive 
from them, that they were intended for our service: and yet 
what are we that we should be soserved? If we look round 
this earth, the place of our habitation, we find it filled with 
many kinds of creatures, and adorned by the bountiful hand ot 
nature, as if it were meant to be a seat of pleasure and happi- 
ness; and we are sure that this part of the world at least, wa> 
made for the benefit of man: here he is lord, and has dominion 
over the works of God; for on earth there is no creature to 
rival him in power or wisdom, or that can challenge any share 
of authority with him. But this lord of the earth, does he not 
come into it helpless? is he not wretched whilst he is in it, 
and oftentimes miserable when he is to go out of it? What 
must we say then? that this noble palace was erected and 
adorned merely to be turned into an hospital to receive the 
blind and the lame, the diseased in body and mind; to be the 
seat of him ‘ who is like a thing of nought, and his days like a 
shadow that passeth away.’ 


. ut ) , tia P 
+ Yo nde dz bun ' mid Yo lviiaien yee odd tad) yanon si 107 
re - BY : a 
ror ‘ atial tacdiere mods suid 
an i th 


usiblids ad 1990 sonahtrent to 4ono oil) wabianoo ow 4S uw - 


— Yea0 sudan to edronn od) vaio betedhioge ei ti am jHout Io 
> - cpcew bite 2298 odd Yo noizstie) odt otai Het ylisttaa ow .o98Tg 


enw jtensl te beleor odd to Hag 


tow oo ered oO? cove ow ous wt snob dowm oe 994 0) rb 


foal ove 2E aweidt wit bowode aveonoo oil) of laupe treaob 10 


HOD Lem eunte bits noun ree oils woir bua nvvend of) of qu 
ont sien woibod yadyinn seedy doidw yd wenoq odd tobie 
“ye eur enoliont yes) sloutw yd sonevivines bas isiobaive ws 
srw aw dioned od ud .ylitiaky 09% Ow : barn be han hore 
tot bas : soivise wo wt bebasrai ovow qos sed) yew mow 
hanot dool aw th f bavive ox od bhivodle oer todd ov wie Salw 
diw balla 1 but ow noiiatided wo tw oonlq ony divas aids 
jw baad Iwtitaued odt gd hoa 1obe bea ,2srtears ‘lo ehals yaous 
-qqged bia oo sig Io ison 2 od 08 Ienot oTrH ti tien ,ourtea 

lew ait sad? Orde orn ow Boo peeod 
Htournatod eat bes biol et of sod ; ontn Yo peoaed ot sot obam 
wt she of er OT! dinae ao tot : bol? to rdAtow ot tre 


neds yas wyatt i ly wo .meohele to 1e7rOq oy oil Levin 


ton a) cou Vatres edt to brol vida J0mt teil dicw ytivodtve to 
hh ote od jelader borloteve Mat th et t » slegke i ti olot amas 
wi fs le Wo of Oo ON A ive oldivrecicn vomileotio bas 
hee borers emer ales aléon eal taal ‘yodl! yas ow jem 
ogh) wepaceeh Ot fectaeye ft as ofni Bone ad os glows hborwhe 

12 of Lease bei thod My ye meeps ty ails ,sunal osht iia bold 


i { t : a nee ‘ om * , 
& aol? eval: old Dente ityeu: o Wet & oil ei, ol w sat Yo-tase 


‘yoore dtoweg test wobatle 


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¢ DISCOURSE XI. 20% 


If we go on from the works of nature to the works of grace, 
the same reflexion will pursue us still, One would imazine 
that nan, who had received so much from God, should at least 
continue to serve and obey his supreme Lord, and to acknow- 
lege the Author of these great and good gifts: so far from it, 
that God was in a manner expelled from his own creation, 
and stocks and stones and the beasts of the fields were exalted 
and set up to receive the honor and worship due to the Crea- 
tor. The morality of the world became answerable to the 
religion of it; and no wonder: for why should he not turn 
brute himself, who can be content with a brute for his God ? 
The wonder lies on the other side, that God should continue 
his care and concern for such creatures; that he should be 
willing not only to forgive their iniquities, but that he should 
contrive the meaus of their redemption; and that in so won- 
derful a manner, as to send his own Son into the world, not 
only to instruct and reform them, but toredeem them by mak- 
ing atonement for their sins by his own blood. Who that con- 
siders this can help saying with the Psalmist, ‘ What is man, 
that thou art mindful of him? or the son of man, that thou 
visitest him ?’ 

Though these reflexions should naturally lead us to admire 
and adore the goodness of God, who has done so much when 
we deserved so little; for what stronger motive can there be 
for gratitude than undeserved favor? yet have they oftentimes 
another effect: for when men consider that God does nothing 
without reason, and at the same time see so little reason why 
God should do so much for them, they begin to suspect whe- 
ther he has done it or no, and to imagine that the whole history 
of the redemption is a cunningly devised fable. To consider 
the Son of God coming down from heaven, living among men, 
and at last shedding his blood for them, fills them with wonder 
and astonishment: and when they look on the other side, they 
can see nothing in man that bears any proportion to this con- 
cern showed for him, or that yields any argument to justify the 
wisdom of God in this method of his redemption, 

It must be owned, there is something plausible in this way of 
reasoning ; and the more so, as it pretends to do justice to the 
Wisdom of God, and cannot be charged with any great injustice 


Puech A 
Gite ea RE Mk. RRR egy ES 
on pan pin ay a ao PE ips on i 


ca —k ae 
aesinad rene 
' 


mo tedi od YT  .bootd avo vid yd ante vied? 20% tummenote pat 
pain of $280 * Seienlpn hosts alate 
not shit nam Yo noe ond vw faaid Jo Suthaton he mods s0d) 
| fan ay “{ anid deotiedy 
wtimbs of ev bool yilswinn bluods enoixoBes ond? dguodt't 
avdw dow oe onob zed odw bu to eeonboog odd owbs bas 
ad wat ano. vritom reynorte tender rat ; oluil oe bovieesh 9” 
eiminotio yall oval dry Ssoret havweohay naslt obutizerg rh 
gcidion eoob bod Jolt wabiesoo sont nedw td} > tosfig, radtore 
yilw reeest oliit oe gee auis omer oil) 2@ boo ,sosaes dwodiew 
<b Josqemes ot niged yodd ,modd rt doum on ob blvads bod 
qmieidl lodw adi Jods oargamti of bas on 39 Ji onobeed od soul 
Whienes OT .oldid boxivel ylgninave « si solgmabent ols | 
tant witout) wer7il ,usveod mot pwob yaimu bow to toe alt 
whiny dite oxods ult ,orods 10 boold sid gaibbode deal 1a hes 
¢ailt \abike radto odt go dool yoil) nodw bee :anomdeingten bas 
“noo elt Of oolhogog yna wiped Jolt oem ei gaidion a9 He 
sult YHsawl, of Seocnwgin yoo eblake sarkt yo aid wit howode 199 
' pdityigehor aid to loilton eit gi bow wo mole 
to gow afd wi oldicualy yulddogioe xi oy!) Jpvaro off seem al 
wit ay woideuy, cp ol chacasng Hi ka of wom oly bas i qninosest 
ovitenied teotg gan diew begiads ad sounss bas gbod to sobre 


sn eT ILE IER LO OTC EE A NO 
re eT AEN EET I NES ORC A RSET IESE TIEN TE NETL ETE SA: 


-to conceive that God should create this world for the sake o 


-be no hard thing to justify his wisdom and goodness in redeem- 


-of misery is a more divine and beneficent act, than the putting 


-cerned in making such creatures as men: and from these and 


- But in spite of all these reasons, you see plainly that this earth’ 


210 SHERLOCK. 


done to the character of man. But this prejudice, be the foun 
dation of it good or bad, lies as strongly against the works o 
nature as it does against the works of grace: for it is as har 


placing in it such creatures as we are, as it is to conceive that 
he should send his Son to redeem us. If you can justify the: 
wisdom and goodness of God in making such creatures, it will 


ing them: for to open a way for men to escape out of a state 


them into it. Ifyou stumble at the dignity of the Redeemer, 
and think that the Son of God was too great a person to be 
concerned in saving men; for the same reason you should think 
that God or the Son of God was too great a person to be con- 


the like considerations you may as well conclude that God 
never made the world, as you do that he never redeemed it. 


was made for the habitation of men, wicked and_ inconside- 
table as they are. Since therefore your consequence will not 
hold in this case, you have no reason to depend on it in the 


‘other; but rather to think that, since it was agreeable to the 


‘wisdom and goodness of God to exert his power to make such | 
creatures, it was also consistent that he should exert his powe 7 
to save and to redeem them. | 
It can serve to no good purpose to give men a great opinion | 
of themselves, and of the considerable figure they make in the” 
universe; nor can it be done with truth and justice. Expe- 
rience, which shows us daily our own and the follies of those 
about us, will be too hard for all reasonings on this foot; ani 
the mind of man, conscious of its own defects, will see throug! 
the flattery, which ascribes to it perfections and excellences 
with which it feels itself to be unacquainted. Or could a man, 
in spite of his own experience, be persuaded to think himselt 
very considerable, and worthy of all that God has done te! 
him; this opinion could tend only to make him proud anc 
conceited, and to think the dispensations of Providence with 
regard to himself to be rather acts of justice, and due to ls 
merit, than the effects of goodness and benignity in the gover 


ow gd ot woh = a 4 

i) dna bt) fea saibvil som 8 al 7m « ¥e 
sit) Yo Hing wilh 10 sidinste woe Tai vidi anil 
6 hatry cof tw bo Yo mo2 wily ands Snide baw 


8 
Or age 


ids in voy noxnat cent ail vot sneer yrivee ot bemeswoe 
ang 2 oar nuvity obt eav bo to nv dt 10 beO sede 
na seedy raett base : osc ee aerotaor> ives gellain wi bem ry 

od tad sbulono Mow an gem toy suoitwrebiesea odlit of? J 
it bgsassher ween sf tidt Ob voy x blow odd shane isvett 

ras irl? gould pluisl eae 0Oy aiterast seeds the to atige ni sul - 
sbienooni Baa bedlobe wou Yo aoitatidad od 16) bam aw ’ 
ont Liiw sonoupseHon mOy ernterveth eool@ iar vols eo olded 

ut ni ti wo biroqeb of sores on ovad woy ,seK9 cists ot blod 

fit wh aidssorge enw 2 sone jade doit of s9dter sid + rode 

tone onus O) Tewog will 114xs of bol to exonboog baa mobaiw 

ano sid Hors blinds od dels teateivitos cele aw di arulests 

ay mat mosber ot bua ese oF ij 
Winigo JegTy e xoMT OVig OF seoqtag booy on oF SvTSH Hod a 
ut nt ota (odd owyit sldaiobrenos of! to bse eovlsenreds to 
mynd .eoiten|, ban diwit dite onob od MN nad 10n i oeraviaw 
walt to eoillel. gilt has vo 1190 ylink ei erode Aside .oonett 
nie sfodt edt no eyainoess Ha tot bied oot of Hiv eo toads 
lowsyula ona [iw etooteb oro et ‘to awoiiewus som fo butler salt 


nol loos hans aperiveiiod i 0) amor dow ,yraiien ont 
LF s | ee wl Babess rilir 4? t n9 SE oo ae ban Sale 
wn ge bop yer eto ne od of ile) eit dt Aenaw Aw 
t | i ’ . 4 
Lwmid strut) of bobaresg od onsnaurs favo mit to ofp 
om» P i a ' 4 P ‘ - 
Mat ely oa fwene? tauls lie lo Vanow bas pahdwretic rioyv 


: : . ho ; 
eG [ee mg au eau oe) vino beet Dine HOM AZo Beat + ahd 


‘iw eonahioeyd Fo eaetisensuebh ay Aniity of hee deatieonod 
Sised — ‘ .' ; ‘ey oa bs 
hm oeh bog aoe to «ct velowe oG of Vani 09 bsegn 


irre od) ab gtingieed bine eronbeog to mooie alt add sroat 


‘ DISCOURSE XI, 21 


eer of the world. Such an opinion would in a great measure 
exclude a sense of dependence, and in a greater still a sense 
ef gratitude; which are vital and fundamental principles in 
religion. 

But if we set out with taking a proper view of ourselves in 
ihe first place, and with considering the many impertections 
and follies to which we are liable as rational agents, the many 
weaknesses and infirmities which surround us as animal crea- 
tures; and then survey the works of Providence, and the great 
care of God over us, manifested in his various dispensations in 
the natural and moral world; we shall easily enter into the 
true spirit of the holy Psalmist’s reflexion, ‘ What is man, 
that thou art mindful of him? or the son of man, that thou 
visitest him?” It is a reflexion naturally proceeding from the 
suse of our dependence on God, and leading to the highest 
degree of gratitude, whilst we contemplate with admiration the 
greatest of his favors, and consider ourselves as unworthy of 
his least. 

This is the natural sense which the reflexion in the text 
suggests to us: yet has it, as 1 observed before, been used to 
other purposes; and some have thought it unworthy of God to 
suppose that in the great works of Providence he had any 
special regard to so inconsiderable a part of the whole, as the 
race of men appears to be. The objection, they think, grows 
stronger, when the scheme of Providence displayed to us in 
the gospel of Christ for the salvation of man is laid before them ; 
and it appears to them astonishing that God should interest 
himself so particularly in an affair, which seems, when com- 
pared to the whole, of so little importance. If we ascribe 
this great work to the divine love and goodness, it cannot be 
controverted that they are strongly and evidently expressed 
and manifested in this proceeding; too strongly, it may be 
thought; since divine love and goodness must be bounded 
by divine wisdom, and can never degenerate into fondness and 
partiality ; consequently, his love and goodness can never do 
What his wisdom does not approve as fit to be done. 

On this foot it may be asked, where is the wisdom of erect- 
ing such a building as this for the service of such a creature ws 
man? The works of nature are so immense and wonderful, 


| 
| 


Sih cont aaste giinas Kade ov iknow Josie be be 


a By ak Soa ‘. pele Fe Fwo vied. we So Pr iy 


tt todt om, to tos, add vo f avid Yo butoio sno. wouls ads 
“mot guibwyootg glade moizstion a. ai IL “Sani peadieas 
— Peulaid att of guibaal bas .boD vo ganobweqeb 20 te wow 
wld noitnisobe diiw sialqarsinos ow tubiskve busitarg Yo seevigeele 
to yihowny ee eovivewo iebiemos ban .sroyal aid to sexteorg 
sean! oat 
test edt i soixefe: ocd doislve sense Javujan odd a eidT 
ot bow aoed .swiled horwede b ea ti and toy cen of cere 
ot boi} te pasion at idyvods oved emo baa 3 Rovoqiug rulte 


yan bed of sanobives" Yo edriw toory edt mi todd woqque 


wb 2p olodw edt lo Moq 2 oldavobizagsai oF of bisgo leiveqg 
emery Anidd yodt .ooit: pais alT od of mpeqqe new to som 
Mi an ol bony dlays ib oonelitvor*l Yo emadee oft woth {vynous 
iwedt wolod bist ei anu lo soitaylen olt vl tetulD to leqeog oft 
Jeriaini bivode low. tail giileinodea mont o) etmeqqa vi bane 


mony 0 + doulw iste wea mi ybielusiiieg of ‘tloeatid 
stiven ow tl .sonmhroqeti alttil oe Yo store edd of beg 
Shionna } mboog bas wrol gaivil ott ot Anow saomg wil) 
Syne “x9 yUnobive bua ¢ guonde ota yous sodi boinerotlav? 
wi vein MH ,ylncotte ov) ; galhegnosy cit batestiaam bee 
babawod od jer sanboon hae. evel evivib sonia ptdyuodt 
hits eenimet cin ajarsesgeh teven gaa din ir w onivil ve 
i) 24ve0 neo excaboos bun evel ad ¢Uronpaenas viilaieq 
ri d ob 7 ee VOIR Jon eo bw ‘belws vid anit 

-dosts lo ovpiviw old cb otodw ,beokes od you 2 too) eidd AV 
: s10dneT » dows to ooiviee off tot eirld on giblind a doe yet 
Juhivbaow bao secswdl of ou eien to edrow ofT | anet 


| 


Hl 


212 _ SHERLOCK. 


that, if they are formed for the sake of providing a proper 
habitation for man, the house seems to be of far greater diy. 
nity than the master, and the end proposed by no meaus «, 
answer and justify the means made use of. So again, in the 
work of our redemption, if the only Son of God came dows 
from heaven, and did and suffered all that is reported of him 
in the gospel; what is there in man, considered in the most 
advantageous light, that bears any proportion to this wondertu! 
method made use of to save him, or to justify the wisdom vi 
God in sending the Lord of power, and of the whole creation, 
to die for the meanest, perhaps, of all intelligent beings be- 
longing to it? 

Now, whether these reflexions on our weak and infirm con- 
dition, and the low rank we hold in the order of intelligent 
beings, be a suflicient ground for calling into question the cre- 
dibility of the great things said to be done for us, is a matter 
deserving serious consideration. And 

The first question we should ask ourselves is, whether we 
are proper judges in this matter? It is a great undertaking tv 
judge of the wisdom of God, and to say what is fit or not fit 
for him to do; especially where the subject of the inquiry ts 
the counsels of God in governing the natural and moral world: 
points, not only of the highest consequence, but of all other 
the most removed out of our sight. 

In human affairs we pretty well know the powers and abil: 
ties of men, and can oftentimes judge of the ends they propo 
to themselves; and this knowlege of their powers, and this 


_ability to judge of the ends they propose, qualifies us in many 


cases to estimate comparatively the means and the end, and to 
discern whether the thing aimed at is worth the expense 0" 
labor employed in obtaining it. This judgment cannot ! 
made merely by considering and comparing the means and thie 
end together; but consideration likewise must be had of th: 
power and ability of the agent. The end of building a hou» 
is for the habitation of men: but whether the house be tov 
big or too little, too magnificent or not magnificent enough, 
can never appear from considering merely the end of building 
of a house, which is for men to dwell in; but you must taht 
into the account the power, station, wealth, and other circun!- 


aon ate in 


7 iS) 7 i 7 
a ee ay a _ 
re) er 
ae anne Ts me irr aL a SF, 
Penh ee vee 
cr I i ed ee 
oe 
prt erga th 1 oma 
eed : ws 


—"* dpe jeter 


= 


: 


im 2 @ 


. -bebulogs ylode ab noizerbe 
. papers ate altesih ahadgps og ap salad ni: pretha wil 
woz Th -beroqomy has odd haadepmas oryitosteq dikque 9% 
+t iw 2 dou Jadw 10) 400 word dud , jour 5 ve 
ogbu ot aidieoqati ei $i 2i to obam' ai se tedw ton ,bobow 
jnsorghnj, ted? 403 ; benitwes oof w gyiel oot od ti sadtedo 
of hire moqreg date of paivrond moit ylitseesed oie toe 
iw odw neat alt ai orode bow batlsete eew si xu ted 
~inw ad7.to noinees. eds ai boD Yo ebay ad) Ne woad of baste 
not How yidewlet woitd ow eevioewo of eatelor sede | seve 
ylneraod od! to somoulin; ot leet ow ; comeinegrs bas sete 
analy ted; mold wit ited adi soe ow Jedd vue oon bein esiber! 
on od tees 089 ow .2ovieetug esbiaed ore erilin oo 

sad) tud bok) lo ywoq eft lo gaidion word ow moilt voniX 
“me He twits ei aide aront conampoantan out sity otiaiini ei % 
ganie ; bud sid yd botontte od of yeas ¢ileups ove egnids ofle 
-inm silt Wy woitevss oft wi boven ad of both to eakuqueg oi 
Pdwlory vob sey ow aadlt avour hae euoitny win 9 
ai 2g twohrueds od? Joo ow pentgam) aves apse wend) wee 
POL YY sarow oft Yo «gbuy, of tinsiong ow nedw jbhow at 
Aime riven to 2diow otf) to asondaorg olf guireqmay yd wie) 
td hovves of of tovooil aun ow en wivoqwy baa ebas dove | 
Alet wer gboO to 19¢r0q shinitwe edt of touqver dsiwi aol : moult 
ibiw bina paljsil. 10 sanrg ehow aid Heo ow mode syldeibtindy 


a 


SRN eA ITP SD SRR MPC TR AA EE ENS ES 


214 SHERLOCK. 


ee ee 


respect to the ends and purposes of Providence, supposing 4 
just measure of his works were to be taken from thence, yet it 
is a measure of which we are not masters. 

As this reasoning must necessarily hold in the works of na- 
ture, so is it equally strong when applied to the works ci 
grace. It is indeed a surprising and wonderful event, th. 
coming of the Son of God into this world, being made man, 
and born of a pure virgin, living and dying as a man to redeem 
sinners. But what is there that shocks your faith in this’ 
You think perhaps the means too great and too considerably 
to be made use of for the sake of the end proposed, which 
might have been obtained at a cheaper rate. But when you 
say or think this, do you pretend to know by what other way 
all the purposes of God in sending his Son into the world migh! 
have been answered? If you do not, possibly this was the only 
way to answer all the ends and intentions of Providence in 
this great work ; and if it was, the means used were necessary. 
and therefore, without doubt, proper: and supposing ther 
proper, you will not surely be surprised that God should de- 
sign, and his blessed Son undertake to perform, what wa: 
proper to execute the wise ends of Providence. It was indecd 
a very great thing for a man to be born of a virgin: but 1s 
what sense was it great? only as being unusual, and contrary 
to the established course, in our eyes: with respect to God, | 
see no reason to call it so. - Were God to form a new race 
under this new law of nature, that all should be born of vir 
gins, I conceive there would be nothing in it more wondertu 
than in the present established course of nature. 

It is more wonderful still to think of the Son of God livin. 
on earth in the form and fashion of a man; and if we speak 1! 
relation to our own abilities of searching into this mysteriou 
work, it is and it ever must continue to be a wonder : but wit! 
respect to God, have you any reason to think this wondertu 
and mysterious, or a thing diflicult to be performed ? Ged ha 
united our spirits, our souls, to these bodies : a wonderful an 
a mysterious thing it is tous: but can you imagine there 1s a0) 
thing in the works of God, that is wonderful, mysterious, © 
difhcult in the execution to him? If not, how weakly do w 


ne aibode ast i dackw du dial 
n oat bas inary 00 entise oily ecqridiog Ant we 
ssoqonq bao ‘wilt Fo hee oft) r6t to sau aban od 09 

ae ed vaqesila & ta buniatio nosd ovetl meee 

to dod yt ‘word ot hase: boy ob iit? Anidt r0 yee 


“=m ont earae eit? ling Jon ob wot il {how wane auod ovad 
sanobHort Ye enoitratal bia ebas ont the werene of yaw 
of onow bow eaxein aft tow 1 Ti bad ; drow teorg wild 
ol « ben sxqory tchioh juodtiw .widtowds bas 
fy Divo bot? dav becingie od lorie Sor Niw wey cvaqerngy 
“w vette windheq of sdehshaw ac® heresld eid hoe eitgie 
ai enw il .sonsbiverl to ebas avin oft aluoars of THquIg 

a tut hig! 6 to mid of OF Kam 6 Ww) qoid? ery YT & 
rayne bas , { gettets 108s poind as t ylno Sjeorg ti enw sae tet 
L hat ot sooqee7 Mtive :esz9 wo wt oemeo badaildeis odd of 
an won rn mot of bor oll me di es of Rove of one 
iv to wrod od bivoile fle intlt .ouston Yo wal wea add tobie 
Whobnow oom ff ai guilion od hlvow orl) svisonos T enig 


nigan to aewod betaldates taser oil? mi news 


. , * 4 f uv 4 ia . 
onivil hot} le aot offi to Anid? of Mite Intishaew sien #1 iT 


, 


it ROWS ow tt bus , eam BO oteeet HAR Hire! 67 a dita oO 


werd elt ont paulo. Yo espilide ww 0 of noitalst 
‘ 


itr tod syehmew god of svntined team Ive bee ef hi awe 
any MANY “tsb anit rae 4 1% $f re ay itt) hue? oF ryaiye 7 
‘el bee © hamaheg od ot dived gmt &.w evoretey i brn 
lnizobnow «8 4 aeibod wat of gives Iwo (etitiqe we letidg 
(BM aro) men More AR’ joel sey Ob et Sy wield eootroteyar A 
‘ “in Te} ¥ ie Obata Ww if ; Sjiakd to aaw oft ni qyittet 
ve ob videow wos ton Ti mid of avitvooans oft af Mosihtib 
Mel. * 
‘mer 


iain ont cde n08 rid yribiise at hoD to eeoqug od Me 


t DISCOURSE XI. 215 


; smuse ourselves, when we set ourselves with great wisdom to 
- weigh the works of God in our scales, and to judge which are 
greatand difficult in the performance ! 
But this is not the only mistake men are liable to, when 
| they set themselves up for judges in this matter. hat the re- 
: demption and salvation of men is the end of Christ’s coming 
nto the world, is certain, and is revealed in the gospel; but 
' whoever shall say God had no other purpose in view than this 
7 only, will judge hastily, and, I doubt, rashly. What relates 
i us immediately in this great dispensation, God has been 


F yleased to reveal to us distinctly ; but he has no where told us . 


} shat we are the only persons concerned: that others probably 
are, may be collected from many intimations in Scripture. Our 
tlessed Redeemer has ‘all power given him in heaven’ as well 
ss in earth; ‘ principalities and powers,’ the invisible powers, 
- are made subject to him:’ and they cannot be thought to be 
, unconcerned in that work, for the sake of which their King was 
exalted, and ¢ every knee’ made ‘to bow’ to him. How they 
are concerned, we know not: but this we know, that we are 
but asmall part of the natural world. ~ That there are many in- 
» telligent beings besides ourselves we know; that they may be 
nsumberless we have reason to believe; that God is the com- 
» tuon Governor of all, is out of question; that all his dispensa- 
tons in the moral government of the world regard the whole, 
and will finally appear in the eyes of every rational creature to 
'« just and equal, we have great reason to conclude ; and that 
frod ‘will be justified in his sayings, and clear when he is 
judged.’ If this be so, the creat work of our redemption, how- 
‘ver immediately it relates to us, must be supposed adapted to 
answer the general ends and purposes of God’s government in 
the universal moral world. And this plainly shows that we 
‘annot judge of the propriety of the means made use of for re- 
deeming the world by considering only the relation they have 
“to men; for probably they relate to others, and to other pur- 
poses, and are, on the whole, in every respect proper and fit: 
but the propriety cannot be discerned by us, nor will it till we 
come into a clearer light, and see the whole scheme of Provi- 
dence together. 


> Oe 
ia 

5 tim 

hi 

> 
! 

a 

ae i 


were 
eer 


f a aa ' wong aids a a ma 
hited on eal pe e) Field vu ot Leaver ot been ia 
‘ for 9 erailto Sidi : boerveonioo eaomoq ylae ot ove ow sed ® 
Fe Amuiyivoe oi euoitamisai nam moi) bejoollos od 16m ree 
“neraed ni mid novia 19104 His * ancl samasboil besenslt | 
of stdieived oilt ‘ay wwoq hue eadilagionixng’ : dines ai « 
ad ab-tdutéus od tonnng yor! bas *: mil o8 tonjdue obo wa’ 
eer WH stilt dalitw Yo ona oil) vol how tail ai bomaieone | 
get welt tid of “wod 03° obam “sand yisve’ bas boilers d 
me vier tedt pwoud ow ails Jud :3on word ve ,bowreanes + % 
~ni Yano ove weds ndT * Show fayuvten ond tom rag Heme & tot 
of ya yorlt medi ; woud ow exvisemo eebized rauiad snogiths | 
moo ait al bod jadi ; roiled of aceeot ornd ow saofisdana 
-nemageih sid Ua dadt + oem to tuo oi ifs We 1oesv0!) mut 
ooiw ol? trex soy Hiadw act Yo nteanryevog Levam odd ai eat 
ea wmrinies Idccltes e179 to rey id wi os age qlisaa Hiw bine | 
‘geht baa : obiilsos. of gowns: pear o avail ov haps bus ten 
af wetter vavlo bae .guiyne cid mi hodit ut ot Kijae* tenet 
awed .neiqirebe: we te diow Jerry asl 02 od vile tL “boybatt 
e brovtep reas he as le a 340 .2u 08 attain Hi viateibomar wre 
i taawimnerag bod to excoqiny bas eboo levaaog of? veurit 


{ : ; - 
Oe nit eves vlitinlg ed hak. .bhow fowur teerovinw itt 


s 4 Ts 4 ' rer i : 4 
“91 3a] to sen obam BARRO 911 fo "iano yi} oO oube} Jarrien 4 


ara, | sitet Pa: ot hia . ’ 
Oren roy MOMGIG OH) Vite DHNGHeans vd bhow oft gatas 
“Tag The OF Dre Mahia of ofaler vont yi Laucborvy wt - om wf 


‘tr been 7 for] PIM SST FISey is lod v7 of} 00.918 baw erm 


ce ne Ni, ee a AD Geode lal 


‘ F ‘ : 
ow thi Hi iw wa Pt rien igorth od jon ray Visimyporg alt rise! il 
ee: ‘ . ' : . } 
“1¥oT"l toe oasidoe olodw ai aoe bine tidal rataela « ofa) oar 
4 ’ 
-tadiggod aan 7 | 
* ys oon 
. % be 2: 


4° 


216 ; SHERLOCK. 


You see then, on the whole, that the objections against 
God’s government in the natural and moral world, founded on 
the disproportion between the means made use of and the ends 
proposed, are really the effects of short-sightedness, and of that 
great propensity which men have to judge, though they want 
proper materials to form a judgment on. — : 

But let us consider whether the observations which have 
given rise to these perverse reasonings, will not, if duly at- 
tended to, open a way to far other and far juster conclusions. 
That men are weak and wretched, and not worthy of the care 
of Proyidence over them, we know by sad experience; and 
have reason enough, in this view, to fall into the Psalmist’s re- 
flexion, ‘ Lord, what is man, that thou regardest him?’ But 
still most certain it is, that God does regard man: all nature 
bears witness to the truth of this; for he is served by the works 
of nature: and though the works of nature may serve a hun- 
dred purposes more, yet it cannot be doubted but that they 
were made to serve man, though not him alone. This must 
appear on the strictest inquiry; for considering this solar sys- 
tem, of which we are a part, we have no reason to think but 


‘that it bears as great proportion to the whole as any other 


system: jn this system our earth is one considerable part: and 
this part was manifestly prepared for man, who has dominion 
over it. So that the human race is no inconsiderable part of 
the creation in this way of reckoning: and it is reasonable to 
say, that the world was made, if not for him only, yet as much 
and as truly for him as for others. 

Being then possessed of this fact, that, weak and infirm as 
we are, God has abundantly provided for us in this life ; and 
that, considered as part of the natural world, we have a very 
full proportion of good things allotted to us; what conclusion 
does it lead us to, if we consider ourselves as part of the ra- 
tional and moral world? Is it reasonable to imagine that God 
has taken so much care of us in his natural government of the 
world, and that he will neglect us in the moral part of it? that 
he regards us as animals, but has no regard to us as rational 
agents? Can any man think seriously of God, as a reasonable, 
just, and upright Being, and suppose this to be the case ? 


i z. et}. s 


ety hi ot ening Si t sta 
p re se erm AP oi 


ok on baw .bedatater bis at out « 
tA ia ‘woud aw fast w¥0 svaobivorT Wo 
ey ning" ond oto! Me) oF reviv wisi ai dyin coeser avai 
wil ‘Tasied deobsogar wad? add <anct ai tadw ,biol* ania 
yer Me neon fuaper avo hot) teil? et 48 ntaties tout Hite | 
—— adsarw oily zd bowme eh od 20) p2inff Jo dina orft of eeontirw wreed 
nl a ores Yaat orden to edhiow odt dguodr bao : atten Yo 
qua meds dud beideeb. od donuno it Jey .o10m zseoming bath 
taper eel T anes taut tor dgvodd .aect eves oF sham onw 
— stya-vahon sith. gahiobienoe vi :yalupol dastorte olf ad vada 
. wd dinilt ot Moenet on oved ow (neq & ott 6W toidw Yo jmat 
> vot tax eos ap slow ai} of noiteqery IneTy #8 wise x Yad 
hen : rug aldurobienas ono #i Mites 200 alnteye eid? wi : «teva * 
euiaimoh soul ovtve nace wh bareqoty qvitetiideareaw Fae #istd | 
Yo suse otelsmnabrinserotti ou si oom momoad edt fo? Of NH 1990 
of sideunsees on hae :yainedost to yew elt oF nnn otf 
dowan 4a 39% i¢ine wid tot toa if ubsat atw bhiow ott tail) vee 
: ergillo vot a6 foal 1? yla ee bas 
as areal hus aleow tans ,toul aitlt Yo hoeemeog ft gaisk 
fina: UE ied at wer vol fsbivony sHoarbsawds end bod (oe ow 


vw e vvad ave blow lerudou oft to tite en borvobiesoo dads 


4 
tt 


ctienloans todve cou 0) bavolla xgnic hoo to moldy Mat 


a, % d ‘ 1 P s 4 
uy aii? Yo Sian an ee tiaewe TRMENOS OW Tt ,OF aM heol J eaob 


hos) fad ecieseu oO) HAMaORAST bitew lerout ben feroit 
f) ie homey | tito wit iti ote ty GieD Dyan. o Tee ard 
eh * 4) te ung lewain oil) ni eu Joulken fhe ont te by lat dio wr 


i a OF baagyt on earl pol WaT AG et enemy otf 


lanesee: o ee , bol? to vlesoiiue Anvil? ows ya ne.) t ainope 


fy nei of eilt cenmgegins Dune piel tdyiiqu baw tent 


1 Wa? oes 


“DISCOURSE XI. 217 


Now, these considerations lay a foundation for a just ex- 
pectation from the goodness of God of his assistance in our 
case, where it is most wanted ; that i is, for his assistance to us 
as rational and moral beings, as capable of being happy or mi- 
serable by. virtue or by vice. 

There is a similitude and proportion in all the works of God : 
and it is reasonable to infer, from the visible regard showed to 
us in one respect, the regard had for us in all; especially in the 
principal and most concerning relation in which we stand to- 
wards him; that is as rational agents. And this leads us di- 
rectly to suppose that God will provide for our well-being as 
moral and religious creatures, with a care, at least, equal to 
that shown for us in our natural capacity in this world. 

Join now to this presumption what the gospel has expressly 
revealed to us, aud see whether the whole is not of a piece, and 
consistent. 

The gospel tells us that God has sent his Son to redeem us: 
you wonder he should take so much trouble for such creatures : 
but is it not as becoming his goodness to redeem us, as it was to 
make us? You will say perhaps, we are since that become sin- 
ners, True; and yet, ever since that, he has preserved us, and 
afforded us the blessings of this life: and is it not of a piece to 
open to us the hopes of a better? Mistake not my meaning: I 
do not mean to infer from what God does for us in this world, 
that he is bound in justice to do as much for us in respect to 
another. I know of nothing that he is bound in justice to do 
for us. But surely it is safest reasoning on the ways of Provi- 
dence from the manifest works of Providence: and by seeing 
how God has dealt with the children of men as part and as in- 
habitants of this natural world, it is reasonable to conclude in 
what manner he will treat them as part of the moral world. 
And if we consider what we see and know of the works of na- 
ture, and of the good we enjoy from them, and compare them 
with the greater works of grace, as manifested in the gospel of 
Christ Jesus, we may easily discern the consistency and har- 
mony of God’s dealings in both cases; and see too, at the same 
time, that the methods of Providence by which we hope to be 
saved, and which we have from revelation, are liable to no other 
objections than the methods of Providence by which we live, 

SHERL. VOL. I. kK 


on ae eee 


~ ie 


oe | 
iV 


| 7 Y ghisd-tlow wo sob shiveng Wiw bow todd seoqque 
- 


ore OS 
Te ; aie nl es 
ani lal 
pid ain 


b ko ohio! eid ba 


loop? taal Ye .o1no 2 iii eiuduato eudigifor bas levom 
| fihow eid at -ytioages Terussa 0 gi eu 30) awritle teil 


—  yabompew anil loqaog off Jade noitqa@uanry eid of woo tio’ 


te 


bap opi #10 don ef clo odi to<itadiw soe bine ,eu 0) bolawrs 
. dmoiziane9 


‘bey pmsbet ud no sid Just eed boD todd au allot Ioqeog of T 


+ egneteer Hove tot slduor! down oe odat bivoda od zhnow voy 
Ot iw SP eb an mnadher of eeanboog eid gaimosed ee ton fi ai sod 
-nla‘oqeoed 3ad9 onde are ow .eqrdieg (ae Miw wo faa odem 


‘bin 20 boviweong ead pi etl odale v979 dor bar tourl axe 


“af soslg a ¥6 Joa Hi et bow : otil eid? to eguizasld od? ew bolnolia 


Ti guingom yn jon sAnwili Stoned 2 lo eeqed oid eu of neyo 
sbhow Hdl ai ev Wt esob boll tadw mort rolai of neem toa ob 
OS Sonqent th ae 163 doum es ob of soileny ni bawed a ed edt 
bb of goiten), ai Lavod ¢i of te? ontdiod Yo woad I -tottous 
-Vror'l Yo eyaw off) 10 yainorsnt fering i tizloue jul eu sol 
gniose yd bas > eonobivovT ‘o eltow taotiaaw off mol soach 
-oi ee hue hog ae asia to aiblido odd dir look eas hot word 
ni slulonos of oldanoena: edi bow lemdies cidd Jo etaatidad 
bien Tavorr oilt Yo req es ovuls teed Hiw od sane jadw 
whit bo Bato Gis hk) WOK wv an tasbw iohiettoo ow Ii bah 


mad? maqginos baa mod) mot yeysa ow booy ei to bas ,wwd 


4 ’ - ‘ ».* 
in jogeoy ol mi bolestinam em , sony iQ aAIOwW WIH01R ond iw 
f ¢ t 
attr Die FoRoTeenoD om aeeyuily Slee yer ow ueol sara J 
dicte , wt ani 
Nite. eG) In OO} 99% hao > eae) ebicreh Ht 2D sigeb * bok) to enon 


. ath a eqad ow sdotdw vd couplers “Tio ebodiom ot Jad? ,oon 


wiltoon ot oldad ote vodelyver moat oyadoe doidew bas bower 
ort ow danlw yd soockiverd lo shodiem ofl? agdd enolase 
a ai OF AHaHE 


} 
{ 
t 


218 SHERLOCK, 


and which we see daily with our eyes. In both cases the works 
of God are indeed wonderful, and we unworthy of the least 
of them: and we may justly say of both, ‘ Lord, what is man, 
that thou regardest him? and the son of man, that thou visitest 
him” 


os DISCOURSE XII. 219 


SUMMARY OF DISCOURSE XII. 


~’ ACTS, CHAP. X.—VERSES 34, 35. 


SoME men have been bold enough to despise and reject the 
~ offer of salvation by the gospel, conceiving themselves autho- 
tised by this text to live according to the principles and light of 
nature: hence worth while to examine its real meaning. It is 
shown that the Jews had a notion, that the blessings of the 
promised Messiah were to be confined to themselves; which 
notion the disciples, and especially St. Peter, entertained: the 
former however were soon convinced that God had also unto 
the Gentiles granted repentance unto life (Acts xi. 18), and the 
latter, comparing Cornelius’s vision with his own, expresses his 
own conviction of the same truth in the words of the text. In 
his confession, to be accepted with God, has the same meaning 
as the expression, repentance unto life, in theirs; both mean 
admission into the covenant of God through Christ: so that the 


text signifies, that ‘God has not confined his mercies to a par-_ 


ticular nation; but that all are capable of inheriting his pro- 
mises in Christ, who are duly prepared by righteousness and the 
fear of God.’ : 

This farther shown by an examination of the case of Corne- 
lius, and what the acceptance was which he found. He wasa 
Gentile, and one of the best; yet this did not make it unneces- 
sary for him to become a Christian: indeed the vision was sent 
for a contrary purpose ; to inform him where he might seek and 
find a proper instructor: nor could St. Peter mean that those 
who did their best, on the light of nature, had no need of any 
other teacher; else he would not have instructed him in the 


erases 


= 
e 


a 


eed 
oxttun eovivetods yaitiooaos .taqeog sd? qd uciley 
eo digit bus eolgioning sd1 of gaibrovon evil of txt eidld yd baeit 


ail Yo eguizeotd old tort ,solton #2 bed eval, ot ted? mwode 
= aid j eovloxmeddt of benno od of stow daeieesl boeiumorq 
ad? :honistatns satel 38 ylisiosqes bua ,eslqisaib ods poidos 
atm erin and bod dedi bavatynos moor sew toveworl ral 
‘ad bus (68 iz etoA) ail ote, nantes bolnery wriiiaed sft 
ahd eneeong £9 ae sid dtiw noixiv eeviloao gaotraqm@oo .tortal 
al net oil 20 absow ost of situtt cause ox Yo soitoieaoo awo 
witiossm omer ot} eed .bo'OD Aties boiqeran od of noleestinos eif 
weoet Mod perisds ai oil bay somplagst ,domengze odj as 
ust) duidlt Ou + teitd’) dguowlt bot) Yo taggevoo adi oui avieaimbs 


tq 2 Of eeiorew eid beoitaoa ton and bo" soit zonimgie bret 
-ont sul gaitiadni Yo oldaqes ow He sont tnd , noiten ywlwis 
_ oelt baw seonenosttsin yd boveqerig ylob 918 odw JendD ai eoeiat 


“bo 1a 


eurve Yo vans off lo noitaciausxe na yd wwode wodinal eT 


atow oF .beuol of doishw eaw sonatquone off Jaiw bas eoil * 


-«oonaw di odew ton bib eid} 197 t twor! otis lo ono bas hind 
less age noieie salt hoobai : aside’ 2 anapod of anil rot ¢764 
leom oe ideien od morhy cod aot of , WREKIN YISTIEOD # wi 
wants tual? nacor réh0" 44 bho steve t forme! Toto, & revit 


yd to bees of bed ,ouston to tlyil ott no dead: aii bifs oslo 


oi) ni mk betonrtent send tow bivow od gelo predonsd velo 


AST poinaons Ingt ati onienans of olitte diow ooned : stwiec 


| i 
let to 1Shlo + 4 


220 “SUMMARY OF = 


knowlege, and baptized him in the name of Christ. St. Peter 


meant that all Gentiles, duly prepared, were capable of the 


mercies of the gospel, in opposition to his former error, that the 
Jews only had this privilege. 

Hence we may learn what is the true notion of that accept- 

ance to which the Gentiles are thus entitled. 
. But a difficulty arises from the terms to which St. Peter li- 
mits this privilege; viz. to those only who fear God and work 
righteousness ; which seems to take 'it for granted that we are 
possessed of the main thing for which the privilege is given ; in- 
asmuch as it is one great end of Christianity to teach us those 
things. To clear up this matter, a consideration of Heb. xi. 6. 
recommended: a man cannot offer himself to God, much less 
enter into the covenant of his mercy, without a firm persuasion 
of his Being, and a due notion of his attributes: without this the 
gospel cannot be so much as tendered to him; for it does not 
teach, but supposes this doctrine: St. Peter therefore must not 
be understood as limiting the mercies of God to certain persons 
of the best character, but rather as declaring the natural order 
of things: it is frequently taught that Christ came to save sin- 
ners; and therefore he exhorted- to repentance, as John the 
Baptist did before him. . 

But should the case of the devout Cornelius incline us to 
think that St. Peter meant a greater degree of goodness than 
was commonly to be found, this will show that the best of men 
stand in need of the assistance of the gospel to secure to them- 
selves the end of their hopes: those who are of a different opi- 
nion, are recommended to consider the high moral character of 
Cornelius, and then ask themselves, why God should send a 
vision to him and to St. Peter for the purpose of making him a 
Christian, ‘ 

It may be asked perhaps, what would have become of Cor- 
nelius, had he died, as he lived, without coming to the knowlege 
of Christ? a question of speculation more than profit, and 


eS —— : 
s ree aa 
an 


urns ers ‘Ea ” 


nortan ue tee matter a 
fava donst of ylinaitainh? Yo baw dnorg ono @i ft eo toummen 


- .8 ix .doFl Yo noitemblenoo wredin aidt qu mel oT eguidt 


: weal doom ~bo® of Yivamid who sores nam # : bobmeatmooe 
“nojamwereg oils suodtiv gover cil Yo sesooven of? otat vetne 
ods sist duosdtiw reatudintts sid Yo wolton subs bea gnioll aid Yo 

tou woh fi wel ; mid of bovshnot ee dover oz od Joma Isqeog 
Joa jean owiterod? istoT 92 : saistools aid? eMoqyee tad toast 
esorag nineteo of bo to esitersea ody geitimit ea booterobaw od 

. whe leinten ads gaialoob aa sorter dod estowtads dead @tit Yo 
-tit gree od curso teitD Jodt tlyust yltsoupor si 47 : egaids Yo 
a} gilol. as .comatueqe: of baitiodzs ad motieds baa >; eten 

F id wroted bib taitqztt 
ot eo onifoni auifsatoD Yworsk oft do oauo ot Dluode oH 


i 


ait esunhoog to ootneb steers o Insom tere 12 sorts daidls 


eed to faod od tacds wods llive aida ,bag0t ad @) ylaomusos enw 
aa ia q ¥ ‘ 
-odd of gnigse 08 loqsoyg ort to sonesemen “tt to boon nt buraie 


~higo tashify es to aie otlw ororls : eotgod ial? to bee oly eevee 


te ywioewedD lata 0 pis sd rabee is ol by yaar mre 291 ote moins 
a Diige bybaosle byay fe pile e rb ae ons +f Axe fi uit bravo P wtlanwl 
tid yatiay melo seoqipg oi wt roth JF of bie mid af woiiv 
ated) 


2 le ou a aya hiwoy tarth a eqathon beae > od yaa yi 
: f ‘ : { ; sh ode i i 
sl wood off ebognees duotiive bowl oth et nb 1] bout Avilon 


bina shor abd) etter aetoluseqe to nolteeup # f tai olo 


oe oe 


| 


Eo RR RNR SSiReTiee. gh. Be 


see 


ETERS TS. a2 


ec cad * Raz pentaemg aa eet cememine aad " 


DISCOURSE XII. 5 221 


which can no way affect us who are called to that knowlege. 
We may well take it for granted, that, had he so died, he would 
have found rest to his soul through God’s mercy. It concerns 
us more to consider, what his case would have been, if he had 
rejected the call made by St. Peter, and insisted on his own 
merits and virtue, in opposition to the grace offered him by the 
gospel : would this have been a pardonable error ? could he have 
maintained his former character, after such contempt ? and what 
would his future works have been worth, after he had renounced 
that sacrifice which alone could sanctify them? Yet bad as his 
supposed case would have been, it is the case of those who, 
having been betimes instructed in the knowlege of the gospel, 
reject it under the color of preserving the purity of natural re- 
ligion; for the voice of God is the same, whether he speaks by 
his Apostles, or by his Angels. 


ee a al 
it’ pe on™ ad binow 


’ 


lee ol hak oat 


' _ ae PiBO we VW ali, Wo ee 


ied ? ’ 
| nae 
» @ » 
An 
| 0 
} bi 
~ 
¥ 
t 
he ‘ 
‘ 
% 
7 
* « iJ te 
. 


229 SHERLOCK. 


DISCOURSE XI. 


-ACTS, CHAP. X.—VERSES 34, 35. 


Then Peter opened his mouth, and said, Of a truth I perceive that 
God is no respecter of persons: but in every nation he that feareth 
him, and worketh righteousness, is accepted with him, 


THESE words, if not carefully attended to, may seem to carry 
a sense contrary to the meaning of the Apostle in delivering 
them. St. Peter in the text declares that God, without respect 
to any national or personal privileges, was ready to admit all 
people into the covenant made with Christ Jesus, provided they 
were duly prepared for such admission. Some from his words 
have concluded that there is no necessity of becoming disciples 
of Christ, but that it is sufficient if we live according to thie 
principles and light of nature; forasmuch as ‘every one who 
feareth God, and worketh righteousness, is accepted with him :’ 
and thus supported, as they think, by one passage of Scripture, 
they have been emboldened to despise and reject all the rest as 
of no use to them, and to put their salvation on their own 
strength, in opposition to the method revealed and declared by 
the Son of God. This error 1s common, as well as dangerous: 
and since the great regard which some pay to moral virtue is 
purely opposition to the gospel, it is worth while to examine this 
passage of St. Peter, and to place his meaning in a true light, | 
that the doctrine of the gospel may not be overthrown by its 
own authority, 
- The Jews had a notion that the blessings of the promised 
Messiah were to be peculiar to themselves, and not to be ex- 
tended to any other nation or people whatever, whom they 
looked on as aliens from God, and not under his care and pro- 
tection, as they were. Hence in the Prophets they plead their 
privilege, and tell God that he is not God of the heathen, but 


eT a ae er ae eee eon ee 


die ah 


a 


] 


o] 


ovis naive wor ers a 


EW tied os panhandle ons heey 
eens visit baytebns eal notte jwoltoerinet wid Yeile bes 
saa booleobhau yodt temoitem Tin dueot OO ' molt obad bus 
a) avo gril odt paiodest eid? tuode oviieinpai ower ted ,hun 


ye “andl te bonnities esPaogd oft voreneven wilt with “lowed 


fa noituoverg ott no UL .woison mero tisds of yoidoaseg mbar 
Inew zadt dynos hos eh silto ofet bo yoam ,nedqet® 2% 
"ot bedsnony * yodt Joy dtaodoA bas eurq¢D soinodT en 12) ew 
: at 54 wade bok 01 ix ao: vino ewol jud enon of brow 
“ee Wttinbe Bed ,noieiv yldovaed na yd bodeinontha aot 
“ene stl imaged Agwoptt thd Yo dois of? otnt elitney 

ww wortiow! hue eolieog A, ot yd ti v0) nuove oo of baliao 
hell ad Wit bolteitae yous ovw r00 +f ix <qod> .ashul al giew 
hud entionieD ole tolw .oode bad ol aoieiy Jed’w modi blot 
cow wonD yloil od? iwensa enoloserim 2 tedw ai bas {foo8 
axtiqad of Kwiwtaey ad eicted ,ebliine® adit ao anol byrweg 
youd! pottoivens eidti lo Jasmikinotes oft whan noida bas : oods 
heitive!s ted wewol od tofvedud eid uaimald .soneq tied? bled 


fomerg evletwo® ob osag cela boD dred woillT* -porzan bow 
“aw Honk wieE 32 Bl lia etok a ota Somme nage 
vento) vancenpas “i banal od aeihw Jbeerapa yllavps 
at timbas oa losinvredsh bad be sedi rere etl dtiv goieiv | 
tne’; fet Yo dowils odd otni ewok ou) an Mow en eslidgew 
oes i tent dow doued? 1onnea pmo ot ai Hoenid eae: ng xs ar 
even T+ fe youl vrrdieid Inte eet og fs Tip ipruy \ gioaee CT Tit ied 
“HT oFaw soma toeen botnwy eoliteoe act ofne cela bot) yal 
ston at bod pati oviewiag F jw @ 1) yee 1999 


had brie arid dtowst Jedi od soten yreyvs al sod 2 ENORTNG Yo 
\ rey c ‘ tps ’ oe Pe ey ‘ . 
rh WN OST Gat ween ‘ial le Laiqagog zi eeonevootdgit 


° 


ee apn 


NCA ETE EEL AL LD ACEO TNS EET 
ee RR RENE EOE ~ 


994 SHERLOCK. 


they are made on the same case, one by St. Peter, when he 
was with Cornelius, the other by the Apostles and brethren, 


_ when St. Peter related the story of Cornelius, so are they in 


substance the same: and St. Peter, when he says, ‘that in 
every nation he that feareth God—is accepted with him,’ and 
the Apostles and brethren, when they say ‘that God hath 
granted to the Gentiles repentance unto life,’ mean one and the 
same thing: and therefore, in the text, ‘ to be accepted with 
God’ means no more than to have from God the offer of ¢ re- 
pentance unto life ;’ and both certainly mean our having admis- 
sion into the covenant with God through Christ Jesus. So that 
the whole of what St. Peter says in the text amounts to this: 
«1 now at length perceive that God has not confined his mer- 
cies to a particular nation only ; but that all are capable of in- 
heriting the promises in Christ Jesus, who are duly prepared by 
righteousness, and the fear of God.’ 

This will farther appear to be the true interpretation, if we 
examine the case of Cornelius, and what the acceptance was 
that he found. Cornelius was a Gentile, and one of the best of 
them; ‘a devout man, and one who feared God with all his 
house, which gave much alms to the people, and prayed to God 


_alway:’ and yet his goodness did not make it unnecessary for 


him to become a Christian. The heavenly vision was not sent 
to satisfy him that his righteousness was sufticient, and that he 
had no need to look out for farther assistance or direction : on 
the contrary, it was sent to inform him where he might seek 
and find a proper instructor. St. Peter had also a vision to 
prepare him to do the duty of an Apostle to the Gentile centu- 
rion; and when this devout man came to him, in obedience to 
the heavenly warning, he instructs him in the faith of Christ 
Jesus, and baptizes him with water: on which St. Peter 
says, he finds that men of all nations, who do righteously, are 
accepted with God. He could not possibly mean that those 
who did their best on the light of nature, had no need of any 
other teacher; that reflexion could never rise from the case 
before him: for why did he then instruct Cornelius in the 
knowlege of Christ, and baptize him in his name? St. Peter 
therefore certainly meant that all Gentiles duly prepared were 
capable of the blessings of the gospel through the merey of 


; 
i 
i 


4 


& 


a 


a) zisd bonitoos ton xpi bod 18 


goods bow die 1 
iit od stquome ixod ait aj aqax T9t9l 38 tallw Yo ofodw silt 
dt ovisvig digest ts won T* 
«ttt to oldeqeo me fo indi od 7 yl 


* bow Yo vael sdt bein eeonevoatdgit © 


' ow Ti psoitsdongresst ows salt od of vesqqe todrull Hiw dT 


xen yomerqooos of) inte baa wiloro to eeaa odd snitmexs 
“Yourad off to one bus .slitneD & enw enilor109 banned ond sate 
«id ile daew bow hsvest odw ono ban , mem tuovab x* ; arodds 
hod or boxer tive .slgory oid oF sale doumt vag doistw sauce 
wt yrnessvenau 31 Awan Jou bib scoubooy etd tog ban “scowls 
taoe jou ame noleiy ylaorecd oT Lapitetul’? # ontoned of avis 
oid tad? bas tusioiive sew veonxvoattgit zid tadt tid yleiten oF 
He t goitoowh ro 990nheleae tadtist 10) Ivo dool of besa og bad 
Agsa ddigion asl oxorter wid yertotmi oF Saoe pare fi ,ytstings Sif? 
ot noleiy. o ole bed vied 34 1o)sintanl oqo‘ # butt fee 
-vtaso sliine® ot 03 slizogA az to yob silt ob ot and simqerq 
ut gonsibodo. ni ,wid of ameo nem Svovsb eidlt aodbw bue ; oon 
tr te dist od? of wid Bouiient od unre qinsvada ait 
aie we doidw ne :istew iw mid essitgad bea anak 
we views ascigit ob off ,2neen Ila to neat Fat cbt od “yar 
satlt jodd sao leds 2OU Jou blues ett bow tive hotqso38 
inate feet aa bard ,outen to ddyil wit ao t yl vied? bib ode 
wie alt pHOT Heit oven biiod noixellos tad? 5 toslowot woslto 
ott ni. euler sowiesi aay of bih vide 10? «il anole 
a7 


wid 4 Ssupmn ait i mel anit bua mit’) lo ogel wren 


Sow berngonp ylub colnet) Ue todd Ineoin yluinsies sotovel 


th ¥ le of j | . 5 H 4 
to vous od duvet) loquog aif? to apa ewatd elt Yo sidaqeo 


no gotten wlusitieg & of i 
yd baraqarg ylub evs ost aieol teint’) ai aseimorg oft guitivad 


WE apn NN UL tere years mete. OR ene ues 


‘SERS MR albeit io itn 24 


ATM EERIE 


PRD, 


reso ae a ae ent . . 
RE ET SET ENP I ETE TY 


DISCOURSE XII. 225 


God; in opposition to his former error, that none but Jews had 
such a privilege. And the Apostle undoubtedly understood 
that the best of the Gentiles had need of the gospel ; or else his 
commendation of the goodness of God amounts to this only, 
that he perceived that God would give to the honest-minded 
Gentiles, who feared him, and did righteously, that which they 
had no occasion to receive. 

From the words and circumstances of the text thus explained, 
we learn what is the true notion of that acceptance, which St. 
Peter says the Gentiles of all nations are entitled to through 
the mercy of God. 

But then there arises a difficulty from the terms to which St. 
Peter has limited this privilege : for he does not say that men of 
all nations are accepted of God; but that in every nation ‘ he 
that feareth God and worketh righteousness’ is accepted of him. 
Now, one great end of the Christian religion being to instruct 
us in the fear of God, and in works of righteousness, it may 
seem strange that in order to the obtaining this benefit of being 
duly instructed in the fear of God, and in works of righteous- 
ness, it should be required, as a previous condition, that we 
should fear God, and do righteously : which condition supposes 
us already in possession of the main thing for which the privi- 
lege itself is granted; and consequently, the privilege becomes 
in a manner useless by our having the qualifications necessary 
to the obtaining it. To clear this matter, we must consider 
what the Apostle to the Hebrews teaches us, chap. xi. 6. 
‘Without faith it is impossible to please God: for he that 
cometh to God, must believe that he is, and that he is a re- 


warder. of them that diligently seek him.’ The meaning of 


which is, that a man cannot offer himself to God, much less 
enter into the covenant of his mercy, without a firm persuasion 
of his being, and a due notion of his attributes. He must know 
‘that he is;’ otherwise he can never move or advance towards 
him: he must know also ‘that he is a rewarder of them who 
diligently seek him;’ or else he cannot be encouraged to move 


towards him: which two articles of belief infer a just fear of 


God as the supreme Governor of the world, and a desire to 
please him as the dispenser of rewards and punishments accord- 
ing to the good or evil which men do, This is the faith, with- 


ae ne eee ee ee ee 


Bi 


te 


a 


00 halen, ne onsite ta 
ports hi ) mach une od 
JB dloialvr o nansed oil? pe glnoltih ¢ aseive sroilt nods wl 
‘te woe init yee don 200b of 10t : sgoliving side hosimil ead 10t0T 
od’ nuiten xxeve ti tac) sud + bed to berquese ots enoiten He 
wid Ye berqzogs ei ‘exonewoatdgin dodiow bers bos divinat dubs 
umes ot paiod coigilet nsiteiw? od Yo-bas Javty ono (wok 
yom ti eeanewouttgi io alow ei baw ,.boD to rest edd wi eo 
yuiod to tilened ads yainisilo osht of wbr0 ai sedi ognete m0" 
“HOO stedagty | te edtow ni bee ,.bo®- to rast ont ni beroavteni ylub 
uw tet woitibneo suoiven » en bsrimpy od bloods ti eon 
woeuqyse soitibaos doids : Gleuosdgin ob fare .boD rast bived= 
bring atts dois vot anid aines od) Yo goizesaog of ybouls en 
exmuoed sauliving od? »¢eoupsecos baw ; betnary ai tHorti ogo! 
Viner sas enuiesileup ot gaze ed 17 ved ecsioeu reheat # i 
whicnen save ow .vticat ede iafo on 4 qainisido ort ot 
& ie, qetlo ew eotloeod exrordel odd of elo A ols sade 
suit od t0t show araslq od oldigaoqai ai 4 abidt oenhiW 
~v2 2 et od ied) bas et od Jed? sveiled denm .boO of diamds 
lo paincom of TF “oil cleo yitaegilib tei reds to soley 
tub donm bot) of thosatd alto teaneo nant ae Sal? el disintw 
oeemietgg mil s teodiiw ~gotem eit to fnener6s od? ofai 19109 

rod team O11 eotudinite eid Io soiten owh » has pgaied eid to 


ioeeet aonevbes to ovom tav9n and af oeivrodio *; ei off detfl’ 
ode pea leaobusewey eo +i od yodt* esloowond jeom od ¢ mid 
ost oft hagemouns od tonnwo od gabe ao ‘por dose yitaagilib 
it re0t fai wa iota leiled Jo eoloine owt doidw : aiid eitewol 
vi viesh @ ban .blow odd to rome omtrqus od? ea bo 


; my 
«Winoloe efiienigemind 


hen ebiewer to r9etmqell oth an anid eenolq 
viiew diel odd spel’ ob gsm stointw five 16 booy od? ot gui 


226 . SHERLOCK. 


out which, the Apostle to the Hebrews says, it is impossible to 
please God; this is the faith with which, St. Peter says, the 
men of every nation are accepted with him. And in truth 
these qualifications are so nevessary to a man’s being accepted 
with God, and admitted into the covenant of his grace through 
Jesus Christ, that without them the gospel cannot be so much 
as tendered to him: for on what foot would you press men 
to become Christians in order to obtain the mercy of God, who 
have no sense of the fear of God, and consequently no concern 
about pleasing or displeasing him? The gospel does not teach, 
but suppose this doctrine: and was even an Apostle to preach 
to a nation perfectly ignorant of God, he must lay by the 
gospel, and first conyince the people from reason and nature of 
the being of God, and the necessity of righteousness in order to 
deserve his favor, before he could invite them to embrace the 
gospel as the perfect rule of righteousness prescribed and or- 
dained by God himself. And therefore, when St. Peter says. 
‘that in every nation he that feareth God, and worketh righte- 
ousness, is accepted of him,’ he is not to be understood as limit- 
ing the mercies of God to certain persons of the best character, 
but rather as declaring the natural order of things. It is fre- 
quently taught that our Lord came to save sinners; and there- 
fore he began his preaching with an exhortation to repentance 
in the same words that John the Baptist had done before him, 
‘ Repent ye, for the kingdom of heaven is at hand:’ which is as 
much as if he had said, turn to God, and fear him, working 
righteousness, that ye may be made members of the kingdom 
of his Son, which now approaches. 

But should the case ot Cornelius, ‘ who was a devout man, 
fearing God with all his house, giving much alms, and praying 
alway,’ from which case St. Peter makes the reflexion con- 
tained in the text, incline us to believe that he means a greater 
degree of goodness by fearing God, and working righteousness. 
than was commonly to be found; and consequently, that what 
St. Peter says can be applied only to the most virtuous and 
best-disposed heathens; on this supposition, both the case ot 
Cornclius and the declaration of St. Peter evidently prove 
that the best of men stand in need of the assistances of the gos- 
pel of Christ, to make themselves secure of obtaining the end of 


7 i] 
ae 


> 


ui ——— 


fe ror «2 vbrto wi wetuitelrd emene oe 
ween om yHnsnpsenoe bas bo to ast vdt'to senee om ove 
thst ton weob loquoy off “iil ytewslgei 16 ynieanlg twos + 


ot olsxog 4. aa aevd am" bas :enittoob sift seoqque tod 
qd yal eum vil boD Yo tomonyi yliodhse misea # oF 


ot doaedurd of oned! ettval 
ste kup hodiinesg vaguanostitgh to obit tostiog ant ec leqeos 
opm wed 1% codw stn) bah Akmanid boO yd bestia’ 
voltigin show bine .boO drerwet iodt of noiten ytore wi tadt* 
<Mav! ep bowtrobar od of tom ei of *.utid Io botquonn at eesmeue 
vtotodtade peed ait to euosi9q wiahes of oD to soins ails gat 
vi) G9 eget Yo tofino leume alt guinalosh es rodter ed 
edt baw ; evennik over of seteo biod wo teds siguet qliaoup 
wmntaetet ot aditshodzs ne Hive goidseon eid megod ad not 
tend whoted onto fret reinqntl Pia tidok tods alnow oense ot at 
an et doiw “: baad 9s 2] exteod to molgnid odt oF oe ynaqodl * 
yhieow pitied cat hae bow of ant Jbise Gad ad Vi ao dou 
mobgnid od) to wedmma ebsm od yar v7 pad aaanewonsi get 
eotiscungye won doidw 168 eid to 
snaet Miovrob B eaw odw? tileato? to eeto odt bidode fof 
gureary bao ele dover yoivia .sevod wif He die bow) gritedt 


-noy worrdier oft soAsar totoT 14 geno dohiw mol ' warwle 
THe t-y ARI 9 dint oveiled of en oHonl ofeod od ni bow 

) : : n ‘ tit 
Pea teahient Whutywo'r PS Dox Peariess wd neenhboos le avigab 
tote anf) Vipeencs bas 5 hayol ad of ¥ieounios ecw neds 


owe cep frs fee ont of Bite bat tepeayn of pe) ey er sete%] JA 
le oes Qld ok atetidaepes: «id? rte ¢ ansdinod boanetib-tegd 
jnobive +is"l 22 Yo noltcwloob wit bap euileawD 


tio evenyieiee sito heen ai Lente nade to deed odlp tedlf 


eee ie 


Sones,» Be eases 


-remmaccrmmansntasientiiernag nt EP sn 


if 
t 
& 


DISCOURSE XII. ae 


their hopes, glory and immortality from God, who is the re- 
warder of them who diligently seek him. I would desire thoxe 
who are of a different opinion, and think that they have no rea- 
son to trouble their heads about the Christian religion, provided 
they lead good moral lives, to consider the character of Corne- 
lius : he was devout, and feared God with all his house: he was 
very charitable, and gave much alms to the people, and prayed 
to God continually. This, I suppose, they will allow to be a 
description of such a moral man as they mean; and I would 
ask then, for what purpose did God send a vision to Cornelius, 
ard another to St. Peter, that Cornelius might be made a 
Christian? Was all this care thrown away on a mere unneces- 
sary point, that might as well have been let alone? Was Cor- 
nelius thus called to the profession of the gospel, and was it of 
no consequence whether he had been called or no? If God made 
choice of Cornelius, one of the best of the Gentiles, to show that 
some of them were capable of his grace, he did at the same time 
demonstrate that all had need of it: for if the best, with all the 
light they enjoyed, wanted this assistance, what could the worst 
do without it ? 

It may be asked perhaps, what would have become of Cor- 
nelius, had he died as he had sometime lived, a devout Gentile, 
in the fear of God, full of alms and of prayers, without having 
been called to the knowlege of Christ Jesus? which question, if 
pursued through all its views, would open a large field of dis- 
course, but such as would afford rather speculation than protit ; 
since the case, however determined, could no way affect us, 
who have been called to the knowlege of Christ Jesus. Let it 
then be taken for granted that Cornelius, had he died in the 
circumstances before described, would have found rest to his 
soul from the mercy and goodness of God: and let this other 
question be considered, which is much more to: our purpose, 
what would have been the case of Cornelius, if he had rejected 
the call, refused to hearken to St. Peter, and had insisted on 
his own merit and virtue, in opposition to the grace that was 
offered him through the gospel? Would such a refusal have 
been a pardonable error? Could he have maintained the clia- 
racter of one fearing God with all his house, after such an open 
contempt of the divine call? Could he ever have prayed more 


fe ay Gr” 


iad 


pe eae no's 


_ 


> 


‘ 


hier novel a bovil eariigenoe bad ed.ee both od bad auilon i 
gnivad svodtrw ope Jo ban eels to Ila boo to meh ot si 
ti ponitequp Asidw | eval, mind Yo agelwond od of belleo.oeed 
-vib Ye bhvit ogaal « noqe bisow zwei edi ile dguords bavemgq 
yj titorg wail) naitslnogye todies baste iiwow es dows tod ,ommte 
a quote yow on bluce ,boutmraioh yavewor 2289 ads eonie 
fi id sweol sind’ to egofernad od} ot bollan s0sd sve art 
ods wi beib od bed ,avilenwo’) todd hotuarg wt nedaded aod 
wit of de0e bana aved bluow .badigesh erebed asonmetemiotio 
valtio ai tol fmc :boO te eeschoog baw yore onli enorth [woe 
oaeptng. 18-0) stot donc ai doidwe drosbienas od aoideoup 
Lenpaen a bed al bi 2vtlomo to aaca ofl? nood yicd bluow toad 

ow» bowiant bad bao vate") 32 of avdrnad o boxuter Hao oft 
vow tel? goat oadld at montieordo ni ,outtiy hae tivom: owe sid 
vir loevtor a dawe blue‘ loqeeg odt dguordr mid borsito 
7 lo ol} bonetnia a2od fileeD 1 re nid enokriad s need 
“eyo se doe sotle yaewod eid Te done bea?) yaivest one to sajom 
win hoya ovad vive sd biped € {loo anirih ot te quainas 


Rg an 


y 


bog © SHERLOCK. 


__to God to guide and direct his way, after he had absolutely de- 


nied to be guided and directed by him? Would even his alms 
have been an acceptable offering to the Almighty, after he had 
renounced that obedience which is better than sacrifice, and 
which is the only thing that can sanctify our imperfect works ? 
If reason and natural religion teach us that it is our duty to 
please and to obey God, what part even of natural religion 
could this centurion have exercised, after he had solemnly re- 
jected the counsel of God, and followed his own will in oppo- 
sition to that of his Maker declared in the heavenly vision? 
As bad as this supposed case.of Cornelius would have been, it 
is the very case of those who, having been betimes instructed in 
the knowlege of the gospel, and called to the faith and obe- 
dience of Christ Jesus, do. despise and reject that faith under 
the color of preserving the purity of natural religion, and living 
according to the dictates of reason and morality. It makes no 
difference in the case that their call has been through the ordi- 
nary administrations of the church, and that Cornelius’s was by 
a vision directed to himself: the voice of God is the same, whe- 
ther he speaks by his Apostles, or by his Angels : whoever acts 
by the appointment of God, speaks with his authority : and the 
regular powers of the church being ordained by him, when the 
church speaks to her children conformably to the commission 
received, it is the voice of God calling men to repentance unto 
life through Christ Jesus. And whatever the condition of 
those may be who have never heard of the Lord who bought 
them, ours is certainly very bad, if, having heard of him, we 
reject and despise him. It is one thing not to believe in Christ, 
because we know him not; it is auother to know him, and to 
disbelieve him. ‘Though such ignorance may be an excuse, 
yet such knowlege must be condemnation, 


; 4 2 ee eo ae 
di ga EE ed ey Dio Dill! Le estat! eva i asain le Sls as 


ee ee 


aise aise cial 
; ‘dhe ¥ 


Ape ne 


ary 


(had sortehieyet Oo) Tarn 
‘ty woitfinos edt rovsadw but.  .euo’ aetul dywords stil 
quod cidv bred sds Yo funed qever o¥ed oilw od THI seo 
ow seid to bined gnived Ji bad ytev ylnioies ei etuo mods 
vais’) at ovoiled os Joa puivis ono 2i 1 anid sriqeeb bao joa) 
o) ba yinisl qond ot roiltowk vi 4 yton mid wond ow aennoed 
umid avsiledaib 


eer ce ed yan oonmiongt dove Aouad? 
wotsnmohnoo od teum of wood dows to¢ 


“EN Ryy edMiipeasiy J ely 


pee Ste 


LE LETT TT Nf A et re 


DISCOURSE XII. 229 


Es 


SUMMARY OF DISCOURSE XIII. 


MATTHEW, CHAP, XXII.—VERSE 40. 


MEANING of the text is, that the whole reason of religion 
lies in these two general commandments, or that in them all its 
particular duties and precepts are founded. Two heads of this 
discourse as follows: I. the true meaning and import of these 
commandments shown: II. some useful remarks made on the 
whole. - 

In St. Mark’s gospel the same thing is said in different 
words : there is none other commandment greater than these: 
Mark. xii. 31. As beyond them there is nothing greater, by 
these two principles all the duties of religion must be governed. 
The reason of this is plain: for the relation between God 
and man being once known, the first conclusion is, that we 
ought to love the Lord our God with all our heart, &c.; and 
until this general principle be established, the particular duties 
owing to God cannot fall under our consideration. The same 
reason holds respecting the second general head: for the rela- 
tion of man to man, and the common relation of all to one 
great master, being supposed, the result is, that we ought fo 
love our neighbor as ourselves, that is, to do all we can to pro- 
mote the happiness ot each other. 

These general principles being established, the particular 
duties flow from them naturally, and form a complete system ot 
religion, The duties of religion are all relative, and there is 
no relative duty that love does not readily transform itself 
into, according to the circumstances. of the person concerned ; 


noigihs: Yo woener atodw ody wil) ei Szot ails Yo oximtaaM 
a Hh sabi) ni sey 2 engmbransaton fwreneg ows otod? ini evil 
a “sl Yo shaod owt  bebaut ove eiqooeig bao esitub rulusiiiey 
vents Jo reqini baa guianse aon of I :eollat en seusooeih 
edt go hem sltenser lloew gmox .L1 : awoda stnonsbuammes 
ri eatal . , . obodhe 
snordttily af bier eb gids ourne od} laqeng ewe 22 of 
+ dest Wa ishosrg toihamines Alle sow el yd : xbrow 
_ —-¥b_ pretevrg gaiitvom af ovedd mods fioyed eA SG ite troll 
—— Spaeorog od tama wokgilon to aaitub od? Le eolqianing owt ail 
Low weowiod noialer odt sot : aislq at gud! Io nosso oat 


oem WAS ti woalonoo a8 odi wood goo yaiad mam keen 
hae tot Syeaiowe Ma Atlin bod swe bred 2A3 seh ob SA gee 
eoimnds valanthwg oct) ,badeildeses od elqinting Lowneg elt lod 
ater od .ctoiterbieavs wo rebaw fd tonne boD 08 yniwo 
phe oft tet phe Iovonsy brosse ol? yritovgest eblod woaee 
ooo GF fix Te vetiale: pommeoo oi bas iam of nem To avi! 
ob Idywe ow gor) oi Sinveot of} baroque pa 0 en J69T2 
-wg OF 409 OW the ob ot .ai taskt .wyibserave ee cod pion Ho gtd 
.79dt0 done bo exoaiygad oils stort 
valaoitiag otly ,boileikduive gaied ealgioning lmongg geal T 
to ureze stelgunoo ns ciel brs ¢ileseien mad? mot wot esiiub 
“4 ovo? ban poviighes Me ot adigilor to esiteb ofT sroigila 
‘Hoch evtolentent ogihaes joa go00b ovol ind yinb ovitaler of 


f 


sfourmonoo norreg of to esoneteannia oilt-of guilrosos yori 


7 


230 SUMMARY OF ° 


thus, love to a’ superior becomes honor and respect; to an 
equal, friendship and benevolence; to an inferior, courtesy 
and condescension; to the miserable, pity and compassion. 
In negative duties this principle is no less effectual than in 
positive. Love will not permit us to injure or offend our bro- 
ther, to neglect our betters, or despise our inferiors, &c. tor 
love worketh no ill to his netghbor. This deduction of: parti- 
cular duties from the general principle is made by St. Paul, 


Rom. xiii. 8., &c. This notion of love, as being the fulness of 


the law, &c., explains a passage in St. James, chap. ii. 10. 
Whosoever shall keep the whole law, and offend in one point, fe 
is guilty of all. The common interpretation of this passage 
shown to be erroneous. It has another appearance when fairly 
examined. Jn order to do this, we must look back to that 
which gaye occasion to it, and follow the Apostle’s argument 
step by step. The whole depends on the notion, which is com- 
mon to the writers of the New Testament, that leve is the ful- 
Jilling of the law. St. James considers the whole duty of man 
as contained in one law, viz., thou shalt love thy neighbor as 
thyself; and then he argues rightly, that he who offends in 
one point is guilty of the whele law: for whether it be theft, 
or murder, or adultery, that you commit, it matters not; for 
any of these crimes is inconsistent with the law, which con- 
tains, and is, the whole, Thow shalt love thy neighbor. as thy- 
self: this farther shown from the 8th verse, where this law is 
called the Royal Law, because it is the first supreme law from 
which all others proceed, &ec. This different version of ihe 
lith verse of St. James given in the margin of the Bible. 
Being thus understood, there is no oceasion for any nice dis- 
tinctions to show how a man, by offending against one law, may 
become guilty of all; for this is no longer found to be a part 
of the Apostle’sdoctrine; which is, that he who sins in any par- 
ticular instance against his brother, will be found to be a travs- 
gressor against. this great vital principle of religion, Thou shalt 


love thy neighbor as thyself. 


— 


val oh croitat et at nothe 


ai @ 32 yd bem at 
Yo eepatlut odd gniod 


virial node oonesqge isiions sed 

silt od POP o ermal pire "om com | 
iwamoyia wolroyh ad) wallet bae ti oP wotenave emp dole 
-1ino vi doi woitod ot no ebmoqah storbw ofT  -qote Jovete 


7 WAS seek tala wokd ci with ore oi banisinos ea 
astw ad tail ylttyir eougis od wodr bas {sega 

pee ai wiltadw wt > wel alow ot to yilivg ei Intog oa0 
wh (408 eitem Hi Aintes veg sodd pretleba no pobre 4 
-noo doit .wal ods diiw fewlelencont ei eembo ovedd to yaw 
| Wi wo wniddgion GAL vial Woden wrod jolodw off af baw mist 
. ai wal aiid ovadw .serer dhs oft mort mwode redreat eid + Woe 
inett wal seerque sei oft af tH aeugoed cit lope ods botlzs 
vit Yo noleiev saowwltih eidT 10% bestow ertho He doidw 
| “AWE eft Fo vivo edt si wovig oer 42 Yo arwe dit 
skh ook yaa we? melasico om af oradt | boutertto ends guise 
fem wel ong PniLane nuibysta eed anes a wren! wolw of enaitonil 
hey ead at bavol wpeel on af sidered pileto ylang amtoved 
“ing van ni ene ode ol ceil 2b shade qecthisohe'aleog ead 
“aa pod o2 lame od liv vedltowd eid jenki'ze oonateni telvoid 
Woke sott ooigilar te en ntti vist tenloge roesTg 
meh big h an 


» DISCOURSE XIII. ane 231 


The other general head referred to in the text considered ; 
viz., the love of God: this called the first and great command- 
ment: from this head is to be deduced all the service, worship, 
and honor which we owe and pay to our Creator. All the 
duties of religion are relative; which is ‘true here; for the 
duties we owe to God spring from the relation between God 
and us: also love naturally transforms itself into all relative 
duties according to circumstances: thus, if we love God, and 
consider him as Lord and Governor of the world, our love will 
soon become obedience; if we consider him wise, good, and 
gracious, it will become honor and adoration; and so on. 

In the second place, some reflexions made which seem to 
arise naturally from the subject. 

First ; these two principles, from which all religion flows, must 
be consistent with one another, otherwise they could not both 
be principles of the same religion: the love of God therefore 
can in no case oblige us to act contrary to the love of our 
neighbor. One thing in our Saviour’s argument, which may 
perhaps mislead some men, and therefore should be con- 
sidered: of the love of God, it is said that it is the first and 
great commandment ; the love of our neighbor is styled the 
second, like unto it: whence it might be inferred that the first 
is a law of superior obligation to the second, and may in sone 
instances control and overrule it: it is shown however that this 
is not the case; and that our Saviow’s saying that the love of 
God is the first commandment, is no reason for thinking that 
it is or can be inconsistent with the second: on the con- 
trary, the love of our neighbor being deducible from the 
love of God, must ever agree with it: faults of ancient writers 
on morality shown, in that they have not gone higher for prin- 
ciples to build their precepts on, than to the common desires of 
nature and the several relations of man to man, 

Secondly ; our Saviour having declared that on these fio 
commandments hang all the law and the prophets, nothing is 


Pe ee re ee er 


oe, aey *- re a 


1 Ca AP ae {ar ae 
ps sitadiinitipsiiedl 
Wt +4 


ind 400 ne “tat ba 


time booy (sim mid rwhienss aw ti ysoasibsdo smozed moo 
4 atode haz noiteobs bre vouod smosed liv 91 atoinaTy 
- Oh giteoe mechan tiaire it Somnath 
ee, ae paige ate anti Gavcad sie 
« thad ton blaes eh hinhuhatchaientaiaahataa 
euitelt be Ww ovet oft snoigiler ome dd Yo askqinaing od 
yee Jo orok oft of ytinines son of ea ogifde sund om ai a9 
<n09 od blwode svtewelt bad ynoim omoe basixian eqastoq 
Wen Sect okt eh ai godt ise et 31 bo Yo avol ody Yo. c borobie 
ws baleix ai wigan nie to ovol oat . Sumbaninmos doova 
tit st Jods berreitni od adgion si conadve +34 ofnue shih nore 
ones «i Hit baw bitnaee wilt of moiinygilde wirsque to wal 6 +i 
 gotramiterewod wvods at 31 2it olotmvo bna lotto asanalent 
Yow! odt sodt guizhe eywoive? wo Inc biee ¢ oego anlt fom al 
tht gui dict vot woacor on 2i taembusmunos Jeri odd ei bo? 
anno od co > bitosce bel! altiw thateienoond od nes to et 
ole mot? oltisebel oniod toddyiew ave te evel of}. 
erative tosiowy to attest 111 diiw oorgn t9ve eure ,boD Yo s7el 
-vig vot wilgul saoy ton oved yout dail of ,aworle ytilevom a0 
Qo avtixeb Homie ol of odd ne siqraon tio bliud o2 salqr 
get 03 «eas Yo amoinales Invevsee oft bas gatet 

out mad} xo Jodt howloob yaivad sales! ao 5 ¢lbaeo4 
2i yridiow j2sodqueeg oA) Liew taal od Wa gue -cdatsntbamt no? 


“3 


APSE EAP Ae I OO SNS 


232 SUMMARY OF DISCOURSE XIII. 


or ought to be esteemed religion, that is not reducible to one 
or other of these principles. What then, it may ke said, 
become of the institutions of religion, which cannot properly 


_ be referred to either? are they then no part of religion? It is 


answered to this, that there is a manifest difference between 
religion and the means of religion : whatever is part of reli- 
gion, and yet not so on account of moral reason, can only be 
esteemed as means, ordained not for their own sake, but for the 


_ sake of that religion which is founded on moral reason. This 


distinction might teach men where to point their best endea- 
vors, and where to piace their hopes: for if our zeal be spent 
only on the means, and goes no farther, we are yet in our sins. 

Hence also it is shown that there can be no competition or 
disagreement between the duties called moral and those called 
positive. 


oagnacaenaints ia te oyhernan, cabs ade 
‘ oo ee sid ob Deeetena: 


DISCOURSE LKXIIl. 


DISCOURSE XIII. 233 
j 


MATTHEW, CHAP. XXII.—VERSE 40. 


On these two commandments hang all the law and the prophets. 


THE two commandments here referred to are set down in the 
verses immediately preceding the words of the text. At verse 
37, we read, ‘Thou shalt love the Lord thy God with all thy 
heart, and with all thy soul, and with all thy mind: This is 
the first and great commandment :’ verse 38. At verse 39 fol- 
lows, ‘ And the second is like unto it, Thou shalt love thy 
neighbor as thyself.’ Then come the words of the text, ‘ On 
these two commandments hang all the lew and the prophets :’ 
the meaning of which saying is plainly this, that the whole 
reason of religion lies in these two general commandments; that 
in these all particular duties and precepts are founded ; that 
nothing can be of any obligation in religion, but as it relates 
either to the love we owe to God, or the love we owe to our 
neighbor. In speaking of these words, 1 shall, 

First, Show you the true meaning and import of them; and, 

Secondly, Make some useful remarks on the whole. 

In St. Mark’s gospel the same thing is said in different 
words, though to the same effect. The words parallel to the 
text are these: ‘There is none other commandment greater 
than these,’ Mark xii. 31: that is, there is nothing in religion 
of a higher obligation than these two precepts ; all the duties 
of religion must be governed by these two principles: beyond 
them there is nothing greater, nothing to limit or restrain them ; 
but by them must every thing else be limited and restrained. 
The reason of this is plain: for the relation between God and 
man being once known, the first conclusion is, ‘ That we ought 
to love the Lord our God with all our hearts, with all our souls, 


a — 
"iad 
mi a 


cs 


‘qin the tie bo yt biod od svol Haile wo" baat ow ,Te 


ai cit T hnins eds the ditw baw Noe yt he athe Saw dneod 


fot CE oeev 1A 86 wrov *: troatbasmaros saorg baw serit alt 
qt evel thors worl ti otmw odil ai baosoe oft ba * wot 


«© * tx92 ode to ebrow oft seroo oodT “Moedt 2a todilgion 


“*: atydqorg oft bes wal odt Ne good etnuabeemmos owt sess 


dlodve odd tolt eidt ylnielg ei guiyse doidw lo yoissom av 
jadi ;cnombasamos lewasg owl sea) ui e9i) moigilor lo noest 


fads jy babuodt ov etquasiqg bern esitith wlusitieg Ma seod) vi 


sstalor ti es iwd oiyiler ai aeitayilio yaa Yo od aso yaidion 
wo 0) 90 sw vol ot w .boD of wo ow ool odd of tlti9 
Heds 1 ahaow aeadd Yo gridcoge al aoddgint 

chan jared) Io Hoque bre poring aut ot voy wode tert 

MHurtw ot} so edseaien Ivtoew onmoe odnll ,yibnoose 

tewittih wi bisa ea geidt wane od loqeog # Arelé 32 al 
ait ot lolieeg elnow of E  tovtte omtme od? of dyuod? «bow 
teiserg Jnoombacmmes radio snom 8) oval" : oasd? oie 1x4! 
nolgiies wivaisiios vt grad? xi tad? : 16 jie Aigl ‘oxo andt 
esitob oft Ha : etqeomy ow? veod) ned? noisagilde todgid @ to 
bnoved raslyionizag owt seodt vd homevoy od teum aoigilet to 
‘cra? pias 1 sini] of pridion jotavty yaidion ai or9dd ausilt 
lorie bas bovioil od ote geil’ yore tence ards yd tod 
ban boD meewted woitefer elt 16t > nial ei eid Yo acesor odT 
idyio ow JadT* zi nolenloans tof old ,awoad cone yaied naw 
uow tne He dive eee we lin dtiw bot) 10 biot si ovol 0? 


mes 
’ 


sere ecter ENE GREEN PEPE ETN TOI TE TE ITE ENTE TL ET TTL CITT LL CE LI LO IT 


t 


234. 38 SHERLOCK. 


and with all our minds ;’ that is, to the utmost of our power: 
and until this general principle be established, the particular 
duties owing to God cannot fall under our consideration. There 
is no room to inquire after the proper instances of expressing 
our love to God, till the general obligation of loving God be 
known and admitted. The same reason holds likewise as to 
the other general head of religion, ‘the love of our neighbor :’ 
for the relation between man and man, and the common rela- 
tion of all to one great Master, being supposed, the result is, 
that we ought ‘to love our neighbor as ourself :’ that is, to do 
all we can to promote the happiness of each other: and unless 
we have this general sense, we cannot be concerned to know in 
any particular case what is the proper instance of love which 
we ought to show towards our neighbor. 

But these general principles being once established, the par- 
ticular duties flow from them naturally. The love of God and 
the love of our neighbor, if carefully attended to, will easily 
grow into a complete system of religion. The duties of religion 
are all relative, regarding either God or man; and there is no 
relative duty that love does not readily transform itself into on 
the mere view of the different circumstances of the persons con- 
cerned. Love, with regard to a superior,: becomes honor and 
respect, and shows itself in a cheerful obedience and a willing 
submission to the commands of authority: love, with respect to 
our equals, is friendship and benevolence: towards inferiors it 
is courtesy and condescension: if it regards the happy and 
prosperous, it is joy and pleasure, which envy cannot corrupt: if 
it looks towards the miserable, it is pity and compassion ; it Is 
@ tenderness which will discover itself in all the acts of mercy 
and humanity. 

In negative duties this principle is no less effectual than in 
positive. Love will not permit us to injure, oppress, or oflead 
our brother: it will not give us leave to neglect our betters, of 
to despise our inferiors : it will restrain every inordinate passion, 
and not suffer us either to gratify our envy at the expense of our 
neichbor’s credit and reputation, or our lust by violating his 
wile or his daughter; but it will preserve us harmless aud inno- 
cent: for ‘love worketh no ill to its neighbor.’ This deduc- 
tion of particular duties from this general principle was made by 


a + ai 


7 = ec at i i 7 
oan as se 
Tae - : : y Deis 
a. 5 - 7 ves eee y Pe 
cs appa yy P) prt Pan ee r vo 


AY | allel co 


vlicea Hive ot bebastin qilutarss Vi .roddgion wo Yo, stol ed, 

soigiterto avitubadT, .stoigiles Yo moteye kappa: st arg 

on et svort base ¢ asm Ye Pali A HELM 

we ofGd Moet unotetmy ulibasn ton ex0b oval Jedd ysob . a .* 

109 enoara od) Yo eognateumpgiin Insiaib oft to way orgie onl 

bax ronoi sososed -,coineque #0) byegorditiw eval homeo 

auilliw 2 hae oowsibedo istvoods a wi ee ngrpeeih i 

of sooqees cite oval : ytiveriivn to abarsnmes owls od aoinamdud 

fi eiohataiainayves :soastovoned bun qidebavini a alaups Wo 

bus qed ot abies 3 Vi i woieqeoeebacs bas yzotwog ai, 

Vic pereo tonnes (rae doider ,orseaolg bas ¢o4,ai ii auortaqrorq 

«sti; noimeagatoo hus gig at te oldsvaimn ag) ebroveod elool ti 

yore teaten old He ai toti ravoseib [iw doidw aegobasd | 
Dinaaed baa 

ni walt Inodasitio acol oa ei olqiauing sist enituh ovitegon ol 

huvthe te amrigge nial of ms dieriog doa iiw oval .cvrisieng 

10 iaitnd see povlven of oveol euerrg tom Uirw ti <s0dzerd. woe 

Hie aannibreni yore mailer Hw M3 HMoristai wo 9¢igaah OF 

10 in oeaniges 4 Je qa we wtitaty of tgiltio eu vltue ton hae 

cit pritalor gedaan! we ro sO OGTT hag tibers zrodidzing 

-orni ban seghunagl eae ovisenag Hiw tt adj etdgush eid 1 dliw 

wheb eid'T ‘aoddgion at ot Hi oa dadiow vol" 102 5 ing , 

(4 olsun xo olqiowig Liranog vid) moth esitub wlyoizieg Yo,aoil ) 


we 


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t DISCOURSE XIII. 235 
St. Paul long since : ‘ Owe no man,’ says he, ‘ any thing, but 
ty love one another: for he that loveth another hath fulfilled 
the law. For this, Thou shalt not commit adultery, Thou shalt 
not kill, Thou shalt not steal, Thou shalt not bear false witness, 
Thou shalt not covet: and if there be any other commandment, 
itis briefly comprehended in this saying, namely, Thou shalt 
love thy neighbor as thyself. Love worketh no ill to his 
aeighbor: therefore love is the fulfilling of the law:’ Rom. 
xl. 8, &e. q 

This notion of love, as being the fulness of the law, and of 
all the commandments being comprehended in this saying, 
‘Thou shalt love thy neighbor as thyself,’ will lead us to the 
true and natural interpretation of a passage in St. James, which, 
a8 it is commonly understood, is liable to great difficulties and 
ebjections, and to those who have plain sense, and can follow 
it, must appear absurd: ‘ Whosoever,’ says he, ‘shall keep the 
whole law, and offend in one point, heis guilty of all:’ chap. ii. 10. 
This is a position something strange, that an offence against one 
law should be a breach of all laws, however different they 
are in kind and degree; that he who commits adultery, for in- 
stance, should therefore be guilty of murder and robbery, and 
other the like heinous offences, nothing related to the sin of 
adultery, But let us consider the Apostle’s reason in the next 
verse: ‘ For he that said, Do not commit adultery, said also, 
Do not kill. Now, if thou commit no adultery, yet, if thou 
kill, thon art become a transgressor of the law.’ This reason, 
4s interpreters commonly expound it, amounts to this: all laws 
are founded on one and the same authority of God; therefore 
every offence against any law is a contempt of the authority 
on which all laws depend; and therefore every act of disobe- 
dience is a breach of the whole law, because subversive of that 
authority on which the whole law stands, But there are 
many objections against the reason thus stated : first, it is lable 
evidently to all the difficulties of the Stoics’ paradox, that all 
otfences are equal: for if the guilt of sin depends not on the 
nature and circumstances of the sinful action, but on the au- 
thority of the lawgiver, then every sin, being an offence against 
the same authority, is of the same guilt and heinousness; and 
there will be no difference between killing your neighbor or 


2 ———— 


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wolled ano brs ,cence ainlg oyvad odw ovodd of bas anoissyde 
oil) qasd Hede* .oteyaeesrsoeadF* shineda tesqqe seve it 
OC ji .qads ‘3 [te Yovaliuy ei od dniog ano ai badito bas wal otod « 
gna tesinge consho an sad syruste gaidiemoe noidicod # ai itl T 
yuu somettib sovowod evn! lie to domo « od bigods wel 
-ni set yoesilubs esimmos odw-od sodt poergeb boise beta ot we 
bas ,yrotidor baa roby to ying od ovitesalt bivede ,sonei 
to nie oft od batelor guidion ,eoodatte euoniol odif od varie 
xen or? ai qoanst e'slteoq A ont tebienos en tol Jokl -iatlubs 
owls hing prvotluhe: timmoo tom oC bine anit avo * > ORV? 
weds We tor .vrettvhe oa Yiermos pod li wo —,fidton of 
rontor itl “wal oadt Yo roesorgeemt'a osioasd tte poult {iA 
eval Me :eblto) etmoms YP bavoqxs Ploommes erate total + 
avinads jbo to ztiredsjumsmas oft bar ono do frofemiot v6 
Vhodtus od to jqmsinos & ei wal Yon tecings gondho yr979 
«siloeih to ton yore Noto) boe ; buaqah xvtel Ue doikdw om 
teds lo oyinordine o-nnoad val slowbw ot to tosetd 2 Bi eongih 
we ores sud shnate wal sledw oh dottw wo (ivod we 
sldgil ei dt nit: botote eas monsot adt Senioue enoiiosgdo “cane 
fis tet. xoburmg ‘esioté oil to evistuoitib ols He oF vitasbie 
oft wo tom abnvipysh aie ‘to Meg allt Tt sob : fiaups ere eaonsthy 
-0R of to tod .noiioo hinie ott Ie accnntamenio baa ouier 
yeorcys sonvlo ne ynied nie vier weds povigwel ait To ytevell 
hon :eonmeteotod baie ding dented to et ztirodinn ame ott 
10 poldyien sno paillil nvewted sonsrshib on od Liew oul 


* 
4 


PP RE SPEER TOS AIT LY LEIP OSE EOL LITA AE A I CED A REN EA POOLE 


a a te re er 


236 , SHERLOCK. 


your neighbor’s horse; for he that has forbid you killing your 
neighbor, has likewise forbid you doing any act to the hurt 
and detriment of your neighbor: secondly, the Apostle’s 
inference in the latter part of the verse does not answer to the 
principle laid down in the former part : ‘ He that said, Do not 
commit adultery, said also, Do not kill.’ This is his principle ; 
and he infers, ‘ Now, if thou commit no adultery, yet, if thou 
kill, thou art become a transgressor of the law :’ no doubt of it; 
because there is a law against murder as well as against adul- 
tery. But what is this towards showing that the breach of one 
law is the breach of all? The inference therefore should have 
been on this foot: now, if thou commit no adultery, yet if 
thou kill, thou art guilty of all the laws by disobeying the Au- 
thor of all laws. 

But this passage of St. James will have another appearance, 
when fairly examined. In order to it, we must look back to 
that which gave occasion to it, and follow the Apostle’s argu- 
ment step by step. The whole depends on the notion which 
is common to the writers of the New Testament, that ‘ love is 
the fulfilling of the law.’ St. James considers the whole duty 
of man to man as contained in one law, namely, ¢ Thou shalt 
love thy neighbor as thyself :’ and then he argues rightly, he 
who offends in one point is guilty of the whole law: for whe- 
ther it be theft, or murder, or adultery, that you commit, it 
matters not; for any of these crimes is inconsistent with the 
law, which contains and is the whole, ‘ Thou shalt love thy 
neighbor as thyself.’ But hear the Apostle’s own words; in 
the eighth verse you read thus : ‘ If ye fulfil the royal law ac- 
cording to the Scripture, Thou shalt love thy neighbor as thy- 
self, ye do well:’ where, first, you are to observe that he calls 
this the royal law ; not because given by Christ the King, as 
some tell us, for all laws are in that sense royal laws; but be- 
cause it is the first supreme law, from which all others proceed 
as distinct branches, and by which they must all be governed. 
Secondly, you must take notice what stress the Apostle lays 
on their ¢ fulfilling’ this royallaw: ‘If ye fulfil the royal law 
—ye do well: that is, if you attend to it in all instances, so as 
not to offend against it in any case, ye then will do well. The 
Apostle proceeds in the next verse, ‘ But, if ye have respect te 


1 ont 2 orciinadl oonmahar of P {Hla to domond ot ei wok 
i oy .ysdhebe: on timenos soit Li wom 7 toot aidt ao naed 
ah odt goiyodosib yd swal oild fhe Jo yslirg dre wodt Hid mods 
eens) Hx to sods 
"pants odious ovesd Hive earank 22 to agneanq eisld sot 
a of eS mot ee ier rine al sboniuane ybia onde 
tga v'atioug A. oslt wollot bus ti ot soiesooo oveg dotdher dull 
— doidw noiton sft no ehowysbolodw off  .qute yd qole nous 
et sal? sadd sowmaten'T a. elt te arstive aild of commoasi 
tub olodw ot evobiemes eomsb 5% ‘owwk gilt to gaillitiul edt 
| Meda cad’'T > ,ylomen .wel ono si boniainos ea nam 9) neu te 
vd pidgin eouger od nods bos ': Vogt an roddgien yds avol 
athe rot : weak olodw ot te yiling ei taiog ono si shnofto odw 
ti Jienenoa wey ted? pretiabs 10 okwsos 10 Sods od. di toi 
odd tiw snvteiasoonl «i ari seeslt to yow tot , Jon eeted 
ti ovol tlede wal * .olodw oft ci baw eaisiaoe doilw.,wal 
si :almow avo CobeeqAé adtanod tufl  ‘tMoeyds a0 roddgies 
| -on veollegor ods bblot o¢ il’ ; eedt bam voy omer dtigio silt 


EE 


~4it ea voddgion ydt ovol ede aodT natqing® ot 09 giibwo 
elles oo drrls avreedo. of o19 woy ,tevit ,ovotlw ‘; How ob oy , Hoe 
aA al orls dapat) vd ovvig seveoed jon : wil leyor elt elt 

oc bed perenl dayor geno told mi ove ewaed Ha 20} eu [lat amoe 


beorong ante. [hx doit cont wal serene seve os ei si pene? 
-mnoveg o@ Ha, Jenin yods oid yd bus sodonerd Jonitenh xe 
«fal oldu q alt aeorte Jadw gotton oe) tema voy elhgooet% 
wat teyor odd Leh og tL? + veel Legon wilt yaillitiod * tied oe 
+s on 2oitoiend Hai fi ot bastiawoy Wet deds ‘> ligw ob s¢— 


“iT lisw ob Hiw pad? oy eur gos ab M dewicge basite ot Jon 
©) tosqeot oved oy Vi twill’ .sexee tom onlt wh ehosrorg, oligos. 


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, 
> 


t : DISCOURSE XIII. 237 
pémons, ye commit sin, and are convinced of the law as trans- 
gressors.’ The law in this verse is the same law that was men- 
twned before, that is, ‘the royal law:’ if, says he, you have 
any partial regards, you will not then fulfil the law of love, but 
will be found to be transgressors of that law; ‘for,’ as it fol- 
jows in the tenth verse, ‘whosoever shall keep the whole law, 
and yet offend in one point, he is guilty of all.’ In this verse 
he considers the royal law, ‘Thou shalt love thy neighbor as 
thyself,’ as the whole law, and all particular commandments 
as points of that law. And what he says amounts to this: 
whatever regard you may have to the law of loving your neigh- 
bor, which all profess to walk by, yet assure yourselves you 
cannot keep that law, if you offend against any one rule of 
charity ; for every such single offence is a breach of that whole 
law: ‘Thou shalt love thy neighbour as thyself.’ In the 
eleventh verse he gives the reason of his assertion : ‘ For he that 
stid, Do not. commit adultery, said also, Do not kill.’. The 
words in the original, here translated ‘for he that said,’ are of 
doubtful interpretation. .The sense followed by interpreters and 
translators has misled people in the understanding of this whole 
place. Instead of ‘ for he that said,’ it should be rendered, for 
‘the law’ which said, ‘ Do not commit adultery, said also, Do 
not kill.? The place thus rendered contains a clear reason of 
whatwent before: if, says he, you offend in any point of charity 
or duty, you becomea transgressor of this whole law, ‘Thou 
shalt love thy neighbor as thyself:’ for this law of loving thy 
neighbor, which says to thee, ‘ Do not commit adultery,’ says 
likewise to thee, ‘Do not kill? And now, if you go to the 
latter part of the verse, you will find it exactly suited to the 
whole thread of discourse which went before; for thus it fol- 
lows, ‘ Now if thou commit no adultery, yet if thou kill, thou 
art become a transgressor of the law;’ that is, of that general 
law of loving thy neighbor, which said as well to thee, ‘Thou 
shalt not kill,’ as ¢ Thou shalt not commit adultery.’ 

How this royal law speaks to us in the language of all par- 
ticular laws and precepts is easily understood, and is distinctly 
explained by St. Paul in the place already produced: * Vor 
this, Thou shalt not commit adultery, Thou shalt not kill, Thou 
shalt not steal, Thou shalt not bear false witness, Thou shalt not 


i) 


n vodddgion yas 


0G. ,orku biee ygrtiphe timme» ton off! .bine doiske ‘ wal ods * 
Jo noxnet s80lo a eniaines borhan suds ooslq adT “lid ton 
yitads to tniog yas si book woz orl exes Hi : noted soswiad@ 
wodt + cwel vlodw «id Jo waretpenm somoced voy ob w 


elt quival Yo wal. aid? sot ‘Yoel? 20 10ddgion dt ovol theds 


econ ' gestlobs tivamoo toa oC * oad? of ayae dakdw aoddgioe 
od) ot op uoy ti woe bad. “lid tea off! , ead? of oeiwoddl 
ait of botive vit sexo th bait Hiv uoy ,oaT94 nit lo parts rontal 
«bet fi end? 102 . woted toow dolthe exworeth Io beaut slode 
pods tid molt ti toy ,yrotluba om timate vod? wot? enol 
luaynay, daria lo ,2i sad ‘; wel ods lo toeestpenntt 2 amojed ns 
woilT* .wotld o2 llow eo bine dotdw cuddzien yal aaivol te wal 

T * ea ‘1d tom tede 
eq ihe lo-egnngenl odt of eu ot lenge veal loyor eid woll 


| 


waiinhs dimes dot thade nod 


tiiomiaib ed bac boosbau yliewe at eiquosiq bas ewal sluoil 
q vhowles oontp ok a deel 4G ed honielge* 
wot ial sow shude vodT pgrotlaba timers Jon jarle gould alt 


tou Hode wordt aaontiv ald read don Tada uodT lootetoa shail 


tw : - baoorby 


— 


258 : SHERLOCK, 


covet: and if there be any other commandment, it is bricfly 
comprehended in this saying, namely, Thou shalt love thy neigh 
bor as thyself ? Rom. xiii. 9. \ 

As to the different version of the eleventh verse in St. James 
which I have made choice of, our own translators plainly sav 
the propriety of it, and have given that version in the mary! ul 
of the bible. To them therefore, and their reasoning, I reir, 
you. 

This place in St. James betas thus understood and explained, 
there is no occasion for any niceties or distinctions to support 
the reason and equity of his doctrine, or to show how a man, liv 
offending against one law, may become guilty ofall; since this 
assertion will no longer be found to be part of the A postle’s doc- 
trine. What he teaches is plainly this: the great and funds- 
mental law of the gospel is this, ‘ Thou shalt love thy neighbor 
as thyself” The force of this all see, and all acknowlege : 
and whilst they pretend to be Christians, all must pretend at 
least to obey. But, says he, whoever in any manner offends. 
injures, or oppresses his brother, it matters not in what way, 
whether it be by undue and partial preference of one to anotlicr. 
by contempt, or slander, by theft, adultery, or murder; who- 
ever, I say, in any of these instances sins against his brother 
will be found to be a trausgressor against this great, this vil«!. 
principle of religion, ‘ Thou shalt love thy neighbor as thyse!!. 
For this reason he tells them, the way to do well was ‘to fu!!! 
the royal law,’ that is, to observe all the points of it; becaus 
no point could be transgressed, but the transgressor must !* 
found guilty of the whole law, which is a general law of lov° 
extending to all points. There is nothing hard in this sci~-. 
nothing but what any man may see the reason of: for certainly 
to injure our neighbor in any way makes us guilty of t 
breach of the law, which commands us to love our neight 
for one injurious action is as inconsistent with love as anothi«: 
and in this respect injurious actions have no difference, for t"' 
are all equally inconsistent with the great law. 

The giving light to this passage in St. James has not mint 
us from the main purpose of this discourse ; for we have 
at the same time the true extent and meaning of the text, 
respect to one of the laws referred to in it, and which is ¢*'} 


’ a - ye iVyie= Oe =» 
oe ae a he aa ee 

i led eres oe 
POI ae Pee 


inn cpt d.cdipn wee o%ng Ser 


oS cnsesoreiesereetsteee 
celsien — 


a uhtons 09 ena to sontreitorp laisiag bas sebaa ydod tisodtodw. te 
ube proba to pyotlube Sadt-yd jobaale 10 sqmadnos yd. 
candid vidtaniage enie mocateni seed? to ye ai te Liar ee 
jutiy oidt doary aidt qeoiege-tontorgensed a od od bavct od Miw  & 

evde ag voditigion Yat. vel Sede wort * woigiler to bone 
ilsdat* asw Tear ab of yaw odd .ovads aller orl aoaert eid oy 
wvensd pi ranutod ont He oersedo of at sort ‘wal fargo onl? 

»! leu sosmargadaet ad? tod boworwamt od blyoo taiog om... 
seul bo wel bepeay 2 <i slvidw wal olodw edt Yo yiliog bauot 
. wow eid ii dete yuridton si oted'l  etaiog Ba os puiberwre .. 
rhvienas 4) 2 Fo neat od? ose Yom nem [Re taster tod peidios , 

) bo yiiog en anda yaw yne ai rodityiom we wn oF 

wnbloion yueoovol of ev vbnsmmos doidw ,wal edd to doer 

Tulonn ap oval Hsiw Soatelanoonl am as noiian euveiras yer otto wi 

W sct aanetaitth odors! estan suoimisd tongene vist, 0 bus 
welfare of) dite Jeotelamoad ylloupy ile se 
Iilein Jom antl eek We ui openenep elt of ddpil geiriy olf 
veal Gee Wl > deprtieresnib Pr a ol | niens ods mott ew, 
bie tae ody te peiumem baw toshxe-quteadt omikonaae odie 
Lec et doidher bew (fi ni os berdterewsl odd Yeano of foogest >: 


: 


‘ ' DISCOURSE XIII. 239 


applicable to the other. St. James has fully taught us our 
Saviour’s meaning, when he said, ‘ On these two commandments 
hang all the law and the prophets.’ 

But let us turn to consider the other general head referred to 
by our Saviour in the text, namely, < the love of God.’ ‘ This,’ 
says our Lord in the thirty-eighth verse, ‘is the first and great 
commandment.’ From this head are to be deduced all the 
service, worship, and honor, which we owe and pay to our 
Creator. I observed to you before that all the duties of reli- 
gion are relative: which is true in that part now under con- 
sideration; for the duties we owe to God are founded in the 
relation between God and us. Were there no such relation, 
the perfections of God might be matter of admiration, but 
could not be the ground of duty and obedience. I observed 
likewise to you that love naturally transforms itself into all 
relative duties, which arise from tle circumstances of the per- 
sons related. Thus, in the present case, if we love God, and 
consider him as the Lord and Governor of the world, our love 
will soon become obedience : if we consider him as wise, good, 
and gracious, our love will become honor and adoration: if 
we add to these our natural weakness and infirmity, love will 
teach us dependence, and prompt us in all our wants to fly 
for refuge to our great Protector: and thus, in all other 
instances, may the particular duties be drawn from this general 
principle. Prayer and praise, and other parts of divine 
Worship, which are the acts of these duties, are so clearly con- 
nected to them, that there is no need of showing distinctly 
concerning them, how they flow from this general command- 
ment, 

Having thus given-you an account of the text, with respect 
to both the principles of religion referred to in it, ‘the love of 
God,’ and ‘the love of our neighbor,’ I would now, in the 
second place, lay before you some observations which seem to 
‘rise naturally from the whole. 

The first is, that these two principles, from which our Lord 
tells us all religion flows, must be consistent with one another; 
otherwise they could not both be principles of the same 
religion. The love of God therefore can in no case oblige us 
. % act contrary to the love of our neighbor. Our Saviour has 


mgmt i Ea BEINN alk 

peal ereeneinne tenes i | 
oR oS : 

ee ee 


ha topper y ni¥ 


qt 
sotto ts ni code ban sp. —pachinganar wr Ee 
Layonoy #id) sped! awerh od eoiteh ralooiting ot your eooaeies! 


-paivity 40 aheq sadte be joxteny bes s9yeiT ~solqionty 


-itoo vivaslo ox ox eoituh seas Wy atae ods ore doistw .qitheror 

qiioniteb gnivode to bese. om ei onde? dads jac os betas 

haowtuos lersnsg eids mot wolt galt wod cauilt gatinie289? - 
ow 


roagest dtiw .1z08 od? Yo Iavngos of voy -novig aud? gajratl 
to geo odd? Ji oi ot borriten noigiler to ralqioniny odd diod oF 
«it ai ron bluow 1 ‘oddgiva’wo Yo ovol alt* bos ‘bo 
ot moog dois encilevivedo omer voy sidted yalyesaly bno2™ 

.  sthodlw oft scoot lies nF 
trot wo tloidw mow 2siqioning ovtoeond) torts et seit oT 
. ediore ane tiv Inoieienes od deme wok eoigiler te xo eft 
onse oft Io. aylyioning od alted tom binad quds aaj ernie 
ai vgilde vss on ni ase nolvwdy bow to. evol off nwvigilos 
end 1oived wO > s0dilgion 109 Ie wrabeds ot yuruao2 498% 


i i ite 


‘240 - _.* SHERLOCK. 


“ 
i 


told us indeed, that the time would be, when some shouldd 
think they did God good service by destroying their brethren #4 
but I do not find the religion or the zeal of those persons much4 
commer ded; but this very character is given of them to show 
how little they knew or understood their duty. And yet 
could such a case ever happen, in which it might become cue} 
duty to hurt our neighbor, in order to promote the honor of 
God, it could not be a just character of false zeal, to say that4 
it made men think they did God good service by destroying or | 
abusing their neighbors; because, on this supposition, it micht, 
happen to be the character of true religious zeal. 

There is one thing in our Saviour’s argument which may| 
perhaps mislead men in judging on this case, and which there-4 
fore may deserve to be particularly considered. Of the love er 3 
God our Saviour says, ‘it is the first and great commandment: 4 
the love of our neighbor he styles ‘the second, like unto it.’ 
Now from hence perhaps it may be inferred that the love ot 4 
God, which is the first and great commandment, is a law 0: 
a superior obligation to that which is only the second, and may 4 
therefore in some instances control and overrule it. Prom i 
whence it would follow, that we might lawfully overlook ti } 
love of our neighbor, in obedience to the superior obligatios { 
we are under to love God. Now, on supposition that ovr 4 
duty to God and our acighbor could ever interfere, 1 shoul ; 
readily allow that we ought to love God rather than man: bs! 
our Saviour’s saying the love of God is the first commandmest. 
is no manner of reason to think that itever is, or can be, ince - 
sistent with the second. 
The love of God is properly styled the first commandment, 

respect to God who is the object of the love, and because i! © 

indeed the foundation of all religion, even of that commans>- 
ment which is styled the second. But thisisso far from show) 
that the love of God may ever clash with the love of our nei! 
bor, that it proves the contrary; for it the love of our ne. 
bor is deducible from the love of God, it must ever be ¢'" 
sistent with it. 

1 know very well that the ancient writers of morality has 
not gone higher for principles to build their precepts on, (is8 
to the common desires of nature, and the several relations 


cue Insmagw Wwaire vito ti iis one ei moll 
ft doidw bie ovo zidt no gesighni{, ci noun baolein equdioq 
svval alt tO hotobiauns ylrelasinag od of ovrenh yas aed 
/ ‘nos baum iaang boii deri oilt Bb ab* eyne moive? wo bow 
“si orn oth pwewoe aalt* eobyte wd rodityion ato Yo ovol ols 
Bis vol ods gui bevwini od yaw di xqedrag sonod mon wo% 
to wal 6 2 Jooimbommmes seory baw deri odd ei doitiw boo 
am han -buocor at zhao si doidw dgilt-ot noitrgitde wiveque * 
el ti alondvo baw lowe eesantenl -omos ni siolsrsdt 
mitt Aonkrgnes vila tural sdgiae ov sears »wollot bivow 8 esaoder 


B | matnyilde vorioque odt of sonsibedo nt jodidgiad wo le wel * 


tn sets conivdqye oo wo jbo svol oF asbie ete ow 
B tihueibe t svete vere blvor toddgins wo bas bed at ytub 
iw ; ngur melt rodter boO ovel ad diigne ow ted? wolls Mibeor 
toomboommes test att +i hot) Io ovel od3 gniver ewerse! wo 
\ hacwsa ott iia twoteia 
@ lanchwseriaos writ ods balyie yhoo et be Yo vol « alT 


, 4 ti weaned dure .ovol ald be tox fit ads wt odw boi) ot} dpeST | 
; eeitien M8 bo e919 :notsiler He Yo aoitahnuct adi boabnt 
0 :owelecgpltrsd onei silt so dono edt belgts ef doidde yovas 
is 90 ‘to ovod eds sltinw dexla 1979 yan bot) lo reot odd peal) 
2 we le svol ad) Ti rot varuteos oft ebeanq NH -omld a0 
. 1 od nove dem J) had? te avobcult mot aldionbsb e wd 


iigiw deotela 


iow i cersiine bes pict att sorkt lave yrev wona | 

: a) .ogaping vied? bhiad of xolqioming wt vodgial warn Jered 
i alos Jovrepe oilt pei waaine to ener fonime> ott uF 
h 

Ps 

h a 


mitt aglawpote ,el dove di tory aeels of Monnet lo nner On 4. 


Fa an 2S an Si aT a aS 


et 


ot a tn 


aa a Sy 


pase 


oes Bla Ease 


OR les es 


, 
> 


t DISCOURSE XIII. SE ay 
man to man; but that is their fault; for they might have 
looked farther with very good success: for if we consider God 
as the common Father of mankind, and (as from his goodness 
snd impartiality’ we must needs judge) equally concerned for 
the welfare of his children, we shall have a very sure foundation 
for allthe moral duties. No man, who thinks himself bound 
ty love and obey God, can think himself at liberty to hurt or 
wppress those whom God has taken under his care and pro- 
tection: no man, who believes it his interest as well as his duty 
to please God, but must likewise believe it his interest and 
duty tobe kind and tender towards those who are the children 
of God, and in whose happiness he is not au unconcerned 
tpectator. For this reason the love of God is called the first 
and great commandment; and for this reason it never can be 
nconsistent with the love of our neighbor, which is the 
«cond. In all cases therefore where your duty to your neigh- 
bor is plain and clear, depend on it your duty to God con- 
curs with it. All scruples to the contrary are wicked, perhaps 
wicked hypocrisy ; for it is the greatest indignity to God to use 
tus name and pretend his honor, to cover the injuries you are 
doing to his creatures and your own brethren. 

The second observation 1 would make from the text is, that 
vat Saviour having declared ‘ that on these two commandments 
hang all the law and the prophets,’ it is certain that nothing is 
‘t ought to be esteemed religion, that is not reducible to one 
“t other of these principles. 

But what then, you will say, must become of the institutions 
ef religion, which, considered in themselves, and according to 
‘heir own nature, are not properly to be referred either to the 
tove of God or our neighbor? for if all that is religion may 
t« so referred, it should seem that these institutions, which 
rannot be so referred, are no part ofreligion. It is certain that 
Sere positive institutions are not founded on any moral 
fason of the actions themselves: if they were, they might 
rasily be drawn from these general precepts without the help of 
4 j«sitive command; for the whole moral reason of religion is 
ither the love of God or the love of our neighbor: and to 
“ake any thing else to be religion, strictly speaking,:that does 
“vt partake of this moral reason, is ignorance and superstition. 
SHERL. VOL, I. L 


eS 


ee are 
. an SE Uo oF eR 


me Uh, ote ee se ’ 
7] io _ oS ‘a ae LAS 
ee 
Ml ype 2g ee nna agg ts ALN EN RIE PE LEAS ; 
sameeren ely ie ertipc tg an vige> seen ee nn Wis 


Ye Aa EE RSIS D PONNRSD SET er 
PS sept mt ee ade oad 
: ; ph gree 
be et Pa ee ee eer ae 
ia idl , 
Sicilian 


ney coho of liwngibad eotessy odkabdh w? ; yahvooqed bode 
vue nog eviraiytt site tov09 of ronod eid basing bua omeo nd 
avuiterd awe ' 


uoiriditent of} Yo semosed: tauen zoe Siw muy etokd tab iol 

of gnibrooze bits xavicemmnit ai baobinses ,doidw woiyihn b 
ads of 49089 barster od of yhoqory ton 910 ,owiea sro veel 
ymat noigiion eb ved? He ti vol Taedeigion wove hot) to sref 
forte auoituiitent seeds’ seilt siae bhaosde ti honstet oF “! 
gor) wintes si 11 .coiyifos to pay On ote hbortater oe ad lonney 
inom yas no habavol Jou Ms knoMutiant ovilleog vr" 
iigian vod? now yods H Teoebonauel enoitos ot te nourm 
Yo qlad otis tuortia etquosy| Inraney oeadld coil mwails od yhoo? 
ei noigifet to noeag lero olody ott so? ; bancmos wvitiory * 
&) bie rreddgien wo to evel sft am bed to aval walt vyeltrs 
vooh sedtygntdeode iste motile wd of cefy gaide-yae sleet 
noviseoque bre sonstomgi ai yaonad lavou aidt to odaneg 

a tie of SOF Akane 


sth 


242 SHERLOCK. 


But then there is a very manifest difference between religi 
and the means of religion: and whatever is part of our relivioj 
and yet not so on the acceunt of the moral reason, can I 
be esteemed as a means of religion; not ordained aS its ow 
sake, but for the sake of that religion which is founded 4 
moral reason. 

This distinction between religion and the means of relizid 
would be of use, if carefully attended to: it would teach me 
where to point their best endeavor, and where to place the 
hopes and expectations; for if your zeal and fervor be spect 
only on the means of reer: and goes no farther, yeare sti 
in your sins. | 

And from hence it is plain that there can be no competitia 
between the duties called moral and those called positive: 
if the positive duties are the means and instruments appointe 
by God for preserving true religion and morality, true religio 
and morality can never be at variance with the means appointe 
to preserve them. And as to the obligation of observing thes 
duties, it is on all sides equal: for since we are bound to olx 
God by all the ties of moral duty, and since the institutions « 
religion are of God's appointment, whatever the matter of th 
institution be, the obligation to obey is certainly a moral ol! 
gation: which, duly considered, will show that the te 
extends to all parts of religion, and that ‘on these two cox 
mandments hang all the law and the prophets,’ 


i - i i eu hen 7 sf 
= “ey a a PAS 
c a is 9 J ‘. a et 


1 erballatel- saeae sa ea TE i eS LOY 

Saha pata Leow sacihon seni hn. iliideeimatind ANE teil gins ssn 

ha: AE A ANNE ENE POONER. FR rg 4 ‘ 

Fo ata Sue me tmiporoenont te saan py 
aia agate ans 
ee yee te a 


gery ene —oe 
sm he ienaetetadll 


«= 


. a yodo: 
Peon ots ant wode liv ,bowbiesoo ylob. vloidw snoisg 
owl oradin tat bie «noigiler Yo ermeq Hs ‘oh ebnoixe \o-vers 
‘aiodquig od? bas wal od ie gam eloombuam 
: ><) a 


eS ae el ill 


Age NEED SERRE. 


2k I, eR ee 


A hee RSE RE e's 


AN Rag IEN TBSP AE AS ARENA RATE. ZRII RSM tt eH 


i 
i 
f ; 
if 
' 


vie 


¢ : DISCOURSE XIV. as: 243 


SUMMARY OF DISCOURSE XIV. 


HEBREWS, CHAP. IJI.—VERSE 12. 


PART I, 


THE text evidently contains an earnest exhortation, the 
subject of which is faith towards God; for faith is the prin- 
ciple destroyed by an evil heart of unbelief: but some think 
that faith is not a proper subject of exhortation, since it is a 
mere act of the mind judging on motives of credibility ; and 
itis as reasonable to exhort a man to see with his eyes, as to 
judge with his understanding: the warmest admonition will 
sotenlarge the sight, &c.; and in faith the case is much the 
same, 

If then this be the true notion of faith, how comes it that in 
‘very page we find praises of it in the gospel? What is there 
in this to deserve the blessings promised to the faithful? 
Whence is it that the whole of our salvation is put on this 
stound, and that so many prerogatives belong to faith, if faith 
tw nothing else but the believing things in themselves credible ? 
Why are we not said to be justified by sight, as well as by 
faith ? 

But farther: if faith be what has been stated, how comes 
it described in Scripture as having its seat in the heart? 
here shown that it is so described in various instances: hence 
it 18 necessary, for the right understanding of the text, to inquire 
“hat is the true notion of faith: from which will appear the 


i 


~ 


fais 5 ptitidibers Yo ereidiur Ho gttighuj, baint ods to tas oy 


. 


WW THAT 


wotaronze jevarze ae eaictaoo zltashive szo8 anT 


 -atgirg auld ei sified 10) ; ba elnawos. dish 2b doidw, Yo sovgtor 


shri osmoe sed syilsivue Ye vad lier no ed heyouesb olqis 
ped at connie yraitaxodxee Yo tosilue tego tom wi dais edt 


of a8 eet? et dati S42 0) Anat & todo ot olfanoens: np et 8 
iliw soitiveaths feamrow oll : goibosteebau ef diw szboy 
edly downn xi pean cet atid aj baw 5.0% sdgie od ogising Joe 


,oaies 


bi Madd # eserns vod. shiat % molten oud ods od aida aods Ul 
wetieaial iT * lLoqzog od) ni ido aseteng bat ew ogaq PT" 
Sinica ot os hoaieneng eguiaesid ols gviseob of aidl @ 
it no Jom 4i soitavise Wo to vlodw wit jadt nH wl osuvd 
frist Hi .dtist 03 ynoled eevitegowe71g vom oe Jads bos ,bavon 
t widiboto eevisenrerd? ai epuid’ gaivoilod arf jud gule gaidion mf 
yd do Lew en delyie yd beititen| sd of bies Jon ow oe qi 
< dpe 
esatod wot botats waod end tadw od dist he : redid wll 
{syeed off of too ei gaived am oteiginoe ai bodinzesb 3 
soued tessnateni ewoiiey at beditgeab ov ei 1 dads nwode 974 
otivpal, of xo! add Yo paibanserobais tdgin off? sot praeeoa9e uu 


ot raoqqe fiw doulw moti : diet lo aciion oun odd @ jade 


244 SUMMARY OF 


propriety of the exhortation, Tuke heed, lest there be in you an , 


evil heart of unbelief. 


With respect to the true notion of faith, every step by which: 3 
we advance to the last degree of perfection in it, is an act ot 
faith, though of a different kind, and not entitled to the 3 
praises or rewards of the gospel: hence much of that confusion § 
and inconsistency which has obscured the question. To ren- 4 
der this more plain, the degrees and steps of faith by which ‘ 
men arrive at gospel righteousness are considered : for instance, 
a belief in the gospel accounts—a belief in the miracles of ; 
Christ and his apostles—a belief that the Spirit of God was t 
given to them without measure: but no one of these degrees is 4 


the exact faith we seek after—that faith which is the principl 


of the gospel, respects the declarations and promises of God, | 
and includes a firm reliance on him for the performance: : 
beyond this there is no farther act of faith: this is its compl - 4 
tion, and leads us to the practice of virtue as the condition ou : 
which the promises are founded. It is shown that natural 


religion requires almost the same faith, without giving us tle 


same evidence: the professor of any religion must believe thet { 
God is a rewarder of them who diligently seek him : is it thes 


become less credible that God will reward the righteous, 


because he has sent his Son to declare his full purpose to do 4 
so? Js it harder to trust him now, since he has appeared ' / 


sigus and mighty works, than when we saw him only by t!« 
glimmering light of nature? &c. 

Religion is a struggle between sense and faith: the tempt 
tions to sin are present pleasures ; the incitements to virtue al 
future joys: these only seen by faith; those the objects © 
every sense; where the heart is established in faith, virtt’ 
triumphs over the works of darkness; where sense predy 
minates, sin enters through every evil passion of the heart : 
hence not more absurd to say we are saved by faith, than ti! 
we are ruined by sense and passion. With this account e! 


DOE at i et ae a ee Oe ae SY ee ee oe 


OE Gee ere cP ee Pe 


seperraa mantener: ot loquon old pete 
aan bod Yo siig@ ot tnd oiled | bas tind 

ti eeargab seadt to sao on Ind 56 mld of arig, 
psi citecar be reaped ond ger cemonar mere ey A 
0) Io eseisnong: = 


bus moitmwlosb odt-stosqeen loqtoy sdrto 
nemo ot rot mid fo consiier moh os wbulva? bas ~ 


edepane si ef vids ; dtisi Yo ton soir on ePeveds ail huoysd 

so doitibnos ad? eo oxttiv to voiteme oft of au ebaal bre not 

§ (ettoe tnd? nworde vi 1% cbobuedl one essintorg silt iloitie 

lt ea ynivig tuoultie , dist amex ail dome enivper aoryifr 

juli ovolted tevin acigilor yam te soendterg oft : gomobive unten 

® els sik: id dove elrespilib odw molt to vebtewen a ei bot 

rwootigiy odd irene: tiw hol anti oltiberm est omosod 

oh ot saacprng Hit sid o1eiooh oF aot sid samwend od seianal 

§ “ lseoqgqa aad of conte wom uid tart ot rob fet Toe 

oh qt yleo mid wae ow node und? wahow yrdgio bes engia 
08'S crohie Yo ttgt yoivomnily 

ish whi dtint bie vate noswded olygwite 2 ei worgile 

71 UY ad etitocrmtioand ot y examnsty taokety ot nit 07 enolt 

sido aft aeodt ; dist yd wose ying seod? 2 eyoi set 

eT dt mb bortehdates at tenoad gilt oredw psemee YT: 

vlog omen omifer ; wooheh do edhow off ado ethyarvind 

ionl wt te moteeq live yer gions erste nie eotodin 

"lt nod dri yd bovse ou ow yae or Iwede ovomt ton sorted ~~ 

| ‘9 tavosgn eile i woireoq bac seose yd hevinr oe ow” |” 


; 
aa DISCOURSE XIV. axe 

faith, the Apostle’s definition, faith is the substrece or thaw 

hoped for, the evidence of things not seen, shown ww som. 

Since then all the blessings of holiness and heges se shiue 
are founded in faith, is it-not natural to sav tuet fe wpa 
follows after holiness, induced by the glorious proswexss ve tue 
rity, is saved by faith? This subject enlarged oz. 

Where faith is not strong enough to bring tae tumss ve 
futurity into competition with present pleasures, Ge werd 
must triumph, and the sinner be lost for want of ta:=% (hr =he 
other hand, what is it that makes:men willingly eaGare atian 
tions and persecutions, though they know that plezsuxxy & Dees 
than pain, ease than torment? What but faith im GeG_ wed 
makes them esteem his promises, as if present before test says ° 
This point enlarged on, and illustrated by tmsamees tom 
Scripture. 

Hence then it is easy to understand what the Seo TOIT 
means by faith overcoming the world: -for relizwa tS & OrereN8 
between the world and faith, between things present amd thy 
tocome. With this notion of faith, what St. Pazl SAVS ta bs 
comparison between faith, hope, charity, and other sxcrual 
gilts, is shown to agree; and from this account we way ale 
perceive how the heart comes to have such an influesee be a 
Christian’s faith. It is the love of the world that ts the exo, 
of faith; and is not the heart of man ‘the magazine trom wooek 
the world, supplies itself with arms? are not lust, envy, We. the 
evil treasure of an evil heart, and the fiercest combatans RIEUNY 
faith? and may not a heart so stocked be styled @ Azer? ef xx- 
belicf ? 

In other matters of faith which are of a more abstract natnre, 
and depend more on the reason and judgment, the heart tov 
often interposes with success: even here we have reason ww 


remember the apostolical admonition in the text. 


ete SB” pee 


i = ed ae 
, rs a ie ey as + 


Siemaiicns alae al md MOS thet 
pitideeattindte paca i it 
eae) ae nih Shige otpyaig 
ee er ee rs 


‘ 


piesa ee snanashg sede wood yore taandts eoltuogeieg ban eno 
es dente Bott wi dsidt tod so 6 yneemat dedi oan yning aodt 
every mds weted moe li en eseimorg eid mostes tod? sodam 
“ake Got e 2065 Bes Ge 

Sew wep ated serail ra) see At yxionasrove: AYR yd ener 
sid os cant Taal 8 take Aah Wo toiton vit ATI .emos of 
patie pees ver Iwentss vidi mot bax ;oetye oF wwoilk ai atliz 
2 Gt eamlins ae ove eras Of mos Neel vit wod ovisow4 — , 
sever ot et neil birow olf Jo svol ods ei 1] tid e'asivind) = 9 ‘ 
heady wot soiseacn edi new Yo Need ods tou «i baw ; dial ; 
wit veh eros Janl Jon ove * pantie Mie teri evilqque dhiow wd 


eee yk aeetod woo Jevorsit add haw treed live og Yo oinessy five wee 

“ee we teevh w bolyte od bedoote getised's son yer bus (died) 
‘piled 

rwiten toateds ovom # to ive doidee Wisi Yo rrottont yulto al | 


wet Hue AI Couryba|, bre aoemer sift wo sont bnoqob bae 
ot ween weed ow otal aove > amerdee  diiw eseoqroini walle 
tra odd wi nobinombe Insiloteoge iti dase = 9 ) 


SS aan ab tier iN 


© 


OES LEER ME PLEYEL IE LL EE I CIE OLN TET CRI: REY ee ETTORE: “1: OB 


246 SUMMARY OF 


PART II. 


Consideration of the character given in the text of an 
unbelieving heart; viz. that it makes us depart from the 


living God. On this subject three heads :—I. it is for want ot 


faith, as a principle of religion, that men depart from the living 
God: II. faith cannot be such a principle, until it has its 
effects and operations in the heart: III. the motions and 
operations of the heart are greatly under our own power and 
government. Hence it will appear how much it is the business 
of a religious life to be watchful over the heart, &c. _ 

On the first head, itis shown what is meant by departing 
from God by equivalent expressions in the chapter of which th: 
text is a part: the propriety of which expressions will appear. 
if we consider God, as represented by the parable of the Pro- 
digal, in the character of the father of the family, and sinners a> 
prodigal sons, who forsake his house, and seduced by luxury 
and riot, enter into the service of strange masters, till the sens 
of want and misery brings them back to beg admittance again : 
so the nations of old forsook the service of their heavenly 
Father for strange deities, and became apostates and slaves: 
when they received the gospel, it was not taking a new master, 
but returning to their old one, and yielding an obedience that 
was always due. Since then by faith in the gospel we becom: 
servants of the living God, and are once more entered into b's 
family, it is easy to see why the text charges an unbelieving 
heart with apostacy from the living God: for if Christian fait’ 
unites us to him, whatever destroys this principle dissolves ih 
union; and we cannot lose our faith without departing from 
God. 

But may not the heart possibly depart from God, through the 
influence of vice and pleasure, while faith stands uncorrupted © 
We see many, whose life is a continued scene of guilty enjoy- 
ments, who yet profess to believe the doctrines of the gospel, 


od 
ety Woy aw Lit to Yo eaeliteraqo 
- “ ue ti Fs douus ward tnogqqe Hive 3 sonst porte nmi 
per, ob wed odd r9¥0 Iwidosnw ad of Gil suoigithk ato 
“anita yd danoat et jodw swale sti lead fat odd nO = 
/ dt Hideto volqads ads ni enoienoryx9 Inaluriops ¢d bed mot, 
seyga- iw auoiesorqaz9 doidw Jo yishqorq oft : heqe ei ixaf 
oT il} Yo aldarig odt yd batnvesiqer ee .boO rsbieso2 owt 
menanie bas ylionaid oils to sosliad olf to 1etoe1nils odd? at lirgil 
qn ud fooulhee trae oenud eid duc od 2side Ispibory 
wenwe oihy Wet eestnaat wanacte to sotrice ad} ofai 19119 stoly bre 
if -  nitye aonagiinnbe pad ot doad mod) egnind qiovint bne Juew to 
q clesveenl aiud? YW aorrvee of? Joos) blo to enoften olf oF 
‘ertale ban sinteoqe soiesod bon ssitioh sgneve tol vodiet 


theem wats yotdsd tou eew $i Joqrog adi havivans yodd a 
tot woneihodo oa paiblsiy bre sno blo tisdt of guimiwin tod 
b wnoged ow loqeog oft of dist yd sot) con® auth eyawla enw 
. * if oral haroias nom $9 no, 7 ks Liss bo® gaivil orl: Yo etnnvrs 
b soi vsviledas ie 2ogiedo peat gilt qitw ose of Yeao ef 0 plianat 
fried matted Yi 10? : bot) anivil odd mit yaatenge asiw sipad 
; 7 eo loiaui ly alyioning iad zvoutnob vetotedte ,caid oF ea eosines 
mo paitieyol duosdtiw diist uso wol Jonmes ow beta 7 noni 
: Lod 
t d) dyoonds fox) aot reqeb yldiaaog sredi obtson you t08l 
_letoemoony abaate ied olidw oweeol Daw 9907 Yo oorou fat 
tine ytlicy Ye enone banaiinoo # ei oil ssodw .gaemr 990 oVf 
‘wou oc) to easiviooh oft ovailed os eadtong aay ode enon 


0 Pate ya 


DISCOURSE XIV. 247 


and, for ought we know, do believe them: but the gospel says, 
every one that believeth shall be saved, and all the workers of 
iniguity shall be destroyed: if then these characters can subsist 
together, the gospel contains a contradiction. 

The disiculty here shown to arise from confounding together 
ideas which are distinct; from not distinguishing between faith, 
as a principle of knowlege, and as a principle of religion : this 
point enlarged on: the knowlege of God is like other natural 
knowlege, as long as it resides in the head only ; to become a 
principle of religion it must descend into the heart, and teach 
us to love the Lord with all our minds, &c.; and if this be true 
of the knowlege of God, which is the greatest of all divine 
truths, it must be true in all other instances; the faith then of 
the gospel, to which the wicked man is astranger, is that which 
makes us cleave steadfastly to the Lord with full purpose of 
heart. 

On the second head, if we consider religion under the notion 
of action, this proposition has nothing strange in it; as the 
same is true of every principle of knowlege and action; is as 
true of sense as it is of faith. As faith makes us cleave to 
God, so sense makes us cleave to the world ; but till sense has 
possession of the heart, it has no power, is of no use to the 
world: we learn from sense the reality of things temporal : 
yet this assent of the mind to the evidence of sense never made 
4 man wicked or worldly-minded: but when sense stirs up the 
desires of the heart, then it becomes a principle of action, and 
a combatant for the world against the powers of faith. As is the 
wicked man with regard to his faith in divine truths, so is the 
righteous man in respect to things of sense: as the wicked man 
has the knowlege of faith, but nothing religious, so has the 
righteous man all the knowlege of sense, but nothing sensual ; 
the difference between them is, that the one pursues objects of 
sense, the other objects of faith. This parallel traced farther, 
to gain a right conception of the nature of faith: it is shown 


0 oq eA ve. soa aay tae 


noiton oft s9hnu scigilor robience: ove lt. baad Bacsen ed) o 

ad? 2e ;4i ni sgamte goidson eed noitizoqorq itl? ,acitos Ww 
x8 # : Weise bos sgolwond to sigioaixg yore To out ei ome 
ot oveslo on eolanr dtiel 2A At), to ei ti 2a sung Po out 
nail eaves Mit dud ; blow oft op ovaalo eo aodanr seage oe ,.bo9 
aM of c<u on te zi owoq on ead ti treed oft Yo poixeseog 
imoqinot gai) lo yiilaor wilt sense axed misol ow :biveu 
ebem yovren oense to eonsbive odt ot buim alt to sagves eit 19¢ 
wilt qu eile gence nodw ded : bobsim-ziblvow to hedsiw aout * 
bise .nvites to oigigning & xowoned ti pod sraodl ods Yo extixeh 
ott eich. .dinlio aewog ofl teniays bhow ods 101 snsjadmeo » 
ody ei 04 ctu oubyiy ai dist sid of biege diiw oom bodoiw 
ania hodoiw od? en ; semae to egnidt of soaqear sf nngs evootdlstt 
odt eed ov ewoizilor gaidtoa Jud itist Yo syslwoud ods eed 
; howanee gaiition dad ,seaoa to wgobword on? [le nam enootd ye 
to etosito sont ono ot tial) gi mad) oaowied voamwhtib al 
oad beoeu loilewng aidT iid to etoojdo radio edt eae 
nvode wi a zyltidt to omen git Yo, aoimpoonos Jdgin # wig oO 


ROLLEI SOI MG Oe ae ee ee eT 


-Now to enjoy the things of this life is the business of the | 


248 : : SUMMARY OF 


that, to make a man perform the actions either of religion or of 
common life, his desires, which are the springs of action, must. 


be moved; and since nothing can move the desires, which is 4. 


not first the object of the understanding, he must have a 


knowlege of the things of this life and of religion, and consider 


them under the notion of good or evil with respect to himsclf. ‘ 


sensual man; those of a future life are the good man’s con 


cern. As the objects are different, so the means of obtaininy © 
the knowlege of them are different: the world has as many | 
ways of making itself familiar to us, as we have senses: religion - 


has only those dark glimpses of futurity, which reason, fech!: 
as she is, can discover: the only thing then that is wanting to 
set religion on as high ground, and to enable it to bear up 
against the impressions of sense, is a certain principle of 
knowlege with respect to its objects: for could we as evidently 
possess ourselves of the reality of the things of another life, «> 
of the things of this, there would be no more competition 
between sense and religion than there is comparison between 
the things of this life and of eternity. To supply this darkness 
of our knowlege in religion, is the very end and design of 
revelation. Now, as sense is to be distinguished into a prin- 
ciple of knowlege and a principle of action, so is faith likewis« 

this distinction in the case of sense may be seen in any 
instance : an honest man knows the value of riches, as well «> 
a thief: it is not therefore the knowlege of the object, but Uv 
immoderate desire of it, that makes the difference. The same !> 
the case in religion: faith, as a mere object of the mind, is ne 
principle of religion; and one is no more a religious man tor 
knowing the articles of religion, than he is a sensual man for 
walking with his eyes open and seeing the world: this port 


‘ 


enlarged on. 


x 


On the whole, since religion is not a mere science and 
speculation, but is to be the employment of our lives, in th 


: 


of ynitasw vb jeds noddld 


dinabive es ay bluod vol + etveide et Ob Agoquen dtiw oyatwond 
os Fil verkeenes bo epetids od2 Jo yrilasn ofl Yo eovlernte axomeng,, 
asititequios stont om ab bivow ood) ,citlt Yo xgnidd od? Yo 


avwted seeirsymoo ei stodt amt soigilr baa songs eoawied - 


«ovdind wide “phyque oT . aginnts Yo hae stil sists Yo egaids oft 
P ts uyieoh has kno yer odd ei .ooigilon ab agotvond two to 

ning a oft bedeivgnizih ad ob etoenoees WOK .10i 4 
wivodid Givt si ee wolton'ty olgisaing « baw wasbvrond Jo slgia 
tne ge tote od nen ontme Wy oxen add ai moitoniteil eis? 


+4 ten em xoiloit Yo euley add word wom Jnomod oe > aoa .. 


alt smd (sooido oda to ayohwoud add orolasedt dom #i ti <Isidd @ 
ct wise ST oonovittih ods eoduen deds i Wo otiaeh oterobomat 
in si buttit odtte tosiylo czom a xa ubtigh : apigilat oi over onl 


“) nom aorta & sem on at one bas pavigilen Yo sigioning 


vA com feome @ God sud? ynoigil Yo ealgitte ot yaiwond 
imo eid? : biwen ole griese baa cteqo eoys aid dtiw yoidlow 
bicté, Jie no bogralas 
Law sonsine overt) @ 360 ei eorgilar sonia .cludw ort, nO 
“i oi «eril sao te saoaryalqins oli ad of eb dnd toilalusoge 


44 


qu wed 0? si sideno ot bun havorg sdpid een moigiler doe | 


te olyioning nists 9 si oussa Yo enoizeoty mth orld tenia 


2 


PO TL TE LEE TREE IES PE TI RR ", . 
ET PUP: : = OT SESE OAL RCTS TEE Ea, eRe Re 


DISCOURSE XIV. 249 


love of God and man; since the knowlege of any thing, or 
belief of any thing, as mere acts of the mind, are no principles 
of action; but every action proposes to itself some end, which 
is the object of some desire ; it follows that faith cannot be a 
principle of religion, till it becomes the object of our desires, 
i, e, till it has its effects and operations in the heart. 

The great advantage which the world has over religion lies 
in the certainty and reality of its objects: to supply this 
defect in religion, revelation assures us of the reality of things 
future, to influence and keep steady our affections. The 
objects of faith then support religion, as the objects of sense 
encourage the love of the world. 

All the articles of the gospel tend to one of these ends; 
either to assure us of the certainty of the revelation and 
redemption by Christ, or to set before us the very substance 
and image of the things hoped for: this enlarged on: to re- 
ject therefore these articles, is to reject the revelation and 


redemption of Christ, and to act purely on the ground of 


natural religion. 
The third head is a plain case, in which every man’s own 
experience is his best instructor. We find daily that we can 


check our passions and inclinations, to serve the purposes of 


this life; and if we would do as much for that which is to 
come, we should answer all which the text requires of us in 
taking heed of an evil heart of unbelief. Were it not in our 
power to suspend the influence of our passions, a man would 
have no more liberty than a stone, and consequently would be 
incapable of religion: though we cannot see things as we will, 
itis in our power to pursue and court them as we please: we 
can make our inclinations yield to our will, as men do when 
they sacrifice present enjoyments to distant prospects of honor 
or preferment; for the future things of this life are no more 
objects of sense than those of another life; and it is not sense, 


I 


“sabes samedi ber ens-0). fant Snqay ott Re eeheiatalt nA 


bas noitalevss oft to yininneo od} Yo ew osmenn oF tadtio 


st of : to bogroins aidt ; v0) -boqat epoid? oft to oynati bas 
vo bowery 241 40 og tow ot bne tend Yo noitqaobn 
.notgiler Lewien 
sictahaiane niall. liidirtllaaane shiteg'dsbnatnalh at 
no ow ted qlich batt of = aotowteni tend sid ai 9onsireg29 
jo esvogoyq odd ovwe ob eroiasiloni bee amoieesq re Aor 
ot ei thotslve sade yo dover en ob blow ow Ti bas ;otil eid 
wi an lo eviuipe: tod ods doistw Ie aw9wenn bigeds ow ,sai0o 
wo Aiton ti ora Apilodmar \o benad Sve ann Yo Insel gated 
bhuow acta 6 cavieweg ivo to sonsultai alt bmoqeue of 9wog 
od bluow ylinonpeencs bas onesie 2 nally yradil sont og oved 
ier ow xs eusidd om toanss ow dguud? : aobgiler to vidaqeom 
ww satenly ow as mod? t1s09 bas suemq of somo WO ai xi M 
nothw ob ao 4s tliw wo of bloiy enoiteaiioni avo dlaet #09 
runod Yo aooqeniy Inset oF etnomryoire innesrd goitivsua yd 
nom o@ 91m oti] edt Yo egaidt omy ods wh ;dawurisieng 
\ontes tow et Mi bee : stil redtoua Yo cecil? madd vanse To woke 


250 SUMMARY OF DISCOURSE XIV. 


but judgment, that refuses the present good for a distant 
‘advantage: it is but an instance of the same reason and 
judgment to restrain the sensual appetites, and to make room 
for the hopes of immortality to enter and possess the heart: 
and this is truly the work of religion. — 


a ee eee 


nd CCRT? 0 rls 
OPES 


eal jelly or Or 8 ee and 2 ook 


ee Pagun weps-a ads aed 
* ot 2 San th Ge ae 


a am ae © View Gee Ske coe ee |°® 
i} 
_ ry o> =2,° <= © ~~) aa in Ge 
ey 0 0: a 06 eo (ete) qi aes 


—\ « \} oer ang ) Gp Set rn Spee be 
- rs mw @ snl ay oma ofiexs na 


, - a> Ore » +e Buns psa?) tb ety 1) 
« ssi @ dete 
~ o3 a 6, ve Lew! Woh 4 
‘ Li - -_ 
= >a _ aaa tee 6 
® es - 
4 ee ime 


DISCOURSE XIV.—PART I. 251 


Dae Cty Lok 3 ke 


_ HEBREWS, CHAP, III.—VERSE 12. 


Take heed, brethren, lest there be in any of you an evil heart of 
unbelief in departing from the living God. 


PART I. 


THE words of the text contain an earnest exhortation, as is 
evident on the first view: and the subject of the exhortation is 
faith towards God; for faith is the principle destroyed by an 
‘evil heart of unbelief.’ But faith, as some think, is no proper 
subject for exhortation: for if faith is a mere act of the mind 
judging on motives of credibility, it is as reasonable to exhort a 
man to see with his eyes, as to judge with his understanding ; 
and the warmest admonition will not enlarge the sight, which 
will still depend on the goodness of the eye, and the distance 
and position of the object. In faith the case is much the same: 
if the affections are thoroughly raised, and made eager to em- 
brace the faith, they may chance indeed to step in between the 
premises and conclusion, and make men profess to believe, 
without knowing or considering the reasons of belief; which ix 
to destroy the foundation of faith: or, if they keep their due 
distance, and leave the cause to be decided by reason and un- 
derstanding, their influence will be nothing, and they might as 
well have been left out of the case; since faith will follow the 
judgment the mind makes on the motives of credibility. 

But then, if this be the true notion of faith, that it is merely 
an act of the mind assenting to a truth on motives of credibility, 
how comes it that in every page we find the praises of it in tie 
gospel? What is there in this to deserve the blessings promised 
to the faithful ? Or, whence is it that the whole of our salvation 


a 


- 


9 alg! 7 
8 enya and anaan 


- -bo® guivil od) moti gaiteqab ai tvilsdau 

} A TAAT 

ai 8a noitehodns tesercs on nistavo test oft to abvow ant 
‘ noitehodzs ont to tovjdue ot baw : wae def off? no tusbies 
ue ed bezorseb stqioaing orld ai dtist 104 phoD ebrewot die 
taqorg on ef eid? soe an dtint wH = *Qailedaw to tin9d live * 
hina a2ft 0 ton sroem a ef dtint Vi wY z aoitenodxs wt toajdae 
# twee of sldancanst en ei ti ptilidibsr to esvilom so polybuy 
F ywibwetersbau eid dtiw ogbuj of en ,2079 eid dite o92 08 nom 
divider thpie odd ogielas ton Hiw noitinombe tesarrew od? bos 
wansteh ods ban .v79 ail) to wanboog oft ae baoqob Mite Iiw 
> sete olf slowat 2) sago ot sdiad wl -toatde oilt Yo motlizog bara 
~t9 OF tenc0 sbem hire ,boaier yidguoreds exe enoitoshe es) i 
wi teewied ni qate ot hoobwi agate vast yor) ,dticl alt opatd 
avsiled of eitong wom otem bne ,woievlonos bos eseimog 


4 Hott stotlod to everest off yuiaebianes 10 woiwond Juodiie . 


oub vives ifs qoili te 2 : dtigt Yo moitebasot orf yoresb el 
~ti#t has hover yd hobiosh od of sana odt oesol hind ,sonstih 
-o tigi yorlt bun .paidton ed iw sonoufai 4 ylt goibnatersls 
vit olla fiw tied evouie ; ano od? Jo dno Stel wood oved Ilow 
‘Vilidibox to eovitou ol) wo eodew haior oft dnoarghwi, 
viorom ef ti des sitet to notion ous odd od wid’ 1 .ooils toil 
“‘tilidibers Yo aeviton: so diuv «63 ynitoseea boior of} to toe 08 
wit ni Si Yo woeiarg old bait ow ogaq YIeve ni ted? ti eamos wod 
viawoh of aids mi sreds ai ted WS Joquom 
noitsvise wo to olodw ods todt 3i ei sonodw xO ¢ Ivtdtiad odt of 


+ ieecene ee te? ~ 
borimory egaizeald ond 


Ties a 20% Vo ‘tae ab od punilt tes ywondtord bend oda 


[ Le) 
7 


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7. 
— 


a 
“ 
L 


APE LE OT IIE FT 


PLONE PSL TINTS LT TP LF EL EE a I EE NS I a ee ee 


252 SHERLOCK. 


is put on this foot? Abraham, we are told, ‘was justified by 
faith, and by faith inherited the promises: by faith we become 
the sons of Abraham, and heirs together with him of the hope 
which is through Christ Jesus: by faith we have admittance to 
God, and are intitled through the Spirit of adoption to cry 


Abba, Father: by faith we are delivered from the bondage ot 


corruption into the glorious liberty of the sons of God : by taith 
we wait for the adoption, to wit, the redemption of our body.’ 
But how come all these prerogatives to belong to faith, if faith 
be nothing else but believing things in themselves credible ? 
Why are we not said to be justified by sight, as well as by 
faith ? For is there not the same virtue in seeing things visible, 
as in believing things credible? Is not the understanding as 
faulty when it rejects things credible, as the eye when it does 
not perceive things visible? Tell me then what is faith, that it 
should raise men above the level of mortality, and make them 
become like the angels of heaven ? 

But farther; if faith be only an act of the understanding 
formed on due reasons and motives, how comes it to be de- 
scribed in Scripture as having its seat in the heart? The Apostle 
in the text cautions against ‘an evil heart of unbelief :’ and the 
same notion prevails throughout the books of Scripture, and is 
as early as our Sayiour’s first preaching. In explaining the 
parable of the sower to his disciples, Luke viii. he tells them, 
‘Those by the way-side are they that hear: then cometh the 
devil, and taketh away the word out of their hearts, lest the) 
should believe and be sayed:’ v.12. So again, ‘That on the 
good ground are they which in an honest and good heart heat 
the word, and bring forth fruit with patience :’ v. 15. The first 
sort are those who had an “evil heart of unbelief :’ the second 
are those who, as the same Apostle to the Hebrews expresse> 
it, chap, x. had a ‘ true heart in full assurance of faith.’ In the 
Acts of the Apostles, Philip tells the Eunuch, that if he * be- 
lieved with all his heart,’ he might be baptized : viil, 37. And 
Barnabas exhorts the Antiochians, ‘that with purpose of heart 
they would cleave unto the Lords’ which is only a periphrasi- 
for faith; xi. 23. The Apostle to the Romans has er prosess? 
determined this matter: ‘If thou shalt confess,’ says he, ‘ with 
thy mouth the Lord Jesus, and shalt believe in thine heart that 


4 
: 


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oe ta col atgertiphinge: bo wi? ton. syd) & ad 
es yoibuetsshan odd ton el cd 


cools 41 agitw size ods on ,sidibivra zpaid tovigt ti aod qaluat 
ti pod tied ef tude ands om HoT ieiy eguid? ovioorsy ton 
mdi wine has ,yiketvom to level off) ovods obar osier binods 


wit bus *: Yoiloday lo freed tive mo" taiiwgr etottens axon odd at 


> 


di no fodT* wings 02 20 .v "showed haw oveiled blvorde 
tit Jsead boog bas deonod me ni dolitw yors ote bavoyy Looe 
ini oT 21 .¥ *; oostaltag ative sith) diet gaitd hus , brow alt 
lncosa oft *: eilodas to fast live* no bad ore veods eatin 
semongne eneidaH odt of oftxoqé ome ont ee ow oworlt oa 
ott no“ abtiet bo gonetuen Hut ni Sioa ate? bead x qqoalons 
oh * oot Ve toned fowl oil atled pile ealinoy A oid Joe nA. 
le. i thy: bosiiqad od tehgiay add! period elt Me spire ravoal 
Nesid to weap peney aviv dad) * eacifonitads wd chords eadonwall 
“ienviliprenty # ino vi oidw “> bred ed -omereragl> hivow yosts 
wes\org 29 cod gees] ofl? oF ob tene A wiT 88.10 > dt wh 
ii? od eyue *eetition hide wold TT ¢ rattan 2idt: boniarigtobe 
inl! Jiood oni gi ovelldd side baw jawed oda alwone Pie 


SEPA Se setae ERS MRR 2 EN APS EP ITE HARE NLT HERI SE DEON GORA 


DISCOURSE XIV.—PART I. 253 


€od hath raised him from the dead, thou shalt be saved :’ x. 9. 
In the following verse he gives this general reason for his asser- 
tion: ‘ For with the bis man believeth unto righteousness, 
and with the mouth confession is made unto salvation.’ 

Since then the Scripture, read to you for the text, contains 
an exhortation to faith, which supposes a man’s faith to be in- 
fluenced by his affections and inclinations; whichis not always 
true, if we consider faith merely as the assent of the mind to a 
credible proposition: since there are also such things ascribed 
to faithin Scripture, such promises made to it, as cannot belong 
to it in this acceptation : since faith, thus considered, is a bare 
act of the mind; but the faith of the gospel is described as 
having its seat and operations in the heart of man: it is neces- 
sary, for the right understanding of the text, to inquire, 

First, What is the true notion of faith. 

From whence, in the second place, it will appear that it is 
a proper exhortation, ‘Take heed, lest there be in us an evil 
heart of unbelief.’ 

The first thing to be inquired after is the true notion of 
faith, < 

Every step by which we advance to the last degree of per- 
fection in faith, is an act of faith, though of a different kind, 
and not intitled either to the praises or rewards of the gospel. 
And hence has arisen great part of the confusion which has 
obscured and darkened this question concerning faith : for when 
men, not distinguishing between the intermediate acts of faith, 
and that faith which is the ultimate end and perfection of the 
gospel, ascribe that to one, which only and properly belongs to 
the other, no wonder if they are found inconsistent with them- 
“Ives, and destroyers of reason and religion, whilst they seem 
to themselyés to labor for the promotion of the doctrine of 
righteousness. 

To render what I mean plain and intelligible, I desire you 
to consider the degrees and steps of faith by which men arrive 
at gospel righteousness. It is one degree of faith to believe 
the gospels to be true and faithful accounts; and it is a degree 
that leads to creat perfection; he that wants this faith is at a 
stand, and can never proceed farther. But this is not the faith 
we seck after. Ltis a farther degree of faith to believe the mi- 


a i ec nc ia na a a Sele ay ieninomasinstaA tinted sans ini Assn in itera liao sirNer maRRR alsa Meninais Sati 


be sane yma vi me arte ‘ebb } 
noled Jounsa es iti 02 obo eosienosg stows ommigita® mere iis .% 

bree Peart a ftist sonie ; nciistquoce vib tier = 9 

| . an badinseob ai faqaog ods Se tt od) dnd choi ear re 

. ntsoom et 4 samen Yo trail old ai envitarso hes tone ti geived = 


: “> \etiepal of ied adie atibsatmabau idgivads aot yur 7 
‘a , . sbtiat To puiton ound old ei det ew 
’ eit tats wesqqe Hivw fi oalg hroooe oft ai-sonede ord , 


live me eu ai od oxi) teal oad oleT* .noiteiodes weqong « 
‘tviledae to rust ; 
% noi ket oun ost a wie betivpai od ot poids vert of T 
ana 
-19q to aoryah Josh ond of aonavbs ww doidw yd gota qevil 
chet joorstih a lo dguodd ,diid) to foe aa ei ubtidt ai noted 
Joqeog a? to aliewer to eseiesq oft of torltis bolsijai tom bas 
act doidw noiewtoo> edi lo eq dsorp ausiia dad aonod bal. 
ood wh 2 dtivl qaiemanas Hoiteonp ail) bensdich bag beweede 
sil lo woe waiboanatai edt avonjed ynidelveaitabh jow neat 
wit to noitow | bie fos ofneviths coeff ef doider tis) pal bas 
mo sgaolsd yheaqoig ber vino doithe .one of tadt aditsen loqeos 
<n disy treteieuooni Lawad ow rots Vi tebnow on todio wil 
moon vor! telilw .sciytias bins noensy bo ety votingh be w povbe 
to santool ocr ks noHtomeorg edt wt yedel of eevloensilt of 


aeouetrooiige 


ne 


voy aviveh I .oldinitloint hae vinke weow t sedw deban oT 
rive saan. tote! 1 AFieT ooqnpore hie eosrgah ont sabia vt 
' reajlod ot sti ho cemmeh gnoiat G1 nee hostian Povey my i 
exept enti bra irueoae lubdtat duin oa ad ot aloqenn arts 
o on wa cineheils vitae tort? aul, HOF HT Honey Seore af ebeavt furcl 
ditot olf Jom ai with ttl .rodtuil beaoen ‘jy Yvon Ho bag broly 


! riut odt availed of dtiat to SITRY b» sult eaisl sila done ew 


mE 


fe i ai ae ai a eR anal OP ate 


NAPS IEE 


254 SHERLOCK. 


racles of Christ and his apostles to be true and real miracles,‘ 
and wrought by the power and Spirit of God, But neither is’ 
this faith complete: for the miracles were wrought, not for 
their own sakes, but for the sake of something else: and there- 1 
fore to believe the miracles, without believing what the mira-. 
cles were intended to prove, is not Christian faith. Farther” 
still; it is another and a more advanced degree of faith to | 
believe that the Spirit of God was given to the apostles in a 
large measure, and to Christ, the author of the salvation, with- 
out measure. But neither is this the faith which Christ came 
to propagate: for should I ask you, why are we taught, and | 
why are we to believe, that God gave the Spirit to his Son 
without measure, and to the disciples in a very wondertui 
manner and degree? would you not easily answer, that thes 


tai! 


heavenly endowments were both given and declared to make 
them fit teachers, and us ready disciples, of the doctrines of 
God? It is evident then that these gifts were subservient to 
a farther end, and that Christian faith does not terminate here. * 
But if, notwithstanding this, you will apply all that you read | 
of faith in holy Scripture to these or any of these kinds of faith, 
and then imagine that faith is a very strange principle of reli- 
gion, and of foreign growth, repugnant to the sense and reason 
of mankind, and disclaimed by the light of nature ; which are 
the usual compliments bestowed on it in the world; you may | 
thank yourself for the delusion : the doctrine of the gospel of - 
Christ is clear of the reproach. 

Faith, which is the principle of the gospel, respects the pre- 
mises and declarations of God, and includes a sure trust and 
reliance on him for the performance. Beyond this there is "« 
farther act of faith. We are not taught to believe this in orde 
to our believing something else: but here faith has its full cum 
pletion, and leads immediately to the practice of virtue and 
holiness, the conditions in which all the promises of God are 
founded. For this end was the Son of God revealed, to mak« 
known the will of his Father, to declare his mercy and pardon. 
and to confirm the promises of eternal life to mankind : he thst 
believes and accepts this deliverance from the bondage of >t!- 
and through patience and perseverance in well-doing waits for 
the blessed hope of immortality; who passes through this 


| bevy 907 salt Hn ylqga Uiw wow sit gribuesdsiwion (Hi 20ll Ai 


_ ihthethuncbeil send) Yo yaa 10 c2odt of owitqive? ylod ni dsish Yo 
| vibe te giqivwing ggitente yrov & ei diist trey onbgneni asl bas 


9 of wpoilt eid hacyotl .2oneanaledq exdt adt.and no sonsilet 
Bo tsire abide avoifed of steer ton ove oF aja Yo ne tds, 


nunifviettaad dist ord tod tele gridtouon yaivoiled wo of 
: low eupee to eoitonrgy wid of vistalbasarist wbial bas moiielg 
m6 het} to atéiumorg oil) lis doidaw m enowmiaos vit weontlod 
rAum a Jélseein bo to ao® oid acw dee add 10% .bobauot. 
Hohn Pata poraets wih wmloah od erostien D end Mo LLive ott owond 


cdl od < bowidienesis Of ot Lacrote to eondiderny ot anyines 0? bee , 


ov ty sephaud ad? dict ooundviteb eid? etqoous bas evrailed 


wt aticw polob-law ai polio seg bre aostageg, dywould| bas. 
vult dguorlt seeang odw ; qiiletvomatt Yo sqod boveald, odt , 


SR IR, an 


ee oe en 


a tea ee 


EOL ia Une ee eee ee er ee eh a aie 


in Ihnen ee 


1 DEENE A nensenaeplhagceer MED aaa RR RRIRRRTTNS ret 


t ‘ss MISCOURSE XIV.—PART I. j 255 


world as a stranger and pilgrim, looking for another country, 
and a city whose builder is God; this is he whose faith shall 
receive the promise, whose confidence shall ore great recom- 
pence of reward. 

If these are hard sayings, what defence shall we make for 
natural religion, which requires almost the same faith, but with- 
out giving the same evidence ? Is it not the profession of every 
religion to believe God to be a rewarder of them who diligently 
seck him? Could you have any natural religion without this 
principle? This the gospel requires of you: and if Jesus Christ 
has given you more evidence for this faith than ever nature 
couldafford her children, forgive him this injury. Is it become 
less credible that God will reward the righteous, because he 
has sent his Son into the world to declare his full purpose so 
to do? Js it harder to trust him now, since he has appeared 
to us in signs and in wonders and in mighty works, than it was 
before, when we saw him only by the glimmering light of na- 
ture? Are the express promises of God, confirmed to us in 
Christ Jesus, of less weight than the general suggestions of 
nature? If these express promises, these clear evidences of 
the purpose of God are not the things complained of in the 
kospel, what are they? Faith has ever been the principle of 
relizion, and must ever continue so to be: for when all other 
zifts shall cease, faith, hope, and charity will be the only gos- 
pel graces which time shall not destroy. 

Religion is a struggle between sense and faith. The temp- 
‘ations to sin are the pleasures of this life: the incitements to 
virtue are the pleasures of the next. These are only seen by 
faith; those are the objects of every sense. On the side of 
‘irtue all the motives, all the objects of faith engage: on the 
“de of vice stand the formidable powers of sense, passion, and 
aifection. Where the heart is established in the fulness of 
faith, the heavenly host prevails, and virtue triumphs over all 
the works of darkness: but where sense governs, sin enters, 
sad is served by every evil passion of the heart. If this be the 
“asc; if religion has nothing to oppose to the present allure- 
tents of the world, but the hopes and glories of futurity, which 
“re seen only by faith; it is no more absurd to say men are 
‘aved by faith, than it is to say they are ruined by sense and 


le inn ee 


% i 
panna ATE 
gud anes Mba = oy od.xid? tolqinn 
- gxatete 79" ands tint winds 10 sonsbive nom woy moving | 
t ia - setogad di al agasipi enid anid ovinrot nerrbtislo ved f afte bt 
e? etal re er el bot) sara oldibors. seat 
9a seocpng Muteid-aratoab ot bhiow adt otni 208 eid tno eed 
; oer baeqys end od sonia .seod anid turd 00 vobrad ti ek Sob 
3 gear tt anil pahrow yidgiar ai bie embaow ni bus zagie ai 9 6 
staat Yo. tigi gatinounatily oil va yiao arid wene ww aade oted 
pin ot buenas bal ‘to eosimony seangxe od) ot {aw 
t. Yo anoitenygie Ievonry oils ned) tdgiow vest to | 
] Yo cooaabiva taalo owas epelnony exougzo seed? Vf owies : 
| - — gett to baatalqares epaidd odt ton ote bo to) sxeqimq od , 
4° Yo giqioning ett need 1ov0 ead died { yods os indw ,foqroa 
| reiito He avilyr rol: od of o8 sumniao2 tove tevar bas .noiyilt 
- oy gino oda od iliwe yiresio bis sxqod dite e289 Fiyela es)13 
| Lyoutesh tou iisde ousia doidkw exbera ivy 
| -qinot od .ivist bas sence msowied olgguite 8 ei moiyitodt 
ii pt etasmration! odlt : oil sid? to eomenslq ods o38 nie of eoties 


vd goo vino ste ceodT 9208 gilt to erisanaig ont sta ovr’ 
44 abix aft oO .cet9e ytove 10 tovite oda 1a ovo jas 
od} no : epegms dist to #tosido od) ie eeritout ods fa oatv? 


* 


+ 


: ’ ' ’ ; t,: 
bas ~aoreey .certoe to wre wo dahierso) att baate oatv lo 9” 


Yo vtontut oil) ni borleildate oi need oft ssort VF sno aohe 
(ig-rev6 edqarsist ouniv bus. linvouy teoth ylaovasd akg rites! 
minics ait .arevoR canoe oT udee tad pesonlieh Yo aonow wel! 
it oof ands UL wed ods to nolexeg fire Yo yd beri at bus 

a -stulle imonviq od! of se0qqo oF parities nod. noigiler 3 

t dvidwe yoni) Yo toby bus e gor silt ted ,bhrow git to ue 


or veut yar OF biwede mom on al My date yd ylao mo aod 
bee canoe xd Benivt oxe-yodd yao oF ei at dads abiad yd anal 


Fa a BIR i ak ae A RR RCO ok Rm er Sa cee 


256 SHERLOCK, 


passion ; which we all know has so much of truth in it, that it 
can have nothing of absurdity. 

To this account of faith, the definition which the Aposth 
has given of it (in the eleventh chapter to the Hebrews) exactly 
agrees: ‘ Now faith is the substance of things hoped for, th: 
evidence of things not seen.’ ‘Things hoped for’ are the things 
of futurity, things which are not seen, as we learn from St. Pau, 
Rom. viii. 24." ‘ Weare saved by hope: but hope that is seen 
is not hope ; for what a man seeth why doth he yet hope for!’ 
Now without faith there can be no hope: for if we do not be- 
lieve things future, we cannot possibly hope forthem. Hoy» 
therefore is indebted to faith for all its objects: for these things 
with respect to hope would be mere nonentities, were it not 
for faith. Considered therefore as things hoped for, they ov: 
their substance and their being to faith. ‘ Faith’ then ‘is tlhe 
substance of things hoped for, the evidence of things not seen. 
‘ The things not seen’ are those good things which God ha: 
prepared for them who love him, the rewards of virtue and 
holiness, which eye hath not seen, nor ear heard, neither hat! 
the heart of man conceived. And that these things are chietis 
meant by the Apostle, is evident from the great number of in 
stances subjoined in this chapter, in which the thing not seca 
is generally the promise of God, that is, the thing promised by 
God. Now the promises of God being objects neither of sen~ 
nor science, but such things as are made known to us by his de 
claration, the evidence on which they are received is tl 
evidence of faith. The reason why we believe there are suct 
rewards is, because we believe the word of God: the rease" 
why we hope to receive them is, because we judge ‘ him faithtu! 
who has promised.’ 

Since then all the blessings of holiness, all the hopes of re! 
gion, are founded in faith, is it not very natural to say, that th 
man who follows after holiness and piety, induced by the at 
rious prospects of futurity, ts saved by faith? that he who =8 
crifices the world and its enjoyments to the hopes of eternits 
depending intirely on the truth of God, that he will perfor 
the word which ts gone out of his month, is saved by his faith 
without which he could have had no hopes, no expectations. © 
place against the present enjoyments of the world? Do b¥! 


‘ 


7 
ri 


; PR, a ote Te OR ate 
| , NS dE CLA LEN GPE 
aT ST oe,» etki demeilin valk aie dk Ok leeiieeaiaal tala 


<n a OO LEI PCE IN HELEN AES * 


sheidhy sue egnids oxodt sods bak _bevioones nem Yo Sresd ote 
ti Yo rodents saury ost anon ashes: ei .oltzoq A ort yl mace | 
wre soo prot ait douby ai ates eid ni Dovioidue esanete 


— 


é 


7 
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od 


ut having ‘gnidtailt 2 2083 bok to saimorg silt yilavsarg ab | 


wise Torben etarjde -yuied bed Ie. emimorg ods wok bo 
dowel yd do ot awond shat otsae eguitty doue snd FMD FOR 
Mt howiaose ou Yad deihe no gonmsbies. act eoltoula 


bun oa eaout svoited ow yw mexnoredT  ultial te sonabiva 


vningt ot 2 hoO'lo brow sdf ovsiled ow seuased et ebarwen 
lati atiat? shu) ow seunaad,ai- ened? wvisov1 ot oath ww edo 
. * bovimorg ead orbw 

hor tor eaapoud ot Ho xeosost to xyitieesld ods Ha note sonié 
dt sede opamat Iatinw vor? ton thei Aidt wi babe our cote 
“fy ut ed bowghet ytoig bas seanitond vita wvolldl odve nate 
«« ustw od bette Catia ed howe ad etmtdt to etoaqeowy evoit 
aris be emqorl ocd ot wd troetry ose 43] ban dvb elt eoonti 
canton ise of dad, be Wo atin od so ebiaitet geiluoqob 
‘ne! «il yd horen a slimes eid ta hwo anon «i doit biow odd 
v4 TH PESOS ty Ke on eopor ont bal vad biwos ih doide duodicn: 
td ofS blow atl? To wtnomeoyso: siteasq: oil Jeaisge eoelq 


BR Vary 
a) 3" 
rt 


Fk FN TM AAR LL ed I PSS RR AI TEE AION lo A nL a DEMS AT 


Cece a tt a og k 


: 


t DISCOURSE XIV.—PART I. 257 


consider the posture of mind a man is in, when he deliberates 
on the good and evil of his own actions, and is determining 
is choice whether to follow the pleasures of sin, or to endure 
the hardships and fatigues of virtue: what are his motives, 
what are his deliberations ? Is not the whole contest between 
things present and things to come, the realities of this life, and 
the uncertainty of the other? Most certainly thisis the whole 
debate: for put the things of this life and the next on the same 
foot of certainty and reality, and there is no man fool enongh 
to deliberate in his choice. Were the glories of heaven the ob- 
ject of sense; could we with the eyes of flesh look up to the 
throne of God, the heavenly Jerusalem, and ‘ discern the innu- 
merable company of angels, the general assembly and church of 
the first-born,’ which are written in heaven, and God the judge 
of all, and the spirits of just men made perfect, and Jesus the 


mediator of the new covenant, and the blood of sprinkling, that ‘ 


speaketh better things than that of Abel :’ could we have this 
view, a man would no more part with his inheritance above, for 
the short enjoyments of sin, than he would sell the reversion of 
an earthly crown for one morsel of meat. The cause of sin 
therefore is never argued on the comparison between the glo- 
ries of heaven and the pleasures of life. No wicked man was 
ever so weak as to say, it is better for me to eat, drink, and be 
merry this day and the next, than to reign in eternal glory and 
‘mmortality. But thus he reasons :—the things about me are 
present and real: I see, I feel the world; and every sense di- 
rects me to the enjoyment of it: but for heaven, where ts it? 
Distant it is, 1 am sure, and out of sight; and perhaps is only 
a delusion of sickly imagination. When this reasoning prevails, 
4s too often it does, tell me, 1 beseech you, is it not a victory 
gained by sense over the power of faith? Ilad faith been strong 
‘ough to have placed in view the substance of things hoped 
for, to have made evident the things not seen, could the world 
“ easily have prevailed? I trust it could not; for the things 
of tuith as much excel the things of sense, as the heavens are 
hicher than the earth. 

But where faith is not strong enough to make a competition 
between the things of futurity and the present pleasures, the 
world must triumph, and the sinner will be lost for want of 


tn 


wo» ‘; fod. Wo ted med wgaids satted drsdesqe 

101 ,ovods sonniiadai sid. dsiw deg som on blaow weet © pwsit 

Yo noieta 707 olf Hoa bluow on madd nia do einsar rojas tore oft 

nie Yo ceuas off 1x90 Jo Ioeyom sae set avwors ghitieee ae - 

-0lg wit aovwted sovinvaqeuy ot ao beargra t9van ai oritsrsdt 

arn aut betoiw eX mil to xe wendy oft bie novenble en 

od bea Anitb 1x9 of 9m sot rotted ci ti lene of ee adeow 02 1999 

hus yiolg larrie wi azin ot aad? axon od? baw wal eis) yrvse 

sie ct Suc eywicht odt-—: eagggor od mudd Ivf .ysilatvoenai | 
{ 


“ily gens ys979 bas ; bhow adt lost I oor J : toot bas dnoeng 
Ts at sodw .noveed rol dud : Ji Jo taxarrojne-ott-etom e007 
ylao at equidiog bas ; utyie to duo hee awe mad ei tiene 
igang paisorcos <idt nodW .noitentgaut ybloie tongiaslyb #,~ 
Yuwie & Jon tei nog doseeed I ,vus thet nowh sh aeito coker 
gaonte ntood Mist hall $ dined to reo od) t9v0 ounce xd bowiey 
baqut egnids lo oonetedue alt woiy mi bowl. avad of agnor 
bhiew off blwoo woo Jon agauly alt tashivs shea ound of 20 ‘ 
eyeitf? galt tot jon bivev si Jewtt E | boligverqg oval ylixes of 
vig enovaed oft xs .senve lo epmidt ol) Jooxe doum ea dtiet Yo 

ise add aad radyid 
noLtoqaos # olve o? dyuome gaowa tom ef dead erode dull 


od? ~eormapst toaporqg oct duce yritudut Yo eysiss sis nopedot 


lo saw wh yeol od Hiw tongie oft Lina \dqiemintteum’ blew 


AION FERN TSTI NIE ETT NE TE a TN BI I Ne EE eee 


See 


258 ‘ SHERLOCK. 


faith. On the other side, what is it that makes men willingly 
endure afflictions and persecutions? Do you think the righteou. 
man so very silly as not to know that pleasure is better than 
pain, ease and tranquillity to be preferred to vexation and tor- 
ment? Can you imagine that he chooses oppression for op- 
pression’s sake? No, certainly: but his faith, his trust and 
confidence in God, make him esteem the promises of God as 1! 
they were present before his eyes; to the hopes of them hi 
sacrifices the world; and after the example of his great Mas- 
ter, the author and finisher of our faith, ‘ for the joy that is set 
before him, endures the cross, despising the shame.’ Thus 
Moses by faith, when he was come to years, refused to be 
called the son of Pharaoh’s daughter, ‘ choosing rather to suffer 
atlliction with the people of God, than to enjoy the pleasures 
of sin for a season.’ Mark the reason which follows, and the 
power of his faith: ‘ esteeming the reproach of Christ greater 
riches than the treasures in Gey pt; for he had respect unto the 
recompence of reward. By faith also he forsook Egypt, not 
fearing the wrath of the king.’ But what confidence was this’ 
What forces, what allies, had he to support him against the 
united strength of Egypt? Thus sense indeed would reason. 
But < through faith he endured, as seeing him who is invisible © 
though he had no visible protector, yet through faith he saw 
the hand of God stretched out for his deliverance. This was 
his confidence, this his support. 

Towards the close of this eleventh chapter the Apostle sings 
the triumphs of faith under all the cruelties of men: ¢ Others, 
says he, ‘ were tortured; and others had trial of cruel mockinss 
and scourgings, yea, moreover, of bonds and imprisonments: 
they were stoned, they were sawn asunder, were tempted, wert 
slain with the sword; they wandered about in sheep-skins 
and goat-skins, being destitute, afflicted, tormented.’ All thes 
persisted in faith, ‘not accepting deliverance, that they mix!it 
obtain a better resurrection.’ The resurrection was astate th) 
had never seen; it was what they could only hope for: but 
the promise of God was to them more than the evidence ¢! 
sight; and to their trust and confidence in him they willingls 
gave up all that their eyes beheld, and submitted to the evils 
which sense is ever warning us against. 


| 


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ee ee: agg ty Prag tt ON IE My ete ie. a 

win rr ies veer Load 7 i 

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4 , 


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autie Olea. vdlt ratgasio Bovvols cits ¥6 gsoto edt abrewok) 
“od * > wet to onfeun wt Me 1obaw dtint to edqeswint odd. 
cutidoom furs to leixt bad etsilic has ;bomhoreww' oduct 
‘Aenea has ebnod lo rsvostom avy egarynece bas, 
now \botqines voz Qobnues rune ove pod sbonota wraw yd?” 
carddqecies ai tuods beobamw yoilt pinowe oct dirn niale 
ent TA ‘“botmennot botoilite -stutiseobynied enidetoog bas 
viziar Yoid Tedd soawiavilsh gaidqeaen ton * ditiad mi buseinrag 
colt step kee moityerue: OT “ttoBosttuert rottyd aninndo 
iid :y0t oyod ylao biweo yorlt tad enw 3) 7 aoe wan Lad 
lo asnebiee off nedd sxom inodt of pow hold te senor ould 
dlowilliy youd mil ai soaobReos bas teunt aid) oo bas. . 28g 
cia oft 3 boliierdos ban .bloded ergs aed) todd Ie, quorey, 

teniage eo guistiew wee ei sense daittw 


SS ee 


SAUER Cie RO ASE, RIP: AOD 


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DISCOURSE XIV.—PART I. | 259 


From this account it will be easy to. understand what the 
Scripture means, when it tells us ‘that faith overcometh the 
world :’ for religion is a contest between the world and faith, 
between things present and° things to come. Faith puts us 
under the conduct of future hopes and fears, exempts us from 
the power and influence of things present: which present 
things are the world: and therefore it is properly said of faith, 
‘that it overcometh the world.’ 

To this notion of faith agrees likewise what St. Paul has said 
concerning it in his comparison between faith, hope, and cha- 
nity, and other spiritual gifts, such as speaking with tongues, 
prophesying, and healing of distempers. These shall cease : 
‘ But now remaineth,’ says the Apostle, ‘ faith, hope, and 
charity: and the greatest of these is charity :’ for charity and 
umyersal benevolence is the very grace and ornament of hea- 
ven, the employment and the pleasure of blessed spirits. Nor 
can faith and hope ever be parted from true religion: for there 
ts no being so great as not to depend on faith in God, and trust 
in his power and wisdom, or to be above hoping any thing from 
his goodness and benevolence. And therefore the Apostle 
says expressly of faith and hope, that they shall remain, with 
charity, the greatest of the three. Other gifts are bestowed for 
the service of the Church, such as tongues, miracles, and the 
like; and they may well cease, when the occasion which re- 
quired them ceases; but faith, hope, and charity are not occa- 
nonal gifts, but are essential to religion, and must continue as 
lonz as religion itself, 

Irom this account we may perceive likewise how the heart 
comes to have such an interest and influence in the faith of a 
Christian, It is the love of the world that is the enemy of 
faith: and is not the heart of man the very magazine from 
Which the world supplies itself with arms? Where dwell self- 
love, lust, envy, and covyetousness, are not these the evil trea- 
“ere of an evil heart? and are not these the fiercest combatants 
azainst faith ? and may not a heart thus stocked be properly 
styled “a heart of unbelief?’ 

In other matters of faith, which seem to be of a more ab- 
“tracted nature, and to depend intirely on the reason and judg- 
ment of men, the heart often interposes with too much success : 


Bi peeneeane 


drive inner Horta zo? tad) oqo bao idtiat Yo yhenqrs ree 
hh dewoteed om efligaadiO oan) ol Yo ‘od ctinails 
oft hus xalootins eowgnod a6 dona jdtoidD odf to sotvie vdl 
-01 Kolbe nvieaose ods nodw ,sendo How year yodt ban ; edit 
-0990 ton ie yitedo has oqo dist ted ¢esenss modtteniop 
ee stnitnos tua has ,norgiler of initapers ori ted jeftig lanve 
Masti morgiter eo weet 

heed ads wod eeiwadil évisorsq you ow Invooos eid atorl 
6 to tist ods ai soneohai bne taoxstii oo door ovad oF gone? 
@ vecono seit ef tarts bhow oft to evel edt ei 12 .nainil? 
moi eaixegem yoy od? aoe te timed odd gon af Bia’: dia 
Alae Huvb owl VT esr itive Yoath esiiqque bhow orl) Wold 
0a live oft cast ton se yeonesotovos bac .yvas real oved 
elrotadimos tacos! ot sewlt Somere has f raod live na To ote 
‘Ureqorq of bedoor andi aod # tour Yarn bao fT dtist seriepe 
| albintne te dried oo bette 

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> en299ue doves oof iw eseoqiwaia sotto teed ost) asia to dase 


mee 


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260 SHERLOCK. 


for these are so nearly related to the faith which subdues th 
world and the heart, that the heart watchful for itself and th: 
world, disturbs the mind, and raises such clouds of passion, a+ 
intercept the light of truth. To believe Christ to be the Son ot 
God, to have dwelt for ever in the glory of his Father, from 
thence to have come to our redemption, and to have published 
the faith in signs and wonders and mighty works, are such kil 
ling blows to the love of the world, that the heart cannot be 
unconcerned whilst these things are debating: and though thiey 
can only be tried at the bar of reason, yet the heart will be 
counsel on one side or other: and even in these cases there is 
reason to remember the apostolical admonition, ‘Take heed, 
lest there be in you an evil heart of unbelief.’ 


DISCOURSE XIV. 


PART I. 


I pRroceED to consider the character given in the text of an 
unbelieving heart; namely, that it makes us ‘ depart from tl 
living God.’ What may be proper to be said on this subject 
may be reduced, I think, under these three heads : 

First, to show, that it is for want of faith, considered as 4 
principle of religion, that men ¢ depart from the living God. 

Secondly, that faith cannot be a principle of religion, unt! 
it has its effects and operations in the heart. 

Thirdly, that the motions and operations of the heart are 1" 
great measure under our own power and government. 

And from hence it will evidently appear, how much it 1s the 
business and concern of a religious life to be watchful over the 
heart, to guard against all such affections as will destroy th: 
influence of faith, and render the heart incapable of recelvills 
the impressions of the Spirit of God. 

First then, we are to show, that it is for want of faith, co? 
sidered asa principle of religion, that men ‘ depart from the 
living God.’ What is meant by ‘departing from God’ will 


sl 


sO UL ee Le, ae 


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sory wrt omental of id gol 
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ee A "ay abi ai nove baa trait 70 obie ono no mie ad 
bond ole  ttoitinotnbs Ievitodeoda od? demon of money 
a: * Deiladnw Yo teaad Hive ww wor ai od ove? teal _ 


- we daayvooeta : 
5 | 1 THAS . . 


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b © +0 horshienud ,Aret To Jasw 201 ei oi tailt prods of Jou 
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ite ,eoigifes to slyisaing » od tonnes daist tude pyibaassd 
Surat od? wi eneiteeyo baa atoclte a xodl 35 
Min euoiiou ay dy 2 Vt ie ‘ 


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t DISCOURSE XIV.—PART Il. 261 
appcar by comparing this with other equivalent expressions 
wade use of in this chapter. In the eighth verse the Apostle 
introduces the Holy Ghost speaking in the language of the 
Psalmist, and thus forewarning the people, ‘ Harden not your 
tearts,” In the tentii verse God complains of the rebellious 
Israelites in the wilderness, saying, ‘They do always err in 
their hearts, and they have not known my ways.’ In the verse 
immediately after the text the Apostle thus explains his mean- 
ing: © But exhort one another daily, while it is called to-day, 
lest any of you be hardened through the deceitfulness of sin.’ 
So then, to be hardened in heart, to err in heart, not to know 
or walkin the ways of God, to be hardened through the deceit- 
fulness of sin, are one and the same thing as departing from the 
living God : and the meaning of these figurative expressions is 
clearly explained in the seventeenth verse: ‘ But with whom 
was he grieved forty years? was it not with them that had 
sinned 2?’ As sinners are said ‘to depart from God,’ so those 
who forsake sin, and are converted, are said, in the language 
of Scripture, to ‘turn to God.’ Of the holy Baptist, who 
came preaching repentance from dead works, it was foretold 
that he ‘should turn many to the Lord their God:’ Luke i. 16. 
And the Apostles Paul and Barnabas thus describe the pur- 


pose and end of their mission: ‘ We preach unto you, that ye. 


should turn from these vanities unto the living God: Acts 
tiv. 15. ear 

The propriety of these expressious will appear, if we con- 
“der God, under the representation made of him by our Sa- 
‘iour in the parable of the prodigal, as the Father of the 
family ; and sinners as prodigal sons, who, weary of their Fa- 
ther’s government, forsake his house, and reduced by luxury 
and riot, enter into, the service of strange masters, till the sense 
vf want and their own misery bring them back to beg admit- 
tance again into their Father’s house. Thus the nations of old 
forsook the service of God, their heavenly Father, and fell 
under the hard bondage of strange deities: they were apostates 
‘rom him who had a right to their obedience, and slaves to 
those who had no dominion over them: when they received 
the gospel, it was not putting themselves under a new master, 
but returning to their old one, and yielding that obedience 


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modu Wiw jw * sons dinsaiasrse of i bouialqza yie> 
bad sorts inal dim Jon 1 sem Smese qhot hoveing ot so 
send? oa ‘,hoO mot neqeb of* hise or emanie 2A “t bonnie 


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wot, “: bow yatvil off ofnu eoitiney vad? mott amt bluod- 
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w giul vd beouber bus vod eal edgswl taomnie70R eval : 
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; -fiha god of Jocd weds yaind vaseigt wo tied’ bag Jace : 
; life Fo aportan silt endl ooo «radial reeds ofni niaga 9908! 7 
i iot hoe .wxlte’l viaeysod pied’ but? Jo. soiviae oct atoorw! 

Nerang avow roi} “oisiob yusite te *gshsod lysed oid 4 pberw 

; ol ¢ ie bar mobade spd? of dom oe hed odw mid me u 7 


r) 

¢ 

hevieowt yin! nodw : cod) avo soln pin° bad ov oeonlt t 

, 1 Ne at as Wha zovtormodl) gota jon eaw Di eloqeos walt ‘ 
seraivede 16a) yoblery bax .ono tito. abedi or Baie aod ) 


Besar! 


262 ; SHERLOCK. 


which was always due, though never paid before. Since there. © 
fore by faith in the gospel of Christ we become the servants oi - 
the living God, and are once more entered into his family, it » - 
easy to apprehend the reason why the Apostle in the text | 
charges an unbelieving heart with apostacy from the living + 
God: for if Christian faith be the principle by which we are « 
united to the living God, whatever destroys this principle dus 
at the same time dissolve the, union; and we cannot make shiip- 
wreck of the faith without departing from God. An unbeliev- 


ing heart therefore, that is, a heart void of Christian faith, 1» 4. 


guilty of apostacy. 

But you may ask perhaps, may not the heart possibly de- 
part from God through the sclicitations of vice and pleasure, 
and faith at the same time stand sound and uncorrupted ? And 
there is this ground for putting the question, that we see mans 
men who are buried in wickedness, whose life is but one con- 
tinued scene. of guilty enjoyments, who sacrifice their honor, 
their faith, and their religion, to lust, covetousness, or intem- 
perance ; who yet profess to believe all the doctrines of the gu-- 
pel, and do really believe them, for aught that any man knows 
to the contrary, But when I reflect on the express declara- 
tions of the gospel, ‘that every one who believeth shall lx 
saved, that all the workers of iniquity shall be destroyed; 
these characters can subsist together, if the same person at the 
same time may be both a believer and a worker of iniquity, 
there is a greater contradiction in the gospel than any that ha> 
yet been pretended by its keenest enemies. 

How must we then account for this difficulty? The tru: 
answer, I think, is, that the difficulty arises from confoundin. 
and blending together ideas which are perfectly distinct, trom 
not separating between faith considered as a principle of kuow- 
lege, and as a principle of religion. In common life we know 
many things on the evidence of faith ; such are the things wii!) 
We receive on the authority of historical evidence, or on the f- 
port and testimony of credible witnesses: and such intlucnes 
has this principle of knowlege inthe world, that there is hard!y 
any thing of consequence that is not determined by it. Ther 
is not a trial that affects either our lives or our fortunes, 
issue of which does not depend on this principle of knowles: 


twor 
a sf bio nan . vob et wields. 
2 wet ae es bgeeerreinwe 
4 ie non seed ‘oft ‘tou yeni eqstsoq Jee yee woz suet 
5 snes fie a9iv to saoitaiioilon ods Mguowls boD mo sraq 
ao ohnk. { habqeriosan ine basoe bode aml omne ot to dtiat bag 
usar sie ow tnd) noiteiup od gaidtug rot bnvorg eld si ores 
_.too ono tid al dE oxoilw pssubradoiw ai feimwd om ede eons 
.tonod tig? eoitivana odw inomzojne yttivg Yorgnsse bounit 
awrstal 19 zeonenoteveo daut of ,wotpiler viol haw ,dticd sinds- 
«&E --vg silt to aenivtood ont Hla ovoilad of seston say odw ; sonmoq 
& ewond nam ene aodt idgen wt aod arvited yHaor ob bas log 
& -stelooh vests alt ao tooltor Laobw toll  pwtiaeo. ods ob 
Es tede dtersiled odw eam ywro sels? ,loqeog odd to snort 
i '; beyoweeh wd Uade ytinpini Yo edrow orl) Ho stadt bores 
3 “" is vioevag snse of) Ti redtogos diadue Wes wrstomeds oeotld 
thnepini to woltow s bas wveilod a died sd yom aiid Oe ee 
vod tod? yne nods loqaog odd ni noioihavand tery wel oteds 
avimmons tonoel oi yd bsbasierq mead Joy 
avi aff Pyiluoihib ehl 10? suwosoe nod ow denn woll 
stiludotees mot eset ylusihib odd tad) ei joist L jzoweun 
iit oath yitssttieq ow doniw anobi disper gaibaold hae 


a d : pin soe 
f wank ty Hgionig 8 en horhbienes iiiel seaweed yatta aor tow 
? f , ‘ * . 

“ona Sa Gt noun cl weiner lo aligioairey a am fire agol 


foul veyed ah eve dows : bict to eanebive odt oo enaids Youu 


vd did ‘ hive Lox 


NO a oomroLy eroded To yah rotltas of a0 o¥ie2st ow 


a sue dees i eoeroriiw shdtheas to fadittthest bow dy 
(Unsd i overly ted how orlt ni ayahwonad Yo ulqiowing eds ead 
n a | Hf vd hesrtarmdeb fuy “ Jaws wor onl ie rastin) ho wcteslt ‘ae 
UV vommiot go 2a ape we walie efovite nedd ler a dom ad 


Sl vond Yo elyiouig at) no basqob don avol doidw Yo oe 


ill 
URES C22 Oo eet Teg terme 


DISCOURSE XIV.—PART II. 263 


the judge and the jury not being supposed to have the evidence 
of their own senses in the facts which come under their deter- 
mination. I mention this to put it out of dispute that faith is 
one of the sources or principles of our knowlege. Now mere 
speculative knowlege has nothing in it of moral good or evil : 
a man is not better or worse for what he knows, till he comes 
to act, or to be influenced to action by his knowlege. Bare 
knowlege therefore is nothing akin to religioa; for religion is 
not one of those very indifferent things, which has neither good 
nor evil in it, The speculative knowlege therefore of truths 
depending on divine testimony is mere knowlege, and not reli- 
gion; for there is no difference in the simple act of the mind, 
whether the assent be grounded on divine testimony or human 
testimony; unless you think that every thing must be religion, 
that depends on our belief of the being of God: which is not 
true; because there may be this belief, where there can be no 
religion; for St. James has told us, ‘that the devils believe and 
tremble.’ Now the wieked man’s faith can be nothing more 
but this speculative knowlege or belief of divine truths: for it 
is evident it has no effect, no influence ; and is therefore so far 
from being the saving faith of the gospel, that it is notin any 
degree religious. Our Lord in the gospel has given us a short 
description of religion, ‘Thou shalt love the Lord thy God 
with all thy heart, aud with all thy soul, and thy neighbor as 
thyself.’ Now, in order to love God, we must know him and 
his attributes; inorder to love our neighbor, we must know 
cur neighbor and his condition: and there is just as much 
religion in knowing God without loving and obeying him, as 
there is in knowing our neighbor without loving or regarding 
him. The man who believes God, and pretends to a right 
faith in divine matters, and lives in the neglect of God, in 
contempt of his commands, and sins in defiance of knowlege, 
has just as much faith as the priest and the Levite had cha- 
rity, who saw their neighbor stripped and wounded, and lying 
half-dead in the road, and ‘ looked on him, and passed by on 
the other side.’ The knowlege of God is but like other natural 
knowlege, aslong as it has its residence in the head only: to 
become a principle of religion, it must descend into the heart, 
aud teach us to ‘love the Lord with all our minds, with all 


; FE Bsn oO 
; : ss SOR AA SS, Re nh 
Reyne pane oe adiditiatnnhieas Oded iT 


wm 
- Sn A cinched soo tw 'ealeigmnannenelt) 


ee ae ee 


‘alin, ot Yo 98 algae 


fi te) + eilturt auivib Yo loiled 10 eystwond oviteluosye visit tud 
{at o2 otto? ei bae ; sonowlted oa! Joho ow and sisasbive et 
ya ni tom et Fi der) loqedy od to dist gaivas off gaiod mot 
fro a ww novig sad loqudy sdt ai vel wO  .aidlgiler soxgsb 
bod yitt bral atl) ovol tide aod'T* .soigiler Io aoiiqizsesb 
én soddgion yitt bie .lwon ys Nw dtiw baw Stead yea lie stew 
ban mid wodd teva ow bo svol of wine ai;wok  ‘Alorrds 
wond tan ow soddgieg wo ovol of show ;esmndinie tid 
dovut 2a tevi ai ovsds bas > aoitibnos aid bas aoddgion wo 
en wari grbyado bas ynivel twodsiw ho gniwoad ni soigilo 
guibrste wo grivol tuodtiw rddgien wo gaiwoud mt ai grads 
tight B of ebitsistq ban ,boD eovoiled odw mem odT « aid 
ni te to soslasn oft si eovil bax wxottonr onivibe nt Asie? 
wqulwend to sousieb ai ante bac xbaawmves eid to dqatsino? ’ 
ais bed stivad of) bow teasing okt em titiat down va tenj ead 
gnig! bas .bebuuow ban teqqiste waligion ‘tis? wae ow ut | 
ad yd beeeoy bus cid no bedoot* bee .boot odd mi boab-tind 
lnutad tadto oil ud 2i bo to vgelwond odT “obiairedto od 
of :ylwe ‘hood ed? ni,-sonobiporaieed si xn gaoles pegolwoud 
ctiesd odd oon bosveeh seven ai nofgiler to alqioaing a 

Ho diiw jebrice ime le doi beod oft vol" ot au dona bee 


mow giidton od ano diiat e'weu bedsiw oft wot Seldon | ‘ 
} 


sR gO a. es 
(OPA btn 9 ee 


oh Sey 


i a ae a ee a ra - - Ss = 


264 SHERLOCK. 


our souls, and with all our strength ;’ and if this be true of the 
knowlege of God, which is the first and greatest of all divine 
truths, it must be true in all other instances whatevyer.: The 
faith then of the gospel, and which the wicked man is an utter 
stranger to, is that faith which makes us ‘ cleave steadfastly to 
the Lord with full purpose of heart.’ And this will farther 
appear under the second head, which was to show, 

Secondly, that faith cannot be a principle of religion, till it 
has its effect and operation in the heart. If we consider reli- 
gion under the notion of action, this proposition has, J think, 
nothing strange or surprising in it: for it is not only true of 
faith, but of every principle of knowlege and action: it is 
altogether as true of sense, as it is of faith. As faith makes 
us cleave to God, so sense makes us cleave to the world: but 
till sense has possession of the heart, it has no power or elli- 
cacy, and is of no use and service to the world. We lcarn 
from sense the existence and reality of things temporal: but 
this assent of the mind to the evidence of sense never made any 
man wicked or worldly-minded: for if it did, no man would 
ever be righteous; for the best man that ever was in the world 
had his knowlege of external things from the evidence of sense. 
But when sense stirs the desires and affections of the heart. 
then it becomes a principle of action, and a fierce combatant 
for the world against the powers of faith. If we remembe: 
what was said of the wicked man with regard to his faith and 
persuasion about divine truths, we shall find how exactly th 
righteous man is in the same case in respect to sensible things: 
as the wicked man has the knowlege of faith, but nothing re- 
ligious, so has the righteous man all the knowlege of sense, but 
nothing sensual: the difference therefore between a sensual 
man and arighteous man does not consist in this, that one know- 


‘most of sensible things, and the other most of divine things, fer 


this in both cases may be and often is false: but it lies in this. 
that one pursues the objects of sense, the other the objects of faith 

To trace this parallel between sense and faith a little farther. 
may give us perhaps a true conception of the nature of faith, 
the thing we seek after. Let us consider then how the ca 
stands between sense and faith, things present and things t? 
come, between sensuality and religion, The desires which Got 


caninhelianeds nidiesany si eet tee creatinine 


ee ae 


odom Sih ilcscaeeeaeh teeee,hele ‘ mnt ta 
wd: bhow od} ot ovesio bu eeslnaen serine an 
-iy 19 werog on end Ji dened oft to noleeswog endl seme tia 
woh of blow edt ob onivies bee ont on tovel haw ys 
iud : Lnoysnad agri) Yo ytiless ban sonotxixe otf) sedee mot 
tna sboa wren sense Yo gonohive wls of huviea ett Yo Yereen A 
blvow ana ee bib 21 Ti rot : bobwlas-ythtaw vo bovlsiw wen 
how ov? ai dew rows tual? mom devd ont 102 Hewourlgit ud vee ~ 7 
noe to sonabive ait mot egaids Jemeixo to sgalwood eit bed 

ined sah? Yo aagitedlie bas estes off wits oense ood yt” 
maindaos sor # be .noites to olqioning & eemosed H dad 
vtlnomey ov Y] .diint Ye srewoq sdt teniega bihow oily vot 
bio spit aid of dregs dw oem bowlsiw of) to bine eew tadw 
wiylionxe wed batt Made ow eituu ovivih joode soleavesy 
rucilt oldimase of tnoquer ni axes omer ed! ni ot aon evosidgin 

" getiliow jad ,dtiel Yo vgolword aft esc seen bedoiw ody ep 
1 ,onmse to egealword ods Ite ment avoostdoit ort aad ov ,etrorgit 
lovage @ syowted woloved? sooth ode + lauensa guidion 
‘word one tod) jet ai teiznc9 Joa oh soo ewaotdyhn « boa nem 

‘“t «geidtenivil to trom vedio orl bee eyelids oldixese Yo Hour 
Cult nt esibal tod + celal xt asdto how ed yan evenedsod ot eit 
Hitabte eteeidoads :adte ory seme lo fos plead! esumod ao tail) 
tied olibe dia bue setoe woowsed bvllorag eidtedo oT 

‘at to omits ot ke asitquonoo oww # eqiiledy eo oeiy Yom 
ews ont wad ned) volinnos ev tal sotle dese ow gaidrods 
" epnule) bate taoenn equi? aint how oenge asowiodebunte — 
"we duidve eotinel off .congiles bas ytilovanen hvowted onto. ” 


t : DISCOURSE XIV.—PART II. 265 


has planted in our nature, are the springs of action; and we 
always propose the obtaining some end, which is the object of 
some desire, in every thing we do. It is evident then, that 
where there is nothing to move and incite our desires, we must 
be unconcerned and inactive. All objects of our desires are 
first objects of the understanding, according to the known saying 
of the poet, ignoti nulla cupido. But there are many objects 
of the mind which are never objects of the passions; for the 
mind must not only apprehend the thing, but likewise apprehend 
it asa real thing, and as having the relation of good or evil to 
a man, before it can have any effect on our inclinations. From 
this account it is plain, that to make a man perform the actions 
either of religion or of common life, his desires, which are the 
springs of action, must be moved: and since nothing can move 
the desires, which is not first the object of the understanding, 
he must have the knowlege of the things of this life, and of re- 
ligion, and consider them under the notion of good or evil with 
respect to himself. 

Now the enjoyment of the things my this world is the business 
and employment of the sensual man; the good things of futurity 
and another life are the religious man’s care and concern. As 
the objects are of different kinds, so the means of obtaining the 
knowlege of the objects are likewise different. Things present 
are represented to our minds by every sense; the things of fu- 
turity by no sense; andin this single point lies the great advan- 
tage which the world has over religion. The world has as many 
ways of making itself familiar to us, as we have senses : religion* 
has only the dark glimpse of futurity, such as reason, in its pre- 
«nt feeble and low condition, can discover. The only thing 
then that is wanting to set religion on as good a foot as the 
world, and to make it able to bear up against the impressions 
of sense, is a certain principle of knowlege with respect to the 
objects of religion: for could we as evidently possess ourselves 
of the reality of the things of another life, as we are possessed 
of the reality of the things of this, there would be no more com- 
petition between sense and religion, than there is comparison 


* It is scarcely necessary to mention that natural religion is here 
meant.—Ep, 


SHERL, ; VOLols M 


aoe iN <a» 


cael _ 


POCA 


oh, ae EM 9 Ep A SR reo". 

mel renee... 0 Ne Mh Fete ek MOR 
an won ir, ja solve: gg AP BE une 
ma Ark. eran teeter ene oe" Ri, OA LPI, . 
operons 1 es ob i cial tidltiiimaiiitd 


age . 
“dian ma 


ovis to aie oii 08 pri primeee om & 
jyssorg egoidT anmettib oriwodil orn sodifo odt Yo 
valt Yo equi oflt ; onde yrove yd ebabat Tao bt haiporoup 
-aarbe tnorg ols wil iniog olgaia eid? mi bain ; sense tie | 
youn es ass bhow ad T .wotgilor sive wat Hao tt foidw oper 
*ncigitor : connoe oved ow es 20 od teiliarit oxii pitas: to eyer 
~oigy at of noesss es doue ystatel YW oxyutity Atab oilt yloo vad 
goids yluo odT agyoouil aaa Holibaoo wol bas ofdest de 
ed}: en soc! @ hoog en no aoigiles tee oF ynitasw si dust aod! 
vooiseoiqun) of? tealoge qu taxd Of olde If odanr bas ,bhow 
ods. of so0qerr thiw onolveossl fo vigioning sinhes se , one 
vovdawnso eesenog ginsbtre ea Gw bluba 40) ; norgiles To ajonise 
howeseaog 915 9 Ww 28 stil votiona Yo apaislt add lo Uilsor wilt Ye 
-mos syour on. ad Hinow avod? id) T6 egaids aiff To Lege hs 
noxrregaeo Al orods madi woigilet bas sanae nsvwied soul 


oro ei adigiter Lew) mn jaitd woitcom OF Gaaeosou Yooteseel 1 i 
~~ Wh edad 


we A LOY : mPa 


PTE I OE AEE ET SET OTE EE CN I TS NS TPO EO NTR TY TE FT EI LENE Le TEES RE LY Fe RTI ES ETRE ETS 


266 SHERLOCK. 


between the things of this life and of eternity. To supply this 4 
darkness of our knowlege i in religion is the very end and design 4 
of revelation: for could we as plainly discern the good things | 
of futurity, as we see and feel the good things present, there ; 
would be no more want of rete to rile us acquainted 
with the other world, than there is to make us acquainted with 
this. Now as sense is evidently to be distinguished into a prin- 
ciple of knowlege and a principle of action, so is faith likewise. 
We never esteem’ a man to be sensual or worldly-minded, 
merely because sense has furnished him with a comprehensive 
knowlege of sensible objects: so neither isa man to be accounted 
a religious man, because of that faith which flows from revela- 
tion, considered merely as a principle of religious knowleze. 
This distinction between sense as a principle of knowlege ani 
a principle of action, may be seen in any or in every instance, 
An honest man knows the use and value of riches as well asi 
thief. It is not therefore the knowlege of the object, but the 
immoderate desire of it, that makes the difference; and on 
man may be justly hanged for stealing five pounds, and another 
be very innocent who had seen and examined the value of the 
mines of Peru. In religion the case is just the same: faith, as 
long as it continues to be a mere object of the mind, is no prin- 
ciple of religion; and one is no more a religious man for know- 
ing the articles of religion, than he isasensual man for walking 
with his eyes open and seeing the world. An unbelieving hca:t 
is the same thing in faith, that an antipathy is in sense, and 


_ supposes us Daihen to hate than not to know our duty, Many 


men are ruined by the love of wine and strong liquors. Stop 
but. the passage to the heart, and these abiects lose all their fure: 
and power, and aman sees the wine sparkle with less concert 
than he sees the moon shine. And this is the case of all thos 
who have a natural aversion to strong drinks, which is no ui 
common case. This aversion affects sense only as it is a priti- 
ciple of action, and leaves it free as it is the principle of te 
lege : and in like manner the unbelieving heart destroys th: 
faith which is the life and principle of rebgion though it mi) 
not, perhaps, disturb the objects of faith, which have their res! 
dence in another place. 

On the whole then, since religion is not a mere science and 


4? a i é ae! “io P<. ee J : -/ 
ee oe ee POI RE LOO A P NP I OR EE Re 
is ‘bg . ppc ert snipes Pat sep lady ey 


bine sgatwoasl lo siqgionizg a en oxane noowiod eaitonitetr idT 
) oanteni yivys ni so yce ai sows od yaen noidve to olqinaing # ‘ 
nee {low ef evdoit to oulev boo caw oft ewoud nda tenon nA 
wit tud doside os to egetwond ott ototord? tom ai HL toile 
ino bua poonsisbib od} zodect judd Ji Yo mieeb otaabomui 
viltone bus ,ehnwog ovl poilgata wt bagead vient od yaar as 
oft ‘to ouley edt byniaexe bas woe bail ofwsassonni yor od 
en dist pomee odtdeug si emo ods goigilorn sl anol to cont 
-uny Om ai dinise adt'to toekde sxam a od of evonilnos ti an eaul 
woud Wi weer ewoigily: 2 orods on ei on0 baa ;notgilerto sighs 
youthew vt ect lovanse a ei od need .worgilor to eoloitia add gui 
hint gaivaiiodiw mA .bhow oft gaince bas seqo 207% eid dtiw 
wie enor ad et Ydieqiten tte sods .dsid at gaidt ontoe oft of 
uel .ytub 100. woad of ton neels ojad of 194301 eu axeoqqa 
ol! erawpil gaoe bas omiw to ovol ods yd beniny ene ston 
rauit tsi Te seol atuoido ses? bes trod alt at vgessog wilt Jad 
nnn geolsbiw. slavaqe oniw okt eos anut @ bae,r9v0g bia +4 
~wilt Ie losano odt ef eid bo sonidé moot of) ener od-analt 
ov o8 at doulw aauith goove of soieye lowing o ovat onhay 
nit @ ei fiae yloo ounce aovite eeingee aidT .c¢n9 comand 
woitd ‘Yo ehigionixg oilt.2i 41 ee ood tt agveol ima .noiton Jo olqio 
lait evorteoh raed geivvilodas elt soimnetodib ni bie > ops 
fon Ji douclt .sorgdler to slgiouig baw aiid odt vi doidee said 
on vols ovat doukw dict to aooydo ods dwteih ,equitieg. toa 
hi wspalq riltoia «i 9sneb 
bee congioe yam a son af aorgiler aonie nods olodw oilt ad 


DISCOURSE XIV.—PART II. 267 


speculation, but isto be the work and employment, of our lives, 
aad toexert itself in the love of God and our neighbor, as our 
blessed Saviour has taught us: since the knowlege of any thing, 
at the belief of any thing, considered merely as acts of the mind, 
are no principles of action; but every action proposes to itself 
some end, which isthe object of some desire; it evidently fol- 
lows that faith cannot bea principle of religion, till it becomes 
the object of our desires, that is, till it has its effects and opera- 
tions in the heart. This notion of faith is not only probable, 
but necessary, on the view of cur own nature, and the origin of 
all our actions, which arise in the same manner, whatever the 
principle of action be. Even sense works in the same manner, 
and, powerful as it is, has no effect till it has made its way to 
the heart, the seat of all our passions and affections. There, 
and there only, it prevails as a principle of action. Sense pro- 
duces no sensuality, till it warms the affections with the plea- 
sures of the world; and faith produces no religion till it raises 
the heart to love and to embrace its Maker. 

The great advantage the world has over religion lies in the 
certainty and reality of its objects, which flowin on us at every 
sense. To supply this defect on the part of religion, revelation 
Was given to assure us of the certainty and reality of things fu- 
ture; without which assurance they could have no effect or in- 
fluence on our affections. The objects of faith then support re- 
"gion in the same manner as the objects of sense promote and 
*ncourage the love of the world: and as there could be no sen- 
sual love of the world, if there were no objects of sense ; so nei- 
ther could there be any religion, where there are no articles of 
futh; foras, in general, there can be no desire where there is 
®0 knowlege, so, in particular, there can be no principle of. 
‘ith, where there are no objects of faith. 

All the articles of the gospel tend to one of these ends, either 
® assure us of the certainty of the revelation and redemption 
by Christ Jesus, or to set before us the very substance and 
‘tiace of the things hoped for. For this last purpose our Lord 
‘se visibly from the grave, to give us the very evidence of sense 
fur that partof our faith which seemed to be most contradictory 
“) the experience of sense. For the first purpose, to assure us 
of the certainty of the revelation and redemption by Christ 


Le 


: a . 


wy THA —. % aeHv09 , San 


Se ee TO es 


| i 
es 
tes agh © 10 Ja 14 cents aera al teekenel hae” 
oa pee inert ett pete eos? Hepner me ane io - ‘ 


© 
© Su ete re ule nicotene aceasta hii te ? 
7 ee : : oak a = be ; * inl * 


ak ° baa 
oeno® .woiion't alg ve elinvong 3 .ylino owls bow P 
-solq ott diiw enoitosiia edt + HTT Re 
zouinr Yi His moigitar on eooubord dist bas ; how odtWounw ; 
‘aoilalh att onavdes of bas ovol ortesd dt ‘7 
odd at wail icigilon evo tnd bhrow ody ogctnevbe toon oF : 
ta av rio ai woh doidter « eti Yo Yiifed bas yaisree : 
noitslorar aorgilss to teq ody iro fodiob vids ylqque oF sone 


-o} equidt Yo Giles bra ‘yiniahso oil to au cvees ot novig 2 
_ni so foate on oved blvos vod? sonswers finiitw tuodsiw 5270? . 
wo Moqque Hols diet lo rosido od'T .enoitoaite quo no socal . 
bus otosory o4nae To styoido ort 26 tomnane seme at mi noize 
~ave on of bloos ove) es baw * bhow od? Yo ovol silt ogewer" 
jon om ; pande To atootdo on oivw grade Ti bio ot Yo avel Isa - 
do volatie on orm oral) Srodw \nolgiten me scored? blues wd! 
si snail! over otieoh on ad nso arad? Anoney ol 20 wt pied 1S os Toma 
to slgioning’ on od ano oi teluvirmeg ai oe ageivond Sion eae 
| dtist to etonide om ae godt grvortw dist eat 
jailtis eb send} Yo 980 0d Ings Toqaog ont Yo goloitns od HA 
woikymabar bes noitelevar oft to Yiiatres oilt to ‘ev ovens OF 
| bun qontdedwa ror ol? eo groted toe af 10 eumol’ send ff 
biol ao oeocime Joel aidt 104 26t beqad egnisl of woe 
) conse Yo sowobivs (197 od an ovig OF ~,2VeTY its eed yidivte oot 
yoribeiwes tort of 08 frooraen oie diiat sa0 Yoru suds 2 
ay Mies of ,Beoqg jad oft 10°F onnge bo sorretT aye adt of 
) yid) yd adiigineber bas noiisleyer gilt ‘jo yiniais® ails © 


a ae wae ee Se ee ee 


268 SHERLOCK. 


Jesus, ‘our Lord was declared to be the only begotten Son of ' 
God, the brightness of his Father’s glory, and the express image 
of his person; by whom the worlds were made, and who up4 
holdeth all things by the word of his power ;’ that we, knowin 
in whom we have trusted, might hold fast the confidence ‘ anc 
profession of our faith without wavering : (for he is faithful that) 
promised.)’ When Christ was declared by the voice out of the: 
cloud to be the Son of God, the same voice gave the reason o 


thedeclaration; ‘This is my beloved Son, hear ye him :’ Matt.4_ 
. xvii. 5. To reject therefore these articles of the gospel, is to}. 


reject the revelation and redemption of Christ, and to set out] 
purely on the foot of natural religion. How reasonably you : 
may do this, and how well it becomes your condition, the time 4 
will not permit me now to show, ; 

These objects of faith are our motives and incitements to holi- | 
ness and righteousness ; and if we suffer them to have their due 4 
influence on our hearts, they produce that faith which is th 


life and spirit of a Christian, which unites him to God, and 4 


will entitle him to glory at the great day. How far it is in our 


power to promote or obstruct this influence, will appear under $ 


the last head, which was to show, 


Thirdly, That the motions and operations of the heart are in 4 


great measure under our own power and government. 


I shall not spend much of your time in a plain case, and in 4 


Which every man’s own experience is his best instructor. We 
find daily that we can check our passions and inclinations, to serv” 
the purposes of this life; and if we would do as much for that 
which is to come, we should answer all that the Apostle in the 
text requires of us, when he exhorts us to ‘take heed of an 
evil heart of unbelief.’ Were it not in our power to suspen 
the influence of our passions, man would have no more freedom 
or liberty than a stone, and would, consequently, be utterls 
mcapable of religion. It is not in our power to feel or not t 
feel the impressions of sense: our eyes, our ears, and every 
sense, present before us the objects of the world, whether ¥: 
will or no; and if these objects can as uncontrollably tah 
possession of our hearts, as they do of our minds and imayins 
tions, all men must as necessarily follow the dictates of setim 

as they admit the objects of sense: which would destroy,» 


oqeon adi toa 
ot bas tind Yo, ot bey 


wo \noigilor oreten Yo took oft ao “ 


¢ldenoeant | | 
soit of? uoitibnos soy eomosed ai few wod ban widi ob you 


wrod od vom oon tiurteq 200 Hive 


“lod ot atuomstioai bas esvitom mo srw sint Ww adonido smal =~ 


sul riod ored ot-arods whine ow Vibe ;eeonevoettgin bomen 
ol? et doidw dsiat rads soubong gail? varesd awe do oomowhind + ~ 
bun bod of mid estine doidw vaste « 16 tigen baw til 
qwo ai ei Ji etyeold © .geb agony onl $e ywoly of anid oltines Hie 
rine sg0gqe fiw sonsuliai sid? Jowrede 10, donor ot weg 
gato 08 enw doit bao tect ott 
ni oe Sree oxlt Yo enoitersqo bus ancitom ot tad .ylbidT 
Jasmmoveg bun t9weq mo two bey sues 160g 
“i hun .oano nial a ni smit woe to doo booqe sow fede i 
SW potowsiant ead aid ei donsbeque wo ean prove doidu 
#192 od enoidsuil oni box ancienq wo 2990s ase ow dad yliab boi 
tilt fut douus en ob bluow ow Ui bam potibeldt to esoqmg ods 
Poult miahteng A pci snd) ihn rower bhyoda ow yoatoo 09 ei itoidber 
: ne to hrecal edat* of an sodxe of aode eu ‘to emupat Bro 
| toons od Tevrog tuo ni toa si om “Asifedaw Yo iinwil five 
mohoot} aqom on sved bluew oom OHO PRB awa to soauuttad off 
‘N\ystta ol ochaepp22n0s ebisow bea .waote @ meds eiradil - 
+ ton yo ladd.ab goveq ive ni fos al $1 anatyilor Wo eldaqaont 
ive bie vag ako. ee 0) Deemne To eoukexuaqenl wild lov 
1 yodtodyy bivowe edt to etoejda oft em eroted Jagevig ,ortiet 
‘det vidsllortmooml 2@ BB atoojda aa Ti bee ; en v0 thw 
soit bae ebeite tae lo ob Yat ee deiul ino to moteomod 
weve to colatvib odd-wollot yliteespen ae tune moa He eared 
hotel Hliow dordw. :eenar Ioeadide oe dimba godt ed 


~~ 


APE: male RMSE 1 


i 
: 
‘ 
§ 
i 


’ \ 


¢ DISCOURSE XIV.—PART II. 269 


only the power of faith, but all moral virtue, all distinction of 
good and evil. But this is not the case: for though we can- 
not see things as we will, yet it is in our power to pursue and 
court them as we please : we can supple our inclinations, and 
make them yield to our will; as is evident in the many in- 
stances where men sacrifice their present enjoyments to the 
distant prospects of honor or preferment: for the future things 
of this life are no more the objects of sense than the things of 
another life; and it is not sense, but judgment, that refuses the 
present good for a distant advantage: and it is but an instance 
vf the same reason and judgment to restrain the sensual appe- 
tites, and to make room for the hopes of immortality to enter in 
and possess the heart; and this is truly the work of religion. 
God has placed before us life and death, things present and 
things tocome. If things temporal have this advantage, that 
‘ they are seen ;’ yet the things which are not seen have this 
prerogative to balance that advantage, that ‘they are eternal.’ 
The truth of these things is founded both on reason and on the 
testimony of God. If we receive his testimony, it is well: 
but if we interest our hearts in the cause, and act as men re- 
sulyed to secure to themselves these blessed hopes, then is our 
faith made perfect. And since this depends on the due 
regulation of our desires, which are subject to the will and 
judgment of man, it is plain that the true Christian faith is an 
internal principle, a religious habit and disposition of soul, 
Which, like other good habits, depends on the care we take 
to preserve the innocence and purity of our hearts and minds. 
And this sufficiently shows the reasonableness and the sense of 
the Apostle’s exhortation in the text: ‘Take heed, lest there 
he in any of you an eyil heart of unbelief in departing from the 
living God.’ 


cine na 
rane ci nila ant 


mare 6 trey oa ie « 7 oe 
Rg OE pi a 
EPR ni hy eer" eet’ 


Avot to agitieogeih bos tided enpigilar a ,olqioaiag Lunrain 
»det ow omond? co ebnageh wtided boog audio odil woide ' 
hain ban etood iso to ytiteq base s2ne00nni. edt sripe91g OF 
to. venge oft bua ceonaldanosser ad) ewous ylinvioiwue ila bad. 
eyorlt taal .bood odeT? :2x02 od? ot goltstrodxs @'gltzog Ah odt j 
aili oot painagsb ai loladas to t100d liga og noy To yan ai od 
i | ‘bow gaivil 


Ee 2 em a 8 RN 
4 
~ 


t 970 SUMMARY OF 


SUMMARY OF DISCOURSE XV. 


ACTS, CHAP. XV.—VERSES 1, 2. 


WE learn from this and other texts, that from the earliest 


times controversies have existed in religion: even the authority 


E of the Apostles was not sufficient to lay the heats and preju- 
: dices of men: they themselves, though agreed in the main 
i point, differed in their methods of dealing with opposition, 
E whence St. Paul says, ‘ he withstood Peter to the face. 
t To the same cause may be referred much of the obscurity 
E found in the New Testament: passages are dark to us, because 
F we know not the errors or misconceits which the holy penmecn 
opposed, and how far they argue on the truth of Christianity, 


or on the concessions of their adversaries. Hence length of 
time, far from diminishing disputes, has rather enlarged the 
field of controversy ; this is also increased by those passions 
and weaknesses from which the best of men are not free, and 
which often darken things clear in themselves; hence the difli- 
culties of an honest Christian : whom shall he choose to follow ! 
and when he has chosen, with what security and confidence ca" 


he proceed? In these difficulties, when urged as arguments 
against religion, two things are to be considered :—I. how fu! 
they affect the authority of the gospel, which, if it be so dark 
and obscure, that common honesty, with common sense, !* 
unable to discern the will of God in it, cannot be designed by 
God as a measure of religion: II. with respect to oursclyess 
how we may attain to a certain Rule of Religion under ue 


gospel revelation, notwithstanding many, and sometimes inc%- 


PROT ALI LT LN TNE HS ATURE EH UNS Tt SaaS 


ples 9 rot org bisiliee ered prrebertet eon 7 
f srcrtraceh ink ge ycreny joa ai 
fin ua 9d i ai basnga ‘thysod) 2ovloemad? yodt : om to writs 

 .woitiaoggo ater ziilesb lo ebortom sedi ai byvsilib. tai0g 
“\enet oth of roreT boonadtio odt aque lowT A2c9m0dw 
~ Gituaado- elt to doum borer od Yous oa omer wit of - 
‘ - eunaed 5 y of Hab orn evghzeaq savmdiesT wo! ode ni beset 
| _ eon glod ois dointw etiesaogeien 10 ererte odd Yon woad ow 
spheric D ‘to diovt odt no owgis yout wil wod bas beroqqa? 
“Wo drat pongtl = .esitezrayhe shedi ‘Yo enoiezs9109 elt so w 
- haguloe agdics and goth grideininih mort wh emit 
«inviewng. oeodd yd boassronl ele ei eisdt ; yet9v01In09 to bloa 
, kane 9% tom ge nowt Yo tead oft doihw moth mersndaave bus 
«ith oy goaed ; eovioeated? ai tests ennid? welsh noite vichos q 
‘ wallet ot weoods oi! Hede morte : seitendD sean os to enitine 
ako OG Hhiines bas ysis dud idstvr noRod> each orf mcorlve fine Ne a Fe 


“ieoniosts af bonus nodv ,enithrottib suet al * hess afl 
tot werd Pr barbieoos od of ow egnidt owt ,moigile: tantaga 
Ach ue lH doidw logeog ot Yo yirotlawn OW) 08s youll 
Me sno somnoo tat ,voedo bas 
oynieo o0 fondso Ai ni hoDdo lhe ast miwoeth o} oldtaures 
hem of daogen tie .tT :notgilet to wieeoin # ef bos? 
wht Wy baw somgileth to olwil sisheo @ o8 nintia yout ow aah 
Font 20m ‘itonee ing vaem pitibnatedtivton noitsloves hoyaog 


08 SORTA AER, ot RC ee OA eR IS 
~ 
— 


¢ DISCOURSE XV. ; 271 


cusable, controversies. On the whole, if these difficulties 
appear not to affect the authority of the gospel, nor preclude 
us from a knowlege of the faith and obedience required under 
it, the controversies cannot in reason be urged as objections 
against revealed religion. 

I. The authority of revelation depends on this, that it is 
the will and word of God; and he who knows that he possesses 
the word of God, knows he possesses a revelation of certain 
authority: hence arises the question, how far these two dis- 
tinct acts of knowlege are attainable? that is, to know who 
spoke such or such words, and the true sense and import 
of them; since these are two independent things. This 
shown by ordinary cases, and by the parables which our 
Saviour delivered to his Apostles; so that in revelation the 
case is the same as in human laws; for a man may be certain 
ef the authority of these, and yet be unable to expound thein. 
This farther confirmed by the proper proofs of a revelation, 
and their operation on the mind prior to our distinctly under- 
standing all. its parts; this want of understanding being no ob- 
jection to its authority, which is founded on proofs which the 
objection cannot reach; on the qualities of the person sent to 
take the revelation, or the main end and purpose of his coming, 
«nd on the miracles he gives in evidence of his commission : so 
that, although we do not fully comprehend it, we are bound 
t) receive it as the word of God. Doctrines are not proved 
hy miracles ; miracles proving only the authority of the person, 
which is the ground of our receiving the doctrine; so that the 
authority of the person is one thing, and to know what he says 
another : his authority makes the law; our want of knowlege 
With regard to his meaning will not unmake it; otherwise igno- 
france would be the supreme authority. The question—why 
then should the law of God be obscure, which from its nature 
*e must suppose was to be understood, and to be our rule of 


life—brings us to consider whether the supposed difficulties and 


’ 


8 eperaneng of evowl .bo 
rare rope a mee ap amet 
— odw wond of ef ted? feidenistte om egebwood to sine Moai 
 roqmi: bre svnee onxt oft bas .zbrow done 10 dove sda 
dT: egaids taobioqabal owt exe ves? ovain ; avodd Ww 


7 wo doidw ealdersq oft yd bas .eseso yrauiine yd mwede 
bererited weirreh 


gis stottelover of ind? o# pesleogA silo 
nists od Yam nent aw) ¢ewal neu ai ap omnes Odd ei sono 
wnat bavogze 0} oidane od toy ban yseods to qivodius silt w 
‘weitnlovet 2 to steorg vaqory od? yd boursines asdirat eafT 
-sohus ylioniteib 190 of -roinq faim ot no moisetoqo tiods bas 
-do on gniod potbassevobav Yo taw vitlt ; eraq edi lle yaibast 
ait doidw Aoorg no bebsuch ai doidw ppitrordius sti of noi127¢ 
oF 2nee noes of? Yo eoitilnup oft no ; Adee Jonago noitosite 
> ygttliies eit Io ceoqisg haa bro niaurod? so ,noitslevar ont odous 
fe 2 nolariinmos vid To sonobive ni eatig od eafonrins orl} ao bun 
buvod ou ow ti baodorqmos yilut somob ow dgwodtia sen 
bavorxt tod ove eoniooM oD to Inow oft an tH ovioon + 
tee oft To yirordiwn ott yin gabon saloevian ; eolomint.¢# 
ait ters ax ; ontu0b od) guivisort two Yo beworg ond ei doid# 
eens od tedw word of bre .gnil? one ei aoerog oft t0 qirodes 
agalwondt to insw mo ; wal of? aodom yritodive ail S19dtone 
~cnpbatirnpiio ; 1) slamaw tom Hiw geinosat vidos binge dine 
vin—roteoup ofT tinea ommtqie ot) od bhiow sone 
> ovntan aa mnoit Hoide wnrsede od LOO To veal oft Ituode anit 
to olen mo ad ot bee beotesbaw sd of aire orotqie tam # 
bite ithuoitth horoq: oe sift totter whienos OF ev ponind—atil 


————————— 


272 SUMMARY OF 


obscurities of the gospel render it unworthy of the wisdom of 
God. The Christian Revelation is contained in the books of 
the New Testament, which, being of different kinds, must be 
differently considered ; had they been so considered, the difli- 
culties of some parts would not have been urged as an objection 
to the revelation itself: these books are either historical, doc- 
trinal, controversial, or a mixture of the two last. The first 
relate a plain and simple story, the different accounts of which 
vary no more than might naturally be expected from different 
pens: the second contain those matters of faith and rules of 
duty which regard not particular cases, but are intended for 
the use of the whole world: and these are most clearly ex- 
pressed: take for example the honor and worship which we 
are enjoined to pay to God—the plain terms in which idolatry 
is condemned—the duties we owe tc each other—or the pecu- 
liar benefits which we receive from Christ’s death, God’s par- 
don, assistance, &c.: all are declared without any obscurity ; 
and with regard to them there is a perfect harmony among the 
inspired writers. Still it is said there are difficulties in Scrip- 
ture: so there are; but they are such as do not interfere witli 
the clear revelation made by Christ: and if there had been no 
disputes with the Jews or others, the difficulties contained in 
the third or controversial class, had not existed. St. Paul, as 
in duty bound, spoke of election or reprobation; but if he had 
not spoken of them, our gospel had not been less complete : but 
both he and the other apostles had to root out prejudices and 
errors which stood in the way of the gospel. Many diilicul- 
ties arise from our applying things pointedly spoken by th: 
apostles, to the general doctrines of Christianity, Henc: 
many disputes in which men have forgot the plain parts 0! 
Scripture, to worry each other about obscure ones: this point 
enlarged on. There are other difficulties also which belong 
religious men rather than religion; such as the disputes and 
nice inquiries of the schools; but what have these to do with 


fey 
i 


- e Says A 


Paes 


i: al = Tate 


EE: she. 


ee 
BLA ane ae 


ow doidw-qitow hn onod wil) olqmexe vot otat sbewaq 

qialobi doidw ni earret aislg od3—hboO of yaq 08 beaioipo ae 

-uxeq ad$-10—19dto dose ot owe ow esitub vdi—baamsbnes al 

mq Sho ich e's mott ovicost ow doidw stitensdanil — 
1 gimoede yas seodtiw berslob ae Ha + .o% (wouniviens cob 
aly gaoms yuoured tadiveq 2 xi sands ssod oF nena dtiw baw 
-qit0® af eaithyoitih ore ovad? bine of 91 i902 serine, boviegeri 
driv aroteopal Jow ob ea dove ov yor) tud joe oredt oF tot 
ot adod fet ora ti bax :endD yd chem noitelovor melo wis 
ti boise wsithvodib att windio so eval aft dtiw estogeil: 
«t jus*l 92 \bomixe tom bad eelo Isizrevortaos 16 bids odd 

fed odd ti dod ¢seitedoxyot 10 nottoals jo adogqa .bnved yub at 

/ ted; otalqeion eel nosd tow had loqeog wo. mont to wodoge Jon 
bas eqvihujasy ino 3001 of bed salteoqn vadte ods han od diod 
‘lwoitih yoo Joqeeg adi to yow ods ti hook doishw erorts 
yd qodowe ylbetsiog eynidt ynizlqyge we mort oxits eo 
mortt o.gtinaitsndD te esaitivab levomyp old of xalteoqs 
loeheq nielq edt toprol wrad aocn Hoidw ai cotuqeib yaaa. 
‘nioq eidt seeno owsede Imode roo. dame yripw ot orgie 

! ynoted doida oule exitievitih wite oe wetT woo bayalae 

mm estugeib oft ee dows ;noigilea nalt, odin nom enorgilox © 

Oiwoh ob seodt ead todw iad ;eloodoredt Wo esiniupai api 


s 


v 


Lit LO SNPS I OM Ci ty OG | liege 


1 ae RO A, LE RBIS. BO 


Tape oe Sabato 


> SIA a TA TREE 


EE RAS IO le RISO HA NEST Het SIPs TIESTO INE. ay eran ep AEN AR itar Se eE TEBE 


* 


DISCOURSE XV. 273 


the gospel? ‘so also there are doubts about the sacraments, how 
or what grace they may confer; but this one point is clear— 
he that believeth and is baptized shall be saved. These dith- 
culties however, it may be said, are so blended with the cause 
of religion, that they render the gospel of little use as a rule ; 
the straightness of which by these means cannot be discerned’ 
by the generality of mankind : this leads us to the second head, 
i.e. a consideration of these difficulties with respect to our- 
selres.. The Scriptures contain a plain intelligible system, 
and there would be no great difficulty if men would follow 
what they do and may understand, but they will make rules of 
lite for themselves from passages which they fancy they under- 
stand, but do not: how is this to be counteracted? It is at 
every man’s peril, if he makes any rule to himself, contrary to 
the plain express commands of God, which he does or may 
easily understand. Human and diyine laws in this case com- 
pared, and the same shown to hold good. The understandings 
however of men being different, there may be a latitude even 
here, which we cannot determine, but which God, who is to be 
the judge, both can and will: and the great difficulty which 
men make in this case, seems to arise from their misappre- 
hension of the judgment of God. Among men, all are judged 
by the same rule: no allowance is made for different capaci- 
ties and circumstances: but all who are esteemed to have 
reason enough to govern themselves are concluded under one 
law: if then you consider the judgment of God to be like that 
of men, no-wonder you ask how ignorant persons should come 
to the knowlege of their duty. 

Conclusion: God, who, though he gave to all men one law, 
has given to each his peculiar capacity and share of reason, 
will judge accordingly ; we may therefore sately trust this 
difficulty with God, and doubt not but he will judge righteously. 


 Soepyrsian tiads met seine ob eninge geno mild ai clam moat 
howbn{ ov fs .nsear geo’ bot to Sasargbul, ods Wo woiensd 
sisnqes tnawttih wl obam i sonewolla ow : olay ontae oft Ue 
srkit of bomowtes oro odw Ha dud. :eaomatemuntia: bas, 290 
one why bebuionoo 918 exvleemadt moveg 08 sguons, poem 
side aififead of boO Yo tnearghui ods sobianon og ods i zw 
guiseo Maoile eno2toq tsntomgi wod sla were wohaow.o@ coat we 
. spiuls riod Yo ogelwond odd 08 
“avi site toon Ha of ovag od dtguods ,orlw yboD : seieuloneD 
poeseyte suite bas yrioaqso wiluoeg sh doe od asvig vod 
rit) yar bier oictoreds yam ow 4 Ylgoiiresoe ogling, Hive 
evoandgit ogbey tliw od dud ton sduals baw .bot ative yilmaifih 


. 


274 SHERLOCK. 


- 


DISCOURSE XV. 


ACTS, CHAP, XV.—VERSES 1, 2. 


And certain men, which came down from Judea, taught the 
brethren, and said, Except ye be circumcised after the manner 
of Moses, ye cannot be saved. When therefore Paul and Bar- 
nabas had no small dissension and disputation with them, they 
determined that Paul and Barnabas, and certain other of them, 
should go up to Jerusalem, unto the apostles and elders, about 
this question. 


WeE learn from the text, and other parts of holy writ, that 
the earliest and purest times of the gospel were not free from 
disputes and controversies in religion: that the authority of the 
Apostles, though confirmed by signs and wonders, was not 
suflicient to lay the heats and prejudices of men; which, like 
ancient inhabitants, having possession and prescription to plead 
for their right, were with great difficulty removed: that the 
-\postles themselves, however agreed in one and the same doc- 
trine, were of different opinions as to the prudential methods 
of dealing with the opposition they found ; some giving way to 
the torrent, that men might have time to cool, and recover the 
calmness of reason and judgment; others endeavoring reso- 
lutely to stem the tide, and not to give way, ‘no, not for an 
hour, that the truth of the gospel might continue.’ Hence aros' 
the contest between Peter and Paul: so that, as the Apostle 
of the Gentiles himself tells us, ‘he withstood Peter to the 
face.’ 

To the same cause likewise we may ascribe much of the 
present difficulty and obscurity of the books of the New Testa- 
ment: for the writers being necessarily drawn into controvers) 


i 
bs 
E 
; 


aporar 


q 


' 
: 
; 


Te , - Je 
_ ai z 2 - = _ : an 
(ef nae AMD (FTO 
' SS — ; ; — : 
sas guid ihr anon Web ecm <dShitwr attr alates bok 
sonnet ed) toNn boaiamustia od sy tqoort bine bas werdlderd 


7 stat bas saat widtoradt moO beens od tonano 8% eso, Va 
pelt emielt rite wolzateqaih bus soinmoih fame on bad ended 
med? Yo wmito aise bas sedenwil haa la'h tads boniasrateb 


taods arsble. bus solteoye of} otam mols of qt O% blawode 
Nha . noilessp eit 


6 
_ 


. : - ‘ 
z salt dive ziost to sting vedio bus Jno! odt mott uveol a Vf 


went sv jos oxo loqeog ot Yo cami Seow bas seiires odd 
all to ytixorltum orld tect waigilar at esieretinos bia eoyuceil 
fou eew ,eobnow bin virgie Yd beanttios dguenl? eoliwog A 
4iil ,doides ; caer Yo esotbuiszy ben etaoil od) ¢ol 0) ingisilty» 
lial 0% aeityhoesg bes nomsoeog giived tootidaiin snsivoe 
gt gnd} <bevouss ytlvolllih teovp diive row ,telpin ties aot 
~soly umes ort haz ono ni hoorge roror0d ,eovlosmonls nolteod J. 
rludiom Icituebmwig od) of as nciniyo Inorehtib lo o1ew ,onint 
wt Faw guivig oot : haved yak woitizoggo ods aire anilesb le 
wht rovren01 bas Joos ot gmis ovad jini mace ted? Jooros ssf 
an ynisorasbis eailto jivsarghos bins moenn ‘to wnonmtas 
te yt fot on’ ,yew ovtg of Jom ban Shiv ol mate of foul 
mone gone? “sunitnes tdpim lequog ad?'to dfort odd tadt wuod 
Vteoy A. ah) ae sect o8 - ee Dew rot0tl wesertad Inetnes pil) 
oft op axg0% beuiedtive od * em alles tlanwid ealimnod ot Ye 
“aot 
wht Ye down edioes, yout ow gaiworil wun ditten alt of 

-sdea'h wo ot Yo adtood edt to ysinmoedo lose yileoilib Pen | 
isvodiuw oh neath ylineeoren pitied ewtivw oft tot \ inoet 


| 


aR bane La A a pep ice 


* 


Lue ewan 


NR DRI Fn Bert 


Stn pr RRR ERE ENE AER aS a at on. greta APOE © senate ti Ses eto 5 Sid Mane 


Rete 


DISCOURSE XV. - 275 


* 


by this means, which always has, and in the nature of the thing 
must have, reference to the opinions and prejudices of the «is- 
puters; there are many things in Scripture which appear dark 
to us, for want of a distinct knowlege of the errors and mis- 
conceits which the writers oppose; many things delivered down 
to us, in which it is not easy at first sight to distinguish how 
far the holy Penman argues on the truth of our common 
Christianity, and how far on the principles and concessions 
of his adversary. From whence it has come to pass that some 
things have been taught by unskilful interpreters of Scripture, 
as the doctrines of Christianity, which» were no better than the 
errors of judaizing converts. 

These difficulties, thus woven into the holy writings, have 
furnished even to learned men constant matter of dispute and 
controversy; and some points have labored under a difference 


of opinion in most ages of the church: and so far has length of 


time been from diminishing these disputes, that every writer ot 
name and authority has enlarged this field of controversy; and 
to examine, adjust, and expound the sentiments and opinions 


of men of tenown in the church of God, who have gone before: 


us, is left as an additional labor and study, and oftentimes as a 
fresh matter of contention. ; 

Add to these causes already recited, the passions, the weak- 
nesses, and prepossessions of mind, which the best of men are 
not free from; and which darken: and obscure things in them- 
selves oftentimes clear and intelligible; and you will have be- 
fore you, perhaps, a just account of the causes which have 
hlled the world with so many doubts and differences in opinion 
concerning the weightiest matters of religion. 

But since from this account there appears little hope of com- 
ing to an intire harmony and agreement of opinion, what must 
an honest man do? Whom shall he choose to follow? And, 
when he has chosen, with what security and confidence can he 
proceed ? since there will be always some to tell him that he 
's a blind follower of a blind leader. How far this diffienlty 
has been pressed, even to the rendering all religion precarious 
and uncertain, and to the discarding the gospel itself, which is 
represented as encumbered with so many doubts, such different 
comments and expositions, that the wit of man knows not how 


war hs 


‘ cit ols Yo eonibuieng hae runinig Sk ean ae 
wy ix ; eS eh a pea ch ho a agp fps ing sf 
ae a ee et eee ee 1 


Anti 


si 


eried snog svad ode bod) to doyle ot ni avon to avai we 


fioitnstoon Yo veshnin (feavt 
snow ot janviesng. ont ,botioe ybaortn eoemns oeedi od bhA 
ives ein lo teod orl? eloithe ,bmime Yo enoieanezoqerq bas exten 
-inodt ti equidt owoedo ban -eodval doidw bas ; mort vet joa 
ead gent Miw voy baa ¢ oldigillyiai bne wsls semimoito eal 
sexed doit aceneo sd? Yo Javooza tesj equa oy ‘stot 
sviaiga sti evomorehib brs xtdwoh you o2 diiw bly ads frolll 
ih -noigiios bo ensitem sasitiviow odd quingsies , 
09 de agod oligth wroaqes xed! Ingooos eislt mort one stl ; 
serra getbe aoiniqo te tismserge has yaormad oval me OF BM 
bak Swollot ot seoots of Hada mod } ob now tesaod re 
ad magaonebinos bas vtiuetes dadw div ,norcds ead of nol 
i} Saddaid fad of omar exawie od Hie soil) vonie T hesoty 
yilroitib 2143 wt woll beat baiid 210 vwotict baild & rt 
evorenaoty woryilos ite yrixehquy 4d) of neve ,bowmerq aood asd 
ot doin oath doqroy odt qailttewth ont os ban ,uindroomu bas . 
«due dome atdool yada oe dtive bavedenuons en botesiexngy , 
wot jon ewond ama to tiw od tat peti Tino 79 baa elaamier 


= YR, RSW. - 


F1iGx. SHERLOCK, 


to extricate him from this labyrinth, and lead him to one spot of 
firm ground whereon to rest the sole of his feet; how far, I 
say, this argument has been urged to this purpose, I need not 
say: it will be more to our purpose to call this matter to a fair 
examination, and to assert the grounds and principles of our 
faith, notwithstanding this fierce assault that has been made 
on them. 

‘Now there are two things which this argument leads us to 
consider; and which, when fairly stated, will, I think, ex- 
haust the whole difficulty. 

The first is with respect to the revelation itself; to consider 
how far these difficulties affect the authority of the gospel: for 
if it is, as it is represented, so very dark and obscure, that com- 
mon honesty, with the assistance of common sense, cannot dis- 
cern in it what is the will of God; then it cannot be a rule or 
measure of religion, or designed as such by God, who is too 
wise and too good to give laws to the world, which can be of 
no use to them, but to: perplex and confound their under- 
standings. 

The second is with respect to ourselves; to consider how we 
may attain to a certain rule of religion under the gospel reve- 
lation, notwithstanding the many controversies and disputes, 
which are too visible to be denied, and oftentimes too fierce to 
be excused. 

And if it shall appear on the whole, that these difficulties 
do not affect the authority of the gospel, nor preclude us from 
the certain knowlege of the faith and obedience required under 
the gospel; then, whatever use may be made of these contro- 
versies, they cannot in reason be urged as objections against 
revealed religion, the certainty of which, either as to its autho- 


rity or the clearness of its doctrines, is no way impeached by 
them. 


The first thing is, to consider the authority of revelation, 
and how it is affected by any difficulties or obscurities that are 
fuund in it. 

The authority of revelation depends on this, that it is the 
willand word of God; and he that knows he has the word ot 
God, knows that he has a revelation of certain authority. ‘The 
first question then is, whether this knowlege may be attained, 


preubeeperceugna einai eh, -cina aan <0 Read OUR AEE Sk 
Sanat. ee 
lee aie Mlle ial a ee ee el le 
oF gpmeanietet: ar i pA 


ss} : foqaog edt Yo divodiwe od ssiaoih ovat wna 
ib jonuna ,4anee omuos Yo ganadeiern ods tite goers antl 


so oluy a'pd donago ti wodt ¢ ho Yo iliw ods ei and di si maa 
oot xi ndw' bo xd drat eo bamgieob 1 ,soigiles to o1sngom ., 
to ad mea-dtotehe ,blxow odd of eval ovig of boog oot bas oviv, 
asbay visi? bausicoa bas xolqug 0} id moddot our on. 


-s794 loqeen oft tebnu noigiler Yo olut aintioo 8 0} sintia yom i 
auqeib bas ssimovoriwoo yasut od! gnibaniadiiwion noiral A 
o) denwit 06) eounimasio bas ,beineb od ot aldmix oot on Apidy 

. chaeuoxs od 


«sitipoMiih seadt saci? alod odt no sn0qqe Hare i th bah 
mott ar obulsory tos (loqzog ott Fo yitodina ont toate ton ob i 
whay basiupar vongibude bas ddict odd to ogaiwvond nines ods : 
opnos ment to shou od you saw rovolodw yaad ;loqeog oils “i 
iieys enoitovido en hegre od woesor a tonnes todd evinved 
wuidtue 44 08 a0 roritio ,doulw to yainssoo st , noigiter balaoest 
td beilaanguat yaw os ei soniiveb wi to eomavio ad) 10 “ 

mi 
coiiuleren te witodius add sabieaos of +i gait tert od T 
ru tail eoBianado 10 euitluadiil ena yd botosite «1 ti wo bea 

av Ji ai bead, 
oly af i dealt dt no ehaogeb noielyent ‘lo wirodiue att, ¥ 
ly fonqrae ogkt antl sievron  todt od bye iho Yo, brow hea Wiw 
oT aokedsas ainbao 10 ooidlgent asd od suit ewoad bo 

saints of your opalwond aids gadtoidar gel mols aoiteaup toi e 


aa 


DISCOURSE XV. 277 


before we have a distinct and explicit understanding of all the 
parts of the revelation? If it may, then it is certain that the 
obscurity of some parts of the revelation cannot destroy the 


authority of the whole. We know very well, in all ordinary’ 


cases, that these are two very distinct acts of knowlege, and 
not in the least dependent on one another, to know who spoke 
such words, and to know the true sense and import of those 
words. One man may certainly know who spoke them, though 
he knows not the meaning of them: another may know the 
meaning of them, without knowing who spoke them. In reve- 
lation the case is the same: our Saviour spoke many things in 
parables, which the disciples understood not, and which he 
afterwards explained to them. Now I would ask any man 
whether the disciples did not as certainly know that those 
parables were the word of Christ, before he explained them, 
as they did afterwards? If they did, those parables were to 
them of the same authority, though not of the same use, when 
they were obscure, as when they were explained. In human 
laws the case is the same: the authority of them depends not 
on their being distinctly understood by all men; for the 
man who has no ability to expound a statute, may yet be cer- 
tain of its authority, if he will have recourse to the proper re- 
cords. And there are many statutes of this realm, the autho- 
rity of which no man doubts of, though at the same time those 
who are “best able to judge are not agreed in the meaning and 
exposition of them: and what would you think of a man who 
should affirm that we have no statute-book in this kingdom, or 
none of any authority; and give you this reason for it, be- 
cause that which we call our statute-book has many difficulties 
and obscurities in it, many things which are not to be reduced 
toa certain and determinate meaning? And yet the argument 
IS as good, nay, just the same, in this case, as when it is ap- 
plied to revelation; and a man argues with the same shrewd- 
tess, who tells us we have no gospel, or none that we ought to 
admit, because the gospel we pretend to has many difficult 
passages in it, many things that are hard to be understood : for 
the obscurity of some laws is as good an argument against the 
authority of the statute-book, as the obscurity of some texts is 
against the authority of the gospel. 


. 


Pe ee 


» 


siloqe 10t+ 


een dtd fei to brow 91 
| ad ossee_ valdistng, svollt bib gold YT fabaewredin iby ould as . 
Be ody oem qurée off Vo Jon dquo? eaiivondtea atm odd ‘To atradt 7 
Abid 1  baniolyxs vow Yous aadw en orusedo oti yal \ a 
dost ebuoqgab madt to yirosltus odd tome od} ei 98RD odd was! % ; 

- 

- 


+ wt ; aon Ne zd houeobaw ylisuiieih yaiod vids 0 
i 199 4d Joy yom siatatt 8 bavoqze of yilids on aa orf eat 
anit agony off, 02 GeTITODTS evad fiveod TH pyinodias alt to wind 
-odiun oft saline vith) To estaiete yous ots svodt bak” .2hneo 

oowils osid ommine silt te dgnod? to wduch pam on iloiitw ‘to yh 

hae paisom ot rt beergs ton 918 oyls) of side heed” ots ow 

oiby nant # Wo Aol) 00% bivow jartw bun + rod Yo aoitixegs 

” solrgnial aiid ni Aood-siuisiz on oved ow jade aniie Liuet« 

«ork 11 708 ORES silt poy svig Die ; ylitodiun Yaa Yo sown 

sai hothb yrncs and Hoqd-stnsate Tu0 (leo ow doisve told cows 

basublot od of Joo 7s doidw equi? yor 2 isiwsade bee 

pramugy 2s 347 bak Tgniavom 93 aimiateb bas mayo? 2 o 

ga ei 2 aoiter ee 9289 eid) wi Orne oft Jevg yee .boog & ws 

-iverath patee ort dire Baus anm 2 bun ; nottalover oF boily 

ot ddgue ow gail? snout 1 ,loqeog on aved ow ev allel ow err 

siyothub eset ant 603 Lieto] aw fue i] ott) seu porn Siku 

mit 1 boaderobau 3 tof bred ova dealt epntds, yout Ji op eonne*] 

- gilt eninge Samay 08 boos sa ei reel Sirrax to vitinnedo gill 
aj etxod pain 10 YWinuaedo ott eg | docdl-ojntste oil} to yiivodiue 

Asqaog oii Yo yiodiue odt 1eniey* 


PRET Tecan a oegp EG I HY 


meer 


REL PTS TT Ne I I FTE TIT IS TEN IBS 


a 


278 ' SHERLOCK. , 


This will farther appear to be true, if we consider the proper 
proofs of a revelation, and how they operate: for they will be 
found to take place, and have their full effect on the mind, 
antecedently to our having a distinct understanding of all the 
parts of a revelation: and consequently our not having a dis- 
tinct understanding of all the parts of a revelation is no objec- 
tion to the authority of a revelation, which is founded on 
proofs the objection cannot reach. Now these proofs are 
three: the qualities of the person who is sent to make the reve- 
lation: the main end and purpose of his coming: and the mira- 
cles which he gives in evidence of his commission. If the per- 
son be sufficiently qualified to be intrusted with so great a 
charge; if nothing appears to make it justly suspected that he 
is a deceiver; if no private views, no self-interest, no ambition 
are discoverable ; if he be in all respeets such an one as we 
may reasonably suppose God would make choice of to send on 
his errand: if the end and design of his coming is such as we 
may well suppose God to be the author of; if it tends to pro- 
mote the honor of God and true religion, to secure the general 
happiness and welfare of mankind, without any partial views 
and regards: if his mission be attested by such signs and won- 
ders as plainly point out to us the hand of God supporting 
and encouraging the work; if they are openly shown before 
friends and foes, and attended with such other circumstances 
as are necessary to place them above suspicion: in this case 
we have a certain evidence of the mission and authority of this 
person to make known to us the will of God, and are bound te 
receive what he shall publish in God's name as the law of God. 
Now all these proots we certainly may have, without being 
able to understand or fully comprehend all that such a perse! 
delivers; and yet, in force of these proofs, we are bound to 
helieve what he delivers to be the word of God. Men do not 
speak accurately when they say the doctrines are proved hy 
miracles; for in truth there is no counexion between avy 
miracles and doctrines; miracles prove the authority of t! 
person, and the authority of the person is the ground of 1 
ceiving the doctrine. Now it is one thine to know the authe- 
rity of the person, another thing to know what he says. Es 
authority makes what he says to be law, and your want u! 


pump oe cme ed ot “ato stele my aor 


renting on sesvotui-Hos on 2wely oering vd Ti :29vieash «xi 
za ono 28 dowe etooquet Ie ni od od Vi ; oldmovooeb ov 
0 hase 02 t6 eviode alom bluow bod seoqqun yidadoesss vant 
wer ee dove et guimes-eid to ayiesb ban bn oily ti : hinerre vid 
B -orq of shust si We yo toddun ont ad of oD weeqqua How yom 
‘ terangg of} gimase of jnotyilor sitt fine bo® Yo vonoid orlt stout 
miei laitieg yan inodtive hnidnam Yo orllow bas woniqnad 
«now bog angie Hove yd betewtts od aoiveion cid it abregor bins 
| snitvoqque baw Yo busd odt ew od m6 Ieioq ylnidlg en eh 
F melod swale ylnogo om volt HW phow ads gripevoous bax 
ongizimmetio aedte dowa ditw bohwstig bar oct bun elnent 
moo aif), ai > upipiqeus oveda arsit oonty of yinaroona 978 ep 


eit to ¥YHrowlus Baw trofesion orld to 004 tS ninitss a sved ow 

ot toed : one baa hoe) Yo live oft ew 0) wrromd sdam of aoetsg 

iat? Yo wal sites aman 2 hod ni Awildang Made oil tober ovi9ost 

ited tna ore yem yinianas ow door seull Ile wo 

merry oc stone postt Ho | mosterqmos vilwt yo birnter haw of olde 
7 TH) A 4 . { > este 6 et | PF 
t linn 9G. 9W koa «eel! Jo serreyt ml 47 DIR 5 eS viieb 
t ; 


; a “a , 
tt ob gal shoe to lrraw onl) od of wivitah od tnder availed 
: 
' 


et hevotg oe gemiioob odd gna you! aodw yistowsoa Aange 
rik gyowind! seazeneno ca eb aarle eet al md; colonia 
nit Te UWirodiue oh aye ’ enlomieat | eee job linn eslomiot 
; nwary silt ak 10 ny Git? Te erivonting ott bry stortoq 
; “hve aaow ab al rented ono a 0 rot aaitool oat) WH Vi9® 
ite *. gre ch fadve gral of itd peelboeras , faery ot Yo gis 


, | tect betpoqeua yitau{, 2¢ edgar od extoqgn gnidion Yi ; ayundo 


7 icw anog teen owal od ot eee ail bnihw eodem ynodies 


meet ee ea: 


65 bm gar ane EMP PRES a pa 


A SPI IS Retains 5 ier ABIL 


Pt ALLE RPLTE BETS 


WPS gu de sspacinlings asa Rahs Sraeege-s. oe 


RT TT AR TRS TIRE ee 


SEERA IOS AEE EL LEONEL AALS AOS 


DISCOURSE XV. : 279 


knowlege in the meaning of what he says will not unmake the 
law: for if it could, ignorance would be the supreme authority, 
since no authority could make a law which ignorance could 
not repeal. How far we are concerned in these obscurities, or 
what obligations they lay on us, which perhaps may be none at 
all, is another question: but I think it is evident that no body 
of laws, human or divine, becomes void and of none effect, be- 
cause some parts are hard to be understood, or not to be under- 
stood. And if men dispute on such places, and divide into a 
thousand opinions about them, such divisions do still less affect 
the law, which owes not its authority to the agreement or dis- 
agreement of interpreters, 

But it may be said, and I think very justly’ te what purpose 
is any thing delivered as law or revelation, which is too ob- 
scure to be understood? The very end of the law is, to be the — 
rule of our actions; and how is this end to be attained whilst 
we continue ignorant of the meaning of the lawgiver? Men 
may blunder, and make dark laws, and so miss the scope they 
aimed at; and the wonder is not great: but how should any ob- 
scurity darken the law of God? since we cannot but suppose, 
from the very end and nature of a law, that his intention ‘was to 
be understood ; and his wisdom permits us not to doubt but that 
he was able to explain his meaning 

This brings us to consider the fact, whether the gospel has 
such dificulties and obscurities in it as may make us esteem it 
unworthy of the wisdom of God, 

The Christian revelation is contained in the books of the New 
Testament; but they are not all of the same kind, nor do they 
fall under the same consideration in this question. Had men 
xiven themselves time to think coolly, and to nike the true se- 
ration in this case, we had not perhaps been told that the 
difticulties of some parts of the Scripture are an objection to the 
revelation itself. 

The books of the New Testament may be considered either 
ts historical, as doctrinal, or as controversial, and some as a 
mixture of the two last. By the historical, 1 nuderstand the 
narrative of our Saviour’s life and death, and of the preaching 
of his A postles after his resurrection and ascension. ‘These, as 
‘ey are merely historical, afford none of those difficulties which 


- 
Pe 


[i 
ab 


snoieivily tous ,wendd wade encinigo baceworld 
yo Insarwrge st) of ynvodue ath toa eowo foidw wat od 
iv - anagengrosoi lo dennnvo7ge 

gevqpne seth wth yen) y294 dnidd Thaw bine od youn Ji 20 
ie oop @ déitw ,noitelavar 10 wal 26 beravilab goidi yoo ei 
adt od oF Ai wal wilt to bao yiex edT { boateyelan od oF st. 
ididw heniada odor bine aids xi wod bao ; ascites tuo To ole 
ett * seers elt ‘to prianem od} ‘yo Jumomgt ougiine) of 
vote aquék Wi sla oe bu weal deb ean bos wsbauld yom 
-do as Ikeda weet tud tieerg ton si tobwow oils boa ; ta bowie 
, moquye tid desta O¥ sonia {howto wal ott aodiab grit 
or pave ttodistated pict Seth wat 2 to gion bee bro gre ort asonl 
pert sud raved oF fom aa advent wohelw aid bue : bootersbas od 
.grtinaamn eid ginkyes of oldg saw of 

ty xethintw tot ec? ebiemon. of fu, epee eulT 


ent | peng oF 
3) maodes mit oder yoda ti a sitimoxde bas eaithiodlih dae 
bod to moberw oft to YaRowsne 

wo% vit Yo edood arly ni-benisiaos ei sotalerot netted. ofT 
real oly won Jobard panae atit Yo dig. jon o16 YSU) Iv f - ingenonert 
nom bali olteup aildnt coma sbiznos eae oti) rehnu We 
oe ee oi dua of ban ~vlives lilt. a) oc 2 ye) uno? Aovrs 
wit tints’ blot coed pastry fol bad ov .oeao sisi 1 protien 
erusgira” odd to. alsoy omnoa to penis lisittid 


ail) ot goitgeyio ne sta 
thodli aoitaler 

14 hetshienos od yom In wietest watt oxlt ‘to sdoad efT 
was wipe hn Joists roniep-Aa 1 lonisiveb sa Anoivosid aK 
sutevaiaed 1 , laonat iA alt el dent owt alt Yo gantxim 
vitouwrd oi) Yo ban desk baw Wid siuaivue ie to gyiterien 
ay oegd «6 redeeenes ban nofisarniter eid wits wolizoqh ail be 


oite eontt moi imei lo seon iefie daoroted glow ois qu 


2380 SHERLOCK. 


are so much complained of: the story is plain and simple, and 
the different accounts of it, in the several gospels, vary no more 
from each other, than may naturally be expected from different 
pens. 

By the doctrinal, I understand those matters of faith and 
rules of duty, which do not regard this or that particular case, 
but were intended for the use of the whole world, and are to’ 
continue to the end of it. And if there be a clear law, and 
clearly expressed, in the world, this is the law. Can words 
more clearly express the honor and worship we are to pay to 
God, or can more familiar directions be given in this case than 
are to be found in the gospel? Is not idolatry clearly con- 
demned in the gospel? Is there any other thing relating to di- 
vine worship that we yet want instructing in? Are not the 
duties likewise, which we owe to each other, made evident and 
plain, and can there be any dispute about them, except what 
arises from lust, or avarice, or other self-interest? As to the 
peculiar benefits of the gospel, are they not declared without 
obscurity ? Can you read the gospel, and doubt whether Christ 
died for you; whether God will grant pardon to the penitent, 
or his assistance to those who ask it; whether he will reward 
all such in glory, who continue the faithful disciples of his 
Son?) What other revelation do we want, or can we desire, i 
these great and weighty concerns? Or what is there wanting to 
make up a complete system of religion? These things you read 
in the gospels, these things you read in the other writings of the 
Apostles; in these there is a perfect harmony and consent of all 
the inspired writers, 

But still, you say, there are difficulties in Scripture. And so 
there are: but they are such as do not interfere with the clear 
revelation made by Christ. The controversial parts of Serp- 
ture, such I mean as combat the particular opinions and error 
of the Jews or others, are in many places dark and hard to be 
understood ; but had there never been any dispute with th: 
Jews or others, had all obeyed without dispute, the gospel had 
been perfect ; and is perfect still, however divines or other 
may ditfer in expounding the particulars incident to those de- 
bates. Had St. Paul said nothing of election or reprobatio® 
(and, as these terms are gencrally understood, nothing perhaj> 


teearaa fiw od vediodw pai des orbw- omits of eid we 


Mit to rolyiosib vistiet oft ounitnos ow pwily a we 


it nigeh ow nto 10 Jnaw ow ob noitelever radia iat f aot 
of anitaay? sod) aide vO lemesnco yiilyiow bas taorg geodt 


heer oy radini? seod'T | noiyilor to mreyeotitquud wqo slim 


Mi 10 agaitinvee todo sil ni boo noy egeidd sedt vloqeog oft ai 
le iy Joveson bus ynomraed Jooteq 9 ef ormlt sauitt ni ; estteog A 
wistirw troviqent adi 
ce hey BUAGNOe ni esitiveih ore opedy yee wor Tite suid | 
ttahs galt dtiw orirwtoi jon ob es owe owe yard dud an oroilt 
ed to ehaq Iniriovovaes ofT  teindD +A) oben wiitalover 
rine bie enoitiqa talusinwg oft tndines en omour T dete ott 


“ot bond iam dred escnlg yao pi om j2roilio w ewsl adi Yo 


') tie smgpib yas need roven nat bait Jad > heoberobaru 
el bugeog ody Minh Jnodtie heryedo Ha layl yoni wo vral 
‘\to 10 aomivi sevewod live sontzog! ai fmm : ishing moyt 
#013 of Jnobioniealuoitiog ott yaibaweqxe ai. .ttih yaa 
MMM edie 16 noitoaly Yo peidion hice hve 2% belt ~batnd 
og puibes ,boetmobas yileonsg ow aoe) oebilt be (tne) 


¢ DISCOURSE XV. ~ 281 


he has said) our gospel had not been less complete ; since these 
points, however understood, make no alteration in our duty, and 
they ought to make none in our faith. It was a proper part of 
the Apostles’ office to root out the prejudices and errors which 
stood in the way of the gospel of Christ ; and whilst they were 
disputing with Jew and Gentile, and proving that Jesus is the 
Christ, they were doing the work of their great Master. These 
writings, conveyed down to us, are of inestimable value, and 
worth our utmost pains and study to understand, being. tran- 
scripts of that wisdom with which the Apostles were endowed. 
They contain the great doctrines and the great proofs of 
Christianity ; in which points they are not only of the greatest 
authority, but have likewise the greatest clearness: the parti- 
cular disputes which are intermixed refer often to principles 
and opinions, which we can hardly, at least not surely, dis- 
coyer; and when men apply things pointed to one single view 
by the Apostles, which view they have no clear sight of, to the 
general doctrines of Christianity, no wonder if they disturb the 
whole, and spread confusion over the clearest parts of the 
gospel. > — . + hoax 

To this conduct have been owing many of the disputes which 
have perplexed the world ; and men have forgot the plain parts 
of Scripture, while, to the utter ruin of Christian charity, they 
have worried one another about the obscure ones. To give one 
iustance of this: if there be any thing plain in any book in the 
world, this is plain in Scripture, ‘That without holiness no man 
shall see God.’ This is the foundation of all religion, the 
ground on which the revelation itself is built; and yet who is 
there that wants to be informed that doctrines destructive of 
this great article have been advanced on the authority of Scrip- 
ture? Who has not heard that good works are not necessary to 
justification? and heard St. Paul quoted for a voucher? not 
where he is delivering the general doctrines of Christianity, but 
where he is beating down the particular mistakes of his country-~ 
men. As to these parts of Scripture, happy is he who under- 
stands them, for he shall discover much of the wisdom and 
justice of God in his dealings with his ancient people, the peo- 
ple of the Jews: but he that understands them not has this 
comfort, that his salvation, his religion, depends not on any 


ae are re 


) tieb tos ‘od > ee 
if : / j d % pe . Pe uf 2 “ce ee ; 


° 


pre eee en eh | 


etrsq aigky adi sogr0l syd poor baa ; hlvow adr haxelging ovad 
vost .yaixanlo nviteitD to uiwy rite of oF olidw omigieé Ww 
one svig oT 290 viuoedo ofl) uoda yortons eno beitow ved 
oilt nidood yas ai nialy guidd yoo od xsd) Vi feild To somndeni 
nowt on veostilod dwodsiw tet rtalyive® ni aislg +i aie) blow 
adt.noigites He to noitabawot oda ai eilT ‘bok aoe Muile 
ei ott toy bas ;tiad ai Moe avllelevor oft doth no brwots 
Yo svitourtesb eoniztooh dnt Doanolni od of aidaw add orl 
vent Jo yivodiue oft 0 hbaonevbe noxd oven olvitwe doory eit 
o} yaneeosen ton oe etsww boog tai} Ineod Jou ead of W {sw 
jon Sxodanov a wi listoup tial 72 bisad baa f polleoiizn( 
sud yatinniten®) to eoahnoob Ioveavg ods yohovilob tied nadw 
«gina eid Yo word ntaient rgluvitiag ast rwob pnuagd ef od gad 
-wban orw od et yopged wniginn® to efing oer 0) KA 09 
tute awbeive odd Yo loum aver Made od wh mold eboste 
ony ay Shepoon Jaonia wit dsiw egnilool aid ai bod ta oi art, 
ait red sow amort elumbevoleta Sadi od Jed cewel, oi to oh 
yne ae jon ebpegol ooigiler ail paginvies wil jad roles 


PT agen peer ea eR SNE ee ee ee ee Ge 


282 - SHERLOCK. 


controversy that concerned the Jews only, but on the plain de- 
clarations of God made to all mankind. 

Thus much may serve to show how far the difficulties and 
obscurities which really are found in the holy Scripture, do 

. affect the common cause of religion: and I think it is evident 
that our common religion stands clear even of these difficulties. 

Other difficulties there are, which more properly belong to 
religious men than religion’: such are the disputes and nice in- 
quiries of the schools, which often enter into the debates of 
learned writers. But it is strange to find these urged as objec- 
tions against the gospel by any sober-minded man. For what 
are these disputes to the gospel? God has promised his assist- 
ance to all who endeavor to serve him: is there any diiliculty in 
understanding this? Let the schools consider the nature of 
grace, and how it influences the mind, and divide it imto a 
hundred sorts, what is that te the gospel ? or what is it toa man 
who is assured that God will assist him, and who knows that 
God cannot want means to make good his promise ? 

In like manner there are many doubts about the sacraments 
of the gospel, and how and what grace they confer: but disput: 
as you will, this one point is clear, ‘He that believeth and is 
baptized shall be saved.’ 

Suppose this, you will say, to be true, and that these doubts 
and difliculties do not affect the authority or truth of the gospel: 
yet they are so blended with the cause of religion, that they 
are not easily separated from it by unlearned and unskilful 
men: and this at least renders the gospel of little use, since it 1s 
a rule, the straightness of which cannot be discerned by the ee- 
nerality of mankind. And this brings me to my second head : 

To consider these difficulties with respect to ourselves. 

From what has been already said, it is evident that the Se pe 
tures contain a plain and intelligible system of religion: and 
would men follow the directions of what they do and may ti 
derstand, and not think themselves under direction of what they 
do not understand, there would be no great difficulty in th 
cease. Dut the misfortune is, that men often fancy they undef 


| 


stand what they do not, and raise rules and principles of i 
gion to themselves out of places of which they are perfectly '=> 
norant: and how can this be avoided? In the first place, it 


FRR TT TH REIT OE PN RY ER ES POLL STITT TAM CER PMN RNR MY PRAM A EM EN EEE NEES ETS 


realo ofaahe aa 


wee dt _woigiln ad | 


se thchannedon ee rT) ni mane ad pcan ee ie 
sad bod Viewed ‘el? of eotoqaib seater =~ 
a — pe ei + wid ovine of 1orashae ow lin od sone 
un acim ott whisnoo elootios oft sal {kidd yathontersban ‘. 
. grat vu ehivib bas ,brricn off eooconftai 1 wed bee (soot 
mam got ti et torte § loqnoy ott oF Jail? ai tadw erie bohoad 
tilt sword onw ben ,wid teiees lbw boD iadt beniere ai odw 
= sates eit boog odlent oF aneets iaew Jonins boo 
cneinerds st worn siduob yaa ove od? tonnes odil wi 
s woqaib tad :rstao9 yor song. tadier bra worl bite ,loqaog oft Wo 
ar dievoiled tads oH ' reeks at Ini ono sid? Ilia nog es 
‘hover od nde boxitgod 
“aha pases? sods ba cow) od of ope fiw nog 2tdt seoqqut 
sbeqeog odd to dint to ythodsoe ald todfte ton ob evitlnvMtify bre 
tol? dade ,notgilor Yo cenan ods iw bubeld os ove vod? 197 
to Vhi Aeon bas bhewisolay vd 1) aot hota on vitewe ton wis 
+ adie pcan shvil to | qaoy oft ervohcet tena te vide frp ; ween 


| og att ed homeoeh od tonnse donlw to weenidyiode sit ohn 6 

| heed biases yoo of oer eenind eu) invA baie to yliletan 

eerlowito of looqes: diiw eoitivaibibh seo? vehi of 
“pret il gaslt duobive ai tt bine theonls asod end tedw mort 

| bea Smorgiley Io crsteve oldigifietal baw winky # sietaos evwt 

ou Yous. heat Tos inilw to enodos rif ot walle) aon bheow 


(ott gaubee te gotioutth vol eovloeuvedd Fit tow haw taamtareh 
aid ‘ Ps 
ay pe rthyothits jeorts o« od binew aout hae porehin dow ol 


baw youlpopanist ratio nx rade fe neater wilt toil jaan ; 
if he wrod jtoabey hin sate oelia Dare Chott ots v vii taehw bom 
“St CEPaOb ving ote vot toveber by ee lsat ‘oa Jae exelon red} of ror 
Weoley taut i tt \ Lohiewe od sas nao wot bie + dana 


, 
> 


DISCOURSE XV. 285 


at every man’s peril, if he makes any rule to himself, contrary 
to the plain express commands of God, which he does or may 
easily understand. In human laws, the main of the subject's 
duty is plain; and if he mistakes any dark passages, yet so as 
to keep strictly to his known duty, the consequence perhaps 
nay be tolerable, and he excusable : but if a man from any dark 
statute should infer a right to rob and murder his neighbor, and 
act accordingly, (which acts of violence are plainly forbid in 
the law,) he ought to suffer, not for misunderstanding the obscure 
law, but for transgressing the plain one. The same reason holds 
as to the divine law: if a man takes care to observe what he 
does understand, his mistakes may not be dangerous; but if he 
forms to himself a liberty from the obscure places, inconsistent 
with the plain intelligible laws of the gospel, and acts accord- 
ingly; those plain laws, which should have been his rule, will 
be his condemnation. 

But plain places are not equally plain to all capacities; and 
therefore even in this there may be a latitude ; a latitude which 
we cannot determine, but which God, who is to be the judge, 
both can and will: and the great difficulty which men make to 
themselves in this case, seems to me to arise from a misappre- 
hension of the judgment of God. Among men all are judged 
by the same rule, one law comprehends all, and is of the same 
iterpretation and extent in all cases. That it is so, is the 
effect of human weakness; for in truth and equity, if we could 
come at them, no two cases are perhaps exactly alike, or 
‘qually subject to the same rule: but men cannot allow for the 
different capacities and circumstances of men, which they can- 
hot judge of ; and therefore all who are esteemed to have reason 
trough to govern themselves, are concluded under one law ; 
aud only children, idiots, and madmen are excepted cases. 
Though in truth the degrees by which men approach to mad- 
ness or folly, could they be limited, which they cannot, would 
deserve a distinet consideration. - 

Now, if you conceive the judgment of God to be like the 
Judgment of man, and that all shall be tried by one and the 
“ame rule; no wonder you ask, how ignorant men should come 
'o the knowlege of their duty under the present doubts and dilli- 
culties which cloud religion. 


- sr nye 


madiaq eoesupsanes edt oenib wor 
Sate Ase ei 


pi badioh aia ov2 sonalo‘e Yo-etoe soishw’) -ylgoiinonns toe 
wanda orks genie obwurien 102 tou ,t3fise of sddgwo ait (wal oe ' 
P. - onto ninly ost piciveargaaer? 900 dud yal . s 
iC > ay jor com ot wel owivib odd chee 
7 i hy ad ton yan eodsseios vid hastevebas eb : 
= i 


erssdo ed) monk gisdil 2 Hssmid otaeowt 4 


_ 
a bas yeetineqas Hn of ainiq ¢llaups soa etm esoalg aialg wit 
—— digitve obuvisel a ; obutizal 2 od yams oval) aid? mi nove oroboved! 
: asgbnj, onlt od oF ei ow bot doulw tud ,eaiarmiob Joana + 
ot edeer noms doi twottif: te9g ode haw + Nie bre ano diol 
— Letqqneint s voit oxisa of emt oF Aaron oen® vid? ot xovigamodt 
hoghot a Ile seat gnosm/ bod 49 tasarghul, od to poiensal 
agnae ott to #1 has lie ebnodovqmoo wal onc ,siva oorae ot ys 


si ei co ef ti asd zones lie si daatso han woltatesq19)+ 
bling He HR orlinpo fae diay ai vol ;eeeadsow namud io sootts 4 : 
x sails wionts eqeshiog oun eo7ao om) on molt te omu ) 


sat 10? wolle fonnss mou tad + owt emmpe odd of Josue qiisop* 
sasee gots sdoiihe soi Yo esohedamuoio base esitiongeo jagminh 
noene ovad ot } ‘Tis F97RS GI. ol wilea@ at atods bas jo opbat, son 


ewhl ono vehi bohulones om .eotloemads misvog at iguenm | ; 
‘ eoras holqoors ov domban baa ehoik noblicte ylao hee 
stam of donoryqe agm {otitis vel eowrgad oil dud ni dgool! 
iwow ,Joumss \ pit deider .b simi ad yodt blooo .ullod 10 een 
. iebtatoluet oo toaiteb s gyre 
ait} wail qd at boat to Jaan ret, asld g¥iaDNeo BOY u nol. ; 
edt bap ato yd hon vd Mowe Heaedt bas ,ama Yo dersccr glen, . 
ony Dhvords vent detrronmge v od, ans HOY TbROW del solve one 
atthity beam etditols tieteong old weber givbriods Io apal aond at oF 
nvigiter buols dod esllv? & 7 


is hes 


PO ON ee eee ee 


284 SHERLOCK. 


But the truth is this; God, who gave ali men one law, gave : 
every man that share of reason which he enjoys: fools are ca- + 
pable of receiving no law; and no man is farther capable than — 
in proportion to the degree of reason which God has given him: 4: 
and consequently, in truth and equity, the law is no farther a 3 
law to him, than his reason is capable of receiving it. And ° 
since reason comes as much from God as the law itself; it is 
wrong to imagine that the true sense of the law is the only end | 


the single rule by which God will judge : since it is evident in 
equity and justice, that the sentence on every man must arise 
from the complex consideration of the law that was before him, 
and the degree of reason which he had to apply it. 

This great difficulty therefore, I beseech you, trust with God; 
and doubt not but that the righteous Judge of the world will du 
righteously, - 


* nore reporinarrsoae ae gene ee 
; aaa Sencar mr ra iy > id wait 
eat dium a 09 vi 


Ts 


“vbo) ee Woy fond i, neitowels qtlusittib aserg eid T 


vb: iw lente to aghot esowtatgir oxlt tad sud ton advob baa 


apenesatgn ? 


| 
| 


Lt brett i pT A a NSA EER eA LEARN RO NRT EI, ERNE STOEL SELLE ONAL O LIONS 


DISCOURSE XVI. 


to 
ine) 
rr 


SUMMARY OF DISCOURSE XVI. 
EPHESIANS, CHAP. IIl.—VERSE 18. 


THE text rightly understood will give us a distinct conception 
of the Christian religion as distinguished from all others, natu- 
ral, or pretending to revelation ; inasmuch as the access unto 
God which this opens to us, is different from that exhibited by 
the others. All religions having the same end, viz. to please 
God, by serving him according to his will, for the sake of hap- 
piness here and hereafter, they differ in the means which they 
prescribe for this purpose. Two things to be regarded in the 
choice and appointment of these means; the holiness and ma- 
jesty of God, and the nature and condition of man: reasons for 
this given. In all places where the gospel is unknown, or 
schemes are set up in opposition to the gospel, men split on 
one or other of these rocks: the gentile religion is inconsistent 
with God’s holiness, as allowing of impure rites and vicious prac- 
tices; injurious also to his majesty, as dividing the honor due 
to him among the creatures; natural religion again, founded on 
the purity and holiness of God’s nature, prescribes a worship 
pure and holy, but prescribes it to men who have lost these qua- 
lities, and are unable to perform the rigorous conditions: thus it 
requires brick, as it were, without straw; and can afford no 
settled peace or satisfaction. Hence it appears how deplorable 
the condition of mankind must have been without the interposi- 
tion of God by a new revelation; since every religion that 
could be framed would be deficient in one or other of these re- 


‘pects > this point enlarged on, The Christian religion alone 


ee a 
. , g r fe ie ke eo - a 
ens) 8 AH eae 


qd hetididaxs sar mort swarsitib ei .ae of enogo aide doidw how 
sanaly ot .xi7 ,bas ome odd guived enoigiler UA verasito ots 
-qod Yo salse ont wit ,lliw aid of yailoooe arid guivise yd bod 
yordt doitw ansom od? ai veihtih yodt poflaored bas ood eesmig 


~om bre exoailod ost ;2nsant osort Yo Jnsattaiogge bas e2iods 
- F- on - - ‘ 
’ ot anogent : cern to svitibnos baa enitan od bus bod) to yie9} 
 . -o »awoadaw ei Fogzoy odt otadw esoslg fle af * aovvig silt 


no siiqe nom ,feqeeg oft oF noltieoqqo ai qs toe 1m 2omado 
Swetaiemoond ai notyilar slitweg oi} : edoor ceed Io r9dio yo 500 


sire swoloiv bra 2otit sungmi to gaiwolls en sessile e“hoD dire 
avh ronod edt gnibirib as ppieolom itl of cela evotuipi ;aa0i 
io hebavet ninge noigiles lmuisn ;eodests vid gaoma mid vf 
qulnow & wedinoengq .wratat hot) Yo eeonilol baa Qing oll 
-nep geod) tao! ovad ow com of 1 aodinoeseg dod , led bas 04 
ti avd? | enoisihnes eno wgit od? anoirsg of sldsan ora bas veil 
on Iolite nas bus ; wore inodtin otorw See doled eotiop? 
atdevwiqab wold maoqys ti won Hf = .nottorheiten ye sopay balttse 
-laoepradsi od? dwodtive nood ovail tenn baidares to moitibaos nal 
tadlt norglle yore ooure 5 Ae whoever won « yd bod) to tent 
ot ons Jo wero x oe ai Snolotteh od blvow bomal od blew 
onols avtgilet noid off mo bogratue tniog sid) : 899% 


oily mi bolagor od of egnidt owT .oroqueq aitlt 101 gdivaeoq 


or ad PRED SDE MESSED TETRA Reena et 


286 ? SUMMARY OF 


has effectually provided against both objections: this shown at 
some length. 

Some observations drawn from the text, and what has been 
already said on it. First; these meansof salvation which Chris- 


_tianity has provided, viz. the assistance of the Spirit, and the 


mediation of the Son, were necessary to the life of the world, 
the state and condition of man considered. Not meant that they 


- were so absolutely necessary that an all-powerful and all-wis: 


God could not save the world by any other method; but thar 
the condition of man before the coming of Christ was such that 
he could not, by the help of reason and nature, so apply himself 
to God as to be secure of his pardon and mercy ; but there was 
a necessity of providing other means ; and those we have bein: 
made choice of by God, we may safely affirm that such were 
necessary for thesalvation of the world. The truth of the pro- 
position thus limited, plainly shows the reasonableness of thc 
gospel, and God’s wisdom in the revelation of it: for suppos' 
the contrary to be true, that men were able of themselves to dv 
God’s will, engage his favor, and obtain salvation, and it will 
then be hard to account for the reasonableness of Christianity 
and God’s wisdom, which provides preternatural assistances to 
serve ends which could be accomplished without them: but 
we consider man in the state in which Scripture represents hin, 
we shall see the want there was of the Mediator for our recon 
ciliation with God, and the Holy Spirit for his influence in sub- 
duing our unruly passions. The economy of God in the gos}! 
dispensation, closely shut up in the words of the text, ¢X- 
plained: for a distinct conception of it, we must conceive tl 
Spirit of God as always present with us; the Son as always iy 
the presence of the Father; each exercising their respectis: 
offices: this will teach us what it is to Rave access by the Spirit, 
through Christ: this point enlarged on. But, 

Secondly; these being the necessary means of salyation, ! 
was likewise necessary to reveal to the world the doctrines co" 


si oedeare ne tuelt eaetrrecmamnt ea 
bod sit otlto yon yd blow ad? wen ton Iiivoo ho. 
sew did to gaimoo ods sroled nest Yo naltihnes odd 
ips oe tule baw mozess Wo qlod oft yd doa blues ont 
rove tats i yore baw’ nobreg eid Yo ose od of ee boD ot 
sind wad uw oeorlt bie ; anaoa vulto gaibivory to vtiessoon s 
edge tarly aniline yldtse vent ow .boD yd To ssinls obuw 
q ny ont Yo doert oT .bhiow adzto noltavloe ads 2% yinersooe 
wit to weonghdnncare of? eworle yluinlg ,botimil ead! noiticog 
oogie wt sti Yo woitalover ord ai mobeiw e'hoD hue Joqeog 
uh op evetowmmis to olda crow nom tedt ould ad 6 yenes odt 
Hw i bre noitevies nisido bas wy etd ogegan ,Hiw bod 
> “VineisnindD Y seanoldenocesst off 161 Jnvos0e ot Ind od nod 
4 exvanteicnn Leniowmior eobivou doitw .obaw e'bodD bus 


‘ 


bd smn twodsiv hadeilyaodes od bluoo doidw rbao wre 
mid desmngs wuiqhoe® doiw wi oseta odd ni mart isbienoo ow 
ony wwe wt winile il oft to aew orld tnaw odd ove [laple ow 
“lee a oomewiied eid sol thiq# yleH ont baa .boO dirw woiisitio 


hupeg elt ai bot Io ynonode odT  .cuokeng yluvin wo guidb 


= 


wae | 
; £o tra alt to elrrow off i qu juste vloaoto dotisenoned 
«lt ovigonto tevin ow fi Jo moliqeotes doniiaih o al * boatelg 
| “evewls te not alt pan dri Jessi eyewls ee bod te frige 
. Ctoyest thet geisiseexo dose saotlisd off To sonnenq oat 
; Neth ta ay wi deed wend of ef Hf fodwen toned [liw viel? : odie 
uti ono feovaling Seay wit < eirl’> deol 


Te | 


Y  .cottetan Vo timate yinessoen iff yaied vaodd > ibacset 


restritoob alt Birow olf of Leover of Ytersaoor oetwodll ww 


DISCOURSE XVI. 287 


cerning the Son and the Holy Spirit: and the belief of them 
is necessary to every Christian, as far as the right use of the 
means depends on the right faith and belief of the doctrines. 
Whosoever denieth the Son, saith St. John, Aath not the Fa- 
ther: for since we,can only come to the Father through the 
Son, to deny the Son is to cut off all communication between 
us and the Father. The same may be said of the blessed Spi- 
rit, through whom we are in Christ: if any man, says St. 
Paul, have not the Spirit of Christ, he is none of his : our Sa- 
viour himself has told us, this is eternal life, to know the only 
true God, and Jesus Christ whom he has sent.‘ 

When we were to be put under the conduct of the Spirit, 
and all our hopes rested on obedience to his holy motions, was 
it not necessary toinform us who this Spirit is? and that he is 
suflicient to the oftice allotted him, viz. to instruct us in the 
ways of God, and te rescue us from the powers of evil ? “Hu- 
man reason may find it hard to conceive that this holy Spirit 
ts the eternal Spirit of God, &c.; but it would be harder still 
to believe that the Spirit could do what is ascribed to him in 
Scripture, unless he were this glorious person: this point en- 
larged on :-God therefore has dealt with us more like reason- 
able creatures, in declaring the dignity and power of the per- 
sons In whom we are to trust, than if he had required from us 
tle same faith in them without such a declaration: and _ this 
shows how foolishly men sometimes charge God, when they 
complain of the heavy burthen laid on their faith and under- 
‘tanding by the gospel doctrines in this respect. 

We see now what every Christian has to hope for from the 
assistance of the Spirit, and intercession of the Son: we were 
all strangers to God, and children of disobedience ; but are now 
reconciled to him, and can approach him as our loving Father. 
Having this access, our all depends on the use we make of 
this great privilege. _By having access to God, we are not placed 
'n a state of security, but in one of probation: this idea enlarged 
on to the end, 


‘ 


Ultiq4 orld Ip tovbaos 
sew aubdisois Ylod eid of sansibodo 


sil} ai aus Soirwten! 02 xiv mid besielis soit od oF dngiaiiien 
+ SyHT five Yo eve-voq dt mont an su2net of ban bow Yo etew 
titiq? “lod sult sade orisomoa od band st build Youn morass ane 
Hite toltend ad flwow 42 ind: ; 0% <hoO to sisiq? Lomrate od » 
al mid of bedivoes ef tsdw ob blioo dixig? od? satlt-arailed 0 
-na Ieiog ait} 2 toemq avoivoly eidt oven od exolaw gruiqto® 
cogner adi! avote 0 dinw thasb aod giotewls bo® -: ao boguel 
«soy itt Yo reo ban ysisrgib: only goinalools ni eorydants olds 
ev nod beviepes baal ad te aod jer of 91a ow asodw ai ea0r 
vil} baw : solterelocb « dome swoddiw mods ni dint omae ot 
yadt noite .boD sys esmitomos ava qidailoot wor ewods 
sobre bao did tied oo Dist aodewd xvas ods yo aiziqare 
. sosqavt eid ni eonittoob loqeoy oils yd gaiban 
421 eed 46 oqod vd cod aniteind yreve todw won woeo tf 
igen ew p02 af} to nomeveraihas ong? oid to suanieie® 
vio #8 pad 7 soosibedoeih te steabtinto baw .boO of agen ile 
sibel give! wo 28 gif doaongqe aes bas, said a8 binlionoo 
jo odum OW oe ol? an abowqab Ie 10 yens008 eid aire 
basahy ton ore sw hos? od vesvoe gatrml yt .egeliving Sastry cull 
hesralne eshi isis; Qoitadong Yoaneash aud yytinuggn to tele a 


bite odd oF 8° 


on 


ae ee ee ee eeeeeoeeeeeererereoooorrrrmrm meee 


283 SHERLOCK. 


DIS CO Risa XVI. 


EPHESIANS, CHAP. II.—VERSE 15. 


For through him we both have an access by one Spirit unto the 


E 
3 Father. 

E 

' THESE words, rightly understood, will give us a distinct con- 
[ ception of the nature of the Christian religion, as it stands dis- 
i tinguished from all others, whether natural, or pretending to re- 
velation, All religions pretend to give access to God, by in- 
‘ structing men in what manner to approach him by prayer and 
re supplication ; how to please him and obtain his favor and pro- 


tection, by such works as each religion accounts to be holy and 
acceptable to God ; and how to reconcile ourselyes to him, atte: 
having offended him by our transgressions, through sorrow and 
repentance, or such other means as have been devised and insti- 
tuted as effectual to this end. But the access to God, which 
the gospel opens to us, is to be had only under the guidance and 
direction of God’s holy Spirit, and in the name and _ throws! 
the mediation of God’s own Son. This access is the only om 
which the Christian religion knows. any thing of ; for we can’ 


come to God but by his holy Spirit, and through his Son: an! 


this is what no other religion does or can pretend to. 

The end of all religion is manifestly this, to please God fs 
serving him according to his will, in order to obtain of him la)’ 
piness in this world and in the next: for the belief that God © 
the Governor of the world, and the Giver of every good thine 
is the foundation of all the religious worship and honor which 
are paid to him. All religions being thus far the same, th) 
differ when they come to prescribe the method, and to appe!!' 
the proper means by which God is to be served and applied 

Two things there are, which must necessarily be regarded | 


RTI ET TETRIS SAF EIT RSET NS AA 


_ aa 


a 


—_ 


fas sek che 0m 


oe denyoostd 


— aaa ; on . | PY So 


BL ay AAMD @KAIAMNIS 


Lae 


ia vie ono i #asncn ae oved dsod ow itt dgeord) wh * 
Aare | 


7 i 
ihe -~ .“ . - 


@ 
809 touidaibna en orig Miw ,boopmsban ylulyiy oiow sean'T 
ae one. ti as norgilas aaiseindD oft 10. cuten od Jo anitqss 
of guihmmtony to ,Linuiee roidtoder eyedkio [Te mort hadeisgeit : 
rol LoD of e008 orig of bastorg enoiyit IA  .noideter 
fb Ce way td mit done ya ‘of yaraSm py Ww oi MST puitouue 
omy ban dove eid dimido baa mid oenoly of vod ; avidesilggun 
; tus Gel od 6) Wawooon noigilor Hoagen eltow doue ¥d .aoirous 
ile <titid of eovloemo slionooe ot wo baz ; bol) 09 ata ye a 
nie wore puoi pian quo 7d mit hobadhe paived 
-inai bos bortvab eed ovesl an engaim vedio dane 10 ,aonmhrope 


_ tyider bod ot asav08 orld 3 hee estit o} lawiosRe aa batus 

F hatte oo naling alt webu ¢lac pe od of et air wh ectoqe loqaog oalt 
vzmords bas oittan wis ti ba Jitige ylot «hot to neitsotib { 
ibe tine alti eenson GT owot weo had to soilniborm aft 


irre ad my on gait yon ewoad noigilon wsiteinlD od? dondy 


hag i aoe y wil dnvowls boa Piet qa tlod id bee tnd Db ev ‘ NTC : 
of heotend ans to gob woigiles rnlte ow imder or ald 

; ed bad eH hg aj pei siteotinam el wot giles lie to hee odT : 
; 68d aid Ye wietde of 1obw ni.,Hiveaid of auihiosce aid pair 
zm live) saiht totlod orit-x0d : 2x90 ocd wb baw bhow mids ai beam 
. smely Bye wey yrs to tovied ostt lata Jblrovw ot te tonrevot) oil) 


iw wool baa quleiow ssorgilos wil He to conchnool wld + 
, et “Mage coves ony aus teil xd erty piloy iA nt i th Lease vin 
ten ap | aula wh nlite red ag ori Visi ff nhw soRifi 
Wb ilerepe ai io deevtor ad of vt hot? doidw yd enutonn vaaeite aiff 
lrabaingen J yliveeoon buna doidw..ota ove epaids owt 


* 


Seiten Ne 


Bees 


cokes AINE HIM hl PEDDIE IIS ORS A, ATED © 


AE a ARO 


wp GUNRE Riad APES 


joel 5 Ne eGR ELLE LOS TPE ATL MA NS 


SER I RRRETR SaBE O 


DISCOURSE XVI. 289 


the choice and appointment of these means; the holiness and 
majesty of God, and the nature and condition of man: for un- 
less the means prescribed are such as are suitable to the holiness 
aud majesty of God, he can mever be pleased by them; for 
whatever is contrary to his holiness, or injurious to his majesty, 
must ever be an abomination to him. On the other hand, the 
weaus of religion must likewise be adapted to the use of man, 
must be such as he can practise, and such as, his present con- 
dition considered, will enable him to serve God acceptably ; 
for without this, how proper soever the means may be in them- 
selves, yet they can be of no use or service to him. 

If we examine all the schemes of religion which either pre- 
vail in those parts of the world where the gospel is unknown, 
or which are set up in opposition to the gospel where it is 
known, we shall find that they split on one or other of these 
rocks, The Gentile religion is inconsistent with the holiness of 
God, as mixing impure rites and ceremonies with its worship, 
and allowing the practice of such vices as even nature abhors: 
it is injurious likewise to his majesty, as dividing the honor 
which is due to him alone among the creatures; teaching men 
to pay religious worship to those who by nature are not gods. 
On the other side, natural religion, which seems to be the most 
growing scheme, and is set up in opposition to the gospel 
taking its rise from the purity and holiness of God’s nature, and 
the essential difference of good and evil, prescribes a worship 
pure and holy ; but it prescribes it to men who have lost their 
purity and holiness, and are no longer able to perform the ri- 
gerous conditions: it requires brick without allowing straw ; 
exacting of men, in their present degenerate state, the purity 
and holiness of uncorrupted reason and nature: it affords no 
strength or assistance to men to secure against sin; and when 
they have sinned, it cannot give them any certain assurance of 
pardon and forgiveness: so that men, not being able to per- 
form its conditions: and having no security er the mercy of 
God without performing them, can have no settled peace or 

satisfaction in it. 
From these two considerations plainly appears the deplora- 
ble condition of mankind without the interposition of God by 


4 new revelation of himself to the world: for after the utmost 
SHERL. VOB. UF 


N 


uaa ai 0 au wacom 9 
eee lea phil os sotr79e 


~ 


EOD ALE A 


i ti orsilar Taqeag 


i i et late 1s Mt is Te * * s. 
" o> axauitod od? diier toatetetioval ei noigiler oleae) of TE 
 qidrow efi Aiiw apinomerso bus eotit omqmi gnizio a6 , 


q wiltis did aoigiie: Yo 


ontun oi leqeog silt oeodw 
iy of noitheogqa oi qu toe ove doidw w 


— gaadt to vailto 10 o00 no dilqe gods jeds bait tude ow 0 
bow? 
:siodde nutnd seve 88 nasiv done Yo wwilomd- ul) gaimalla bas 
vouod od unibivib #e veeojeuer aid OF oaiveodil euoiusigtt ei 
nats ynidoend yeoridast9 «tt gnome sacle mid ot onb ai doide 
ehog Jon art owden “7d other sxodd of qiderow emoigilor teq o 
teow at ad of emdon doidw woigiias lsruisa ,obie soiljo odd #0 
doqeog wild of aeitieaqyo ai qu fee at baa ometton yurvors 
bap orate u'hoD io exoniled bee qinng ot moth ovis att gnides 
qieoe & ratingestq .live bow hoon io nomerwhib inimmaee? oilf 
"gia? lal avail ow Gort 8 Hi eedioesiq 3é ud i vlod han vid 
(ig wwawel on axe bite esonilod bas yg 
doind aortinpet Hi senoitiuos avowed 
siodd ai soot to gouoez 


«be alt Griditeg 07 9 
; wotte gurwolle tnodiiw 
ying adi diate atmronagsb deeowoTy 
ov eidhig Hi torwion bre toxen frertepe 
ot aon Of Goneitgs 10 digest 


ymoony to eeaoilod bas 


ooder bee 1 Wie teniogd oT998 


+, angie Biehso yas mods orig Junted i bounia vred (ott 


Sb alda guiod jon .ase@r : 
spade GHP RO Pirie Cs antvesdt lawn .2 


godt O& 7 Reus riptot ine sobiey 
orn hood ei sasot 


1 obeo4 Lait on ThA sD roils write ial 9g soquliiw hot? 
Ai Mi niton Ler 
guilt agoTd 


Vy 


erHoe Es yiniahy enolic biened ows 
oitizeneain ots Smo baiduam Yo woilihoos alt 
tt : blow on? of ‘Soeusih to moitelovat won 


a OF ; nae 


- | : 
-grlgad of 
i * 4 a 
vu bow ” 1 
hl Gy Pus 


vi 


290 SHERLOCK. 


efforts that you can make to frame a religion in all respects 
proper, you will still find that it will be defective in one or 
other of these respects. If you require such degrees of holi- 
ness from men, as may render their service acceptable to the 
holy God, you will require what they cannot perform, and 
thereby preclude them of any access to him; or, if you consult 
the present powers of men, and require no more righteousness 
than they by their strength can arrive at; if you indulge the 
passions which you cannot correct, if you allow the vices you 
cannot reform, if you tolerate the infirmities which you can- 
not remove: by thus adapting religion to the condition of men, 
- you will render it too impure to be accepted by God, who ‘is 
of purer eyes than to behold iniquity ;’ and the communication 
between heaven and earth will still be shut up against all such 
*who ‘ hold the truth in unrighteousness.’ 

The Christian religion alone has effectually provided against 
both these cases: it requires a worship spiritual, pure, and 
holy; its laws are just and righteous, but abate nothing of the 
strictest rules of reason and morality; it exacts from us not 
only an outward obedience and conformity in our actions, but 
it searcheth the very heart and reins, and requireth ¢ truth in 
the inward parts;’ it restrains every dissolute thought of our 
minds, and every inordinate desire of our hearts. On the other 
side, that the gracious purposes of God may not be defeated by 
the weakness and infirmity of men, it has provided proper re- 
medies for every want: it has brought down from heaven th 
pardon of God to all the sins of men, which was sealed with 
the blood of its great author, the ever-blessed Son of God: 1! 
has reconciled us to our offended Father, and conferred on us 
anew the spirit of adoption: it has put us under the directios 
of the Holy Spirit, who is our fellow-laborer in the work of 
God, and who so effectually helpeth our infirmities, that ‘wher 
we are weak, then are we strong;’ who is our stay in pres 
perity, and our support in adversity, and the undivided com: 
panion of our spiritual warfare, leading us through Christ 
God, who is the end of all our hopes. And as it has thu 
strenghtened and enabled us to draw near to God, so has ! 
likewise as effectually secured our access to him throug! 
Christ, who ‘sitteth at the right hand of God, to make con! 
nual intercession for us;’ to offer up, and by himself to pe” 


—_ 


si PE Nar EES oe 


Re Sale Epa alts berate sce ay he 


raat A 


> i 
Ni rh AI lt rrr Bex Orr . 
bitablornienper ve qnc! os ateursbere Fog ve SS 


vols ve ee te a 
co Yer ex oont oid som oe ey 


Mek se. in gon 


rents 


4d horgesos od of sruqmi 02 31 obit | 
a npr cesieghed Shaded at Wade 1 
ove [fn deniope qu tude od: Hite iliw érev'baw wb¥ae 
ara care eardicome f 
bea .o10q, , tv aseremcane-easle tesema vesdi itod 
ott to yailion otade tud ,2vosidgit bas seuj, ois ewal att pysod 
ton ew mot eoexe Ji; ytiherom bax moxsor Yo calor despite 
hed anoitos wo ui ytinnoinos bas ssasibede inewive ne ylod 
i Wauat* disiepe bas saiet baw diced yrse ot dtadoums Si 
wo to Jdguod? a et suinsieor ti ‘;etisy biewni sit 
wile off nO .efunod miteb etnaibroni prove bas ebaies 
tF botudiob ad s90 yeu bo to amoung moinstg old tad), hin 
“st yaqorqy. babivony aad ti .noat To ysimtital bas eondaow oil 
wit novesd moth awob tdguatd mad si :tnaw yr9vs wt estboas 
div bolas pow donde nom Wo esia od? Ha ot bo Yo nolreg 
h + bok? to mot huergkd-veve oft roiling teorg ei Yo boold edt 
eu no bowstyoo hue ywedlted bolesto sw0 of av helionooen aed 
hoitootil edt wehuw on auqeend 43-7 noltqoba Yo sinige oi} wane 
o drew edt oi sviial-wolll sue et odw .tnig4 yloH sd to 
wade dost eoitienrityi 2d thoghed: yllentovite ov obw bas boD 
toy at vate two +i on Syne ow we wold now Ce Ow 
09 bobivites wl) bon ysierwhe di Hoqywe tuo han ,yvitoq 
tout dyooult a yoibnel enihiaw invtrige we W noitoq 
redt <ed ti ee boA coqud ago Un te bau ot of ont ,bot 
; cd on boD od soon waib os ew beldene bux bonndyastte 
¢  (evoul) atid ot 2eso0n who hemse (yiinutoaiie aa seraoail 
ite ool ae oF eit eo fread tehpite oils ba shrontie * onto , fei? 
7 "1 Ot Luewid yd bos qu wike a8 "jew sot aowesgteit Ineo 
+] 


ee 


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RS RnR cee 


DISCOURSE XVI. _. 291 


fect, all our prayers and praises before the throne of God; to 
supply all our wants, to confirm our faith, to strengthen our 
virtue, and to make our repentance available to the remission 
of our sins; and at the last, if we perform the conditions on 
our part, to receive us into the kingdom of his Father for ever. 
The use I would make of the text, and of what has been 
already discoursed on it, is to observe to you: , 


First, that these means of salvation, which the Christian . 


religion has provided, were necessary to the life of the world, 
the state and condition of man considered. 

Secondly, that these means being necessary, it was likewise 
necessary to reveal to mankind the doctrine concerning the 
Sonand the Holy Spirit; and that the belief of these doctrines 
is necessary to every Christian, as far as the right use of the 
means depends on the right. faith and belief of the doctrines : 
for as the Apostle to the Hebrews tells us, that whoever ‘ comes 


tu God must believe that he is;’ so likewise whoever comes” 


to God through Christ, in the Spirit, must believe that the 
Spirit is the Spirit of God and of Christ, and able to direct 
him: that Christ is the Son of God, and able to bring him to 
his Father. And by this means shall we be able to justify to 
ourselves the wisdom and goodness of God in revealing this won- 
derful knowlege to men, inasmuch as he did it, not to impose 
arbitrarily on their faith and their understanding, but in order 
to perfect and render effectual their salvation. 

First, I would observe to you that these means of salvation 
which the Christian religion has provided, namely, the assist- 
ance of the Spirit, and the mediation of the Son, were neces- 
sary to the life of the world, the state and condition of man 
considered. 

I weuld not here be understood to affirm that these means 
were so absolutely necessary in themselves, that God could not 
by any other method save the world. The wisdom and the 
ways of God are infinite and unsearchable: we cannot, and 
therefore ought not, to pretend to set bounds to them. To in- 
quire in what other way God might possibly have saved man- 
kind, will make us neither wiser in this world nor happier in 
the next. 


What I would then be understood to mean is this; that the 


ganivignh sed bn 0? 
ay ait 0 sau titgiy odd wm Pi 
oe gapeizzeb ori Yo dolled bun dtiat sig edt Wo 
eget * yaraentve ted} eu alist eundoll ods of stleog A. atl? aa wl 
; a ) swroodw seiwodil oe "zs ad dant gvaitad fewer bod of 
ag ant? aeoiled deem siige off wi Jered dguords fod ot 
| porib oi aide bas wed) to fun HOw Yo stig? Sel ai sng? 
4 0} arid paid 0 side bas .bo® te no® silt at tern tat + ood 
oh liten{, of sida ad ow Uads saan aislt yd bak oitie eid 
gage aislt gailaoyay ai bo to exynboog bus mobetw ot eovioaio 


| onogmi of jon yf bib of 2¢ dowatenn ,nont OF ogalwondt juteh 

7 sabre mm tud acibaadersbow sie? bas dtu viol) a0 qineastidys 

a polevine tied? bsutadhte tobe baw Jostrq oF 
c goiterine lo ennoas geod) Sad) oy 09 groada bloow I Jett 


Jeieen eit) Uionten ebohivorg sar soigiler anion oily doide 
onan og 10% oft to aviterbont oft buw .tiiqe ait To sous 
nando avitibuoo baa oiedin ol Jitrow odt Yo olit eit of (i 

; cbosabienos 


encom geodd ind? omifla of b ojesban od stot ton Blvow i 

ton Dlwos bos) dah eoviowurads ai yisenison viotnloeds oF 013°" 
aie bar cciviw oT — dehow wit avee bodiou sete ye hi 
hae doaney ow : aldedotroane bas aint ot# bo to eye" 


~pi of. ods 012 Low od jo2 0) barstony 6? Jon trigue grote) 
-nnry leever ovad tesog dilgine Doe? yew qoilia tadw at wittp 
ri voiggntl von bhow eiult oi taciw ween eH exam tlw bai 
dren ult 
sot Vf 


sft iodt peel nage of booterehad od weil) Lliow T 


* 


’ 
a 


292 : é SHERLOCK. 


condition of man before the coming of Christ was such, that he 
could not by the help of reason and nature so apply himself 
to God, as to be secure of his pardon and mercy; but there 
was a necessity of providing other means besides those of rea- 
son and nature, which no one could provide but God alone: 

that he has provided us with the assistance of his Holy Spirit, 
and appointed his own Son for our Redeemer and Mediator. 
Some means being therefore absolutely necessary to be pro- 
vided, and these being the means made choice of by God: we 
may safely affirm, w Hhont prying too far into the hidden mys- 
teries of God, that these means were necessary to the salvation 
of the world. 

The truth of this proposition thus limited, is that which 
does most plainly show us the reasonableness of the gospel, 
and the wisdom and goodness of God in the revelation of it: 
for suppose the contrary to this to be true, that men were 
able of themselves to do the whole will of God, and so tu 
apply to him as to engage his favor and mercy, and to obtain 
salvation for themselves at his hands; and you will find it very 
hard to account for the reasonableness of the Christian religion, 
which provides preternatural assistances to enable us to do that 
which nature can do without them; or for the wisdom of God, 
in making the revelation to serve those ends which men knew 
how to accomplish without it. But if you consider man in 
the state under which the Scripture represents him before the 


coming of Christ, lost to God and to himself, the slave of 


passion and the servant of sin, equally unable to govern him- 
self, and to serve his Maker; you will then see the want theré 
was of a Mediator to be the ambassador of our peace and te 


reconcile us to God; you will then see the want there was of 


the Holy Spirit’s influence to enable us to subdue those unruly 
passions and appetites, which were a partition-wall between 
us and our God; that we might serve our Maker in spirit and 
in truth, and ¢ perfect holiness in the fear of God.’ 

Give me leave to stay here a little to represent to you th 
economy of God in the gospel dispensation, which the Apostl 
in the text has shut up in few words; ‘ We have access t? 
God, through Christ, by the Spirit.’ To give you a distinc! 
conception of this, and of the different offices of the Son ant 


4 
3 
E 
3 


. et ae periarses iw , 

ond ob yrsera09n ¢ own easons weoit ted 
; ath bor es: 
foide stodt ei botionit mee saitienqor ate Yo Bid oT 
bean ott to aennaldanceasr odt av wore yliialy tony exeb ; 

ps oa woidslove: edt si bo Yo masheog hina mobeiw vids bas p 
“919 goat tedt jou od ot edd ad peertads dit sxoqqua 201 ae 
, ot o# hae yboD to Miw otnder ol ob of evivemidt? Yo olda © ; ’ 
— aintda of baw, .yorem baw toys vid ggepue oF eo arid of yiqya 
vv si Ledt fiw woe haa ¢ vba pid te vovisentodd 1) noiterles 
a doigiley asigeint of? t0 eonsldenoenet otf tot trvesoeot tned 7 
§ tut ob of eu gidsus ot-c0nnieiea Imutacioteny exbivory doula 


shed) to inobeiw ot rot 10 < meds dnodsiw Ob age own dolla 

wond gow daulw ebae seodd arise of ttoitaleres alt ynidein a 
#i neg whieoo voy Th qwil 41 duortiv Serpents o) ‘wed 
adi wwied mid eto 91g) sige ot t tnide tobaw state oct 
Ww ovale od) Sloemid oF bas bod of teol seit Yo galeos 
“aid oaeyoR oO} orcinas yileupe , aie to tnevee ott bag doizeny 
1d) tony odi soe nodt Siw wor :s9del4 eid ovine oF bas tow 
wt bate goecq mio to whreaodme oft od af vot eee warn i 


tS ene Ts ; 


: 


Hy tow {t gaa aos Iliw worry 3 bor? oy ed ‘alishoowt 
(lina geed? cubdue ot av oldane of aga Biri 0! $448 golf ovlt 
wonted Bawenoitineg o oso, soidw .2atizeqee is peoieny 
te tiige ai slel wo eri tifgia oe july | boD we hag +a j 
‘bo Yo 1091 odd wi eeonilod tostieg * baa dae m 

vit ney OF Sagestgos ot Jil ened vetecet aval aot ovied 

liens fi ont @ouhy .nowseg vigea lagzog walt gi boi) hs 7 ihre 

" «ante oved o VF ' : xboomowot mi ge iuitend IX93 ailt-al- 

tiakier’ g 


woy aig oS ‘siviq® add yd send dguouls bo 
. t ( 


2004 aft to sooth aoorettib ot Jo fas yet noiiqrentey 


q 


se 


AGG LED I TRANG ccs OS, 


Heep eI Ss 


Pies 


SE ERE LEP LEN CT 


DISCOURSE XVI. zt 293 


of the Spirit, you must conceive the Spirit of God as always 


present with us; the Son as always in the presence of the 


Father. The Spirit dwells with the faithful, to guide and to 
direct them, to second and encourage all their good desires, to 
help them in overcoming their infirmities; in a word, to labor 
together with them in the work of their salvation, to make their 
calling and election sure. The Son of God is at the right hand 
of the Majesty on high; there he is our advocate ; he intercedes 
for us; he receives and offers up our prayers; he obtains for us 
the remission of our sins in virtue of the one oblation which he 
once made of himself on the cross, the memorial of which is 
ever in the sight of God. This will teach us what it is to ‘ have 
access by the Spirit through Christ.’ For the Spirit abidetia 
with us; he is at our right hand; and by his happy influence it 
is that we draw near to Christ, and by him approach to the 
Father. The Son is our High-priest, clothed with majesty and 
power, and seated at the right hand of God, able to save all 
who will come to him; through whose powerful and always 
prevailing mediation and intercession the way is opened to par- 
dou and reconciliation. The Spirit is our comforter, given us 
to dwell and to abide with us, to be a principle of new lite 
within us, to quicken our mortal bodies, that, dying to sin, we 
may live unto God through holiness. To draw men to God is 
the work of the Spirit, who therefore resides and dwells with 
men : to reconcile God to man is the work of our High-priest, 
who lives in the glory of God, making continual intercession 
for us. 

And now consider the calamitous condition of mankind 
ueder what view you please, you will always find a proper 
remedy provided by the mercy of God. If you reflect on the 
holiness of God, and his hatred of sin and iniquity, and begin 
to fear that he can never be reconciled to sinners; take courage, 
the work is difficult, but the Son of God has undertaken it; 
and how great soever the distance between God and you is, yet 
through the Son you may have access unto him. If still you 
fear for yourself, that all may again be lost through your own 
weakness and inability to do good; even here help is at hand, 
the Spirit of God is your support, he is the pledge and earnest 
of your redemption. But, 


: 


ai bod of nom warb oT 


dr edie’ 


~4 / 


_ digbicle sing ol 10%, ‘switd > devot edt 5 
gi apavubai qyqaaud aist yd fa ; band sigit wo te #f od yeu itrw 


alt ot dooorqys mid yd bro Jedd of ses wath ow tad 8 
bas ytaoisim dtiw baliols Jeshiq-dylHt so ef ao® oT asta 
ils svae of olds £boD to baad digit ods ta boisoe bas Axwoq 
axsrin hun lutwwoq oxoulve dguonlt ;mid 09 swoo Liv adn 
«16 ot beaago ai yaw on) nolazgnotni bas noisnibea: guilicverq 
ww uowig ,rerleeo wo ef wiiqe ofT folisifionoser bas aob 
sill won to otylosing @ od of au Adin abide ot bne ler of 
ow ,nie of yaigb dedi .ecibed Iathoim wo nodainp 0} 20 aidtiw 

saovilod dpaowld how ota evil yom 
diva etiowh bus vobieer evwlorod) ouw ,tittgé sd to tow ous 


eaivy-dyild ms Jo diow o:lt et nett ol bow sitvdosn oF ¢ com. 


qwiessovinl lonaliago guilam .bow to yulg ont ai stil od 
an 

iuidnein Yo notihuva evotimelas, 91) yahieawd woa bob 
voyouy & bot aya wie \iiw noy sacoly voy wory tadw, rebau 
bo Jo. govan oil ¥e 
otet at bane , bed To seanitod 
wt west timo od Jest} 189i 08 


will 1 Io ofiaa Hey ti bebiedng vhomu? 


sided hax .ydinpiai bon aim to | 


-onpised GARD jae 01 oon 
er ee wahoo 4a bow lo moe Gl 7uG ah sith et 0" ofl 
poy af wed bee on ovevwis } pountetls oft weTG02 JaAsTy wot bis 


td tev osog ovual Yau BOY Noe 4 i gue 


ey Hix th 


hes Sih ioe) Deo! ! nine it Wie told Jloatuat yor ws 
howl deat apbal add nro 4 Og OY OF qiilidsni bus mot tawe 
fives Later. wa bry] f se) ai oi (PTaey pine MYT ai bwt) to jini att 


jw .woisqginaler woz te 


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294 S SHERLOCK. 


Secondly, these being the necessary means of salvation, it 
was likewise necessary to reveal to the world the doctrines con- 
cerning the Son and the Holy Spirit: and the belief of these 
doctrines is necessary to every Christian, as far as the right use 
of the means depends on the right faith and belief of the doc- 
trines. 

‘ We that hath the Son,’ says St. John, ‘hath life; and he 
that hath not the Son of God, hath not life :’ and again, ‘ who- 
soever denieth the Son, hath not the Father.’ For since we 
can only come to the Father through the Son, to deny the Son 
is to cut off all communication between us and the Father. 
The same may be said of the blessed Spirit, through whom we 
are in Christ: ‘If any man,’ says St. Paul, ‘have not the 
Spirit of Christ, he is none of his:’ our blessed Lord has him- 
self told us, ‘ That this ‘is eternal life, to know the only, true 
God, and Jesus Christ whom he has sent.’ 

When we were to be put under the conduct of the Spirit, 
and all our hopes depended on our obedience. to and compli- 
ance with his holy motions; was it not necessary to inform us 
who this Spirit is? to let us know that he is suflicient to the 
ofice allotted him; that knowing perfectly the mind of God, 
even as the spirit of a man knoweth the things of a man, he ts 
able fully to instruct us and to direct us in the ways of God; 
that being infinite and unconfined in time or place, he is equal 
to the extensive charge committed to his care, and can be ready 
at all times and in all places to succor the faithful servants of 
God; that being the Spirit of power and of might, he is able 
to rescue us out of all dangers, and protect us against all th: 
powers and principalities of the kingdom of darkness? It may 
be hard perhaps to human reason to conceive that this holy 

Spirit is the eternal Spirit of God, and so intimately united with 
God, as to know the mind of God as perfectly as the spirit ot 
a man which is in him knoweth the mind of man; but it would 
be harder still to believe that the Spirit could do what Is a> 
ertbed to him in Scripture, without believing him to be this 
great and glorious person. It is a more rational act of faith. 
ty expect from the eternal Spirit of God the sanctification ! 
our souls and bodies, spiritual aid and assistance in all our tria!> 
and temptations, and whatever else is necessary to our salva- 


: 
‘ 
| 
' 
i 
| 
f 


rf 
ft 


ey bane _ 
; pees’ Fi 5 

| pene -stik300 idiad dbo® riya a “a 

wey ni re ‘radial oft tom dtad 9c® oft pete ssl ; 


104 ait: nob of o% alt dgsouls volts ault oF eto y Ke Neo 
 padie'l galt bon ew needed noiteoinpartos tle ‘Ty ju of a 
modw dgoordls stinige heeweld ads to bine od your ourie oT 
too oval! uel 28) eye ‘ons ene IL* sted ni ove 
ops wd Inod buna me ': ddl Yo ston wi od Aetni Yo sitig2 
wet giao wit srood of wit lnewiato eb eile 2hiIT .60 bid Yow 
‘dew eed of modw tet’? eozol ban bod 
vinig# atte joubnos edt whnw tug od oF oow ow not 
Br rs) bas 03 sonvihode wo #o hobmeqab adqel wo Ile hoe 
| * @atohni-ob-yvageasuen ton di eee 1 ¥iGisom qlod sid diiw eons 
B. ali on snaloifive <b orf suds woud ew tel of | fai diniqe eid! adw . 
PbO Fo. tusien ots elisstray yoiwond jeri ; mid betiolls esille 
ai od fonts to ayoids ods digwoodk acm a2 % Nitiya sil) #a wove 
ibed to yew ot i} ar ee jostith oF baa ab foutteni of ‘ile olda 


fenps ai odd soeiq { t0 omit ai bosilwoonw hee stinited goied Jou . f 
| Cheer ad ano ben oreo vid of botiimmos opisio ovinual ze off of ' 
F ta etany19s {uiulais old toonwe of vont He of hee eomit le te 
E oidn ei of ld itt to bus wwe a, to trige@ ot gated tartt 7 bow 


wh ihe tain en Jostorg bas .eregush Ife to juo eu aude? of 


rin $t  Cpaivets Yo trteadyy Ritts i ody dae tition ra ban 2 ONY 
thd widd\tadt ovivonos 05 woxoss obmud of jody biad od 

4 Atiw Deedaay viot opnitesi oe bas Loita iit Leetose oll ef trugeé 

Fe Mnigeed en yliodbag xe bold to balm ott woad o2 ea dod 

. Whesevtr i anedd. ¢ angie Ho bien oat ste WoitA mid i at doitw peas 

i. ‘ot tod. eb tides Hisig@ oslt taal) vaiiod o¢ tine wilawil od 

cit? oak ob, weil ynivetlod petcuelti we nha 4 ui mid oO) Bodin : 

4 “tog tnwnitewarodd « <i 11 nowy euarrely Lem era 

}  bovsotone oft bead Yo drnigt Lnnrste sly are) lovee wl 

{ om wo lle a cuniieey Baw bia Ladies. colton hae eluoe tae 

; “lon qwo wt qresasodn ef bile weveimdw bap enollaqiaa)? base 


“ile, 


digi, 
> 
ree bee 


lg 


oe 


Be ~ 


Anger ROE 


TPR WSS eer are agh wee 


DISCOURSE XVI. 298 | 


tion; than it would be to expect the same things from any 
other spirit, of whose power and attributes we knew nothing. 
The power and mightiness of the Spirit, made known to us by 
God, is a reasonable, a just foundation for the hope and con- 
fidence we have in him; but were we ignorant of his power, 
our trust in him would be without ground; and we should lose 
this boasting, which is now the glory of our faith, that ‘we 
know in whom we have believed.’ Since therefore, by the 
determinate counsel of God, the redemption of the world was 
two be the work of his Son: and the sanctification of it the 
work of his Spirit; he has dealt with us more like reasonable 
creatures, in declaring to-us the dignity and power of the per- 
sons in whom we are to trust, than he would have done, had 
he required of us the same faith and reliance on those persons, 
without declaring to us how able and powerful they are to help 
us, If therefore it be reasonable for God to save the world, 
by redeeming it by his Son, by sanctifying it by his Holy 
Spirit, it cannot be unreasonable for him to make known his 
Seon and his Spirit to the world, that all men everywhere may 
by the one Spirit of God, and through the only Son of God, 
*pproach to the Father. And this shows how foolishly men 
eharge God, when they complain of the heavy imposition laid 
va their faith and their understanding by the gospel doctrines 
concerning the Son and the Holy Spirit. God has revealed 
"ns for our sakes only, not for matter of speculation, or for 
tse enlarging of our knowlege; but that, having a reason- 
tle ground of assurance and hope in him, we may, through 
faith and patient abiding, inherit the promises. 

You see now what every Christian has to expect and hope 
for from the assistance of the Spirit, and intercession of the Son 
“f God. We all were strangers to God, and children of dis- 
tohreddic nce; we are now reconciled to Ged, and can approach 
Sim as our loving Father, Having thus’ access to the Father, 
ear all depends on the use we make of this great privilege. 
iy baving access to God we are not placed in a state of secu- 
‘sty, but in a state of probation ; we are received as prodigal 
*"s come home; if we continue obedi he 
ee inheritance ; ey ein cA Sa ees a 
wa) ote care NE ee le 

perate. This is the condition of Christians. The 


, oF 

“tind 
 amromranp oral no doe 
‘qiod a8 s18 vad tohowag fine 9 


idea wod eu of gaitelosh towdire 


ehkvove od? orga 03 bo wi eldancenm od at sidtewst) iL } ( 
ylolt vid yd at ger¢iitonss yd .uo% #id yd 37 grimsabient 49 
vid eewond slam 2 mul wi sldsacesecay od sons 8 itigt . 


poet neshe ears gate tu gad) ,bliow odd of tinigé eid baa wot 
| bdo Yo tot yao odt dgemutt bas hod io tings sao od) ee 
eet viteilool wod ewcsle ait bok sailed adi at dosonye* 


—* |e mma - “wy 
» pe 


7 hial noitizoumi yveed sdf to tinlysmos youl) anal we bot) vpinde ! 
 -yahittoeb boqeap oda yd gaibuntersbow ried? han diisl tied! eo 4 
| helwever ent bot) tinigt loll oil bue aot adj yale ia 

st w woitalvosqe to tolom idl ton ,yloo ssdece Wwe ot ell 4 
, AOKRST A ynived tht tod : soot woul wo to geryeles oft : 
} dguowls Yaw ae eee mou! ban concen io baverg wh's 

evi ast oi? siriodotgoibida eetag (ne tio? . | 

aqad fins syoqre oF end oeiteindO yiove taw won 90" wo f ‘ - 

vot old Jo noimesor ates baa ditig% old to soneteines veh aorestt v8 ' ot are 


bod i 


vaife Vas egobsiisio fies how) of @tegneds eo fig off 


—! 
—— 


dogorqy. n£9 ban. .bot? of bolioneso: Wou ma ow >; son pafracko 
rodn'd od 0) wivane euslt sHivsti .iodied ouvel wo ad 
2 siteriey Insay cull to eeu Gyr Gey Gt ao betaaghs lle we 


-upse le oes 2 0 by play jon Off OW beak) of ee anual ynived 7 


=> ——— ge 


loving ef hoviaget oe OW jittonr te alate @ Ot rod eh 
it oyonk geen ow inet be onaituds on ti; snd omar er 


fliw depo deo tioge elopthorg Mad .ow tive ; 3 pa tinlint weP 
- 
2 


‘ A oT , 
meted lo aghibywo oft .et el sinned 


7 
a 


[cn ial 


296 SHERLOCK. 


Scripture has told us what our present state is; but as to our 
future state, that depends on our obeying, or not obeying, the 
commands of God. And those who look for farther security, 
and expect to be ascertained what their future state will be, do 
very much impose on themselves, and ascribe to the Holy 
Spirit an oflice of which the Scripture knows nothing. God 
has done and will do great things for you; let not this make 
you vain and presumptuous, but let it excite your care, that 
the gift of God may not be bestowed on you in vain; and 
always bear in mind the Apostle’s advice, ‘ Work out your 
salvation with fear and trembling, for it is God that worketh in 
you both to will and to do.’ Some imagine that God's 
working with us is a reason why we should be confident and 
secure of our salvation: but you see St. Paul was of another 
mind, He writes to those who certainly had the Spirit; for 
he tells them that God did work in them both to will and to 
do: but does he tell them that they were safe and secure and 
out of all danger? No, he says nothing like it; on the con- 
trary, he calls on them to fear and tremble, lest, having re- 
ceived so great a gift, they should by their negligence, as think- 
ing themselves secure, forfeit all the hopes of the gospel. 

God says, with respect to the old world, ‘ My spirit shall 
not always strive with man:’ the case is the same under the 
gospel. The Spirit of God works with us, but will not always 
strive with us; and therefore, whilst we may have the help ot 
God’s Spirit, we must lay hold of the opportunity and work 
with him. And whoever considers this, will find he has great 
reason to tremble and fear; for if he loses the opportunity of 
making the best use of the assistance of the Spirit when it is 
offered, he may lose the Spirit and himself for ever. Let us 
therefore work whilst we have the light, and continually pray 
in the words of our church, ¢ O Lord, take not thy Holy Spirit 
from us,’ ; 


| 


ek Su STEINER 77" FAIRE TERMS STEINMEIER 


a a cm a kg a aA a i 


vot ; tig ot bad ylniaszso odw seorlt of aatine ah bnew 
bas Iliw ot dtod walt ui show bib bo ses ated vtfor ot 
inw suxse2 ban shen atew yodd sult aiods its od esob td rob 
190 oi no >i oil yoidiow wee ot oA faoganb Ile to Ine 
Anil) 20 ,corergiigan vivid yA blvoda youd Mig 9 19979 om hovioe 
_ sheqpieg 94s Qo soqoid odt He tidhet »ca0e roviaeatoild yeti 
Nedetiniqe (1h blow bio eit of toeyrot ihtiw er 
wd sobnu sues dt ai sexo ort ‘sam tive avis eyewls Jom 
weesrle ton fiw tod au siive adzove bow to titigt ad T —Soqeerg 
Te qled oli oved yacs ow telicbe poroload) has peu stiw ovivte 
Jiow bas ytinuhoqqo si Io bled ysl senor we sirig® ele 
Snr ead cal boittlive gi) mabienoe ov90dw bef said diiw 
le qinwtioqqo eds esnol ond Yi vet j te9! bra sidueto} Boome 
i Ab gaskw Jinig® odd to ooergaeine ‘oilt Yo vaw séod-odd gaistam 
tw delazivro sot Veemid bon diriq# ort seal ysin od erstto 
emg Yinnalinon hun ,rtgil oft evnd ow tetiaw dow wrototedd 
intig? yluld elt toa odes brad Oo» dorvindo we to elnow orld wi 


hag A LE: 


hrc pep hrm PERS 


sien ne cit PIRI Bie aS scat hme tet asic See se tn 


‘ ’ _ DISCOURSE XVII. ~ 297 


SUMMARY OF DISCOURSE XVII. 


EPHESIANS, CHAP. II—VERSE. 8. 


INTRODUCTION: showing what is taught in the compass of 
the text: in discoursing on the proposition, that faith is the 
gift of God, it isshown, first, what the Scripture doctrine on 
this head is; secondly, some considerations proper to the sub- 
ject are suggested.—1. The faith spoken of in the text is such a 
faith as is necessary to salvation: various significations of the 
word faith in Scripture laid down; shown not to be that faith 
of which the Apostle speaks : how far the natural gifts of sense 
and reason can carry us, explained: the result is barely the 
assent or dissent of the mind to the things under inquiry. 
With regard even to these first rudiments of faith, our will and 
inclination are necessary for the exercise of that reason and 
knowlege which may lead us to them: our will and inclination 
shown to be generally averse to this inquiry : example drawn 
from men’s conduct at the first preaching of the gospel: to 
enable us fairly to €xamine the truth of a divine revelation, a 
right disposition of mind is required, according to our Saviour’s 
own words John vii., 17.: this disposition is not natural to 
man: to prepare his mind therefore for the reception of gospel 
truth, is the work of the Spirit; this shown by many examples 
to be the language of Scripture. Faith also shown to signify 
trust and reliance on God, and on his promises made by his 
Son: saving faith described as an active principle, influencing 
the mind to obedience to the law of God: this the faith to 
Which we owe our growth in Christian graces and virtucs: 
this the faith spoken of by St. Paul. Faith shown to be made 
up of the concurrence of the will and understanding ; the latter 


joqouy ei to yaiexo0stibe 
) due ont of aeqorg sauitershienos eatow ,yibaoase ; ai heotf aids 
|p ilona ai tes adi ai to nodoge Arist od 1—.butesggot ota toi, 
7 adi Yo anvinaaiingia anoisey + naiteviee of ysseeooad ti ag dist 
| dite sad od oF 20980 erode ; erob biel wagnad al Atta bnew 
| | edna to attig Lainaam add uit worl ; aalsogs wlmogA ads doisdw Ye 
ads yiored et thuesn od} > banisiqza 20 (T1890 B89 doenss bas 
» lupe tebaw agaldt orld op heli wilt Yo Inoeth w snes 
‘bee [ive wo jist lo etasmibes tft eal) of neve bregot itt 
; bee woxemn sath to daiorsxo oft sot yreerooen a8 nvitanilosi 
rs poitnetioul bas Hie wo : aod) 03 ex baal year doidw opel wond 
awerh alqamne syupni ad? of serve Ulerenoy oad of awoda 


[ear 


ptt hoqtog sft lo gridaneuy dev ont, 32 joubaoo a’ nom aor 
n woialeret saixih 4 Yo sie oft outmexd ot yi ao alse 
ereeiva’ ue 63 yaihiesee ,bevinper etbaia Yo noitizogaib tigt 
oy tetetnn fon a noitieoqeih eid? : TE diy nol ebarw awe 
bagey te goitqeoor oilt tot otadsiod? heist wid oraqetg of + HHO 


eolgmixe yoaw yd mvode ait = hivig2 vilt to Arow ous et slow 


wis ¢d obi eset 1OUy zid ne bas bow no aonteiles lena feud! 


yuioasultal ,elgioniny svvon an ui fedinsesh stint quiens : 00% 


] 
qditigia a) avoids cole dyed TSG aG jo egawana! off ad ol 
| 
| 
ug aiait 6d) eit : bo do wal edt of sonsibodo of brim oft 
t<outtiv. bane «90712 ociindD ai Miwotg 10 9wo ow tloudw 
t n + . 7 4 e 4 
oli od of oavrode diet .fe®l 58 yd Yo nodoge dita atl wee! 


 sotral gilt 4 pittboutewbas bes: Lliw oft to vongnnonoo old to qv 


_ ne | eae 


SET Te ee ee ee ee 


298 SUMMARY OF DISCOURSE XVII. 


of which is the rule to judge truth by; but the former not the 
right rule of action without the aid of the Holy Spirit: this 
shown from Scripture.—II.° Considerations on the subject 
suggested. It is shown that our ascribing faith to the operation 
of the Spirit, does not make it cease to be a reasonable act of 
the mind; and that the gift of the Spirit leaves a man free to 
exainine the proofs of religion, influencing his mind neither one 
way nor the other in judging of the truth. Faith is not per- 
fected but through obedience: it is one thing to judge with 
reason, and another to act with reason : the spirit is given to us 
that we may not only think, but act, like reasonable creatures. 
If God had ever promised to force and subdue our reason to a 


belief of the gospel, he might have spared the signs, and wou- 
ders, and miracles which accompanied it. The method by 
which we arrive at the knowlege of spiritual truths shown from 
the second chapter of St. Paul’s Epistle to the Corinthians. 
Second consideration: the Scripture is not express regarding 
the measure in which the Spirit is given: yet all to whom it 
is given do not obey it; whence it is evident that all who are 
lost are not lost for want of God’s aid. He has engaged to 
give us all things necessary to salvation: as far therefore as the 
Spirit is necessary, we are sure of it: as men improve in holi- 
ness, they contract a greater familiarity with the Spirit : the 
inference from this is, that we should endeavor to worh 
out our salvation with fear and trembling, for God worketh in 
us, Xc.; and if we cease, he will withdraw his grace. Con- 
clusion: signs and marks of divine grace in the regenerate 
are obedience to the will of God and good works, 


ime ono +i is er dguontt ad rio ae 
ab tiriga od : nozaor dtiw oo of sadione bas ,novegr 
; inienstllaniaaies odil das td alnids yleo som yawn ow sett 
= noes wwe eubdie bus east of nen wove bad boO UW 
thine hen angie alt borveqe ovad telgin od ,loqeog. odt to Toihod 
ed becom oT i heineqmooze doitw soloaviun baa yaob 
Lord srwvedte estar lnmtixiqn 30 agalwoud oil) tn ovine ow doidw 
wininliniwe alt. 09 olteigid ele T 32. I0 xotquile bsoose oft 
— ualinenen eeargee ton el srantgita® oft :nolshizao buov4 7 
hn modi of He toy z asvig. al sitig? ada doidvr oi owwenou ols » ie 
~~ 910 oer Ma ted toebive ei thasaedw ;1) yoo jon ob navig ef 

w? heyagie ead oH bia eheD to usw swt seal fon 910 teol 
, altes wot sails isl xe > noneviae of (IseAggen eonidd Ua ae orig 


w 


“thou as SHOU goat eo (2h looms 918 ow ,yinEtoosD et tig% 

owt i detig® odt shiw inal wWiswiy & joxtiags eult saat : 

dion ob sorrehoe Iduods ow dat ei eiily mot souorsiat 

{ ei Mydvosr bod vel asides) han 1 H\ Miko soi bos\on ve tee * } ) 
7 . 


P “~ : : f tet m —¢ i 
Ha) woity md wartoiliw live od ~oeren ow ti hue +.0% ae 


shone gilt fi. e9Btg sain te edhreat bee «itgia < ooieals : 
a arow how baw tel) jo tliw oil! of consibedo ova 


; 
L 


et 


Sd 


RELL Site 


eee 


fey 


“sgitrsche A) 


INOS dene mm, 


scakaainamedieuneianeaiatoas 


Pt vig ean Sas Ay AE 


vt 


DISCOURSE XVII. 299 


DISCOURSE XVII. 


EPHESIANS, CHAP. II.— VERSE 8. 


For by grace are ye saved through faith; and that not of your- 
selves ; it is the gift of God. 


We have here in few words the argument which St. Paul 
always insists on, when he has occasion to set forth the kind- 
ness of God towards mankind. Life and immortality are the 
greatest blessings that we have any notion of; and these were 
brought to light by the gospel of Christ: him God gave for a 


Redeemer to the world, ‘that whosoever believeth on him - 


should not die, but have eternal life.’ And even that through 
faith in him we are saved, is the gift of God; for of ourselves 
we are able to do nothing. These things are taught us in the 
compass of the text, ‘ We are saved by grace :’? we had no title 
or claim to salvation, but God of his own good will hath sent 
among us pleuteous redemption ; and according to the richness 
of his mercy, and the great love wherewith he loved us, hath 
together with Christ quickened us who were dead in sins, ‘The 
condition of thissalvation on our part is faith ; for we are saved 
by ‘grace through faith.’ We must. believe our Redeemer, 
that he cometh from God, and hath the words of life; and must 
rely on him to perform the word of salvation which is gone out 
of his mouth. But neither on the performance of this con- 
dition can we say that our own arm hath saved us, or that we 
have done any thing towards perfecting our redemption: for 
this salvation through faith, and this faith, is ‘ not of ourselves, 
itis the gift of God.’ 


{ shall discourse on this proposition, that faith is the gift of 
God: First, I shall endeayour to show what the Scripture — 


pa ae cea ncn seal ellen aih ne ahremascamabicicbe ei AAnAs ll sal AA AeA SR IAGO ML AED Aa Rens SAAT Sea nse 


me ea 


~~ Be 0 Nig od a si navn 


— we snscuargts ‘ult alow wot ai vari whl aw 
nid ot dtot toa Ot woleance and ot modw no rteiant eyewle 
1 axe ytiletromert haw otid .bridusat ebsawot bod to eon 
4s nue godt bas ;to cuiton yam oral wer todt xgnizcald deatesty 
x 8h avay hui? py : teiad™) Yo loqrog ols ed udyil of tdguerd 
tte ng diwvsiied wroesete salt’ blow lt ot ron vob dl 
. share tad} aero ba A ‘lit larsele aved dud .sib ton aods 
ew efgeTiTO To 1 ; hed eo Hig od? vi ova ove ow arid ai iad 
- alt ok ae Sdyuer ore egnidd eadT  .guirlton of oF vlda ste ow 
whtit ow lawl aw ‘: ooneg Yo bovas ors Wl * 10) oil? To ethiyino> 
inv died Mew boo, mire zid to bo® fd ,aoijevina of mick w 
| eroeton olt.ot yeilmesos bis ; soikqatsher evcotaslg eu gaoms 
. ied ov bevol of diiwordw evol teotg ol? bas , oto pid Yo 
aJT 2ule ti beh ovow ow an bonsdoiip ternulD dtiv sodiagos 
hovee av ow tol ; dhiad ei Nog mo to moiteviae wid! Lg ngitihacs 
| yontolel wo svailed tena oT!‘ ulsiet dgvoult ‘goerg * ys 
ane bane ; AD loakiew edt bed Lars bot) mor) dteaeo od Indl 
tun ontig a deity mately to iow of) anti oF aid 00 ylon 
-noy silt lo somperwhag od) wo sadtion whl diaom aid 
ro jedito a borer dict ara avo wo tad? yee ow gad noitib 
201 : aoitq@rsho we pritodeg «hiewot gnidt yaa aoob oved 
riot wid ban diiet dyuord? noitav tee edt 
3 “be to tig atl «i Me 

Jo fig ont av okt sad? noitineqong ell do sxwootih taeda I 
nusgiro® ott tk wode of wovsehas Made I gait + bod 


i ' 
ee 7 lsetipo to Tepe ‘ 


300 . SHERLOCK. 


doctrine on this head is; and, secondly, shall suggest to you 
some considerations proper to this subject. 

First then, let us consider what the Scripture doctrine on 
this head is.. The faith which St. Paul speaks of in the text is 
such a faith as is effectual to salvation; for it is the faith 
through which, by grace, we are saved : this faith he asserts to 
be the gift of God. There are different significations of the 
word ‘faith’ in Scripture: sometimes it signifies barely an 
assent of the mind to the revelations and doctrines of the gospel, 
grounded on such evidence asthe things were capable of. 
This faith sometimes is merely the effect of common sense; for 
men cannot help believing the things they see. Sometimes this 
faith is grounded on the necessary deductions of reason from 
common principles; by this means we arrive at the knowlege 
of God: a man of reason can no more avoid believing the 
existence of a first cause, than a man with eyes can avoid think- 
ing that there is a material world in which he lives. But 
neither has this assent of the mind the true nature of faith init: 
‘ Thou believest,’ saith St. James, ‘ that there is one God; thou 
doest well; the devils also believe, and tremble.’ But neither 
of these kinds of faith being the faith through which we are 
saved, you cannot say that St. Paul asserts of these that they 
are the gift of God; any farther than as sense and reason are 
his gitts, by which we know these and all other things, Nor 
do we teach that nature and reason cannot lead to the specu- 
lative knowlege of divine truths; for the evidence of all divine i 
truth resolves itself ultimately into either sense or reason; whicli 
are the common gifts of God to mankind, by the principles ot 
which the truth of all things, depending on the deductions of 
sense and reason, may be proved and examined, From the 
exercise of reason we come to know God, and the essential i 
difference between good and evil; and by these principles are : 


bic i ierdias adie ena. te Hees el ais i call 


enabled to judge of any doctrine, whether it be agreeable to th 
pure and holy nature of God; which ts the first presumptive 
argument for the truth of any divine revelation ; that it is holy 


EAT EIT EE 


and pure, and such a one as, were God to have given a law to 
the world, he would have given: from reason we learn the 
unlimited power of God; and from sense and reason we know 
the limited power of man, and are enabled to distinguish 


abefompreve ten ont) of bain oitt Yo 
2. eg oilt ee sonshive Yow ao babi 
at seen + noats109 Yo Joatie ont youn ai eomitomoe did 4 

tids eamiison0? ve yodd wguids ois yuivsiled atid ieee’ fall 
mort foxsat to esoitoubal Yyrexesoon oct no bebavory ei dint 
— spthwonsd ads je ovine cw engom wid yd ; esigioning nommres 
rs ghivailed biovs sya on usd woeset Ne ton s i bod Ww 
mids bieve nay ays itiw wont & vtett ,bewh Jet) 2 to sonoteiay | 

sat seeril of duidw wi Iitow Taitotent » ei srodd todd sort 
] il Ariat Yo ortse ei ods hela of? to Juosey ald ver todtion 
; woe YboD one et orott stad?) somal 4% diize ' dearoiled pol T * 

vabsinn ww ‘oldmort hae ,wtoilad oxla eliveb ont « fioa teool 
wth ow toidy Hoovw! MY diiat alt aaisd diltio «brid oxold to 
wei} Jailt snacks 40 ehtueze lat “f 3% tail? ne tonnes voy ,hetee 
6 posse? Brie sane an wed) yaisiet TNR hol? ta fits orld 978 


4 


we, veges yoilto ie bun seodt word aw doidw qd 2itiy eiul 

4 ~wseqe of} ot has! jounss noesst bae owuten jails foest we oh 
attr Nate conshive ail ro? | adins onfvib lo ogslwond ovitel 
— { Goxner 10 samse Wilts ori YI ssmemisly Yossi eoviovoy dlyint 
orsigioniy oft yd biidaum of boO to alliz nomimes ail ue 

. mowanbet Gi wo guibsoqeb eenidt We Yo drow adf fokde 
mit ator boutimexs boe byvorg od yet (cere, baw exams 
lubvadiens ot ben oD word 0? smo ow poessy to augers 
vie mlgtaning oval vd bee ; five has hooy noswiod sonsiiih 
alYot ahiteorss od ti xailtorbw jeaisoob yas to avbu) of baldaas 


svitqiinteig tet oft <i doidir rheO Ww etutee vied bm oy 
J ¥ 
4 ‘ ‘ « ‘ * 
A it ch 9h Soret  govalsves aber VOR 1 atest Os) Jot sae 


a wal ny wayin sem ot bot) woew 2H 900 a due hae. ug feet 


ot yee! bay gee mort ¢ive eved blugw ad Lilvow oil! 
14 ou aoeten bite Sa02 mow bad + bOO to 9 vvecuy Lrotteni lie 
iavveteh of Reldine om bas jam TW ewoy hesiail ont 


— 
W 
; 


i 


SENS RS MY aie eet 


3 
Ian RE PER RRS TON RP LTRS “AEM 


a " 


' eae DISCOURSE XVII. 301 


between the works which the power or policy of man can per- 
form, and the works which can flow only from-the unbounded 
power of God: from hence we can judge of the positive argu- 
ments of a divine revelation, the works and miracles which are 
offered to the world in confirmation of its truth. Thus far the 
natural gifts of sense and reason can carry us; but the result is 
barely the assent or dissent of the mind to the things under 
inquiry : which assent alone is not the faith through which we 
are saved, 

But let .it be observed, as to these first rudiments of faith, 
that though reason and knowlege may attain to them, yet the 
exercise of reason and knowlege depends on the will and incli- 
nation; which are not naturally much given to dwell on the 
subject of religion, but are engaged in the affairs and concerns 
of the world, and taken up in the pursuit of present pleasures 
and enjoyments: that, were men left to themselves, but few 
would arrive even to this degree of faith; not for want of 
understanding to discern, but for want of will to inquire after 
the things which make for their salvation. Thus, at the first 
preaching of the gospel, all the worldly-minded men, and gene- 
rally all the great men, were professed enemies to our Saviour. 
No sooner did he appear to preach a new doctrine, but they 
opposed him: not that they had time or opportunity to examine 
his pretensions ; but this presumption, that his doctrine would 
thwart their interest, and lesson their power and authority 
among the people, prevailed with them to-endeavor to stifle 
and suppress this new doctrine before it spread to their preju- 
‘lice: in which they were evidently guided, not by sense or 
reason, but by a perverse will and evil disposition. And since 
ten cannot but know, from their natural notions of good and 
evil, that any revelation coming from a pure and holy God 
must cross their evil designs and affections, they cannot but 
le under a great indisposition to inquire after divine truths, in 
which, as long as lust and passion have the dominion over them, 
they can promise themselves but little comfort or satisfaction : 
‘“o that, to enable men fairly to examine the truth of a divine 
tvelation, and to acknowlege it on full and sufficient evidence, 
(were must be such a disposition of mind to receive whatever 
may appear to be the will of God, as may enable you to be 


‘ 


‘oii ot 30 ne 
} dtisd ods sou ai anole haveen 


? 


yi Yo eteroanitbert per ono oben berrude ad 2i.gol 4 y 


1 ; 
5 _ 


| yl Jae yinadly of ‘wiszae yous agolwoad hin eoenet dguodd sd oe 
ae bin Miw ott ao ebtioqoh ayslwoad bos noeas te oxigrone >: 


“ | tid Howls os nevi dav Yllondss tooo doidw yaouse 
‘emsanos ban stidtie ot ab bogsges orn tod ,obigilor Yo towidue 
a rovuessty fnseing Yo diva af? ai Ga crvadet Suna ,blsow axl te 
wet tnd .sovloeutyd) of Stel wom orew. dail? seneargoiso bes 
to mer adt ton filtict Yo sorgsh esl) 0) no¥0 ovina bluow 
gaits eriupat’od Hiw Yo: tae ast dud. .svd00ib of gaibaxtersbav 
Pot ott te andl coiteviaw sini a} oaain shoisiee agmidl? anit 
P. ~si93 bre deer babuiar-yiblsow odt te Jloqeog aa to gaidoseny 
 Auotva® the ot eounsay boeastony #19 .u201 169TE ods He yiles 
1 dons of wsqqe od jib rem00R oF. 
gnianks oF ysinudvoggo io sat bed vod teds ton + nil boxogqye 
hlwow onitioob ell tart ,comqaicreny eit? Jud ; enotemeisrg aid 


4 
ed 
4 
-— 
e 
Se 
re) 
= 
= 
3 
a 
4 
a 


yriwoiius bes tewod tieds cosas] bas ,leoreiai 1088 newt 
alla of soredhes of ated? stiw holes , Nqoey oft gnome 
ying Vedt ot basqe ti ozols¢ cittaoh won vids exorgqra, bax 
vilt doth al : gih 


“uy peuns yd Son ,bebiag qin hive oraw ve 
ring 2 yd gud nore 


eonke bak ois seogeits live bus itv oth 
his hooy to evoiton leusten sos 1 i weed jod tomgso a90 
jonad ylod ban oi qs tow wRIMtoOD noualovet vag jeri? ,liee 


sud tonnpo yes, ronesoly baw etyieeb ive riod aor tee : 
th) atten earn min * vi angie Oo . GOoLZ0g ihn tooo s yabae ol ; 
ipadt revo tolnisob oll) eeed sonteuny hea tevl ee yaol ea shoul 

- nou parbend 28 © Pores ait] ted envloentati 4 Org na? you : 
mri # yo dhov 1) serrata. 0d yltisl aon allan oF sind w ; 
vonshive daoiiwe ban ied ap agelwoast aot ban .goltalee 

wate saber or bun Yo naiiaoqeih «dows od seuen ove By 


il of ode He Yous & ,bok to Hive edt od of taoqge yout 


. 
a a I ht Nh aah lt Rs iach Ber ALS ea ak Gk an Rh Bk oer ite 


TTR: 


LETS 


REET np re 


302 SHERLOCK. 


impartial judges. This our Saviour requires of us, when he 
says, ‘If any man will do the will of God, he shall know of 
the docrine, whether it be of God, or whether I speak of 
myself ;’ that is, if any man has so far got the victory over his 


, own passions and lusts, as to be ready to give himself to the 


direction of Ged’s will, whenever it may be made appear to 
him; this man is in a right disposition to receive the truths of 
the gospel, and to judge whether Christ be indeed the Prophet 
of the Most High. Now this disposition is far from being 
natural to man, according to the nature man has at present ; 
and therefore thus to prepare and dispose men’s minds to re- 
ceive the gospel, is the work of the Spirit, and is ascribed to 
him constantly in Scripture, where there is occasion to speak of 
it: ‘ Noman,’ says our Lord, ‘can come unto me, except the 
Father which hath sent me, draw him.’ And again, ‘ No man 
can come unto me except it were given unto him of my Father ;’ 
that is, unless the Father, by the grace of his Spirit, inclines 
and disposes his will to attend to the words of life which ! 
deliver. ‘To the same purpose he speaks in another place. 
‘Ile that is of God, heareth God’s word ;’ where, to be of God 
is no more than to be of the number of those who are disposed 
to obey God; for if to be of God signifies any thing more, it 
will hardly leave any tolerable sense for the word. Our 
Saviour would not say, ‘ Those who obey God will hear God's 
word ;’ which is saying, ‘Those who obey God, will obey God: 
and, therefore, to be of God must signify no more than to be 
ready and disposed: to receive the will of God by the influence 
ot his grace. To be of God, and to be drawn of God, and to 
be willing to do the will of God, are manifestly put to signif’ 
the same thing, because the same thing is affirmed of them. 
Our Saviour says, ‘ No man can come unto him, unless he t« 
drawn of God ;’ and yet he says, ‘ He that is of God will hes 
his word ;’ and in another place, ‘ If any man is willing to do 
the will of God, he shall know of his doctrine ;’ and if so, the? 
to be willing to do the will of God must amount to the same 
thing with being of God, and being drawn by God. Fron 
whence it follows that those who are willing to do his will. 
that is, disposed to receive his truth, are drawn by him; ts! 
is, all who are well disposed to receive the faith of Christ, ow® 


| tind mond F tant ct 
nae oe meta oncden 

ot of abate savin svoqail | 

bedinges ei bur jhig@ atte dow edt vi Nongeeny oid in” 

es ae hoinsove et sradt sinte jo miqhod ni Unnamed 

nt tit Ofnw oo? mes* brat Teo eyne ‘nem OK * ii 

4 pens siege hed ‘“twid work .oar Saas dba Holdw rsd 
‘: torial yee to mid ofan coviy weer ti iqeeTo Om orn ondS waD 

: ect dinig@ eit te sooty oft od piste od? eeolan pi Sent 


q | doidwr stil to einow od) of bestia of Hiweid eveoqeib Kaw 
alg vodtonw ai etaeqe od ganepioq ome ef) oT | -raviloh 
: boi to od of soda *; brew «hoD diuvnied bat) Yo ef Soult oil* 
__ bese ove Gibw oeoddd Yo rode oft te ed of ned? vot ot a 
| Soo gril) yao avitingie bow Yo'od of Ti wi : hod ode of 
| WO). denen gilt! 10 onnse obdwielot yan ovat vii iw 
» how vest Hiw bot) vedo orlw eeodT * vee ton bluow moivet 
| vhe® ende tlie ho yodo odwasodt* ,pxiyee ef dandy"; inow 
' $o) pod? swap od ring ie dane boi) do ad of .moleved ,baa . 
| Whitty tart esd) vt bot? Jo Jive edt wvisoat of “b yecnpaih pie view 
nt loves ~bon? Iearwoth ad ot bus oD Wood oT . nig ad ‘be , 
‘ohege od jug yiteetinem ota -bod) tw Hiv oft oly of yniifter otf ’ | 
ws te feria gist uerae olf sennded peat otc odd 
wl od exo begs bvadl olne omoo neo camo * Pree Wel ae aw > 
ot Hier Bot) Wo et dad) oH * yaa of Joy ban & howd To aweth i 
ob ot pail af dem (8 11+. eoelg vaiienn hi ban *yfaow wil | : 
) oe it Dew “sontiwool cist lo word Made od bert bo Hw ad 4 
ie os) ot toute deur boi io iiw edi oh of sailliw aod of ; ‘ 
Lt tod vi peetarth d twa both lo toned Wiw nan ; 
wad ob of weanhlt ‘ dae deolt dat ewealtlel th oindw 
ti} omit yd ewe ate diet ad uvieesd Od Byam (abd ef teil ; 


WO hi rhe Lf lvipt gf) gviaon ol he 2O1T ef th tliew 215 one Ile a 


reer 


ete 


1 ERS cin 


Ley igingie ane 


PRs ea ae 


Daca eR SE EME 


voy 


GT encnetrcins 


SAR ne: Sa 


SARS, + 


LEE CRON tect ans: 


. DISCOURSE XVII. 303 
their disposition to the grace and influence of God’s holy 
Spirit. Accordingly we read of Lydia, that ‘ God opened her 
heart to attend unto the things which were spoken of Paul ;’ 
where opening her heart can signify nothing but inclining her 
will to attend to and examine the truths of the gospel, which 
were the things spoken by Paul. Andas faith is ascribed to 
this disposition wrought by the Spirit of God, so the want of 
faith is ascribed to the contrary disposition, where a man is 
under the power of lust and appetite, and possessed with the 
love of this world and the pleasures of it: ‘If our gospel be 
hid,’ says St. Paul, ‘it is hid to them that are lost: in whom 
the god of this world hath blinded the minds of them which 
believe not, lest the light of the glorious gospel of Christ, who 
is the image of God, should shine unto them.’ 

But, Secondly, faith signifies likewise trust and reliance on 
God, and includes a confident hope and expectation that God 
will perform his promises made to us in his Son, It is described 
as an active principle of religion, influencing the mind to obe- 
dience to the law of God. Thisis the faith through which ‘ we 
are saved,’ and is affirmed by St. Paul to be ‘ the. gift of God :’ 
to this faith we owe our growth and progress in all kinds of 
Christian graces and virtues; this is the foundation of them, and 
this it is that makes them acceptable to God, that they are done 
in faith, That faith is perfect which is attended with a good 
conscience, ‘ void of offence towards God and towards man.’ 
These two St. Paul couples together in his advice to Timothy, 
enjoining him ‘to hold the faith and a good conscience, which 
some having put away, concerning faith have made shipwreck :’ 
so that faith cannot stand without a good conscience ; that is, 


it is no faith which does not ‘ purge the conscience from dead - 


works,’ and ¢ perfect holiness in the fear of God.’ Now all 
that reason can do, is to assent or dissent to any doctrine; but 
obedience must come from the will. Wicked men often believe ; 
but, like the devils, they tremble at the majesty of God, and do 
aot love or delight in him, or seek to do his will. Faith then is 
nade up of the concurrence of the will and the understanding. 
The understanding is still the rule to judge truth by; but the 
will is not the right rule of action, and therefore the assistance 
of the Spirit, to induce the will to follow the understanding, is 


i tte a ene ee a a iilentalaete ain tin n Aalh i iim asniecaiatsieebiAiis 
a ea eh eh ne nee an mAh iid mney. Steen ein Anal dt mend 


wars .. pean be be eat mo it ab 
wo Vl * :4i'lo corse: gre hhww sow tito d¥0 
aldw 2 jell anim wt hebaild dad hha aid? to bop ov 


te nd 10 loqeoy ewoivolg wild to atgil adi teal Joa avsilad 
“madi otau snide bloods ,boD to omoani ads ra 


0. pres = 8 Jeurd servecadil eodingie diet -glbaoes? toll 
— ho® sadé moitadsogzs burp sqod twabiluas @ asbuloni han ,bo® 


hadinoeh ai 31 .no% aiid ol att od obpin evading sid motrag Mier 
ado of bain oy yaitnouliat .aodgilor to olgionhg evites ae ea 


“ew * doide dyoouls dtist od) ed eitT .60D Yo wal sdt of sonsib 


“how to Stig orlt* ad of ful J8 ¢d bommilia.si ine ‘bovae 


Yo ebaid We ai ee9n gory foe diwerg wo owo ow iltigh eld of 


Dre «todd fo moéhauel od} 2i auld ;seowhiv ban eoda7g naiteid”> 
aneb ois hte talt ,hoD of oldetqsooa imeoili eadaur Jods al 31 vids 
hoog 6 iii hobwetds ei dad’ to jirog 4 uA tadT — \cltiad ai 
‘wom elrtiawe) ban boO elnawot aonshe Yo biov* ,eonaioen 
att nil ab ssivha ed oi tnlioy aj eelquoo lus*d 3% owed saad T 
nia oneioHKio® bog s bus diiet od Lied o9* mid gainioine 
"; doavergite obo oval diet gdinys2to .Yewva Jug goived omos 
a) tit) ; avivioarion borg a duqidiiw bnete toanas diigh tad) o 
hedh ie! asnotsenron sib Suvwd * tun etek foitw dit om eb 
Te wee “boO to vet ot ai eebutled.tosiieg * bas ‘ediow 
hid ; oRMPooh VaR of da ieih a0 Joon of at ob ono soanct Jed? 
so volled mofte wou botoi tl. Ue wt spol omos dew aoanbdo 
ob baa, howd Yo vizviam ad} ta older) vac) .clivab ail adil dud 
ri nail Mtiet =Hiw wut ob of fesse wo eda tdgileb to ayol soa 
ontbnatervsbes alt Die Hive off Yo soeatiwoner alt te qe ybarsus 
ons sud. sd dja oginyy of alut od} Hite at wnibasgimebaa oft 
P50 lek en ott os0lscodls baa .woiies Je ohn ddan oc? Jon #1 itiw 


2i .uolbasishas od? wollot of Hive odt soubat of Uinig@ ot to 


- 
7 


"Tivol are sac a6 of | ret duwD 18 ayes, “7 


. 


ne te ae ane ana eR a et a le RSC La ui Pa och aa a ee a alith  N aas ame GS 


304 SHERLOCK. 


necessary in the perfect work of faith: and this work is ascribed 
to the Spirit in Scripture. Our Saviour, speaking to his dis- 
ciples, tells them, ‘I am the vine, ye are the branches; he 
that abideth in me, and I in him, the same bringeth forth much 
fruit; for without me ye can do nothing.’ Christ abideth in his 
members by his Holy Spirit; and therefore we are told, ‘ that 
our bodies are the temples of the Holy Ghost.’ So then our 
Saviour’s doctrine is, that without the assistance of his Spirit we 
can do nothing, but with it we may bring forth fruit. To bring 
forth fruit, in the phrase of Scripture, is to be obedient to the 
laws of God, and to be employed in the works of righteousness : 
so that faith cannot be perfected, or become the governing prin- 
ciple of our lives, without the assistance of the Spirit, to subdue 
our wills to the law of holiness, Faith in this sense is reckoned 
among the fruits of the Spirit, bothin the Epistle to the Gala- 
tians and in that to the Corinthians: ‘The fruit of the Spirit is 
love, joy, peace, long-suffering, gentleness, goodness, faith. 
So, in the Epistle to the Philippians, the Apostle tells them, 
‘It is given unto them in the behalf of Christ, not only to be- 
lieve on him, but also to suffer for his sake ” where the Apos- 
tle’s doctrine is manifestly this; that both to believe in Christ, 
and to suffer for Christ, are the gifts of God through his Holy 
Spirit. I shall not multiply quotations on this head, which hc 
ready to any diligent inquirer’s search ; but shall spend the tiie 
that remains in suggesting to you some proper observations on 
this subject. 

And, first, our ascribing faith to the operation of the Spirit 
does not make our faith cease to be a reasonable act of th 
mind; and yet this surmise is apt to affect men; and thes 
think it is for want of reason to prove our religion that we r- 
quire the gift of faith to make it go down. But the case is fe 
otherwise: the Apostle advises us, “ always to be ready to give 
to every one that asketh it of us, a reason of the faith that is 1 
us ;’ consequently, reason and faith, or reason and the gift of th 
Spirit, are consistent ; or else it would not be possible for those 
who reccive faith by the Spirit, to give a reason of the faith 
that is in them. Besides, a revelation sufficiently attested, thu! 
is, sufliciently proved to reason, is presupposed to the work ol 
faith ; for the gift of faith administers no new arguments for re- 


a 
“¢ 


aN Ore 
‘ 


U2 AB se 07 


ee Ce ee 
seetug oe oF aa Gl eset ; 


tA ie PEC REE MOO 


ps Faia <a pote 


wh ot luo son teint Yo Undid ad wi axe) ots novig bal > 
wot. oil ogi“; awe oft sot wolfe 0) cela tad yatid no aewil 


- 


i, 
a > 


“yy 


Wiad’) ai vesilod es dfod sada j visit yiteol/anm «i rattoolre'nls: 


Hoth ad igaorl bol) Yo ettig od? oie Jedd wh slum abbise 
at doidvr jbavil cil no anoitedonp ylgithien son Hore 1) sig 
unit wild bnods Unda tad ; dovave e'rotinpal snogilib (ae 02 ybawt 
ou aicitivriade toqory omox WoY of gaileoygie oi enicorrs duds 
Jdosidue ail 
hivig® gift to aciiteqo oct of hist gniditoew wo test bod 


“lt to tos aiderorin « od 0} senoo diiahiwe sAem jon wob 


cid? hae ;wum sodie of tye ei Seimiue oil? soy baa ¢ bata 
ow ow Jedd maigilon io cory of coer to teow wt ai ti Anids 
i gaps etm? vol og ti shear ot dis Wo fig odd inp 


ree ot vier gd os epowls * wr esaivbo elteoys. ont z oaiwradio: 


wi «1 todd Hick WM 'lo noeno: o 2 Yo si slteglen dads onc yr9¥9 08 
ais Stry ante ane woteet 10 ,dtist baw soeaat ¢gawnpoenor "tee 
wodi wt oldieeog ab due blvow fi sede vo ; ausaisans ols. tiigt 
inet ot Yo poemit a ovig ot diig® ott quaiiel ovina ode 
indi potesite yRaniiiige roicleve & aobiael samods at a jaalt 
iv dow od? ot basagdveerg oi ,cotew. of bout ylinoiniltua: ytd 


“tT ehiotneyl Wont eal gs teiniorks Atal Totty ants vol ; dria 


3 
3 
| 


pies 


1h SR 


a anit, 
Sisae p= ae pyith: Lateran AEE 


we 
exten ss Aes: 


og REET SIO: 


wenebielabins 


ee oe 


es Ade ke 


DISCOURSE XVII. 305 


lixion; and therefore, if it be not a reasonable religion before 
we have faith, it cannot be so afterwards.- The first work of 
faith on the minds of men, as I proved by comparison of several 
parts of Scripture, is to dispose them to listen after and obey the 
will of God. Lydia’s heart was opened by grace ; this did not 
make her, right or wrong, take up with the Apostle’s doctrine, 
but it is said that ‘she attended to the words that were spoken 
by Paul.’ Now the more you attend to a thing that has no 
reason in it, the less you will like it: let the Spirit therefore 
supply the grace of attention in the greatest measure ; if there 


wants reason or evidence in the things we attend to, attention — 


will serve no other purpose than to show us these detects: so 
that this gift of the Spirit neither influences the reason of man 
nor the reason of the thing; consequently, this gift of the Spirit 
is nO Ways inconsistent with reason. Soneither is that other 
gift of the Spirit, by which we are disposed to a readiness to 
obey the will of God ; for my being ready to obey the will of 
God cannot make a doctrine to be the will of God, which is 
not the will of God; or make me see arguments to prove a 
doctrine where there are none ; consequently, let a man be ever 
so ready to obey the will of God, it cannot affect his judgment 
in discerning what is the will of God, or disturb the exercise of 
reason in searching for the doctrine which does contain the will 
of God. And therefore this gift of the Spirit likewise leavesa 
ian free to examine the proofs of religion, and does not influ- 
ence his mind one way or other in judging the truth: for a man 
who is willing to do the will of God must necessarily be very 
unwilling to do what is not his will; and therefore will be very 
loth to take up with any doctrine for the will of God, which is 
not sufficiently proved to be so. This grace therefore only puts 
tim on searching and examining the pretences of religion, 
on the exercise of reason, to discern where truth lies: and this, 
I suppose, will be allowed to be the most reasonable thing a 
man can do. Thus, you see, the assent of the mind to the ruth 
‘f religion is an act of reason, and must be sb notwithstanding 
the gifts and assistances of the Spirit. And as reason is not 
disturbed by the gifts of the Spirit, which are previous to the 
assent of the mind; so [I hope it will not be thought it can 
be influenced by those that are consequent to it. Faith is not 


: 


— 


“uit fiw vo 


a ” pide: 
a. 


_ 


te 


peeesi 


ART & 
ih ors ow doidter vd dtrig@ ad? to im 
ym tot ; bo Yo Miw ot ate 
& dom sonmes bow 


YW seins ost drataib 20 ,boW Yo Hiw oildet tad gniiraozil oF 
five oft nigaion xa0b doidw snivfoob af) wt gnidorses ai noes 
gevrbal neiwodil tiriq@ oft lo fig eid olerdt bo A be to 
split den eon boo .oiyiles ‘lo doen, oft oaiinaxs of eo wen 
iment a wit : dtaiad oil? ye igbu{ ai 19dto 10 yaw ono bier eid son 
¢iay od yliveersoon trom: bo Yo Tiw od¥ ob of quitlive ef on 
yrer od Hie owfned! bun ; five eidl toe ei terhw ob of ynillivas 
et dolitw bed) to {liw ort? 102 odhinch yoo Miw qu olay of bse! 
enuy ql erOlatail? sonTg aid i ne otf 08 D pVOKY cisastoitlue jot 
vigil Yo eonsbnigq oft By nimexe bum conifers a0 mid 
eit bie seoil iu © ther rreoully of <aoenoy lo seinrexs aif a 
a mitted sidsngeann leon of? ot of howslis od Lew ,ssoqedu I 


el sdf OF Hales ots 't6 dnone od poe ady 2utT ob 9 meet 
yaieedtieion ge 40 Jessi hae mond Ww foo as #4 ftomilet We 
fou af moeter an. bil sirigd wilt Yo Rusnateteen bw wftig lt 
ait oF HMYetg o'r hoidwe sre will to eftin oll ed bod woerb 
nag TT debonody oF ¥ we Hew oe ngcoel t os : buiia ott Yo tnee’ 
yoo «t WT Ji ot juowpoenes ove tell) geod yd bagnenfas wl 


oe 


al 


. 
EH AINE PTET BEI ASTM LNG PTI AEST TST RST PG MTR ete are ner RC 


306 SHERLOCK, 


perfected but through obedience. The power to obey and to 
love God we ascribe to the Spirit. Now you cannot obey 
God, till you know what is the will of God ; therefore you 
must first judge of religion before this gift can operate : ani 
therefore this gift cannot affect your reason one way or other. 
After you have proved and consented to the truth of the gos- 
pel, it is highly reasonable you should obey it. But though 
reason, on due application, can discern the truth, yet it cannot 
govern the corrupt will; and therefore it is one thing to jude 
with reason, another thing to act with reason : and the grace ot 
obedience is given us by the Spirit, that we may not only think 
but act like reasonable creatures. 

I do not remember that God ever promised to force or sub- 
due our reason to the belief of the gospel by his Spirit: if hy 
had taken this method, he might have saved the trouble ot 
working signs and wonders and miracles, and all other argu- 
ments might have been spared, which are only appeals to rea- 
son, and would have been needless, had the Spirit been given 
to particular persons for the conviction of their minds. The 
Apostle often prays, in behalf of his converts, ‘ that God would 
enlighten their minds and understandings ; that he would in- 
crease their knowlege; that he would give them a right juds- 
ment in all things.” But I think it will be agreed that th 
more enlightened a man’s mind is, the larger the compass ©! 
knowlege and understanding, and the better his judgment is. 
the more acute be will be in distinguishing truth from falsehood ; 
consequently, the better able to judge of religion, and the les 
ready to receive it without sufficient evidence, that is, withou'! 
reason. ; 

In the second chapter of the first Epistle to the Corinthians. 
St Paul treats of the method by which we arrive to the know- 
lege of spiritual truths : ‘They are,’ he says, ¢ spiritually dis 
cerned, and the natural man cannot receive them, they «" 
foolishness to him ;’ and on this authority even the use of res 


son has been rejectedin inquiries of religion, and men sent 


the Spirit for proof. But what the Apostle says here will bs 


found consistent with what has been already said on this head. 


In the third verse -he tells -the Corinthians, that ‘his preaching 
was not with the enticing words of man’s wisdom, but in th 


SSA het 


Fs 


seca 


TES AAS Ss 


ree oro 


on ae 


ee WEE cS 


nt onl cosas ts oitnotlgye oub no 16 
ne ei i osotoroity fine | Hiw squad vali ovo 
org att baw: mosest tiv ton of ghits torione none dliw 
no Yon yom owamily, tnig® odt yd ew mevig vi sonvibeda 

iw ~ wirnstasio Vidaricerst sdil jos ud — 
prea *” eel hoxitaotq 1979 boD redt mdeream joa ob I 
wlth + Sivig wind ed Inqeog ods Yo Yailod oil) oF noeest wo sub 
ty sideod oft bowne aad tigiin od bodtvar «id? madet bad 
“were verito He bas lamin bas ebeow bao acgie yoidww 
-1n oF slangqge vine ore doittw foreqs mood ava intgivn eteees 
thy teed iti ott bed 2zalbeow noad sve bivow baw ,m0e 
iT ebwiny viet to noitaivnen ad? yet enowieg electing OF 
uow fot isis’ xtovnos aid to Maded ai ayer nollie sttemyh, : 
-w blues of tad ; eunibanetebao bas ebuiar rial woidgilns 
q hu} tugin a mods ovig bivow ad Jad? ; ogolwond vied aan 
@ at tad? hoorge-ad Div ai Anis 1 tut “egnidt Te i mac 
hy waco wilt repre! oft ei boli sone ¢ bonotdyiles soi 
 Inonbut ent meted alt bea .ucibosmiulun bie egolwoird 
hoosdlvel al moit dion oeuleingniteib ai od Miw ad otuoe «oat ail . 
oi) adi bas moigilor to oxbuy oF olde ritred oft  ylrmipssads 
teen tg yy i jet .conebres Inoipdlae Joodtiw $1 evieos 0} ybnn 


a | 


2 eit 
. “want? arf) os oliriqtt jet cult YW totaal 4 bhaoose if? ak: 
$ ‘hod stint avira ow loisty ye bodiom oft bo ateow fun*l 14 
¢ ab yvilewtixige ’ evar cit ‘are youl * 5 esa laotiniqe 6 spat ‘ 
we. vod) edt wviecer toucea wser Leveten oft bits , bert 
| ony peu wi neve ytinodiive eft ao bam *: uid of eeonteilont 
eae qeen Bete cnoigiion lo eonipal aibetnsiyr nood acd pos 
Hj ” revel wear aliaoiy / std tare rn 1 DY wi fini wild 
i 2ult ao btw i ole decd medgadiwodtiin seoteienos baat 
; ¥errabey Tn ik * path was inno aif {3.2099 oct ove bridd sil} at ‘ 
‘tod eke hic. to brow gaieiine edd diiw too mew 


¥ 
it 


: ‘ _- DISCOURSE XVII. 307 


demonstration of the Spirit and of power ;’ that is, he did not 


preach from natural topics, but preached the things which the 
Spirit had revealed to him; and gave the works of the Spirit, 
thatis, signs and miracles, for proof of his doctrine. But this 
was a reasonable proof still, and such a one as reason could 
judge of, Verse the fourteenth, he says, ‘ The natural man 

cannot receive the things of the Spirit of God 2’ which is very 
true; for how should seynper reason furnish arguments to prove 
the revelations of God, which have no connexion with natural 
principles of reason? But then he adds, ‘ These things are 
spiritually discerned ;’ or, as he words it inthe eighteenth verse, 
‘they are discerned by comparing spiritual things with spi- 
ritual ;’ that is, by comparing the proofs of the Spirit and the 
revelations of the Spirit together. This comparison is the work 
of reason; for reason Oi the agreement between these 
spiritual aes) aud by considering the works and wonders of 
the Spirit, submits to the revelations of the Spirit. So what the 
Apostle aflirms here is only this, that the revelations of God are 
not to be examined or known by principles or proofs of natural 
reason, but must be manifested by the proofs of the Spirit ; for 
we have no proofs from reason for the revelations of the gospel, 
butwe have the works of the Spirit, by which they are attested. 
And here it is plain what the work of the Spirit is: it brings 


proofs to the reason of man, but does not bring the reason of 


man to the proofs: so that reason and faith, or reason and the 
gilt of the Spirit, are consistent. 

Secondly, as to the measure in which the Spirit is given, the 
Scripture is not express: this we are sure of, that all to whom 
the Spirit is given do not obey the Spirit; for we read of some 
Who ‘resist the Spirit of God,’ who ‘do despite to the Holy 
Spirit:’ from whence it is evident that all who are lost are 
not lost for want of due assistance from God ; since they had 
the offer of the Spirit, but refused and withstood his holy mo- 
tions. God has engaged in Christ to give us all things neces- 
“ary to our salvation; and therefore, as far as the Spirit is neces- 
“ary, so far we are sure of his assistance. .As men improve in 
‘irtue and holiness, they contract a greater familiarity with the 
Holy spirit; with such he is said «to dwell, to abide with 
them ;’ which answers to what our Saviour says, § To him that 


yf vue haa 


a 


= 


a 


.- wes bus edtow : oft goirabiands a ban pats lawtixiqa 
alt tadw o8 iviqa oultto envitaloven od? of atinedun Jai? of 
918 hod to enoitelover ot toads aid) yloo ei ore somifie slieeqgh | 
Imetna to aloory ~  solqgioniny vd nwvond 10 beoimexe od o} doe 


. Wat ; AbiiyS orks Yo stony ould wd botestioam od seuis tad ,nores - mie 


Jeon ot de cuvilele'ret sdf 10f novess mott eloorg on ovad o 

botsite vo yods dondw yd .dinig® ol) lo adiow od) ovad aw sud 

aynied dh sei tig oft Yo drow oil? dadw nialg ai gi ered bah 

lo ease stl) guisd Jon asoh tud com 10 soesey alt of elooy 

of? boe aovess 10 .dsiut ban nozags Jedi o@ : dlooig od 0} sem 
Jnoiuanoo oe ' dit ods to ft % 

wl) ovis ot iniqe oft daider ni owes odd of 20 , elbavse4 : 

anothy at In tnlt do ome ote ow idl s eennges Jon # #inigis?* 

wnine te beat ow sol 7 hitige odd yodo ton ob novi ai tnig? old 

¢lobf lt ot wigaaly ob* ow ‘bol? ta triad ail} jeiest ‘ ow 


9 tool win ow ile salt tushivo al a sousdw mor) *;40iq4 


bed VOR eeite ; bot) mort sonmieiwen wh lea inew tot Jeol a i 
“ons Yan did lwotattiw bos boellas ted jnias adi Yo iho 1 
con padi dia en ovre of deiul> aft boeeuns eed bow enc? 
u ei dinige arlt ce iW) ee rotors baw 5 coiteyleg ao. of (ue 

Ht Svcriegis all Lf oan ul Te @rue oon ow tei OR ier bh 
nit thw Witpeim@c! tolavie «© loniwies vend! ee yrilou hoyen ani? 
finw obidu at fo i* bisa et of fowe abiw i iniq4 gioll 


jou) cond. of eTae 4 iyo two tachw @beto were sloidw *: malt 


. 
al la a Sc Steere — — 
ET SRT NE ETT EST LT ITE SE a TR TP EIEN Ee ep memeverercs-s- 
Si i te a a ad es oe 


| 


308 SHERLOCK. 


hath, it shall be given: and from him that hath not, even tha: 
which he hath shall be taken away.’ The plain consequenc, 
of which is, that we should, according to the Apostle’s ad- 
vice, ‘ work out our salvation with fear and:trembling ; for Guid 
worketh in us both to will and to do of his good plexeie} iF 
therefore we cease to work whilst we have time and oppor- 
tunity, God will withdraw his grace from us; ‘even that whic!) 
we have shall be taken from us.’ We cannot work without 
God: therefore should we work with fear and trembling, lest. 
if we neglect the appointed time, we should be left destitute o1 
help, w feHOe hope or remedy. : 
Lastly, we may collect what are the signs and marks ef rac: 
in the regenerate ; even this, that we keep the will of God. 
I before observed that to be drawn of God, and to be willing 
to do his will, are one and the same thing: if so, then all who 
do the will of God are drawn of God; and all who are efice- 
tually drawn of God do his will. From whence it follow: 
that all who live virtuously and holily have the Spirit of God, 
and all who do wickedly are of their father the devil. From 
whence it follows that it is a vain and ill-grounded confidenc: 
that some men have in their spiritual attainments, whilst thes 
work the works of darkness: for he only that doth the works 
of the Spirit hath the Spirit of God; ‘ and hereby do we know 
that we love him, if we keep his commandments,’ 


‘Tia Be wee we . ne, 


= 


ee bap eg er ee ty ae ev eae < * 
Ge ee a imp my lapis? 
> hae sa neste ger as.« 3 oe 4 < nen tate eu P _ 2 

a iMod te ob ob hina titer = is. al ecamlaues ne ts 
" : | boow «idl pein Mame oy Peggy asq 


~ 2 Sida § emer aly per Fell 7 
ee aa ode di eet do ae 

moitiw show state: a gion cberk Anan 
itera der eordgi | ro ol 


a ae gs 


waerg To wands be ayia 
Dae ww Thi ah aaak-oui seh ale mad 
iailin Mien seies boa ceed a a ett 
wie Unwed .o# Hi’ Coaiteeaicoaieaaneanaaal aes 
vite ova othe He bas ;b0D Yo awarh om BoD lo liwatt ob | 
; walk 3 conten “mont liv sid ob bo Yo wwe gH“ 
hot te tiniy@ add oemt ylilod bie ylavowhiv evil ote Mo tedt 
wn Nivel ods vuktt ties to om ylbaloiw ob odwits bas 
cusbiivies babauory-ll hie tiny & eit tal ewdlict ries 
avilt telidw inmate Louthiqe tied? ai vex? nom gated tarts 
‘dow ost dob soils yl ott t0t : eeondtwh Yo ediow ot show 
Kond ov oh ydorad baw * ; ; 608) to Jiriqg@ ods’ Wind sig? ody V6 
‘eimombaparmos eid qoodt ow Ti, mid erot ew toe 


> +s 


. 


PERE ce Bie aA: 


PACD Sa es 


he DORAL EEA a at cea EA ey 


Siac TS 


. DISCOURSE XVIII. 309 


SUMMARY OF DISCOURSE XVIII. 


PHILIPPIANS, CHAP. I1.—VERSES 12, 13. 


INTRODUCTION: statement of the unhappy disputes in the 


Christian church relating to the natural powers of man to work 
out his own salvation, and those relating to the grace and assist- 
ance promised in the gospel. Inconsistent as these things may 
~«m to be, St. Paul has thought fit to join them together: his 
doctrine considered, and the natural cousequences which a 
Christian should draw from it. The text consists of two parts— 
an exhortation, and an argument to enforce it : the argument at 
test sight may appear to be false, as leading to confidence and 
assurance rather than to fear and trembling. This explained by 
the different significations of the word fear: there is a fear of 
vur enemies, and also a fear of losing the love and good offices 
“f our friends; which latter fear excites us to conform ourselves 
‘s their inclinations. That this isthe fear of which the Apostle 
speaks, shown from the beginning of the chapter, where he 
“+ strongly presses humility on his converts; and also from the 
‘vo verses following the text, do all things without murmur- 
'ezs and repinings, that ye may be blameless and harmless, &c. 
(ie Christian law indeed is fortified with rewards and punish- 
“cuts, as motives of obedience: it is shown however that the 
‘ear arising from them is not meant: the exhortation in the text 
‘longs to all men, even the most perfect Christians: it is dif- 
“tent therefore from the fear which belongs to criminals and 
‘aves, and which perfect love casteth out. The reason why we 


“szht to fear, viz. because God worketh in us both to will and 


'edo,examined. Totally dependent as we are on God, this fear 


senate Dee 
ashe 7 5 


7 7 
_— + = Me 
} - 


<= 
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eau dipcemstg 7 
7 aa : : —- mn ao 
fusdearets : KOKraUGONT 


a 
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‘sid :xadtogod minty njoj ot TA dguodhend beat 3% od ol ane 


a doidw esonanpecitua tented otf bite shorabienes ouitxh 
—enagq owl to eteisiog heed siT 21 mot war bluorte waite wt? 
19 sages odd Sa sowie 0d Soars ts has ooilattedrs 66 


ine esanbitnos of gaibaal ee gelet od of ra9qge (am Jedipie teil. 


et benisty xe ail qgebbetonest baw isi of cadt 19a somerset 
Yo rest o xf oval +e brow oft to enoitasitiagie Janaftib alt 
ane hoog bre evol oat yieol to tet # cele bas esi 198 
sovioewo macs 3 en sation tad) rtlal doithw pebasit wo 


” alten B. alt doit Yo 106 oct et eit tedT .envitaniloni vi vit ot 


ad ovadw yvstqailo odd Yo guinmigod oi wot aworle edery 
ott arovt ore bie , atheros etl wo ytilinud eoesarq qlgaote oe 
orm Seodtis egayd) Vo ob $25) oft nniwollot exer 0*! 
4% pedo’ han te \sanhd od yoni ou) HAS 09 miniqyt hun eee’ 


“ 


~thienrg bie ebrswor chtw hottirwd ai boobai wal aniseed fl © 


Wh) fads roreswod mvorle a 3 : gonoibode Yo eevituia en hee 


txot oft gi coitelodce oft : lonom Jon ei tnod? moi? grisite 1 et 
Vib ai 2p ettwiterwt') joatreq dent ad novo nam Ile of apiet~ 
ben sleuiiniio of enaoled sider 169? oul? mov s1otorel) let 4 
ve view nose odT tao Metts ate) tov\rsq doidw hna vee 
‘sen Wier of ed eon ott Alvivous OD cewnoed .siv .2e9! OF se 
snot eit) bo ue ors ow ee Inshoaqeh yliaioT .banimazs abet 


— 


Oe age 


a fo Ses: 
= 


310 ° SUMMARY OF DISCOURSE XVIII. 


has more of care and solicitude in it, than of terror and amaze- ’ 
ment: the text shown to be parallel to that passage in St. Pe- 4 


ter, Give diligence to make your calling and election sure. 4. 


Farther, this fear shown to arise from a proper sense of our / 


own insufficiency and dependence on God; according to the } 
Apostle’s expression, let him that standeth take heed lest he ; 
fall: this shown to be a just and holy fear, not injurious to the F 
love of God towards us, nor to our. faith and hope in him, | 
From this account of holy fear, the meaning of the expression, 7. 
work out your own salvation with fear and trembling, will « 
easily appear to consist in care and diligence to set ourselves to 
perform the will and commands of God. Itis shown that there | 
is something in the language used to explain the doctrine ot F 


grace, liable to be abused by ignorant or crafty men ; this lan- 


guage tried in a common case, to guard men against being mis- ’ 
led by mere sounds. Consequences of the doctrine and exhor- 
tation in the text considered.—I. It appears that the Christian ; 
state is not a state of security; for if so, the Apostle’s exhorta- | 
tion would have no meaning: the Philippians themselves had 


Ss: 


received grace, and if grace once received cannot be lost, what | 
had they to fear? That we fear, is no argument of mistrusting | 
God ; our fear regards ourselves; and our best security is this 


fear—II. From the Apostle’s command, work out your salva- 
tion, we see how necessary good works are. The good works 
of Christians do not deserve all the hard words that have been 
bestowed on them, if the words, he worketh in us, &c., be duly 
considered ; for they are the fruits of his Spirit. - Conclusion: 
the manner in which God works for the faithful explained. By 
the argument drawn from it for fear and diligence, it is evident 
that he does not work irresistibly : he enables us to work ; out 
danger therefore is from ourselves, and we alone can defeat out 
own hopes. 


ie ad 


| DY eS haicard ys 
: i rete ps2 ia Mig bof sven ~ - 
: eee oe ar piped a ger ey 


ys! aa 


ie PE Looe Sephari, hy 
val pete ite pe gt 
bod Me 
. asd (lok Yoon a 
Bite mgt Sky taht Yo ? fas Ren a= 
F orvrleeuo t9e ot scoesith low aan aidiiemeet reans-afeen = 
FE aodt sed) awoge et11 bo Yo abpnsmenos bane thiw oft mvchoq 
} )o snintoob ot niaiqze 09 beer opongral ad? ai gaitemos si 
-nal eidt ; 29m efter vo Inkwowgi 7d boende odor sideif ,ooeTg 
ff -cins guiod teoinge nom inewg.ot 9289 nomimos a ai boistogewg — ” 
| todizo bua onieob oj We exonanpeenot) sbayoa stom yd bol 
neimind® oe seth arsoquys JE A--.borebienos inet odt si noitmh |. 
| -utodz9 valipospl. 961 on Yi wt yetivagen to wtate #400 gi otahe : 
holt eovioemorlt enviqyitid L oft : pnidwet on szad bivow noth © 
tedw trol ad tonnes bavivoss sone voerg ti baa .soetg hoviosy .- 
neteyrisun to Judie on ei ostow sadT  § rast ot yods bad 
; sult ef zetno9e ead suo hie ; eerleruo.ebnages test 10 ; bow 
} eating tay tse Aram -dnemines e'olizoqgA odi sort J1—r09t 
phow boop ofT _ ove drow boog yuseeane wod aoa ow , weit 
nod svat ted ebsuw bred of fhe orresh Jon ob eaaiteisd bo . 
tub od ,.oub ,ow nt Abwiyou oA xbroow oll Ti atedt so bowoteod » ‘ ‘ 
‘noieelsne) . diiq® eid to efit od ote yieds 10) ; borbietmo “4 
| Ut boninlqxe hfldsict.ods wot edyow bow doite ni recanae oll 
Inshivo ai fi womagitib bie 199) wil 2 inodt awinh sromgra old 
ise ; drow oF ey eoldges od ; ylditeiaond alvage don evob od fmt 7 
tuo Jowloh nao gaale ow bus covloewo saothal sydtazods woynsb 


waged ao. 


~wA 


err ix 


ER OLR Er 
- 


t DISCOURSE XVIII. Sik 


DISCOURSE XVII. 


PHILIPPIANS, CHAP. II.—VERSES 12, 13. 


Work out your own salyation with fear and trembling. For it is 
God which worketh in you both to will and to do of his good 
pleasure. ; 


THERE haye not perhaps been any more unhappy disputes 
in the Christian church than those relating to the natural powers 
of man te work out his own salvation, and those relating to the 
nature and measure of the grace and assistance promised in the 
cospel of Christ. On one side it is insisted that virtue and 
vice owe their being to the freedom and choice of the agent, 
and lose their name when they are the effect of force and con- 
straint ; and, consequently, that to suppose men to be made righ- 
teous by any influence from any other being than themselves, 
'scontrary to reason, And hence it is that some of the advo- 
cates for mere human reason, as suflicient to all the pur- 
poses of salvation, despise the promises made in the gospel, 
of grace and spiritual assistance ; and others of them so explain 
them as to leave them no meaning at all. On the other side, 
some zealous asserters of the doctrine of grace, in order to mag- 
uity this free gift of God, allow nothing to reason or the natu- 
ral powers of men; but think it the highest presumption and 
_ the greatest affront offered to the grace of God, to suppose 
> that men can do any thing for themselves. It is, m their own 
. Way of expression, to make the power of God attendant on the 
Weakness of man, and to make the grace of God the servant 
- and handmaid of human reason. And thus it is agreed on both 
» sides, by those who carry their respective opinions to the 
_ kreatest length, that either the power of man to work out righ- 


P apace apaenlatyniacoceas SS mili ait seca ll 


a aabe. 


OS SE Se 


a eens 


© SEWaeH getters Tons! anak ai 
Shoog ah Te ob! ot bas like or dind-aoy at Modvow 


iy Oe Td 
> er. eed : 
= fa ? “Fr 


oi Br yqqqediow ovoi yes nosd eqadreg Joa ered ananT 
ety weg terasan alt of gaitebor seods oad dowsils npiteiidD orld os 


qlthtinaleacidbey ine be 
doidw bod 


- ; ° = fy 7 
: : . 
ot Ne i 4. i: — 


ir 


’ 


=e | 


ott of gaitaler snouts ba .miteriee awo ht too Wow of asm lo 
adj ni baziatony avonteien bab asnty ods to euansut bra wise 
hod susdiv tals bateent et obit ooe #O tert) Yo loqeoa 
sign aft to aai0dd Lata mobyoit aidt op yaied siedts wo aoiv 
_foo hea onal to ashe oft one gail) aot omen riads ozol bas 
caluis ohant od of saee seogesie oF Malt ~Aitoupondoo fre ; inte 
caxclacimad! madi gaiod verlto yn8 mot asnouhui yoo yd evow 
‘avrha offi to omon Inds et ti ogni had, tears of YeTiAO a“ 
iy 447 Tie Of dwotoilias 22 .nostesy oom oom yol ese 
loqeny ol) wi chat essimorg ot atiqzal jnolteviaa to sey 
ninhy xe oF marty 0 aioe ban : ooneisiven levtirige bre soars & 
_abin solto of) nO He 18 geinnen on molt ovnol of es mvt 
-yeta od vob ai soety to oninisob od to ersrrsets evolsss aver 
ten wilt ro noses, oF gnkdion walla ,bo® te fig oart aidd yt 7 
bine aoityparueong teodlgid wih 24 amaals irl : nom Yo ersweoq int 
SRO Te OF bo to oONTR gilt of ovetic inoThn jesinerg ott 
wwe tied? «i ci dl .coviosmen) 2t gail) yné.ob ano naam sail 
wilt #0 Socbnotie bo Yo wwe. ot olan of ,motenrqZe to ye" 4 
jnnryee oil fot) to esety att wlnm ot bite want to eegnber® | 
diod no boonge ei tied? bod, .aoenes cated to biemboad bet | 
mi 08 enoitiqa stitpeqert veld yes ow aad? yd erable 
dyin two show ot tam to veog, oe radio tad? dtgaol sewage | 


312 : ; “SHERLOCK. 


teousness must exclude the grace of God, or the grace of God 4 
must exclude all the effects and endeavors of human reason. 

But as inconsistent as they may think these things to be, St. 4 
Paul, who was better instructed in the principles of the gospel } 
of Christ than the ancient or the modern teachers of these doc- | 
trines can pretend to be, has thought fit to join them together, } 
and has called on all Christians ‘ to work out their own sal- | 
vation,’ for this very reason, because ‘ God works in them both 4 
to will and todo” If St. Paul be in the right, God’s working 
with us by his grace is so far from being a reason against work- 4: 
ing for ourselves, that it is the greatest inducement to it, and 4 
lays us under the highest obligation to ‘ give all diligence to | 
make our calling and election sure.’ 

Let us then consider St. Paul’s doctrine, and see what are 
the natural consequences for a Cliristian to draw from it. 

The words of the text evidently consist of two parts; an | 
exhortation, and an argument by which that exhortation is 
enforced. The exhortation you have in these words, ¢ Work 
our your own salvation with fear and trembling :’ the argument 4 
to enforce it follows in the next words, * For it is God which 4 
worketh in you both to will and to do of his good pleasure.’ j 
An argument which may at first sight seem rather to lead to | 
confidence and assurance than to fear and trembling: for if 
God be for us, who can be against us? or what is there to fear ' 
or to tremble at, when we are thus supported and maintained 
in our spiritual warfare? And the argument is indeed appli- § 
cable both ways, with respect to different kinds of fear. The 4 
disciples of the gospel have many enemies to encounter with, 
many temptations to struggle with; they are exposed some- } 
times to death, often to afictions and persecutions, and almost 
always to the hatred and contempt of the world. Now witli 
respect to these adversaries, the argument in the text may fur- 
nish us with great confidence and assurance, and we may with | 
the Apostle say, ‘Who shall harm you, if you be follower | 
of that which is good?’ for notwithstanding all the trials you 
are exposed to, ‘ God is able to keep you from falling, and to 
present you faultless before the presence of his glory with ex- 
ceeding joy.’ But as there is a fear which respects our ene- 
mies, and is a fear of being conquered and brought into sub- 


Asia, 
Ln Ee Tag 


+ ~~ SF ee . 


A ny Ragen pny pepe 
od el Sebo nn 


-boorchas 
Faia dks Ta 
tol abiow teow oily ui ewollo) ti exichns of 


wal at viailt et tose te * an dertiega od ano oily 20 0) ad bod 
bonisratone bie hebvogqite avd) x8 ow aotn ta alder? 09 10 
‘iqgs bosboi <i Yeoormpis oft focA f wuitiew Leniiziqe tu0 gi 
WT 169 webnid dnorstih of rooqeis dthw egew diod oldzs 
ullive winwoone of eoinieas Yoon axed loqrog aft To xalqioeib 
vir bovogas ore yorlt ¢ itive olyputte of encitatemed gas 
eomle bua ,enoitioereg bus YHoltvilite oF aufly mob of asin 
iw wo tilrow ot) to temmdoo baw bevel oft of ezowls 
Hi! vem ded odd ni dnemigia od? koitemavbe peel! of toagen 
Hhiw yon ov bia consumed baa sotobiinos tasty div en deli 
vvrolict od woe YW very art Ueda on * se olteogA ols 
woz eleint off Hie yaibestediiwioa xt heoy ai oidw tad? ta 
thus ,gaillet met wey qo of olive? how * or beeoqes oa 


ta ihiw qole afte sousteq oft ordtod aehilua veg Inseniqg 


RD WoO aI SOE gorda res? sp ei e1aitt at mel “OL wwibess A 
} -due otai dgword bie Bokeupw0d galed: to ae? 2 ef baa estat * 


sate 


»? DISCOURSE XVIII. 313 


jection by them ; so likewise is there a fear which respects our 
friends, and is a fear of losing their favor and assistance ; and 
the more a man is dependent on his friends, the greater is, and 
ought to be, his fear of losing their protection ; and this fear 
naturally inspires us with diligence and care to observe and 
fulfil the commands of our great patrons, to study their humor 
and inclination, and to conform ourselves to them. And of 
this fear the Apostle speaks in the text, ‘ Work out your own 
salvation with fear and trembling ;’ for it is a work that you 
are by no means sufficient for of yourselves; and therefore have 
a care how you forfeit the favor of him on whom you intirely 
depend: ‘ Of yourselyes ye can do nothing; for it is God 
which worketh in you both to will and to do.’ That St. Paul 
intends this sort and kind of fear, may be seen by his own way 
of reasoning. In the beginning of this chapter he presses hu- 
mility on the Philippians, he warns them against strife and 
vain-glory, and after some arguments drawn from the example 
of Christ, and the great reward he obtained to recommend hu- 
mility to them, as if humility and fear in the present case were 
the same thing, he thus concludes : ¢ Wherefore, my beloved, 
work out your salvation with fear and trembling.’ If we be- 
lieve that God works in us both to will and to do, it will make 
us humble, because we can do nothing without him; for in 
such a case what have we to be proud of? Weakness and a 
state of dependence are inconsistent with confidence and pre- 
sumption: it will make us likewise fear and tremble, fear to 
displease, and tremble to disobey him from whom cometh our 
salvation. ; 

That this fear is the fear of offending God and losing his 
favor, is farther evident from the next verse, ‘ Do all things 
Without murmurings and disputings.’ Now what fear is it that 
© makes men obey cheerfully, without repining, without secking 
for excuses to free themselves? Not the fear of punishment; 
for who grumble more than slaves? who repine more at their 
* Service, or more readily seek and invent pretences to decline 
t the orders of their master? But where the fear that possesses 
; the heart is the fear of disobliging a kind friend, or a beloved 
} ‘aster, or a patron on whom we depend, there fear gives wings 
. tv obedience, and makes a man all ear and no tongue, ready to 
SHERL. VOL, I. : O 


i 2 at ef ‘ ; = 
be su _« fod) ab ti wok pgstindioa ye: proqnb 
tt just a2 idl ‘eb of few Hew on tod wy wi dtyatsow doide @ 
Lo Jey ame sort nish yd oan oS your wet to bia ban sve vid) ebawci @ 


v 
red 


ciqunaxs oft avont scwarls ebeneingy# amor fle ban ,ytoly-aint 
od bacenosss of -hogiatde ot bamvat Jewry on? bas add Yo | : 
gio se0o weuorg ot ai test bane evihaud Yi ee smodt 2 yiilna 3 
— bwwolad yo wmatsied VT * ;xebalonos anit oi paid? ener ol. | 
od yw ¥1 \ epildmvont bere aot tier noltevica soy Ivo drow F. 
oteie Uiw Si .ob ct baa fhe of dsod ew at ediow boD ters oveil 7 
ni wt janie quedtiw gaittion ob nap Ow seusoed .vidmud ew J 
¢ hie eeondes WT {lo hua ed of 94 oved tale geno o dove 
vq bee sousbrinos diiw husdeienoont ain oonshnonob to sia 
ot 1c idwod bas x0) setwodil ev stem Iliw ti snolqmus | 
quo owmos arodw urolt asl qadouih ot stdiwaad base ore stage . 
ncitev isk 
zit quiaol fren bor) gatbavite to 1 yon? et anot eistt dodlT 


wont) Iie off * Sernv feo iy seont jnobiree qadinel ai 2078) | 


yudt 4 ei th tee wor, ; eneduegeib bite eQammTea spocdir 


hidden tuoi ,gaiaige modshe veilulsaails yodo most exiom 7 
-tasimileiamy jo 1.8 1ods 10 Lawvisomals gail of evewoxe yal ; 3 
; taal) Se orOuT argent ele tvorety nndd stom sidmurg oe wi | 

estan yikbs Of BOOr hee q du Thal by sei) au 8 vibe 43 VIO Ww wiv 

* my Sait rant alt ovethe 408 Ssolenm sai? to etoble ot | 
. Aw to bao! brid & Qorgidoe b lo test odd ei Jread esl 
agin eoveg reat sod) -baveg hy oer oder ao mortag @ To ,yieni" 4 
: ot zhao ,ssguot ot ban we Ne oem 6 eydam bas ,sonsilede o > 

Q Aor. ane 7 


314 SHERLOCK. : 

receive but not dispute the command. The following versé 
supplies us with the like argument: the words are these, ‘ Tha 
ye may be blameless and harmless,’ or, as the margin reads it 
“sincere, the sons of God, without rebuke.’ Now then thq- 
fear the Apostle speaks of is the fear of a son, the fear o 
offending the father he loves; it is a fear which makes obe 
dience blameless, and sincere, and without rebuke; which ne 
fear can do, but a fear of offending him we love and him w 

-depend on. Other fears may make the hands or the feet obe 
dient; but this fear only reaches the heart, and renders obe 
dience perfect and sincere. 

The Christian law indeed, like all other wise laws, is forti 
fied with rewards and punishments; and these rewards ani 
‘punishments God has proposed to us as motives of obedience é 
of that obedience which he has promised to accept and reward : 
-and therefore there is no doubt but that those who obey o! 
these motives, shall for their obedience be rewarded. 

But this fear cannot here be meant: for first, it will no 
agree with the Apostle’s argument for fearing: for surely it is 
no reason to fear punishment, that God works in us to will anc 
to do; we should have much much more reason to fear it ' 
he did not: and this kelp and assistance of God is our greates | 
comfort and consolation against such fears. Secondly, : 
work out his salvation with fear and trembling,’ is the duty © 
every good Christian. Now to fear punishment is a propet 
restraint on the evil wills and affections of men, but it is 0¢ 
good man’s duty; and yet to such the Apostle speaks, as “4 
may see in the verse of the text, * Ye have always obeyed 
not as in my presence only, but now much more in my 4 ba 
sence ;’ and by the character he gives them in the seventh ver 
of the first chapter, ¢ Both in my bonds, and in the defence an4) 
confirmation of the gospel, ye are all partakers of my graced 
Now to these good Christians he says, ‘ Work out your ows 
salvation with fear and trembling :’ this he enjoins them as ® 
thing not only highly becoming their condition, but as neces 
sary to it. But the fear of punishment can never be necessary; 
to any good man’s condition, nor can it ever be made met! © 
of precept or command, For the law is not made to instil t" 
fear of punishment into men’s hearts; nor is it the desig” of 


- 


y pune ene ite tk. bata bee Butt 
wink geiv todio Ile odil .beohat wal asitehel’) fT 
pris ebrawor ond ban ;etnomnlainny bas aivawer div hel 
sonvibado lo 2avitent en manny baenrgony and hot tususdeinog 
Isavret bra Iqa2on o bevicnang emt ual doisker atsitento tad} To 
pogo. odw s2od? tart and xdeoh cn ai ones sfetveds bas: 
: chabuneren od soasiborlo tdods ti Unde: eovitont aco 
it lliw Ho ani vot t¢aane od aed somes sew) Mid} ipl 
ha ylowe tot > notuont toh Sma g Ms eshwugh oft Wiw ovrgs 
pre tive os at ai ahtow bo indt tosalkiwg 199) of boseot on 
Hi ti wist  vorest ssom dawut dowat oved blaclé sw :ob of 
ane awe al bot) Yo Gomitivieas baw qlord aint? brie : don bib asl 
be vibnoo04 oct dows teniege noilatoraed bite Srohaoo 


po vtaly ost af ‘gaildmort bax rot diw noiievine aid uo show 


: “pq 6 ef Inorcieinuq indt ot wow .neitenid) boog yis7— 
be +i 33 ud .wom to enoitostia buna elfiw live edf no Suterices 
Hw an pAe Fey: ie} wong AL silt Hows ot jae bas + vtub a sete booy 
Bhi +dy aye wile aven 9 a. txad of) Yo seer ott wi a8 yout 
cou Yo of ctom dover wor Jud a 8 HOWIROM YIN Mi as Jor 
prt petra add wi ureds eovig od ratostads wd yd bie ". gone 
pen ronstobs echt nb hes .ahinod yet mi tue * swatqeds Sarit acl? Ye 


Fcery yon Towner Ue ors we loging ot to ao itno> 
Peo mor Igo Aro VE ares od eaitedis i) hea Sens OF wort 
i 40 etpoult en 4 tt i wild “: a tidmow isan Tek tirw ootlevine 
tes Yon en tod .notiliwes siodt gnimodad vhitgid vivo son paint 
fr ou od raved dooney Yotee) alp} tf to vibe 


- a ° - ¥ i 
hom sham ed wradhass-ton soho € tea boop yite oF 


j 
Po tent of shen ton et veal ot 404d’ Jbreemes vw Iqao0y To 
swyvol off tt et ton cate) eno olf Setemidetiteg Yo 19) 


; 


= 
“y 


9 


" DISCOURSE XVIII. 315 


the lawgiver to spread fear and terror into the minds of his 
people: penalties are added to enforce obedience, and there- 
fore concern not those who are ready and willing to obey. It 
may be matter of wise admonition to Christians to set before 
them the danger of disobedience, and to exhort them with our 
blessed Lord to ‘ fear not those who can only kill the body, 
but after that can do nothing; but to fear him who has power 
both over body and soul, and can throw them both into hell- 
fire :’ but when do you ever find it enjoined, as matter of duty, 
to be afraid of hell? Is it any part of the good subject’s obe- 
dience to live in perpetual apprehension of racks and gibbets, 
because racks and gibbets are provided for murderers and rob- 
bers? ¢ Wilt thou then not be afraid of the power? says our 
Apostle, «do that which is good.’ So that to fear the power 
belongs not to him who does good. God has commanded all 
men to live righteously, and threatened severe punishment to 
those who live otherwise; but he has no where commanded all 
nen to live in fear of punishment: but the exhortation in the 
text belongs to all men, it belongs to the most perfect Chris- 
tians; and therefore the fear in the text is not the fear of 
punishment, which can neither be matter of command or ex- 
hortation to those who do not want it, that is, to all good 
Christians who from the heart obey the truth. And this may 
serve to distinguish the fear and trembling mentioned in the 
text, from the fear which belongs to criminals and slaves: ; which 
fear, the Apostle tells us, ‘ perfect love casteth out.’ 

But since there is a fear and trembling necessary to the 
working out of our salvation, and which must and ought to rule 
the affections of the best of men, let us consider more distinctly 
the nature of this fear. Now the reason why we ought to fear, 
is, because ‘God worketh in us both to will and to do:’ let us 
examine then how far this argument goes, and that will show us 
the nature of that fear which is the consequence of it. To will 
and to do good are the terms and conditions of our salvation ; 
and therefore from whence we have the power to will and to do, 
trom thence we have the means of salvation. Now salvation 
comprehends in it all the good we are capable of enjoying, 
without which our life is death, and our hope misery: so that 
if we depend on God to work in us both to will and to do, we 


lt: d sit itiod: ; 
peas Wereaianaes bait 
- hge" a adsidioe bog oitt Yo stag, guaal at TM 
Pe _aatodidig ute elu ‘Yo oviznaderqgs lautegey | 
6 Tage ban Hovalauter wt babi wudilig has 


i 
/ 


alos: sauaont 


i . | 
ame “ayo ete “TC xawog alt to bisriiw od tpn watt woe, Hive * Tad 
y ~ Ygwoy silt tea? oF galt 0% “boo ak. daittw, danke ob* ,alteoqgA 


| boog x0b ore axixl of Joa egnolad 
ot jeounteined srr tomstnowtt bam -ybeuootdlgin evil of sear 
a Babnanntion enor ot nor od ded ; sxiveroidto gzil onve oaottt 

ads of noltarodxe ols ned ¢ twanteitzag to 9% ai ovil oF tou 

ee oe joabraq teout wid of egtedad 71 ~momn lis ot agnoled yzat 
4 gest aa som at teed odt at wel odd sidiered? bas ;ensit 
ee ud satiaen noo dvidvr Jooarteinug 
' hroery Iie od af dad) SF dene toe ob aly seo? 03 neitaried 
craton nat fot A ips odt yado ttaod oft wot ow enaisendt) 
ndi at bonotiema paildore hus veat ott Meivgniteih oF one 
: eynolodt inde vat of mort) xe! 


> wy altar sizz0q A old euuret 


fle bobuemares «od boi? 


v 


dail wi vowaole pretest ela rien 9 th 
‘ jno diatens vival rotted 
hae wel 6 a ould gonia ofl 
lenis ut vivir Keene Meee Ph Be THO la Ju0 giisrow 
: (ironiseiy wtomt yebeaod 4 sol ,ersen to tag ads to anoitosita od) 
Hy tor aoacer oft wee. aol alii 16 otuten od! 


, ead ie filene ow ViIw 


att oF WuResoon gtiltoen 


Oe eR PS SNe 


Jive of Hhuwo ban 


av tol eb a) De Iliwe av diod ev @ Hiadsow box" @ wagodl a 
f vy veonla Live tod? bas 2903 omunn wid) sat wod & (i? onianxe 
Iieg oT «di To Gone porNos osft oh donde test take to oreian oils 
; + pretties tense “eter Hep ait Hihnoo bee tenet 682 O88 boow ob of bas 
cob al beg tireat towed oft ove aw aot uber rom} esolotsss bra 
noi tavive V1 olay ine ‘ey een ay) oni a7 sons mott 
; yi otne te cidaqes o18, ow poop oct ila. di ai ebaasherqate? - 
: jarit aa f yaar Dk he  ftweb ak adil a9, daisdw suo 
r rw ob oF bua Miw of altod ee nt strove 03 bot) a0 basqob ow v 


t 


316 — SHERLOCK. 


depend on him for all that is or can be valuable to man. And 
farther, ‘God worketh in us of his own good pleasure :’ we have 
no right or claim to his assistance ; freely he gave, and freely 
he may take away whenever he pleases. Now consider your- 
self in this state of dependence, and see what it is you have to 
fear. All your danger is in losing the favor of God; and there- 
fore for that too must be all your fear. Now this fear has more 
of care and solicitude in it than of terror or amazement: for it 
is one thing to be afraid of a man, lest he should hurt you, and 
another thing to be afraid of losing his favor: the first fear is 
terror, the last is carefulness. So that the text is parallel to 
that passage in St. Peter, ‘ Give diligence to make your calling 
and election sure.’ St. Peter, you see, speaks directly of the 
call and election of Christians ; but so far was he from thinking 
this call and this election to be absolute, that he advises those 


who have the call and election, to give all diligence to make 


them sure ; plainly teaching us, that though God has called aud 
elected us in Christ, yet it depends on our own care to make 
them effectual to salvation. It is one certain way to forfeit the 
gifts of God, not to make use of them; for why should he be- 
stow his gifts in vain? And therefore it is a great argument 
for diligence and application, that we depend not on our own 
strength, but the assistance and power of God. As for things 
which are intirely in our own power, it may possibly be mor 
for our convenience, and as well for our business, to do them 
to-morrow as to-day: but no man will run this hazard when 
the thing is in his power to-day, but may be out of his power 
to-morrow. And this is an argument for immediate care ant 
inaustry : God worketh in us when he thinks fit; and therefor: 
when he thinks fit you must work too; for his grace will not 
wait on your humor, and be ready at your beck: and should 
you neglect the present opportunity, it may be your last; since 
you have no security but from his good-will and pleasure ; and 
to play with his offers, and neglect his call, is not the way t’ 
obtain them. There is no constant care without constant fea. 
A man will not be carefu! to perform what he is not afraid tv 
lose ; and therefore, in this case, that which is an argument for 
care, is an argument for fear likewise. 

But farther, this fear arises from a sense of our own insufl 


PR Nan a ial Li ES IE, ANP ct rl Arcee eens ns 


poe posed * hi 
eden ae 


ee = ied? 0% v eibhanerd tel wt heitied 
wor odeu 0) goaagilib 0719 * ratoE 08 oF syncenq tall 
“ad ale mex rib walwoge ose voy 30198T 1% “owe woltoals bas 
pore net od dew wt oatad pensitent? Yo meitoole hua Mao” 
soot eovivba ot tad) ,atuloads od of aottocls ault bea Ilse eid 

odam of soneyilib Ue ovig-of ,noiteslo bne Ino od? evad odw 

hon bolloe eal bod shpwoddd tert ew geidionst ylaiohy yore arodd 
gileme of 109 wo. 10 #0 shorogols di 497 .teintO al ev batoole 
ads tisitaot a Yor wieieo-ena ei ik .woiterles of fowtoshio mod3 
ad ond iluods ysher tot > auaddd Yo omar os wt ton .boD to aflig 
f mamergis Jeong owt wetereds bok faisv ai athe eid wota 

re Ie oO led booq: rb ow tact ,eaiteniiyga hua eonogilib wt 


—«pnidt yotek §=.boD to 19 wag bee oomatienn old tod <iitgoose : 

stort od tidiuaoy vam 2 we wod WFO Tae ni yinowini sa doitivw 
mad? ob of pesstiand m0 10 llow ee hoe .sonsinevads Wo Wil 
mnlw biased eidt aut fiw moot oo ted : \yab-of af woront-ot 
vewog cil lo ino od yao sud pyab-ot wereq sil at af gold? oft 
has oreo atuibonunt vol frome we af ee how $lrerion-ol 
whneds bee : 12 edlavlt od nedw ev si ditvliow hod + YVeupal 
ton Hiw oowty eid vl ; 00? drow Jeu voy 2 edad) od wodw 
i, bas :Ased woy ta ybaor ed bie poi yoy no fine 
recoe 5 Send yan ¢ wl fate @ edits mee yi wg vit soot you Hoy” 
i Teese hey han Liiw-hooy sist upertt dere yirijom on oved Woy 
: rl ae et lian i doalyouw bers etfs oul rb vohy ot 
Uw. tratesos toi ov inniacos on of Stet red? nintkdo 
) hints ton ef of jathe mms vy Od Interka 4d ton itv natn Fy 
)Inomayre ne et dolby dedld cons elt of inohor ods bas + gaul 

“ji veodil seat rt Janne na at 9182 - 

Hiveni wee a0 to pemee a rot ewite re¢dt el sodhrad tull a 

é » oi 


. 


5 lal ea Rea a a i ae Sa scone 


t DISCOURSE XVIII. ~ 317 


ciency, and our dependence on God: but our insufficiency is no 
reason why we should be afraid of God. Because I cannot 
help myself, it is no argument that I must be afraid of him that 
can: and since God does help our weakness, it is great reason 
we should love and adore him, but not that we should dread 
and fear him. So that the fear that arises from hence, is not in 
the least degree inconsistent with the perfect love of God. For 
the same reason that we ought to fear mightily, we ought to 
love intirely, because ‘ God worketh in us both to will and to 
do of his good pleasure.’ That it is of his good pleasure that 
he assists us, is a great evidence of his love to us, and a great 
argument for our love to him. Since then the cause of this fear 
is in ourselves, for it arises from our own weakness and inabi- 
lity, we ourselyes, properly speaking, are the only objects of 
this fear, We cannot be afraid of God, because he loves us 
and helps us; but we may well be afraid of ourselves, lest, 
being weak and foolish, as we are, we should not use, as we 
ought to use, the manifold gifts and graces of God. Now then, 
we are come to that which is indeed the good Christian’s fear, 
his constant fear; and that is, the fear of himself: ‘ Let him 
that standeth,’ says the Apostle, ‘ take heed lest he fall.’ There 
is no man so perfect, but that he ought to carry this fear about 
him; and where his fear points, there must his care and dili- 
gence be applied, that is, to himself still: he must watch his 
passions and affections, lest any of them break out into open 
enmity against God: his rebel heart must be guarded, lest it 
quench the holy flame which God has kindled in it, lest it do 
despite to the Spirit of God, which comes to dwell and inhabit 
init. And this is a just and a holy fear, a fear which is not 
injurious to the love of God towards us; which carries in it no 
secret mistrust of his kindness or affection, nor is any blemish to 
our faith or hope in him: nay, it is a security to them all; it 
preserves the love of God towards us, as it keeps us from those 
offences which would alienate his love from us: it preserves our 
faith and hope, by preserving us from those sins which would 
destroy them, which would render our condition hopeless’ and 
our faith vain, So likewise are the care and diligence which 
proceed from this fear, free from any imputations of arrogance 


"" yearg 2 bas 20 of ovol eid Yo yossbivs shory w ei 


dyer ow hliitgiin “seat ot | digo ow dav 
Misr elias av ai dagdsow be Tag lay 
iq tio aid to ai St tedT  ‘ormmenly booy 


+4 


elt owene 
eae Be Sata 4 


aus 
_ seem 2 sku ehiees od 
~ pst eis Yo satnno oft madi coni% tad of oval wo tT in is 


rely Orv Water i ates oe . : 
ident Bas eesadeew awe miro mol asaiss Hh tot ereleemo ai a 
nsejdo vino vit wat guide yhaqory wovieeuo ow gil 


at eerol of sevesed eD To bietta od toanes oF edt aid 


eal worigene Yo bins od Mow yoor ow judd jen “eglod bus 
ow a6 ,oev Jon hivode ow gts OW ee uiloot bra deow gniod 
nei wet 05) lo aioarg bes eftig blotimam od? ,oeu 08 Istguo 
sont Snail Méog, od? boabai ef wire mniid 0) oar0o ora ow 
wid todk’ :Vswctisd Yo: yest oft et sods ban ; 1291 dnotec0o aid 
watT ‘dba ond vol baad oded' olieogA ot ezae * dsbante isis 
droite teat aidt ried 63 Idgue of tedit ind Joveq of Gam on ra 
-ifih bes oto eid devin cred) .ztciog ta? eit era bas ; aud 
eit destarr Jenene eit With Hoersid of ,2i sails oilgqga od sonag 
axfo afal mo ded aailt to yon sol eooidsella bane esoieay 
Hf Yes! bolinewy od teen Sood lodor eid hoD teniags Yims 
ob ti teol i at helbnid ead bod doittiw owl ylod ods donaup 
hited? been Howb of eainoo doniw bo Yo inlgé oily od adigesh 
ton ai Aoilw veata wot Ylot zs Lo desi, & ei aild io fi ot 


on Hoa cetneo déidw feu elaawar boO' to svol ok of esontu [fl 


oi} deinield vor af wa novos so egenbnidt sid Yo dewsiaiat Jo7D9% 
si The orl! of viterdoe a al si prom teed oi wyou 19 dtind we 
oeotlt (rok wi oqoel ti ze au elrupwod boD Io svol oft aavises1] 
quo eoriseotd JE oe aot svol ent aien ite biuovw tloidw esonolto 
hinow doviw ane osu) mot a0 Warvisesrg YC. ot bar dial 
hit met Hye t oe tat TO yhuet bivovw dioityw mond yortenb 
it view .o oD meibb wi SIA ort vn eet Wry di of Alay iitiet we 
soticgere W eapitotugmi yas mort sort ait eit? aod beeoutg 


- 
a 
s 


ee ee 


318 | _ SHERLOCK. © 


or presumption. We set not up for ourselves, as if our own 
arm could save us; but for this.-very reason we are careful and 
diligent, because of ourselves we can do nothing : and therefore 


‘are we zealous and careful to make use of those powers which 
- God bestows on us. Weare always working, but not our own 


works ; but we strive to ‘ abound in the work of the Lord,’ as 
St. Paul expresses it: we hope to be rewarded for our labor, 
and yet not for our own, but as the same Apostle assures us, ‘we 
know that our Jabor in the Lord is not in vain.’ If we hope, 
we hope in the Lord; if we fear, we fear ourselves. ‘ Perfect 
love,’ says St. John, ‘ casteth out fear,’ that is, the fear of biw 
whom we love. Nor is this fear, thus to be cast out, the fear 
of God, for he is on our side: but a man’s worst enemies are 
they of his own household ; and therefore we justly fear our 
own hearts and affections, and over them is all our care, ‘ that 
we may keep ourselves unspotted from the world.’ ; 
From this account of the nature of holy fear, it will be easy 
to explain what it is to ‘ work out our salvation with fear and 
trembling.’ God has given us many laws and commands, in 
obedience to which consisteth our salvation. He has promised 
us such degrees of assistance as shall enable us to perform the 
conditions required of us. To do the will of God, to walk in 
his laws, is to ‘ work out our salvation.’ This to do, under th 
assistance which God has given us, depends on ourselves: w¢ 
can miscarry in no point, but in this which is left to ourselves. 
Here then all our diligence and care is necessary. We ar: 
prone to evil and mischief, and it requires our constant applica- 
tion to secure ourselves from falling under the dominion of lus! 
and wickedness: and therefore we must walk circumspectly. 
watching and observing ourselves ; we must be jealous over ow! 
own hearts, for out of them ‘are the springs of life,’ as the wis 
nian tells us. This makes the Christian state to be a spiritual 
warfare ; a state of continual care and watchfulness, of fear and 
suspicion: so that it is no less than constant employment for @ 
man to walk-uprightly with his God. This constant care ca! 


-come from nothing but a persuasion that it is necessary in ou! 


condition ; and he that is well convinced of his own weaknes 
will be perpetually afraid of miscarrying ; which fear will kee)’ 


pug nip oltao A oonae oct Lian 
sft ‘ow YH “ier nf von | Pritit= rd 
aos . — eytlamvo mst ow ptast dw li ; ; Sunt lt el oqo 
oid eee ei sacl * edt wo diotins* antot. 1% eqn ‘rol . 


uo dan od of aura real etd? ai wt svol ow ooile 


9 ‘<—— teow gan o tod : shiz we aoe od 107 ,boD to 


“wun toot Ybtaul, aw oroteioit Lee ¢ Teter ideo avo elf Yo you! 
dads * \omho suo fis 2i inodt 100 bie wnoissdit hae ateed awo 
‘blow ort mort bestoqentu aiviseto. tpsed yaar 9% 
pees ad {lie 21 rest yldd te entail io inueson ele arorT 
hua sost Aste poiterles wo two dhow* of ef It isile ninlgxs 63 
ai ebermmemos hue ewal Yaem ew as7ty eat hor ‘.paihdmorw 
—chesinotg eat ofl _paderlée we dfolaienos dsidve of sonvibode 
wl) caxdiyey ot eu ohana Hada 26 oonsieieen To essryeb dove an 
at Alew of boo Yo ili adt ob OT et Yo beriopor enoitihaos 
td teh wh of GAT ‘.adligvine so feo Atow * ot od lewal eid 
ow segvleewo no ebnogeb .2v sovig ead be) dots gone lates 
eyviseano of fel ef déidw aiff of fed nied on ni yNodeint 069 
me OW - xeon ef oteo fut eomopifih wo Hs ned? nel 
eile Jaataros mo entypersi bre joitsem bes live of anor 
teal Jo doduinot ot tohau gailist mot) kevlewnm® gnvose OF nos? 
oaqgamps mio tiuw tem ow ototornid bea 2 peond odoin hen 
wo 19090 Bolas] of Jeum ow : 2947 ioeTue enivisnde bye gnidoinw 


“iw oelt an “ail to taringe odd oie? mort to duo 4 atiaod awe 


lem tinge # ad of oe salteid’ off eotem ei? av elle? near 
m0 T6390 te 2H yobitifotiwe be a o1e9 bevaitaes to aight 2 . einlTe 

Mt F199 uy hep S tawiwae> wid eeol of a jail) ve + MOLD ae 
nov eo Jantenon MET bot? atd rater ehiiginqu afew oF anat 
uM ft (Tse II IM nf Vi Povl! nolepweTod 2 tad gation mon sues 
-omdeow aero ei to heonirrnon flow ef Jel? af bos | notibaos 


yoo Uw seal eid : galviibseiar Yo binie eiauteqrog od Uiw 


t : DISCOURSE XVIII. ; 319 


kis diligenee awake: so that ‘to work out our salvation with 
fear and trembling,’ is with the utmost care and diligence to set 
ourselves to perform the will and commands of God, to be dili- 
gent ‘ to make our calling and election sure.’ 

There is, in the language made use of to explain the doctrine 
of grace, something liable to be abused by ignorant or crafty 
men. We say that of ourselves we can do nothing ; whence 
they conclude that we have nothing todo. We say that it is 
the grace of God which enables us to do every thing; from 
whence they conclude that every thing must be left to the 
grace of God, and that we need only work ourselves into a 
strong persuasion that God is at work for us, and may sit still 
ourselves. And this persuasion, which is generally mere en- 
thusiasm, they dignify with the name of Christian faith. 

But let us try this language in a common case, and see whe- 
ther it be so hard to be understood. Suppose a man wanted to 
move a weight that required double his strength to move it; 
would it not be a very proper expression to say, of himself he 
could do nothing? or would it follow, that if he was offered 
help, he should sit still, and not put his own strength to the 
work? Ifa friend came to his assistance, would it not be pro- 
perly said that his friend enabled him to do what he did? but 
would it follow that his friend did all, and he nothing? I men- 
tion this only to guard men against being misled by mere 
sounds; and shall proceed now to consider some consequences - 
of the doctrine and exhortation of the Apostle mentioned in 
the text. 

And first, it is evident that the Christian state is not a state 
of security; for security is inconsistent with any kind of tear 
and trembling, and is indeed a condition that does not call even 
for care or diligence. In a state of security a man cannot even 
fear for himself; for to be sure of salvation he must be sure of 
every thing that is necessary to it; and therefore he must either 
be sure that he is to have no part himself in working out his 
salvation ; or if he is to-hhave any, he must be sure and certain 
that he shall perform it: either of which excludes all manucr 
of fear and trembling. Much less can he, who is secure of 
being saved, fear being punished: so that there is no kind of 


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od Yoamid to .yor of aviamgxs Toqog Yer s ad tom 31 bluow 
huis. xarr od i dali ,wollet % bivow x0  yaidton ob blvco 
oda a) drgnows awo aid tq too baw ,llite de blnode od ,qlod 
ony od joa ti Llvow ,ponstaizan aid 0) 9nt%9 basit » 1l {dow 


‘tad ¥ bib a ted ob of wid boldeas bosist eid sods biae yboq 


-nom I ' gaidtow ed ban fe bib bevitt eit duds wollot 21 bluew 
grout “td boleisa guiad Jeniegs nom bigug of ylao eid? sou 
exmaupetvs once tobienoa oF wor bosno1q Made bos ; ebnuvce 
nt Lonoitaeom sltzeoq A od Yo aoiteholse bas gaitioob adi to 
jzo odd 

eth doa si etede nailed’ odt ted) seobive ei 3 Je bal 
tt to bol gue dive tnotelenoom ai Yitiwose tol; yinwos we 
aso tino tov eoub tedd eouibnes # boolui at baa ~paildmo bus 
Ne73 jeubnG How B Yinvove bo alnja & tf .oonegilib Ww O7189 wl 
to swe od temas od code iive to simeod of vol ; Meemid wot teat 
yartio kaun od sroboredl) baw : 44 of yageasooe «i Jada guile yrs 
ih dno gaidrow af tered drag an yeost of ai of dodt eiwn od 
2 od dewen od pyar evnitodel atl ti 0 - nolsrlat 
; + lis eshulane uoidw lo vedtie 1 uote Maile of sortl 
ln otwone ef oder oil mad eel ilawt® .gaildeass bap xedt te 
o Inid om ei ovat sodt os : dodging gaiod 1091 , bsvse yriad 


320 SHERLOCK. ~ 


fear left for him; and the Apostle’s exhortation will have no 
meaning in it tosuch a man. ‘ Work out your salvation with 
fear and trembling :’ with fear of what? since nothing is left to 
be afraid of. And yet to be sure of our salvation has beva 
made by some a necessary sign of regeneration and adoption : 
and hence has proceeded the doctrine, that grace once received 
can never be lost; and if so, those who have received grace, 
can have no reason to fear and tremble. . And yet it cannot be 
denied that the Philippians, to whom the Apostle writes, had 
received grace; since from his own testimony we learn, ‘ that 
they had obeyed always; that in his bonds, and in the doctrine 
and confirmation of the gospel, they had been partakers of his 
grace.’ Grace then they had received ; what then had they to 
fear? if grace once reecived cannot be lost, that is, if grace 
gives security of salvation. To make then the Apostle con- 
sistent with himself, we must aflirm that it is his doctrine that 
grace may be lost; and that even those who have made great 
progress in gospel obedience, are not secure of their state; but 
must labor on, and work on with fear and trembling, lest they 
come short of the promises that they have received. And from 
hence we may comfort and support good Christians, under the 
many fears and misgivings of mind that attend them in their 
spiritual warfare. That you fear, isno argument of mistrusting 
God : we have reason to fear for ourselves; nor will this fear 
be taken from us, till we are removed out of this world. Were 
there any reason to think that security as to our future condi- 
tion was among the gifts of God’s Spirit to the true children of 
Christ, then indeed our fears would be matter of disturbance to 
us: but since the best must fear and tremble, why should we 
disquiet ourselves because we fear for ourselves ? since not only 
our present condition requires it, but it is even part of our secu- 
rity to fear, and to labor with care and diligence, which is the 
blessed fruit of holy fear. To fear that God will not perform 
his promises to us, is a wicked fear: but to fear that we may 
fall short of those promises, is a reasonable fear, our present 
weakness considered; and it is a spur to virtue. And those 
who would desire this thorn in the flesh to be removed, may be 
‘answered in the Lord's name, as he answered St. Paul, ‘ My 


as 


nino nt a 


bain elitod vil ai tall 


wt (ait bad adi sadw  bavisonr bart 
vaery ti ei tedkt jeol od Josie havi 


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prominent ava eid molt sone 3 990TH 


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precwle bawads 


Yo modanay asad bed yodd boqeng odd te soiteminos bas 


qodi wotlt sont = “.e0eTg i 
aan sone asatg i Smsel” 


1109 olawg & adr nadt sisw oT nodovios to yrs eovig 
ted) onissob vid xf fi torts nts tener sw (Viyensied diiw savteie 


soamg sheen oval ow oecilt ove sault 


bre ;seol od yant 90872 


'’ - é > 
‘tod ; state tinal To ausone Jom ots soawibodo toquog Hi e2aKgory 
qos seul ,ynildiown tne tact shore a0 drow bas wo wdel ow 


aol bak .berinder owned yout savit 


akong oil) lo Node ante? 


ods volperit anita bows srogiie bun frotmeo yet ow sono 


iodt ai ads Gaatte tod) brim to *y 


oniteeianit ly Jaaaio ye ant feot Ho" 


niviqeien bia aot yest - 
¢iedT rnihew lnwsrige 


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ov Jive enlt ‘to tao bevoares om 


ow [fit aw root toslat od 


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ve bluoide yw soldat hie vu vt lout 


at tue bowberti ods end 
1 teed ot sonia fud sae 


«ino ton sonia t etvioziwo 161 Te ow sagaved eo? lseruo soiupeib 


“wie Wo to Sind Move et Te HT ITs sti 


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5 A S 


_ 


’ ’ DISCOURSE XVIII. , 321 


grace is suflicient for you.’ You are weak, but the Lord is 
strong, and his strength is perfected in weakness: so that if 
your fear be active and busy, and sets you to work for the 
thing you are afraid to lose, there is no doubt but that through 
Christ you shall be enabled to do all things. 

Secondly, from hence we may learn what to think of the 
works of Christians. It is, you see, the Aposfle’s command, 
‘ Work out your salvation.’ Now then works are necessary to 
salvation; and it matters little in what degree they are neces- 
sary, or how they are to be named: it they are necessary, you 
must do them; and that is enough to secure the practice of 
virtue and holiness in the world. And for this reason God 
works in us, that we may not only will, but do; that is, bring 
our good inclinations to perfection: for why does God work in 
us to will and to do, if willing and doing are not necessary to 
our redemption? And perhaps the good works of Christians 
may not deserve all the hard words that have so liberally been 
bestowed on them, if we consider that they are not the works 
of men, but of God: « for he worketh in us to will and to do?’ 
and therefore our good works are the fruits of his Spirit; and 
are holy because they proceed from a holy root, the power of 
God dwelling in us. 

Lastly, hence likewise we may observe in what manner God 
works for the faithful: St. Paul makes it an argument for fear 
and diligence ; from whence it is evident that God does not 
so work in us, as to exclude our own care and industry ; that. 
is, he does not work irresistibly: for supposing God to work 
irresistibly, the wit of man cannot make an argument out of it 
for private care and diligence. If God does every thing in us 
Whether we will or no, what is left for us to do? or what have 
we to fear and tremble for, when God alone has undertaken 
the whole care and business of our redemption? The work of 
the Spirit on the hearts of the faithful is to actuate and inspire 
them: but to perform what is good is the business of him who is 
actuated and inspired. Now it must be allowed that it is one 
thing to give a man power to act, another to ferce him to act. 
A man’s will is not influenced by his own power. Ile that has 
ten times the power to do a thing that I have, is nevertheless as 
free to let it aloneas I am. And though the grace of God 


A aoe quilt W : bomen ad ot one ya 

Yo s5lisery oil St992 of dyvooy. ei duds bas te b dew 
he goean elt sot bok .bhiow odf ai eoailod bas ouhiy 
gaia 2 gedt "; ob tnd hw yloo tow yom ow tad xu oi eow 
nee be drow b6O evob yidw 10} : hoodtaq ot 2aoiteniloni boog Teo 
= uP yremtwoen Son ore gaiob bas gailtiw Ti .ob of baa Hie of eo 
vigiteedD Yo udvow hoog ot vqaiiog aA { soqaobes wo 
aged ‘yilerdif o oved teds ebrow bruit act He ayroeoh Joa ya 
whrow edt ton ore yorl! Indy tohieous ow Ti .modt a0 bawolesd 
*:ob of ban fiw of av of dtodwive of at? > hoO lo ted .nont Yo 
his {tig# eid Yo etini ai oe vdiow hocg 10 s10lareds bas 
Ww vevoy off toon yled « mot hasco1g yor) vetisood ylod oe 
au ni guillowb be® 

oD vonnnes tedw gi svisedo yom ow saiwedil oonod ,yltend 
1#5) rot Inetauwiw ac Vi evdan tweT 22 : lwidsial oi) 101 air 


yon 
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= 
oof 


jon noob bot) gad) Jashive 8 tt soredw moti ; sonegilib bos 
sedlt ¢ yuiewbiti hin ots awe wo ohuloxs of 26 eu ai A10w oF 
row oF bow guizoqque tol : yiditeiesntt Arew Jon esob od ft 

by hue teomugra ne oaem tomas amns to thw orl <tidiseiesnt 
nu oh yall? yore evob bot UE .soneyilil bag giao aang ral 
veel nat Pol: of en 20Y Rol & datby ,o 19 iw ow rodiodw 


rel cua enola DoD ood at eldinowd bre inal oO} OF 


so ATs it ; Goh DEIN slice Too bo BeoneIKT Dene 91nd alow aa f 
esnqeos bow obeuton- od 2 fitittiad atts Yo etieed orl) Ho titig@ ody 


ai culw avd te seomiand of? af hooy #i tadvr mooted of Jud : mold 

wo siti dads bowolla od feom 4 We = .bougent has bojauios 

Jon o) atid eove! a? redlione jon © wod thts aviz oo poidt 

odonds ohh = aowoy wwe et vd beonouliai ton ef Uiw etaant A 
- ‘ * - 

oo seploitiven ai ,aved Fo iedd grid? # ob of 18WOY ait agutid oof 


we to sorg oft aga ots bak wie 1 ee onola i dol af gov 


$22 -" SHERLOCK. , 


gives us great power and ability to work out our salvation, yet4 
the power to will and to work is no constraint either to will or4 
to work. And in this sense the grace of God is a great argu- 4 
ment for diligence and care: for if he furnishes us with power, 4 
it behoves us to see that we make a right use of it. 

in a word then, you have the assistance of God to enable you 4 
to work ; which is a great reason to love and trust him, since 
he takes this care of you. Your danger now is only from your- 4 
self; it is in your own power, but in no other creature’s under 4 
heaven, to defeat your hopes. You only can rob yourself of 7 
the assistance of God by doing despite to his Holy Spirit, by 7 
not obeying when it is in your power to obey, Be caretul | 
therefore, my brethren, be watchful over yourselves ; and whilst 3 
you have opportunity, ‘ work out your salvation,’ 


ah potaves Be foe a give ee P 
af reper eee we ce» \. 
7 
ier ge a - 


<A Pm ~ ie pene ao: 

el ainig2 lol a wre 
vive of .yotfo ernest hy vitedo 30 
lide bad clativeiog ete dane a eens 
noifivise rang to Hew , 


A DISCOURSE XIx. 320 


SUMMARY OF DISCOURSE XIX. 
LUKE, CHAP. XIIIL—VERSES 23, 24. 


INTRODUCTION ; concerning the many nice speculations 
that have arisen regarding God’s final judgment of mankind. 
One of these proposed to our Saviour in the text; in which and 
the following verses his answer is recorded; an answer appli- 
cable not only to this, but to other questions of the like im- 
port: for the better understanding of this answer we must 
consider why men, not content to examine themselves by the 
law of God, are for launching out into the mysteries of his 
judgment. They are commonly influenced by a consideration 
of their own circumstances. Every man leaves the way open 
to his own salvation, though he may bar it against others: this 
the case with the great advocates of election and reprobation : 
being secured themselves, they despise the virtues and moral 
attainments of all men, and doom them to destruction. The 
‘conceit of him who asked the question in the text shown 
to be akin to this, from the peculiar prejudices of the pri- 
vileged Jews. Our Lord’s answer is levelled against these 
prejudices, and is a declaration that the salvation of God 
should be extended to all people. The controversy among 
Christians concerning the salvation of the heathen world, 
shown to turn on a different point from that of the Jewish pre- 
judice; and to carry not with it the same contempt of man- 
kind : still the limitation of God’s mercy may be found to be as 
presumptuous in the one case as in the other. The answer of 
our Lord in the text given to such inquirers, both for instruction 
and for rebuke. The opinions already mentioned confine the 


4 
©” Speitibunns Yo Sustrgbet lanit «'hoO paibrmger ose oved tat 
fun ddd ni Ai ty a oea ic od bravoqeng se6A? Yo 960 ‘ 
© iyge wwene av ; bobrowin 4 ann eid eomoy yaiwotlcl oft Gy 


° tiie ‘ate tom. ol ae 


gi gif silt Yo ealteinp rake oF Jud ais ot ylao tou sides 
um oe woweds site Yo ytihosteohan wied oil? 20) : dq 
ee govivemas? ocimaxo of Jwataod Jom Moet vdw whiene> 
p nid ‘lo eoinateyen alt ots tuo guidomeal it ava bo to wal 
' woiteyabines a yd heoasnflat ylaoumos 96 yedT dnonrghuy 
nage yn ait sora nam ysl = feonslemuoito awo risds Yo 
7 <i) :ztorlto eninge st 10d your od dgwodd woilevine awo sul oF 
- yoitedoagat bas soitosls Yo eetavovba teorg ods itive sano os 
tovont bas eoudiiy olt sviqesb add eovioemadd bewdee gaied 
adT snoitomtesh of moods moob bas oom te Yo etnomninss 
woods 220) lt nt coiteonp of} Baller ow inid ‘to sisono 


ing ott Yo auoilwjprg tsiluoaq om stort i) of aide od of 
seodt tensinges bellovel xi rewenm biol wO .ewal begeliv 
iv} to oolteviae odt tad? aoitawdaab 2 et baa |‘, eooibularg 
uronst yeowotden ofT olqoeq ic of hebpotxe od bivouls 
' wlilow woiltagl of¢ to noairhes gt? yuaTsowoo easvieitd > 
awit deiwol ot te dats it iniog toatiith 6 ao aud Oo) wwrode 
aia lo temreteno omer ott to iw tow 7189 oF bas ; aoibw| 
»y of or baont ad yam yorsm 2’ hot to movasdinil oft Mise : bnid 
io v9wedd olf vedio od3 al ed geo oto off a1 enomiqameg 
 noiouvedh rol diod ,xrovinpri dowa OF movig 1xad od) at baot 109 
ull suitwoo bynoitsen ybasls enciaige ait .oaudet wot baw 


| 


324 .. SUMMARY OF 


mercy of God; but there is another which goes to the contra 
extreme, and sets the doors of heaven open to all comers : the 
who entertain it seem to rely intirely on God’s mercy and th 


infirmity of human nature, both of which they paint in th 
strongest colors: they suppose that God will never make all 
or most men miserable, and therefore think to escape in the 
crowd. Such inquirers as these shown to make a mistake in 
their reckoning; for if it were just to punish sinners, no reason: 
why twenty should not be punished as well as ten, or one}: 
hundred as well as twenty: men shown not to be of so great}, 
value in the eyes of God: these person’ therefore are exhorted | 
to leave others to God’s justice and mercy, and strive them- 
selves to enter in at the strait gate. 

As our Saviour did not think fit to satisfy the curiosity of the | 
inquirer, it is very presumptuous in any one else to pretend to 
answer his question: natural religion will not satisfy us on this 
head, nor can it be expected that Scripture should do so. Two 
things however there are in which every man has a right to | 
require satisfaction : one relates to the method of God’s dealing 
with men, and comes to this,—whether all men are capable; | 
and, if not, who are capable of salvation ? The other relates to _ 
our own conduct and behavior; and is—on what terms may : 
we expect salvation? These two necessary inquiries our 
Saviour clearly and expressly answers: as to the first, he tells 
us that salvation belongs to all men, of all climes: as to the 
second, he declares that all the workers of iniquity will be 
excluded from the presence of God, and therefore exhorts us to 
strive to enter in at the strait gate; and in order to quicken 
us, he says farther, that many who seek to enter, shall not be 
able. Being thus instructed, what right have we to demand 
more? It is not necessary either for a teacher of religion to 
declare more, or for a learner to know more: the effect of 
knowing more would be injurious, both to good and to bad 
men : this point enlarged on; and if it can serve no good pur- 


ies ew 0 badeinog, 9d ton i hapenrsehneen) 
gato od of toa mwoda nom: ysnowd ae Show as botkawd 
oe outorod arose seat > hod ‘to wngo adv ni oulew 
iad) sinks bas .yoraus boe ooideai bed? obarailio svat op 
sing Sinn oA Muth ratins @) eovive 
i lo Yisoirua odt ytaises ot Jit Anidt ton bib werteG mo eA 
bette o} vale one yan ateoouspitaneng T0¥ 2 Hyaminpoi 
aids wo au visitas Jon Uliw worgilys farwtat + aoideoup el rowan 
a oe ob binods swiqiine tadt bolanyxn od ti aoa tow baad 
wt agin » eed anm prove doidw ai ete simht rerewod egaidd 
| geile Sho lo bortoar 9d? of exialui on9 ; soldvutedee inp” 
joldagas as som He sorklodw—,eidt 03 2ogx00 bus .aom sow 
‘od agtalar wsdio ofl $f noitavise Jo vldoqea 018 ottw joa ti .bas 


yam amrod tadw no—ai bas ; wivad lod bas Jovbacs awe 10 
m0 esitivpal yresesosn OW? ceall {noueviss fooque ew 
alin} od tev ont of a8. t rerwane yleorqxe bus ylrasto moivss 
#t od ex: eomilo Ue to nom fs of eynoled noilevien decd) as 
od Tier yethepiei 45 mpakionw off Pla And wnnlook 3 sl booooe 
of au ehodxs ototeved? bus .boD to soaeeng ot sant. bobuloxs 
ssdciup ot yobro. 0 \e.* wa Liervta eb bo ad eat es Ob antehs 
sh Yoo Minda tales oF Noon odes yuunem ded? .rodiral yan od eu 
basosh of aw. ova tdyis tad batouebadth svcd garth olin 
of potsiler lo r9douot # wo) yds. .yreezeond Jom ei 11 { ovens 
‘to jostte at to70m worn o} JIN toe wt  »wom etolook 
bad. of bre beowot ied, worupni, od bloow sent paiwond 


boos on ovawe wag, Ji i baw 5 a0 bogislaw Jaiag eitld ¢ mont 


DISCOURSE XIX. - 325 


pose to know the certainty of our own future condition, what 
ean it serve to know that of others? such a curiosity irreli- 
gious : no wonder therefore that it is not gratified. Absurd to 
expect judgment before trial. The scope which men give to 
their imaginations on this subject, when they leave their only 
sure guide, the word of God, shown to be always dangerous, 
sometimes fatal. Conclusion: the necessity of each person 
resolying to take care of himself, which is a sufficient employ- 


ment. 


— 


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fa ‘diihy) Hae vay... Se 
2 ieee he eee eR a le 
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ine 7 G2 2. ate 


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writs v imi? , Foy re 

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3 

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‘ 


326 , SHERLOCK. 


DISCOURSE XIX. 
LUKE, CHAP. XI11,—VERSE 93, 24. 


Then said one unto him, Lord, are there few that be saved?) And | 
he said unto them, Strive to enter in at the strait gate: for many, | 
I say unto you, will seek to enter in, and shall not be able. 


THE fate of the world at the great day is so momentous a i 
point, and in which every man, who is conscious to himself that | 
he is accountable for his actions, is so nearly concerned, that it 
is no wonder to find men in every age inquisitive and curious ; 
to pry into this event. Hence have arisen many nice specula- 
tions concerning God’s final judgment of mankind : sometimes 
we are asked, whether, consistently with the declarations of the 
gospel, any of the heathen world can be saved ; and sometimes, 
whether, the strictness of the gospel morality considered, and 
the visible corruption of the world, it must not necessarily come 


to pass that the far greater part of mankind shall perish ever- 
lastingly. 


One of these questions you see proposed to our Saviour in 
the text, ‘ Lord, are there few that be saved?’ You have also 
our Lord’s answer in the text, and in the verses which follow it 
in St, Luke: an answer applicable not only to this, but to all 
other questions of the like import; and which therefore ver) 
well deserves your consideration, ss 


For the better understanding of which answer, we must con- 
sider whence it is that men, not content to examine themselve> 
by the law of God, and to learn from thence how their own 
case stands, are for launching out into the mysteries of God's 
i judgments, and inquiring how it shail fare with this or that 
nation at the general judgment, and whether many or few shall 
be saved at the last. 


Whoever will examine into the bottom of men’s thoughts on 


sob sate # bod ,atid'e 
oteg hinite od) te oi rotaa of vine, ’ 
ol oearenpenpreetyo~ panernitin’ 


“so os af ab anong oudt te bivow ods Yo ont aT 
di Noamid ot enoisavoo ai oar anit Y70¥8 alsiatve ni fia «tetiog 
tk ted? ,howroan00 ylieae of ei ,enolton vil a0} sldatawoson «i od 
awohua bos svitiziopai age Dore th wan bait ot whiow on ei 
selwanqe sain yasat useine ore! agiatt = tuaee vill otat y1q oF 
‘aitsmor : bouts Yo tnoarghyi, nat aho® pititery9d09 esoid 
nit Yo nuoiderrstonly ada iBiw ylansteienos roelsader , bodes sta ow 
-eomitomoe baw ; bovae ad seo thew a: odieah odd toryne loqeoy 
hie sbovabienoo ‘viitewomn leqaog ait % exoutoria odd rodtodw 
aiog (litameivon Joa sane ti ,hhow alt to cainyerio oldiziv onl 
are theivog Shore buiduen w trpg tateetg wi orl tails ezaq of 
etignitesl 

ui quote! awo of bozoqoiq 998 woy amoliepup 9 ult ‘to oo 
ele over woY “Cbavee od sed} wel ome wee, lnk’ xot odd 
tr wolidd doish eaeroy od? of baa Axa lt. ai wena a bool m0 


ite od td eid 02 ylno fon eldasilgy e wrese we pode 28 at 
nay eroisidt doudw bas ; Sogn elif qilt to eile mp vaio 


- noiebiaws woy evisesb ligw 
toy jovi ow pyowenn doidw los ihaotersben vented ods vol 
svisemadd aninaxe of tagtooo lod note fadt #i Hi vowodw tobe 
uve tia wort ooxnlt mont ool of hae boo jo wel oda ye 
bok) to menroley } edad Joo yeidonwal sot ore vbnole o203 
lad yw eitt ative ost Ma iis di worl yeitiupis betnas ett ube 


isle weak yo “nee ionlonw % bam deo Kaur, Lavnaas fe oil) Ja wollen 
seal old du bavae od 
0 ehdpwoild engin to wood odd oti onimaxe iw vavood tf 


’ 


STi gi S Rin cic detmantbree: 


Nig 


TPA pea cea gakions 


| 


DISCOURSE XIX. 327 


this subject, will find that the conclusion they make is com- 
monly influenced by the consideration of their own circum- 
stances. Every man in this case takes care of himself, and 
leaves the way open to his own salvation, how strongly soever 
he bars it against others. The great advocates of election and 
reprobation always reckon themselves in the number of the 
elect; and that their iniquities, of which they are often con- 
scious, may not rise up against them, they maintain that the 
act of man cannot make void the purpose of God, or the sins 
of the elect deprive them of the benefit of God’s eternal decree. 
Thus secured, they despise the virtues and moral attainments 
of all men, and doom them with all their virtues to destruction ; 
whilst they advance themselves with all their sins toa throne 
of glory prepared for them before the world began. 

Akin to this was his conceit who asked our Saviour the 
question, ‘ Are there few that shall be saved?’ The Jews 
were God’s peculiar people, and enjoyed very great privileges : 
‘ unto them were committed the oracles of God; to them per- 
tained the adoption, and the glory, and the covenants, and the 
giving of the law, and the service of God, and the promises.’ 
But not content with these privileges, and being thus distin- 
guished by God, they will hardly allow God to have any thing 
to do with the rest of the world, unless it were by severe judg- 
ments to afilict and to destroy them. With regard to these 
prejudices it is that St. Paul puts the question to -his country- 
men, ‘Is God the God of the Jews only? Is he not also of 
the Gentiles?’ And we know full well that the gospel of 
Christ gave greater offence to the Jews in no one particular, 
than in opening the door of salvation to the Gentile world : 
they looked on all nations but their own to be unclean, and 
accounted it ‘an unlawful thing for a man that was a Jew to 
keep company, or come unto one of another nation? and St. 
Peter was so possessed with this opinion, that he stood in need 
of a special warning from heaven, before he would baptize the 
honest centurion Cornelius. On the foot of this prejudice the 


question is put to our Lord, ‘ Are there few that shall be 


saved ?? Hfe who knew what was in man, and understood their 


secret thoughts, gave an answer which went to the bottom of 


the inquirer’s heart, and without doubt touched him to the 


‘ 
a inl nN cc A sane RAISIN : 


7 ould a 13 nieaciar 
eniv odd 0 »bok 


inh 


~ 


7 
- 


~ yet #-ot 


+ 


ows ot neg D0 neds gortes of Be toilits 09 atoon 
<yinwo9 eid. od noiteoup oft etug Ina") 4@ terh +i ti evoibujog 
to oele ton wt ef Sy¥lao awol off lo how ody bot) el* om 
Ww logeoy sdf dedr Mow [hit word aw bmA “Tesliiaed oid i 
Antv rhracy i G0 at evra ols oF uel Tohotg o78y tend 
‘il wi b. Esk aay ive off of noitestoe lo voub of Ditinsqo ak nad? 
ak neater od of pwo tiods fud anoitew fia no bodool yout 


wi Ww yh eeow det wen pil itch lubvralaw oa” tt bsiavessa 


J ban % soiten wedions lo ano ofa onto to , yonqitos qaed . 
bart a fioom oc redt notmiqe etd) die leesoneng 08 a7 rated 

vel? yebnpert Klenow of orotod .noemon Meet ite Ww Iniooqe a 
) qothapiay elt to door dy a®? edileewo") aoihetned teoaod 4 
ni Wede golYowat stodd ot bao deo OF Inq # noiteoup 

tit) howtieehan bos eo al ecw ted weed ofw ott “T bhovee' ' 


lu inotied od? O} Joow Hoikw wwend Ma Seg ,ziiguod) terse 
sity op ald badtige) tduab Juodtiaw bas Jtead a 'reTinpéti orf? 


328: . SHERLOCK. 


quick; ‘ There shall,’ ‘says he, ‘be weeping and guashing of 
teeth, when ye shall see Abraham and Isaac and Jacob, 
and all the Prophets, in the kingdom of God, and you your- 
selves thrust out. And they shall come from the east, and 
from the west, and from the north, and from the south, and 
shall sit down in the kingdom of God. And behold there are 
last which shall be first, and there are first which shall be last.’ 
This part of the answer was levelled directly against the Jew- 
ish prejudice, and is a plain declaration that the salvation of 
God should be extended to east and west, north and south, to 
people of all parts of the world ; and that many, who thought 
themselves alone entitled to God’s favor in virtue of their pe- 
culiar privileges, should for their misconduct and misbehavior 
be finally excluded from his presence. 

The controversy which has been managed among Christians, 
concerning the salvation of the heathen world, turns on quite — 
another point than the Jewish prejudice did. It carries not 
with it the same contempt of mankind. The Jews thought 
none worthy to be sons of God but themselves: Christians 
think all worthy, and are desirous that all should be made par- 
takers of the glory of God, The Jews thought no nation but 
their own capable of being received into the covenant of God, 
and therefore doomed all to destruction without remedy: the 
Christian thinks every nation capable of being admitted into 
the covenant of Christ; his only doubt is, whether any nation, 
not received into the covenant, is capable of the benefits of it. 
But then considering the infinite numbers of men already dead, 
without any knowlege of the gospel, and the great number still 
which probably will die in the same circumstance; this notion 
entertained by some Christians, with respect to such persons, 
seems to be as peremptory and relentless as the prejudice of the 
Jews. And the limitation put on God’s mercy and goodness 
may be found perhaps to be as presumptuous, and as injurious 
to the honor and majesty of God in one case as in the other. 
What then must we say to such inquirers as these? The an- 
swer in the text is given them both for their instruction and 
their rebuke ; ‘ Strive to enter in at the strait gate: for many, 
I say unto you, will seek to enter in, and shall not be able.’ 
As if our Lord had said, You seem, by your curiosity in in- 


— m rs eee ie Hh ~~ 


serra ameter dare acl : 
“Yo noiterlen odt Jail) soismoliob niky « sf baw vesibwipn 4 
ot tives ban sttoe esw ban teeo ot hobuoies od bloods ho! 
— dguodtolw yuo tahoe ; bhow adie. ering Ha to siqosq 
| .0q tian? Yo ouhiy ai vovst #bhoD ad belsinte onobenevisemeds 
woivadedeis bas toubnosein rvieds rt bivode 2ogoliving rile — 
oouneany «id nent bebuloxe qianited — 
anaiteind® gnome hayeaam uted eel doidy gasvovies tT 
stiup oo ented ,bhow nedined: ob ‘to woitev ian el! gaiarsonbe 
ton edinas JL cbib solbujong deiwol oil? geile Jniog ruloue 
tiguods ewol odT  chnidneur Yo tqarstaoy rose ods Jt hiiw 
eanitaith > :esvluenrds tid bot? Yo enor od of yiltiow enon 
nq obsm’od bluode ip tadt aworesb ore haa ,ydtiow Hn daniels 
tad aettes on _ wi ees aff oD Yo qioly of? to eredas 
be ® to snaarroo wit ati havisedt gaisd Yo sldaqes ervey Tiel 
ot 2 ebeures ads iw quitouiveb of He bomoob otcloredd ban 
olni benimbe guied Yo videyes noitan yrero etait) aaitehdD 
olen vee yorsotbe at Mio rine vil pdand’> lo tusnsvo9s oils 
ti lo ewitened oft to rhe socps 2 et Inaeeevoo od) olat bovicon Jos 
~baok ¢baails moat lo ronan stinet oft yaitohimaus asl 108 
Hide wadenuin Jootg od bess dequeg od? Yo ogatvona yas wodkiw 
sorte valet Helemeois SMNBe ott it otf [tive yliindow doirtw 
2m a ey OF JoOTHOT dtiw hunitetnd' > ome 4a bontsirmias 


wilt to enifuejonp old eo ee ‘Lives be | here eR an: rte] a8 ad o} ames 


9! boow be } ¥oRMO ¢ bok) po Be TLE mit 9 fh; aA, Ho 
# visas fori ait bie vou tqinearng eat wl oh ccq naling havot of yea 
veto wb ai 5 wee suo st hoy) Pay ries inte 7 sod old ov 
‘ne off T Vo } mie $i chews xt (oe ov rT yl tal i? 


bos solfouvenil tewit et diod seal rev iy sf) Jzat oll i aowe 
(ise yol.: ohm fide odt de ai wine od ovis ; odedgn tind 
‘olde od joa Hale hee ni setae 09 dow Mier ,woy orm gee i 
“mt ag Yeo WwoY 4d .oreee wo { hice bad brot we i sA. 


DISCOURSE XIX. 329 


quiring after the state of others, to be secure and at ease about 
your own, But turn your thoughts from others to yourself: as 
great as your advantages and privileges are, your way is still 
strait and narrow: strive therefore and labor to secure your 
own entrance into life; for many of those who have equal pri- 
vileges with you, and profess to seek the kingdum of God, shall 
not enter into it. 

As the opinions hitherto mentioned confine the mercy of 
Ciod within a narrow compass, and leave the greater part of 
mankind under desperate circumstances ; so there is another 
which goes into the contrary extreme, and sets the doors of 
heaven open to all comers, with little or no regard to the differ- 
ent qualifications of men. They who can make no title to the 
kingdom of God under the terms of the gospel, or by the rules 
of virtue and morality, not willing to give themselves up to 
destruction, have persuaded themselves and others that it is 
impossible that God should finally doom to misery so many of 
his creatures, as must necessarily suffer if they are to be judged 
by the strict rules of morality, or the no less strict rules of the 
gospel, And haying no hope but in the mercy of God, no 
excuse but in the infirmities and weaknesses of human nature, 
necessity makes them eloquent on this subject; and the finest 
things are said to display the goodness of God, and set it forth 
in the liveliest colors; and to represent the distress of nature, 
and the utter inability of man to do good in this fallen dege- 
nerate state. Thus concluding all men under sin, they hope to 
escape in the crowd: it would be inexorable cruelty, they think, 
to make all or most men miserable ; and therefore, let God be_ 
good, and all men be sinners, and they are safe. 

To such inquirers as these, we say, that they mistake in all 
their reckoning; for if it be just to punish sinners, no reason 
can be given why twenty should not be punished as well as ten, 
or an hundred as well as twenty. There were sinners enough 
in the world to have saved the world at the general deluge, if 
numbers would have done. When Sodom was destroyed, ten 
rizhteous men would have saved the city; but the number of 
the wicked was never pleaded in bar of justice. Neither does 
the race of men make so considerable a figure in the system of 
the universe, as to endanger the whole, if they miscarry. Let 


a 


Ae 


os 


7 2 


a pena ee | orate yor 
Yo yore! odd onituo benoiram ofysdtid tnoluiqo: wdt eh 
| ty naif winery ede ovnsl baw eonqmos wonna #6 aidsiw be 


quiets ai arid oe { eoomatesiiatin aerognab vohaw ballawm 
Fg edb silt ete Boe Jometixe guawies oft otal esog dade 


ARID oes of biegst onto oil dinw domo tle of oqo asvesd 
> gd of ebtix om oolem azo athw yodT near to 2noltzoililaup Ine 
aslo on) yd 10 Longeng ath to ebrto edi sohair bot) Yo mobpaia 
oy qu evvisemaite ovig od qyrallie teed eoilmon bas sutiv w 
ai ti forts erodtto fam eorbscntadlt hetenersy oval aoitewttesb 

Yo yore oe yeni ot ach yHent bluode bow init ohdizeoqant 
fregbel od of oro yout Ti wihthe qiiiamatoew team em 297038919 eit 
ott lo eslier tote veuk on otk to gstiavont to ester dois od! 4d 

on hott to yom alt mp dod qed on guiverl bad. deqeog 
mated nena Yo eomondzow hen estiontitul ot oi dud oeu979 
jeestt out! hoe ; oldie eed? no Javapole ined sedans “{tiezo 200 
dnelt ti ioe fue Bek) Wo monhoog ot yakpib of bise ore eninisl 
swe Ja aeneib alt jasertiqet of bac :arilos tsailovil ot oi 
-syob rollet ently wf heog ob oF anni i silidani vetiw odd bre 

er sqod yor tie hen now the yibulsoos aud T  .otede otat8 
eid: yodt -ytlor olderarentod wow Ji t brerore oilt ni eqaned 


Liv) ol sretotadd baw ¢ oldayseine nom teoar 10 Ha odeat of 
Steen yo bins ranaie od pve La baw ,boog 

fs i oduteicn yor? todd oye aw Seon an at ninpal dove oT 
ert oO Pi nie datang J paar) ad si t? v0 :giriuodoge v pil 
wor ae few en bolero od fou binede vinow?t yiw aovtg od nad 
(haneckio were ia s19W 981 wit VIGIN) FH ilow an Leyt feverei aa 10 
tk panel ave ott te blew dt bores oved of bhiow oll at 
a) ,bovertash eow mobo’ nad’ .onob eve bivow aradaun 
lo wotloare i ted 7 yd add fevan ovaed binow thon enogttyit 
eool wbioy: coviten) lo ved ai debeslq reven enw baalniw out! 


Yo aveteya orf? ni orayit a oldaiahidwes o4 oder ‘nem to aoe oll 
ind oyrresenot yor! W olodw oft maganbas of ea seroviad gilt 


seaenahieeneaaitinetaheniamieeatnasietiecma naman amaadtataenemanemttamnteomis ade amadiinea oan tune nd,_ ak eehement nate eee 


SRR Re pM ae nem nt ee a ne RR A TR A 


330 ; : SHERLOCK. . 


men be sinners, yet God will not want those who will serve and 
obey him: or if he should, let him speak the word, and 
millions will arise at his command: ‘ Think not therefore to 
say within yourselyes, We have Abraham to our Father; for 
God is able of these stones to raise up children unto Abraham. 
Tf all men should forsake him, he can, when he pleases, repair 
the loss: he is not so weak, or in such want of the service of 
men, as to be guided by such politic reasons as oftentimes, 
reasonably enough, prevail with temporal princes to spare an 
offending multitude, Leave therefore the rest of the world to 
the judgment and mercy of God, and mind you the law that is 
set before you as the condition of life, and ‘ strive to enter in at 
the strait gate.’ 

You see by this account that our Saviour did not think fit 
to answer the curiosity of this inquirer: and since he declined 
the question, who alone was able to resolve it, it is absurd to 
ask the question of any body else; and it is great presumption 
in any body else to pretend to answer it. From natural reli- 
gion we may learn much of the equity and justice of God, and 
of the terms of obedience on which we may hope to partake ot 
his mercy: but how many, or how few, will act by the laws of 
reason, and qualify themselves for the mercy of God, natural 
reason and religion can never show. Nor is there any reason 
to expect a resolution of this doubt in the books of Scripture ; 
for had it been a piece of knowlege proper to be communicated 
to us, why was it not declared by our Lord, when the question 
was so fairly stated to him? or why does he give such an 
answer here, as is plainly calculated not to satisfy the curiosity 
of mankind in this great point, but to restrain and to rebuke 
it? The question is, ‘ Are there few that be saved?” Thi 
answer is in effect, What is that to you? mind your own 
business, and ‘strive to enter in at the strait gate.’ 

‘'wo things there are, in which every man has a right te 
require satisfaction, and without which he can on no reasonable 
grounds pretend to religion: one relates to the method of God's 
dealing with mankind, and comes to this point, Whether all 
men are capable; and if not all, who are capable of salvation ’ 
The other relates to our own conduct and behavior, and re- 
solves itself into this inquiry, On what terms we may expect 


: 
ee 
‘i 
£ 
2 


* ERPS rperons sete we 


eng a. eon Spy og ye ue 


ieee dae tr mare, Par etas Dem Magmemiy Te 


i todd wal oat v7 beiat hae Sok 
a sas ot ove wtb feu 


tit Anidd toa hhily wobewA cov iitvemnnaaates ie wot” 


beailoob ad sonia fiw: teviwpiet silt Yo hacen -cogatbg 
ot brsddie af 10 9) ovloest-o9 ofthe aw ondle odw ,nolteoup old 
aviqnuesry Inorg ei ti baw seks Ybad yosh Ye weitestap Olt” ths 
ior Iemsten exor'l si vownae oF Bvetony of vey ybod yaa ai 
hae hd te votten, bow odt to dower arnol gem ow noig 
te odanny ob sqedt ypu ow ootsiheds to eanrad pdt to 
he ems gilt ed dow Hive ,wet work to Yamin wod tad : yorsar ed 
Inuien (oOo vorsin oil) sot doelamteatd Yiliwp bas dene 
noEKa Yak Sea OF wade oye dao aoiyiten bas norms 
: stniqi@ Yo edood edt ai ‘ooh aul To eottuloes: » tosqxe of 
hetevinuarnds aif of vaqety egalvond Todeely 6 wood Si bed tot 
faite olf node Biol wo if howloah ton Ni ase dw 20 08 
ae dowe vig od asoh ydw a0 Tat oF letete yliisd of exw 
theoirtts ot Vizier of ton botaluotna yloiely i xe .vted t9wens 
idudgx ot hos uisieor of tad thiog Soory eit ai bitoni to 
fT “Thovne wd dealt wor orudriA* ef noitesup odT fai 
HO Woy bravia * woy of Sails wt tal W Jjoofe ni ei wwwens 
‘aleg fiends off ic wi hae at ovinte* baa eeniiend 

+ niviy pend ier yore doidw at dotted: egal? ow 
idsnogeat dweno nao od dolce srodttiwe ba joultosteiox viwpos 
“bo to heeft aid of estetor sno + aolgiles of basing ebanog 
le qelted WO faieg eb of wamgo bag didace: dnw goilah 


voiuvles te alleges dre odw Ne tor TN bak yp shdeqhs ote nom 


n bos woivadod bas foubsoo awo 0 Of esaler toilio of T 
hours vine ow eu huby oO ,ginpat aid? oti Morti esvios 


Ww 

wow 
mw 

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> 


‘ 


GEE SERN BED A6I ARATIRISNN A AE PIO RONAN te Nie 


DISCOURSE XIX. 331 


salvation? Now, as to these two necessary inquiries, our 
Saviour is so far from avoiding them, that he has expressly and 
clearly determined them. As to the first, he has told us that 
salvation belongs to all men, of every country and nation; and 
that the kingdom of heaven is open to receive those who come 
from the east and west, from the north and south. As to the 
«cond, he declares that all the workers of iniquity will be 
excluded from the presence of God ; and therefore exhorts us 
to ‘strive to enter in at the strait gate:’ and, to quicken our 
diligence, and to raise in us a concern equal to the interest we 
have at stake, he informs us farther, ‘that many who will seek 
to enter, shall not be able.’ Being thus far instructed, what 
farther demand have you on your teachers? Would you know 
before-hand what your lot will be? and whether you shall be 
in the number of those who shall seek and find, or among those 
who would enter in, but shall not be able? What has a teacher 
of religion to do in this matter? Is it ever expected of a law- 
giver, that he should tell who will obey and be happy, and 
who will transgress the law and be punished? Nay, what has 
a learner in religion to do with this point? Do you want to be 
made either careless or desperate ? Is either state a desirable 
one to a man disposed to be seriously religious? But you may 
think perhaps that it would have another effect on you; that it 
will give great ease and satisfaction to your mind to be secure 
as to your future coudition, and enable you with great cheer- 
fulness to bear all the hardships-and discouragements to which 
Virtue stands exposed. I am indeed persuaded that this effect 
would often follow; that many righteous would be resolutely 
righteous, and act with views above this world, and as citizens 
of another country, on certain assurance given them of future 
glory. But consider, the terms on which we are to be happy 
in another world must be such as are consistent with our state 
and condition in this. It is impossible to imagine it to be rea- 
sonable for God to place us in this world, and then to give such 
hopes of another, as should render us unfit to support the 
several characters imposed on us here, And it is much to be 
doubted whether the best men would not be rendered useless to 
this world by such security given for their own future happiness 


woot vox blooW {eran 
Sd Toile woy’ radiesther tant ad 


; om FF) ‘ 
ah ovtanw wor oC § utigy eit Mierob of noiyiler ai-romnal 2 
aldptiash  ofate woitiis el * oternqanh to eeoletss tedsia obaw 
gone oly NAL “Tenoigiler ytenvirsr sd od hoeoqeily nau s oF one 
i pdt; hore no soso redtone oornd Itwow tt dail eqadtoq anid 
onone odo) Boia wag or noiracteitve hive sane ino tig lie 
nasdo tang dite nay oldene bun uolfilyes smid) ang oF 8 
divider of atnomnagewostiby bag.eqistelnad as Me seed of peontat 
pnifty eilt tees behave baabai me I .byeoqxs ebaste oviit 
visiulown ad bluow esoatdgin yossa tnt; wollot aaflo biveow 
mnavitio os bar .bhow elt oveds ewolr aii toe bas enootihgt 
inet ty cron? nevig sommiieey nighties ato .gunwey todjoss te 
vqqedtod of sre ow doithw: mo aennyd wit whienon tut, oproly 
Stade too. sive noleienos ove ae dere od deuew how sodsoas o 
ry OF aorgeni of oidieenqanal sh wilt ni noitibaos hae 
doar sig of ptadty jaw , bltoww el) wi ew soaly oF ho 108 aldanos 
vit sioqqee ot sitew av solver obiweds ee codons. to waqodt 
od ot dou adi boty caned. ew! ay baeonsnl motaateds lave 
od peolut: becohnan od tom bloow sami deed. ody sordtorwe batdnob 
ov nique oiuiwt mo tigsdd To) sevig yiaeooe doueyd Lbrow visit 
al ¥' : 


atte 


ae 


332 - SHERLOCK. 


as some seem to desire. They would probably be lost in the - 
prospect of their own future happiness, and grow stupid to the 
world, and act as if they did, in the literal sense, hate father 
and mother, brother and sister: whereas now the sense of rcli- 
gion under which they live, the necessity they know themselves 
to be under to work out their own salvation, obliges them to 
discharge all the offices and duties of life regularly and honor- 
ably ; since there is no way of securing our happiness in another 
world, but by doing all the good we can in this. 

And if this sort of knowlege would probably render good 
men useless to the world, it would certainly render bad meu 
exceedingly pernicious to it. Despair is the height of mad- 
ness; and were all bad men to be made mad and outrageous, 
it would perhaps be hard to find keepers to guard them, and to 
protect the rest of mankind from their fury. To live amongst 
men who knew themselves destined to eternal misery, what 
else would it be but living among the damned, and being ex- 
posed to all their malice and revenge, made ten times more 
malicious and revengeful by their despair? 

But if it can serve no good purpose to communicate to us 
this knowlege with respect to ourselves and our own future 
state and condition, what purpose can it possibly serve to give 
us this knowlege with respect to others and their future con- 
dition? What is it to us to knowthe exact proportion between 
the good and bad, or to know how many or how few shall 
finally miscarry? Would this knowlege alter our own condition * 
in any respect? Would it affect the terms of our obedience, - 
or make it easier for us to work out our own salyation? I) * 
not, to what purpose is it desired? unless perhaps you secretly - 
imagine that God means not to execute his threatenings again 
sinners, but will save all at the last; and you want to be det 
into this secret that you may sin without fear. If this be 
indeed your case, do you not sce that your curiosity is irreli- 
gious, and springs from a corrupted heart, which wants to b 
freed from the fear of hell, only to enjoy the pleasure of si : 
And can you still wonder why God does not gratify such 4 
curiosity as this, and reveal the secret mysteries of his prov! 
dence, to encourage you in vice and immorality? It wants bu! 


te 


oe 9 


% me ae #i or tios endian he oe 
nerve, bas bea cba od ot mar bed Ha sw bas pee 
2 har read) frrang ot exoqeed built of brad ad eqetleg blaow 1 
enon eri OT oytwh vies avoid tanidienim Yor dewy al tostory 
aber oevaaiic fawso19 00 bontieoh aevbsenasd’ wad othe’ moar’ 
xe gnied hve ,bommnb oft gnome gaivil ted-od 1 blaow eelo 
‘out eumit net ober opnove bee sili sivdt Ha of bosoq 
' * vinqnob tisrlt ed Lotegirorst fue euoinil ean 
i Ot stepiiiemine? oF sempug Suey on Orie. to NH Yi wit 
ent wie ao bas eavionwe of Josqesr dir sysbwond eid} 
tig of vies yldieang 11 ana geen tad .neitibads bra osetia 
409 wwivt tet bes emo ct tage diiw opstwood vidt ew 
verwiad woitnoqoty Jooxs odtwoad opeu os ti ai tad $ moisil 
lade wot word 190 asim wod rae of te ad bis boog od? 
tithood swe We) wits sysiwoed aidt Lino Tyreeseten qilontt 
woigibads two te anid oft tovfte fi bhwo% \soaqes yas ni 
i { geiteviee avo wo tea Auow od et et tltae i odbat'rO 
thior 1) Hoy aegaly q 2euiniy © fratiagh 2 a HEE OY intiw od jon 
nine egmingiovids vod ole0ex9 of Jom ennoin bow teddy Saige 
st od of maw voy bee ; deol add ae He ovme iiw tod escent 
ol eidy YE. sree) guosiiiw aia your wo dat forose aif ode 
ise ei Wikronio 7H iad} ooe tow iy dake Reng HOY bears brat 
“4 o} ew doide mead betgirnoo a soit epanqe bas Rwy 
he ‘be youre hes hd. vos of yin ‘ thea to toyh oe 6 nsust by yit 
t douse Viterg jon aseb boO vdw cohaow Hie voy ace bak 
‘ng etd to esieieyen forous ody Lawros bem antl en glienitus 
Ww entity df qilow ni bag soir ni woe HyeTwosNd 0) ootraly 


‘ 
z 
| 
i 
5 


RR AMF] SAPS ERG IP CL th: 4) = SRR LNAI mo 


2 


Sa 


| 


DISCOURSE XIX. S 23S3: 


little reflexion in this case to see that the reason why this 
knowlege is desired, isa very good reason why it should not be 
granted. ‘ 

In general it is very absurd to expect that judgment should 
go before trial; and therefore, as this life is a state of trial, 


_and is naturally to be followed by a day of judgment, it is 


unnatural to declare the final state of men before their trial is 
over; and with respect to any judgment but the judgment of 
God, it is impossible ; for no other just judge can tell what his 
sentence will be before the trial is over. 

The scope which men give to their imaginations on this 
subject, when they leave their only sure guide, the word of 
God, is always dangerous, and oftentimes fatal to them. If 
you are contented to take God’s word for the method he in- 
tends to pursue in the judging of the world, you will soon see 
that, in order to be happy, you must be good. If you want 
restraint, the threatenings of God are terrible: if you want 
comfort, the promises of the gospel are the only proper cordial 
for penitent sinners. Thus you will find yourself equally 
guarded against presumption and despair, so long as you follow 
the light of God’s word. But if you indulge your own con- 
ceit, and imagine that God will be either better or worse to 
you than he has declared, you expose yourself to manifest 
peril. Ifin the gaiety of your heart you imagine God means 
little by his threatenings, and made use of them only to deter 
men from vice, without ever intending a rigorous execution, it 
isvery probable that you will take advantage of your own 
discovery, and abate as much in your own goodness as you do 
tn God’s severity. If you are of a colder constitution, and 
more inclined to melancholic thoughts, your imagination will 
show you God clothed only with terrors: and your heart, 
oppressed with fear, will sink, and leave you no courage to go 
on with the duties of religion, from which your fears will suffer 
you to have no hope or expectation. 

If you extend your thoughts farther, and lay schemes for the 
general judgment of the world, it is well if this unnecessary 
concern for others does not prove prejudicial to yourself. Lt 
you confine the mercies of God to yourself and your own sect 
only, it isan opinion which not only ascribes great partiality to 
God, but it tends to introduce cruelty and inhumanity into the 


- 


bein a ta dt A aber a 
inhi hi Ia AcE EE IS DOTS REPS ; 


is av tee a Lice dant Srna Paneer AM oS RO 


sh len te hh eth eth neal 


: 


J 


ee) tod | 
cee — vere of Inia euigaciio bag 


saialhaig (ione: 
tid, 90, ewcibanigasi, Yiods 02 
to brow oil ,vbing sree gine ve 


i 2uorsgneb eyenla ei .bo 
— aitiod borlsoas sdk yit Syoar ehasd alle of haqstncs ove vot 
_ oa¢ coos Hire pag tihow ott je gaighuy st ni suewg oF ebast 
atew oy H.buon od ween wer eqand od of t9ino ai Jed 
tne voy Vi: aidivial ot fot? ip xgninotestilt oft isiwriest 
feibwos roqorq ylmo ad? oe foayeny aft Yo zseictony gilt drobmo? 
Ginups Thawoy hot (iw voy ed vevsnnie Jnotjaog wt 
wollat soy ex genl oe inqaeh bow noidgnneng senisge bobraes 
too ree suoy eplsbhel soig Ti wih Saww «bod to tdyil od? 
ei sew so vitod valtio af Wiw hak) isif ontgemi baa lies 
teolignet of Teemoy sdoqze mre >bureoah ean ad sad? voy 
envani haw saipeml poy tren! wey te -7iSthD a} nil «=i 
iol ot io modi lo sed ban pee oainwswdd eid qi olizit 
si Olio Ts ANOTONN 6 write hit 199 tvodtiw soir mont aoe 
avo woy lo opanavhs ofei Hiw vey ial? sidedurq y16¥" 
hy wi { BS BROS hog Aero THE m1 dour xe winds baa prev onm 
ucitutneneo twblen 6 lo vin wore TL .yihowsee how 
ier nostaviaeit Oy # wifaieods oth senirent Of henilowt gre 
Jaen troy bes : monet aire Yate beleefo bod woe rode 
ag ob eae 1 nov ovaat bas ete [hiv .189) dia breexorqy? 
ne dive esovl iy danhe ood norpiles to zaideb oil? slinw mo 
nCIeIIAT AS YO apo On ovat of pet 

oiit wit wamraloe vel ban easel Sgoods W097 haaiko worg VE 
rinesenuwen vidi. flow at i dibgae ad Yo Inomrgbus levees 
it Shenwey of loiihugy srotg Jon rool: eveilio jot marae? 
oot ww ioe bag llomwoy OF bot) te avian ult quilugs ev 
ily tery eadiveee Ylno Jor ihyidar colniga ri ei Hi gine 
vid oti Vinemodni hag ghar ayubore o) ebast si ind bod 


a 
— 


eadeineenatiemnnienanansmnie aioe 4 =" _ = 
ao ET I TE LITE EST IL EIT AT ENE TE TIE LI SNE TTT SEEN E M NLP EI ET CMTE RTA SEGA Ete ESET RON eR RPE eer 


334 - SHERLOCK. 


temper of every man so persuaded. We easily come to think 
it a virtue to hate those whom God hates; and then the con- 
sequence is, that there must be a stop to all intercourse of good 
offices with all men, the few only excepted who think as we 
think. And thus, by passing a rash judgment in a dark mys- 
terious point, and which of all others does least concern us, we 
shall extinguish the noblest grace of the gospel, the plainest 
duty of a Christian, and which of all others does most affect the 
peace and happiness of mankind. 

If, in honor to the mercy of God, you open the doors of 
heaven to men of all professions in the world, who live well 
according to the measure of light bestowed on them; though 
your opinion has in it much more humanity and more common 
sense than that before-mentioned, yet, by thus dealing to all 
indifferently graces and mercies which are not in your disposal, 
itis well if you do not hazard your own share. It is this opi- 
nion, if I am not deceived, that leads many into contempt o! 
the gospel of Christ Jesus; for when they think all religions 
equally good, and all men equally secure who follow their 
religion, be it what it will, theyraise unawares a question which 
they cannot answer, namely, to what purpose was the gospel 
given? For if all men are equally secure under all religions, 
what can be the advantage of one religion above another ° 
When men are led into this inextricable maze, by setting up 
themselves for judges of the world, they know not where to fix: 
they lose all regard to the best and purest religion, by doing 
such professed and undeserved honor to the worst. 

You see then how useless, how dangerous a thing it is, to go 
out of our way to meddle with things so far above us. If you 
would resolve to take care of one, that resolution woul? 
furnish you with sufficient employment: for be your advan- 
tages ever so great, yet all who have your advantages will not 
be saved; for of those who seek to enter, many will not ! 
able; and many, of whom you little think, may perhaps £° 
before you; for God has those whom he will own,-in the ea! 
and the west, and the north and the south, Leave him to find 
out those whom he will honor, and look you to the poi! 
which is indeed your true, your only concern, the salyation v! 
your own soul, and ‘ strive to enter in at the strait gate.’ 


‘ 


eo 


‘nomgoy mom Sins naga eaous diritti and Boinigo Woy ” 


eee 


Me 08 guilesh audi yd oy jbenvitesu-sioted seds aarlt eng 


sleeogeil wo; ai ton orn danke esiovn bre esowtg yliuotMibai 


-igo eldtt ei 91 nade rene cme biaxial tom ob woe Yi Maw et 9F 
‘Yo qursinaa otti yoens wheal saith bevisoeh ron we TY aoin 
murgile: fie aaids ysis mod’ rot peoavl teitD Yo foquey ods 
wed: wollot oer smog viene nom Sin bua hooy ylloupe 
“shod  noiseauap nanwwrey since Min Wiadw ted noigitn 
aqroy ont eae ceoqpny Jaber of glow: wet tonnes qos 
wanatgilany He veka sumed \!hesaps om tout Setiwi { maviy 
‘wubouws svoda nofgiles ano to ygatnrhs ad? od ano tade 
4H noittes yd .osam gldeoistzoni eid} ote bol ow oom aod TF 
nit 08 ore jon vrond rat ,blyow elt to saginsy tot esvivenraeds 
sitoh yd ,goigiler sear bug ied oft ot biagor Ne sol yout 
koow oli of vodod bavieesbeu bas lesion dove 

ou mt <a tt gol! o seowopash wod law wod sod? om po¥ 
mort ay wile we oe mene 11 dire oibbaur of ' ThwW Wwe) jo ne 
low’? dutulues sedi ,ono Yo eno sie? of ovlogot blnow 


“hovbe aye od sol tc doomrrelqar tn sot div very cera 


tot live aeyatogrbs aoy avad or Ue tag feere of 1979 eonB) 
4 tom Thiw yetreea elae of dese odw oro? to yot ; bovis vd 
“y eqailieg yam , 20 ebiil voy scotty lo “geo lina olds 
fees oft pba thew “tt anoulw oeodt ead bx owl 4 ay grub 
beni i > wil avaald kyuiitoe ould hee divon aly fare teow ait? foeuay 
ting wht ot go¢ ool ben toned Hie od medw srodiieo 


‘houerloe ot smyonee ving woy j,i toy beabat ei doidw 
“olay dhevtecedt to ai yeiee of ovinta! bie, linow wo hae 


" 
aa Ne 
h 


ae m 
j de te 
Aix RE et oy . 


aoraed A. 


tae Ae 


ESET AIRE PI eS SRE 4 NN SO 2 MENT fC TARE Sy 


Fe a MR SED BEEP wa SSN ST a trae a ARO IT ek a TEPER I A a8 RP pee tk SET HINIS RAR 


AR 


prot pg tam eine 


-self-love and self-interest overlook the true proportion of those 


: DISCOURSE Xx. — 835 


SUMMARY OF DISCOURSE AX. 
LUKE, CHAP, XII.—VERSE 48. : 


THE equity of the general rule in the text is so apparent as 
toneed no explanation: the single mite ofa poor widow is an 
offering fit for God, which from a rich man would hardly be 
decent charity to a poor widow : and this is the case wherever 
the ruleis applicable. Yet we are very apt to mistake this 
general maxim in its application to particular cases; for then 


things from which its equity arises; this proved by the mutual 
claims of men on each other, who always overrate the abili- 
ttes of others, or undervalue their own, as suits their purpose : 
hence we seldom please our superiors, or satisfy our inferiors. 


As this rule has place in all the offices of life, it ought especially 
to influence the distribution of rewards and punishments; but 
the weakness and the wickedness of men have almost wholly 
excluded it from human courts of judicature : this pointenlargzed 
on. Could we but introduce a judge endowed with a perfect 
knowlege of men’s hearts, the text would be the rule of court: 
and since there is such a judge and sucha court, we must at- 
tend to the application of it to ourselves, since mistakes will 
finally be fatal ; and there is so much the more reason for our 
care, as we are apt to make such unreasonable allowances tor 
ourselves.. We often see men, who have no hopes of being jus- 
tied by the terms of the gospel, take shelter in the general de- 
claration of the text, and imagine they see an equity in their 
case, which shall stand between them and the rigor of the gos- 
pel law: perceiving plainly a connexion between crime and 


ane 


oa 


savers gens ould eh dd bins = yrabiwe eiog 2 of “qaitatls Jasob 


‘y ‘2 ee . 
pai 1x00 oi ni olisa tempat set Po-ptinp? 2 
| -mobiw 100g wo-otian okgnie add > naitenaig2e op boon ot 
af bhiow nem doi &@ abit doidw ed web at gaivsho 


nn 


cinlt plgtea of ign gay ove aw 197 oldenilyqn ef sles oft 


‘gaat: yal ;z0ee talucitesd of uoitaniqga esi ni mixain lmsexy 


aeods Wo evittogorg vow ald doplrove daarerai-tive han aol 
lewtam add yd baveng tds jeenize qiinps ati doistey mont egnid) 
-ifitn odt siartrre eyowls oder willie dogs eo asc }o sails 
‘ weeny 8g viodt ative ef prwo welll aviaviebau 20 eradio Yo 291 
olin wo Zieliae 1 moray THO sepsig «robles vw soned 
giisinages trigne ti tif To eaniio att Ha ai voolg aod ofur eids +f 
rad + aariwertebes coaney brs elyaewer Jo noltudiieh adds asiraufiai ot 
eHuasl er soounls: red worn to exeubadoie aff bas ezenAgow oli 
beouiain shaiog sil? : OL ulaoiine) jo altos a arr noah di bobuloz 
toutreg a dsive bev hue ogbal, » soulurnat iid ow blued «0 
iyned Jo olur oi od binotr sam tt ction «mom lo ogolwond 

Aiiiie oe woo o done bee ashnt @ dove at sradt oonie bos 
Mi Yodbteiin oonie .eovieenie of “i ho poite ihyeya oro} basl 


Tr s 


wo 78 nugnes sion odf omen of ef Gret bax :Iepal od ~ilent 


ot deere we ddvouaee tie eater od Sqn 918 aw en 918" 
ccd. Weg | yr | on ovad orlve . gout ee | vio all waver 

\ , } > a 
~ eh 9 gull me 1911904 : tes ,i pen | ditto eurret ot qd boris? 
: ipo ne ose) “i actoae bee iret ot To noite pals 


oy odd ts yeah odd bow add avowiied hate [ade dois ,o2e” 


Lae otis gouwted nolxseaneo B Zinialy Qoivioorse s wal tx 
4 14 i 


. 
SE A A EE BI EEL A RIE BS TIT AA MO RR IE A El PRET TY SIT SN CIA IE IEEE E A ST EIT AIO IE ANTE GN AS At 5 CN TB RR RO NE A TR 


: necessary to make men accountable; they recollect all their ; 


336 SUMMARY OF. 


punishment, and being conscious of crimes, they have no way | 
to ward off punishment: but when they think on the text, 
they immediately infer that to whomsoever Jittle is given, of i 
him Jittle shall be required; hence they conclude that all their 7 
errors and mistakes are well secured, &c. This is one step : 
towards justification ; but this is overruled by conscience : they 4 
then urge that the power of executing what is commanded is 


temptations and excitements; and being partial judges, con- | 
clude it was not possible for them to do otherwise than they » 
did ; and thus secured, they fancy themselves fit to appear before 
Christ, ard there to plead his own rule of equity against the 
precepts of the gospel. Allow this plea, and it will justify all 
men ; though it must reflect dishonor on their Maker, who has + 
by reason and revelation declared a judgment to come. Few | 
men are so bad as to choose wickedness for its own sake; error 
or passion is pleaded in all cases. The Canaanites were greatly 
in error, and the inhabitants of Sodom and Gomorrah had vio- 
lent passions; yet the fire of heaven spared not these, nor the 
sword of Joshua those. Did they then sin, or was the judge 
unjust? But if men’s passions are so strong that reason is of 
no use but to contrive means for their gratification, God cannot 
be justified in giving to such creatures any notion of a judgment 
to come; and how irreconcileable it is with his goodness, to arm 
the little reason we have against us, so that it shall always place 
fears before us, which yet can have no relation to us. To clear 
this matter, we must consider two things: I. to what instances 
this rale of the text is extended by our Saviour and his Apostles: 
Il. how far we may extend and apply it by parity of reason 
to othercases. To bring this inquiry within proper bounds, we 
must observe, in the first place, that the rule of the text is never 
applied in Scripture to excuse immoral actions on account of 
the violence of temptation ; since even to indulze the passion 1s 
imputed as sin: he that hateth his brother, says the Apostle, 


faite: fave nein 
/ e ton ww ti % mri 
wot sa zovbrenuaitt yous) yar, barn ewilt bern ; bib 
aga yivps Yo ole nwo. eid best at red) fine geht 


ie bon iiw Ji bue .esly wid well& —dsqaay silt Yo tiquootq 


ad ode padalé todd no ywoodsibtsaltor few fi dguodt; wens 
et ues o trostsho{ o bsalssh ndiialorat bie mosasr yd 
wres ; ; elea wo ett 30) warbodoiw stools Ginn bed oz ne W908 
tiiasry ow estianaos') of F avese fle vit hobavly «i aoieeeq 10 
nit Votk derwoD hum molee Yo stietidadat oft bas ror ai 
af) you jaro ton boseqs nerrend Yo oni of 1% Smoieepg tral 
vabuj, edt enw vo nie wads codt biG .oncule auiieot To brows 
lo ai noands Jerkt gaowte oe are encikeng “nom We | T tepine 
fonasy bow ,soitesditary 19d) Wh endow arivians ob ded atu on 
Sepevens ys van { 8 do polio vee eviniang fino &) waivig of hoitisen{ ad 
trie Oo a nhioog aid diw ai 2) oldaolionooarlt wort hana ;9m0d oF 
vonky Hen wie Houde tt iodf oe an Seniege eved ow noeeyi aftyil ot 
welo oF? or foitwlor on ved nao toy dotikw .w noted erase 


eooontest Jat of 1: epaid) ow? vehienes Jeu gw ,9heo ais 


eu) Le spel bax if 7a”. Tu rh sbiietz4 192% oil? wy ofut eit 
non to wii yd tr Yigan bre hretxe vem wer wl wod IT 
- . : ’ 
t oo deri dl eae ae or sf 
MIG WOT, MRE Yl ent Gaited oF moo wilio oF 
4 Rains 
tyron er feod ont To wher ald tend sonata % 14 off? ai, yereettlo Mandy 
i 
to Invovon no analten Levon oumxe af ovata ne a loiyqa 
*! (Olen at ey Le tae av wyitla 4 TAG ASI lo 9 wslorr ot? 
, Qs - , er i \ * « * . *, 2» " b4 y 
milo s eri eevee “ORV BT ‘ Atotbod Dont Sh |: are ea 5 ey as 


| 


DISCOURSE XX. 337 


is a murderer: this topic enlarged ‘on. St. James also (i. 
13—15.) describes all sin as the effect of inordinate passion, 
which is not only no excuse, but is said to bring forth death. 
Scripture has recorded the immoral actions of many persons, 
but lust and passions were no excuse for them : this exemplified 
in the case of Ahab, who slew Naboth, and of David, who slew 
Uriah. In the verses before the text our Saviour puts the case 
of those who received much, and those who received less : of the 
latter he says, they shall be beaten for doing things worthy of 
stripes ; whence it appears that the strength of passion gives to 
rational beings no hope of being saved. Now the comparison 
in Scripture lies between those who enjoy the light of the gospel, 
who are said in the text to have received much, and those who 
are directed only by the light of reason ; and these are they who 
have received little. Now the verses before the text, together with 
the text itself, state exactly the condition of these two sorts of 
people ; from which we learn that to know the will of the Lord 
consists in having the light of Ged’s word to direct us: for they 
who knew not the will of their Lord, are yet supposed to do 
things worthy of stripes ; which supposes them possessed of the 
light of reason, and the knowlege of good and evil. Secondly : 
sinners, under all circumstances, are condemned to punishment ; 
both they who know their Lord’s will, but do not according to it, 
and they who do things worthy of stripes, i. e. who not knowing 
his will, act contrary to the light which they possess: this ex- 
actly agrees with what St. Paul has declared in Rom. ii. 12. 
All however will be judged and punished in proportion to their 
knowlege ; which general determination agrees with a more 
particular one in Luke x. 13. 14. Explanation of these verses, 
showing the opinion of the Jews and of Christ himself on them. 
If we consider the world as divided into two parts, the one 
living under the light and direction of God’s word, the other 
cuided by mere reason and nature, we may learn from the 
maxim of the text—I, that no man shall be judged by alaw of 


SHERL. VOL. I. P 


Te ee 


Srey See wor 5 woes 
Fedtmgatoo oll wo vbeven gated Io aqod on egniod Sanoite 
ofsqaerg ods Yo adgit ode -yoine otter seastt noewied zail asndqins2 ni 
\ ~~ onlee geod? bas downy baaiviolé ond 0} dod ad) ai biaa 978 ode 

: tier yor? ore peed? bun paomnwt to digit ols yd tlso batoonb os 
“= Palio qediogo? Sxot oh sxebad zomtov ort wo .shVaih begigast aeoh 
Yo nee ows aawilt Yo noiniiniws of) yonee abel Moeti tx02 ont 
rod wes to Wise wilt wend oF sala ipol ow doidve cxott ; slqaog 
odd awit ee tontib of now abo Yo tigil ort paived ui ejaieno? 

eh of beanqque dog wa brad siadt do Iliw odd Yon and ohn 

ort? Io haxeeerng enol? Rowoaqepata doidy ; pxqista fp eAiyoo wards 
-stropd adi bas ,nounes to Higil 


+ 
¢ 


a“ 


-gitniom® five bre boog tos 


Snob of honunsbaes 916 ho udarmumis iho wha rene 


Hi ob pnilnaoos fou ob god tiv o bsod not wont only gost dod 


iword don oe oF aeartls e iia xuoidi ob odw qd Lina 
crowd) :eaomebg yor? doidw iigit at 0} (retin 398 iw ett 


2F i o0St ai bovaloob aad lug" 2@ sadw diiw waste qitae 
tint? oF maitoqeang mi barkereg ban heaphei, od Shave rvanod HA 

. ; : : - i 
yom 8 diite es7rTge MoM mins yob hirrensp (toile 3 oysters 


eourey. ona) to noitaralg eh oF BL .noedml of to reluared 


reed 20 0 wf sorulO to bane eneot ort to woinigo odd gitimodl 
ro on? jatioq ow! ofal & bivih 22 bhow ods ibieaos of VW 


thio oly Jnaow eho t) te seo ith hee jilosl ail? iabaw gated! 

ty miott man em ow .ommdis : bea. noese7 stom ya baina 

fo wite yd boybut od Heade, ood oM yodtt .E-—i20 ont to ieee 
1 OF iAH 


area ernie men ata earn eee ppt ap 


IE I I A a RS Ht pape et 
a 


338 SUMMARY OF: 


which he had no knowlege ; it being true of every moral action, 
what St. Paul affirms of alms-giving ; it shall be accepted ac- 
cording tothat aman hath, and not according to what he hath 
not :—II. that immoral actions admit of no excuse, but will! 
subject every man to the judgment of God; morality not being 
founded primarily on the authority of revelation, but of reason, 
for the use of which every one must answer: to plead therefore 
passion or temptation as an excuse for acting against reason, 
is the same as to plead our iniquity asan excuse against punish- 
ment; therefore, says St. James, to him that knoweth to do 
good, and doth it not, to him it is sin. It may be said that 
custom and education have rendered the notions of morality 
different, so that the things which appear worthy of stripes to 
some, seem to others to contain nothing criminal in them. Be 
itso: yet this avails nothing in the present argument: wher 
there is no consciousnéss of sin, there is no room to look for 
excuses; and whatever allowance may be made for those who 
sin without knowlege, it is certain that all who contrive excuses 
ean take no advantage of this; for the very excuse itself shows 
the consciousness of sin: it is a foolish thing to deceive our- 
selves into an opinion that we require not pardon: repentance 
may cause forgiveness of sins, but no wit of man can ever justily 
them.—III. It appears. that all who know the will of God, 
and-live under the light of the gospel, shall be judged thereby. 
Men act sometimes as if they might choose what law they wouit 
be judged by; for as soon as they profess natural religion, they 
seem satisfied that they shall be judged by their own notions; 
but if the gospel of Christ be, as it is indeed, the will of God, 
it will not be so easily dismissed: we may neglect the advice o! 
a friend, but the law of our superior must be obeyed. True, you 
quay perhaps say; but this is the very thing we cannot admit. 
viz. that it is the law of our superior. Beware, from the dread- 
ful examples of Chorazin and Bethsaida, of Tyre and Sidon. 
that your persuasion be not your crime, Here then is your case } 


7 


ios ee) omsone me an Me Ww noi 
m9 Jeaingn sewoXD hare ncn eu oman ae ) 

what J sank todd ail ot somal 18 epee eretored? {toon iia f 
werlt bine od, yew il via tk 4h wih ot Now 1) Atel ban jhoog et, 
wiilarou to eapiton ot howbhner eval noiteowhe hae inotes 
at eoqinte Yo qinow reoye douher egoiyiy wit ret Ge Jusshih 
28 med? ai leuimina guidson wletane at alto of sane ,smn0e 
nody sinamegie snowy ot ae paittion alinve ett Jaz : 08 fi 
wt doal of moot oa ei sie? aie to eeontaoloened Ga af stadt 
onbe gens vol wham od yaar oonewolls tovetebw bas ; eevoxs 
ravers evrraeeo ow le teil timarso ai fi spelwond asodtiew wis 
«wail, Vowtt oatono yrov od? tol ; ci) To ogainarhe oa set ano 
wo wieveb of paid deiloot # ef MH ¢ 18 lo matenoisenn sit 
HO esAOKaT : nobway tou stinp st ow teilt notniqe fia otai evyise 
Hiew{, 19¥9 089 nau bo dow on tod ,emia te sano rigie? ven eo ‘teat 


jad ‘ky iw at woud odw He jad? eyooqge 1 LTT —. radi 


1 
rderot? beghug od fade loqaop ot te Higil i thew evil-bus 
Leitreear tot wal tedw yeoodo tdyine qed ii ee eoeniiomeds ton wolf 
ros .totpiles Letiiem aaphony ¥ yh) saarted en vel ; (9 boghiul od 
> *honedt awe trail! | by shy ened lade vos. Ini huileiica irs 


ry P t . . i : . . 
tf Ga) to liv out .t eee at 2a af od Pith} to fs oy cd) it Jord 


a 


a - hie ‘ ‘ 

br oaiehe ould toaly at veinow + ipseaietir plete oe sf fon Hrn ji 
. . 4 u ‘ ' ’ ‘ 

vy .uvl Jbeveds od j Ds we te nl odd torl fyaotid a 
ithe jones ow De peli reas oult af ff d jot. « vile O1TI9 uit 

tse H : ib i if ] 19q { at 

‘toh oft ceo owed «6 yenegiacdito he webou? ahi tein) 217 

2 4 t j sh’) 7 itr : 

, Of iyi 30 aD: Lyeoddl ea minswons to eolyisars Lie? 


ar 10; ei nel) atoll saci tao don od gomEDETEG mo Jasls 


a DISCOURSE XX. 339 


5 


you have the gospel of Christ before you ; it claims your obedi- 
ence onthe most extraordinary credentials; it cannot therefore be 
an indifferent matter whether you receive or reject this law ; and 
you therefore come under the rule of the text. The gospel is a 
call to repentance from dead works, a summons to turn to the 
living God in works of righteousness and holiness; this the fore- 
warning of John the Baptist; this the doctrine of our Lord 
and his Apostles. If then the great promises of Christ belong 
only to penitents, who in newness of heart turn to God, how 
sadly do men impose on themselves, who trust to be saved 
by God’s mercy, without doing his work, and continue in sin 


that grace may abound: this subject enlarged on to the 
end. 


Ne ka ga ER eb PRES 5 
— 2 


a 


RB RENE OE ee 
pe a RE A A IPRA GEIS IR REN INF RN SAT PII PET PE EOE TTL LT hei 


340 SHERLOCK. - 


DISCOURSE XX. 


LUKE, CHAP. XII.—VERSE 48. 


Unto whomsoever much is given, of him shall be much required: 
and to whom men have committed much, of him they will ask 
the more. 


THE equity of this general rule is so apparent to common 
sense, that it admits of no dispute, and calls for no explanation. 
A single mite offered by a poor widow is a present fit for the 
King of heaven, which from the hand of a rich man would 
hardly be a decent charity to a poor widow. And thus the 
case is in all instances to which the rule is applicable. 

But plain as this general maxim is, yet we are very apt to 
mistake in the application of it to particular cases: for then 
self-love and self-interest will not permit us to discern that true 
proportion of one thing to another, from which the equity of the 
rule arises. If we have amy claim to make in our own behall, 
we think nothing too much, and are apt to overrate the ability 
of the person on whom we have the demand, and to expect 
from him much more than he in reason ought to grant: if any 
claim be on us, we are ready enough to excuse ourselves, to 
dissemble, or to undervalue our power, and consequently to do 
less than may in reason and justice be required from us. 
Hence it is that we are rarely pleased with those who are 
above us, and seldom able to satisfy those who are below us. 

As this rule has place im the intercourse of all the offices of 
life, so ought it especially to influence the distribution of re- 
wards and punishments: but the weakness and wickedness of 
men haye almost totally exeluded it from human judicatures. 
For as it is in every body’s power to pretend ignorance of the 
law, or some other inability, in excuse for the crimes for which 


at 


4 — oe we ; 7 — hot ern : rs ; ; S 
bsrimpot doutt od Hinde mid Yo sow al, aweommolds oa 
dan Siw yout pid Yo viv betimmon ved aan mode of bas | 
7 oi can . ae 
a ; 7 


, 


. 


oe 
> —— a 


9 
nomsnoo of damaqge oe xi ole feweeoy eidt Yo ysiups HT ' 
noitaselqnzs on rot elise ban .atuqedy on to etimbs 3i tads conve 
ots rot Wi dreasiq # & wobiw weg a vd bordfie otim otgaie A 
buon asm doix # to beod add. moti doide asvaed to gail 
ait euilt bod .wobiw rooq 2 oF yitads Inaoab # od lined 
-stdeollqqa ei olor ott dnider of egonateni [La ai ai o289 
‘eh qh [197 ota ow Joy at anes tavenvg sidt ea wialq wil 
padd wt e000 roleniteng of Si te moitnsilqqe ods ni oat 
word tad mrooelb of ac tier Yom Hit seorstai-iloe has avol-ioe 
ods to iiepe ont doidw iow .tofltoes of giidt ono to noitoqotg 
Ntoded wo mo ai wlam o} mislo yas ovad ow TT .eontee olut 
“‘ptiliche od) atavtavo of Iga otn hos dourr oo} gaidion dads ow 


meeaxe oF bas busch off ovad ow mone no forrg ald Yo 


gaa Ti; nary of Jdguo sore Mh oO Hany atom dowin mid mont 

ot ,wreloetuo senozs of dgsoms ehast vin oy ,20 HO ad mials 

ob of yasupeenc: hare sovoq tua sulevTsinm at vo -aldmmeoveib 
moth brio od 9 yidewe bream mOepo7 mi yeu aed aeol > 

nk oder oead: cain bs apatg glows we ow fails af 3 gonelt 

ay va" H 4 oY it yl “ALaSL u oyy ide prods) me hoe ,eu groda 

to agodto a fle Jo owe’ ter: ould et gong weed alist eid at. 

“91 to noiivditelh ot) oon yoAut at vlienesipes 1 itune oe ,stil 

eer | bax h) » oft tod ceteemudeinog bre shainw 

een aor? 4 bobwinxs vit io} jeouws aid wont 

; song beste of 19% vhod yore nie tH es 10 
Wouil itd 93 Wi Deuoxe ot Qiliceal wlto sm08 10 wal : 


DIRE RR ea RS a a RI ie ey RE EE RR MR AES SEIN i RS A) MIRE ta 


DISCOURSE XxX. 341 


they are to answer; were the plea as easily admitted as it is 
pleaded, it would open a door to all kind of licentiousness, and 
take off the fear of punishment, which is so necessary a re- 
straint upon the depraved inclinations of men: and since the 
wisest and ablest judges cannot discern, some few cases perhaps 
excepted, between real and affected ignorance ; or so distin- 
guish the powers and abilities of one man from another, as to 
proportion rewards and punishments according to this rule; 
therefore the law puts all, except those who are manifestly de- 
ficient in reason, upon the same level, and supposes every man 
to know the law of his country; and consequently, where a 
malicious act is proved, a malicious intention is implied, and 
the criminal is sentenced accordingly. 

But how justifiable soever this proceeding is, on the necessity 
there is for it in order to maintain some tolerable degree of peace 
and quiet in the world; yet it is evident that these general pre- 
sumptions, on which all human judicatures proceed, do not 
leave room for an exact distribution of justice; but it often 
happens that men are made equal! in the punishment, whose 
crimes, could all circumstances be considered, were not equal. 

But could you introduce a judge endowed with the perfect 
knowlege of men’s hearts, there would be an end of all such 
general presumptions: he would do in every case what was 
exactly right and equitable; and the only standing rule of the 
court, would be that of the text, ‘ Unto whomsoever much is 
given, of him shall be much required.’ 

One such court there is in which he who knows the secrets 
of every heart will sit judge himself; before whose tribunal 
there will want no evidence to convict the guilty, no advocates 
to defend the innocent: there no pretended excuse will be ad- 
mitted, no real one excluded: there every man with all his 
actions, with all his talents and abilities, and all his opportu- 
nities of knowing the will of God, will be weighed in the ba- 
lance; and ‘unto whom much was given, of him shall much be 
required.’ , 

Since then we are to be judged, and finally sentenced, by 
this rule, it concerns us to be careful in the application of it to 
ourselyes ; for if we mistake, we shall gain only a deceitful 
security, and which at the last will prove fatal: and there is 


| 
- , Pe a ee es 
sean i tel RR 


ey a ean 


7 
er 


ig 


6 


or ot a art pnt 
is ) it VF: 7 ’ 

sane Ve ernen oft dies. 
vey aeisoqntg 


ae | veignibyeooe besastave ti lanionixe od? 


.. sptienne oft 80 2h paibasoong silt wroce sidaiitan) wod wil 
eq Jo vatgab alderalos sues siadnines of vob. «i ti 10) 2t sted? 
| wary bexanag eaastt todd tnobhye ai 3 wy bbw odd mi Jeinp bas 


ton ob. ,bago01g eowtaviluj, sand fe daidew no Arwidq me 
avito ti jond ysoiten), to motiadizieis soax9 ga, 10) moot oveal 
nodw-sanodeinug alt ni bmpo shee sae aga tad eooqgsd 
expe tom orm bwrabieno od evonazmusrio [Le biveo 2omi9 
towne nde abiew bewohne sgbvi,s sovbovai voy bisoo sf 
owe ihe 40 hue ae od blvow orod? .ztwed e'nom Yo opolwod 
sow tad cago vrsve of ob blnow ed : ecougmwesq lexon9g 
oft to alr geibaate ylno ot bas ;eldativps bas tdyit ylioaze 
oe douse versoemaitw ota * .3x0t edt Io todd od bluow 1009 
\ bsviuper ower od Made mid to .norig 
srotaen dt ewoml odw od Holdw ai al silt, tru0asdonnenO 
7 six iliwe simed qv bp 


anugovbe om gilivg alt fonvaos o§ soaabivs on taxn lew ods 


itt, saothw ardlod ¢ tisamua 


+) 


cba od Niew oenoxe babavinng on esedd 1 Jnvoonnt oft basiob oF 
aid lin sti nem yove siodt : bobsloxe oso lear oa ,baotinn 
moqge at He baw evitilide bes dteylad cic Lie daive enoitoe 
od ast wf basigiow od Ili .bo® Yo Uw als gaiwond to esitie 
t dorendiede sid to .covtg enw down modw olan * hua 1990 al 
‘“boriups) 

} redone giant hee beghel od oF 18 97 neti? sonit 
»! ti lo moitgoliges vit ni Ivteras od od an anoonoo 1 .olos eit 
iwhioob » ylao aiay llade ow oApwion ow Vi. wi ,2avicewe 
++ ovold bea : Letdt every Hiw sent ond te doidw bas ,ytiwom 


aa, te hs 4 


342 - ss SHERLOCK. 


the more reason for this care, considering how apt men are to 
make unreasonable allowances to themselves, where their own 
interest is concerned. 

It is no uncommon thing for men who have no hopes of 
being justified by the terms of the gospel, to take shelter in 
this general declaration, and to imagine that they see an equity 
in their own case, which shall stand between them and the 
rigorous execution of the gospel law. When they read in the 
New Testament, that all whoremongers and adulterers, all 
drunkards and riotous persons, all extortioners and fraudulent 
dealers, in a word, all who in any manner injure their neigh- 
bours and fellow-creatures, shall without doubt perish everlast- 
ingly; they plainly perceive that the crimes and the punish- 
ment are so inseparably annexed, that, being conscious of the 
crimes, they have no way to ward off the punishment. But 
when they read that ‘unto whomsoever much is given, of him 
shall much be required,’ and infer from thence that unto whom- 
soever little is given, of him shall little be required; they im- 
mediately conclude that all their errors and mistakes, of what 
kind soever, are well secured: for whoever is in error, be it 
through want of understanding, or of the external means of 
knowlege, or be it through passion and prejudices, does, so long 
as the error continues, want the light, and is so far to be consi- 
dered as one to whom little is given. This is one step towards 
their justification ; but still conscience remains, and proves that 
they had the light in many instances in which they have been 
offenders. But then they consider that, to render a man ac- 
countable for his actions, it is not enough that he knows the 
terms of his duty, he must also have power to put them in exe- 
cution: for no man ought to be punished for not acting, who 
never had it in his power to act, or for doing what was not in 
his power to ayoid doing. Being thus far advanced, they recol- 
lect all the temptations and incitements they met with, and how 
strongly their passions were moved to the commission of those 
iniquities of which their conscience accuses them; and being 
judges disposed to favor the criminal, they conclude it was not 
in their power to do otherwise than they did; and since so little 
was given them, they shall be answerable but for little: and 
thus secured, they. imagine they may safely appear before the 


ad: ae ae 2 wt ; 

alga amram saa 978 ee 
sia ‘atte . Se en oe 
yo a ead eer i rie apart hf Dae y 


i sapere anaemia carcitheneme ay ror a8 


wR. pate ain 7. 


deinuq oft bas eemito oft ‘adi: geal 
it) Jo eaoisesos gaia pearethaane 
wl tageudeinwg ods To brew of yaw on oved yore womita 
atid Yo .novix ai sdonmt rovocemodie exten * helt pram pre ie 
mortw otis tort oem? ion) 2tai haw ‘beslupe: sd towo ade 
ni yok ¢borispot od otvail (ede geet lo ,movig ei ofaviftevece) ©“ s 
sath Yo. ecsihatadtn doses ere "shold He tacit obuloaon ylomibear ~~ 
od ton ui ab rersader vat + berso0e How ano reveow bail 
anos larxo ott to so yguibaatersbav to snew dguonl — 
anal 08 jkoob .eocihutary bus doing yuo ti ad 10 sgslwood — ~ 
mans od of tat ce ai ben shyil edt Jare youcitaos sone od? es” 
ehrewot qote ono 2 ull .sorvig i oli! modw et eno aa boob 
leh) sovorq bre .eninnos cowsisnnoa Iterud jnelteoiisent weds! 
asad aved yordt doidw ai esoaniend yonat ai gif ot had yard 
Lo igen arabe ot doit wbiewas “yorty nals wt anobadie 
«ly wwondt of tail? thpvone Joa et 41 snoiton eid wt sidataios 
“98 Ai gor) Juq of vavroq ered osle teu ail yt eid bo attest 
ow .paites joa tet harkeinwg od od ddyue main of qo) 2 soto ~ 
ni low eww tether giiol 19? 10 fon of rawod wif ol ti fed teen 
loom vot hesnevbe wi eoste gnistl cynic Move od 19Woq ef 
von Sune dive tam vod? atnomeotion: bee enoidatqmes add fle tool 
ott to nokeieneer edt of Lover saw eHottaaq wed? yignette 
wied bus sad? ears voneinenos tied? doide Yo eoilinpia® 

any Jiobslones godt Jeaimive odtrorat or bevoqeib axgba], 
Union sonie ban phibe pels ands oetwredioob of rewor Aiailt ul 
bug : oliyil it tud shdoewene od Made yard staid povig saw’ 
dt cooled issqqe ylolae yaiew yous onignat yor) borwooe avds ” 


— 


DISCOURSE XxX. 3413 


judgment-seat of Christ, and plead to him his own rule of equity 
against all the peremptory laws of his gospel. 

Allow this plea, and it will indeed justify all men, and ea 
no room for judgment; but it must reflect great dgheate and 
reproach on him who made them, and has declared to them a 
jadgment to come, as well by the reason which he has given 
them, as by the revelation which he has published, 

Few men are so essentially wicked as to choose wickedness 
for its own sake ; either error or passion is pleaded in all cases. 
The Canaanites who worshipped the work of men’s hands, were 
greatly in error; and the wicked inhabitants of Sodom and 
Gomorrah had strong unnatural passions: but these by tire 
from heaven, and those by the sword of Joshua, were rooted 
out, Which part now would you take? Were they sinners, 
or was the Judge of all the world unjust ? 

If men are really of such a make, that their passions are too 
strong for their reason, and reason of no use but to contrive 
means for the satisfaction of the passions and appetites; it is 
impossible to justify God in giving such creatures any notion of 
a judgment to come: for to what purpose does it serve but to 
plague and terment them unnecessarily ? And how is it recon- 
cileable with the goodness of God, to plant such seeds of mi- 
sery in our very nature? to arm the little reason we have 
against us, which is perpetually placing fears and terrors betore 
us, which yet have, can have, no relation to us? 

In order to clear this matter, there are two things proper to 
be considered : 

First, to what instances this rule of the text is extended by 
our blessed Saviour and his Apostles. 

Secondly, how far we may extend and apply this rule by 

.parity of reason to other cases. ? 

That we may bring this inquiry within proper bounds, it is 
tit to observe, in the first place, that the rule of the text is never 
applied in Scripture to extenuate or excuse immoral actions 
on account of the violence of the temptation from whence 


they proceed. So far from it, that even indulging the passion. 


is imputed as sin, though the immoral wicked action does not 
ensue: ¢ He that hateth his brother,’ says an Apostle, is a 
wurderer; and ‘he that: looketh on a woman to lust after 


“eye. san An SA iki a Nd a lh A ma 
en ee ee 


i ol ot 


| . SP oe iia eH Se oan —-_* 

\ 4 sent i Sal tage rh uy , 
saleoagiw A Diag w 3 i bi stn at 
+ ols ‘a 


vagacie ot cay te 


Aidt pebivogge line whi dospery sn Wag ae 
Jo nalton res owisor Haew gei7igai how yliteu(, ob oldineoqei 
ot ded owe H esob deoqng lady of yal :9m09 09 dasargho( 6 
avon ti xi wor Gk | yfineeersoann onal) tiomrot haw ouryslq 
= hast to sped una Sahel eashens ost) itive sldaolio 
ered ow noemsr 4119 a ces Vunban ree. soe. a0 
owed wove baw west guinely yllenrmyiog 2 te taaiegs 
{ ay of novels: ob oad Nes 97 toz doidw wo 

©) vaqory egaidt ovrt orn ard? ,rattess sida tals oF rabro al 
: hnabiancs 94 

ed bebustay ei txo? odt to oltm aid? sovnetani toda of tet 
sole h. zid baa 1s0ived heexeld we 

44 olus sits ziqge bua bawtes yom wa iit wod cubnoasé 
esau youllo 9) aoansy to ysl 

mW whaited toqory aivliive ype aie said yee om tol T 
tout of Deo Wl be ofus oult Soult oanly well ont at s9rrsedo ot iit 
“niles leit se0ox9 1 Sannehn oF mina’ ni bathqe® 
sorely mod Hoilnh cra orl Yo oouclory oly To. Jewooge Be 
ierienmey alt selababat nove Jed? HH riot wit of .Dysaory yout 
ton wh noutas bydory Isvosemi ole thavods .ai es botngeml ” 
ni siinogd, n& ayer ‘soltord anf dioiad ie? off * : omens 
vaitc Mul of aemow a no slagdool ted) od* bee ; anole 


344 _ _- SHERLOCK. 


her,’ says our blessed Saviour, ‘ hath already committed adul- 
tery with her in his heart.’ If the case be so, if hatred has in 
it the guilt of murder, and lust has the guilt of adultery; how 
shall murder be excused because it proceeds from violent hatred, 
or adultery because it proceeds from violent lust? St. James 
has plainly condemned the profaneness of justifying our iniqui- 
ties by accusing our constitutions, and consequently by accusing 
him who made us: ‘ Let no man say when he is tempted I am 
tempted of God: for God cannot be tempted with evil, neither 
tempteth he any man. But every man is tempted, when he 
is drawn away of his own lust and enticed. Then when lust 
hath conceived, it bringeth forth sin: and sin, when it is 
finished, bringeth forth death:’ James i. 18, 14,15. All sin 
is here described to be the effect of violent and inordinate lust 
and passion: but this is so far from being considered as an 
excuse for sin, that it immediately follows that sin so produced 
‘ bringeth forth death.’ The Scripture has recorded to us the 
immoral actions of many persons; but is there amy instance 
where such immoralities are pitied or excused, because of the 
lust and passions from whence they proceeded? Nay, however 
apt men are to make such excuses for themselves, they are not 
apt to make them for others. When you read that Ahab slew 
Naboth, are you not apt to say, poor man, how could he help 
it, for he longed extremely for his vineyard? When you read 
that David slew Uriah and corrupted his wife, do you excuse 
his iniquity because his passion was strong? If you do, it Is 
more than he did for himself; for when he came to himself he 
cried, ‘I have sinned against the Lord :’ which one sorrowful 
confession of his iniquity was worth a thousand of the excuses ~ 
which men usually make in like cases. Jn the verses before 
the text, our Saviour puts the case of those who have received 
much and of those who have received less: of those who re- 
ceived least he says, ‘They shall be beaten’ for doing things 
“worthy of stripes:’ by which it appears that all. who have 
sense to distinguish between good and evil are subject to 
judgment: and no hope is given them of being saved by the 
strength of their passion, when they act against the light of their 
reason. 


But there will be occasion to consider this particular again, 


Bib * - a 
. ; 

od u on * 

- = 7 —s 
eee See ae : 


clube pete PY es Die 


y é p 
See wu lee ar & 


qlod o¢ biuas wod ,teas Tog ,y82 OF $q8 Jon UOY om dodsA . 
hawt wor anh tineyouty eid sot yloovertze begnol od rol ti 
swore nor-ob .otiw sit hatqunes baw dainU wole bivatl sadt 
titi ob nog TE {gene aw noieay ail eevessd ~ysinpini eid 
off tisenahsl a? gaens oul nade vot ; Hoeaid wl bib od oad) sont 
lwiworroe awe doulw ': bred odd sectinga honuia svad 1* jbo 
syauox2 oil? to bowevodt s drow avn ysiupiat sh lo aoieeotnen 
owed xerise oft nl waeeo odit ai sain yllonen nom doldw 
byrisoor ovad odvw seodt Yo cen od? ehug wmoree® suo axed edt 
1 oitw geod? Yo + esa! havivowr gvad one otods bo baa dower 
eynid? gnigk vol ‘notend od Haerle vad * aogne od tenol hevivo 
oved of Up sade wumqqa Ji doidw yd “pesgnie jo ydhew " 
o) josjdud om live bas boon soteried deingaitaib ol sense 
mit yd tevne geied te i 4 novig at oqgod oe bas :Jnoarmbus 


wold to Jdwil oly denies fon yous asibw , coum viol? to siryaeiia.. 


tiege isleoitieg ajdt vabigno> oF noiess0 od live oro) wll 


TEI | 


SE TR GOREN pi eh bone I ORM ASAD, — YARRA MIE NET IE SAT SCL earn Hemi SEE 


SODA es a onal oe slips Fiala 


ihe seep AE 


DISCOURSE XX. 345 


in stating the case or cases to which the rule of the text is ap- 


plied in Scripture. . 

Now the rule, as applied in Scripture, does chiefly concern 
those who enjoy the light of God’s word, and have the advan- 
tages of the gospel to enable them to work out their salvation ; 
these are they whoare said in the text « to have received much:’ 
and the comparison lies between them and the rest of the 
world, who have the light of reason only to direct them; and 
these last mentioned, compared with the others, are they ‘who 
have received little.’ 

The case of these two sorts of people is very accurately stated 
in the verses before the text, which must therefore be consi- 
dered : ‘That servant,’ says our blessed Saviour, ‘ which knew 
his Lord’s will, and prepared not himself, neither did according 
to his will, shall be beaten with many stripes. But he that 
knew not, and did commit things worthy of stripes, shall be 
beaten with few stripes. For unto whomsoever much is given, 
of him shall much be required.’ 

The case, you see, is put with respect to sinners under the dif- 
ferent circumstances of knowing, and not knowing, the will of 
their Lord. What we are to understand by the ¢ will of their 
Lord’ will appear, if we consider that they who ‘ knew not’ 
the will of their Lord, are yet supposed here to‘ do things wor- 
thy of stripes ;’ which supposes them to have the light of reason, 
and a knowlege of the difference between good and evil : for no 
man can in a moral sense be said to do things worthy of stripes, 
unless he has reason to distinguish between the things which are, 
and which are not, worthy of stripes. Since therefore they 
who have this light of reason are yet supposed ‘not to know 
their Lord’s will,’ it is evident that ‘to know the will of our 


-Lord’ implies something more than having the light of reason 


to direct us; and consequently must mean our having the light 
of God’s word for our direction, 

Secondly, you see that sinners under all circumstances are 
condemned to punishment. They who knew their Lord’s will 
are condemned for not doing ‘ according to his will ;’ they who 
knew not his will are not. condemned for not doing according to 
the rule of which they had no knowlege, but they are sentenced 
for committing things ‘worthy of stripes,’ that is, such things as 

: 


« *~ 


pisces Py eeu 7 % 

tii Bi nebreeet ciation to. 

Se ey Beas. cad 2 vals ue 
‘ val ¢ 


> 


~ * balute yloturmsoe bon moe ov} 6 
" ysibrosoe bib vediton isurid ton how eer Weve a" bod eid 
ad tlade soqita tw yirew 


ee ah ch ed 


__ etorig ei lowe 
Rb oft vebun mondia oF fooqeot ai ome 007 a9 od T 
Yer Heer od uiwond ton boter .yoiwoml to snonnteinnis inom 


gon -woitl * oie ‘at andy wobienes ow TE assis Tse * tna 


soqitte ty xalnow «galas ob ot hiss od senve letota # fi ae nem 
ne Paster vegeials od? coveted deingaleib of soreot cod of evolns 
voit obvadl) eoni@  -woqitts Yo yditow ton ote doidtw bas 
wow A 0) ton Hosotque doy bre woes to tdgil “sidt ored odw 
sao to Vw oft word oF Ded juohive 2f ti" Lliw &brot riod? 
poset Hleit of) gnivad eid? orm geiddontoe asilymni ‘ biol. 
jdeil adi gnived io mesie semi ¢iimoupeenos ban pen jomib of 
; ~ galvoeith wo tot braw eboD to 

ocd eegnatemnesiio tia vobne etentite 100? aoa Woy’ 7tbaose 
‘ier atfnod sil wand dvr yodT  Aevatdehrsg 0) boomsbnos 
eating poe"; five efit Gr giniiraoge ” qiiob ton vi bormebmos ate 
" op guitnega gated too 20 borensbaod tore Hiv aid too wond 
hoonvtise wim youd fod <onolwood on bad yorlt doutw to olur od 
en euailt Hoge et sade *eoqite to ydstow™ egniddt guittimsos tot 


346 : “SHERLOCK, 


they, according to the light they had, knew to be sinful. And 
this ete: exactly with what St. Paul to the Romans has de- 
clared : ‘ As many as have sinned without law, shall also perish 
‘without law: and as many as have sinned in the law, shall be 
judged by the law.’ 

But then, as the knowlege of God’ s will isa great advantage 
to those who know it, so will their punishment Bi in proportion 
greater, if they offend against this knowlege: they therefore 
‘shall be beaten with many stripes,’ Others, though their im- 
quities and offences against the light of reason which God gave 
them shall not go unpunished ; yet shall their punishment be 
mitigated in respect to what others must endure, and ‘they shall 
be beaten but with few stripes? - 

This general determination agrees with a more particular one 
to be found in the chapter before the text: ‘Wo unto thee, 
Chorazin! wo unto thee, Bethsaida! for ifthe mighty works 
had been done in Tyre and Sidon which have been done in you, 
they had a great while ago repented in sackcloth andashes. But 
it shall be more tolerable for T'yre and Sidon at the judgment 
than for you:’ Luke x. 13, 14. 

Tyre and Sidon were cities distinguished in the Jewish pro- 
phets for their great abominations and iniquities ; and the Jews, 
it is likely, thought that it would fare worse with none at the 
day of judgment than with those citics, But our Saviour tells 
them it should fare worse with the cities which had seen his 
mighty wonders, and yet refused to repent at his call. Which 
judgment of his was far from justifying or excusing the iniqui- 
ties of Tyre and Sidon, or giving any promise of impunity to 
their sins: it supposes them to be reserved to great judgments, 
and threatens still severer punishment to those who under 
greater advantages were equal sinners. 

Consider now the world as divided into two parts ; one 
whereof has had the oracles of God committed to them, and 
enjoyed the light and direction of his word; andthe other has 
been left to the guidance of mere reason and nature, and that 
knowlege of good and evil to which no rational creature can be 
an utter stranger; and you may, from the maxim of the text, 
learn these general truths with respect to each sort and condi- 
tion of men: : 


ei ulti EE 2 a neg gi bln Bic tga el ain dt RRA i ea lS, 


m3 sD tot sets oN 1) faniage 43” a 
Jb qratmibatsnecy j riods Hada so phodeinwah sage teeeiep 7 : 
{Made yo nbn dev etsilie tmiw ot soogeer ai hetsgitiee = 
: Saaqivte wat dttiw tind woteed od 1 

Sas alba vine iiiw aserse mataninnedab lwitneg aidT ‘ o' 
ands one oF!" cixot ald oxtiad sevrieda oft wi Bavot od oF | 
who walgien ads tia } shasta .sal) ohie ow Tt ntseodD q 
rd ai snob nod ovat doidw nolr® fea oz at attob wood fad” 
tel asslex ban diotodone ni bolaxges oge alider teary 2 bad eo 
seenerr ghar any te wobi@ bas ar¢'f wt sidsrelos crow oA Lede tt 
| wT 20 x 4dead ‘: voz tot wait 
“OV det: wot ont fl bedkingaiseib esitio sw aobi® has oreT 
engl ot bas ; esitinpini bits sovitenimods teary riedd 101 aati 
att 40 onan stiw omow otet blnow aj dois Idquods yiedil at 
diet woivat wo wil .2oitia seoris dition nail) In singh it te yah 
sit ines bart sdotshov esis ol? atc oxtow ve) bby pt ¥ mol? 
doid i feo etd ta Inoqer of Leavist Joy Daa shomvrvated ‘rin gine 
-inpink ast grizu979 TO ghivtiiaat evo st vow eid Yo snsarghist 
oF yxuuqel to senmmony yA 5 ynivig to sohit bets ort Yo 297 

Home EhY, Weg oO haves od oF aradht woecny ies jt: ente tied? 
win @ oil @ gaol) of tnourkinig wtevee Hite enateaul) bas \ 

eT oii Ineps rw # racine ba HR 9Ty 
mo; eee yw) Orel tohivth es bhew off won tobianoD 


- 


bas .arode ob botiinwnes bow lo 2 dogo “edt bal ead Yosredw 


be j : 25 ok tek oe. ae 
qo MMe DOW RIP To nouwsenn ove Hf 


il or bayaln, 
iodt bee .oveten fork ooneo oreat to oonabiing ot oF thol dead 
id veo onecdesve Lawoites oa dyiidw ob live bag beog To ozone 
ty to sort rane HOY ben fiegomie wie ae 
-ibnoo bas Oe cone OF JoouHot sitive esltard tay 4099 gaat} real 


= nom to aol 


DISCOURSE XX. 347 


First, that no man shal! be judged by a law of which he had 
_ no knowlege, but every mau shall stand or fall by the light that 
was given him; it being true of every moral action, what Nt. 
Paul has affirmed of alms-giving, ‘ It shall be accepted accord- 
- ing to that a man hath, and not according to that he hath 
not.” e 

Secondly, that immoral actions admit of no excuse, but will 
subject every man to the judgment of God. For morality not 
being founded primarily on the authority of revelation, but on 
» thatreason which is a common gift to mankind, every man must 
. answer for the use of his own reason : and where reason shows 
him the difference of good and evil, if he chooses the evil he is 
without excuse. There is no justification, no excuse, to be 
offered for sin in this case: it is in vain to plead passion or 
temptation, for reason was given for this very purpose to govern 
passion: and the submitting to passion and temptation against 
the light of reason, is the very depravity and corruption of heart 
that calls for vengeance ; and thereiore to plead passion as an 
excuse for aeting against your reason, is to plead your own ini- 
quity as a reason why you should not be punished. The rule 
laid down by St. James is decisive in. this point, ‘To him that 
knoweth to do good, and doth it not, to him it is sin.’ 

It may be said perhaps, that the notions of morality differ in 
different places; and that, through the power and force of 
custom and education, the things which appear to some to: be 
worthy of stripes, appear to others in another light, and to have 
nothing criminal in them. Be itso: for I mean not to contest 
this piece of history at present. But yet, I say, this avails not 
in the present argument, nor affords any advantage to them who 
seek to excuse iniquity by pleading passion and infirmity. 
Where there is no consciousness of sin, there is no room to look 
out for excuses: and therefore whatever allowance may be 
made to those who, in such unhappy circumstances, sin without 
knowlege: yet certain it is, that all who contrive excuses for 
themselyes can have no advantage of this circumstance; tor the 
very making an excuse shows the consciousness of sin, and is 
conviction that you have in your own opinion committed things | 
Worthy of stripes. How foolish a thing then is it to lose the 


ov to ytinodt 
b 


yt (3979  baidaem ob 


dur off trstlecavg od som bluode voy ytlw aoenat s en ysiep 
sealt sich o'T | swing eid) ai oviaioal ei eatusl 12 ¥d wwob hourt 
‘nie ei 34 tai oF Jou 41 Mob bas ,hoog ob a) digwoud | 
wi ib yvilervors Yo auoiton ott Jatt ,2qerreq bigs od yam a1 
ta ome bag wwe. ost Aywords, pout bas ; eoalg jnewinh & 
ad +03 saton ot ameqepn doisdue, aguids. acl oitnoube bus motes | 
veal od baw dulgil wilionn ai eadio of 1e9qqe ,xoqie to ydlhow 
jnstuo> of toa naam Laot :orh ME sods ai lsoimins gaidion 
tio “lieve cit, yer T doy dweh  dmeng te cyatvidl Yo eovig aidt 
aber seo Od ompenterary ban “pms, wits 190@. Anensyta ieasorny oat a 
“iunvin ban moivesg gaibealy vd yluspist aetoxe of daw 


g ¢ 


duot ut mowren ei otods wie toweoeteucizenes on anoved) ered Fl 
od vem oonewnlfs revetadve orolesads bas | .eceu xe st hie 
ulti oie .womemisats voqaliw douse a: ,orlv oxods of sheat 

aati 1 udor Uae aed) ai Ai nintieotey pogelwond 
“tht asi taona) vors eile lo oeetivien on oneal ane oor fousvorl! 
uot le tebe enamel > ghtarvoils senor np geile qi 7 
ZOU Itiiounes smoioige «re TiN yO} ove poy Jad) torr ob ype? | 
oil) seal ot d+) ood? yaidd a deilowlwokl ...2on tne 10 {ies 

. 


348 SHERLOCK. 


prospect of pardon, by deceiving yourself into an opinion that 
you do not want one! Such sins may be forgiven through 
repentance, but no art, no wit of man, will ever justify him. 
Thirdly, it appears from this determination made by our 
blessed Saviour, that all who know the will of God, and live 
under the light of his gospel, shall, whether they lke it or 
whether they like it not, be finally judged according to the 
gospel. The ruleis peremptory ; ‘ All who know the will ot 
their Lord, and prepare not themselves, nor do according to his 
‘will, shall be beaten with many stripes.’ Men act sometimes 
as if they thought it were in their own power to choose what 
law they would be judged by. As soon as they profess natu- 
ral religion, they look on themselves to have no farther concern 
with the gospel, but seem satisfied that they shall be judged by 
their own notions. But ifthe gospel of Christ be indeed, as 
indeed it is, the will of God, it will not be so easily parted with. 
It is the law of our great Master, and ebey it we must. The 
advice of a friend we may use or refuse, as we think fit; but 
the laws of our superiors must be obeyed. True, you will say, 
supposing it to be the law of our superior; but that is the very 
thing which you cannot admit. Look well to it, that this per- 
suasion be not your crime: the people of Chorazin and Beth- 
saida did not believe in Christ Jesus; yet the evidence placed 
before their eyes was such, that their disbelief was the very 
circumstance which rendered their case more deplorable than 
that of Tyre and Sidon. The people of Jerusalem were also 
unbelievers; yet such was their unbelief, that at last the things 
which made for their peace were hid from their eyes. Here ther 
“is your case: you have the gospel of Christ Jesus before you ; 
itclaims your obedience on no slight credentials; it was intro- 
duced by greater works than ever man did; it was sealed with 
the blood of its great Author, and has been handed down to you 
by those who sacrificed all that was dear to them in the world 
in confirmation of its truth. Think not then that it can be an 
indifferent matter whether you reccive or reject this law; or 
that it matters not by what light you walk, since you expect so 
much equity from God that he will judge you according to the 
light you have: for if the gospel be the law of God offered to 


i 0 EE ee a a ae ee, 


aiabiad Nitta st ccanal aaa 


me awe =) ee — Pod 7 
OO ee 
na ' > 7 od ee 


Se lee el cach Cie ee ll ae ee 
Re ee ee ee Lo ie : 
ager ita ae rem SAD, 
| ro eegReeNi 
ie ualten in 


. -toigitories 
zd hoyluri, ed Haris yes seals bolivia coone | Y. 
en .bsobal od said lo seyoiton wero tilt 
“iti baring yliens ox od tou Thin Vibe Yo Hive wilt tai beobul ~~ : 


tee lie voy owl fT denyailo 20-tern woieqne wo to weal oft” as 
ger alt ot tees dud pielsequa Wo lo wet ods od of Hf gnitoqaa 

-yoq, atilt xeelt ti ot How dood ‘diarhe tonnes woe oily gaidy 

lil hee nissvod!? te slqoog odd {emis w0y ton od toiesoe 


0 ; wl sult 19ajeT Iw avinoeT HOY sodtodve sonout trnsftibat 


. 


o Joon xe voy aoe alow Hoy ylyil Jody ql dom avontenn si aed 


> at galliossn wOwoghus Hiv od Das hod vett qinpo dou 
o} bora bot be wal elt od haqeoy oclt i wh p oved n0Y aigil 


<0 
WIP ee be 
ae Set 


DISCOURSE XX. : 349 


you, as it certainly is, and you are in the number of those ‘ unto 
whom much was given; of you therefore shall much be re- 
quired.’ 

The mercy of God offered to you in the gospel through Christ 
Jesus is a call to repentance from dead works: it is a summons 
to you to turn to the living God in works of righteousness and 
holiness. When John the Baptist gave notice of the near ap- 
proach of our blessed Lord, the sum of his doctrine was, ‘ Re- 
pent, for the kingdom of heaven is at hand.’ Our Saviour and 
his disciples introduce the gospel with the same warning ; and 
St. Paul teaches that God, who winked at the times of igno- 
rance, now, under the gospel, ‘ calleth all men every where to 
repentance ; and hath appointed a day in which he will judge 
the world in righteousness.’ If then the great promises made 
through Christ Jesus belong only to penitents, who forsake sin 
and turn to God in newness of heart, how sadly do men impose 
on themselves who trust to be saved by God’s mercy, without 
doing the work of God, and continue in sin in hopes that grace 
may abound! Little do they consider that those false pre- 
sumptuous hopes will prove in the end great and real aggrava- 
tions of their iniquity. To sin in hopes of mercy, is abusing the 
mercy of God, and making the goodness of our heavenly Fa- 
ther areason for disobeying him. To plead the death or merits 
of Christ in excuse or in justification of iniquity, will so little 
avail, that it will amount to a condemnation out of our own 
mouths. ‘ Christ died to destroy the works of the devil, to re- 
deem us from sin, to sanctify an elect people to God ;’ every 
Christian knows this, or may know it, if he looks into his Bible. 
Consider now what the plea in excuse for sin amounts to : in the 
mouth of a Christian it must come to this; I know that Christ 
died to destroy sin, but I will keep my sins and trust in his 
death: I know that the promises of God are made to those 
only who forsake their evil deeds; but I will depend on his 
promises for the pardon of my evil deeds, though I forsake them 
not. These are the persons, who, by abusing Christ and his 
redemption, do put him to open shame in the world, and, in the 
language of the Apostle, ‘do crucify to themselves afresh the 
Son of God.’ Happy had it been for such men had they been 
born in the darkest corners of the earth, to which the glad 


Z — * sip? i D 
5 lA pen? + jell al a ; 


4 
PR es a I HOOK 
a ae Wore en 


modiiw .yorou ‘ 
apaty test eaqod wi nia ai sunitaon bun .be8d to sow ods yaiob 
sang wala seodd tndd tobi ult ob olitid {hayode yam 
~wrergge lazer haw tnory bus adt ni seory Hiv esqod evcutqinms 
ali guiewds ai garam Yo eaqod ai ais oT -ysiupiat tiadt Yo auoit 
-#'l Yassnod wo to weahoog adi quidem bas bod lo yam 
sired to dicob ott bavlg of sid gatyadoaih wt nosso e 1902 
siti ox Hie .ytivplui Yo nolisstiteni, at fo oaunxe ni tein to 
vo we to duo noitenmabaes « of tagome Mew si aoits ,lieva 
7 3b live oll Io ehrow oct youteoh of hoib tend > adawom 
rete “thow of siqooq jostle on qlitouse of .aig atom! au avesb 
itil al oti «lool od i Si woad yom 20 2h) ewoud apitaindO 
silt at: of stavoote miz 10} sewaxe af aalq orl? tadw woa wbianoD 
reel ted} woud ET peidt of omog dou Ji anieiidD 2 to divom, 
wid ni d-urtt hos onia yn qaod Bie 1 dud cia youesh of boib 
ond OF shit ore hob jo RaRE LOY asl? jadi word 1] : disob 
eid to Theol iw I tad ;abeok live tiodt odzewt ofw ylno 
ivi) dAgawi C dyoodt .2hoob live Yer to aolnag oil? 0! epeimorg 
“il bee wow yoendn yd .odvwe. endow od? om seal toa 
oft i Dee bivew silt wi ontede oqo of mid Joy ob ,poitqmabat 
ad? dots agvicsa? of YHowr of * sleogA. alt to ogeugeal 
orod godt bad nar doue rt wood ti bad yqqsht .“.boid to noe 
bela of? doidw ot .dineo oft Wo exorwo Jeolhaeb off ai mod 


“ 
EER AR ne eo EO ERIN STAMP ES RTE PS NN YER NESS A AREER SAR ESR EOI IT Be IRI RCSA RS a TNS AN RP REA RARE EET NY 


350 » SHERLOCK. 


tidings of the gospel never came: theu they might have pleaded 
ignorance, and weakness, and want of the knowlege of God’s 
will; but now they live, and act, and reason like heathens in 
the noon-day light of the gospel. And what can be the conse- 
quence of such alife, and such a knowlege, but this only, ‘ that 
they shall be beaten with many stripes ”’ 

As to ourselyes, we have great reason to bless God daily, 
that by his good providence we have been born and educated 
in a Christian country; that we have been admitted into the 
church of his blessed Son, and have had betimes the means of 
knowlege and of grace communicated to us: but let us take 
heed that we do not turn these blessings into curses on our- 
selyes by our abusing them. These are great talents which our 
blessed Lord has entrusted us with if we use them as we ought: 
if we improve them to the glory of God, and the good of them 
about us, happy will it be for us, and we shall one day hear 
that blessed sentence, ‘ Enter thou into the joy of thy Lord.’ 

But if we neglect these great opportunities of salvation which 
God now affords, they will one day rise up in judgment against 
us, and condemn us. And it shall be more tolerable for Sodom 
and Gomorrah in that day, than for wicked Christians who 
were redeemed by the cross of Christ, but who accounted the 
blood of the covenant a vain thing; who were sanctified by 
the Holy Ghost, but did despite to the Spirit of God; who 
were bought with a price to be the servants of God, but who 
sold themselves for slaves to iniquity. 

Lay hold therefore, my brethren, of the mercy of God, while 
the day of mercy lasts; for if you neglect or despise the good- 
ness of God, which calleth us to repentance, this will be your 
condemnation, that ‘light is come into the world, and you 
chose darkness rather than light.’ ; 


EL LE ARRON RII LA LEELIEVG SS PE ELAR DID NEO WIA IFU TSM TNE RE ir ee caishconeaiiaa apnea o OAR SASTAR Caen SET ne: ge Sete Ne Tals a 


—— 


wit on ne eaplctn deh 
pee: at ht seiniied had ovat baal did 
HO | fo oer ‘olni egniewold geile aunt too ob ow tad 
-w8 » doidteratoatat toor ore sevlT stadt gnivude ino zd oovlon 
titty mo ove en madt sew oa Ti dire ad Wotenine aed biol hsaaold 
waa Yo bowg aft hea bo toyed oft oF mrodds srorgmi ow vi 
seed vob ono tule ow bee en ot od ti ier eqyest ven tod 
a git to goi, ot oni wodd iota * ,somoinee Loestd tad? 
slyiilw noite tae to reitinisriog: yo Inorg seat isolyan oe ti we 
hada sorry badd, itt qu ait gob ono iin yous bolts wor bow 
welhe! wild erstet- ode ad ede H be ee warlum bre «0 
cube aegltett Ssagiw 1) wail? vob tmlt at denomot? bra 
ait farnatdco ode sad eid to 0710 of) yd bomesher now 
vd bettvioane ote pa spat! niaw © jnenwves oft To beokd 
olw chow lo thiqt ot of sticge ah bib tud tegd®) yloLl lt 
only find bot? to stants alt od of aoiny 2 dliw Indguod atxw 
piepini oF eveale tot eorloanradl) Liha 


+ 


ews aid o i 


dei cher? ‘Lo yoven ads to nadie sun ,eretoredd hied val 


~beey eft wigesh ap toshned wey Tt 1 ‘utea! vovem to vab orlt 
¢ ' * * * 

iwoy od Minn aif) ,eoaaitingst 1 et iltetiws dondw bot) 10 gen 

«oy lean ,Bhow oll ofai ato a yigil*® gudlt ,noltntarghoos 


* sdgil agilt tedium exondish seth) 


ou tot dod eo of betoxinnaunes saetg lo hein Be 


3 


SAR GEOS Rin ee S PARRA RS ee 


IES RE rk ER tee ar TERR 93-4 mena R MeRobes AN! 


aes 


RR ati 


DISCOURSE XXI. aa 


SUMMARY OF DISCOURSE XXI. 


LUKE, CHAP. IV.—VERSES I, 2. 


SHOULD we be asked (as the Apostles asked our Saviour 
the meaning of his washing their feet, which is related by St. 
John, xiii. 1217.) the reason of what is related in this text, 
our answer is, he hath given us an example that we should do 
as he hath done. Even with good men who complain of the 
dangers which beset them, and that their prayers bring no 
Llessing with them, we might expostulate, in the name and 
words of our Saviour, if I your Lord and Blaster have been 
tempted in all things like unto you, whence come your com- 
plaints? To profit by these things which are written for our 
imstruction, we should keep from nice questions ; we should not 
pry into the secret methods of God’s providence, since the 
gospel contains sufficient inducement for us to admire his wis- 
om and goodness. In the case before us we want not matter 
of this kind: for the flattering hopes by which the tempter 
allured our first parents to disobedience, that they should be as 
gods, have been realised by means of our Saviour: this topic 
fully explained: here then we behold the wisdom and the 
soodness of God: by man came death, by man came also the 
pleuteousness of redemption. Thus with respect to God, this 
temptation affords an ample subject of praise and glory; with 
respect to ourselves, it Instructs us regarding our spiritual war- 
fare, and supports us under it, ATL the tempter’s art without 
doubt was displayed against our Saviour : hence we may learn 
the dangers through which we must pass in our way to happi- 


ness, and secure ourselves against the surprises which are so 


ee 


“te mrs : oy M *y : aman 7 
ht easel ad bowen 7" ww CIVORE 
<i a vd baselet ei visidw 2053 sist gnidaeve eid to igeinestn oft 
oat Yas wi hotalar a nial - te wanna od! (P12 taitix gala 
oh bhyeoda vs yn Aqwenes un dw wig Adah of ai 19rene Ww88 
ad Yo sigigmios ote Rou hyop div a od ouch Mod ves 
on zoid evegerg viet sed forum .uradt dovnd ds sith erageteh 
bus sines od) mi otatwrmonxe tdyian or cited) sie gerisest! 
pond ovndl -olrath hie triodk «neg ) YP .thoive? wo to ebwe 
-ien nary amd vectach ja0% ore Ail egeisls ihe ot borane 
ue 16Y nesdiow oth tisidw egnisdf saad) yd ditorq oT ¥ etnisly 


xu bkooda ge ;2noleup aia aol q nod bluode oa ,doitowre 
sd wane anarbivorg gho® lo eboilied: Joiese oil) Otni ¥4 
“ain eis oidtibe of eu 101 Jnswooubni dnoiniua emiaiaos logres 
yaltecn Jon Joaw aw en gidled ox od3 af vxauboog baa mob 
vhegrine) oily stoqiter v4 aaqod ginal odt vot t bata sidi Ye 


ese iE bodare roe) das ,esstarbutlomb of emieteg teth wo belle 
iyo! wilt: WOPs awe to eanoen yd foeilag wood ova wher, 


wilt ban strobebew wit feet scl tye ots worl : bontaleyzo thot 


6) wele oes octe vd neh ompo nom yd > bot) to eeanbow: 
« : . r ‘ i 

welt hace? o} 99 Heo (htiw wwittt nie obey te a NIZE ORT 
dnw ¢prehy hen anime fo nope om Jyme so ebroRe worlehyar’ 


ew fnitiige wo pcibiepe ay atomaenr 1 2oy lowe of #994" 
riotiw de exatgme) of2 A, di taba av ehogqua bao orl 
weal vem ow omied : anobrad two seniege t vyalyaib eaw pduwl 
quad of YR wo hi any Jeni WH doidy dquowls erage ant 


oa att doidwe eoeisqrue aly Jeniage etvlgerno ommose bas ,-* 


eee ee 


= 


352 iad ‘SUMMARY OF 


often fatal to heedless unguarded innocence : here also we may 
learn from the best example how to make the best defence. 
The lessons of Christian prudence and fortitude which are to 
be learned from our Saviour’s conduct under the different trials 
being omitted, the circumstances of the temptation are consi- 
dered, as recorded in the text, which relates that, immediately 
after his baptism, he was led to be tempted, being full of the Holy 
Ghost. We see the power of baptism and its blessings, to which 
all are entitled who partake ofthe baptism of Christ ; for he was 
neither born nor baptised for his own sake, but that we might 
become, through faith, heirs together with him ofthe promises of 
God. The spiritual advantages of baptism enumerated, afford- 


sss A RN tt CC eNO CRE CL A eC CL A 


ing us great privileges and room for vast expectations: yet 
how unsuitable to these claims do the circumstances of a 
Christian’s life often appear ! This point enlarged on in the 
matter of a Christian’s pilgrimage through life; who, though he 
boasts of more than human strength, yet sometimes sinks even 
below the character and dignity of aman. Thus the promises 
of God become of none effect ; baptism sinks into a mere out- 
ward ceremony, which can no longer reach to the purifying 
the heart and mind; and hence the enemies of the gospel take 
occasion to blaspheme and ridicule the grace of God, as being 
nothing real. On the other side, it is certain that these preju- 
dices have arisen from the mistaken notions of men concerning 


LP EERIE ORE TC EEE AERO ELON SILO 


the grace of God: for having promised to themselves more 

than ever God promised, and finding grace to be not what 

they hoped it was, they rashly conclude that it is nothing; and 

| argue against the truth of Ged’s promises, from the vanity and 
¢ delusion of their own. The absurdity of expecting the grace of 
God to ward off temptations without our own care, shown 
from human warfare. The Christian is called to the proof and 
exercise of his virtue, armed with the graces of the spirit, given 
him purposely by God; which, had there been no enemy te 

fear, he had not needed ; having enough of his own to sit still 


: 
; 


“loll 9A) Yo ThA grind , bargaros od od bal nw od amaiaged vid vafte 
Avicler on egainastd “conitegad doe on lied a ie 
“nam ad s0) jtaindD Yo mnitqad odio sting odwibabiime srs a 
“dy ove Sault sud olen arwo wid rab hoeinqud c08 wrod tesition nal | 
one aorg ils to atid shiiw wilisget eried iis dysorls eatooed | - % 
brite .belerscaaae anitqid to eagatcaeba laniixiqe adT -bo® 
toy pemgitassegus tene tot moor bas sayoliving teurg ew gai 
« Wo asonatementio ot ob eink seat of oldativas wod =< 
ol ni vo, bepsetes taicg #efF — Pameqqs afte ail eusisand 
od dywods yodtw ; stil dguonlt sgansivgliq eanileindD 2 to wilem 
gers ednie eamitemos. dee itgnente aaaned axds axon Yo riesod 
 emimoty ont 2o8T emu ato ¢timgib bae totommls oft woled 
-teo oyure & @dai edoia mueitysd ; Jodo yoon Yo suos0d hoD Io - 
seivtieuq oft of dozer wgeol oa mo dottw ,ysomewo brow 
det loqeog alt to eotenons oct ooued bue ; brim baa traod ol 


atiod ep bow) Yo ooaty od olwoibis hin comuhgesid 1 uoie2900 
aR aeods reds pietreo et Jt able eile ai wD foe geilion 
oxiiesones “orm Yo aoiton sodsteiar odd. amen? woprin ora eosih 
wom sevicemods of beeinotg gaived  10t thed to ong asit 
teri ton od. ot soarg guibsil ban ,bostmorg bow) re99 ntl? 
han ; yatdton of) Hdd ehulsoos vhieas yaild ace Si heqod youls 
han ytiney oi ssott pimlnorg abot to du? onl teaisge one 
he IDKYR als witosyys Lo ¢sibn wieddas ott arro vidilt Io aodiewleb 
nwode po awo mo deol asonuigiatet: Bo brew oF bow 
bers loorg edt of baling 4 agit? ofl mghew caarol mod 
nivty rig old do eo DE wily alter bomen youiryy wil to @cijoTaxo 
08 yong on nop prod? fed. .sloidw bot yd yloeoqmq mid 


ile tie od awo-stit to ulywono yaived ; bebooa ton bad od ying 


Pe DISCOURSE XX. 353 


and do nothing: but assistance is given us according to our 
dangers, and to whom much is given, of him shall much be re- 
quired. From these premises two deductions are made: I. 
that the temptations which good men have to struggle with, 
are no proof that they want the Spirit of God, or that his favor 
and kindness is in any degree lessened towards them: IY. 
that the sins which Christians fall into and continue in, are 
no proof that they had not the Spirit, and grace suilicient to 
have preserved their innocence. These two cases considered : 
the dread of the first is that bitter root whence the misery of 
good men mostly springs, who are apt to imagine that, had they 
the Spirit of God, the wicked one would not dare to approach 
them ; or if he did, that they should soon be able to quench his 
fiery darts: but when the temptation, though often repulsed; 
still renews its assault with redoubled force, then, through their 
own fear that they are deserted by the Spirit of God aud given 
up to destruction, they lose the power of vigorous opposition, 


I MA ER Tae RE I RENIN NG OC) SEs 


Se ee eee 


and become an easy prey to the invader: our first care then 
must be, rightly to apprehend our own condition, and the dan- 
gers or difficulties we are to meet with, that we may be able to 


ee eet ne ee 


stand, collected both in courage and counsel, for a just defence, 
like the Author of our Salvation: hence we may learn that our 
temptations, so far from being a proof that we want the Spirit of 
God, are rather a proof to the contrary, and that he will not 
suffer us to be tempted above what we are able to bear: our 
Saviour was not tempted till he had received the Spirit. The 
circumstances of the temptation fully drawn out. Having read 
these, shall we complain that every day brings its trial, and 
every night its temptation? shall we fear that God has given 
ls up to anguish and despair in this world, and to inevitable 
tuin in the next? Ought not each of us, remembering that 
Christ has led the way, say with the Holy Psalmist, it is mine 


ARTF Gt I iC gE OVE MEME RDI DANS" hi racact tiie 


it 


own infirmity ? There is more reason to suspect ourselves, and 
to fear concerning the love of God, when all things are calm 


sabia naboelen eres 


= 


ate 


Yo gronian ods sonadw soon xustid nil onl? 3 » 
Oe iadt suigecsi of 1qe 20 obw age? xlieom o9en bog 
Hoagiggs of etab ton bluow one hedorw wd? hod to tisig2 ott 


rid rnoup of vita od cons Srbueda youd aarkt bib od Vi 40 ; anal 
sborluqa wefto dyuod? .oinedqurst oda note fud sebuah gon 


% ae 


ook vals 
a A 


a ee 


bas 
pve # 


, n 


aq . 


-. 
® 


rion! dguould .aodt sot heiduohot diiw tiuoase al ewens itive 
povig. bne bod te ainig® ods yd forweeb me yous todd iadt wo 
Hoitianygo eoowgie jo WwOg al) sto] wed? oissuTieab ot qe 
goilt owe dard wo srebevni of) ot yerq (ess aa amoosd bas 
anab oft, bow nouthaas gwo mo haadvnyqgs oF ‘ladgix od seven 
od aide od yar ow Jol) Avie Soom 02 a78 OW gvisluomtib vw #93 
sondieb sea], o vol ,bodvor has syimpas ai Ak d botostloo bast 
suo tnd) osol yom ow ogued. : soitavle® ro to odin A. ost oil 
jo thigé ails dasw ow judd toon © 2 sind mort wt oe ,eaoiteiqaal 
tom iw od Jed? baw , greece st 08 Yoorg 6 yoilim ors ,bod 
ws : inadd ot sida exe aw tacw avoda Su dapett at od of ex yohiue 
wt HUGS * ‘i bavie22 bial or {his he ey tar ») ton sow qworrne 
busy wnivell .tuo awasly gilat someiqus! of to egonaranivia 
le aia edi egnind yob yoove Saeh on iqmo 9H {lode .seod 
navy ved hed) dadt 16902 27 linda * nollalqmal ei idvia ys? 
eiteivan ot bas .bhow seule m ringeeb bas deivyas oF qu a 
sat) veairadesoinet an Yo doeq ton ginwO {Ixon ond ni ot 
oukuy ef Me dalle’) yioll pila stikw yas eee iii bal acd eid > 


— r : : eG A . 
hoa ov ere 3D jeu ' doesnot s7OKd at wail | | whan ce neo 


wiles ow egaid ie node ,boO to avol odd gaimieone2 wel 6 


A A ER AEA EA REE, ERR IER ATED ATIF LYNE CME IRATE AICI ESNY EI: SEPT SRA BEG STOOL SAA NATO SE NEP ARP are lt 


304 SUMMARY OF DISCOURSE XXI. 


and serene about us, when our body is free from pain, and our 
mind from care; then should we fear the enemy, when he 
thinks himself secure of us by leaving us alone in prosperity, 
the greatest of his. temptations: hence the necessity to us who 
are prosperous, constantly exercising ourselves in the virtues 
proper to our station; if we see others led to virtue through 
hardships and poverty, we can only attain to this through cha- 
rity and humility: if God has called others to defend their 
virtue against the assaults of vice, we, who enjoy a free and 
unmolested virtue, must take care that prosperity be not our 
ruin: if others are obliged constantly to be on their guard, and 
have work enough to secure an unblemished innocence, we who 
are in the securest recesses of our Lord’s vineyard, having no dan- 
gers to molest our peace, must zealously labor to till and im- 
prove the soil, that we may give a good account of the talent 


committed to us.. Secondly, from our Lord’s temptation it ap-— 


pears that trials and temptations may be great and_ severe, 
where the gifts of the Spirit are administered in the largest 
proportion; and since those who are tempted may fall, (for 
otherwise temptations would be no trials,) it appears that 
grace may be sufficient; yet men may fall through the want of 
care and diligence on their own part. Our natural infirmities 
therefore, and a want of God’s grace, is a false comfort and no 
excuse ; for God suffers none to be tempted beyond what they 
are able to bear. The instruction to be learnt from these things, 
if we are so unhappy as to offend, is not to try to palliate our 
offences, or to charge God foolishly, but to labor, through a 
timely repentance, to correct what is done amiss, and thus re- 
turn to our duty: God causes us to be tempted as a proof and 
trial of our virtue ; and if we offend, the only remedy is re- 
pentance through faith in Christ Jesus; which coming from a 
sincere heart will never be rejected. 


ald 


ORAL nt A NETS TEEPE ET 
= phen te halides tp ebnat So ee 


AF, HERP PLR RES 


ee ene ee ee 


+k a 


a7) hen peer oulw 9 sake 3 toe nat att bwainge 90 
“es od: tinuous dort oreo svAlit aa 
how bsoug siods no ad ot yhhentetos haglldo ots esodto i : nian 


e ow ,sonscontti bastecenel fers wa Wwo0e a) dowons drow oved 


-nab owynirad , busyorie a bre) yao lo asenonn iesttioee of) ai aie 
-mi baw Uist of wool yooless sent oseeq too 44: slods of 93 
teolss att? lo nuca9e boog a wrig yom ow tedt fica off) ovong 
qe Jt aoitetqimed byt wo mot thao? a0 03 bolsiermoo 
nyrae bas Inorg od van, exmaiqmat bas aleins teil? eraog 
teoyrel oct iti Hitdeinmbe eve tly ott Yo allig oft oradw 
wt) dist gem batquiod oi oct seodlt socia baa ; eoitsoqoy 
omit ewaeps vi (laity oe od binow enoiisiqms! seiwdio 
io snow ot thowerdt Hel yam aoe doy ; Inoioitue od yout ooetg 
eoliortei lente wO  teq mee tis? ao ooaoyilib hae ows 
wn ban suctiods sel) it et .ooetg e’boD to new 6 haa .97 Yerrorls 
volt tmky beorad haiqmet sd OF onon Mrofiax bod 10l ; p2ev9Z70 


aynids goal) aert) doceme? od OF nOifoutien tT aed of olda, o18 


tages winil) uc ci vt of don &i bet iho v0) 48 YHOO 08 OTB oe ti - 


fe | 
o dywotdt godel of Jad .ytiletias! boD epvado 0) 1 ,ounsRo 
“wt amete bag Perens atiob et jaibw foeriov of .o isha ul veeris 
frtee towne # ae boty oo? od of ex esense boD | viuh wo of mi 
.4 


91 aj when “gine oft batho ow Ti baw; swstiv we to lant 


mot eniaros Mok < evel febaiD al Mim Movoull oonmpinag 


Jvatnatas od-tevdi iw tead singe 


‘ 


ouniv benttadas 


ane ea nt ae Sg 


POOLE SNARE SID Ha OM TNL E SA MOE 


DISCOURSE XXII. 355 


DISCOURSE XXI. 


LUKE, CHAP. IV.—VERSES I, 2. 


And Jesus being full of the Holy Ghost, returned from Jordan, and 
- was led by the Spirit into the wilderness, being forty days 
tempted of the devil. 


AFTER our Saviour had washed his disciples’ feet, and wiped 
them with a towel, ‘he said unto them, Know ye what I have 
done to you?’ None answering this question, he explained to 
them himself the meaning of what he had done: * Ye call me,’ 
says he, ‘ Master, and Lord ; and ye say well: for so Tam. If 
I then, your Lord and Master, have washed your feet, ye also 
ought to wash one another’s feet. For I have given you an ex- 
ample, that you should do as I haye done to you. Verily, ve- 
tily, I say unto you, the servant is not greater than his Lord, 
neither he that is sent, greater than he that sent him. If ye 
know these ‘things, happy are ye if ye do them.’ Should you 
ask the like question concerning the history in the text, our Sa- 
viour’s temptation in the wilderness, and say, what is this that 
has been done unto him? how came the Son of God to be thus 
insulted by the powers of darkness? whence arose the tempter’s 
confidence and power? or why were consummate virtue and 
innocence submitted to this proof and trial? you might be an- 


_ swered in like manner also, ‘He hath given us an example, 


that we should do as he hath done.’ Were you to hear the 
complaints, which even good men often make, that they are 
forced to struggle with many and with great temptations; that 
the paths of virtue are slippery and insecure, beset with many 
dangers ; and that their prayers to be delivered from their trials 
come empty back, and bring no blessing with them ; you might 
in our Saviour’s name and in his words expostulate the case 
with them: ‘Ye call me Lord and Master: and ye say well; 


> 


éo-2 ee me 


one 2 rae | 


9 a. 

only} seat H wnt | 4 
apie oon oi onik wae edt yd bol sew 
bids Ni9-0d | sivoh adie boigasat |} 


* fet fina toot ‘eolqinaily otal Balboa hairiest wo sata A 
ue “avo | I Yow oy woud ,jerih uti hide ail” jfewod sattiw: anolt 
op bantnlgxs od makbestey ee yrrit Wels sai *f nox ob oncl 
oe Neawiifine oY" ren0b bast od d tadw to yaasom oats Howasidl serad 
VU. ene Ton 30) slew zoe oy bine; bard baw roteelé > od eye 
webn wf hok-wrey hadeew avait . went, bus took wor ods J 
-ra im oy novtg oved TT test « ‘yiltoae ono deaw of Ssguo 
-s¢ orlites Y soy of oveb-avad T es ob blnore voy tad? algae 
dvwl eid and roinerg ton 44 JoerI98 O11 voy O1U Yes i yin 
of WH anid nse tail off wails toteery drtoe zi tart od rodlsion 
ony biol ‘sna obey Th oy ov8 YY yqutl epic see yrond 
08 wo Sead odd sii yroraid odlt yaimsodon noitesap oat ol) dus 
guild aide ci sath oye bas peorevabliw ad) mi moitatqmas 2 worry 


welt od ot hallo aed olf saree we € raid oie onob need ead 
ead Rt hs en awortudler. } ae PS AT ig e tw rowog 9 otlt ya bod venti 
tasn gare? ainaumenos s198 vitw so Sxswog line “soceabitno 


“18 od siizier wor * teint us a aie of benvimdve sone oni! 
* pats R29 WR ey MTD dind alt? cele pemont ofil i bere : 
eae doy on VF “enol tod at ae ob bleode ow seit 
wa ead dole em nofto tom boag fare iloivhe ,atabelqmos 
jolt reauitnhgite Jaorg iw hee Yow iw olgninte of hanel 
veo deer feeod  crnocuat hoa oO vegies gis oud to eltag ont 
leit siedd ero batevileh od et aioyeng 4bott tod? hung ; eign 

loin wor : molt ie onivesld on yond bits Asad tyre eato2 
oran ott otslutaegzs elrow acd mt how sonnet euorae a0 mM 
low ya: o¢ bun trsten Mt bas lod oat Mao of * sano dsiw 


(ORO RENEE PAREN TH TROT I ORNS ERO NRE OA et 


we ee Te TER EERE NE RR 9 ARO 


356 _. SHERLOCK. 


forsoT am. If I then, your Lord and Master,’ have been 
perfected through trials, and in all things tempted even like unto 
you, whence come your complaints? whence is it said that you 
expect to be exempted from that condition to which I willingly 
submitted? ‘The servant is not greater than his Lord, neither 
he that is sent greater than he that sent him.’ I have led the 
way, and shown you how to conquer: and ‘if ye know these 
things, happy are ye if ye do them.’ 

Since these things therefore are written for our instruction 
and admonition, the properest use we can make of them is to 
consider them in that view, and to keep at a distance from such 


- nice questions as no man enters into with discretion, or gets out 


of with advantage. There is room in all the parts of the gospel 
dispensation to admire and adore the wisdom and the goodness 
of God, if that will content us, without prying into the secret 
methods of his providence. In this case now before us we 
want not matter of this kind: when the tempter allured our 
first parents to disobedience with the flattering hopes that they 
should be as gods, little did the blind prophet think that the 
day should ever come when the Son of God would appear in 
the likeness of man, to take vengeance of his bold attempt, to 
destroy his works, and to redeem the captives into the glorious 
liberty even of the sons of God: little did he imagine that man, 


who fell by aspiring to be like God, should ever indeed be so 


like him, as to be superior to all his arts and temptations, 
and be able to drive him from the dominion he had usurped 
over the creation. And yet behold the wisdom and the good- 
ness of God! By man came death, and by man came the plen- 
teousness of redemption : the first fruits of which we see in this 
victory over the tempter. 

Thus with respect to God does this temptation afford an 
ample subject of praise and glory: but considered with respect 
to ourselves, it will yield us the greatest comfort and consola- 
tion to support us in our spiritual warfare, and the best instruc- 
tion how to behave ourselves in it. There is no doubt to be 
made but that all the tempter’s art was displayed against our 
Saviour: here then we may learn the worst we have to fear, 


- and see the dangers we have to pass, in our wa ay to happiness, 


and secure ourselves against the surprises which are often fatal 


a Ss ER SARAR LENSER SURO St 
ma wi SE eee ee eee. | 


‘ons SN MRE AR he TS RRS NT PULA SS 


ner 


vanyoee 


1. 
eet | 


ew en siwolod wor ongo eit al 
10 boruihs reamed ould soaker 2 bail aida Yo s9¢tent don Inew 


you? ted? eaqod gaiatiaht ont diiw esncibadwib ot elasisg texit 


add sed agit sodgowg buitd oda bib slat abog es od blwods 
ai aaqye bivow hed Yo mo@ od? asihw amos 979 filuode yob 
ot septation bled etd es oouesgooy alad ob mom Yo exooodil od? 
exoinahy-attt nth exeitqan ol} mosher of bans gdrow aid youssh 
stacet ded? oakyenni od bil sLetil : bo® Yo ene olt to nove yirsdil 
on od boule tave bloade ,bo® oolil od of gaitiqen yd fat ostw 
amodaiered bas ene ail ile of toteque ad of 20 aid oil 
bourtaes bat od woleroh off cod od avinvh of olde od bus 


-loow ofl) bow uealseioe alt blosdted ny buaA noites of? 1970 
+tely sslt oman nom yd bes liesh oenio sent yil | bow) to e200 
ehily mj ooe-uw sodder Yo aniutl datit odd > oitqmober Jo eesaawond 
vraigenes ons tevo Yoli¥ 

on brite ao rey e ot ate eoob bow of IQR Gt dtiw wdT 
toquot diy baywdivawee ind : yoy ban mien to Mejdue olyats 
jloewoe ban dyotwos # rg oda eu dlorg Hive ae yf vilgeiuo of 
tend teod of? bys custo w Londrige 120 GLaen ToggHe ob wo 
od o) jduob om ‘ i oi evvlerweo aveiled of wod aod 
wo Jaa awe bone ltettt 2m a yeperrad ou fin todd gud oben 
mT [ ay Ad whe if Tan, we nwt erod tivoivne 
vtiqqed of yew we mi) wee « i syed aw motual oft coe beta 


yume of? temave eovierwe wives bak 


PR Nee SD tn 


eee nite RO oot 


= ae 


ae ROR Lis AE AREY IS Ay CA gH Co 


ROA Sage FPG ae CH SERRE ap RE Oe DEE GE Ag eis yeaa: 


= 


ERSTE IRATE A ANTE is RP ER 


DISCOURSE XXI. 357 


to heedless unguarded innocence: here too we may learn from 
the best example, how to make the best defence against the 
different temptations we stand exposed to; how manfully to 
maintain the combat, and to resist the fiery darts of the devil. 
These lessons of Christian prudence and fortitude are to be 
learnt from our Saviour’s conduct and behavior under the 
different trials the tempter made of him: but I propose at this 
time to consider the circumstances which attended this tempta- 
tion, and are recorded by the Evangelist in my text: ‘ And 
Jesus, being full of the Holy Ghost, returned from Jordan, and 


' was led by the Spirit into the wilderness, being forty days 


tempted of the devil.’ Now this temptation, we see, succeeded 
immediately to his baptism, in which the Spirit visibly de- 
scended on him; and God declared him, in a voice from hea- 
ven, to be his beloved Son, in whom he was well pleased. And 
accordingly the text expressly tells us that he was led to be 
tempted, ‘ being full of the Holy Ghost.’ 

You see the power of baptism, and the blessings that are an- 
uexed to it, to which all are entitled who partake in the bap- 
tism of Christ: for himself he was neither born nor baptized, 
but for our sakes, that the blessings of both might descend on 
us, who through faith are heirs together with him of the pro- 
mises of God. 

By baptism the gates of heaven are set open to us, and the 
way paved for our return to our native country : by baptism we 
are declared to be such sons of God in whom he will delight, 
and whom he will appoint to be heirs of his kingdom: by bap- 
tism we receive the promise of the Spirit, by which we cry, 
Abba, Father. ; 

Are not these great privileges? And is not here room for 
mighty expectations? And yet how unsuitable to these claims 
do the circumstances of a Christian’s life often appear! He is 
on the road to heaven, you say, and the gates stand open to re- 
Ceive him; but how does he stumble and fall like other men, 
and sometimes lose his way, and wander long, bewildered in 
night and darkness! or if he keeps the road, how lazily does 
he travel, as if he were unwilling to come to his journey’s end, 
and afraid to see the country which he is going to possess ! 
The Christian only of all men pretends to supernatural power 


igo 


hans nshrol mot becuse. 2, 
 epab-sqnad quid conmbliw sit ohn tig’ » 
. paboaoosse aaa ow todtebqemet witht wow ‘livab o 
sy eat jeldiate, shig@ dt, dotthe ai swaitqns vid of ylotoibomesi 
sod. not soot nai sid Aetalowh bet boe :mit ao bebase 
bok ,beenaly lov naw ort mortar ai sw2 bavolad eid od of oot 
od «2 bol ew ad todd. ev allied ocletonqae Just od ¢lgaibiosse 
. ‘ sao ybokh alt Yo Mat gitiod * .borqmot 
ns ede apareld oft baw , seitqed to werog sili sae vo f 
-qad ad nit wolating cibve baljitns ow fa doidw of ti of boxes 
vboxinged tom wind rontien eww od Voemid 20): teint Yo mes 
no dnanadl gitgien tod to xyniveald eit tery eqalue uo to} sed 
, ~H} oft yo oxnl tier wiltugot eriad ora hint dguotis calw 20 
bod to eoeias 
olt dun ee of ogo lot ots ngveod to satay ofl meiqad yi 
ou aigad va; yanos eviten 0 Oo) nities two 70) bovaq 18" 


jntgil > Hie ad modw ni bo to ence ova ad o3 boaloeb so 
“ ; iia bys ail end do ened ot at to 15% threw 5A wower bas 
«eam iloute- yd sinige ec) Jo winrorg ot} ovigoss ow ane 
soitel edd 
wot ‘ wom J bas vit ; { jfare aeadd > ton ash... f 
auintewnds of oldctiveny wod Jay bok, Tesvitairages qivkgiie 


to eounsianpod am ob 


oe woe .! sags of baos ait 00 


: waite ovit ile ne oldmuie od wook wad tud : mid oviaw 
ai baxettieend conol tobuew bis Yaw 2 @ 1 esatitemon Des 

wod boot att a9 ist od is wmeastieh bas syn 
ney YRS CHAS 7 mon oF peellivens RL of li as joven of 
oy oF yanog ek, od sotde  yasntoe sit) goa o} digits fora 


‘ovo Lewieesgne on xbaatarg, neat Me to xine nsieigid off 
; } q 4 


ee en SR RE OO I OR REE I POE AE I PN SAO AERA TCE ESL TIE LEO IOSD SOLES CL A ALY OIL SALI AL EA A 


258 . - SHERLOCK. 


and strength, and an intimate acquaintance with the Spirit of 


God : and yet how hardly does he escape the pollutions of the 
world, and how often look back with languishing eyes on the 
pleasures, riches, and honors of this life! And though he boasts 
of more than human strength, yet how does he sometimes sink 
below the character: and dignity even of aman! Ye sons of 
God, for such ye say ye are, how do you die like the children 
of men, and how like is your end to theirs ! 

And what must we say of these things? Is the promise of 
God become of none effect? Is baptism sunk into mere out- 
ward ceremony, and can no longer reach to the purifying the 
heart and mind? The fact must not be disputed : it is too evi- 
dent, at least in these our days, that the lives of Christians 
do not answer to the manifold gifts and graces bestowed on 
them: and it is as true that this has given great occasion to 
the enemies of the gospel to blaspheme, to ridicule the grace of 
God, which seems to them to be no real, no useful gift or 
power. But then it is certain, on the other side, that these 
prejudices have arisen from the mistaken notions which men 
have entertained concerning the grace of God: their expecta- 
tions have been groundless and unwarrantable : they have pro- 
mised themselves more than ever God promised them ; and then 
finding that grace is not what they expected and hoped it was, 
they rashly conclude that it is nothing; and argue against the 
truth of God’s promises merely from the vanity and delusion of 
their own. If you expect that the grace of God should ward 
off all temptations from you, or rescue you from the power and 
influence of them, notwithstanding your own remissness ani 
want of care; as well may you expect that swords and pistols 
should fight your battles, subdue your enemies, and conquer 
countries for you, whilst your soldiers lie dissolved in ease and 
luxury, and forget to use their arms. The graces of the Spirit 
are the arms of a Christian, with which he is to enter the lists 
against the powers of darkness ; and are a certain indication to 
us that God intends to call us to the proof and exercise of our 
virtue : why else does he give us this additional streneth? We 
had strength enough of our own to sit still and do nothing : had 
it been his intention to remove us out of the way of temptation, 
and to place us out of danger, our weakness and our security 


ee a eR a et a eth 


pie 


eho ROLES AW he RR ARR a Bi 


PERE NR AS iy = 


+ 600 pa 


Pau 

A Yet 2h hese tell ri 
7 eins mt “el fepnidt sends Yo ee ow fomin 

ype d Anve meitqod oF rote piped sami 
‘et paivtinng odt of ides aegnol on any baw ,Ynomerss new 
tts oof ef fi phoragail od tow tevett 296Y of * beior bus tre0d 
enniteied to wovil ors mbt exh wo veal ai sono! Je Jmb 
no berotead-esvatg finn aflig’ fdcHonm silt of sens ton of 
‘et noiesnoe te97Ty WOT Atul “id qual owd ex of oi bas 1 mails 
te oonrg eit olusibly or ,curdqaatd at legacy off? 10 esiaone ods 
» Mig lvtexu on loot o« ad Of mesd? ot tinece “doidw ,boD 
noel! tual, bia vets ort wo .aidioo ob SF wods dull .189r0q 
aon roiser aqoitod meafyetit ade mot nezhs oved xsclbojony 
waaqne Wore = hyd tn (very alt yeinvones boniahoias arad 
-orq ond ee shiafaeruvinn hen vesthaverg aood aval enol 


aod) Lv 7 anos peer bot) 19 neds nant ov lsemods boeim 
ae vi henqeol fwd bs Naor? V 9? taibw jou at sonTa Ja ila gniboat 
ot wate ene bite +2 doo #11 ter? obulonos vik lest yous 
Yo sobendsb. tain viitery alt eaont yiotss aoaiimong 2 ‘hot yo daw 


hrew Diao inh) te soni a) dah) toseqxe poy YW .awo ned 


bua yowroey onli nient thoy GIrdRDT TO ,BOY ment enovateimat Ile Tie 
lun -eeonreiaro itwo wey ynibssiabhaien ,srods to sansuhal 
slomig bun ghywe ted Jogo ney yeutiowe en 3 9189 to tnaw 
rwipaea bas ssimoy TWO whdue>eolted doy tlyt bluode 
ben send Of bevrtoweiii off emily woe paliddw voy ol esitinvos 
truley oft to & wT parttn t fi sets 0? Jo bing .qwusul 
«wil od) rota oF er od » dire ineperd’) & To varia oft ain 
ut oui HiBIed & 9 we + omiih Ya mowod ost ienieos 

Wy TO Oe ‘1 z= fret moo { wiht Oo} au Hao ot abyeotni besa? duclt i 

f iropoe femoiibbs eidy ay ovig of e90b aulo yw’: ayy 
beyrel * seynegt tay aby t ree hi w ey rer THe te gions Hrs tet 


“ tonatqinal to vnw ef lo tne au STOIeT OF solani vid ngod n 
f 


bas martes uo pwgaeh lo tao ey oovly af bas 


pea ta’ q 
bod oe 


@ 


a 


aE oe 


eh RNS NCN UAC EEN OE iia DRS AEE ct NNER II 


ee eee 


PROD ARAL IONT SND AIRED Mac 88 tem 


ae 


TaaPESAMeNs 


pera Mict eee: 


WA STA RT RRS in OES CEE A IRR PNR TiS A tO 


Pacey 


DISCOURSE XXI. 359 


might well have stood together ; and having no enemy to fear, 
we should not have been in need of so powerful an ally as the 
Spirit of God. But since our dangers are great, and even ne- 
cessary to the trial of our faith and patient continuance in well- 
doing, therefore are we supported and encouraged by the assist- 
ance of God, ‘ to fight the good fight,’ and ‘ to endure hardness 
as good soldiers of Jesus Christ.’ To this we are called by the 
example of our Lord and Master, who, being full of the « Holy 
Ghost,’ was led by the Spirit ‘ to be tempted :’ and this plainly 
intimates to us that the more abundant grace we receive, the 
more reason we have to expect trials and temptations; and 
‘that to whom much is given, of him shall much be required.’ 

And if this be the case, as most certainly it is, we may, 
think, as necessary consequences, deduce these two things : 

First, that the temptations which good men are exposed to, 
and often are forced to struggle hard with, are no proof that 
they want the Spirit of G od, or that his favor and kindness are 
in any degree lessened toward them. 

Secondly, that the sins which Christians fall into, and con- 
tinue in, are no proof that they had not the Spirit, and grace 
sufficient to have preserved their innocence. 

Let us consider these two cases. The temptations which 
good men are exposed to, and are forced often to struggle hard 
with, are no proof that they want the Spirit of God, or that 
his favor and kindness are in any degree lessened toward them, 
And yet the dread of this is but too common an ingredient in 
the temptations which good men suffer under : it is that which 
always lies at bottom where there are any symptoms of despair; 
and when an honest soul is harassed with doubts and misgivings 
of mind, and persecuted with dismal thoughts and fears, both of 
what is present, and what is to come, it is from this bitter root, 
generally speaking, that all the misery springs. Men are apt 
to imagine, that had they the Spirit of God, the wicked one 
would either not dare to approach them, or if he did, that they 
should soon be able to quench his fiery darts, and to command 
him with authority to get behind their backs, But when the 
temptation grows on them, and though often repulsed, yet as 
often with redoubled force renews the assault, then they begin 
to suspect themselves, to fear lest they are given up to destruc- 


‘edt ole gaia 0 wt * f 
inte aide bas.’ ae od of 


naw“ : 
nag ge o ‘ica é 


» oved ow nouner Om 


wees id papa jal id jodh te » od to: sitig 4 a pas “yo 
mod? hiawol b Pe oaTgah yas wm 

-noo haa ,olat Heb aux sefed’) duiter enie orld dodt .ylbaoosé 
gouty Dae annig? sit. Jou bad yods tas) toon on 918 , ai ewa) 
sousgontl tied) bovimacsry ovad of Inotoiee 

doidte etottatqm@e ofT aonoa ove seats aobieno> es sal 
feed slunp tis od woriu haste! aa brs ,od besoqns 916, nat booy 
belt ae odd Yo Mahg@ on) Iner volt Jad) Too on 918 iew 
ened beviea) bento! sorgob ye ni 01a her bid bis rove? eid 
ot teororard of neaunnmod Got led & aitlt Yo beosb oft tog bak 


dissbwe Sedat 2: vohue witve om boog doidw agoileiqua ail 


impels bo ain hyaree Yt 91M | qoitt. ormde arottod te agi aqowls 
wim fe aduob dive {overs ) luos teonod ne nodw bos 
to alii yi ; gn etd nt? Loe soaks hte nw halverses My ie buior to 
Joon yottid sidlt yvoyl at di aanoo Ot tow baw Jaaevig ad Sarih™. 
hep 7 a Qe YA oft ie taht pntaaoge y lier? 
sive bats ) tbo Io sig@ afk quid Sseal Sankt EBA Td 
todd? tah Hae mols cones a! giah tou vailtio blawew 
imoo ot! aaah. wren sil datanp oo alde od move [dusoul 
it none Jatt sand sintt bailed Jay of 4 tirostium Baie qynedl 
nee! oath sigeaauts hen , trond te 2 on creas Hye! 

e ‘ fs % 
niped ‘wait godt flupees 802 BYORI 97 tt baldy dim afte 


‘b of Qu gaveg o16 york jzol inet of ereloem wT lomypedt ot 


360 . SHERLOCK. 


tion, and deserted by the Spirit of God. And when these fears - 
possess the heart, like spies and traitors got within the town, 
they betray the strength of it to the enemy; they stifle all the 
generous thoughts of vigorous opposition, and leave the heart, 4. 
thus bereaved of courage and constancy, and fidelity to itself, : 
an easy prey to the invader. 
The first thing then_necessary in our spiritual warfare, is 
rightly to apprehend our own condition, and the dangers and 
difficulties we are to meet with; that when they come, we may 
be under no surprise, but may be able to stand firm, and col- 
lected both in courage and in counsel, to make our just defence. 
And for this purpose did the Author and Captain of our salva- 
tion leave us his example, that it might serve equally for our 
instruction and imitation. And hence we may learn that our 
temptations are so far from being a proof that we want the Spi- 
rit of God, that they are rather a proof of the contrary : ‘ God 
is faithful, and will not suffer us to be tempted above what we 
are able to bear.’ And therefore, if he suffers our temptations 
to be great, he will administer strength great in proportion. 
For the first part of our Saviour’s life, we read of no tempta- 
tions that befel him; but no sooner did he receive the Spirit, 
but he was led to be tempted. And how did it fare with him ? 
He still conquered, and yet still was pursued. The tempter, 
though batied, gave not over, but addressed to him with new 
art and cunning, in hopes still to prevail. Full forty days was 
he under trial, sifted in every part, exposed to the horrors of the 
desert, to the necessity of hunger: but neither the necessity ot 
hunger, nor the horrors of darkness, nor the forty days’ tempta- 
tion, could move him from his steadfast confidence and trust in 
God. And who was it, I beseech you, that was left thus ex- 
posed to these cruel trials and temptations? Was it not he 
whom God but just before had by a voice from heaven declared 
‘to be his beloved Son, in whom he was well pleased?’ And 
can you still think that your temptations are any signs that God 
has forsaken you ? that he has at once withdrawn his Spirit and 
his love from you? Can you think the continuance of you 
temptations any just ground for despair, when Christ himselt 
was tempted forty days? For forty days without intermission 
was he tempted: how soon the temptation was again renewed, 


axw weab qnol thd dieverg of Hise weqod ai ueicnus bus tia 
ss Wo moriod altos baeogxe oy yore tt bedile \lohd rebau od 
1 ‘vtiaeeoen only valiioa dod :.ogecd Jo oieesopa ad} Oo) 310200 
ata) “eyob ysrol od? yom 229 vitab to eiermd oi ton .sgand 
vi enti bar ovasbiinoo Jesdtbaote aid wood mid svom blaos ,moit 
£3 ees tol eww rat voy dosoeed 1 fi caw ole bak .beO 
sd toe gh aa Temontatqaa) Das vloint Touvs seed? of boeog 


binsiosh avy watt omoy aya hed wofad fawl ind bot) mosba 
4 s 2 ) r 
legs f. *% hepa aerdey | aT eew gil moiw ml yer bove } va] ai j od oa? 2 


oO salt enna vine ote ceoitetqined woe tony aebd ite wor neo 


bea Jer) /j ate pour thal is 7 oo Ja een alt tie * Boy nowael xedl 


yo sonteabees oft dni woy gad Paoy mow a7ol eid 
ihecid ger) gach teqesh sol bauorg Jeuq gan euotiniqars 


woizireratol tuqdiinw ayob ytrot wt 4 weal y rot fygiq aad eow 
bY HON9T MERE eer Mos aPETs) 4 dt nooe wo +h oye) an aan 


; 


DISCOURSE XXI. 361 


how frequent or how long the returns of it were, we cannot tell: 
but that the tempter still pursued him, and watched all the sea- 
sons and opportunities of approaching him with advantage, is 
plainly intimated by the Evangelist, in the thirteenth verse of 


tion, he departed from him for a season.’ He departed; but 
like an enemy that is rather enraged than subdued by his over- 
throw, he departed with resolutions to try his fortune again, 
and in his flight he meditated his return. Go, now, and com- 
plain that your life is full of anxious care and trouble, that 


oe ABN BAAN RAL LADY SLES ELLE SAE ER IAAT EO ES + 


i every day brings its trial with it, and every night its tempta- 
: tion; and much you fear that God has withdrawn his Holy 
H Spirit from you, and no longer regards you with the watchful 
~@ eye of a tender father, but has given you up to uncertain fears, 
4 te anguish and despair in this world, and to ruin inevitable in 
F the next: but when you remember that through all these dan- 


gers and difficulties Christ has led the way, that he, like you, 
nay more than you, was tempted and exposed, you must blush 
at your complaints, and with confusion of face confess that. you 
have charged God foolishly, and with the holy Psalmist say, 
‘It is mine own infirmity.’ ; 

Whatever you may think, there is more reason to suspect 
yourself, and even to fear concerning the love of God, when all 
things are calm and serene about you, and when you stand as it 
were exempted from the common burden of life, your body 
free from pain, and your mind from care. One would be apt 
to suspect that the enemy of mankind thought himself secure of 
you, and that there wanted no trials and temptations to urge on 
your approaching ruin: else why should he neglect you only, 
whilst with the greatest diligence and application he is exer- 
. cising with tortures both bodily and spiritual all the rest of the 
. sons of God? The best and the enly thing we can say to this 
- 's, that prosperity itself is the greatest of temptations, and the 
‘everest trial of virtue and innocence; and that the tempter 
leaves men to sink under the charms of plenty and indolence, 
- ts the surest method he can make use of. And if this be so, I 

im sure our ease and our plenty call on us for the utmost dili- 
| sence and care, for the constant exercise of all those virtues that 
| ire proper to our station. If we see others led to virtue by 
SHERL. VOL, 1. Q 


PS SELES RT 


this chapter ; ‘And when the devil had ended all the tempta- - 


owen 


sats abiuont f tt af iT weg pat inky 
aatquaat ati 


ve Loin) efi egatid yeh yor 
oy dower baa ;a0l F 
z 


eet tind 
ai aldctirost wind of bank pbikverer abs 
-tals ovoid Te dgwordls hart vediaonnsy org meaty jad: 320m ot 
wo oalil aul tedd yew aif) bul end sand’) esblociliib bos es 
devi seusent wry, » hrawcnyae hie hatqin ot ane Or’ neds oom we 
oy sud mcliia> aant to noleultoo thiw bees erainiqmoo amoy fe 


ene guisrloeT god ols ditew ian Uiheilool how boysaito oF 
‘ Qian ovo onia ai t* 


sooqzire a) NO*eST STO ai avadt Anil? yan OY aerated H 

He moder bos? to ovol otlt gnuir199809 ieot of tovs bas Moenet 
ties baat vey oily bas 20% vuods onsioe bas caleo ore wpeiat 
aubrd noua ot sol beiqmexs ave 


lod Woy otil Ye 
() no geo banior ‘Woy bas ning aot oot 


tyn od binaw 9aV . . 

to yrnone Noenid Idgaod) be Joam 6 ynone odd Sodt joaqaue 
wo out od enoldciqeas bas elahlon bsinee ied eds bag ,10% 
: ot biwode -gdur selo > nite qnihogorggs. wet 


oDKe 4 od rir} MQgs baw soegzil ty od | att iw pelide 


Y, ‘ 
iit. idiy 200429 
A , 


y 24) 

ett } ; tt ile lau braee bye eTilwu dod syria? diiw gitia? 

cult, ob yor mn ow goisld pine 083 PAA i= folT ‘1 bot) to ane" 

eft, ban anciiet ‘aa to sesieorg aed el Tee! elivoqeorq saul? * 

retegd ais boa 7, sonogorm Las auiiiy to Isis tee 
yop inode haya bai hwaly to erased) af? abut Ania of moet agra! ; 
I on od whith fh bak. sto oer ogan aa of boillom taste oii} 2 
~thih ie ft iu oitd of 2 10 iad is Tee 1 jue wee 2woO oie me 
tort) aavtrcy cect lo to veto19%9 josdtenon odd 101 6169 bre gyit'2 


suttiy of hel exadjo 988 OW ik .noltsie wo of qo heal | 
— ov oot) 


vi 


ar a Ta Te EA 
= a ENTE. PEN fr eae teEeee Her mene ene sje 


362 _ SHERLOCK. 


hardships and poverty, let us reflect that we want those tutors 
and guides, and that instead of them we have only charity and 
humility to follow: by the exercise of these we may reap the 
fruit of the others, and at last be found in the number of those 
who mourned with those who mourned. 

Tf others struggle with temptations of divers kinds, and are 
perfected with trials, whilst we enjoy an inward peace and rest 
of soul, let us remember that we want the advantages they 
have. And since God hasnot called us to resist evil, as he bas 
called others, he certainly expects that we should do more 
good: it is their business to defend their virtue against the 
assaults of vice; but we, who enjoy a free and unmolested 
virtue, must improve it in a constant exercise and discharge of 
all the duties of piety and religion, in keeping a strict hand 
over our passions, that prosperity be not our ruin. If others 
are forced to stand constantly on their guard, and to watch 
against the encroachnients of vice, and have work enough to 
secure an unblemished innocence ; we who are placed in the 
inmost and securest recesses of the Lord’s vineyard, where no 
dangers can approach to molest and disturb our peace; we, | 
say, ought to labor the more zealously to till and improve the 
soil, that we may be able at the Just to render a good account 
of the talent committed to our use. 

Secondly, it appears from the circumstances of this history 
of our Lord’s temptation, that trials and temptations may hk 
great and severe, where the gifts and graces of the Spirit are 
administered in the largest proportion: and since those who are 
tempted may fall, for otherwise temptations would be no trials, 
it appears that those who have the gifts of the Spirit, and 
grace sufficient, may nevertheless fall into sin through the 
power of temptations, and the want of care and diligence ov 
their own part. It is a false comfort, therefore, which sinner 
administer to themselves, when they excuse their sins by lay- 
ing all the blame on their own natural infirmities, and the want 
of God's grace to enable them to do well. God is never want- 
ing to those who are not wanting to themselves ; and though 
he suffers all to be tempted, yet it is with this restriction o! 
the tempter, that he tempt them not above what they are able 
to bear, The instruction which I propose to you from thi> 


snoas 9” Mal) wosqze y 


We ai mado ‘balleo 


o agmdorih bas orion tnatenos 2 ii tt s¥oxqe tum ouhiy 
head Joints 8 gaiqosd ai \soipiler fina ytoig Ww waite oft ils 
malic aim 190. fom ad Vivzon, ted? .enoianaq m0 1970 
dotew ot baa ,brnvy sindi wo yliaeteood fienia of bask on 
of dyvone drow sved bos .soiv to abeodnlonorons ont saninge 
ot wi bovelg ne ow ow ;someomnti beleigeldas ao outs. 
on siottw diagonie eet ol to eomeon seotese bas tome 
liow eye] we dsotaih hus sestow of dseorggs aso exsganh 
wt etorqmt bon iit ot ylesolesx sous ot} todel of ditguo . yan 
lawooo8 bows o wher, ot iawl ole taolda od vein ow set lion 
: . oan WO oF retinas janlyd odd to 
Cold etl to egsachinaais oft mutt meampya it ,yibnosed 
a cam ceonlatiges hascaluicd tealy reiteiqinel 2bio.t wo te 


we trig’ ot) te zoom bow ehig alt ovodw ssovee big igots 
ne adtiy oad) onaie bap « saikioqory Jesytal of} ai bvioateigimba 
send on ad Moow engi ‘git semwwedto vot , fet vein betqunat 
froggy obvi 1 Sel i «fl ay evad ow Secii) Sods eis TULd ve 
i shydiowld aie adi, [ind zohedisewon yet ,inoisiue 99819 
© soooptlih bee seo toow odd bow 2Hoiietynted to ywwoq 
TOR Lie plentel iy son fesoilt .Feyha an aklat s af dT eq erro sist 
ul yd anie qed) oawoxe rods coulw vovlsaimol) of cominiobs 
iw of} boas .e3itianaai few aowe welll ag omald odi ie out 
“PHEW IFO licvie? a: vw ob of gaodlt al iho Qi AIUTR how) lo 
+ i rl ay hy caw toi om othyy gaol? of pat 

) gonSivecr ald diow eH joy bade ara od of He erafne orf 

Hidy 6 n yoy Seer ove dow onsale Oe Jord Tolypena) 9ilt 
ly i yy oF ¢ a ide iw sottuntieai ot swod ot 


dt tetiage outriy xivdt: bedtoh os eeauiend sad ai 37 : boog 
how wolomey has ov a yer wile ow dud ; solv Yo eiluses 


¢ 


= 


y 


> 


RN te sii ead cai cre 


SR ie aot als ile 


sSoanaaesca annette enenn ere 


DISCOURSE XXI. 363 


consideration is this, that whenever you are so unhappy as to 
offend, you do not try to palliate and excuse your offences, and 
charge God foolishly, as if he had been wanting to your assist- 
ance; but that you rather consider your own iniquity as your 
own, and instead of excusing your sins, and administering 
thereby a false comfort to your soul, you labor through a timely 
repentance to correct and amend what is amiss, and endeavor 
to regain the true peace of mind, by reconciling yourselves to 
God, and by a speedy and resolute return to your duty. 

Ina word, it is no man’s fault that he is tempted; it is the 
condition of our spiritual warfare ; it is the combat to which 
God calls us for the proof and trial of our virtue. Then only 


are we guilty, when we give way to temptations, and forsake 


God to follow the pleasures or the gains of wickedness. And 
whenever this is the case, there is but one remedy, repentance 
through faith in Christ Jesus, which will never be refused 
When it comes from a sincere heart, touched with a lively 
sense of God’s goodness and its own unworthiness.* 


* It is well observed in this Discourse, that ‘ since many things 
are written for our instruction and admonition, the properest use 
we can make of them is to consider them in that view, and to keep 
at a distance from such nice questions as no man enters into with 
discretion, or gets out of with advantage.’ Why indeed should we 
pry curiously into the ways of Divine Providence, which are past 
finding out, and not rather accept the strong evidence which he 
vouchsafes to give us regarding facts, and at the same time profit 
hy the instruction which they are intended to convey? Yet there 
still exists a school, even among ourselves, the disciples of which 
attempt to allegorise, or spiritualise, all the more abstruse parts of 
holy writ. To these persons the Temptation of Christ in the wil- 
derness is peculiarly obnoxious: they cannot bring themselves to 
believe in the reality of the transactions recorded by the Evange- 
lists, but turn the whole into a vision. Some have been led to this 
supposition by a consideration of the expression in the original 
text; that Jesus was led év ro wvetuarr’ i.e. Sin a vision:’ not re- 
flecting that é» 7¢ mveduats is one of the commonest Iebraisms of 
the New Testament, for 6rd rod rveduuros ; and that this latter is the 
’¢tual phrase made use of in the parallel passage of St, Mark iy. J. 


PES eral seas 


. dhoithe ot 3edman 00? i ok ¢wemtuw eatiniqn wo Yo.moilibats — 
le glo aol ’ enttte too to tit baw Yoong oi) 10? ew elles bo 
Pies odemok hun 2coissiqaay oF Ce arig ow node veiling ow 
badly, meugbadate Yo enbry off 10 souensig art wollat oF bo 
so ehaogt those 966 jud i otad? ceo gilt ei eislt qyavanone 


pete =P 
jqunnd of 6A heal) Yuh einai om 4 si now 2 6 


boaters ad wre tive slot ceo’ seid) sh tist digo 
glovil » Arie horovod read sisome ® moth ermm0o 3t nodW 
« wasgiiiowns wrro wi bas gaonhoog & hod to ssa 


rqaldd qn sorte * godt oxwoneitl add ai bovie2do Now a 1° 

pen deaqory ot toilivombe bud soijomtadt x60 Tl raliivw ow 
qovd ot bas trety Jed? wi peal) vebianne 0} xi qyadit. to ocean an9.0" 
dite otal gto sate Of Bs iotesup saint dove mowl sounteib & 1 
aa blocs bosbat qt? ggeinevbs dtin Ye law etsy 10 noitetaath 
genty ain Holle anativers enti To a{s¥ ait onl ulanotase (Mt 
ait dunie ooaebive gaowe od! tqenoe qediar ton bas Jao yolhet 
Minty DONT OTHER a ie re ibweass eH OIE o} edteadone’ 


sti ie't [eoitaoe 0) hobmealdt oi qoul doidw noitawueal off t4 


dsiilw Yo zolqbeetb oil} poviostae gootnk nore Joadot # pjaive ite 


Yo ching ceded O10et OF the .oatiamdiuiqa 10 ehiogolls oF Squats 
ofiw alt wi Tent) do moe P od} esoerog seni ot .tivw ttor 
eh zovioetrt vind Joncas Your + ee xoudo yhaiigosq ef a oral 
vonage ,as val hehinest enone wnt onto (ian ov ai ovate 
vultuad broil « (ant awee wolhire ajui slodw od}. tort wall 


lentpivo oft iti mommENTGR? off) Io ndimobiego® 4 rd noitiaoggy 
wea eae, sami’ od rraavtr BP ws hal anw sia teil? - bas! 
ay anieiadel) j.cmommos rit te Sto: 8b Fenheet ye ab Gaull gritos! 
oilt of xorknhevdt dad) Baw 4 19% sudoes Gor Sx yO? Jdaomaetaot of of) | 
t vi Aw 2 lo ogeneng lollatag oi) mi Io oeu obam vent tawlt | 


tier 


364 - SHERLOCK. 


Others however stand on the mere suggestions of their own imagi- 
nation, and affirm that the whole affair was a vision, because they 
cannot reconcile the facts to their own ideas of propriety. Such vi- 
sionaries may be asked, what use they can assign to the transaction 
if it be thus spiritualised? For whether we suppose it took place 
for our instruction and example, or for the purpose which appears 
to be assigned in Heb. iv. 15. for we have not an high priest which 
cannot be touched with the feeling of our infirmities ; but was in all 
points tempted like as we are, yet without sin; it would lose all its 
effect if it were only a vision, and our Saviour not tempted at all. 


ame gata 
ke 


Se ae ee ee 


iA 
t 
PS 
¥ 


DISCOURSE XXII. - 364 


SUMMARY OF DISCOURSE XXII. 


Il CORINTHIANS, CHAP. VII.—VERSE 10. 


RELIGIOUS and worldly sorrow compared in the text. The 
sorrow which arises from a sense of our iniquity is the cure as 


well as the consequence of the evil we suffer in worldly grief: 


sorrow shown to be a remedy worse than the disease, and to 
add weight to our misfortunes. The considerations of philo- 
sophy, which place wisdom in an absence of passion, and teach 
us to submit with indifference to the evils of life, not applicable 
to religion: in natural evils sorrow gives us the sharpest sense 
of our affliction, and leaves us enfeebled both in mind and 
body: but in spiritual evils religious sorrow produces and 
increases the means of our recovery, chases sin and guilt from 
the soul, and renders it capable of the expectation of future 
glory. It is shown to be the part of a friend to awaken in us 
a godly sorrow: example of St. Paul to the Corinthians: 
the blessed fruits of godly sorrow shown’ by the <Apostle’s 
words in the text. First, sorrow is distinguished from repent- 
ance, as it worketh repentance: secondly, sorrow worketh 
salvation by means of repentance: thirdly, worldly sorrow 
produceth death: fourthly, the death wrought by worldly 
sorrow, being opposed to the salvation which follows re- 
pentance, may signify eternal as well as temporal death: these 
observations explained and enlarged on. First, godly sorrow 
is said to work repentance, and is therefore distinguished from 
it; for if by repentance be understood sorrow for sin, we should 
say that godly sorrow produces sorrow for sin, i. e. godly 
sorrow produces itself: repentance therefore, denoting change 


aa © [2a 
ot a ee 


Ss 


4 


< 


rf 
a ¢ 


ot bn 


ot baw sesoni tlt aadi amow {homers od 0 woods worm 3 
agility Wo exoitarabienoe of T unahotint wo of tdgiew bbs © 
— donet bins toiveng tononnds a wi mobsiw soalq doidw oydqat 
oidasilgan ton til Yo alive ot of aouershibui diiw siadue of em 
anne tempeds oft nv eovig wartoe live Imuten al : noigiler a 
hus beiat ii diod beidsetns eu xovecl bua .noisiliis wo we 
has esxttbery wonor evofgilo: elive lowtixiqe wi aud :qbed 


mot diay bos aie esendo yerav00st wo to ease ott esmasToat 
mutt to aviietoeqxe od to oidegas i ebro brs lvoe alt 
ov «i Woden oF barsrit abo treq odd od of wore of 31 col, 
canadian’? oft of loel 32 Yo olgmexe : wore yibog # 
“Culivoqgh adr gd awode wore ylbeg to stivtt boeasld estt 
-tiuqin aent bodsiogaiteib ei wore pextd 2x08 of) ai eboow 
dimkow wore  gibmooe: : sonainoqe Aisdvew fi a6 .o00r 
worwe vlitiow ,yHnid? ; eauainsqer lo enuon zd aoitavlen 
viitwer yd sigue disob ‘gilt peiditreel -diash sdisouhory 
v4 welll doidw poiteriee oft of beengqo giied wore 
auli tdieoh Ieroqate: es Noy an fontods vliage Yam oaRiaey 
word vibes att .no begilas be bornioly 29 enoits viedo 
wrod hurlehrertith orate? at bae gonelasqer drow of bine 4 
Ilona ow aie vot wore hoolersbutt 90 goneiioger ed i vol ji 
throw 9 Ji nie vot wore esoubing wonor ylboy jadi ge 
oynado gitouah ,oroloreds soaainoqe : owi esouborg wort 


366 SUMMARY OF 


of mind, is the effect of godly sorrow, and the necessary con- 
dition of salvation ; alliance between sorrow and repentance is 
explained, and the nature of sorrow in general considered. The 
cause of our sorrow must needs be the object of our aversion : 
cases shown where sorrow is a ridiculous passion. Worldly 
sorrow makes us in general feel our misfortunes, but does not 
enable us to redress them: this not the case in spiritual con- 
cerns, where sin is the object of our aversion, and the misery 
we suffer through vice the best guide to virtue. Secondly, 
godly sorrow not said to work salvation immediately, but by 
means of repentance ; thus showing that a change of mind and 
life is necessary towards the obtaining God’s mercy and for- 
giveness. A sense of guilt and misery leads us to the sorrow 
which produces repentance, and, by making us abhor our iniqui- 
ties, produces that blessed change which is true repentance 
unto salvation never to be repented of. Fear may produce 
sorrow, but not always repentance; as in the case of Judas. 
The sorrow which does not bring forth repentance and refor- 
mation, 1s of no account in the sight of God. Godly sorrow is 
that which respects God; and this will always produce re- 
pentance, and be followed by salvation, in virtue of God’s 
promises. Jtepentance unto life the greatest gift of God toa 
sinful world. Thirdly, a comparison is drawn between godly 
and worldly sorrow, showing the diiference between them. 
Worldly sorrow is said immediately to work death: it brings 
forth nothing analogous to repentance : but confirms the evil 
disposition from which it flows: the causes from which worldly 
and godly sorrow arise being considered, the different effects 
which they produce are shown. Fourthly, the death which is 
wrought by worldly sorrow is opposed to the salvation which 
follows repentance, and may therefore signify eternal death. 
The natural effect of erief in general is to deaden the faculties, 
and render us useless to curselves aud others; but the effect of 
godly sorrow is to destroy itself, and leave the mind in ease and 


ate hipaa pres od ci ie ened anno 
eo shite ot dbing teed silt atv ityvord? toRiwa’ ow 
ted pa ferent nottwelme drow of bist fo worn ylboy 
po bain Yo ogaads © tad? gniworle evilt ; sonstaogs: Yo oa 


act baw yovsen 20D gainiside ‘sd’ ebrawot yrnezooon ei stil 


woros edt 09 #9 ebsot yrotim baw tly Woenee A exoneTig 
-iupiai we todda-2u goilem 7d bre conatrsys noonthorg itoidw 
‘onntaeget ou et Uoilw ognedo borvold toi moubory exit 
soho ‘yam mol lp bekeaqye vd 9) towkn ualtosbos oles 
tbo. Yo sade silt ni ee , oonminoge & yewis tod tud won 
vot haar sonninege: stvel gain ton sx0b doisive wore of T 
ad wore yhot .bod te wlyiz ot ai dawooon 04 Fo ef . noe 
-0t cowboy eyewls Hiv allt fine ; 608 stosqeor doidw teds 
theD Yo sani a .coitatles Yd ‘bowollet od bas onetneg 
& ob bod Yo wa Jentastg od oti oinw somcinegs I = .zszimorg 


vihirg rao fipwayd ei o He IAGiios & buat bhow lulnia 
nett asenwied son yah oi} yarvotle \ wore lblrow bee 
; . » in a cr ony 
eurivd 33 1 Wind dvow oF yy deibommi bist wa wore: yibhoVWl 
live oft euptitocs sed ¢ soantaoqe: of eucgolena gaisdton mot 
vit} 8 asi oh-tp “ny er? wh 4 : ly "1 nsites t 
brow GH Lit) ess ON e700 dt tou’ morn monterey 
aodhe jaeyhiih out -bersbiawon yoisd sete wore yibog bas 
ei datdw idaoh ot ie) ewok are soubor yor! doulw 
Hagel wy ndusarly tt ae Beer po ma worTroe filoire " qa nigworw 
tool Lantos 4 , Mola yam bas” sotetnage «vrollol 
mhyost wht vouls of et lines al deity to Ioufie lerolen of T 
Yes dacttia sult dod ate Ben eevieetbo of pielben by ob04t ts 
tw To9% ais Jed 5 ee PMID SOT Lee oO} weoigen 2 Tabo0oT RAS 


» ken0 of belta oll oveo! Dna Moet come at OF eI YrorTtoR ylbog 


a 


ny 


cath tte tn lial a 


oh wR SE eA BN ANS 


' DISCOURSE XXII. 367 


tranquillity. Even in this life sorrow for sin produces the 
pleasures of righteousness, whilst the worldly man, pursuing 
false enjoyments, is ever reaping misery : in the world to come 
the tears of repentance will be wiped away; but the guilty 
tears of worldly sorrow will stand in judgment against us, and 
exclude us from the joys of heaven; as it is forcibly expressed 
in the words of the text, ‘the sorrow of the world worketh 
death.’ 


* ) Pied der Clee” lh RA ag Rite et Ze Insenyoins 
7 iY aids yawa Wey, 2s NTS Sap hr my 
ina : dite y fae: i somannaqan to scans st 
ae be ce pasha 2 reel bon wh me au obulors 
pahang now blsow adt 20 wortoe. ait Ge ear @ 
Se We ee ts A ste pmiie aed: 
a ee Sethe ee av ote eA Ree 


: 
8 


af ipa Ghee Aes Ie Srila SS TES 
re Lo uli Fi shitiow ¥emeatps Ween Ra 
Soe wut Pea” Batch Genta yes iqae *% 
4A ‘ied 7» iv : pan 1h — 3 
~ #\ 


368 2 SHERLOCK. 


DISCOURSE XXII. 


Il CORINTHIANS, CHAP. VII.—VERSE 10. 


Godly sorrow worketh repentance to salvation not to be repented 4 
of; but the sorrow of the world worketh death. q 


You have, in the words of the text, a character given you 4 
of religious sorrow, and the advantages of it set forth, and illus- 4 
trated by a comparison between them and the evil effects of 
wordly sorrow. Sorrow in all cases arises from the conceit of 4 
misery either present or expected. When our sorrow grows : 
from the consideration of our spiritual condition, from a sense 
of our own iniquity, and the pains of a guilty mind ; from the 
fear of God’s wrath and heavy judgments denounced against 
sinners; which are the proper objects of religious sorrow, and 
distinguish it from the grief of a worldly mind, which reaches 
only to the real or supposed evils of this life: in this cas 
sorrow is not only the consequence of the evil we suffer or ap- 
prehend, but likewise its very cureand remedy. But in worldly 
grief, where men lament the loss of riches and honors, and vex 
their souls with the various disappointments of life, which a 
perpetual springs of uneasiness to all whose affections are wed- 
ded to the pleasures and enjoyment of the world; there sorrow 
isa remedy worse than the disease, and adds weight to our 
misfortunes, which, could they be neglected, would not be 
telt. , 

It is the glory of philosophy to raise men above the misfor- 
tunes of life, to teach them to look with indifference on the 
pleasures of the world, and to submit with manly courage wad 
a steady mind to those calamities which no care can prevent 
and which no concern can cure. Such are all the miserie 


" ; aa . ae oie a~ 2 e 
-— YS 


Ae; _ 4 - _) “ 
OF aga —1Y BARD ,CHATNTHIBOD IF eo ae 


_ i 
iat oe eee 7k mt 
nine qos od oF fon noitevias of sonshesqer diedsow wortod yihoD  e 
tka dtgdrow brow ail Yo wore vii tad ; to _ 
% : " tpi a) - 
vox nevig wiontadds » dxat oft Yo ebtow ods oi .oved vot | : 
calli baw ,dyrot toe ti to exgatnevbe silt bas wore eworgile: Io 
Ww etostts five odd ban mod? asowted aoeieyiio? # qd betes 
Yo Sivaneo ot mot roninn e969 tin ni worte® = -wvonor yibiow a 
vherg worws wo nod TF betesgxe to duseng todtis qrseiat 
‘wave » oxotl ,coidibnos Sautiviqe 190 to noiterabienes sil? asott 
ott wort , Briar ytling 0 to eniog ods bus ,yiupiai wo wo to 
“tearoge legonvodob sinouryhay, yveed has Were a bow Yo rt 
bun words envigile: Je aisside wqorq oi) ow doldw jxeania 
oetiboen doidw bats tibhow @ Yo Yoirg oil? mort ti deinguiterd 
wts sid ni r6lil 2idt to ative boroqqee 2 leor odd of ylao 
qo to wiftne ow live odd to eonspoenes oul qino ton ai worms 


Hbhow ai wk .ybomer hne swe yor ei sebwadil sud . baste ‘: 
297 bua wcowod baa eter to eo alt duomtel wom oO uly torre a ) 


af toad .otil to elaroretay qq eis savory oly diiw eluon yiods 
yw 718 asdito ine wort ‘4 lip o} exorimnone tw sepnsy fassdaqyog 
ub Yo asa yojno baw eawenely 9 ty of bab 


Pa’ 
> 
— 


#oyios Hadt + hhow 


: ‘ 1 ‘ aay | ow beeeettt ‘ 
Wwe of siptow abe bua .ceegeth a neds onow youn Bet 


“ jon Bivow ,botosigow od yotlt bhvoo ,tloidw seven d ea banat 
4 Ji vt 


> 


jieiin ode avoda aoc oem + eduosolile te yrels 4 os 9 
it oft ayoda pom delet 0} ydqowolinig Yo qrolg oa j 


af! no agieiemibadt Mii loel of oxo) foe? 01 oti to esnad 7 
low Hyer? vias iw timsdua of bao dibow od} to evuecoly * 7 
dawg ry fis) o10a9 OF a uit postin ee gett as bajar inmate 8 is 
~iyein oft fie eye toot ome nao miaeneD oF tloidw bas a 
ne oo 4 

, yi 


DISCOURSE XXII. 369 


which are brought on us by a change of fortune, or the neces- 
sity of human condition. And the considerations of philosophy 
not extending beyond these limits, it is no wonder to find 
wisdom placed in an absence of passion ; and grief and sorrow, 
and all the tender motions of the mind exposed as certain 
marks of a slavish abject spirit. But when the reasons of phi- 
losophy are transferred to the cause of religion, they lose their 
name; and the same conclusions, for want of the same prin- 
ciples to support them, are foolish and absurd. In natural 
evils, sorrow and grief of mind give us the quickest and sharpest 
sense of our afflictions, and divest us of the power of looking 
out for the proper comforts and supports: they increase and 
lengthen out our misery; nor can the mind eyer lose sight of 
its afllictions, till length of time sets it free from grief, or the 
very excess of sorrow so far stupifies the sense of feeling, that 
it destroys itself. And when it leaves us, often it carries off 
with it our strength and health, and bequeaths to us a weak 
body and a feeble mind, and entails on the very best days of 
our youth the very worst infirmities of age and sickness: ‘ for 
the sorrow of the world worketh death.’ But in spiritual evils, 
where sin and guilt threaten the life of the soul, and hasten to 
bring on us death eternal, sorrow is the best indication of life, 
and like the pulse in the natural body, shows there is some heat 
and vigor still remaining: as it increases, it brings with it the 
symptoms of recovery ; sin and guilt fly before it; life and 
immortality follow after it. And the mind thus.purged by re- 
lixious sorrow sends into the heart fresh streams of pleasure, 
and abounds with all the joys which the sense of the love of 
God, the present possession of peace, and the firm expectation 
of future glory can produce : ‘ for godly sorrow worketh repent- 
ance unto salvation not to be repented of.’ From the consi-, 
deration of these different effects of worldly and of religious 
sorrow, the Apostle, with no less truth than art, insinuates to 
the Corinthians, how truly he had acted the part of a friend 
towards them, in bringing them to a due sense of sorrow for 
the sins they had committed. It is the part of a friend to ease 
‘ur minds of grief, to step in between us and sorrow, and to 
make us, as far as it is possible, forget our misfortunes : why 
then do the ministers of Christ perpetually suggest new fears 


iat ornoe vi arodeamodecybod twmasen adriai saluq of alll bas 
ody ti ditw agnied fi noxnvtond thas : giriaiaenrt Hite vogiv bas 
tn stil 391 oroled ¢B Hing, bea aie ; yrovoset To emoiqitt” 
-ar pd hopruqeanilt becker adt hak dt ratte wollot yilatouma 


ones ods to sense it daidee mee edt Ua ahriw-abavods bar | 


noitnioxyes sort silt bes agamp te mobescnog broRneg gilt bod 
ugar trodsow wore yhog gat: soubor eo yroly ovale 
sienos of croft ‘to batagqet wd od ton soltavise olou ene 
mwoigiton to box ylbhow to este Yeontith oval to noitere 
éf xotavriend ne-nodd dio wat of dir ,sheoqA ot pore 
hursitt © to traq old baton bat of ylow wod ensidiaiwod aft 
ac) -worus to ane ebb eof mnatt giipeisd nb andl alnawit 
sano od buoidl & Yo sq add ad OE risadianuvoo fret yould watie wit 


a) bie wows baw an nodeiad ab qott oF dig ‘jo shaiat Ww 


vitor 2 eanusieiar so seyret oldiaang ei Jt as wit en ao salem 
cast wan heya ylleotequag seind’D lo aoteisiion ods ob roel? 


, 


370 SHERLOCK. 


to us, and still labor to awaken our souls to a sense of their 
misery, and to fill us with sorrow, by continually representing 
to us the greatness of our loss? To this let the Apostle answer 
for himself, and for all: * J rejoice not that ye were made 
sorry, but that ye sotrrowed to repentance.’ If from worldly 
sorrow there can arise nothing but certain pain and misery, ii 
the anguish of mind produces feebleness of body, and th 
lamenting our past misfortumes renders us incapable of the eu- 
joyments which are present, happy is the man who can bear 
up against afilictions, and with an undisturbed mind submit to 
those evils which no sorrow can either ease or prevent. But 
if in godly sorrow the effects are just contrary, if grief can 
blot out the guilt of sins past, and preserve us from the in- 
fection for the time to come; if it brings ease to a wounded 
spirit, and makes us to be at peace with ourselves, and with 
God; if it renders life comfortable, and death not terrible; 1 
it rids us of fear for the present, and fills us with hope full ot 
future glory: how happy then are they who go to the house ot 
mourning, and by a wise cheice escape the punishment of sin, 
by submitting to the sorrow of it ? 

Tlow these blessed fruits grow out of godly sorrow, will ap- 
pear to you from the Apostle’s words in the text, in which the 
effects of godly and worldly sorrow are fully expressed in few 
words: ‘ Godly sorrow worketh repentance unto salvation nol 
to be repented of ; but the sorrow of the world worketh death. 
In which words you may observe, first, that sorrow is distin- 
guished from repentance ; for ‘ godly sorrow’ is said to ‘ work 
repentance,’ and is therefore supposed to have the same rela- 
tion to it that the cause has to its effect. Secondly, you may 
observe that ‘sorrow’ is not said to ‘ work salvation’ imme- 
diately and of itself, but by the means of that repentance which 
it produceth, Thirdly, you may observe that ‘ worldly sorro 
is said to produce ‘ death’ immediately : it brings forth nothin. 
analogous to repentance, but does indeed confirm and strength” 
the evil disposition from which it grows. Fourthly, the deat 
which is wrought by worldly sorrow is opposed to the salvaties 
which follows repentance ; and may therefore signify eterna! 
death, as well as temporal ; the truth of the proposition admit: 
ting either or both of these explications. As I explain and 


rao Sebo 


WR ee are ee) ee ee 


Rieti, (Sat rs 


a, | 
- 2 
7 ’ / ' a | 
bout ce sq bus Jemg eaie. Yo thivg odt ino sold 
shavow & 0) okexegatid JF Yi; temo Ot oswit al) rot neitoot 


: "© 4) Te worntbe of! 03 guittiondus yd 
qa Hive rome ylbog to feo worg etintt bowold oaoril wolt 
al doidve nd treet oft af eliow aellvog A odd coil woz of 1994, 
ot ni bamiqee yilit on watios yibhow ban ylbog to etoohe 
ton noltweie alt vouniesqer dotow wore ylboo | : ehwow 

leh ditsaiow Lhor oft Yo weviee oft dud {to beutergqor od of 


witibh ai owe sad? Jk orale yom wey ehiow douhw af 


dew op bigeet "wotor yibug * aol ; sounhtoqe mot horleiug 


- 


ely wins att arndd 1 hoacnepue etsy 78) ww hus a PEED MT DY 
tom voy  vibnoie® poets 2) 6) eal ongeo od) dad) hh od noi 


‘mm © geoidgde le row” of bine Jor ot ‘worms’ Iadt evraedo 
bistslige x orate’ s Ss 3 > . =i} 
Henly 4900 iri? ai tO 4h BN Of Fa trie! a) 1 lo bre viola 2 
tortor viblrow ' taddovmedo Yeos voy olliadT .eouborg 2 
_ on stick epi i + Vietnilonyens * hheul * pom ory oa bine xi 

booste baw soni Leabeai eoob dud sbhoinodes of euogolans 


hott yihnwed .2worg 31 Adotdee mer) nore qquil jive sls 


tuilevice wt oF hokoqga a wort ylilvew yd ddouarw a foidw 
leat vngia oroberady yer bee ; dotatasqui ewollol doniw 
s aolteoumne oto diunt alt ; Lmogmai a6 How en teob 

tm] 


mlqns 18 wioiteoilyze deat to Wicd +0 sodlio ‘gull 


a DISCOURSE XXII. 371 


enlarge these observations, I shall take in what I judge neces- 
sary to give you a distinct conception of the nature of godly 
and of worldly sorrow, and to show the effects of both. 

First, then, you may observe that sorrow is distinguished 
from repentance ; for ‘godly sorrow’ is said to ‘ work re- 
pentance,’ and is therefore supposed to bear the same relation 
to it as the cause does to its eflect. In common speech we are 
apt to speak of sorrow for sin under the name of repentance, 
and to ascribe to it the effects belonging only to repentance : 
but the Apostle in the verse before us has plainly another notion 
of repentance, since the common notion would make an absur- 
dity in the text; for if by repentance you understand sorrow for 
sin, the Apostle must then be understood to say that godly sor- 
row produces sorrow for sin; thatis, that godly sorrow produces 
itself, since that only is godly sorrow which is on the account 


of sin. Repentance therefore is distinct from sorrow, and is, 


wrought by it, and properly denotes a change of mind: which 
is indeed the natural effect of godly sorrow, and the necessary 
condition of salyation; and must therefore be the true and 
genuine explication of that repentance which stands in the 
middle between godly sorrow and salvation, as proceeding from 
one, and producing the other. And so distinct is this change of 
mind from sorrow, that of all its effects it is the happiest ; ease 
and comfort attend on it, joy and hope flow from it. This is a 
change ‘ not to be repented of ;’ it can never cause us any 
grief or pain, or give us reason to lament any effect pro- 
ceeding from it. 

Sorrow then is not repentance, though it be the cause of re- 
pentance in most cases. The alliance between them will be 
best explained by considering the nature of sorrow in general, 
and the impressions it makes on every man’s mind. What- 
ever is the cause of our sorrow must needs be the object of our 
aversion; since to take pleasure in the thing that grieves us 
and causes us pain, is a contradiction in nature. Many things 
occasion us sorrow which are out of the reach of our power, 
which come without our seeking, and go without our bidding. 
Tn all these cases sorrow is a useless passion, for the aversion 
arising from it brings torment without security ; for to what 
purpose can our love or our concern serye, where the objects 


_ei baa (wore ott Joniteil ai 
doisiw : brim to epand> 4 estonaly 


has ti oH J 
yiaeenoon ot bas , coe FS ‘fo hoshai a 
bas owit oft od & dewut ban ; aailezler to. noitihios 
oii wi abinta doitiw qonpiqayo: ted) te noitnsilgxe sniseny 
sont So aldakeras wonoe vlhug seawted otbbiv 
to sgngiiy silt 25 touitelly of -twilte ort yoioubow brn ane 
vase ; teviqqud odd af Mi ‘@i Mle to sedi sWertos mot? buie 
o feet 1 ae wol aqod bos qoi, 31 no basite holmes bas 
(a8 en canes waxen nao H ‘Yo batdsgor od of 400 *.egnato 
-org tosity yor tnoianl of wozsot aw ovig to .iag 10 Wig 
di mott gniboas 

<7 to banpo ili od ti dgwosdt fonahiege jon ei nod) wore 
od Slit molt novwied sonaille afT eoteo trom «i. aonataaq 
dotseng ai wener lo sauten od) paiebegoo ed honieiqzs dead 
aed? bain «nes views ao peda 4 eaclesqmi: edt bas 
10 fo Josple oft od aboan dane woroetwe Jo cause odd ei 1972 
eu esvoing Jott grid? oft mt onuentla dla! of gonie : molmeve 
vena yack, sein ni nodoihownoe © & .vieg am eoeuer bas 
sro tno to door lt lo Juo os aoide work ew apieso20 
sniibid two toultiw op bas pnideot te duodtiw amos deidw 
aviciota oft Toh ,noieag exdloen 26) werwe egaoo neo He al 
tod ob sol ; winnose juodiiw Inamie! egaid 41 most qerieiss 
“inajdo edt side .ovise mr9noo wwe0 syvol mo 18D GeO TG 


372 SHERLOCK. 


are neither to be obtained nor avoided by our utmost care! 
Should we atHlict ourselves with the thoughts of death, and 
raise in our minds the utmost horror and dread, yet death will 
move with the same pace to us, not retarded by our fears, or 
stopped by our aversion. And this shows how ridiculous a 
passion sorrow is in all these cases. 

-But where good and evil are set before us, and we are lett 
to choose for ourselves, if through weakness or folly, or the pre- 
vailing power of any passion, we have chosen amiss, the pain 
we sufier from these evils of our own inviting is the best secu- 
rity for the future : we cannot lament the folly of our choice, 
without condemning ourselves for making it, and hating the 
thing which has brought so much sorrow along with it. This 
self-condemnation will teach us to correct our choice for the 
future, this aversion will turn the stream of our affections from 
the thing which brings so much misery with it. But this can 
extend but to very few instances of worldly concern, so little is 
there in our own power ; for which reason worldly sorrow can 
only make us feel our misfortunes, without enabling us to redress 
them. But in spiritual concerns the case is otherwise: virtu 
and vice are placed within our choice; and we cannot do evil 
till we have first determined ourselves to do it; and, when we 
have done it, the sooner our minds recoil and grow sick of their 
unhappy choice, so much the better; since the correction o! 
folly is often the parent of wisdom, and the misery we suffer 
through vice the best guide to the paths of virtue. Sin cannet 
be the cause of our sorrow, but it must likewise be the object 
of our aversion: the natural consequence of which is repent- 
ance, or a change of mind, by which we shall hate the vices we 
once delighted in, and fly to the arms of virtue, to taste those 
pleasures which experience has taught us are there only to be 
found. And thus you see how naturally a change of mindarix » 
from godly sorrow, or sorrow for sin: which is a farther con- 
firmation of the interpretation we have given of the Apostles 
words. 

Secondly, ‘godly sorrow’ is not said to ‘work salvation’ 
immediately and of itself, but by means of that ‘repentance, 
or change of mind, which it produccth. 

This shows you that a change of mind, and consequently 4 


a a en a 


a0 20 
fvai wero wot: ; 
jot sift snomel Somno sw : gators ot why 
‘bus Ji gridetn 10) awvlienis yniomebnos tuodtiw 
= af thiw’ guols wore Hower ox tilgeord end doite gaidd a 7. 
cal) wi) eatodis ino S907 ‘OF aw dager [tie aoitanmobtnos-ive : y 
mort eaditodiie wo lo caoit ody unit Hiv Goins eblt roel 

ones rit Wott Ai iw green down ov egnird doicher gives ols 

“si olttil o@ ttsan0o y tbh Yo ssonntent wat prov oF tud bistxs 
neo wore yiblew wonusr doida wh j 1evoq Gwo Wo mt oved? 
conbsrot am yirildans tedton = anarchic vino foot en ode ylno 

wiv :sebenadto ef ont) of) aaredn0s lewitigqe ai tl edt a 
live ob Somes a Bin soototy yin oidtior beoniq ora soit bra 
ve madw Jbne st ob or ewiionte béorianagh sai ered ow Mit ~ 
veult to doin troy bas lioost ebatar we toader ods ti snoh ovarl 

to woitsetres oct aonie zs tolied oft ifomre te solos i 
voline om yin ods bow ,iolwiw Io iatteq ot oot a vile 
mine me .outiv Wo aha alt ot obiog gard old soty douowl) 
isyido orls.od seiwoail Javan th tad .wovwe two to seve add od 


“heer bi ee fo TONS pIeNO> Fetuten oft —e wid te 
# eoiv oft cond Unile ow dott yd bitte to opmailo a 30 42008 
nam heat of oot? ‘to vorte ot obit baw pai boidgilel sono 


ol wt vixe ovorls org eu Kigunt anil eonanopne tober anyenvlg 


» oor inn te spaads ey liamiss wod ove wor end bua .basot 
-a09 Teel eb doi : tin 1 worm ywonse qlhog avavh 
rulieogh. att to mevig ovad ow nollasonpoini of) to aoitmsaril 
ebrow 
*ourtrrine dove * at bi: a a “wore yibes* oelhaase% 
ommndeut ait To ee re rd sd oot te fave qhotei bounce 


ahoouberw ti doi Jatin to sya’ 
i $ 4 
t 4 ~— r | . * 
upvetios bie finiw le sguade o Hat ERT © trode ait t 
5 ‘ LJ . 


DISCOURSE XXII. ; 373 


change of life, is absolutely necessary towards the obtaining the 
mercy and forgiveness of God; and that it is to little purpose 
- to lament your sins, unless you resolve to forsake them. So 
many are the sad effects of sin, with respect to our health, our 
reputation, and our fortune in the world, which always suffer, 
and often sink, under the oppression of vice, that the sinner who 
has no fear of God before his eyes, has reason enough to be 
sorry for his sins. But sorrow arising from these motives is 
mere worldly sorrow: one laments the decay of his health, 
another the loss of his reputation, and a third the ruin of his 
_ fortune, and often one laments the loss of all: and equally they 
- would have lamented these losses, had they come from any other 
- cause besides sin. He that is sorry for his sin because it has 
destroyed his health, would have been as sorry had a fever 
destroyed it; he that grieves for the loss of his fortune, would 
have grieved in the same manner if fire or the rage of the sea 
had been his undoing. From whence it is plain that in such 
* sorrow as this no regard is had to God, whom we are principally 
, to respect in our repentance, as being the person against whom 
» we have offended, and whose mercy and pardon we labor to 
» obtain. ; 

In true sorrow that produces repentance, the sense of our 
 cuilt is a great ingredient, as well as the sense of our misery. 
: The very hopes we have of obtaining pardon at the hand of God 
> will fill our minds with indignation against ourselves for having 
- olfended so gracious a master. For if we can think him good 
0 forgive us, we must needs think ourselves wicked, and lost to 
all sense of gratitude and goodness, that we could offend so kind 
and compassionate a Lord. From this sense of guilt will arise 
» indignation, and fear, and zeal; and every passion will be roused 
to act its part in making us hate and abhor ourselves and our 
» tniquities, and will never let us be at peace with our own hearts, 
_ ull we have purged them of every evil lust, and consecrated 
them anew to the service of our Maker. And this is that 
_ blessed change which is true repentance ‘ unto salvation never 
_ to be repented of.’ : 

_ Fear may sometimes prevail against the power of lust, and 
«the wretch who hates to think of God may not be able to ex- 
_ clude the fear and dread of him : when the flames of hell play 


a penne 
paicatnaennne — 


a ~ = J 
w FI need 2 oe 
eng) ad" oe oe 
Paar Se. ore ae 


‘ 


ee 


ve a, nian Meet 


wo Yo sense ailt ssonatnogns asaubor 2011 wonos wy al 


‘to batnoget of & § 
ban wut to reg oft daniegs lievewp eoariomos, yam snot 

2x9 of okie od tow gaat bo D to daikt-o) ote adv dotore oft 
valy Uort to esmalt edt modw : aid Yo boob bas rest oft pla 


STE NTE MORTAR MEE EP AN A TREE TR TS ESI I OR TLR TEE SI ME 


LE NOI NED AT PDN REEL SO STORE IRIE? NAT GFR TIPLE TE 


Cy SHERLOCK. 


before the sinner’s eyes, and guilt, conscious of its own deserts, 
fills the imagination with all the horrors of damnation; in this 
case there will never want sorrow, though perhaps there be nu 
signs of repentance. Thus Judas grieved, in his grief he died, 
and in his death he found the pains of hell. 

In the gospel there are no promises made to grief and sor- 
row: the mercies of God are offered on the condition of re- 
pentance ; and though in the nature of the thing repentance 
must arise from sorrow, and therefore sorrow may be esteemed! 
as a part of repentance ; yet sorrow that produces not repentance, 
that is, a thorough change and reformation, is of no account in 
the sight of God. Such sorrow may be the sinner’s due ; if he 
suffers under it, he has but his reward; it is the just punish- 
ment of his iniquity, but can never be the condition of his 
pardon. 

One would think this were too plain a case to be mistaken ; 
yet so commonly it is mistaken, that repentance is grown almost 
into a form and method, and instead of reforming their sins. 
men set themselves so many days to be sorry for them. Alas ! 
it is a fruitless grief they labor to affect themselves with; and 
they may assure themselves their hopes of pardon will be a> 
empty and delusive as their sorrow. Were you truly seusibl 
of your guilt, there would need no art to produce sorrow, you 
would want no rules to limit your grief by; nature would |» 
your best instructor, and teach you to lament your misery an! 
your guilt with unsought-for tears and groans : were yousincere. 
you would fly the viper that had stung you, and not cherish an 
caress the beast, whilst with false tears you bathe the woun! 
you have received. 

Godly sorrow is that which respects God. This sorro 
will always produce repentance, and be followed by salvation 
in virtue of the many promises of God, by which we am 
assured that, when the sinner is converted, and turns to tl 
Lord, forsaking the evil of his ways, ‘he shall save his so«! 
alive.’ 

Repentance unto life is the giftof God to a sinful world, «©! 
the greatest that hcaven ever bestowed on it: for though nats 
isno stranger to the grief and sorrow of repentance, yet is ™ 
pentance our title to life through the gospel of Christ Jo 


wi Ti voub efveciaa oul of ques Wornal sel 
etleinug deml, odd ai si; Irewor aid. sod’ wait 
ad to nobibaos sited seven ane 308 


snechpecbenitiied sc 4 ths sit it Bae se) 
Wwomkn mvorp el semua) er teil wabateint xi di ylooniitos o# 
ane vind? gitionotes te hetent fe <bodico bea arot & 

* sae A. phrersanteennvt ah praemcirrifirt 
haw, jdtiwcartommtods rditmeey rodub yods tairg wobiwd # al a 
on ot New mobece to eoqod shed ne ee 


Miecwm qh way oo were” sesame dh ei 
wor roti SotbOTy of ree on Bon wrod? ilieeg wey to - 


4 Mio onvien Ceouamnaie oa tnew bluow 
bee yiosine voy toqcast of Bog domed baw votoenten teod TWwOY 
HUST IE OTIS ENTEQ bite ernst shidguesne der ifivg woy 
‘on deinado don bee nop goute hed tad vqiy add yh bloow soy 
agua sts odiad voy waned delet dite selfibw tenod off wares 

bovis a7aif voy 
evr ad T who ahomyest doin jostd ei WHTMwA ehow . 


wowving yd howeltot od bre sonuteoqor soubor eparte fiw | 


‘» fold qd fed Yo essiaorqg ymin silt Yo outiv of 
47 ot weet fag botrevnos el tonnia odfasdw sod) berusee 
‘wow aid ovate Eine of epaw wid bad five gilt goiduaret pte 


ac -bhow hitnie wot hod tottig oilt ei tt oyny sonsniagqe Kt 


weten dpooqtpset ¢ tae bowolesd Tove tiovaed tad seoteary aay 


“i toy oceania to worm bus tory off oF ropAnte onni” 
oh tein ai” } to Ioxyeo'g orks igaonlt ol of olfit ‘mo sonataeq 


i if w de 


: \ovily 


=a Se 


DISCOURSE XXII. : 375 


-And therefore, when the Gentiles were admitted to be partakers 
of the gospel, and the news thereof was brought to the <A pos- 
tles and brethren at Jerusalem, they bless God for his great 
goodness in having ‘ granted to the Gentiles also repentance unto 
life.’ 

The nature of this godly sorrow we shall still better under- 
stand, by comparing it with worldly sorrow, and showing the 
difference between them. 

Thirdly, then, you may observe that ‘worldly sorrow’ is 
said immediately to ‘work death.’ it brings forth nothing 
analogous to repentance, but does confirm and strengthen the 
evil disposition from which it grows. 

There is such a connexion between the passions, that one 
cannot be powerfully set on work, but it must move and engage 
the others in their several spheres. Thus the Apostle, in the 
chapter of my text, tells us that the godly sorrow of the Co- 
tinthians produced fear and indignation, zeal and vehement 
desire, and revenge. And thus it must be: whatever atHicts 
us is the object of our hatred and fear; whatever we lament 
the loss of, that we must needs vehemently desire and long 
after ; and our grief for the loss will rouse us to recover, if pos- 
sible, the thing we lament for. This being agreed, you need 
only consider the causes from which worldly sorrow and godly 
arise, to see the workings of both, and the different effects 
which they must produce. The covetous man laments for the 
loss of his wealth, or regrets that his gains have been no larger : 
what must the consequence be? This grief will produce no 
change in him; covetous as he was betore, his sorrow for his 
wealth will make him still more so: his industry to grow rich 
will be inflamed by his sorrow, his concern not to part with 
what is left will increase by his anxiety, and he will be ten 
times more a slave to the world than ever he was before. Con- 
sider the ambitious man’s disappointment, and his sorrow that 
flows from it; the case will be still the same : how will his vex- 
ation urge him to repair his defeat, and make him perhaps di- 
vest himself intirely of all the regards to good and evil, virtue 
and vice, especially if he has once found them to stand in his 
Way ? Thus, you see, in all cases worldly sorrow contirms the 


SA) ae 


SMe lin ee 


: we low ee _ 


ger ans ene hatte COTO APE A , 
er Wg A a ene on ta pele a meena “ 
p> Me es. cial ele Galle On ee een 


Seueatoke: 


eat, 2 
- 


ley, bao cecerioe ‘lakers eno semana oi whieuos ylae 
cavity swoedii exkt fin iclltod to. argasblncrw aull sen ot <aeine 


ad at wore tid ordlod sew offen euororoo ; mid ni agaaile 
doi wreneg on yvientaal ad > on oron Hise erid odooe Uiw diloow 
fitw ing of on syvone? sid worran, el 7d bemafiai od Hire 
wap od Ifize od bine oytsines eit qi oenproni. Hhiw Siof «i tnd 
20 sioled enw ad 1998 nastt bhow ot} 0) ovale. o ovo esetsit 
init wore eid bine dnormtaioggeril wanm evoitidms ads sbi 
yo aid tlie wod : oatoe ol? {liteod Mier wens ont ; di aot ewok 
ih aqyadiroq init oven baa Jadtob eid Moga OF doh ogi noe 
curtiv thro bie boog 08 abamges add the Yo ylonitni. Hoemid sev 
vid ni bwnse oo inostt bnwdt sono and od Ve ylsiooges aoiv bee 
of) eamnibnee won yibhrow eoseo Ha wi 208 HOY ot 1 er 


oy eS: ’ 
nae 


376 SHERLOCK, 


evil habits from which it grows, and is therefore the most direct 
way to death. 

For the like reason godly sorrow will lead to life; for sin 
being the cause of sorrow, all the passions will be moved to 
dispossess it: hope and fear, and zeal, and vehement desire, 
will unite their force to throw out sin, which stands in the way 
of all their views. From whence must proceed an intire change 
of the man, and he that is heartily sorry for his sins will most 
certainly forsake them. 

In godly sorrow we grieve for having enjoyed too much of the 
world, to the hazard of losing the more valuable pleasures of 
immortality : in worldly sorrow we lament our having had too 
little of the world. It is evident then that sorrow in one case 
will make us fly the world and its allurements ; in the other it 
will render us but the more eager to pursue and overtake them. 
In one case, sorrow does as it were new make the man, gives 
him new desires and dispositions of mind, teaches him to shun 
the pleasures he once embraced avith eager appetite, and to 
seek new joys and comforts which before he was a stranger to. 
In the other case, grief contirms the old habits, quickens the old 
desires, and makes a man ten times more worldly-minded than 
he was before; so that his last state is even worse than his first. 
And this will appear by considering, in the last place, 

Fourthly, that the death which is wrought by worldly sorrow 
is opposed to the salvation which follows repentance, and may 
therefore signify eternal death as well as temporal, the 
truth of the proposition admitting either or both of these ex- 
plications. 

The natural effect of grief, considered as such, is to waste 
and impair the strength, to deaden the faculties of the mind, and 
to make a man useless to himself and his friends: so that wher 
this passion inflamed to any degree has been long in possession, 
it leaves nothing of the man but the outward form, and hardly 
that. This, I say, is the effect of sorrow in general: but then 
here lies the ditference between godly sorrow and worldly sor- 
row: the first, in every step, tends to peace and joy, and is 
most natural effect is to destroy itself, and leave the mind i" 
perfect ease and tranquillity. The sinner’s tears, though they 


ned + Kad gue ee eee Fikny 
269 980 ni woToe toda nods MSbive ef 41 . 
fi roto odd mi; adaomowedlle ari baw bow ait 
earoelt al tse%0 how suerny ot rge0 orou od 


oonly dank oats ai ‘ ww : od 

won yibliow vd dhguow 2 doide diuoh ody snd aoa 
vow tne ,eometaege: evollotsdoliw noitavine ort o 0 i 
wilt fmoginet ae flow ea ilinsh fond Ylingie soleil) 
79 wel le died to .iltio paitinba woitikogor oils To dtuad 
ew of «i dow es honebierion jleivg to Joie tered oft 
bes .bajen odd to xodthiond ott cobsob of ddyevtte oft vingmi bas 
role odd oe : ehositt eid haw Yori oF eealsen nei 2 dem of 
Mio ni gral avd and osrgeh yen of baarofte’ aoivenq aint 
Wind has nel bowive att td nai od? Vo gniilton rovael Hi 

nit dud: Lexoneg of wornes Io soot oult af pyer I eitT dant 
ow ehhow base were vthoy meovwted woravittib wit eit omed 
st ben ,voj, baa onesq ob ebned pete prove ni evil ots wor 
"i toa ost seecobrs Atveti youesh of ef Sods Lewion deou 
roll dygods ina etonae od sysillinpawy baw orne iyoleq 


DISCOURSE XXII. 377 


spring from grief, are yet the most sovereign cordial to an af- 
flicted heart, and like showers in summer portend a cooler and 
more refreshing air, But worldly sorrow knows no rest, it has 
no period ; it still urges men to new pursuits after the world, 
and the world has new disappointments in reserve to batlle all 
their eager care. Every disappointment is a new occasion of 
grief; and the whole gain of this passion for the world, being 
fairly computed, amounts to this, ‘ Vanity and vexation of spi- 
rit.” Thus the case stands if we regard only the comforts of this 
life, The sorrow for sin produces the pleasure of righteousness, 
which is a perpetual spring of joy and spiritual consolation : 
whilst the worldly man, pursuing false enjoyments, is ever reap- 
ing real torments. But if we change the scene, and look into 
the other world, the difference grows wider still: the time is 
coming when the, tears of repentance shall be wiped away, when 
the sinner’s grief shall stand between him and judgment, and 
the shame which he took to himself shall protect him from shame 
at the great appearance of the world. But worldly sorrow will 
then have a heavy account to pass; those guilty tears, which 
were shed for transitory pleasures of mortality, will stand in 
; judgment against you, and exclude you from the joys of that 
- life which is for evermore. 3 

The confusion and distress of that time will be more than [ 
- can describe, or you imagine ; they will exceed even the fears 
of guilt, and be more gloomy than even despair could ever paint 

them. ‘The whole is comprised in the words of the text, ‘ the 
sorrow of the world worketh death.’ 


1 nails sonar of Mw aenit dad) 40 axownib bo 8 
e103) ads nave bavoee Hee youd 5 oom Wo 
iniesy one ilwos tingesh more west a 

; pila Jo ebro odd wi eneriqnnia bi aol 
x agen ‘dswah doxdvew blow edt Yo 


i od Iu ting . 


ee 


378 SUMMARY OF 


SUMMARY OF DISCOURSE XXIII. 


. 


I PETER, CHAP. II.—VERSE l11. 


ora. 1g 


THE exhortation of the text so common in Scripture, that 
there is no need of many words to explain the subject. Th 
Apostle therein points out the general source from whence inm- 
pure vices arise, viz. from fleshly lusts: these are made, not to 
govern, but to serve the man: some are willing to call them 
natural desires ; and then they ask, how is it so heinous an 
offence to comply with those desires, which God, for wise rea- 
sons, has made part of our nature? This might be asked with 
respect to brutes: but man must also ask, why was reason and 
understanding given to him? Does he act up to the dignity c! 
his nature by following the example of the brutes, though thes 
may fulfil the intent of their being? This point enlarged on. 

It may be farther urged, why were these desires given, which 
are the cause of so much mischief, and iniquity, and of disturb 
ance to the virtue even of the best men? In reply to this, 
must consider, how far these desires are natural. The desir- 
which are common, and therefore may be called natural, a" 
such as are necessary to the preservation, first of individual-. 
next of the species : at the same time that we find these natural 
desires, we also discover the ends which nature has to serve ©) 
them ; and reason thence discerns the true rule for the gover! 
ment of them. Our bodies cannot be supported without ¢" 
stant nourishment; hunger and thirst therefore are natural 27° 
petites, given as constant calls on us to administer this suppo"! 


pent ie 


JanyooZIa % 


_) 
ed doajdun odt niaiqxo of throw yrras Yo hoon on ai ovsd? 
sini sown mort sawee lavoneg off Jno etoiog wiseild oltnog A. 
ar ton abies ous aed : atest Waa, moi sit ovine eg0iy omg 
awl leo oF ‘gailliw ore siroe : diem on} avme of dud ynoreg 


wa svoniod on on ai wed tee yodt nod? bas jasiebh Irwine 


“on sxiw ict fot dsidw roriavh saodd dtiw ylqmoo of osasfo 
die frodae od tixina eT { oxmtou tuo Io deg obear 20d 2008 
bas coesun enw thy gles ode-tenar ang ted + estnad Of dosquent 
to qhityih ods ef qu ton of 2s00h Timid oF nevig nuibasteba 
ral itpvodd waned off Ty slqmare and yoiwollat yd owten vist 
no hewreltte Jaiog atl f pated viet To saoti ads [Aled yam 
daaita: nsvhy sasineb oeodl) crow yd  bopu sodiiet od yom at 
Hwieth wo ten Yfiupia’ bea Qoidoeion dowra or to seven odd orm 
A lant) yiqur al ‘ neon teod oft Jo nove owtiiv of? 09 apne 


rh ofT atntan om esieoh seodd vat wod .Pahienon Jaa 
ay 


a 


© jettes bolles ed yom stolmod? bes .aomeos em doulw 
teabivihai to fetal , mors VIMESHY etl} af YIRHere ts Sle ae dove 
fotnton saodt bait ow sodt omit suse odd dat 9 tooe ols bo txon 
(6 919% of ded gwen doidew ehns wilt yevoseth ole ow eniesls 
“Teveg od} vetoluy cond ade toooedh eons) noeem ban ; orl? 
‘Inodiw betteuque sd jonnso eoibed wO mols to daar 

i° Liteien om autora tetdt bas mow j;laondenven jaale 


wre? P ‘J, 4 * ‘ P . »* ~ 
‘T{02 edd tohetdiinbe a) ew no elle Janlendo en adyig eeliteg 


stuiqinoe ‘a aienueee macteah ail Yo aoitarmdtes ant 


whe = 


DISCOURSE XXIII. 379 


ask any man of common sense how far they ought to be in- 
dulged ; and he cannot help seeing that nature calls for no more 
than is proper for the health and preservation of the body, and 
that reason prescribes the same bounds: excess therefore in 
these appetites is not natural, but vicious, &c.: the craving 
of an habitual drunkard is not natural, but the effect of long 
practised intemperance ; and such an appetite is a crime rather 
than an excuse. ; 

In other instances of a like nature, they who have inflamed 
desires, commonly owe the excess of them to their own miscon- 
duct: there is a great difference between men of the same 
temper, where one shuns, and the other seeks temptation, &c.; 
and since the relish for sin often outlasts the temptation, this 
shows that there is in sensualists a greater corruption than can 
be charged on natural inclination. 

Since then the desires of nature are in themselves innocent, and 
implanted in us for good ends; since God has given us reason 
to moderate and direct our passions, it is in vain to plead them 
in defence of sensuality, unless we could also plead that we are 
void of reason; for if it be the work of reason to keep the 
passions within due bounds, the reasonable creature must be 
accountable for the work of his passion: this exemplified in the 
case of human judicature. Such then being the case, what 
motives have we to guard against the irregularities of the pas- 
sions? In the strong and earnest exhortation of the text two 
are offered to us: J. that we are sérangers and pilgrims: YI. 
that fleshly lusts war against the soul. On the first point, it 
is observed that St. Peter directs this epistle to the strangers 
scattered throughout Pontus, Galatia, &c.; whence some have 
thought that the text was applied to them exclusively, on ac- 
count of their dispersion on the earth: it is shown that there is no 
force in this observation. A more suitable meaning of the words 
nay be found in the first chapter of this epistle, verse 17, and in 
Heb. xi. 18. The notion extends to all mankind, and shows 


te od gti ye 
i TN as lead ae nN ae 
= / a wot ES RRET in Sethi ae 


giivsso ode : od noiviv ind ,lenaias fon ei logge vend? 
gol to agate Foe ‘tape cea) eae ie a <b. is 


boumatiai oxad be 
- Lgoneiin owe vied? a2 modp to soos edt ywo 
amos add Yo nom neowind aaciivillib seory » af stadt ;to0b 


nosnot au. aavig wid bot sonia :ebuo booy 10t ey ai botoslqest 
mods heaig of aint at ei 4 cenoieeng 100 soorih baw otarsboar oF 


ont qoud pt mozaot Yo drow ods od 4 Ti rol ¢ noxset to biov 
od sever wteno eldsaoesm silt zbivod ouk midtivy emoienng 
od ab boitilquie xe asl : noizeng eid Yo how ort 1) ofdainyo2ss | 
soit penn lt goind acds dow? wipiooibul, nanved Yo 689 
a pitieatugor od) jesings inaeg od ow oved aovitom | 
ons co! it Wo moliatiodzs Jendted na gaove ois aT { envie 
EL vwiegsg bee eesgeotie ort OF jolt I re of boric 96 5 
$i daiory tet ot nO Amos vt Sentiege voos edeat @ihaok ted! | 
Sveguveris off) 02 altalqg eid etourth veto 94 dads bevisedo = 
aved sues vonaiw-; 0% bidoiw eubeod Inodguorlt yissio™ 
-og ao loriewloxs aval ot boils ede dxot oft Suds sdguedd | 
oon a anodls 20rl9 arora el 3: tinny adi. sie noietnqally inds Yotawn® | 
emow oil} te painanin oldsting o10eT A. tinitataseds ele ai aorot 
ai bas Fi seve olteigs eit Yo wigads tert oil} ai haved od Y 
ceoda bus ,baidoam lie ot ebasize soon odT OL .iz doll 


~ 


z 
| 


~ 
=~ 


380 SUMMARY OF 


that the Apostle looked on all as strangers and pilgrims on the 
earth ; consequently the exhortation concerns all alike, and 
reaches as far as the obligations of morality extend: and this 
consideration, placed in this view, has great weight, with respect 
to all who have faith enough to desire a better, that is, a hea- 
venly country, &c.: this is putting all our hopes and fears with 
respect to futurity, in balance against the solicitations of sen- 
sual pleasure; this is appealing to our reason to show the ab- 
surdity of seizing momentary enjoyments, in a place where we 
have no permanent abode, at the hazard of forfeiting an ever- 
lasting inheritance. The subject enlarged on, and supported 
by various suppositions. 

But why dwell on suppositions, when the truth of the case, 
fairly represented, will appear in a stronger light than any sup- 
position can place it ? 

If we have immortal souls, and that we have nature herself 
declares within us, this place cannot be their native country : 
nothing immortal can belong to this globe, where all thins: 
tend to decay; and which itself shall one day be consumed. If 
this were the only place to which we have any relation, we 
then might justly complain of nature on account of the prov!- 
sion she has made for man, who alone of all creatures her 
below would want a happiness suited to his capacity: but 1 
something more is in reserve for him, his desires are well suited 
to his condition: and God’s wisdom is evident in his havins 
given to man desires fitted for nobler enjoyments than thi 
world affords, since for man much nobler enjoyments are pr- 
pared. This being the case, what has a wise man to do, bul to 
get through this world as he can, that he may arrive at tho 
everlasting pleasures which are in store for him? What can | 
think of the enjoyments of this world, but that they are below 
the care of one who is born to so great expectations ? Thus | 
must think even with respect to innocent delights: they ®" 
frail and transient; he is immortal, &c,: but guilty pleasures 


a 


soF -wrnnes yl 
a fi 1 Woe ot conser wo of gailuaggs ai ai viet ; ounsotg” 
rdw ooslg.s & i eleormo[ne” squtnsenoes gnisxios Jo yib 
yuitishtel to biexad odd te Jobode saarisurrsq on ove in 
Pamaqee bee oO mad fovjsan off _ goastiedat gnisent ~ = 
eanisivogque tdoiree yd 
an ols to downs add nod yenoitiaogqua 06 Howb ythw iol 
qa aadtidgit iepaowe # ai atoqge litw Asatmoeengor frist” 
. fF coal 09 nitive 
— omtan oved ove tedt han .eluoe tetromet over sw Tf 
“wHas0D weiter vigil? ad tomtnr gonkg aif eo walt evinfoeb 
~yniilt He wadw. olloly sida of probed ovo Lanomeri gaisdton 
it byerwenos od vob ane Here Weeti duit bas ¢yac0b of bass 
om ,noitaler yas oved ow dois oft oosly ylto od stow nicht 


.. 


frou wh bo ioarotes oe wile Yo hialqmor yftan, fitsin oorts 
~4d exwhens Me le caole odw ytata 16t ober esil ode pore 
Wind i yiooqes wid at botine euertpQon & Site'y bluow woled 


totus How-ow anieod cid aid rot ovisest nt ef a10nr gaidzomos 


2etved ent ob dnohive voleiw «bow has : aoltibnos aid of 
“ult aed? @aoayzoine widen wit hott est b com of nevrg 
™y 18 eltomyapas weldon dow gam Tol soi shrotiea Blaew 
335 of 4 gna oxi 2 ced sadw .oceo off spt St) awl Jb 
ml? Se Goel wae at tol! nao od ex bleow ail) duo) Jog 
M tay prod OF ‘wht wed gioda m ome ilolthwr eae iy nifeshweve 

had ope yoy a gud . bla if? Yo ednon (oyne afi Yo tons 

(eadlT Tenottataeepne teory on od mod «i ow 9a0 to ote9 off 
’ ¢ ni} # bei by tneoonm of Joojse Air news dnd) tear 
“or Vnesr ghey iliog dud jad ,letomal a od ; bnvieverd bas lum 


- DISCOURSE XXIII. 381 


must appear to him in a far more ugly form: he is hastening to 
the place where his heart is fixed; they are robbers, which lie 
in wait on his road to intercept him ; to take away his life and 
his treasure, &c. , 

Consider this case fairly, look to the glory and immortality 
placed before you, and then to the temptations which surround 
you in the world, to intercept your hopes ; and then say, if there 
could be a more powerful argument to abstain from fleshly 
lusts than this, that ye are strangers and pilgrims, &c.? 

Let us eat and drink, for to-morrow we die, say the disciples 
of Epicurus; whose exhortation is suitable to their principle. 
No inconsistency in exhorting men to make the best of this 
world, when you teach them that no other is to be expected : 
but absurd to support the same doctrine, without asserting the 
same principle. Suppose however this world to be only a 
state of trial, and that our appetites were given us partly for a 
proof of our virtue: the consequences of this admission consi- 
dered, 

But perhaps it may farther be asked, how is it consistent 
with God’s goodness to work such temptations into the very 
nature of mankind? which comes in fact to this—How is it 
consistent with his goodness to make any thing which is not 
absolutely perfect ; to make rational creatures, for instance, ca- 
pable of doing amiss? This point enlarged on. 

Conclusion: the desires of nature are ordained to serve the 
ends of nature : reason is given to man to govern the lower ap- 
petites and keep them within due bounds; in this consists the 
virtue of man; this the trial to which he is called; and the 
prize is nothing less than immortality. 


PAIVICIL. 


The exhortation in the text is enforced by two considera- 
tions, nearly allied to each other: that we are slrangers and 


seine dttneetinaan nt 
ha eee A 


a co] 


jnateintod i xi wor (bodes od redial yaa Ji aqaiixeq fl 
qisr ort otat anoitatqeal dove drow ot zsouboog eboD div 
Ht ad wokh—rids of task ai eave dotdw | hvidosm, to omtee 
onad dbidher pri? na oiemn-od smoaboog, xi adiiw, Josteiaane 
inn ja5nstent 10 eorusinren Ahaoiter oem oF ; Jostyeq, yletulonds 

‘po bivgtalne solog-eidE S exieun gnioh to olday 
wilt sores oF baniaine ove orwian ‘to xotiesh ois ; soimnlonoD 
_qh 1swal 2dt movwng of mem ot novig a anki : aotan to whew 
4if esninncs vals ai pebaved sub midiiw mnt qoad bao aotieg 
od bre ¢ belles of od datdw of nis) oils aid? ; apes to oh 
_qiilsssomeni apd eeol gnidion a witq 
i. TART, 


-evybyinse ow) yi boowitns ef Saat odd ni noiienodzs aff 
ban vergitwrts oe aw dads svete oso of boille ylsaon enol 


LPS ret ee eS ee 


382 SUMMARY OF 


pilgrims here on earth, and consequently have a better interest 
in another country which ought not to be neglected for the low 
gratifications of this : whoever allows the principle, must allow 
the consequence. This leads us to an inquiry worthy of all our 
pains, how far we may pursue the. pleasures of this life, con- 
sistently with our hopes of a better : some enjoyments there are 
not below the care of a wise and good man in this world, both 
in the cultivation of the mind, and in the pleasures of sense pro- 
perly restrained: but whenever our appetites are too strong for 
our reason, and carry us beyond the bounds of temperance to the 
injury of ourselves and others, then it is that our fleshly lusts 


do war against the soul; then we wound our own souls, and, 
for the sake of momentary pleasures, expose ourselves to eternal 
death. The express command of the gospel against drunken- 
ness, fornication, and such vices, coming as it does from one 
who has power to execute his decrees, ought to be a suflicient 
argument to Christians : but the Apostle in the text goes farther, 
and lays before us the reason in which the command to abstain 
from fleshly lusts is founded: this point enlarged on. If we 
consider wherein the dignity of man consists, and what are his 


means to make himself happy, we shall see clearly the ill 
effects of sensual lusts: no need of abstracted speculations -ov! 


peers 
= 


the subject. 


ETS 


There is no man so little acquainted with himself, but that 
he sometimes finds a difference between the dictates of his rea- 
son, and the cravings of appetite : this discord is the foundation 
of the difference obscrvable among men with regard to moral 


character and behavior : this point enlarged on. If our passious 
are to govern us, and reason only to furnish means and oppor 
tunities of gratifying them, it will be hard to account for tl 


wisdom of God in making such a creature as man. If we havi 
no higher purposes to serve than the brutes, why haye we mor 
understanding than they? but it would be well if we could sa) 


as much for some sensual men, as we can for the brutes, wh” 


EL IEE Ee LU IE RL ama 


eee eS hy ee ee ies Dea aee 


rate Yo sannacalg od ei baw Josien by Yo wodtavistra 
1 grunt otd.xae amsisegge 1w0 Towatentter tad: 
an Wie 200 dads xi Si godt edtio bein eerloew0 To guiat 
fina, rls etre tao bnwow sw meaty ~ vlan 2 fadlogs Tew ob 
lnctate of eoviomne veng 29 asturndly yinimamow to edna ont ot 
-ooainrtb jeniirge foqecg oft Wo beannes eanqgxzs sdT  .dtaeb 
mo mott esob ti as pwiaioe nasty fae bas jnotasinw) ,2eon 
nsiotioe pg of of thyuo sso ail atioexe oF towog ead oslw 
ulti avog fund ait ni olteog A oft ted sxnnizehdD of Hromugis 
tiatide of baomares odd itoitw ai moecot odd ae oroled ezal bow 
ene hogreias tmiog eit : bohamct ef eteul glAest, mor} 
id wie terlve bes eteinowo meat te yiirgib od) niowdw wbikeos 
Hi wf} ylainelo ase Hare ow  yaqed Usmit ode o} ensom 
wo eanialwos ace betoar doa ts boom on’: earl faweaos Yo tonite 
ir aids 1 old 
Mert dice’ Phoebe afte bavninupos sii] of asa on oi oredT 
‘ant onl to esetorh oft wovwied ooameltih a alin aomitiemoe od 
witrhnavat of) ef byob eify : otitsqas to agnivers oi! hist OR 


y 3 > Py i. - 6 + » 
thet of bnegor dtiw wom gnome oldarisedo soaersttib od? Jo 
Wiens wie Th uno begusias Jotog etl? : rrrsilod bee totoared> 


> IMTS enAewr ihaaitat of ylinm wore if ty weve OF 916 


wl vob sows od bred «al Hew 9 rod? gaiytitnrg to esti 
‘il ow F1 temt 20 ortevto a dove guided ai bod lo mabew 

is ovr ovad vib odor! od? nedd ovie oF Baoqiug iuigid om 
ex bines ow Tt How.ed blaow ai tnd‘ youll asi} goibanieebrw 


’ 


'w? awovd oly 20a. ow ao ,oom lavenoe odor tol soem 28 


heatinest hog ~; 
pt soumtaqunat Ioebasod ost booyed en ra bas ener aha was L 


7 


x 


| 


Sao eires 


t DISCOURSE XXIII, 383 


are ten times less mischievous, in having only appetites, with- 
out reason and the powers of contrivance, &c. 

Hence it is evident in what manner sensual lusts do war 
against the soul, considered as the seat of reason and all the 
nobler faculties. If we look into past or present ages, we shall 
see numberless instances of the pernicious effects of passion, 
assisted by a corrupt and depraved reason : this point enlarged 
on. 

But let us consider, that the only part of man capable of 
improvement is the soul: we can do little or nothing for the 
body; and if we could do more it would be little worth: if 
therefore we have any ambition of being better than we are, 
either in this world or in the next, we must cultivate the mind. 
The excellency of a rational creature consists in knowlege and 
virtue, one the foundation of the other: these are what we ought 
to labor for: but sensual lusts prohibit our improvement in 
either, and do therefore war against the soul. 

As to knowlege, the best and most useful is the knowlege of 
oursclyes, of the relation in which we stand to God and man, 
and of the duties thence arising. Now this knowlege is such 
an enemy to sensual lusts, that a sensual man will be much in- 
disposed to receive it, because to him it is self-condemnation : 
hence the many prejudices in the world against the first princi- 
ples of natural religion, and the many arguments to destroy the 
distinction between soul and body, and all hopes of a future 
state. If the fear of God be, as in truth it is, the beginning 
of wisdom, sensuality cuts us off from all hopes of improve- 
ment, as rational beings, by choking the spring from whence 
all wisdom flows : it ties us down to the world, materializes the 
soul, and makes it incapable of conceptions worthy of itself : 
this point enlarged on. 

Secondly, virtue and morality are the distinguishing charac- 
ters of rational beings ; but these will always be lost where the 
appetites have dominion, 


woe ott Seninge 10 noord of big ,redtie 
Jo wgalword ods vi laibsew irom baa tuod ot agotwond od ah 
noes bn box od baste ov doidlw ai voiteln oil? Yo ,asvieeme 
daue ei ogolmond aint WoW, ystietua sonad? asitub sift Yo bas 
ni dowen odd Siar came Iowenya 6 tort 2teul lamas oF Yinsae ae 
: soipainabuo- thee 2i ti mid of severed Ji oviao01 of beeogaih 
-iguig sift oxlt teniega blsow odd oi eoribujaeq Ynam add sped 
wilt yonteoh of etnyaingte yuem oft bine .woigilsr Lnmtad Yo 29!4 
sigiut slo zoqenl Tha bua ,ghod baa lwor axewtod aoisonisaib 
gningiged odt xi 11 dyuvt mi 22 od how ‘to vest off 12 otele 
rr ‘to eoqoil ile movt Tho er aloo Viluwenoe ,erobeiw to 
anand mot quire odt gnidodo yd degdiod Isnoits: re Anes 
gilt cosiioiorem .Livow od? of awob wu eaidti ; ewolt moberw ie 
: Haus to wlirow acoirqoonoo Yo sldeqooni Ji sedans ban ,fuo 
no begwolae saiog ve 
omnis poideisspuiteib ot ore ysilevom bas ooniy lbnore4 
oil’ oxgalw fool ad xyewls Hiv ozo? and ;xaciod Janoitet Yo «91 
-  goisimob ovead eotipogqe 


334 SUMMARY OF DISCOURSE XxIII. 


In all cases where our thoughts are confined to ourselves, 
and we aim only at our own interest and pleasure, we act on « 
principle destructive of morality: the ability we have of ex- 
tending our views beyond ourselves, and considering what is fit, 
proper, and reasonable, with regard to others, is the foundation 
of morality : this subject extended, and various instances given, 
in which sensuality makes a man overlook what is due to others, 
and lose all regard for justice, equity, and compassion. 

Hence it is plain that the virtue of a man consists in bound- 
ing his desires within the limits of reason and morality: these 
limits the lusts of the flesh are perpetually transgressing ; every 
such transgression is a wound to the soul, which weakens its 
natural faculties, and renders it less able to discharge its proper 
office, &c. Hence arises another consideration, showing how 
effectually sensual lusts do war against the soul, by extinguish- 
ing natural conscience, and not leaving a man reason and religion 
enough to repent. of his iniquities: for the mind grows sensual 
by degrees, loses all relish for serious thought and contempla- 
tion, and contracts a brutal courage that cares neither for God 
nor man: this point enlarged on. The sensual man has but one 
hope with respect to futurity, and a sad one it is, that he may 
die like the beasts that perish: but nature, reason, religion, 
deny him this comfort, and with one voice proclaim, that God 
has appointed a day in which he will judge the world. Vl 
terrors of that day to sensualists and sinners described. Con- 
clusion : a return to the argument : the sensual man’s condition 
briefly reviewed: the sum of his account is, that he has hi 
portion of enjoyment in this world with the brutes, and in the 
next his punishment with wicked spirits : this is the war which 
the lusts of the flesh wage against the soul: from such enemies 
a wise man ought to fly, for they have power to cast both body 
and soul into hell. 


ws ee 
E Seay Pee en ra 
WEE i Bifagl Sve 
GO SRY pee 


wrod poiwode moitesbianes redtens edt sono 0% salto 
Pee : - 
cileivgnitzy yd fro od Jeninge wwe ob ebeul Lewensa yllawtasito . 
anizilor hie oases deur s gaizesl son bie wamotoanes Lovuten gat ns 
levenoe verorg bois ot wht :esitiepidl eid Yo tener oF | 
-elyingleeo bas thguodt eovinge 10 deity His voto! aexorgab qd 
evi) r0i a9cltion xontes Juid¥ ogmunon fatond # elverinds bas Aoi) 
‘way urd aed stom lowenae oT “avo boysuing saiog eidt : awat von = 
poet TA sult, ai Ji one horn baw pytiwwtal of Jooqedr diw oyod 
igion pryenes vetted dud videivoy tort eened odt edit oib 
WD hut} welalsong outer sac diiw hus tohmos sid mid yooh” 
“AT Mion ait sgbart Win of Asider ot gu © hatwieggn tnA 
409 hodrpel. concise bas etlouense oF qab ted) lo meri 
cuitthaos a'gaes Igwenox odd: foorreyin wilt OF esntsy ee -<woiedto 
rid wnat od. dads ei dnuocoe eid Yo fmve nil sbowstver pisisd 
vAT ai Tne gotusd odd ili biov silt ni tusurzolins Yo nuiivoq 
Tode yet ada eh eid : wtiviqn bodloiw dtiw deemdeiaug eid teen 
Pwmmone doe auth (ince of) teaioge ogew det odt Yo arent vill 
vit Mod Sony @) awoy oved youd wt vf of digo nant deiw & 
Moa otni Snos bas 


aime, 


i 


soe Nee OTA I 


ett SPRL SCA Seer Rana S 


sep ina LN AGT OREN, EL ES 


“3 Dien 


PU OTR ES eeiere MAS 


DISCOURSE XXIII.—PART I. 385 


DISCOURSE XXIII. 


I PETER, CHAP. II.—VERSE 11. 


Dearly beloved, I beseech you as strangers and pilgrims, abstain 
from fleshly lusts, which war against the soul. 


PART I. 


THE exhortations of Scripture to abstain from fleshly lusts, 
or lusts of the flesh, are so many, the expression itself is so 
familiar to Christians, and so well understood, that there is no 
need, I think, of many words to explain the subject matter of 
the advice now before us. Some sins are privileged by their 
impurity from being exposed as they deserve : a modest tongue 
cannot relate, nor a modest ear receive an account, without 
great pain, of the various kinds of lewdness practised in the 
world ; for as the Apostle to the Ephesians remarks, ‘It is a 
shame even to speak of those things which are done of them in 
secret.’ Had he lived in our times, he might perhaps have 
varied his phrase, and said, ‘ which are done of them in public.’ 
These impurities are, in one sense of the word, no longer ‘ works 
of darkness,’ they appear at noon-day. Since therefore they no 
longer affect to be disguised, they will speak for themselves 
what they are: I have no mind to speak for them. 

The Apostle in the text has pointed out to us the common 
source from whence vices of this kind proceed: they arise from 
‘fleshly lusts :’ words which carry a reason in them, to all who 
value their reason, not to give themselves up to the dominion of 
appetites, made not to govern, but to serve the man. But 
reason, when it becomes a slave to vice, must do the drudgery 
'f vice, and support its cause: and therefore, on this topic, 
vice has borrowed some assistance from reason, and made a 


‘how of arguing in its own defence. These ‘ fleshly lusts,” as 


SHERL. VOL. I. R 


-_ 


nat Caen PTAA Oe 
via gideot wit sigieda of pratqiree Yo caisdanee 


i‘. 
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Yo tafe toajdve etl? aisiqes of ebtow yenan Yo Anidt I boon 
hud yd Bogaliving ove ett pinot 2a oiled won caixba oft 
i. ough 4 jeobour a + oviseb yodt as beraqx gisd mort Choqet 
; juodtiar Jawone me ovigast 168 eahiows  20n, .wislet 100809 - 
a ate Boaviteary exanbwal to shuld evoitre odd lo ning 180 
‘nae3t* ebro eacieadgl edt of alwoq A adi a wl ; bhow 

ri anath to onob ore doirhe eanitls oeods lo Anoge 07 ars omni 

yoga . ayasiroq sdyint oof eotald tito ai bovil of beki ‘te 

‘ sidiog ai madd Yo snob oi 8 ioite © bist hae cexnlq aid bois? 

exioe oo ni ote eoilinqna gealT 
poll ‘ easmaliah to 


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nowmoo et ax of tuo boielag 8 wh dat odd oi ollang A ofT 
beni gilt Po egniy 92% wit mot? ogo 


mort oats id <b ; bashong 

otfw fle: ot ,isolt mi gexdot 5 UTIBD doithw ebiow “sateul qlee: aft” 
to nomial oli ot qua vyioemodd swig GT ton ,AneRat reouts gale? 
1h teu olf oviek suid a¥evog 09 Jou olyaus eotiioyq® 
rrsghinth eft ob veut sory of ovale « somesod Ji nasty ROR" 


iqot ef? Ro .oK ) hos :oeuso et sroqque ban, soir 
Korn fee giencog wot onaieeent OMe bhowortod ent sar 
ns “jaleul ylieott” oean r .sonsteh owo efi ai gniwgre to woo 
wh slOV inane 


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386 SHERLOCK. 


the Scripture calls them, others are willing to call natural 
desires ; and then the question is asked, how it becomes so 
heinous an offence to comply with the desires which God, for 
wise reasons, has made to be part of the nature which he has 
given us? Were this question asked in behalf of the brute 
creatures, we would readily answer, we accuse them not; but 
when man asks it in his own behalf, he forgets that he has 
another question to answer before he can be intitled to ask this, 
for what purpose was reason and understanding ‘given to man ’ 
Brutes have no higher rule to act by than these instincts and 
natural impressions ; and therefore, in acting according to these, 
they act up to the dignity of the nature bestowed on them, and 
are blameless. But can you say the same of man? Does he 
act up to the dignity of his nature, when he makes that his rule 
which is common to him and the beasts: when he pursues the 
same inclinations, and with as little regard to virtue and 
morality? Why is man distinguished from the brute creatures 
by so superior a degree of reason and understanding, by a 
knowlege of moral good and evil, by a notion of God his Cre- 
ator and Governor, by a certain expectation of judgment, 
arising from a sense of his being accountable, if, after all, ther 
is but one rule of acting for him and for the beasts that perish? 
Let these desires be natural; yet tell me, does the addition of 
reason make no difference? Is a creature endowed with know- 
lege at liberty to indulge his desires with the same freedom as 
a creature that has no reason to restrain it? Ifthis be absurd, 
it is to little purpose to plead that the desires are natural, since 
we have reason given us to direct them, and are not at liberty 
to do whatever appetite prompts us to do, but must in all thins 
consider what is reasonable and fit for us to do: for surly 
there is no case in which a reasonable creature may renounce: 
the direction of reason. 

It will be farther urged, to what purpose were these desir 
given, which are apparently the cause of much mischicf ao! 
iniquity in the world, and oftentimes a great disturbance to th 
best in a life of religion? In reply to this, it will be necessary 
to consider how far these desires are natural. 

If we look into mankind, we shall find that the desir 
which are common, and therefore may be called natural, 0" 


FAURE SASSI SEES SACRE ERR AC dw PR aE eis eva Ara bac 


A 


as 


-_ 
a ia 
hb 


aaa? a ee 


wwoG 'aam Yo phe Ta elomald ow 
Mur eid dads aster od nodw jontton sates be. ; 
wil? cowaviy od wader :atecod ot baw @ wormed ei ‘ we 
bas outie ot binpoy ofstil om clin eroienilont singe 
wrnlaore aiurd ost) arowl hodeiogaieh an si yd WT ysilarom 


(1 eaaibauteefi baw nogser Io semysh 2 rohoque oa yd” 
oD “id boD Yo notion » 4d live ine pase lie dh wot 


woud dite howoboe wistnera xl { sonstsRib.os adem hoesn 
i moloot wurse ads itive vovieah vid ogtubai of ytrodil da ogol 
invede od aR TD i qiewest of noenet-onlend ta) siutevic a 
wci= lsvetes omn doikol ot sedt nol of semeug ofttif of bt 
(Hadit ta Jon ovw fein cule soorib of au aoedy-soeest vad Ow 
aiid ihe pi seseeind poly od eu erqmorg stiagye reratadw ob of | 
Viitte Wt sob of cy act 2 Las sidanoppes ei todw xbienoo 
asotan Yaw witinoy sidanosss1.» dolite wi sens on ot avait 
torment to noitoorih aft © 

‘Hieh omqalp STH MsoHtOg tndw od -bogTe wilixet wd tive JT | 
‘en totsdid dhe W exons eit yWsoreqge os doide terig 
or gonedwwheb {nergy & esinvustio baa .tdeow sili ni Vivipiat . | 
atvove OF ieee enh of (igor al ' soigile: to Hil a ai tead 

Antics 420 emieab prods wal wod yhianes oF 
lesb od? shut haw Unie ow  baidanm otal dool ow 11 . 
@ leiden holley od yam owiormds bas Somes ot Mdithw j 

‘ 


DISCOURSE XXIII.—PART I. 387 


such as are necessary to the preservation of individuals, and 
such as are necessary for the preservation of the species. At. 
the same time that we find these natural desires, we discover the 
ends which nature has to serve by them; and reason from 
thence discerns the true rule for the government and direction 
of them. Our bodies are so made, that they cannot be sup- 
ported without constant nourishment: hunger and thirst there- 
fore are natural appetites given us, to be constant calls to us to 
administer to the body the necessary supports of the animal 
life. Ask any man of common sense now, how far these 
appetites ought to be indulged; he cannot help seeing that 
nature calls for no more than is proper for the health and pre- 
servation of the body, and that reason prescribes the same 
bounds; and that when these appetites are made occasions of 
intemperance, an offence is committed against as well the order 
of nature, as the rule of reason. ‘The excess therefore of these 
appetites isnot natural, but vicious: the intemperate man is not 
called on by his natural appetites, but he does, in truth, call 
on them to assist his sensuality, and often loads them so hard that 
they recoil, and nauseate what is obtruded on them. An 
habitual drunkard may have, and has, 1 suppose, aa uncom- 
“mon craving on him; but the.excess of his craving is not natu- 
ral: itis not of God’s_ making, but of his own, the effect of a 
long practised intemperance : and such an appetite will be so 
far from being an excuse that it is itself a crime. 

In other instances of a like nature, they who have inflamed 
desires, commonly owe the excess of them to their own mis- 
conduct. There isa great deal of difference between men of 
the same temper, where one shuns, and where the other seeks 
the temptation ; where one employs his wit to minister to his 
appetite, and the other uses his reason to subdue it: the pas- 
sions of one, by being used to subjection, are taught to obey; 
the appetites of the other, knowing no restraint, take fire on 
every occasion ; and the corrupted mind, instead of opposing, 
endeavors to heighten as well the temptation as the sin: and 
often it is seen that the relish for the sin outlasts the tempta- 
tion: a plain evidence that there is a greater corruption in 
sensual men than can be charged on natural inclination. 

Since therefore the desires of nature are in themselves inno- 


% Wee yee VP f a 2 
. bis: Ne eee - 
‘ Pipes ate 


r] , 
a eninge siit'%0 weitere sieve i Pe ek oe 
a se ieee ere Or see 
a eh Ne eine aie Sable vin 

r ji ema" 


re ans boat aad bnv <eilewanae a dainea 0 ast 00 
uno) ao habunido vi inde Siposuum: bee ,lioosr ysis 
noone nf onogete T yextt hes vvodl gees basstawib Levdided 


aninn ton si nies aid Yo wien ze od sud: arid no. gaiver som 
wi toate alt two ile tod .gailom s#bo® Yo ton aii tier 
oz od Sw “wo dome bus : coampquaini beaitoerg gaol 


fe Worth vi 31 terdd veu0z9 ne goiod monk 1st 
hasalini svat ofr quid srurew oli & to esonateai r9Kt0 of 
sim awo wed) of mode Ty wpaoxe ad? owe vinoreunod .eo7i%eb 
Yo nour noowied gonviailb te leob deoxy 5 xi ovoll towhaoo 
adove woitio oil svaitw baw ene ione wody poxpoagt, ommae od? 
wif ok tateiticr of fiw ebd eyolygas eae ove ; codtatqmst oi 
wing ait + tf oobdie of noun wed eoeu vedio oft bus avitoqqs 
yysde wt dstyurd oie noitvajdue of dbaew gnied yd ono Yo envte 
no guit dnt Joistien on paiwoad gedio ot Jo eosilaggs ois 
quizaqqo to fwoteri ,bevitty [oteyesttenm elt baa ; maiegooo YS? 
bee cae edi en nolichpmos oft {iow ee, aotdgiod of aiovanbas 
-ninpnad alt ateniiud mie exlt x0} sleilor avd souls agoe ai di 
ti nolqatigs Bteog # a grots andy oonubivo nish; ae 
nolanilon? Lorton a0 hograde od nog adi nom Levens 
-onai eoviovargd) at ou otutan to eotiesh ad} e0loredt eval 


—_* 


383 ; SHERLOCK. 


cent, and ordained to serve good ends; since God has given us 
reason and understanding to moderate and direct our passions ; 
it is in vain to plead our passion in defence or excuse of sensu- 
ality, unless at the same time we could plead that we were void 
of reason, and had no higher principle than passion to influence 
our actions: for if it be the work of reason to keep the pas- 
sions within their proper bounds, the reasonable creature must 
be accountable for the work of his passion. And so the case 
is in human judicatures: anger and revenge, pride and ambi- 
tion, are very headstrong passions, and the cause of great mis- 
chief in the world; but they cannot be alleged in excuse of the 
iniquity they produce, because the reason of the offender makes 
him lable to answer for the extravagance of his passion. 
Take away reason, and bring a madman or an ideot into 
judgment, and the magistrate has nothing to say to him, what- 
ever his passions, or the effects of them, may be. 

It is the work of reason then to preside over the passions: 
and seeing it is so, let us consider what great motives we have 
to guard against the irregularities of them. St, Peter is very 
earnest in the exhortation of the text, ‘ Dearly beloved, | 
beseech you: as strangers and pilgrims, abstain from fleshly 
lusts, which war against the soul.’ Here are two things 
offered to our consideration as motives : 

First, that we are ‘strangers and pilgrims,’ and ought there- 
fore to abstain from fleshly lusts. 

Secondly, that ‘fleshly lusts war against the soul,’ and 
therefore we ought to abstain from them. I shall consider 
them in their order. 

First, we are ‘strangers and pilgrims,’ and ought therefore 
to abstain from fleshly lusts. 

St. Peter directs this epistle to the ‘strangers scattered 
throughout Pontus, Galatia, Cappadocia, Asia, and Bithynia ;’ 
which has led some to think that he applics to them in the text 
under the same notion, and calls them ‘ strangers and pilgrims’ 
on account of their dispersion on the earth. But I see no force 
in the exhortation on this view. With respect to religion and 
morality, there is no more reason to abstain from vice in & 
foreign country than in your own. There may possibly be 
sometimes prudential reasons for so doing: but this is too 


i 


-svnls sigue bos ‘emivgliq bas exsqieaits* oan ow tals tet 
wal qideoh mot aisteds of aot 
hae ‘bine off seuiegn wre stew yhteoh* tod yylbnoon® © 
subienoa Hede 1 .arolt mow niaiede ot tfguo ww onotered? 
sobio vieds mi inaddd 
velwrt’ dyno bae ‘\emingliq bas wogaatie® ove ow tol 
adeul giileatt onl siateda ot 
Ivnatings eysgnasts” odd of olteiqo eldtatonib s920% 32 
ning bem wieA sicobaqgqed sitelod entno ivodgnetdt 
t29) ad ai aaat ot woilqqs od todd anid ot oinor bol ead sovdw 
‘nutgtia hue eugierie’ madd alles bea yaditen emce oft tobag 


miol ov soa E gell dingo ods wo wolereqell tied? to inngapa GO” 


lan noigilve of jooquen diiW —.aroiy sisdvto woitonodxe ont, ai 
& ni only qugst miaiede of aoener.orom om ab dreds optilewes 
od viding yea ewdT sewo woy ab maid yuewoo srgiorot 


cot et vist ted tguiok: oe ih encase daitasbing wossitiamos” 


stavteigost oft baw ynonrgbut | 


* 
é. 


— i“ 


DISCOURSE XXIII.—PART I. 389 


narrow, and too mean a consideration, for an Apostle of Christ 
to build so weighty an exhortation on it, as that of the text. 
We must look out therefore for a more proper meaning of these 
words, and more suitable to the occasion. And we need not 
look far for it: in the first chapter of this epistle, verse 17, 
St. Peter thus exhorts, ‘ If you callon the Father, who without 
respect of persons judgeth according to every man’s work, pass 
the time of your sojourning here with fear.’ It is plain that 
St. Peter here calls the time of life the time of our sojourning 
here; and consequently reckons us to be strangers and pilgrims 
as long as we are in this world. In the same sense the author 
to the Hebrews speaks of the saints of old, ‘ These all died in 
faith, not having received the promises, but having seen them 
afar off, and were persuaded of them, and embraced them, and 
confessed that they were strangers and pilgrims on the earth :’ 
Heb. xi. 13. This notion extends to all mankind, and shows 
that the Apostle looked on them all as strangers and pilgrims 
on the earth: consequently the exhortation founded on this 
notion extends to all alike, and reaches as far as the obligations 
of morality reach. And this consideration, placed in this view, 
has great weight in it, with respect to all whd have faith 
enough to ‘ desire a better, that is, a heavenly country,’ aud to 
know themselves to be but only passengers through this world, 
and on their way to ‘a city prepared for them.’ This is putting 
all our hopes and fears, with respect to futurity, in balance 
against the solicitations of sensual pleasure; this is appealing to 
our reason, to show us how absurd it is to give ourselves up to 
momentary enjoyments in a place where we have no certain 
abode, at the hazard of forfeiting our right to that country 
where we have an inheritance which shall endure for ever. 
Wise travellers do not use so to entangle themselves in the 
affairs of foreign countries, as to cut off all hopes of a return to 
their own home: such especially as belong to a country in no 
respect to be rivalled by any other place, and are intitled to a 
large share of the wealth and honor of it; such, I say, will not 
suffer their thoughts and cares to be so engaged abroad as to 
forget their own inheritance, which waits to be enjoyed, and 
which, once enjoyed, will recompense all the fatigues and 
hazards of the journey. But this comparison conveys to our 


neers 
alsa i ee er 
ae ee 


-— gaieabion 0 Yo anni it So coi 
ae yodtus ods oense oats oft 4th ei 


alg wi of “aad ihttw 


Seesararesee 
" 


ni fsib Ye ovadT * bio Yo etitiive orl to edaoqe ea1doET edd of 


—predd nee gerivnd sod wosimorg ot bavivos giivad Jon tid 


bas ads hoowutens fics . spoil) Yo bobaveiog o1ew haw Fo wie 


saihea off no earingliq ban megusne orsw yout seas hoesstnos 


wnedi bre ,baitinmet Lie ot ebiretxe “neiton “itt erin doll 
uintrgliq bas esque 2a {fe rently no hodool olivoq.A odd sols 


 Vidt no bohiwsl moitnivotxs ory Ylideuporitos rates silt ro 
enonegildo ont en Vol 4s amlooert hon oils the ot shasize Holton 


woiyeult wi finaalg sobtmiobienos sits bak. worst yiitlevom 20 
asi evs diy te oF tsoqert dsiw (31 ni Igiew Seorg ead 
ot bas ‘putes yiaetbod & a tert rotted a oniesb + 08 dguone 
bhow dlr Pnuoudd eeogirsesag vinoted on ot asvisemodt ‘woudl 
fareqany ytio s * OF Yow vieds so bee 
noaeiad of (faut oF Igaqest (iv ,arne! bre eoqod mo Ua 
Jone Tanense lo enoiintiottos odd janiage 
of qu earheeno ovig oF & ti beds word. su woile od nosast WoO 
af ow dwila oonly o at etnsary ipo Cunsaoeram 


s 7 ae ie, 
paidiiy + wt * ott vet 


. » pay t* eT 4. ; { 
“5 SEU PARE] S| Ms eet >; ou 


AAT aS OF Uist 
vitae ted) of sop WO aE ES is? Yo inaxed ot di $a bade 
are 4 vachno {leda doiitw soastvertat as rue ww bade 
wei fr 2 ry loatrartt spinning OF G2 on 5st oh wrallevst ei u 
ot eed ro i fia tin twa OF an eorpries nyhwrot te evils 
on fi ¢sinwoD 4°01 dlad as vik Ss a : ormroad mvo rine 
x of helittel oro Inte ,aasg yaijo yts hallavix od OF Foaqry’ 
son Hive .yee T aise 7 11'T0 qwivodt ban dilnaew otto sine opie) 
oj ee beonle DIbeHT oe md OF eats fetes etal sod) edt rakine 
vz fot ainw Hoi oomnerr ni swe tod) fod a 
wolter ott [hd aenoqintoos iw ,bovoyns gona, ihoider 


we GO) BY~OTHOD Mowaqinos ett yw oeormo( od W shsess:t 


390 SHERLOCK. 


minds but a faint image of the case before us: one count 
may differ from another, but no one differs so much fro 
another, as to represent to us the difference between heay 
and earth. Many are intitled to great degrees of honor an} 
riches in their own countries; but no man is intitled tos 
much on earth as every man is intitled to in heaven, if h 
forfeits not his hopes by sacrificing them to the mean and lo 
enjoyments of the world. Put the case, that a man was s 
framed by nature as to hold out a thousand years in his nativ 
air, and to be hourly in danger of death in foreign parts, and af. 
best able to hold out but to sixty or eighty years at most : how 
eagerly would such a man press homewards, if ever he found 
himself in another country! How would he despise thd 
strongest temptations of pleasure that should pretend to stay 
him but a day! Hlow contemptible would all the honors and 
glories and riches of foreign kingdoms appear to him, wher 
put in the balance against the secure and long life to : 
enjoyed at home! Add to this suppesition one IT 
more, that the man is by nature made for the enjoyments which 
his own country only ean afford, that all the pleasures ce 
where to be found are attended with pain and uneasiness in the 
pursuit, liable to many vexations and disappointments ; the| 
enjoyment of them turbulent and transient, the remembrance 0 
them irksome and oftentimes tormenting; in this case what 
would a wise mando? Would he not reject with disdain such 
enjoyments as these, and eall up all the strength of his mind, 
summon all the powers of reason to withstand temptations so 
destructive to his natural and real happiness? 

But what need to dwell on suppositions, when the rath of 
our case, fairly represented, will appear in a stronger light than 
any supposition can place it? 

If we have immortal souls, and that we have nature speaks ; 
within us, this place, we are sure, is not their native country : 
nothing immortal can belong to this globe, where all things tend 
to decay; which shall itself be one day consumed, and this 
beautiful order be succeeded by a new confusion and another: 
chaos. Were this the only place to which we have relation, 
we might justly complain of nature for the sad provision she 
has made for man: he only, of all the creatures of this lowef 


» 


* -) 
7 

i > 7 

; ‘ “a } 


me nid od ssaqqs emobgnist agiorel to extoia ban ssitoly | ‘4 
ot stil gaol haa swo0e od) teuiepe sonslad ody ai tog ) 
ews aso nonicogqne aut ot bhA, - Damod to be royrs 
ier etagarzolne adt 10} ohacn oustoa ed at woo alt smi? vou 
Io evwanoly alt the geid indie aso ylag yrinvoo irra ail 
gi exonizavnn bus ding iw holmes oe haut od of avwlve 
| retromisiogqelb ban eeaenay ynedt Of aldail siveq 
sgneulaeor dt sageeor hes doolodyet mad) 30 traayzo}ne 
lw oeno sit? ai ; 2nuommos eamitagtio baa ginc2edri mod 
we winkeily shiw tosis Jon of blu Tt obaem eviw » bivow 
nie eid Yo dbevote ont Ha-qu ifao hon .ceod? eo eirontyotus 
eneluiade: beagedtiw' ot noeson te exewaog orl iia somenne 
‘ezoniqend ino bee Leman eid of ovitomuesh 

dtust of} covty .pnditicogdie mo Howb of boot tadw duil, 
di tilgil s2pvovls 2 wimwaqge Litw ,Badnanongen vhist ,sea0 10 
fai aenly dao novixoqqua Yas 

loans qiuton even ow te fy toe 21OR ins mun aed on Wi 


IMUOD OviTBS siadd Jou +i we ote sw ,oonlq, aidlt eu aidiiw 


4 ecnils Te-eradw ado! di of grtalod aueo Lado nr airi nuidiod 
ii bee perenne yeh yuo od Dest ede dante : yoo ih ot 
tone bao nownep wen » yd babsevona wil tala Ivtimned 
toltotos gyal ow Banta oF - ax shay yviao ode eulp ool? . .eoodse 
«noinivorg bax add 10h owen to ninlqmod yltent ddgiar ow 


vol eit) Yo eomtesw oft fe Te giao ed mmsm ro obwe ead 


DISCOURSE XXIII.—PART I. 391 


world, wants a happiness suited to his capacity. The rest of 
the creatures seem satisfied and happy, tc the full measure of 
their capacities, by the provision made for them. Man alone 
finds no true enjoyment here, but is ever restless, and in pur- 
suit of something more than this world can give. Ifsomething 
more is in reserve for him, his desires are well suited to his 
condition, and the wisdom of God is discernible in giving man 
desires fitted for nobler enjoyments than this life affords, since 
for man much nobler enjoyments are prepared. These desires 
are given to be a constant call to him to remember the dignity 
of his creation, and to look forward to the better hopes of a 
better world; and to govern and restrain the appetites which, 
too freely indulged, set him on a level with the brutes, and 
disqualify him for the happiness proper to rational beings. 

Taking this to be the case, what is it a wise man has to do, 
but to get as well through this world as he can; I had almost 
said as fast as he can, that he may arrive at those enjoyments 
in reserve for him, which will yield a full as well as an endless 
satisfaction ? What can he.think of the pleasures of this world, 
but that they are below the care of him who is born to so great 
expectations ?, Thus he must think even of innocent delights : 
they are frail, transitory, and uncertain; he is immortal: these 
therefore are but unworthy objects of his desires; fit to be used, 
but too mean to be courted ; proper for his diversion, but never 
;. good enough to become his business, or to employ his thoughts 
. inthe pursuit of them. But guilty pleasures, the sensual en- 
| joyments and pollutions of the world, appear to him in a more 
ugly form: he is on the way, hastening to the place where his 
heart is fixed: sensual pleasures are robbers which frequent his 
road, and lie in wait to take away his life and his treasure : 
these he will fly, for they are dangerous, and he has all his 
, wealth about him; even his hopes and expectations of immor- 


tality, which die away if once he falls into the snares of sensu- 
F ality. 


_ Which are placed before you, and the everlasting habitation 
| Prepared for those who serve their Maker in holiness, and keep 

: themselves unspotted from the world: then view the tempta- 
» “ons which surround you, which would fix you down to this 


Consider this case fairly, look to the glory and immortality , 


azsthns 9 0% ove em Usih a, 


sisonr'go yas seed te oviNe, 16 “re ae 
sbliow aid Yo eormenslg, ad to dnidi_od #69, $ 


Joan 90 of 22; eorizab aid to eto ydtrowau tad om 

serge Jud ,noieovibeid ol veqesy : hotwoo od of agar oot dad 
nisigrods eid yolgmp od 7 yresoreud vist omorsd of dguone body 
ne tanemee 2 ,eottmanlg ylive 204 nets Yo. time oot ai 
osomt # neh mid 0d tanqga <bhiow adi to enoitullog bos 

aid sistlw oawly ots of gainaienil .y gilt no ei ok zamrot ylge | 
zit snoupeit doidwr moddor 936 enuanely Lnuense ; boxit ei sud 

- wquesont aid bas stil eit yevte glint of tine ni oil bas baat 
vid Ta eed of bam xuoregaal ore yods, rol fh llive ork omit 
romutl to enoitooqee bas anor vid cove jail tuods dilavw | 
enon loeorane oit oti aligh ot youro hi yeers oth doide = | 


yitanomei bas yrolg onl} 08 doal yeh oxeo eidd rohieroD 
noitatidad gaijuhove att baa aiog exdted banalg sna doide 


. qood bag grodilod ai take tied) grim oidw. oxods rol barageyy | 
 aatquesi’ galt yemiy aouta 5 blow onl} cron) bostoquens, erviowat 


cid) of cowed wogxd binow dyidwe .woy baworwe, doisw 


392 ‘ . SHERLOCK. 


world, and intercept all your hopes; and tell me what more 
powerful argument there can be to abstain from fleshly lusts 
than this, that ye are strangers and pilgrims on earth, and look 
for another, even a heavenly habitation. 

Let us eat and drink, for to-morrow we die, say the disciples — 
of Epicurus: commendable in this, that their exhortation is 
suitable to their principle. There is no inconsistency in ex- 
horting men to make the best of this world and the pleasures of 
it, when you teach them there is no other to be expected : but 
surely it is to the highest degree absurd to teach the same doc- }. 
trine, without asserting the same principle. There is not com- 
mon sense in saying, let us eat and drink, for after this life we 
shall enter on another without end. Yet this is the wise ex- 
hortation which every man makes, who pretends to believe a 
future state, and yet pleads for a liberty to indulge his appetites 
inthis, Yes, say you; but God, who knows what he has pre- 
pared for us hereafter, has yet given these appetites : and how 
can it be so inconsistent with our future expectations to gratity 
ourappetites at present, since ourappetites as well as our expec- 
tations are natural, and both derived from the same original? | 
This is the capitol of the cause, the darling argument of the 
sensual man, But suppose this world to be a state of trial, 4 

_ Suppose these appetites to be given partly for the proof of our | 


virtue, how will the consequence stand then? God has given } 
us appetites for the trial of our virtue, therefore we may indulge | 
our appetites without any regard to virtue: how? No man . 
surely can reason thus: it can never follow that we are at } 
liberty to sin, because God has thought fit to call us to a trial 
of our virtue. But if God has given us appetites, and made it 
part of our trial to govern and restrain them within the bounds 
of temperance and justice, and you will nevertheless infer, that 
because God has given these appetites, we may therefore in- 
dulge them to the utmost ; what is it but making that a license | 
to sin, which God and nature intended for a trial of virtue ? 

But you will insist farther perhaps, and ask how it is con- 
sistent with God’s goodness to work such temptations as these 
into the very nature of mankind? A notable question! But 1} 
you attend to it, it comes to this: bow is it consistent wit: 
God's goodness to make any thing that is not absolutely perfects 3 


nod ton a wed T ; slgiouing ome mn ns aod mi 
v Mil vid? waite 10} siniah ban so tu sab <Rniyee wi sete gom: 
9 ociw alt 2i eid 29% shee soli tedions do vtus Heda 
svailsd 09 ehootor odw jeodear mee yore doidy moitetiod 
titsqya aid oglabwi od yiaadil » vol abwaly joy bas state owt 
ng end of Jake eword oly boO td puoy yea ee tl Phi 
od bon 2 wasitogge deol veg 29% end ahtesred Wo ro howay 
dary of seiintoegze sien) we brive tewaienosa o« od fi ans 
oqxa wou [low as ealiduype wo epaie tamer Le estioqqe wo. 
lenizivo vines of? mod boviveb sod has laiutdn ots eoidal 
Bb te aU yTE guilieb otf} \cenao- wit to fotlqe> od? ei @dT 
vt to siete ood ot bhrow «idl anoqeie dull wear Ldwanoe 
0 ‘bo Yoong ould x0t xing movin wel ast was omneld aie Gad 
Nigent bod {moh baste womsupoenas walt Iiwe wo ,odttv 
tobe Sion ow. crabowds saiv wee te bate edt del eo pi “je ae 
ut o/ i wrod cowniv ot Inngot yas Guotlin petits year ‘Tere 

ve ow bedt woffok-sevan ano di sani} meanot nes lot 
so) en leo of 10 tchowods cod bod onuaaed . aia of qhodil 
shim hive, wvlitegge eu-naviy end boD hw  .onhiv we Yo 
tHod at eile mold viet bes mores ob leh ide Wo iHty 


ths 3H ge yl veka To CMY? BOS DEG .OONfeHyT Diag 90053 cy ad mM 


i Soper) yaar ow ,zathi ure goods wevia eal LoD seynood 
Nei) A tule y ‘Magis dul gi ed sel yy 7 Jeon - th of oeail Wahiet b 
Y outiry te baid @ ye} elastin araton ban hed daidw iz at 
oe i woil dew Doe weqedhieq sedis? went Hiv voy dod 
Os mur ori rite mat douk aicw of Berar ben >a Peed have Jeeate ie 
wil loovessp sidaion A 1 beidusn to open Yiev sat Otus 
mM. dobeien i od woud: eid) oF eoatoo 1) 2 OP bootie nog 


hoq yisiuloeds tou eb ads guilt yas odear oF seonboog eho 


¢ 
| 
{ 


_DISCOURSE XXITT.—PART I. - 393 


to make rational creatures, for instance, capabie of doing amiss ? 
The question, I say, comes to this, or else there is nothing 
in it: for ifGod may make creatures not absolutely perfect, 
but capable of sinning, there is no greater objection against 
putting the trial of their virtue on their natural appetites, than 
ou any other weakness or infirmity: and some infirmity there 
must be in every creature capable of offending, and thereby 
capable of a trial. Had we no desires that could incline us to 
do amiss, we should be above a state of trial : and if it is law- 
ful to indulge all our desires on this pretence, that they are 
natural, it is evident we cannot do amiss in following our desires, 
and consequently we are not in a state of trial. What hitherto 
we have called temptations to sin, are in truth justifications of 
it; for temptations act on our desires, and our desires cannot 
lead us wrong: and if so, every base action is justified by the 
temptation that produces it: and no man can sin but when he 
is forced to do something against his inclination. This plea, 
drawn from natural desires, is, 1 know, made use of to justify 
one kind of wickedness particularly: but surely this is very 
partial dealing ; for I see no reason why pride, ambition, and 
avarice should be excluded the benefit of it. Have pride, 
ambition, and avarice no desires? or are they all unnatural? 
It would be well for the world if they were, but the case is 
otherwise : mankind are of a nature subject to these desires as 
well as others; and on the foot of this plea we may make 
saints, as well as heroes, of all the great disturbers of the 
world. 

To conclude: the desires of nature are ordained to serve the 
«nds of nature: reason is given to man to govern the lower ap- 
petites, and to keep them within their proper bounds: in this 
consists the virtue of man: thisis the trial to which he is called; 
and the prize contended for is nothing less than immortality. 
If we indulge ourselves to the utmost in this world, our enjoy- 
ments must be very short-lived, since we are ourselves but of 
4 short continuance on earth; but the next scene that opens 
Will present us with a state that never changes, either happy or 
‘userable, according as we behave here. In this world we 
have little interest, no abiding place; and ovght therefore to 
Pass through it with the indifference of travellers, whose affec- 


ce 


ssciiicaeateat 


ay 


1 


pee ho 


A pertay Sy suey ae nee 


emo | 
teers aibnstto Yo « 
Re orseenitaal aiaealh enixob 9 
= seh si WW bas ; bint to ntaie #0 
ant 98 et ‘tals oan atory] 


oh errs st Aeinto otate-n ai 
Yo anoitdaditen(, dow, ni ota « wiz oF enoiiety 
tonnes estitoh m0 bee aatieoh we wo 108 enoitaigiea’ 40h gat 
‘\ ste yd beftizen{ i moitas ound qrave <8 Vi bos : gaorre ew baal 
od nod ind nie mes ane ot bun 5M eoowbony Joxl} moitasque? 
agg eat noinentt: uti ah teninge guinkomoes ob of beowt 
ehisoast_ 0 Yo oun ahaet ond, 1\¢) eotiesh Leman aor? sre 
yr ai ehly ylowa tid: > Ybeabusisieg nxvabedaiw to bnid one 
bun ,novihon ,alery ¥ due coanss on oa I woh 3 7 gnilnob Ioidvay 
Ji Yo Mened of ™ shuloxe od blawila gore 
Cpqieoh of anivaia bar , aod | 
dh ands ost ud owe you! Vi bhow ot 10) ltow od blaow a4 
44 steal aenld of Jooydue gaiten 4 Io O18 Lailaen ; serwrade 
aAren yom aw net ley sift ‘to toot nd ao Tae Lenadio as ihuw 
ad} Yo evdiwielb toowg od? tle to suored eb low ea eine 
abhor 

1y yrrse Of bouiabro ore dustan to # miaoh old ; shulonos of 
i nonnet 1 guna to ele? 


hing ¢ ovo kt 
€fevsinnaw ite yordt one 70 


-qu towol ot} (rvog OF mae: yd atl via? 


enti at ¢ dbamed yoruy 3 mba ‘aultire aor) qa of bre ete 
Holic a ad a » ot batt wl etendt 2 one blo suhtiy oft eteanoy | 
vile li zael gnnldon a ah bol astog osire oll haw 
foun ? 1) mi docecada Seo Od erica 6B vibe ni aw il 
Hb 3G } Won cbaviborode yta Jeu eh aioe 
vepech 3 ti) oO reont olt Sua ; ao No 9D syotines M08 la 
yyaqed TMHWY .4900 fy yorod land otela 2 thaw au. jaro yg Hie 
rv Diow amu cal. yh ved lod wwe én wy fed Aye vat oldareen® 
oOo) aol iit Jifesu burda —eouity onbida on searalist stogil aeut 
ine seodw ralloven jo & pnsy libel ety dinw dguowld ret4 


OF gm 
Pte a 


fey 


394 SHERLOCK. 


tions are placed on their native country. This is the view the 
Apostle had before him in giving the exhortation contained in 
the text, ‘Dearly beloved, 1 beseech you, as strangers and 
pilgrims, abstain from fleshly lusts, which war against the soul.’ 


DISCOURSE XXII. 


PART ITI. aaa 


THE Apostle in the text enforces his exhortation ‘ to abstain 
from fleshly lusts’ by two considerations, which yet are near 
allied to each other. He calls on us to remember that we are 
strangers and pilgrims here on earth, and consequently that we 
have a better and a dearer interest in another country, which 
ought by no means to be neglected for the sake of the low and 
mean enjoyments which this world affords. Whoever allows 
the principle must needs allow the consequence. If we are 
related to two worlds, if this present be in all respects incons!- 
derable, compared to the other, no reason can justify or excuse 
us in sacrificing our interest in the other world to the allure- 
ments and temptations to be met with in this. 

This being allowed, leads us to an inquiry worthy of all the 
pains we can bestow on it, how far we may pursue the pleasures 
of this life, consistently with our hopes and expectations of 
better. Some enjoyments there are not below the care of 4 
wise and good man in this world, though he forgets not tha! 
he is related to another: such are the pleasures of the min, 
arising from the exercise of reason: such are, in a lower degres, 
the pleasures which our senses furnish, whilst used within Uv 
bounds of temperance, and so restrained as not to be prejudicts! 
to ourselves and others. Whenever our appetites become >’ 
much too strong for our reason, as to carry us into offences 1" 
either of these respects, then it is that our ‘fleshly lusts | 
war against the soul.’ If we violate the laws of justice a 
equity, to make way for the gratification of our passions; oF " 
we render ourselves incapable of discharging the duties of ™ 


, 


~ ot: ier K 
ea 
oe - It THAT 


Ath 
intade of  noitetiodzs aid anqrcdine teed ad? at atroq A wn't 
yin ow toy doidw snoitembianos owt xd ‘atewl glide aod 
i ow jolt todaeses of av ag afles oll .10dso does ot beilla 
w Jai yLnqpsanso bes drew no ened emirgliq bas evsgastts 
siilw prions viltons ai tenstni web « bine tetted 2 oved 
ne wol ont to oven ods 10) botoadgant od of enesn on Yd digto 
wolle wrael WH lacie bivow aidp asides esnoaryoiaa hes 
an TE oonsepsetos salt wolle ebosd deo olqivaing ott 
enooni etoogen Hp ai od tnormg aids Vi ebhiow ows of boretor 
rene IO Yen] M69 Howser ow reli alt of howeqaws ,sidmab 
nulic wilt of thie wulio offt wi deoratal ao gtiotixoga gi Bie 
td ni Mie fam od of enviietqiast bas sion 
Ht Us to yslinow (tiupsi sao} an ebxol bowetle yaied aidtT 
pan easly ods our yam ov wl wel 1 po Waheed weo ow enioy 
fo snolniowpxs bas aagod wo ditiw vitnsteienos ,oiil zid? Io 


ly ate Hild wolod tom O78 wroatt edgy so [ro eine rotted 


3 Son edorna ad denodd Jbheoew eblt oot mere boop ban saiw 
witer ult To zotueeolg oft orp dowe t wediows ot bateloy ef od 
5B sly TIO 4 itt . SAR tloua 3: moesg 4 bus : bry a9 oyit wipeit witieiis 


It ctalai wd ‘ 2 ; 
 auiliive boa Jelicter dei) eaeaee suo sont pribanaile + 
Mibotowg od ot tou ee hentaveat oe haa ouput lo ebnved 


WH200 SSG Wwe tv9u wl 7? = jarolte fen sovioane ot 


‘ilo Olni en yee. OF ae woes Wwe vel gaotte oot idan 

i { rs , | ; ; 
"eek CMG 4 nel) @t ¢ mould .atoogeod oeats lo willie 
Mien) Jo aval odd otaloiv ow WL “Vivoe edd teniaae ten 


> settoiety 140 to noitesilierg ot tot yow olnay of <Vinps 
i oli potgwdionh Jo oldeqeoni exvisewo sebiter ow 


DISCOURSE XXIII.—PART IT.) 1 395 


ligion and morality, arising from the relation we bear to God 
and man, we wound our own souls, and, for the sake of momen- 
tary pleasures, expose ourselves to death eternal. 

It ought to be a sufficient argument to Christians, to show 
them the express command of the gospel against drunkenness, 
fornication, adultery, and vices of the like nature: for since 
the command comes from him who has power to execute his 
decrees, and the penalty of them, on every offender; to trans- 
gress such injunctions so given must discover a want of faith, 
as well as a want of virtue. But the Apostle in tie text goes 
farther, and exhorts us to ‘ abstain- from fleshly lusts,’ by laying 
before us the reason in which the command to abstain is founded: 
was there no difference between abstaining and not abstaining ; 
was the man who gives a loose to his passions, and indulges 
them to the utmost, in as fair a way to happiness as he who 
governs and restrains them, and bounds them on every side by 
the rules of justice and equity; the command to abstain would 
be merely arbitrary, and void of any reason to support itself. 
But the case is not so: sensual enjoyments have a natural ten- 
dency to debase the mind, to render it incapable of discharging 
its proper functions, and unworthy of the happiness to which it 
is ordained; for <‘ fleshly lusts war against the soul :’ for which 
reason we are commanded to abstain from them: for which 
reason we ought to abstain from them, though the command 
had not intervened, 

If you consider wherein the dignity of man consists, and 
what are the means put into his hands to make himself happy, 
you will have a clear prospect of the ill effects of sensual lusts, 
and see how truly they war against the soul. 

There is no occasion to carry you into any abstracted spe- 
culations on this subject; it will be sufficient to the purpose to 
make use of the observations which common sense will furnish, 

There is no man so little acquainted with himself, but that 
he sometimes finds a difference between the dictates of his rea- 
son and the cravings of appetite; between the things which he 
would do, and the things which be knows he ought to do. 
This discord is the foundation of the difference to be observed 
among men with regard to their moral character and beha- 
vior, When men give themselves up to follow their appe- 


i 


af PRET ROE 3 Basie 
Reeeregper sy 
wrote ob anaitaint of saveamyra: Snntot 


dare age! - 
eaylubat bas adoiee 
odw od se eoniqgad 


Moati noqque of noes (ae 
-n9d fangintt Saarinen > 02 Jom ai sano odd twEl 


doidter oh sweet mort nintada o} fisbaimmos 18 ow noses 


bnamastos ont chguosky tase) mov nisteds Gt idgud ow moewet 
bonita ton bad 
how ,etieros nam Yo yilirgib od? niovilw wbiews voy i 
vaqqed Vsewit clea os aboril eit ofl ta ensort edt ow tedw 
-eseut Igwenge ‘fo sustia Iti edi Io Ipoqeorg tio 6 ord iw soy 
Juoa sit Seniaga cure yods yl? wod ose bas 
ange batomiteds yre olnt soy YHBS af noinootei ood P | 
od ovoqpineg odd of insioiive od Hiw ti ,tooidoe silt no enoitelua 
Heit iw veitse sommes told ptroitaviaedo od To oan aalgos 
sodt dud jloewid iw bedeisupar olf! oe oem ou et ood T 
-noi-xin bo eodutoib ot nopuied vonwetib b ebod esmilomos os 
ad dpider agstivt acts novwiod ; ation Yo egnivers oft haa noe | 
wh of nbysre qt emoua of ioihw eyaiil oft bea ob blvow 
bevisedo sd.ot sonswhib off lo pullsbeudt old ef brooath eidT 
eaiiod buve whostads toyoat diol? oF freyor fiw ae yoous 
-aqqe todd welict oF qu eovloenrads oriy nom od oly 


396 e SHERLOCK. 


tites, and have no higher aim than the gratification of their 
passions, all the use they have of their reason is to administer 
to their senses in contriving ways and means to satisfy them. 
Where this is the case, consider what a figure a man makes: 
he has appetites in common with the brute creatures, and 1s 
led by them as much as they; only the reason he has enables 
him to be more brutish than they, and to run into greater ex- 
cesses of sensuality than mere natural appetites, without 
the help and assistance of reason to contrive for them, can ar- 
rive to. 

If our passions are to govern us, and the office of reason is 
only to be subservient, and to furnish means and opportunities 
of gratifying the desires, it will be very hard to account for the 
wisdom of God in making sucha creature as man. If we have 
no higher purposes to serve than the brute creatures, why have 
we more understanding than they? We see that they do not 
want more reason than they have to follow their appetites ; 
they move regularly as they are moved, and pursue constantly 
the path marked out by nature. It would be well if we could 
say as much for some sensual men; but they are ten times 
more mischievous to the world, than they could possibly be, 
if they had only appetites and no reason: for appetites, un- 
assisted by a power of contriving, could be guilty of no trea- 
chery, no breach of trust; of no schemes to overreach, de- 
fraud, and undo multitudes, and a thousand other wicked- 
nesses, which sensual worldly men are daily guilty of, and will 
be guilty of as long as their reason is employed to promote the 
ends of their passion. So that, considering the case with re- 
spect to this world only, the sensual man, who gives himself to 
be conducted by his appetites, is a more-mischievous, a more 
odious creature, and a greater reproach to his Maker, than any 
of the brutes ; which he may perhaps despise, but ought indeed 
to envy, for being irrational. 

From hence it is evident in what manner sensual lusts do 
war against the soul, considered as the scat of reason, and all 
the nobler faculties; in the due use and improvement of which 
the dignity of man consists. If we look into the ages past, or 
into the present, we shall want no instances of the pernicious 
effects of passion, assisted by a corrupt and depraved reason. 


SR REG Aan eaten aot ge eRe Atm eR 
a AO chen Fe chan 


Sat nt Avene 


PORE RRS RT nt ST eR 


wre yin eouiers ated edt eat errs oF ex 
tua vb yor inl? oon WY tails ned? gaibectersbay gto0 + 
jestivagge tieds walle} of oved yodd met woxner 7 
thnsienos eumug bes .bevom at yor! eo ylialuaer svont 

hives ow ti How od bimew 1 wuden yd te bodrem dtsq 
ena aad ara youd sad jmonnt Heuense ‘gence ol Hout es y 
Xt vlessog bhava yodlt-asdt brow edi of esoveidoxim s1ont 
“tn eotitouga Ti 2 aoanst Oo bas estiveqge ylno bad yods Vi 


-ant on to ying od bivos gnivittnos to towoq 2 yd botees 


“oh .domemeye ot komastoe om Yo ifeow Yo dozerd om yrds 
bsdorw tai basen « hes »whatiilem obew hoo bust 


iirw haus to ytitte: vlnb oes som ylbhow layense doidw ,eseon 
vl) erommag oF bovolyeuw ki moan tiedt ae gdol en Yo Wing od 
~#t tive cans oft gaivehienos Jed) 08 igbierag tiodi to ebus 
Of Viowwid vovig ow aon fevers oft <tlae bhow zidt oy jooqa 
Hom @ ae rcidosin-sent 8 et ealitonge ad yd hatoubnoa ad 
(in dedd aedell pil od danonypet toteerg a bre mies euoibo 
hosbai dguo td sxiqaoh eqariag cnet od doldw ; eoturd off Yo 
Aenoitent pitied rt eva of 
i ateul Lewenoe room Sede ni tnobive ei. voned motT 
« ban ,oesat to Jsce oltee horshiendss twos old tenioga ave 


/ 


wy Jeoq sopa-altetnt doef ow Tf steienod Hem To yfiupib ont 
PUEDE ID ots Yo evonejent on inew Iode ow ditseog ot otni 
hornet Lbaynqob bao hywres «yd botiees <toiseng to etoohs 


Honiv lo Meethovonpee ben geo oul’ ot np yemtleyyl yoldog ods . 


ee 4 
ge 


> ad , c 
-DISCOURSE XXIII.—PART II. 397 


The miseries which men bring on themselves and others are. 
derived from this fountain; and these miseries, which we pro- 
vide for ourselves and others, will be found, on a fair computa- 
tion, to make nine parts out of ten of all the evil which the 
world feels and complains of. ‘ From whence come wars and 
fightings among you?’ says St. James, ‘come they not hence, 
even of your lusts, which war in your members?’ He might 
have added to his catalogue many iniquities more, and repeated 
the same question and answer: for whence proceed jealousies, 
suspicions, the violations of friendship, the discord and ruin of 
private families ? Whence come murder, violence, and oppres- 
sion? Axe these the works of reason given us by God? No, 
they are the works of sensuality, and of a reason made the 
slave of sensuality. Were all who are given to such works 
as these te be deprived of their reason, the world about them 
would be much happier, themselves more harmless, and, I 
think too, not less honorable. So effectually do sensual lusts 
war against the soul, that it would be better for the world, and. 
not worse for the sensualist, if he had no soul at all, 

Bat to be more particular. Let us consider that the only 
part of man, capable of any improvement, is the soul: it is little 
or nothing we can do for the body; and if we could do more, 
it would be little worth. We cannot add to our stature; and 
if we could, where would be the advantage? The affections, 
which have their seat in the body, can yield us no honor : they 
are capable of no improvement ; the higher they rise, the more 
despicable we grow: they can yield us neither profit nor cre- 
dit, but only when we conquer and subdue them. If there- 
fore we have any ambition of being better than we are in 
any respect, either in this world or in the next, we must 
eultiyate the mind, the only part of us capable of any improye- 
ment, . 

The excellency of a rational creature consists in knowlege 
and virtue, one the foundation of the other: these are the things 
we ought to labor after: but sensual lusts are great impedi- 
ments to our improvement in either of these, and do therefore 
properly war against the soul. 

As to knowlege, the best and most useful part of it is the 
knowlege of ourselves, and of the relation we stand in to God 


bas jute es oF Hb dona ol iyo alti od blaow t 
nonin of ft ssuuavis adi vd bluow srodw blues ow Ti 
end ProwOrl ost em htsig neo gbed ads ni Joon 19s? azo son 
wien ot seer pale tadkyid att toomavorgini og Yo aldaqns oe 
79 WOU flowy toed tiedt oy bylety no? yads : worn ow aldesiqesd 
aged Yt anedit dwbdue base seuapnng, ow nota yfno tud sib 
ni se ow fore wetted guid to solider yas svad ow ast 
umn ow ize odd ab we Dhow wd) wi rodtio dooqest yne 
<arangmn yrs bo oldaqas ev to Hig ylno od pio acl) otacithen 
: Anon 
yeitvond ni eeiznad orednor lenoits: # Io yonolleoxe odT 
eyitle add oa ots :yorlto odt he nodtabane) silt eo ,outtiv hae 
~iynepaet daar 918 ater) Invenoe tu tasfia iodal of iigee ow 
yotmwds ob boa gnattt Yo ritia Hl snomavorgsist Wo os soem 
_jwos alt Jenioge ww thoqeg 
cit 2) Ho Peeples eon ban saad ult eguwond of eh 
bol wi at brates ow noidalor ad) to baa ,covloewo to 


a 


stettenienenaing: dhemaneniaiatmndiarstiteetammamematalineantbaaaite mee teak ame ante eee 


, 
> 


: 
398 SHERLOCK. 


and our fellow-creatures, and of the duties and obligations 
arising from these considerations. Now this knowlege is such 
an enemy to sensual lusts, that a sensual man will be very 
much indisposed to receive it. It is self-condemnation to him 
to admit the principles of this knowlege; and therefore his rea- 
son, as long as it continues in the service of his passion, will be 
employed to discredit such knowlege as this, and, if possible, to 
subvert and overthrow the principles on which it stands. Hence 
proceed the many prejudices to be met with in the world 
against the first principles of natural religion; the many la- 
bored arguments to destroy the very distinction of soul and 
body, and all hopes of a future existence : such hard masters 
are the lusts of the flesh! They compel the soul to deny itself, 
to resign all its pretensions to present or future happiness, in 
condescension to the passions and appetites of the body. Take 
out of the composition of a man the inclinations to sensual 
pleasures, and he must needs rejoice to hear of another life in 
which he may be for ever happy. If he sees not so much rea- 
son as to be sure of living for ever, yet he will be willing to 
hope he may, and his mind will be always open to receive 
whatever may strengthen and support such hopes. But the 
sensual man secs nothing that such a future state can afford 
him but misery and destruction; therefore he shuts his eyes 
against the light, and places a guard over his mind, to secure it 
from such unwelcome thoughts. He hopes, he believes, at 
last he comes to demonstrate, that souls, and spirits, and future 
states, are mere idle dreams, the inventions either of fools or ot 
politicians. 

If the fear of God be in truth, as in truth it is, the beginning 
of wisdom, sensuality cuts us off from all hopes of improve- 
ment, considered as rational beings, by choking the spring 
from whence all wisdom flows. It ties us down to the world, 
it materialises the soul, and makes it incapable of any noble 
thoughts or conceptions worthy itself. And thus men, by fol- 
lowing the sensual enjoyments of the world, become carnal in 
their minds, as well as in their bodies; and instead of a reason 


qualifying them to be servants of God, the highest honor of 


which a rational being is capable, they get a low cunning to 
serye themselves and the worst of their own desires, which 


Pi ninth aS 


aon knee cenpysrommanisetrengmesirnmes  ~imaeapemen | “Natbiemeseser 


+ ends 


5, ieeren 


coiys aif xtuil od oxctored ; anouteob ‘it yee god) oid 
4 ovusee oft baie eid tsve bein a eooalg ban ,tdyil ot tenign 
te esvoitsd of esqod oki .tignoilt omooleway douse mott 
nuit hee ,ettvige bag eluoe tadt otasteaomsab 0} esaios od se88 y 
io w cloot Wo wiltio esoiawovel adt pemenh olbi oem oa .esdete 


eapioitilog 

auieniged oft oi 1) dew oi es diet wi od hod lo ta9t ods 
-eronjai to eeqod La mon Bo aw. ahite ytilevease jiobeiw Yo 
wainge a pridoda yd .caniod lanotetes baisbienoo dese 
Sifter of) of mterob ew eoit Jt enol wwheiw He sonodw moi 
idoa yaa to aldeqwoni ti eodem bus lines old essileiotet 1 

lol vd com ewdt dat,  Aloeti ydlivowetoliqesnes 10 erdguord © 
«i leans omoved . blow edt to eucmygoiee lauenoz oilt gaiwol 
ioaset to bestent fc » awibod sold ai ao Haw «ns ehuvian since 
to topod Jeoikpit oft bot? Jo. etnevies od od cant warPilanp a 
o) vojanus wol a tog yostt aldageo et gtied Innciter @ doidee 5 
doitve ,enivob awe tiga lo terow of) bag esvisemed? ave 


> Ane aan et 


EARS in aa eae Cha ees ‘scarlett ema Pe hilt 2h 8b hae mt 


SN a AN ENR COR IIA rae 


DISCOURSE XXIII.—PART II. 399 


differs but little from the strong instincts to be found in crea- 
tures of a lower order; but little, I mean, in point of excel- 
lency, though in another respect it differs much. The crea- 
tures answer the ends of their nature, and are guiltless in pur- 
suing their several instincts: but the sensual man is useless to 
himself, injurious to the world, and, as far as in him lies, 
brings a reproach on the hand that made him. For, 

Secondly, virtue and morality are the distinguishing cha- 
racters of rational beings ; but these will always be lost where 
the appetites have dominion. 

Tn all cases where our thoughts are confined to ourselves, and 
we aim at no other end than our own interest or pleasure, we 
act on a principle destructive of morality. The ability we have 
of extending our views beyond ourselves, and considering what 
is fit and proper and reasonable with regard to others, is the 
foundation of morality. It is not perhaps a total want of rea- 
son that renders brutes incapable of morality; but whatever 


-reason they have, it is confined to themselves, and exercised 


only with regard to their own wants and desires, and this ren- 
ders them immoral agents, Now every degree of sensuality is 
an approach to this state: the sensual man labors in the grati- 
fication of his own passions, and has no other end than to serve 
himself, nay the worst part of himself, in all his actions. This 
makes him overlodk what is due to others, and to cast behind 
him all regards to justice, equity, and compassion, in the eager. 
ness of obtaining the object of his desires. Hence it is that 
the coyetous man is apt to defraud all he deals with, to betray 
the trust committed to him, and to make a prey of the widow 
and the orphan unhappily placed under his protection. Hence 
it is that the ambitious man lays all waste about him, and fills 
the world with blood, violence, and rapine; sacrificing his 
country, friends, and relations, to lis inordinate desire of power. 
Hence it is that the lustful man breaks the bonds of friendship 
and hospitality, and entails dishonor and reproach on the man 
who loves him best; hence it is that he lies in wait to betray 
unguarded innocence, and is content, for the sake of his pas- 
sion, to bring shame, reproach, remorse of conscience, and all 
the evils of life, on a fellow-creature., It is the essence of mo- 
rality to bound the desires within the limits of reason, justice, 


cid ai xe va) as chow «bow af a 
eS 9S aie aces sate ned th 90 ewoayen 8 988 
vada gaidsivgalieily oA ana yilinome aa aussie ocitsoos 

rode tack od conte ftw sod aid zxpitind lanolin Nesieteds 
Tia ae woiniutol sat ansisogge OA 


bas ety loerw® of boniuas one entyaorts wo orilw exrno Hook 
ow \otasalq 10 dearorat awo wo fund) bao modo og 16 mie oe 


gant ow qtilide of? oytiiesora to oviowesh olqinang £ a0 194 


sod qaivsbienos hae wrrloewo bioged ewsiz ws guibasda o- y % 
- F 


edi ci wintio of busgey dtiw altancmat bao xaqonq bas sit 


. _an to Wiew Into? » epailiag Jou «i 1 eetihwvens Yo noiisbasel 


qerotnity tud ; 7filsoa Yo shlornoni exiurd erobuws todd 08 
baaiorano ‘huin aevrlonnadt od boattros 21 si ,ovad youd woemet. 
civen eit bag xosiedh baa etiiew icvro vind) ot bnegee diie Uno ; 
ei villages to aenish y1579 wo etneye levommt modd ziob 
er of nt evodal nam fatiente ot + alite anit of donoiqgqe 88 
eve e ef testie Ire qoilto Om aad hoe zncweny nwo wil to aoiseot 
atT action vil Te a Ae Yo tiny tmow od? yan Noenid 
lusidedl jaan OF bie eretia ol anh ef todw atbohevo mid agdem 
yews OE ai bheenpsoS bute Viiups ,asites’ od abiager le mid 
told 2c 7) aon 4 oooh eit js9jsl0 oli gtinteido ‘Yo aren 
vort ot cditw abaeb sit Te buwriglv el tq6 <i nem eoleved gilt 
z Sar aelt To Yang & rdw of baw ,arid of hotlines de aut 
aooth  mdetoulesy vi ded Irooulay y leyqadteus naileyto orlt baw 
cntl tote oteow Hireys { view evotides ols todd ef 3 
id aitiorirne |; OMMpOT bas .suneloiy ,boold siz bhow ods 


ortvoni ail of anoitshn bas hast ,yuaens 


itebante Io shaved ft} wleord aserdivtteu! oft godt si siesnsHh - 
nan t ey? bie wactelly etinino bas eiilasiqaoil bra 
tow. oieotl od tedrei Hesaed pied anid evvol onfw 


- P " ‘ - ss a ¢ ¥ ‘ 
witt tice oilt Ot  tralioo a ban. ormonnl bolisHgeN 


arya | eye vi dosent , sonia untiad oJ ,wote 


ont to dations ofa xi 3 sattaete-wollet @ a0 itil to hive od, 
y} .foenss to ethal odd auiiw eotiesh of? buood of yiilet 


. 


-_ 


q 
q 


ia, 


sah adit ia a a Aa aa cc eae Cee 


400 re SHERLOCK. 


and equity. It is not having or exercising great power that 


makes an ambitious man; a king may be as virtuous as any of 


his subjects; but it is getting and using it unjustly. It is not 
‘much wealth that denominates a man covetous, but it is the 
method of obtaining and dispensing riches that makes the difle- 
rence. And for the other case mentioned, you shall have the 
resolution of it in the words of an Apostle: ‘ Marriage is ho- 
norable in all men, and the bed undefiled ; but whoremongers 
and adulterers God will judge.’ 

It is plain from these instances, that the virtue of a man con- 
sists in bounding his desires, and restraining them within the 
limits prescribed by reason and morality: these limits the 
lusts of the flesh are perpetually transgressing; every such 
transgression is a wound to the soul, which weakens its natural 
faculties, and renders it less able to discharge its proper office : 
for reason will not always strive with a man; but if often sub- 
dued by corrupt affections, 1t will at fast give over the contest, 
and grow hard, stupid, and void of feeling. 

And this suggests another consideration, to show how effectu- 
ally sensual lusts do war againsf the soul; by extinguishing the 
force of natural conscience, and not leaving a man reason and 
religion enough to repent of his iniquities. The mind grows 
sensual by degrees, and loses all relish for serious thought and 
contemplation ; it centracts a hardness by long acquaintance 
with sin, and is armed witha brutal courage which regards nei- 
ther God nor man. Age and infirmities may free us from out 
sensual passions, the sinner may outlive his sins; but what is he 
the better, since his sins perhaps outlived his conscience, and 
left him without either will or power to turn to God? This is 
no uncommon case* and whenever it is the case, the circum- 
stances which surround a man conspire to make it desperate. 
His mind, by being long immersed in sensuality, is unapt for 
serious reflexion, and indisposed to receive the truths which 
reason offers: and besides this, the little elimmering lights of 
religion, which shine but faintly in his mind, yield no comfort 
or consolation to him, and he dreads the breaking in of more 
light on him, lest, by knowing more, he should become more 
miserable: this makes him love the darkness in which he is, 
which helps to screen him froma sense of his own misery, And 


“ 


4 


‘ 
5 
#} 


ESR ARIA EAN IO BENE Ne cnc ne 


at men Rn ten goa 8b re 


ee ee 


prune hott 


ihn ln be ene eh le A ATO SET AOR 


iF 3 
anebestmar ae eprint aba” is n 
neo awd; bolfteben = aly bere rae Me at 
chi poreuaiaate 
hoe mast oie odd tas wnautegl ome visa? wily ef 
ay nibie madt yoinionaiy bow vewiteey etl grihaved ai weie 
od dial seodt : ytiloen bee acunor yd bodiroeng efiasil 
done Tore. ¢pat tewregnemd xiieantagreg 0 om deol oft Yo eeal 
Ievoton a5) enouenes el: ontur Jnow ole of ienow # ef coleasrgenstt:’ 
- ‘tsoito-rqorq et ogindosib ot olde aol st mbwe bus esitiuadt 
due nefio Vsud- pnem.e iw he eqyevic tow liwnoaner 10t 
_teatnos otf wero otty tool te tw We — igarion yd boul 
-pnilod te biew bas .biqet>s Jnad worg bne 
“boats aol oaks ot hoidebiane redions steagyse vil bn A 
att pnideiguitee yd dips eds lantage ten ob » nent invenge vile 
has sonnet necro paiva som hae sonaisenes lowian to sor 
ewor bailar aff .eaiiapiel eit to wag of dguvone noigiles 
hos idgued) eunrte vot delle Hr ssaal haw woargeb vd lowmnse 
wetbrod @ eiosiioo tt ; noitalqmsinos 


»fadiid » dite bourse +) bis .nie dive 


Fi ; 
SIORNBNEI ee ; 


$out abring vr cow Re tL 


aro ston eye wait yah Bos ianier bets oe A mam ‘You how tad 
sitet toder td. cette ail ovritee Yer Toa a} 2uoikaeg jawuree 
lias .gonateroo etd feviline 4 pasivag ante eid sonia votted oft 
e edt & hei yn fit? Hf Tewor Ww Hiiwe varktie denocl tive anid Ftat 
-mu'ytis O07 .o%ed iy ek 2 oor hog (ako monmmoomn On 
Omar tia no epeticrd s ¢ booonw doldw eons 
1) tqenu ai .eilenease oh bomenad gaol giited bovine ei HE 
fis dtu aa of beanqpibsi hire , wi xetor aor 
he aidborl. girsinia » aloo! ont) ered 2 Hise ban i aslo noenet 
rad » on Blaiy fant tratit age ‘enhde doidw .aobgiier 
n to 4 seta id eal) 4 ih od ted atid of aonaloenog 1 
rat gorowad-blsole od som yerwond ye tol oid eo tebgil 
nt doutw ai euro ot ovol wit eodem ed polderosiat 
bak sys awe sid te oenge 2 eit arid neve of eylod Houkw 


onl 
am 


e 


~ 


come eee NTE 


Stil Poe be CE sede WIE trp 
> 


eS RE SITE 
eae 


DISCOURSE XXIII.—PART II. 401 


thus the sensual man spends the poor remains of life with very 
little sense, and yet much fear of religion, And yet were this 
the worst, happy were this case, in comparison to what it really 
is: for sensual lusts war against the soul, against the very 
being itself, and will render it for ever unhappy and mi- 
serable. : 
The sensual man has but one hope with respect to futurity, 
and a sad one it is, that he may die like the beasts that perish : 
but nature, reason, religion, deny him even this comfort, and 
with one voice proclaim to us ‘ that God has appointed a day 
in which he will judge the world.’ When that day comes, and 


nf 
x 


a he shall stand before the throne of God with all his sins about 


him, and every injured person ready to accuse and demand jus- 
tice against him, it ismuch easier to imagine what his distress 
., and misery will be, than for any words to describe it. Be the 
consequence of that day what it will, it must be fatal to sinners. 
| Should the much talked-of, and the more wished-for annibila- 
; tion be their doom, it is a sentence that destroys both body and 
soul ; a sentence shocking to nature, and terrible to all our ap- 
, prehensions ; and to which nothing but a guilty conscience, and 
a fearful expectation of something worse, could possibly recon- 
‘ cile the sentiments of a man, But neither will this be the case : 
there is a fire that shall never go out prepared for the spirits of 
the wicked, a worm that never dies ready to torment them. It 
| may be asked perhaps, do you mean a material fire, and a mate- 
ptial worm? In good truth I am little concerned to answer this 
question ; there is one who will answer it, even he who said it. 
‘There is nothing I think so weak as the disputes about future 
punishments. Do you imagine that God wants means of pu- 
uishing sinners effectually? or do you think that, when he 
comes to punish sin, you shall have a saving bargain, and that 
your present enjoyments will be worth all you can suffer for 
them hereafter? If you imagine this, you must think God a 
very weak being: but if you think him a wise governor, rest 
satisfied that there is nothing to be got by offending him; and 
that it is a foolish encouragement you give yourself, in imagin- 
ing that the pains of hell will be less tormenting than they are 
epresented to be, when you may be sure, from the power and 
visdom of God, that the pleasures of sin will be too dearly 
uurchased at the price of them. 


is. ee 
Petey wilt 
baw srotme shit gov as fl 
“gab. botaiogge sad bo tags” ee 
-- baw amos yeb dnl 


- aaritetl eid shdlve onigentt oF vein dount ei Ji wid taolaRs 


ort _ 4) 
sivaisit ob tooqens utw 
vd axod nild 


noiq ssioy sao dite 

ned ohrow oil sogbut itr ad dfaiitw oi 

duoda euie sist Ue ihiw boO Yo oucnlt of} syited hasta Neda #4 
-avi bugareh bax aeirgoe 0 hawt worrag hornintq2979 has _ 7 
aid oh ai adinesb of lnm ots ye) wad! od Hw vise bow & 
apt oat towne $1 tive si tntlweyeb ted? to asupeene? B 


vcspunia of Ie 
sf) ban o-bodlet doa ot blool# @ 


antidiane 20)-beyleiw ston 
ban vhod ited qouwab sett anytime 8 & 1i moob todd od molt B 
ya wie Ha ot olabrersh bas suiett of goitoods alae 2; luo @ 
has ,sousionton Giltig ® pad anidion doidw ot has 5 enoienodang | 

-nogat ‘yldieeod hives seo" wridsanoe to noitersoqz9 lvhast o @ 


| Hiv sadlion Sut .nam 2 to ernoatiintee oss ofis 


= weno ot ad ait 
Jo ethtiqa ol) sot baxeqorg too oy T9798" llavle tod] nh w ei grad? 


if orl Spoinens o thea eel tovon snes mOWw 2 bedoiw oil} 
-o1nig f bun ork laiwsed # mom pore ob eqailtaq bodes od yeet 
July vayrena oF bantam yoluil ata T tun boos al { snow Sait 
si biee ober od aero ,1t toENs ili ait ono ei otod ; nollesny 
eo hinty ‘1, odd en dnow G8 Ann I gtidion vi nol F 

taew bow sod? anigent 07 otf  .etaserdaieud) 


‘ ia hs 
sgypia? PHOS 


«iG te ean 


gt noite dill Pritt 8 noy ul iw T yllauso0n9 stone qivishetet 
dent be wigwied Garret a rad Teale @oy .o1e deinuiy OF aomeyt 


dow od Tiw etaonrzoito Jnoee1g Wey 


yot votes GO Woy tH 
4 


m voy 1 tsaftmerwd spelt 


a box Luu) set WOE « ull oarget 

sony ctonrsvog oi Bs Mm t deidd gery Ti ind > Bue d dsow yw" 

ling 3a ist ito yu 100 el of wallow <1 oot tel! foro cheta® 
srabtiet uh  HAwIIT 112 MOY HeNMAeZAwo pe deilodt s xt ft rout 


iL) paitnomaad #9) a! Tw Verl ‘to enting oft soutd pow 


bag Taw] tp) mort .oxue ad yn oO yore od oF baineeawy 


vixeab oot od bli aie to eotuxnsly oi! todt jbow To miubet 
molto ooity off Io basco 
” 


. 


LT TET ET IT ET ITE BL LET TL FS TREE ITSP aN ATE YT RTA RR er ne mere 


402, SHERLOCK. 


_ But to return to the argument before us: let us look back, 
and take a short view of the sensual man’s condition, In this 
world his passions find so much employment for his reason, that 
he is excluded from the improvements peculiar to a rational 
being, and which might recommend him to the fayor of his 
Maker: with respect to his fellow-creatures, he is void of mo- 
rality ; with respect to God, he is void of religion: he has a 
body worn out by sin, and a mind hardened by it: in his youth 
he strives to forget God, in his old age he cannot remember 
him: he dies fuller of sins than of years, and goes down with 
heaviness to the grave, and hig iniquities follow him, and will 
rise With him again when God calls him to appear and answer 
for himself: then will his lusts and appetites, and all the sins 
which attended on them, rise up in judgment against him, and 
sink his soul into everlasting misery. The sum then of his 
account is this: the sensual man has his portion of enjoyment 
in this world with the brutes, and in the next his punishment 
with wicked spirits. This is the war which the lusts of the flesh 
wage against the soul; from such enemies a wise man ought to 
fly, for they have power uot only to destroy the body, but * to 
east both body and soul into hell,’ 


AR pe ote thinness OT Tella eT Atty oy, 
. : 


ae] 


al 


— are Canin ernie ete 
B 
Fae 


e . 


= 
ry 


z 
bor] 


fs 


ee) 


- ie 
my pr 
=45 a _ re 
¥ , it 1 7 ret iam are t bs 
dh . a AX ow F Drage oo i se coe er 2 ee 
ONE aN Ne ee TL eal 


vid 8 sana a 


von Twon ef 
avitwoy atd aes 
pal ao tated te twa 


Heott adlt Yo ateul salt doidw raw oskted willl 
wt eid a nee fat te youll aut i 


- Sint Ea es * clin nas an see 


ae NY 
eiCbiba es 
ae 


DISCOURSE XXIV. 403 


SUMMARY OF DISCOURSE XXIV. 


i MATTHEW, CHAP. XXVII.—VERSE 38. 
t 


. THE text shows what different effects the judgments of God 
ave on the minds of men: this strongly exemplified in the end 
'f the two malefactors : hence appears the adorable wisdom of 
Sod, who, by these examples of justice and mercy brought so 
ear together, has taught us to fear without despair, and to 
> ope without presumption. Who does not tremble for himself, 
f “then he sees the man perish by his Saviour’s side, and wanting 
» aly faith to be saved ? What would not the dying sinner give 
be: ») have his Saviour thus near him? Yet the thief who had 
s advahiaba died in wit sins, void of mils and comfort. 


GNM LE NRT PLIT REN 1 EO OBOE SATE TU PE A ONL TOME aT AT STEIN ATS) TNS 


gross | His state enlarged on: thus the case stands, with all 
‘he allowances made to it, which seem most to favor a death- 
“ed repentance: and yet, as if Scripture had not noticed the 
Brretch who died blaspheming Christ, nor given us cause to fear 
saat a wicked life may end in a hardened death, the case of the 
;venitent only is drawn into example, and such hopes built on it 
© are inconsistent with the laws of God, and the terms of sal- 
mation. The penitent, as soon as he knew Christ, repented of 
Ris sins: if the example pleases you, go and do likewise ; if 
Fou act otherwise, you like nothing but the lateness of the re- 
Pentance; and you would imitate the thief rather than the 
Penitent Christian. If you fancy yeu can imitate and enjoy 
th these characters, you deceive yourself; his case cannot be 
ours; his example therefore cannot be your security: but 


‘ 


=< Ae 


5 = te Pat ttasorgbnil oi Heit aon bed wosdteseh 
np ad ni bodied qos “emenite eels + aout Yo ebuvisn ‘90 on 
Yo mobsiw oldsrobs adlt exengqe coseit : wolontolna ow! od 


a 
7 aire! 6 + 


&t BARRE TTAM 


on tdpnord yousen bas nine), be volpmoxo stadt yd ,ottw .B 
oy bia rieqeob tucker ash. at ea uiyunt ead vraddagot 4 
Mocerid 16? older dow eae oil? TT  wottqinwnsny ducati oq 
gaitanw bre hire “cuopee® sided deiroq wen edt. acae od noe 
orig ronnie guith ot tow Blow sed? © boven od ot dtiat wih} 
hindi ow tout) aft to Sint w80m eu  wotvesd aid ovad (1 

Jdroties- have ty qod Yo bioy enix aid ai boib ae he 
od of dotteget bel) ead bes jicqreb sods ronnie od dei 
ad} Wo obia tedio od} ao ef ow eid blodad ; oA eedles 

te ive wbant cxao ols aml? ; ao bogieine state erty! mee a 


7 > 
- 


-Aicsb prov of vom mos doithw ,ti of chem esvt aawolls: 
ont footer ton broatl ore ssepiva% tt an Pee A bar 1 SONBHTSG ST bel 
qost of seueo en Covig Yor JeiitD Quite aiyenid beib odw date] 
oi? Ye sero ott ook & woined » at bye yan stil bedoiw # sem 


r 


ij} aG rise aay oil dove ban lpn olai one Sb ei yao inode 


sJoz to euro? oft has ,bo) Yo sweat ont date inesieiznoons ove My 


Yo bos 07 send wond od. en Boor AB it nalineg iT nots 

Ti seiwedil ob ban og .woy ateccly olqmaze 1 Vi seme Og 
«1 sift To #8 noted ods ned ponlson sail voy seiwrailto toe we ‘ 
vit eed vorltor Toilt ods otstio Dinow woz bas ;sonato%y 
gol tae otaiia ar HO? yond woxy th .amisainlD sussinn| 
od romne> depo eid ;Vaneoy evieasb wor erotsarnds aageld died 


rod: ytineoae woy od Jonana rola) olquexe eid pened 


ee 


. 404 SUMMARY OF 


suppose it were parallel to that of the dying Christian, yet it 
affords no certain hope; since the proof is as strong trom the 
impenitent thief, that you will die in your sins, as from the 
other case, that you will repent of them. Time does not allow 
us to consider this case in all its views; but only to point out 
the circumstances that distinguish it from that of the dying 
Christian ; and then to show what little hope this example 
affords, allowing the case to be what it is generally supposed to 
be. First, in all this perhaps there may be nothing which 
resembles a death-bed repentance: malefactors often lie in 
ptison long before their trial and execution ; and if that be the 
present case, here is time for conversion ; circumstances incline 
this way : these enlargedon; whence itis probable that he had 
learned the dignity and character of Christ elsewhere, and cane 
persuaded of the truth of his mission: but how unlike to him 
are those who desire not to lie down Christians, though they 
would willingly die penitents. Secondly, no example can bx 
drawn by Christian sinners from this great work, even if it was 
begun and finished on the cross; since the conversion of a Jew 
or a heathen is one thing, and the repentance of a Christian 1 
another. God has promised, through Christ, that the sins of « 
repentant and converted unbeliever shall be forgiven: this the 
penitent’s case: his pardon answers to baptismal regeneration, 
but has nothing to do with a death-bed repentance, and there- 
fore affects not those who have fallen from grace once received. 
Thirdly, the crimes of this unconverted sinner were not so 
aggravated as the sins of Christians; he sinned against the 
light of nature, and the rules of reason and morality : this topte 
enlarged on; he therefore had a better plea for mercy than the 
Christian who sins in despite of knowlege and the Holy Spirit; 
for to sin in hopes of pardon and the prospect of a2 Jate repent- 
ance, aggravates the crime, and is an abuse of God’s merey. 
The guilt of the heathen and Christian sinner compared : fo! 
the former of these Nature herself pleads before her great 


i a heb peed bce Sons APRN Ele eG, 


5 Sans ASN ASPIRE Si eit cee Baa 


“A 
4 
or 


Pa te ana a a prairie 

» silt aqodt olviit Jed words oo ol bas ; anbte 
iomoqque elineoury oi tut od of ana gntwulls abot 
inte gaidson od youn aol eqadyeg etde tent gat aera 
oil notte aevotoiolom : Lgoniaoqen bud Aims # reldincest # ‘ 
ws ted) Hi bry ; avinmexe bas teist gods moled gaol nosing 
toni roombinassniaai9 : aolervaen vet amit ei sed joze0 tnseowqQ | 
ad ad sods aldadory citi aouodw ; ino lagrelne snadt : Yow aids 
pao bor .orkwoels sind to pions baw viiagih edd bearwel 
id of odilaw vod jad :eobeim sid lo diew ad Yo hobsveedq 
Wb dyved? 2uniteiad? avob off oF ton ores odw ono ote 
i oxo olgmeze.on ,ylbnoss®  xtastineg sth yigailirw bivow 
ii neve hw teeny sit ecd aetna melted yd memtb 


ot, ato uote nos of? coals pencre ad co haileivd bun asgod 
saendD # to eounieng’: wilt bes .peidd ene et nodteod s 10 


lo ene wt dort tehulD Aguond: baeimotq ead bo -rndtoun 


it eid! - novigtelh od Heda veveiledus betrevaoo baw tnatneqes 


wiletonogo) fraietiqnd of evowers dobiay etl coeno edaolinag 


nit bao aommtioget bad-diasb « atiw ob of gridion and sul 


WHees! soe ose wot mull eved odw seat jon elosiie a1 


, i wa) a 7” .. 
ton ovr ‘ude bedreynoone end Jo sumtin att ovibidt 

1} betri gf i H * witnitee 2 } aan « ry s bedi hid 
AUG Qe yn 7 ;, SRA O Mit Of) @h bonvergin 
rT belt > setela — ~ ts bere ree or | 
POP ery > paale wie moash to aol odd It oun ee 16 iifgii 

. w : { ! ~“ntevears. « * wey —— Ts 
) oat) yrioin that aor bs) & DEH 1a} Tons if ; ao bow Ere? 
yh a rio ht ad ne ut iS Oi wyly fi ane on) earn? 
WHYST aig! i } } mM} ‘) Deere nal tBey 1) eso i ce oF we 
; : 
or ¥ . - > - m ot { trety ren 

ye i bOe? jo s#9d0 we mt Dee oD O8f QHevatp oD FOS 


teh Tayo go yonke audend > bnew oodigoil ah to. shi wy al 


ry i] saolead ab thawed omete one - le yountot ort 


prrcmeepesncteg niet 


Creator. Ifthe penitent first learned Christ on the cross, how 
nuch more had he to say for himself than the Christian, who 
_ comes to make his peace at the hour of death! Example given 
of this penitent’s pleading before his Lord: ‘ Lord, I am one 


a DISCOURSE XXIV. ; 405 
R 
' 


of those sinners, for whom thy Son now expires: 1 was con- 


- ceived in sin: I have wandered in darkness, without the light 
of thy gospel and the help of thy Spirit: accept the poor 
' remains of life, since it is all I have had to offer: receive my 

latest. breath, which confesses my own guilt, and declares my 
hy Rous s innocence: join me to him, as in death, so in life 
everlasting.’ Butcan the dying Christian plead these things, 
f after a hardened life of sin and impenitence, against the light of 
“| the gospel, and the proffered assistance of God’s Spirit? 
4 This matter more fully treated of. May not the Lord then 
at say to such a one calling for merey at his last moments; 
‘How long have I waited in vain for these prayers? how 


i have you despised all my calls? But though you could fly 
; } irom the mercy of God, his justice will overtake you.’ Hence 
q the wicked Christian’s case is worse than that of the penitent 


jon the cross; which therefore is no example whereby he may 
| expect mercy. Other circumstances fit to be observed, which 
“4 tender a death-bed repentance insecure. First, he that sins in 
4G tope of repenting at last, may sin so far as to become hardened 
“}and incapable of repentance: this reflexion grounded on the 
Jcase of the impenitent thief; who, though he had all the ad- 
vantages which the other had, died reproaching Christ, and 
“4 joined in that bitter jeer, if thou be the Christ, come down from 
‘the cross. This example might be backed by many more in 
Sour own time: the cause of this is, that the Holy Spirit wilk 


f not always strive with sinners, but leaves them to perish in the 
‘ft uardness of their own hearts; for an habitual enjoyment of the 
i pleasures of sin, in the hope of repenting, renders a man at. last 
“ncapable of it; he learns to make a mock of sin, till his har- 


ve 


4 lened conscience is unable to feel the languishing remains of 


a 
faba oa aieenietonnt 


Tee ns ane IRIN 


> 


e = 
ea 
7 


al 


7 


amgnid? seeds baaiq snitsind’) gaigh ft woo tut ‘gnitent 


s erinoa : wito 
‘ot ouzlan Br lig awe 
oil ai of .disob ni aa eet 


‘obam atol : sanvsouai 


u _ ” 
aa 
woe ' 


Yo slyil od? saminge ooastineger has wie to atil benobred & ¥ 
Tiiniga eboD to sonnieine havior od: bus Joquog # 
nods bial ods jon ye Vo beatae yllat ovat ressaae. idl & 
yinomom fect aid tm yousnt wl gaillso ooo 8 dowe of wut 
sod { exo'garg sxoilt wi wiay oi bosinw I svat gaol wo & 
Yh hineo woy fyoodt tott fallao yar Mle baxiqaoh soy weed 
gonetl ‘awe odtapyare Mtv goiten( eid .boD to yox008 ot snerl he 
anatinsg off to ped? aad) wow ni geno e‘nciseid hedoiw oft 
1.40 of ydowide olquinexe om ei sxoterecdlt doide ; 22019 ont) oF 
foidter .bu viedo ad of St esoneemtuoto + xO yore joogee Ee 
ni vole ded od et .sxeoueni epacinoqa: hed-dinsh a yaban§ 
bansbind oatosed @? ee sel o8 aia yom ,tesl Je paitoget to oot fi 
edt oo hobawerg moixeltes sidt ;99estneqor to oldeqnoni bast 
«be ort Mo hed od dguodt odw ; teid? Jootinogmi oft to oaeg 
bus tetihD waidlouonger both nd radio onl) sical , Ragniest : ae 
youre wards sawod dei say of wows + (1993, 1 ini iy ; ai bonita B ; 
at orn vara ye ba Jdond od stun olamaxo eidt .2s07a 3h} 


fliw thia% yloll alt tods .2i eidt te oxueo odi com are me 
oils a deita i? ool? eyvnol Jud erenitie ‘iw ovewe eowls fon 
nit to faomyoins lautidad ag x0) patinad awe old lo aeon bees! 


tent 4a nom 2 89D00 “BANOSyoF jo aqod od) oi tie Yo estan | 
ap ie he pee 
red eid [hid nie Yo Aves o vAnet 0} asttaal oa +i to old aqaas! 


Io eaianwy puldeivgosl od? foot of oldeau «i sonoiseug9 bush 


406 SUMMARY OF 


grace: hence the incapability of sinners to ask pardon on a 
sick-bed. Neither can a man resolve how far he will sin, any 
more than how tall or short he will be: daily experience proves 
this; and happy are they who want this fatal experience ! 
The moment a man gives himself up to sin, he gives himself out 
of his own power; sets the passions free; and drowns the voice 
of conscience: and when reason and conscience are destroyed, 


religion must soon follow after them: in this general rout, 


how can one poor resolution, that of repentance, escape ? 
This point enlarged on. Let those therefore who have it still 
in their power, consider their danger, and reason with their own 
hearts, even for a few moments, on which all eternity depends. 
Secondly, if you could preserve your resolutions of repentance, 
it is not in your own power to secure an opportunity of exe- 
cuting them. The thief on the cross died a violent death, 
happy in this at least, that he had no pretence to defer his 
repentance, in prospect of a farther opportunity ; nor was his 
heart to be allured by the pleasures of life, when life itself was 
so near expiring. From this death may we all be defended: 
yet without it which of us can hope for such favorable circum- 
stances for repentance? Whenever the sinner thinks of repeut- 


ance, he finds it a work of such trouble that he is unwilling to 


set about it: no man is so old, but he thinks he may live one 
year more: hence the procrastination of his repentance, til! 
sickness and infirmities render it impossible. This elicited the 
moving petition of the Psalmist: so teach us to number our 
days, that we may apply our hearts unto wisdom. The way 
that men generally number their days causes only folly an 
wickedness; and the years to come, which they rejoice in, 
render them careless of the great concerns of immortality ; 
hence their delusion. But suppose yourself in the thief’s case, 
and a day fixed, on which you are to die; could you then delay 
your repentance? could you then say, to-morrow will be time 
enough? and if you would not do it then, why will you 


zs 


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Dia ATA ep 


rie CAO DBS LAY 


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ite st owed onwards otod? tk a0 Bogrelies jaiog oid 
wo tions dive Roane ban reyweab abads whieries towog tied? at 


puogul YWinele ils doidw so storarer wot ¢ 11 neve heed 


racineqe to etoituloest woz evtame gy Lives wey ii ,zlhnoss® 
123 lo Yiinwhoqqo He eurDKR oF Tewoy wwe thoy Al ton edt 
dinob tnoloiy « both seo off so Isidt OFF iced? gnites 
id wish of conaieny on bad od seit snnyl tu vid? ai tqqad 
il caw ron { Ytiouncyqe wth w to fosqeeng nl semaines 
re Usesi stil aoryr si Yo empecaly of) vel husdtia od of traod 
lnbasioh od He va your dinob aidt over" .ynitigxs 188 oF 
masts ofdmrovd inite 26) oqad was ev lo doiitw fi tuodiiw 297 
tauqar do aduidd 10Geie ott teyee0d W 


1 godliivom ai 


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“i seit oldeait dawa to div 2 it ebaii od coun 


ito ovil 1 apett 


“a aAaiit off al bio O24 ti want om 19] Suoda toe 


4} wwonehreqer eh! to nobieaiteereng of) aoadd + rom 1H9Y 
Ht bay vile wt } yeah 4 vabaay « ilies bag ekoa oie 
Oh “TH eenay ¢ et Aon} oe + tetcrlae{ off lo noitis my 211 vOre : 
ow ‘ «GD wt THA tts begs Yoie oN tad} tn 
re vilot vin od lio yileionsg oan jad? 
{ d0(9t yor) doidw ,ottoo of Binoy off baw ; eeonbedorw 
iit wit fo ette imevg mH fo sasistaa mod) aebas1 
iy galt it que tv .noieilols riod? eonadl 
rl biges ; ob of ora voy doithe no .bexityeb a boa , 
i il irl TO |» Y towhy ‘OY blues Toonata pO? WWOY 


cs. r : . , ae 
hiv vw aod? di ob hivow voy Vi bos f{dguoas 


® 


DISCOURSE XXIV. 407 


par aero SI 


do it now? only because you think you will have ime enough 


for this work hereafter; in this expectation death or ics previous 
sickness arrives ; and thus very few think of repenwasee till 
they are confined to a sick-bed : so that the unforturaze death 


leat 


-of the converted penitent on the cross was an adyaniz 


miles 


ce which 
few Christians will give to themselves, Thirdly, the death- 
bed repentance of a Christian will want another adyantace pecu- 
liar to that of the thief on the cross ; a sound body end mind, 
capable of performing such acts of faith and devotion as are 
“necessary to repentance and conversion : the different case ofa 
‘sick, feeble, Janguid sinner compared with this : whence it comes 
i that repentance is often impracticable to a sinner: but if he 
‘possess his sense and reason, yet the general result of his re- 
hi pentance is horror and despair: the fearful consequences of 


= ee oe 
aba OO I ER TS IN ON IRE 
i. 


‘this state enlarged on; so that even supposing all circumstances _ 
| most favorable, you give him no security; if he is not sen- 
» sible of his sins and impenitence, he will die like the wicked 
d thief on the cross; and if he becomes sensible of them, how 


; 


: Shall he be preserved from such despair as will render him 
| neither fit to live nor fit to die? Nothing but an extraordi- 
nary degree of grace can preserve this man in a temper fit for 
repentance, neither too presumptuous, nor too slavish: but 
fwho can tell whether God will grant this at the last, to such 
as have rejected his constant calls? It cannot be supposed that 
God intends to save Christians thus, which would be to make 
void all the rules and duties of the gospel. This matter more 
fully explained : if you do your best to obtain the promises of 
the gospel, happy are you; but if you seek new ways to salva- 
tion, joining the pleasures of sin to the hopes of the gospel, 
you deceive yourselves; for God is not mocked. Conclusion; 
exhorting all who love their own souls, to work for their sal- 


vation while they have the light, for the night cometh, when 
no man can work, 


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Yo enesupeutss Intra oilp t singead bas vod 4) somata 
saonareatiett Ho ysilaoqeqae stave dem oF 4.80 hogtalds otade eid 
on mil. sig gay ee tour 
bredoiee oft ot ath Hive ast .consninsqati han ene eit to oldie 
, ofefienae eneveood od ti han ; 22079 ‘alt woh 


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at Lovisessq od od edd 


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no rye wv ai set ‘whl Ov TRA MAD OK ye7g to ostgob Trak 
id cafetrale oof OR oNlamaaIg 00) ryllion ,Qoumaloeet 
dous oy foal odd te allt duerg tive bof) soiltoda Hod ano ow: 
‘atlas saptenos itl hajosio ove at 


ert) boeaneptee ad jonnao th 
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aati ot od bier doithw (a 


ta eel | doqeeng dso wilub bas eatin alt He dior 
: ny Oe side a) Jeod tH0¥ ob wo th tinlys o ii 
-ptice of eerw Wot Ane voy Hh? id gucry oe YG qaal loqeog odt - 
Jaqaoy ont 0 godt odd ot aie Wo .e7%0 sly als yuistiol goit 
-Holeyloue <byaaoer JOR 2 bad pol ; covloruoy avinoak unt 
chen seit 10 Avow oF elo re sighs ovol oly Ile paltedas 
goat Ayes Leni AS “WO\, 3 tyil od? oved Y ys sie iw monte? 


A193 KO? WHAEOK 


408.” _¢ , pkiismantoce, 


- DISCOURSE XXIV. 


"MATTHEW, CHAP. XXVII.—VERSE 38. 


Then were there two thieves crucified with him; one on the right 
hand, and another on the left. 


-~Wuar different effects the judgments of God have on the 
minds of men, may be learned from these examples now before 
us. Here are two thieves crucified with our blessed Saviour ; 
two, who were probably guilty of the samecrimes, and now 
under the same condemnation; both brought by the providence 
of God to suffer in the company of his own Son, whose blood 
was shed for the sins of the whole world. But mark the end 
of these men: one died reproaching and blaspheming Christ, 
and breathed out his soul in the agonies of guilt and despair ; 

the other saw, acknowleged, and openly confessed his Re- 
deemer, and expired with the sound of those blessed words in 
his ears, ‘To-day shalt thou be with me in paradise.’ 

How adorable is the wisdom of God, who has thusinstrueted 
us; and by setting the examples of his justice and mercy so 
near together, has taught us to fear without despair, and to hope 
without presumption! Who would not tremble for himself, 
when he sees the man perish in his sins who died by his Sa- 
viour’s side; within reach of that blood which was poured out 
forhis redemption, but wanting faith to stretch out his hand and 
be saved ? 

What would the dying sinner give to have his Saviour so 

“near him in his last moments, that he might pour out his soul 
before him, and seize by violence the hand which alone is able 


er en ee A Mer Tin 


wine etinnbaeie epee 


ene AOR LER NNN E Dm tmnt hes emma 


SO LA td Rr mm 


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ab ic canst at 


1 ree 
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ae 


a ws. ome - 


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Py aia ia all ca 


98 aa ry fe | 
4 ae nanay—-11vex ae CwanTtan © ey 
‘ wre woe ° “ 
: ~- LF a * 


. we a co wo ono mid dt bation adveitt ows gredt mow rode 
; ‘ Aol silt oo todtann hire bond 


7 a” ’ ' 


alt no oval bow te anonnghet oof atodlls rch raw WT - 
svoled won evlycrane oad)? taoak bowseel od year tow Io ebriee 
i woiret be avid sso sltiw Sieihiouis eeveidt ow) ore os jee 
woo bin’ omnis geo oft Jo Qiliwg idedow crow ow .ows 
vonohiven, off yd tigwont deed ; auidonmahioo oma od? s9bue 
heotd seciler ad avo ef Io Wosqmos od? ni whye of HoD to. . 
hao oflt Aten t8 how oledw od? To ante ons 10) bode ssw . 
ral? swiitocdypentd bra gris fonongoy hes ano : som deo to 
i tipeb hee Shur Je eeinoge of) at igo Rit tuo bodied bas 

cba ‘polwoutoe .wee todo asdf 
nm ehrow bowold qeedt Ye bewoa od ditiw hovigxs boa peatesh re 


* 


~oH aid ba seph itiay vhneqo bertay 


iota at oie adow ad iia Hasle ve hioF* rae ad 


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om yuiom Line soiieut alt Yo. 2 lymees Of) yoilies yd bas pew j 

oapont ¢ » bua , tit esl fyodtiw test of ew dyad end ,todiovod 188 

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° have add e. 


wowed tt gays! 08 sein vomme noiyl oft bMeow ted Ws 


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ln vi onole dotde basd od’ gonsloiy yd osiae bao aiid ovled 
+ 


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: 4 = DISCOURSE XXIV. oc oot 408 
' to save? Yet he who had all these advantages enjoyed none 
of them; but died in his sins, void of hope and of comfort. 

Must the sinner then despair, and has God forgot to be mer- 
eiful? No: cast your eyes on the other side of the cross, and 
there you may see the mercy of God displayed in the brightest 
colors. There hangs the penitent, surrounded with all the ter- 
‘rors of approaching death; yet in the midst of all calm and 
‘ serene, confessing his sins, glorifying the justice of God in his 
¢ own punishment, rebuking the blasphemy of his companion, jus- 
| t}fying the innocence of his Saviour, and adoring him even in 
the lowest state of misery; and at last receiving the certain 
promise of a blessed immortality. 

Thus the case stands with all the allowances made to it 
which seem most to favor a death-bed repentance; and yet, 
as if the Scripture had said nothing of the wretch who died 
pepe oe and reproaching Ghrikts nor given us any cause 
‘ to fear that a wicked life may end in a hardened and obdu- 
rate death; the case of the penitent only is drawn into exam- 
ple, and such hopes are built on it as are neither consistent with 
the laws of God, nor the terms of man’s salvation ; for even of 
this example the most preposterous and absurd use is made. 
This penitent, as soon as he came to the knowlege of Christ, 
repented of his sins: if you are fond of the example, ‘ Go and 
do likewise :’ if you delay, and pursue the pleasures of sin, on 
the encouragement which this instance affords you, it is plain 
that you like nothing in the repentance, but only the lateness 
of it; and that your inelinations are to imitate the thief rather 
than the penitent Christian. Once he lived by violence, inde- 
fiance of the laws of Godand man: when he was penitent, he 
abhorred and detested his iniquities. Which part would you 
imitate? If both, if like him you propose to enjoy the plea- 
sures of sin, and like him to repent and enjoy the pleasures of 
heaven, you mightily impose on yourself; his case can never be 
, yours, and therefore his example cannot be your security. Be- 
e sides, were the case indeed parallel to that of the dying Chris- 
i tian, yet still it can afford no certain hope; since the proof is 
q as strong from the case of the impenitent thief, that yon shall die 
F in your sins; as it can be from the other case, that you shall 
' repent of them. 

SHERL. VOL. I. S 


ee 


AL hie LORI AIS Ne 3 I se Ue hE 


iA Nicaboe teenie 


Lames pret 


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Sn 


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“rat oi fin diiw bobauorwe ,tuinng 0 
bur mito ifs to tebim ade i ay 
sid gi hod Yo goitent oa 


Ri bh thew Oc OE 


ott Yo ssi | ods Yi 
qeune Yue eu ovig tom rand seaecnn bo. pimodg 
-ubdo bus bonsai o at haw yout Mii bealohw a tedt/sast of 
Jou alt lo ouao oly peed 


le 
uxnolig ovlt ee *: oetwedil ob 
nile «i Nie, ory ebisetinn ene teek oil wv insctogemoons off? 
ganotidl vit vine dud ovncsiager de ai paidson sail oy sad § 
rodtet Jails oil) ornticnl os vin enoitamilon awoy t6d3 has ; ti te § 
-sbeni aowdeiy ¢d hevifod soo aniteid tnatinog odd aedlt F 
oi Jenny sew od oder ; cnet fat boD to xual ol) to sonal by 
poy hiww ting dol aeotiupiat ad boresteb bre benodde 

<milg oitt yeiie oF exoqorq Hoy atid oot Ti abtod U1» t onasiaitl 
to eotiesoh; of) yojne ban Idaqat oF mid ott bas aie lo cone © 
od voy90 ino oto aid + Wermoy to seoquni ylittyiat woy wovasd © 
6H LyTeriee Teo od fottnny slqareRe sit ortored) baw wie & 

ziti) giiyh oils to gods of teller hosbat vans silt o207 tobi 
ti loorg aiff aante ; xqod winhW9o oF tnofie neo ti Ute tox noi 
sib Halts woe ted? Jalds sanding mi gilt Io oan of} nol! goods a 
Nade voy aiid, eso roillo edt inot od aa di ew. j enie. 2v0y # 
»  tevauld Ye tise? 

® ot OV ARSHS 


Ke 


i 
{ 
} 


410 SHERLOCK. 


- It would take up too much of your time to consider this case 
distinctly in all its views: I shall therefore only briefly hint to 
you the circumstances which distinguish it from that of the dying 
Christian ; and then proceed to show what little hope this. ex- 
ample affords, allowing the case to be what it is generally sup- 
posed to be. 

First, then, in all this perhaps there may be nothing re- 
sembling a death-bed repentance. It is no uncommon thing 
for malefactors to lie in prison a long time, before they are 
brought to trial and execution; and if that is the present case, 
there is room enough for the conversion of this criminal before 
he came to suffer. The circumstances incline this way. ~ Ww 
came he to beso well acquainted with the innocence of < 
if he never heard of him till he met him on the cross? 4 


‘came it into his head to address to him in the manner he dox 


‘Lord, remember me when thou comest into thy kingdom?! 
What were the marks of royalty that were to be discovered on 
the cross? what the signs of dignity and power? What could 
lead him to think that his fellow-sufferer had a title to any 


- kingdom? what to imagine that he was Lord of the world that 


is to come? These circumstances make it probable that he had 
elsewhere learned the character and dignity of Christ, and came 
persuaded of the truth of his mission : and what is this to them, 
who have no desire to lie down Christians on their death-bed, 
though they would willingly go off penitents ? 

Secondly, suppose this great work were begun and finished 
on the-cross ; yet it cannot be drawn into example by Christian 
sinners : because the conversion of a Jew or a Heathen is one 
thing, and the repentance of a Christian is another. The pro- 
mises of God, through Christ, are so far certain, that whenever 
an unbeliever repents and is converted, his sins shall be ftor- 
given. . This was the penitent’s case ; and therefore the pardon 
granted to him answers directly to baptismal regeneration; and 
bas nothing to do with a death-bed repentance; nor can at 
all affect them who have fallen from grace once received. 
For, 

Thirdly, the profligate life of this unconverted sinner was not 
attended with such aggravating circumstances as the sins of 
Christians are. He sinned against the light of nature, and the 


ee AR nf ce Hak nee 


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‘Smobgaid ah ofai taagoo vod? sodw oor vedmomer brat?” 
20 bs19veosdb od ot stew ralt gileyos to edyeni edt now tad VT 
bloes ted WT Trewng dies ytingib to enyia oct todw fT seor orld 
yas ot ols, a hed woe aati ei tant) olwidls oF tid heal 
dads throw od) Yo Dia enw diated ontgecnd of sash Taohgait 
fosicl oad taht sidedony 1) osm sonnhumworis veodT $ anos oF ef 
arn han, deval > Ye Ytingih hue vet2000K off) baaisel ovetfwoela 
two! of silt #i teder bas + aolanien aid to dies old to bsbateisq 
ebod-dineb volt no acaiseiat? awobwil ot etiemh on oved oxy 
\ attstaing Ro og glenilliw biuavw (od? dguadt 
boda ban nugod arow drow georg ald? seoqqua ,yiwose . 
tetera D a ohne xa Ola avin ad dounss Hi joy : seaty ont no 
we a nehioatl Bw wel.« lo moleeyivo ad) seunsed + enn 
“ony off tuilgns ef cavendD 2 sonia ape? ould bing ‘Yon 


PIV sae we Tey TAINS TH) OF Gin dein showers) i? i) io myn ices 
“tH od Hialy eore eid ,ehevaoO tt bea Insyo FY voted ae ma 
r ' . . “ ul a if 
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bne ;nortsrondysr heutei yeu of ylioewb ereweee mid of harnatg 
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,0F 


jon ee rane hebroynoany audi to stil aLayi Rony wh wbhidl 
eae Od? as avodaiemeoric quitavares soos dtiw bobristta 
aie j tea 

iz oli .ore eneiteind) 


MiP baiy <1 Harr to ddail ev ithe be 


. 
o-* - 


"yew eid? onilaai soanatewenis of? rcttve od omnao od ai 


rs DISCGURSE XXIV. 411 - 


_ tommon rules of reason and morality: but it might at least be 
said for him, that he was the unhappy son of an unhappy fa- 
ther, conceived in the degenerate and corrupted state of nature ; 

_ that he wanted both the sense and knowlege, the hopes and 

. fears, and the helps and assistances which the gospel affords 
for destroying the power and dominion of sin: and the greater 
his weakness was, the fitter object of mercy was he; and be- 

; cause he had not been freed by grace from the power of sin, he 

‘had the better plea to be freed by mercy from punishment. 

' But are there the same excuses, or the same hopes of pardon 

’ for Christians, who sin against knowlege, against the powerful 

* motives of hope and fear, and in despite of the Holy Spirit 

| with which they were sealed? To sin in hopes of pardon, and 

on the prospect of future repentance, is itself a great aggrava- 
| tion of sin, and a sad abuse of the mercy of God. | 

: If the Heathen sins, he sins under those infirmities of nature 

! } for which Christ died ; but the Christian sins under the use of 

_ all the remedies which the gospel has provided, and which were 

t 

i 


' | purchased for him by his dying Saviour. The condition of 
; , mankind after the fall afforded, without doubt, many arguments 
+ of pity and compassion ; and such arguments as moved the Son 
i i of God to undertake their redemption.. The ignorant, the un- 
enlightened sinner has a right to plead all these arguments in 
L his own behalf: his is the common cause of mankind; and na- 


i ture, with unutterable groans, cries for him and all her children 


% If the penitent received the first knowlege of Christ on the 
‘1 cross; yet how much more had he to say for himself than the 
.. Christian, who comes to make his peace at the hour of death? 
; he might thus plead his unhappy cause: ‘ Lord, J am one of 
F, those sinners for whom thy Son now expires on the cross; I 
# was conceived in sin, and brought forth in iniquity; I have 
wandered in ignorance and darkness, without the light of thy 
= gospel to diréct me, without the help of thy spirit to protect me : 
: why was all my life so dark, and these few last minutes only 
p blessed with the knowlege of thy Son? Lord, accept the poor 
P remains of life, since it is all I have left to offer: my latest 
breath shall confess my own guilt and my Saviour’s innocence : 


ad Ds a, i > if J 
‘f. aoe ee aed 7 ; 
ae ae nels : 


a 
Y - 
th 


ptthes 20 oo ghee cnet ape Dey epateek ees 
(my ‘a ee ne has hoe I ee ei en le 
: ee ar eee eee bertrnes : MPR Ce RR in 


* ate Amerie 


tint @ ett remain bonstdgine 

-56 Wan ; kardon: Yo news toarmes ot 4 eid SUeided nwo zd BF 

soxbiilo wl Ue bow mid wl eso emnorg sideretiuew diiw .oml 
olen teorg tad owied 

ad) no ted") To xyolword seri oft bevisoet tossiney od? TH 

ot nadtt Yoednid rt vez ot gpl Led wom vlowen words dog: ; e019 

¢diosh to worl sit Ie Bae adam ot cones onw patitendD 

to sno mo t brad * : seuaa yquedan elt bovlg enda tdgim art 

J. seeo7o wil! so eorgZs Won no® yt wore tot exounia oad 

geod L pyispini ni diet signed has inia wi baviessas eaw 

yitt Jo seigil ost? jocltive wecattely baa eossnongi at borwbasw 

: gen doatorg of Iriqe vat te glo wld ninltire .omt Jomib of loqeog 

vine eotuaiur teal wat seal) bas dab oe slil yea Ue aw yw 

200q ott dgevosr Jrod } aod ydrto ggolwond odt djsiw bosald 

seosel yur sho oF iol evad T Tie eb 'si sonin wil Yo eniamet | 

- ayngooral wavgivae yor bug diog wwe yar seotnos Uae disor . 


< 
a 


412 2 SHERLOCK, 


and since thy wisdom has united me to him in this cross, let 
me never more part from him; but as I am joined with him in 
his death, so let me be likewise in his life for evermore.’ But 
what shall the dying Christian say, after a hardened life of 
sin and impenitence? What words shall we put in his mouth to 
appease the anger of his injured Redeemer? You may spend 
your time in lamenting your past folly ; but with what language 
will you approach to God? You have neither ignorance nor 
weakness to plead ; you were enlightened with his word; and 
his Holy Spirit was ever ready to assist you, had you been 
ready to endeavor after holiness. What will you then say, 
when frightened and amazed you call for mercy at your last 


‘moments? May not the Lord then say, ‘ How long have I 


waited in vain for these prayers and these sighs? how have f 
spoken to you by your conscience within, and by the ministry 
of my word from without; and how have my calls been de- 


_ spised? The gates of mercy were always open to you, but you 


shut them against yourself: but though you could fly from the 
mercy of God, yet his justice will overtake you.’ Consider 
but this calmly with yourselves, and you will find that the 
wicked Christian’s case is so much worse than the penitent’s 
on the cross, that there can be no reason for you to encourage 
yourselves on this example; or to hope for the same mercy, 
when your case will be greatly different. These are such cir- 
cumstances as enter into the nature of the case, and will make 
it always unfit, and oftentimes impossible, to be imitated by a 
Christian. But there are other circumstances fit to be ob- 
served, which render a death-bed repentance very insecure and 
dangerous, though we should allow it all the hopes which have 
been raised from the case before us. 

As, first, he that sins in hopes of repenting at last, may sin 
so far as to grow hardened and obdurate, and incapable of re- 
pentance when the time comes. This reflection is grounded on 
the case of the impenitent thief; who was crucified with our 
Saviour ; who, though he had certainly all the outward advan- 
tages which the penitent had, yet he made no step towards re- 
pentance, but died reproaching Christ, and joining with those who 
crucified him, in that bitter jeer, ‘If thou be the Christ, come 


Se SWS 


LE a Ek kN SMS A TEEGATE LIS a 


Js a he St APIA Be ei a te IC a tell ER A, OAs te en ttn hue Mee ipa sth Bitte: ee 
‘ ’ 
ie ta 


“tok ow eit stat 908 basi ex air 
toll | 4 : pan) der 


prwesems moira A 


Toved yool wokk* 20a ft OE odd 
1 oved word {edpin amd? bite mt 
eurinion ont yd lyww isle 


het ones wt 303 aged of ro polqumee ait no esyforuoy © 
“Te dona oe. oesilE twwefih yDnoty od Uliw esos wy aodw ” 
odnot Liw bine ,s20d odt to ommteo od? otnl 19t09 es esountemnus : 
4 yd botmtiat od ot .oldiazenqutt eomitesiio bas Yay eyewla HF 
“i od OF IR eoouetanaoris salto om oredd Hi .asiteadD i. 
bec oanemt ytor canataoqet byd-digeb » vsbow doidw hove ” ’ 
avail doth enqed oh He ti wold blaode ow tyvodd esorsyanb 
su atoled geeo oft moti boeiat neod | 

or yaad wal te uaidcoger lo xoqord ai aie eds od deri .) 
“ot 9 okdiqanoni baie ,otemhdo bea bemsbtad weitg of en rat ba 
(© behing a: moitoolins eid'l eontesd enti of todw sone 
110 diy hottie caw ode + doit triatioypent at to seao oil 
“tevin Inavwiue odd He yinisten bed odtdtquedy ode : wotvad ~ 

nehinood gate em. ohana od doy tind inodiemy orld doidw sont tos 
il w omunly sie Hale, bie JaindD 2cidonowet both tud sonaineg . “sang 
woo id gilt od mods 11+ pros} sodid Jott ai Lid bodice 


gaiencnersunnretonunbanit 


Fee er MET mc nROmE oF 


ee ee 


o 


seteobaiheialsieteamtinti hein a ES Cae TIP ORI READ 


3 


a Se 


DISCOURSE XXIV, 413 


down from the cross.’ Or if you want more evidence, this ex- 
ample may be backed by many more in our own time ; it being 
no uncommon thing to see malefactors die stupid and senseless, 
and go out of the world as wickedly as they have lived in it: 
and what can this be attributed to, but to the desertion of God’s 
Holy Spirit, which will not always strive with sinners, but 
sometimes leaves them to perish in the hardness of their hearts ? 
‘So that the man who sins in hopes of repenting, can never be 
| sre of this last retreat; because, by pursuing the first part of 
his design, that is, to enjoy the pleasure of sin, he may soon 


but that those who reserve themselves to these last hopes of re- 
penting, mean sincerely to do it when the time comes; for 
hardly can I think that auy man means to suffer for his sins: 


| 
| grow incapable of the last, which is repenting. I question not 


“4 . : 
, but then those who enter on sin with these tender regards to 
| their own souls, soon grow above such mean thoughts, and. 


would scorn to own themselves in the number of those who are 
candidates for repentance : they contract a familiarity with sin, 
and with Solomon’s fools, learn to ‘ make a mock of it,’ till by 
degrees their consciences are hardened, and not to be touched 
by those soft impressions which at the first setting out they felt 
from the languishing remains of grace. And from hence it 
comes to pass, that wheu these sinners lie down on a sick-bed, 
they often want both the will and the power to ask forgive- 
ness; and by an habitual neglect of all parts of religion, be- 
come unable to perform any, even that in which all their poor 
hopes are concluded, to repent of and ask pardon for their 
sins. Nor is it in your own power to sin to what degree you 
please, or to preserve a sense of religion amidst the pleasures 
of iniquity : if it were, possibly the danger in this respect might 
be less: but habits grow insensibly ; there is a kind of mecha- 
nism in it, as in the growth of the body; and he that gives him- 
self up to sin can no more resolve how great a sinner he will 
be, than he that is born a man can resolve how tall or how 
short of stature he will be. To the truth of this, experience 
daily witnesses: happy are those who want this fatal expe- 
rience! With how much pain and uneasiness do men bring 
themselyes to do the things which in a little time they glory 
and take pride in, or at least grow easy and contented under ? 


te 


‘ied 0 sesnbiad ods 

a preety es ¥ 
req dnt onli auiuetny yd ee n Saal : 

oor yun oa estie to nuesalg end poi us re aadd vain 3 
.; noitesup 1 .gnitapqer af daidw sacl orf Io oldeqeoni 
-#i to eaqad test godt ot xoviorutyd) ov1se91 odw srodd bade 8 ase 4) 
rol ;eamos sitit ost aalw 3] ob of ylorouie asont _ haitneg ;) 
zania sid 101 sofiue of ramom meus yon todd Anil T neo yllusd 
ot ebieysa yah a owns Mie nia wd rates ow seodd madd tod 
has aidianods nose due avode wor moos luce nwo tide | 
os odw vals to wdeurs ot ai s9vloemod! awo of moos bivew 
aia din Viwdluctl ns powrses vod ; sonuiuogor wit atebibage } 
yd Hit ilo Adowt » ola * oF weal «loot Snomolod dibw bae | 
bedones od ot tou Lae Bbenolity! oie exonsigeyos tied} zostgaby 
Shot godt juo gaitios tem vit Ye dotilw evigeaTyini Jigs aod? xd 
a aoned col hak aon Wo enigmon galdaivganl odd mod 
ed dor # no raped acl apomuie seo) voilw tod) 248g of eam700 3 
vig Hepn-08 vo hong onl bec iw oft diod taaw notte youl 


. 


«ad noigils hing Tle te soolgon leutiled ap 7d bas ; aoa 

nog troayh? ite dosiw im tals G379 .9RS mw My or oidauy are 
» e ive Bee Sear « {tt sa” 

410d! Ww? Fa | Hy 1B pete ho In a m di sbulowoD. ow exnqod 

Woy S9TI9 Jaw of nM OF TAO AWA Oy Huet rw ene 


Spr seeeley ot) tebiare noruitet lo « Oe A DY pp ol 30 cL 
sikgiat 2oeqqeon eirdi oi trash ads yldiecog row 31 Ti: yiupiai Io 
idoen } Aya P| 1 870m) 5 vidi bw Wore ied jud : gaol ad 
amid xovig beilt of baw; ybod oily Yo riveorg ol af em ah of pein 
liner ad 7 : 8 na wos ovloes: mom Ga neo ola of qe tox 
iw ile worl svioeo? geo. tent 6 mod ei tei} of nods ,od 
mureges wit lo iwi oj oT .of Tire od oipieie Yo woods 
lat wilt Soew Grier oeodd one (Yq : eveaogtiw. yvhinb 


vind na Ob werteeony bas ning slop word di lesasin 
porn yon om) OM o mi dautw egaidi oft ob of aevisoumadi 
Lieinti bogs Si. RTL Fees WoTg sel ia w fi shisg oA md hugs 


eqn 


414 ; ; SHERLOCK. 


And thus the man, who with great tremblings of heart and 
misgivings of mind, brings himself to taste the pleasures of sin, 
with resolutions of an after repentance, comes at last to be so 
well reconciled to his sins as not to think repentance necessary 
for them. The moment you give yourself up to sin you give 
yourself out of your own power; you lay the chains on the 
neck of reason and set the passions free: conscience, which 
used to be your advance-guard, and give you early notice of 
every approaching evil, falls into the power of lust and affee- 
tion : and when reason and conscience are destroyed, the triple 
cord is broken, and religion must soon follow after; and how, 
in this general rout, one poor resolution, to repent of all this 
iniquity, should escape, is more than can be easily conceived : 
and yet when you lose that, you lose yourself; it is your last, 
your only hope. On the whole, there is much more reason to 
fear that sin, if once you indulge it, should get the better of 
and destroy your resolution of repentance, than that your reso- 
lution to repent should ever conquer and destroy the confirmed 
powers and habits of sin. And I wish those who have not yet 
put it out of their own power to reason calmly on these things, 
would enter into this debate with their own hearts, and consi- 
der what danger they are in: a few moments cannot be too 
much to spend in so weighty an affair: and whenever you 
retire to these cool thoughts, may the Father of mercies in- 
fluence those moments of your life on which all eternity de- 
pends ! : ‘ 

But, secondly, could you preserve your resolutions of repent- 
ance, yet still it is not in your own power to secure an oppor- 
tunity to execute them. The thief on the cross died a violent 
death by the hand of justice; happy in this at least, that he 
knew how long he had to live; and had no ground to flatter 
himself with the hopes of many years to come. He had no 
pretence to defer his repentance in prospect of a further oppor- 
tunity ; nor was his heart to be allured by the soft and enter- 
taining pleasures of life, when life itself was so near expiring. 
From the like death God defend us all! and yet without it 
which of us can hope for such favorable circumstances for re- 
pentance ? Whenever the sinner thinks of repentance, he will 
tind that he has a work of great sorrow and trouble on his 


~~ 


nit se cer Lip a tb ef SANDS nhl AAT eR CREE. 


a viva voy eviy oviy. ban ebea yee” 
0 baw sent Yo vero off cave fled “ve quthboogie ove 
- ohyist ads .bovertadh ots sonvisedoo tits wonein enidw bre: to 5 
wwod} fine ; t0fte wollot cots sen aetyilet hoe ,nadord ai bres” 
ei te te Ineqet of .moitiloser Woy ane Ivor laxonsg eld we | 

: boviwaays Viiene od nao weall oroin ai aquors bhyrorle Divpiai — 
Jel! Woy a $i | Moewoy mol oy teil Geol voy nortw tog baw 
ot nowrat aon doum ef volt , of: veer wh OO veqod yine woy 
Yo verted. ae tay Binoile 4 ol ubwi doy eon Yi asia ads dest 
“nest wey Mead) malt sonutienget Yo moitnloses iuveg yore bee © 
bvearvitsgoe ohh gots ib bot ranpacs vere binorte reais ot nodtet 
197 von otal ochw oeadt slate Dad tia to efided hap etowoq i 


snsull ail) ao yhotino acenot of Wwoq tere tivilt Yo fe J hag 
-iraee han ,xhutod seve vied? dite ofadeb cid) ofai vetue blaaw’ 
oot of Joano stnuwom wal a 2 el ore qods wgosb sniff toh 
BOE BWP Hiw bas + si6 h ae y tiloin VY of mW beraepe ot dou 
-ni eotorem Wy vetlel odt yoor sauguodt loom oesdt 02 oriter 


oak Yinrois ie tnita we st DuPey ly aloo? seods oon anh 
: . t abarsey 
sanpen To anoatalor oy rman Hoy bluoo .vifwooge 08 : 
TOR AB PEER T oy tive they oF Jon ef Hi [lite ty" oone 
tcoluee a bab « ee Tout aff wmode a roeRe OF etal 
wl sont tena § te es rotten, to Bind als ed diieaby 
Tah keto. beer ¢ pred Tees t bast of onol wrod Tati] 
iL att oF HRY Yoram te “ow odt Asiw Yoersiel 
roleny te Fomeay ot somezerede: gid +) lr GF Oona 
mine Daw thot ad | frovatta ad of trned end taw tod ; Vion 
ize 1 wv Nowtt chi nolw ,otil te esteesthy ghiniek 
peri hi doy baa 'tte ew badieh bow diqaty edi ody mort” 
teommanmn io oldimdvat door tl yor ano ew Io doidw" 
Wf oonnineqtin lo wtuidt ernie odd reo S sbunterny 


ldnew bok wove dot to show # eed odin hail 


cpoean rere eer aa gH 


5 


CRIES RIC OEE 
oN tee 


LIES Te I I 


Ne atk PE a 


. 


Pa 


DISCOURSE XXIV. 415 


hands; and this will make him unwilling to set about it. No 


’ man is so old but that he thinks he may last out one year more : 


and then, why will not to-morrow serve for repentance as well 
as to-day ? And thus the great work is delayed, till sickness or 
natural infirmities render him incapable of it. It was the sight 
of this strange delusion in which men live, still promising them- 
selves longer life, and on those hopes deferring the necessary 
work of eternity, which made the holy Psalmist break forth 


' Mnto that moving petition: ‘So teach us to number our days, 


that we may apply our hearts unto wisdom.’ The way that 
men generally number their days can produce nothing but folly 
and wickedness: the many years to come which they rejoice 
in, serve only to make them careless and negligent, and thought- 
less of the great concerns of immortality : and whether men are 
not deluded by these hopes let any one judge. Do but sup- 
pose that you were in the thief’s case, and certainly to die on a 
fixed day: do you not think that you should have other 
thoughts, other concerns about you? Could you then delay 
your repentance, and say, to-morrow will be time enough? If 
you would not do it then, why will you do it now? Only- for 
this reason, that you think you have time enough in reserve to 
do this work hereafter. And so you may continue to think 
with as much reason as you do now, till death, or the sickness. 
which leads to it, surprises you. And hence it comes to pass 
that very few who sin with resolutions of repentance, ever think 
of it till they are confined to a sick-bed; because, as long as 
they are in health, they have always this answer ready, it will 
be time enough hereafter. So that the unfortunate end to 
which justice brought this penitent on the cross, was, with re- 
spect to his conversion, an advantage that few Christians 
will give themselves: the certainty of his death made his re- 
pentance certain, permitted him no delays, no vain excuses, no 
flattering hopes of better opportunities hereafter, 

Thirdly, considering that Christians, who propose to them- 
selves this example of the thief on the cross, seldom repent till 
they are warned by sickness to prepare for death: they will 
evidently want another advantage which this penitent had. 
His death not being the effect of any bodily pain or distemper, 
but of the judge’s sentence, he brought with him to the cross, 


te is i. 


-e-ooamtenn or seh saa . 
wine in : we in eon allie tii Saal 
te | sai ai vob magi 


a —S. sehalee lod arg me Mise, inves 
ie vega: wo. vdeo of eo denn 08° evilaes Ph ivan: 
se gaia ofl, ‘unobeiw olne, ened wo qhyga. Conon oil 
——_yflet tud gaidios soubor ao xgoh tied? dimuon ylaraey amt 
sdivgn yor? doiny. ovine of Hey. Yaa gilt : teonbsdoiw baw 
-itguedly bar, dice: cabgeee ibite actos wpolt alae of qluoorse nt | 
oie go wdiodw hes : yhileabnni Jo eee Nes alt te eadl 
aqen jud off aphuj, oo yuan tel maior oealt 7d behulsh Joa | 
« ge 9ib 0) viniatwo baw cay tei ot) ni very wor Jad seog 
yoo. aod hivoste uGy tole Aniid boa Hog ob ¢ yah bord 
velol nos vey blow). t voy rode amonau iilo Mdguods 
i Agar gat ocd Phoer wnereorn-oF Tee hate a MER es WwOY 
wt. vin | won vi ob wag Efive viw cw yobsten binow nor 
oF orien i dewons opt aot aor dod? voy Jat ,nonees nid 


Poids Q: suite (hm wor om lwk. aetlan Th * ae wild ob 


greats ottioo sliech tit owen ob nog ea coun dover ee die 
“nee on enn Vi icra) beet A, HOY eos i a xbe | Hovlw 
said wa .sonntioge be aoaitulons hhiw ua odwovel yrow sed? 
inci eo .O i a fred! Joie a of hy rea = aE ¥ “i ile 4 lo 
bee $i oebuet towed prvin weed yor? sland as oss vos 
ot tae abn hy tort o- wiicond dyuonn omit sd 
te #2 ; 13 “orld: eee On Pedtoey i dy NMigwewd iden, doidw 
rietary rat tes emingyihe of Ob » ail wt dooce 
vt ell 4 trooh eid. to vines off : eoviseaols orig Niw 
ee > \ ¢. cerust led fae | . {uiphrad POMP 
ri wine Pe resieu |  RYOU Teer eft 

old oh ott y okey nivi iD jad) grinobrenoo .vibadt 
1 eecrro walt wo toilt odd Yo alycenss eit eoelor 
Shiv 4 wad tai} wy oF xy v1q of eohdae vd bunwy ow i 
bed trotered ei: dehiw onstanvhe sedtone Joe Vv lineabaes 
Srgeroiacy TO aay viihord vee ‘to tanks eld niriad aoe dicate ht 


i) ot arid die ddgeord oh osmotaoe eoubu} ot Ty tad 


os ee FO A SL ALN AEN HORE EEE GE SAE SI SNE EP RRR =O 


416 ae . SHERLOCK. 


which, if you please, you may call his death-bed, a sound body 
and mind. THe had his senses perfect, his reason fresh and un- 
disturbed ; and was capable of performing such acts of faith 
and devotion, as were necessary to his repentance and conver- 
sion. But bow different often is the case of the sick and lan- 
guishing sinner! Perhaps he labors under such acute pains as 
will give him no respite for thought or reflection ; or perhaps he 
dozes and lies stupid, without knowing his friends and rela- 
tions, or even himself; or perhaps the distemper seizes his head, 
and he raves and is distracted, loses his sense and reason, and 
every thing of the man, but the outward shape, before his death. 
And are not these hopeful circumstances for repentance? Is a 
man likely to know and find out his Saviour, when he knows 
not even his own brother who stands by his bed-side? These are 
very common circumstances, and such as render repentance im- 
practicable. But should the sinner escape all these accidents, 
and go off gently without being forsaken by his sense or reason; 
yet still it may happen, and often it does, that his promised re- 
pentance produces nothing but horror and despair. In his life- 
time he flattered himself with unreasonable hopes of mercy, 
and now he begins to see how unreasonable they were : now he 
can think of nothing but that he is going to appear before his 
Judge, to receive the just rewards of wickedness: he sees him 
already clothed with wrath and majesty ; and forms within his 
own tormented breast the whole process of the last day. If he 
sleeps, he dreams of judgment and misery ; and when he wakes, 
believes his dreams forebode his fate. Thus restless and uneasy, 
thus void of comfort and hope, without contidence to ask par- 
don, without faith to receive it, does the wretched sinner ex- 
pire, and has the misfortune to see his hopes die before him. 
In a word then, put all the faverable circumstances together 
that you can imagine; bring the sinner by the gentlest decays 
of nature to his latter end ; -give him the fairest and the longest 
warning; yet still you give him no security: if he is not sen- 
sible of his sin and impenitence, he will die, like the wicked 
thief on the cross, reproaching Christ, hardened and obdurate 
against the thoughts of judgment: or if he comes to a sense, 
and sees his own unworthiness, how shall he be preserved from 
despair, and such a dread of his righteous Judge, as will make 


Seis 


sical PSS 


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& 


Jain 


ete tee BST Lite 3 TRUE 6 0 


a a pets oes ei eee a Nok ai bon eover od ag 
.disob eid evdted coq buiaiyes ont? tel ome ont to 2eids yrore 
ef Toxnsaqer tot suonateemssio-iiteqed oxo? Jon on bak” 
cuond od cedw owotve® aif tao bil bas word ot yiodif neste te 
na owed ¢ abie-bort sist yo elecnts ote roddonl evo aid avis fom - 
<td 99 maT Aas’ oho en toe be .cooneetinisiie donno. yor 
auybison oeodd fhe wanes rately ol) blwode 208 coldavironny 
| HOeRet 20 aumroe ott rd nadaceot seied tuddiiw yliaog Ro oy baw 
-o1 Doria eid andy jeoob $1 aeito ban .noqad -ney ot lite toy 
-vll atdink = singeob bie wed ted gridton eso bavreg songiasg 
(orem le esyod! oldnnceaot diiv Heemld briottel of omit 
id woe pate yor olinncasswet wod aoe ol eniged od won bas 
“id owed moqys oo gxivn st of jad? tad yitidion lo Anil aro 
wid =ostunl > deonwbaalore to ebeayrot deny alt orioner 09 eygbot 
if sualtiw enn bes ;eoiens Sma sty dtiw hodtols ylisails 


obit opal deel oli Yo sxap01g aforter add thtend boinsanot reo 
new dh taiw bos ; coeier baw Jooceghal Yo wmeorb al aqoale 
gt f ee leap ene I tert ari odin) am avil rid ea rgilad 

y tee of gonelvines tucaltiw ,9 youl bine tiehines To ied eure 

co sonmie boshitere 49 eb i vvisor-ot dint joodiiw sob 
bh arotad sib My b of ae od oretrolers os at: By ne eoiieg 
ie) vsonpiemnaonn sliasowst acts fhe dey rods frow 2 of 
soot Jeslinwn olf 4e tone olf yaind~ enrnami ino woe dost 


4 ad? lose jeanist od? oid ary: bene volsel aid 08 onsen to 

“foe HOE 4) Ott 2) Se biteiose Om aren ovig WOY Lbnke oY 7 Pow? 

‘op ed? oil joah liter et -eenolin nytt bre ow etl to oldie 

ido bea borckiel end sundonoms? oro als do Toit 
Los: te aiigooilt aift renin 
ott bevrmeeiy od od Lede wod .2eschioowne sete ed agoe hae! 


: oo Pes. | > * . | , “T +¢ 
POUT UA Bao 2A 4, RUVOOT BET 2 : 9 fy SI) a iene bas a Ae4 joo 


. 


DISCOURSE XXIV. 417 


E him neither fit to live nor fit to die? Nothing but an extraor- 
Hi 'dinary degree of grace can preserve him in a temper fit for re- 
iy pentance, free on one side from contidence and presumption, on 

= the other from slavish fear which casts out love, which may 
: ‘ produce sorrow, but not repentance. And whether those who 


hy lived under the continual cae of grace to virtue and ho- 


2 ‘ health and strength to serve, shall be ocett ae of uch 
‘| extraordinary mercy at last, let any reasonable man judge. It 
| cannot be supposed that God intends to save Christians in this 
“| way; which would be at once to evacuate all the rules and 
» duties of the gospel. Christ came to destroy sin and the works 
-| of the devil; but were men promised forgiveness on the account 
© + of a few sighs and tears at last, this would effectually establish 
‘ and confirm the kingdom of Satan. Though God has promised 
pardon to penitent sinners, yet his promise must be expounded 
so as to be consistent with his design in sending Christ into the 
world; and then it can never be extended to those who use 
the gospel as a protection to wickedness, and sin because God 
has promised to be merciful. In a word, you have the pro- 
mises of the gospel set before you, you have the mercies of 
God in Christ offered to you; if you will accept them and do 
your part, happy are you: but if you are for finding out new 
ways to salvation, if you seek to reconcile the pleasures and 
profits of sin with the hopes of the gospel, you do but deceive 
yourselves: for ‘ God is not mocked,’ nor will he regard those 
who make such perverse use of his mercy. 

What then remains, but that all who love their own souls 
seek the Lord whilst happily he may be found ; and work for 


este We Saat: TEES, 
K gonad ar aE SY RNS Sean 
betes So Seeeae sea ea 


ee 


AD 


TET PREETI 7H 
em 
BaF I 


wet 


Heaven y Teer 


es their salvation whilst they have the light; ‘for the night 
i} cometh, when no mancan work.’ The night cometh on apace, 


BER 


and brings with it a change which every mortal must undergo. 
Then shall we be pedir of all our pleasures and enjoyments, 
and deserted by those gay thoughts which now support our 
foolish hearts against the fears of religion. The time cometh, 
and who, O Lord, may abide its coming! when we must stand 
before the judgment-seat of Christ; when the highest and the 
lowest shall be placed on the same level, expecting a new dis- 
tribution of honors and rewards. In that day the stoutest heart 


et cient pt incendie ae tpn ennsgmmantal 


va out So-eottub 7 
pre HH ne aoa iigpat eas, coms surw tnd ; liveb ont to 
hatisates «glen sols hivovw eid eal 10 exe bane edgie wit ado 
bormony ved hoD davedtT .aste® jo aol: gata ocd onituoo bas 
Terlanoonpes “8 tearm sat Ong vid toy ,mennia Inoliow 1a) nobus & 
ont wii decal arihone ch erginal wid dtiw mateiegos od of ae 08 
ven of seo of bebusten af rove moo He ood} bee : bhow bi 
boupad- agit} “s) rie hese ‘ scale wdod " on eal ij wae any a ai Toys 109 oly § ‘2 _ 
“OMY oni avad pey deow a al aoa i of be sari tencoay esd 

YY att. to é att 
@h bio «oth iyaoos Hive wor 7 vay od Lewliio ted) ai bad 


cr estou wit oad voy wor aviled jos laa 


ud de rmved wd fin cele UM oid + fy om yoqed «sg wo 
bie «ore a Me wilinitovay ae 4c uy hk ,fonavins af eynwa 
oviznel tet ob woy of pond orl) cHirw ia to aiihony 
fy, tye est od Hiv wn “Shevhoeer jon at bad * wr ia v7 hoary 
"a it lo an tern dloue atow odw 

elu Ment, healt fi» vee s tars dered OTR ¢ moda bad V7 
Ot Ave tee 2 tot ef (cme al Pitan ft selictve bowl ult steve 
pekyia yi vu ae ! rei , ify bo hiel uy pobty vii = ibs fy 
¢ il how age ue oa asilw dias 
} i 1 » Aoitw Vie eng Hi hia eermrd ipatai 
rina tu tle to wade od ew Meda walt 
ed Toop wo 4 vv al rodi yew it va betianh hee 
i pit ad nist le mes) ad tetingn enged Astle 
j ’ / ; 1 onda ve boat © by bane 
test Wi to dme-Ineargbe; od? onied 
i? feo) ! {t iy r : { iF she J verol 


418 - SHERLOCK. 


will tremble, and the countenance of the proudest man will fall 
in the presence of his injured Lord. I speak not to you the 
suggestion of superstition or fear, but the words of soberness and 
of truth. May they sink into your hearts, and yield you the 
fruits of spiritual joy and comfort here, and of glory and immor- 
tality hereafter ! 


END OF VOL. I. 


PRINTED BY A. J. VALPY, RED LION COURT, FLEET STREET. 


nn 


7 " 7 : “ a 1 
ah 1 gee ae ya 
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