ONE Signal Circumstance of our Saviour's Meritorious Passion, was That which we daily rehearse in the Creed, That he Suffered under Pontius Pilate. And truly from the Character which is given this Person, not only by the Evangelists but Other Writers, he appears to have been a Fit Man for that Execrable work of Condemning the Lord of Life. For who was more so than the Covetous and Greedy Pilate, who attempted to Rob the Temple, and Sacrilegiously to Rifle the Corban (as Iosephus relateth)? Who could be Fitter than He to receive a Bribe from the Jews, and even against his Conscience to deliver up the Messias a Victim to their fury and malice? Who than He, who had inhumanly mingled the Galileans Blood with their Sacrifices, was Fitter to be employ'd when the Great Sacrifice of the World was to be offered, and when Iesus of Galilee (from whom his followers were called Galileans) was to give his Blood for the Redemption of Mankind? But though this Man was thus fitly Disposed and Prepared for his Work, yet the Bloody Sentence against our Saviour was not to be pronounced by him without the Preamble of a Formal Arraignment and Trial. And accordingly the Innocent Iesus was set to the Bar; and this Roman Governour took the Bench: where (as you will find by the Context) this Iudg was full of his Interrogatories, and propounded several, and those not Inconsiderable Questions. But among them all there was none certainly that was in it self more Substantial and Useful than this, What is Truth?

And it was as Pertinent as it was Weighty: for it was justly occasioned by our Lord's Plea and Protestation in Court, viz. That, notwithstanding the malicious Jews had Accused him as an Impostor, yet to This end he was born, and for • his cause he came into the world, that he might 〈◊〉 • itness to the Truth, v. 37. As if our Saviour had said, Whereas Error and Falshood have 〈◊〉 a long time in the World, and the 〈◊〉 have miserably perverted the Law of Nature, and great numbers of them have been spoiled through their Philosophy and vain Deceit: And likewise among you Iews, the Meaning of God's Written Law is depraved by the Corrupt Doctrines of the Superstitious Pharisees and Prophane Sadducees, (the former a sort of Hebrew Stoicks, the later a kind of Iewish Epicures and Atheists:) and you are divided into several Other Disagreeing Sects and Schools, and go on daily to corrupt and stifle the True Notions of Morality and Religion, and even utterly to take away the Key of Knowledge and Truth: Whereas things are Thus, The Great Design of my Visiting mankind is of a Contrary nature; namely, to lead them to Right Apprehensions of things, to baffle all Error and Delusion, and to direct them most effectually into the way of Truth. And every one that is of the Truth heareth my voice, v. 37. that is, Those who are Competent Judges and Sincere Lovers of Truth, will soon descry My Doctrin to be fraught with the Highest and most Important Verities; and will imbrace it as the Greatest Blessing that was ever vouchsafed to the World.

Pilate hearing our Saviour discourse of Truth, puts this Question to him in the Text. It is Luther's Conjecture that he did it out of Kindness to our Lord; for Pilate (saith heColloqu. Men • al.) being a worldlywise man, and willing to rel • ase Christ▪ did as much as say to him, What? wilt thou dispute concerning TRUTH in these Wicked. Times of the World? TRUTH is here of no value: it is generally despised and rejected. You must think of some Other way, for This will not do. Alas, What is TRUTH worth? and what are you like to get by abetting it? But I rather think that Pilate ask'd This Question in Contempt and Derision, I pray, Sir, What is the Right Definition of Truth? Do you pretend to understand the Exact Notion of it? I must tell you This, Friend, Men are as much Mistaken about This as Any thing in the World; and I believe You are One of that number. You talk of Truth, but do you know What it is? And as soon as he had started this Query he went off the Bench.

By which it appears, that his Enquiry was not Serious; and that he Cared not for a Reply to it. Otherwise, if he had been in Good Earnest, without doubt our Saviour would not have failed to return an Answer. For he was a Person extremely Communicative, and used to satisfy all Material Questions to the Full, yea above what was demanded: As when a Lawyer ask'd him, What was the First Commandment, he told him moreover what was the Second, which was like unto it. So when it was asked him, Is it lawful to give Tribute to Cesar or no? His Answer was more than Satisfactory; for he not only acquaints them that they ought to pay Cesar his Tribute; but he adds also, that God's as well as Cesar's Dues are to be discharged. It is not to be doubted, that He who was so Ready at all times to Satisfy Mens Demands, would have returned an Answer to This of Pilate, if this Great Man would have Stayed for it.

But though Pilate went away in Haste, I hope it will be worth our Time to Stay, and Satisfy our selves about This Question of so unspeakable Use and Value; a Question which is every ways Necessary in order to the Resolving of the Scruples of the Conscientious, and Silencing the Cavils of the Atheistical and Prophane; a Question whereon the whole Frame and Constitution of Religion depends; a Question of the Greatest Importance next to That, What shall we do to be Saved? Or rather, it is of the Same rank with it; for (as the Apostle hath joyned them together) God would have all Men to be Saved, and come to the Knowledge of the Truth.

But an Other Question then will arise, How shall we come to the Knowledg of the Truth? Are we not on every side beset with Mistakes and False Notions? Was not Error very Early in the World; and doth it not bear Date from Adam? I have not Examined whether that be True which One saith,D • . Brown's Vulg. E • r. l. 1. c. 2. That there is but One Speech deliver'd before the Flood by Man, wherein there is not an Erroneous Conception. But this is certain, that Mistake and Falshood enter'd into the World betimes; and that ever since a Night of Ignorance hath over-spread our Minds, and our Judgments are involved in a Cloud of Obscurity and Imperfection. In Cebes's Table, which represents Man's Life, Imposture gives her Cup to all that come into the World. Error and Ignorance are the Potion; and every one Drinks of it: but some more and some less. Hence it is that Pretences and Appearances of Reason cozen us; Imperfect Argumentations and Superficial Discourses easily determine us. A Petty Inducement, a Weak Likelihood, a Plausible Harangue, are enough to Turn the Scales with us, and Weigh heavier sometimes than a Demonstration. Hence it is that Truth is so Rare a thing in the World. We may justly complain as He of old, 〈 in non-Latin alphabet 〉 . It is Difficult to find out True Reason. Or, we may cry out as Hermias the Old Christian Philosopher did, 〈 in non-Latin alphabet 〉 . Truth hath abandon'd, and taken its farewell of the World. How then shall we hope to have this Question assoil'd, and to know, What is Truth?

Nay, We are in as bad Circumstances as before, and Pilate's Demand is as far from being Answer'd as it was; for as the Sceptick doubteth of all Truth, yea, indeed, denies it; so on the other hand we see, that All Parties of Religion in the World pretend that they are Masters and Possessors of it. Before there was No Truth, and now All is Truth. If you ask, what it Truth? you shall not want whole Herds of Men who will come and offer their Service to you, and with all Officiousness will tell you, that they are able to Resolve you in such an Easy Question as That is. Truth takes up its Residence with Vs, say the Paga • Worshipers: Our Numerous Deities and their Idols, have been vouched by Oracles and Divinations, and all the ways that are requisite to make a Religion Authentick. We are the Parents of Orthodox Faith, say the Iews, and all the rest of the World are Bewilder'd and Lost, being destitute of a Pillar of Light to lead them. Alas, they are inveloped in Egyptian Darkness, and must continue to be so till they take Moses for their Only Guide to bring them out of it. But then again, Neither Gentiles nor Iews are in the right, say the Followers of Mahomet, who yet was the Son of a Pagan Father and a Iewish Mother. The Alcoran is the True Charter of our Religion; and who can suspect it, since our Prophet received it from the Angel Gabriel? We are the True Musselmen, i.e. Believers, and all Others are downright Infidels and Miscreants. Nay, even among Those who profess Christianity (for out of the Best and Purest Religion will arise the Worst of Corruptions and Heresies) the Parties and Divisions, the Disputes and Claims are not a few. Truth is but One, and yet they All think they Monopolize it. Every Sect is Eager and Violent; and some of them Confine All Religion and Salvation to their Own Way. Nay, they are for Persecuting all Parties but their Own; like the Ottoman Princes, they must Strangle all their Brethren, otherwise they think they cannot Reign safely. Ask the Different Parties, even from the Highest to the Lowest, from the Old Gentleman that sits in the Porphyry Chair, to the meanest Quaker or Muggletonian, and they will all tell you they are in possession of the Truth. Every Perswasion hath this of Popery in it, that the Professors of it think themselves Infallible, and say they have an Unerring Guide; and therefore they take the Chair, and Determine Peremptorily on their Own Sides. Even whilst some cry, This is False, and others That; if you ask them singly, they all say they are in the Right; and every one confidently vouches that he is Proprietor of Truth. It seems by This, that Truth is Equally divided among All Men; or rather indeed, that the Opinion of it is so. And hence it is probable, that Scepticism and Indifferency in Religion have had their Rise; for too Lavish Pretences to Truth have made some question whether there be Any. The Divers Claims and Quarrels in Christianity have wonderfully fostered Atheism. For whilst it hath been observed that Divinity hath every where become Polemical; and that Men have thrown Bibles at one anothers Heads, whilst it hath been cried in their Ears that here is Truth, and there is Truth, they have grown Perplexed and Distracted, and know not how to behave themselves, and What Part to take. They hear that the Claim to Truth is Universal; but then they know This, that All the Pretences to it cannot be True, and How, say they, if None of them should be so? Hereupon they renounce Religion as a Faction, and in plain terms a Cheat, and consequently they Live and Act in the World as they Please. If Truth be claimed by All the Professors of Religion, and those Professors Contradict one another, Where shall we find an Answer to This Interrogatory, What is Truth?

In way of Reply it is enough to say at present (for I shall answer a great part of these Cavils afterwards in the sequel of this Discourse) 1. These Several Divisions and Parties evidently prove a True Religion: For it is certain, that Rational Men would not Contend for Nothing. Unless there were some Reality at the bottom, we cannot imagine that Persons of unprejudic'd Minds and sincere Intentions (as we must allow a great Part of them to be) would thus seriously busie themselves, and be so mightily concern'd. 2. Some Mens fond and groundless Pretences ought not to be equalled with the Iust Claims of others. As long as the World continues in this degenerate posture where it is, there will ever be a great number of men who will be pretending to Truth, even whilst they are maintaining those Doctrines which are directly opposite to it: Therefore we are not to concern our selves for these Pretenders, only so far as to slight them as Persons govern'd by Interest or Passion, or to pity them as those who are misled by Ignorance or Prejudice. 3. As for the generality of Disputes which are at this day on foot, Religion, and particularly the Christian Religion (I mean the Essentials and Vitals of it, which give it its denomination) are little, or not at all concern'd in those Quarrels, as will appear from what I shall suggest anon; and therefore I shall say no more here. But (notwithstanding what hath been objected) I will go on with my present design, which is an Inquest after Truth: and I hope the attempt will not prove vain and succesless.

That we may certainly find it out, those Two known, but too much neglected Rules or Standards are to be made use of by us, viz. Reason and Scripture. By Reason I mean the free and impartial use of our Understandings and Judgments which God hath naturally endued us with, and which we are obliged to improve and cultivate by the aid of our Bodily Senses, by the Testimony of others, by serious and steady Observation and well-grounded Experience, for these must be assisting to Humane Reason to render it perfect and compleat. If thu • we would apply our selves to a serious search after Truth, we should soon make our selves Masters of it: For the Candle of the Lord (as Solomon very significantly calls the Reason of Man) was set up in our Breasts by God, on purpose to discover Truth to us.

But it must be acknowledged, that this Light hath been much impair'd by Man's Degeneracy, so that it can scarcely be said to Shine out; i.e. perfectly to display it self. It hath been Clouded ever since the First Apostacy, and obscured daily by the actual Prevalency of Vice. An undeniable Evidence whereof were those swarms of monsterous Opinions among the Pagans, that gross Superstition and Idolatry of the Gentile World, those prodigious Shapes and Models of Religion which were invented by them. Oftentimes it happened, that the Creature made and framed his Creator; they shaped out Deities▪ and the way of Worshipping them according to their own Fancies and Imaginations; and a God was even what they thought good to make him. Or, suppose Natures Light did shine out to the full, yet it would not be Clear and Bright enough, to give us a Prospect of those Divine and Supernatural Truths, which are to bring us to Everlasting Happiness. For Nature and Reason cannot Dictate those things which depend wholly on God's Free Grace and Pleasure: And such are the Doctrine of a Saviour and Redeemer, the Method of Man's Salvation, and all the Mysteries of the Christian and Evangelical Dispensation. How was Nicodemus (a Noted Master in Israel, and no mean Possessor of Reason) baffled with the Doctrin of Regeneration? He might truly be said to go to Iesus by Night, who made his Visit only by the dusky and obscure Light of Nature. Therefore, tho' Reason, or rather the Understanding using its reasoning Faculty, be a laudable Guide in Religion, yet it will not be a safe Conduct to Truth if it be alone. There must of necessity be another Guide besides this, to lead us to the Discovery of Heavenly Verities, and Propositions of Faith. There must be Divine Illumination to assist us, to find out Divine and Spiritual Truths.

The Second Standard then of Truth is, the Infallible Word of God. Divine Truths must be sought for, not from Man, but from God; not from Human Writings, but an Unerring Word; not from those who are Finite and Ignorant, but from Him who is Infinite, and knoweth all Things; not from the Sons of Men, but from Him who is the only-begotten Son of God, the Revealer of his Father's Will: For [No man hath seen God at any time: the only-begotten Son, who is in the bosom of the Father, he hath declared him,] as the beloved Disciple beareth witness, Iohn 1. 18. None is able to discover the Divine and Supernatural Mysteries which our Religion is fraught with, but the Founder of them.U • D • us Cognos • atur, ex Deo fit. Prosper de Vocat. Gent. l. • . c. 24. We could never have arrived to those Transcendent Notions, unless we had been taught them from Heaven. We were not skilled to appoint the Manner of Appeasing the incensed Majesty of Heaven, and to prescribe the Way of Worship suitable to that Oeconomy. This would have been as if it should be left to some silly Country Peasant, to assign the Way and Manner of Treating a Mighty King and Monarch; Who would not expect in such a case a strange and uncouth, a rude and ridiculous Way of Address and Courtship, and below the Greatness and Majesty of a Prince? But it was requisite there should be a particular Divine Discovery, a clearer Light, a surer Guide than that of Nature: For though God at sundry times, and in divers manners had Revealed himself to the past Generations of Men, yet to make that Revelation compleat, he spoke in the last days by his Son, and by the Testimony of the Holy Ghost in the inspired Writings of the Apostles and Evangelists. Christ therefore saith, and that Emphatically, I am the Truth, Iohn 14. 6. The Gospel was the last and most corrected Edition of the Doctrin of Truth; and we must never look for any other to come forth to the End of the World. This is Truth more eminently so called, 〈…〉 The Truth which came by Iesus Christ, as the Blessed Evangelist speaketh. This is the Christian Truth, Our singular Glory whereby We are distinguished from all those who profess any other Religions whatsoever, whether of the Unbelieving Iews, or the Idolatrous Gentiles, or the Deluded Saracens and Turks, or downright Atheists, and others of a like Perverse Perswasion. These all Err, especially the three first Ranks of Men, by not knowing or not imbracing the Scriptures; which are deservedly stiled,Col. 1. 5. 2. Tim. 2. 15. The Word of Truth, and are the only supreme Rule of Faith and Doctrin. We then, who imbrace this Christian Rule, are Blessed with that Institution which is Pure and Undefiled, which is grounded on undoubted Revelation, which is backed by a more sure Word of Prophecy, which hath a divine Impress stamped upon it. So that Our Religion as far surmounts all Others, as the Gold which hath passed the Refiners Fire, and hath the Royal Stamp upon it, outbids the common Ore, and shames its Dross and meaner Alloy.

You see then which are the unalterable Standards of Truth, viz. Reason and Revelation, the Light of Nature and of Scripture. And I dare confidently aver, that if our Enquiries and Determinations in Religion were faithfully managed by these two, it were impossible to fail of Truth. If we would but act thus as Men and Christians (and that is as we ought to do) we cannot miss of it: For it is certainly the Purchase of all those who make a right Use of their Rational Powers, and also help and direct those Powers by the Revelation of the Sacred Spirit in the Holy Scriptures. By these two we may examine the Truth of the Whole Christian Religion, and we shall find that it will abide the Test. By these Standards of Truth we may examine the Doctrins of all Seducers that are abroad in the World, and we shall find them to be False and Adulterate. If we would sincerely follow these Rules, the great Diversity of Opinions and Sentiments amongst us would soon be reconciled: If we would faithfully take these Measures, i.e. always be Ruled and Conducted by Reason and Scripture, we should easily agree upon what is to be believed and asserted in Religion; and all our Disputes and Controversies would vanish.

Now, from what hath been hitherto Discoursed, we may in some good measure be able not only to return an Answer to Pilates Question, What is Truth? but to another near a kin to it, viz. What is Error and Falshood? All Propositions which contradict the common Notices and first Principles in our Minds, and which affront right Reason and the plain Deductions made from it, are to be looked upon as False: And on the same account those Assertions which overthrow the Verdict of our Senses; and much more those that imply Contradictions in them, and consequently Impossibilities, cannot be True. And on These Grounds I might shew that the Divinity of some High-flown Enthusiasts, and the Doctrin of the Roman Catholicks concerning Transubstantiation, are justly to be impeached of Falshood.

Again, whatsoever Assertions in any Religion are repugnant to Divine Revelation, to God's Will declared by some Positive Law, to such Discoveries as are known to be immediately from Heaven, these must necessarily be False. And on this Ground the Religion of the Pagans, Iews, and Mahometans must be voted to be such, because they oppose an Infallible Revelation, and That confirmed by unparallelled Miracles. And semblably in Christianity, all those Tenents of several Sects, which bid defiance to any part of the Sacred Scripture, which is left us by the Holy Ghost, as the generality of the Roman Opinions, the Doctrins of Pelagians, Socinians, Anabaptists, Antinomians, Libertines, Quakers, Hobbians, &c. are False and Erroneous.

Thus far then, by vertue of the Premises, we have advanced, that when there are several Claims and Pretences to Truth, and it is enquired, What Judge shall decide the Controversy, the Answer must be, That Right Reason and Inspired Scripture are the only Judges, they being the fixed Standards and Measures of Truth.

But then here will lie the main Difficulty of all, that in the Questions and Debates of Religion, Scripture is quoted with equal Vigor and Confidence on all Sides; as if what the Iewish Rabbies say of Scripture, That it hath Seventy-two Faces, were the received Opinion of Christians. Nay, some of these seem to acknowledge, by their strange way of Interpreting it, That it hath not only different, but contrary Aspects. When therefore there are Disputes about Scripture-Interpretation, What must we do? How can we discern what is Truth by Consulting of Scripture, when as that is Dubious and Uncertain? If contrary Sects and Parties quote it, and plead it, how can it be a fixed Standard of Truth? How is it an unerring Guide?

It might suffice to say in General, That it is no wonder that all Opinionists, even the Wildest of them, make use of Scripture; yea, a great Part of the Turks Alcoran is express Words of the Bible. It is no wonder, I say, since Scripture was quoted by Satan himself, who, when he Tempted our Saviour, misapplied it to the vilest Purpose. But particularly, to satisfie this Great and Affrighting Difficulty, we may inform our selves that in Religion there are Five Sorts of Enquiries and Doctrines. Now, I will briefly shew how Scripture is to be made use of, and when it is fit to Apply it to any of these Particulars.

I. Some Points of our Religion are in themselves Mystical and Profound; and the Sacred Writings having not Explained them, it cannot be expected that we should ever do it. Such Difficult and Sublime Doctrines as the Mystery of the Sacred Trinity (i.e. a Trinity of Divine Persons in the Unity of the Godhead) the Union of the Divine and Humane Nature in One Person, the Manner of the Resurrection, and the like, are not to be throughly known by us as long as we sojourn on Earth.

These are like the Book in the Revelation, Rev. 5. 3, 6. which none is able to open in Heaven or in Earth, but the Lamb. And seeing he is not pleased to Unfold them to us, we must Admire and Adore them, but not be sollicitous to Comprehend them. We are to remember this, that some Things must be believed on the mere Authority of the Speaker, and it argues Infidelity to question the Truth of them, or so much as to be Inquisitive about them. The Things are spoken by God, therefore we ought to give Credit to them: The Manner and Circumstances of them are not discovered, therefore I'm obliged not to pry into them. This was the Sense and Practice of the Primitive Christians, as we may learn from Origen, who tells us, That the believing some Articles of Faith on the bare Authority of the Scriptures, was objected to the Christians by the Heathens: Their Complaint against them was, That they would neither give nor receive a Reason of their Faith, but were wont to cry out, 〈 in non-Latin alphabet 〉 . Cont. Celf. l. • . Examine not, but believe.

Here likewise I may rank some Insuperable Problems concerning the Divine Decrees and Predestination, the Abstruseness of which forbids a curious and close Enquiry. But This is most true, That Modesty is the most commendable Vertue here. The • doret saith well, 〈 in non-Latin alphabet 〉 . 4 Quaest. in Genes. I think it Boldness to pronounce peremptorily concerning those Things of which the Sacred Scripture delivers nothing plainly. God was not pleased to deliver all things with equal Evidence; and why then should we undertake to make every Thing Plain and Demonstrable? Or, why are we Angry if others think some things are not so? Those Words which I meet with in one of St. Ierom's Epistles are Admirable, and are worth the Observation of those, especially, who are Students of Divinity.Nihil aliud ni •• nugas tenemus, & f • nte veritatis amisso opinionum titulos consectamur, cum quae Deus occulta nobis e • se vol • it, nimia curiositate perscrutamur. When we search (saith he) with too much Nicety and Curiosity into those things which God would not have us know, but hath purposely concealed from us, we catch only at Shadows, we entertain and busy our selves with Trifles, we quit the Fountain Truth, and run after the fruitless Streams of meer Opinion and Fancy. Let us fix this on our Minds, That there are some unsearchable Mysteries, and it was designed by the All-Wise God that we should not be acquainted with them. We may say here, asNat. Qu. Seneca concerning the Nature of Comets, God only, whose sole Prerogative is to have a perfect Knowledge of Truth, knows these things to be true, and the very manner of them, tho' it be hid from us. When we peremptorily say this or that concerning these obscure Matters, we may Err, and we cannot tell when we do; but when we determine nothing precisely (above what is determined in Scripture) we are sure we do not Err; and we are sure of this too, that we are not guilty of Distorting and Misinterpreting the Word of God; which is a Fault very frequent in these Cases.

To conclude this Particular, Let not weak Christians be troubled that there are several Passages in the Bible which they cannot clearly understand. I assure them, that they may be Ignorant of the full meaning and manner of them, and yet their Salvation is not endangered thereby. And as to our Deportment towards others, with respect to these Points, seeing we cannot perfectly explain them, why should we be Angry at those who embrace a different Perswasion concerning the manner of these things?

II. Many things in Religion are made difficult merely by Disputes and Quarrels; and if the Holy Scriptures were Plainer than they are, yea never so Plain, yet Wrangling Heads would fall a Disputing, and make way for Error by that means. And here it is their way commonly to make use of one or two places of Scripture, and to oppose them against a whole heap of other Texts. The old Hereticks (those Interfectores V • ritatis, as Tertullian calls them, those Murtherers and Assasines of Truth) frequently used this way. Proprium hoc est omnium Haereticorum: Nam quia Pauca sunt quae in silva inveniri possunt, Pauca adversus Plura defendunt. Tertull. adv. Praxeam. A few Texts, yea sometimes a single one, shall serve to baffle a great number. It might be shewed in particular Instances, how Erroneous Doctrines are grounded on some Mens attending to one or a very few Places of Scripture, whil • t in the mean time they take no notice of several and divers Texts which look another way. Nay, not only a few Texts, but those also which are very dark and obscure, difficult and knotty, are oftentimes weilded and managed against very plain and direct Places of Scripture. This was observed by that Learned Father Solenne est Haereticis alicujus 〈◊〉 ancipitis 〈…〉 adversus exercitum sententiarum Inst •• m • nti totiu • 〈◊〉 Tertull. de Pudiciti • . whom I last mentioned; One Chapter (saith he) in the Bible where some Ambiguous Words are, is brought by them to Confront a numerous Company and Host of Texts. But this is an Indirect Method; for it is most Just and Reasonable that a few Places of Scripture should yield to many, obscure ones to the plainer, doubtful to the certain; that Those should be judged and decided by These, not vice versa; that so amidst this seeming Discord and Discrepancy, our Belief may not be shaken, and that the Truth may not be endangered, and that the Holy Spirit speaking in the Scriptures may not be thought to be Inconsistent with its self, as that Excellent PersonUti que aequum incerta de certis, & obscura de manifestis praejudicari, ne inter discordiam certorum & incertorum, manifestorum & obscurorum fides dissipetur, Veritas periclitetur, ipsa Divinitas ut inconstans denotetur. Tertull. de Resurrectione. saith in another Place. It is an useful Rule therefore of St. Austin, Ad obscuriores locutiones illustrandas de Manifestiori • us sumantur exempla, & quaedam Certarum Sententiarum testimonia dubitationem de Incertis • uferant. Aug de D • •• rin. Christian • , l. 2. c. 9. To explain obscure Places of Scripture, let us use the Assistance of those that are plainer; and by the Certainty and Clearness of some, let the Doubtfulness of others be taken away. This may be serviceable to us when we read the Scriptures, and when we would be satisfied about some Controversies which arise thence. But alas, this Holy Book is Ruffled and Intangled by wilful Mistakes and Disputes, wherein it is common to Wrest the Words, and to Oppose one part of them to another, instead of Adjusting the whole Matter by a fair Reconcilement. To Instance, Nothing is Plainer in the Book of God than this, That he hath fully Decreed and Predetermined whatever shall come to pass; and Nothing is more Plain in the said Holy Volume than this, That Man is a free Agent, and is not Constrained and Compelled, but what he willeth he willeth freely. All sober Persons agree in these, and therefore this ought to be a Ground of mutual Concord and Reconciliation. But instead of this, some raise Disputes still, and whereas we are agreed that both these are True and Consistent, viz. God's Decree, and Man's Freedom, they will ask, How this can be? And if you do not satisfy them as to this (which it is utterly Impossible perhaps to do) they will shew themselves very much displeas'd. Which argues that they are of a quarrelsom Temper, and delight in Wrangling, and make use of Scripture for that purpose in the most serious and weighty Doctrines.

III. It happens by the Luxuriancy of busy Brains, that many Enquiries in Religion are Nice and Subtle, Over-curious and Trifling; and as for these, they are below the Verdict of Holy Scripture. It began to be a matter of Wit to be a Christian (asEras • us. One observes) about the days of Constantine the Great: So soon had they learned to be Quaint in their Divinity, and that about the highest Points of it. And other subtile Heads since that time (such were most of the Schoolmen) have troubled the World with their Fruitless Speculations, their Foolish and Unlearned Questions, their Fond and Sapless Notions. And these, and others added to them, are called Truths by some Persons; but indeed, they are not worthy of that great Name. A Man may be Ignorant of a thousand of them, and yet not Impair his Knowledge. To make use of Holy Scripture here, is to be serious in the midst of Trifles, and (which is worse) to Prophane that Holy Book. The same Judgment may be made of many (not to say most) of the Questions propounded and handled by the Roman Casuists, which are of no moment or use at all, nay they are very hurtful and pernicious, because they distract Mens Minds, instead of directing them; and yet they are very warmly controverted, as if they were the most serious and important Truths.

IV. There are some Propositions in our Religion which are Disputable and Probable on both Sides: And in these doubtful Cases to hear Persons of different Judgments cite the same Passages of Holy Writ, should not give Offence to any. Because that Trumpet gives an uncertain Sound, I see no reason why the Parties should prepare themselves for Battle, and Dispute with so much Fierceness and Rage, as generally they do. I cannot sufficiently Admire and Commend the excellent Candor and Moderation of the first Pious Reformers of Our Church, who in such Articles as are Dubious and Disputable have not shewed themselves Stiff and Peremptory, Rigid and Magisterial, have not wound up the Strings too high, lest they should marr the Harmony and Peace of the Church. But where the Arguments are deemed to be Equal on both Sides, they have allowed us an ingenuous Freedom, and permit us to make use of our own Judgments; and yet at the same time severely and indispensably urge upon us all Articles that are of the Foundation, and which are certainly known to be True. And this brings me to the

Fifth and Last Rank of Principles in our Holy Religion; and they are Fundamental and Necessary, and of the very Essence of Christianity: Of which sort are the Doctrines of Man's Corruption and Degeneracy, of the Reparation made by Christ the Redeemer, of Forgiveness and Justification by his Blood, &c. with all those substantial Articles of Faith comprised in the Creed, which goes under the Name of the Apostles. These are the Christian Verities, and these are clear and manifest in God's Word, and have plain Evidence of Scripture, and are agreed upon by all Sober and Considerate Persons who have not renounced the Christian Profession. Here it is that we have the greatest Use and Guidance of Scripture; and for that plain Direction which it gives us in these, we are to Prize and Value it as the Richest Treasure, nay; as the Only Treasure in the World: For from this Inspired Book alone we have these Heavenly and Divine Doctrines; they were originally in no other Writings in the World but these. Wherefore let us look upon these grand Truths as the main and necessary Contents of the Bible, and as the Matters which we are indispensably concerned in. As for those Texts which are Obscure and Difficult, or which relate not to Faith or Manners, and consequently are not necessary to be known, let us not be displeased that we cannot reach the meaning of them. Let it not seem strange that Interpreters vary here, and cannot agree about the Sense of these Places. St. Ierom upon the Place saith thus, St. Augustin otherwise, and St. Chrisostom varies from both; and it may be a fourth differs from these; and a fifth comes and diffents from them all. This doth not offend me in the least, for where the Scripture speaks of things that are Abstruse, or speaks in an obscure and dark manner, it is not strange that we have not a clear and plain discovery of those Passages, and consequently that those Writers who have treated of them differ in their Expositions. Let not this trouble us, for it was God's Will there should be these Difficulties in Scripture, and he hath not made it necessary for us to have the certain sense and meaning of these Places. But this should satisfy us, that whatever is necessary to Salvation is plainly revealed, declared and written in the Old and New Testament; and that the Knowledge of this alone is absolutely necessary.

This then is that which I say, that if Christian Men would read the Bible, to learn thence these undoubted Principles▪ and their indispensable Duty, and not to furnish themselves with Matter of Dispute, they would be the happiest People under Heaven, and be no longer Scandalous to the greater (which is the Unbelieving) Part of the World, by their Dissentions and Disagreements. O when will that Blessed Day come when Rectified and Unbiassed Reason, and the plain Arbitrement of Scripture shall decide the Controversies in Christendom! If these were once admitted as Impartial Umpires, they would make short Work of all the Quarrels about Religion, namely, by pronouncing Many of them to be vain Janglings, and Most of them Unreasonable and Absurd; by assuring the Christian World, That if they would lay aside Prejudice, and Interest, and Vile-Affections, nothing would appear so Clear and Evident and Undisputable as the Fundamental Doctrines above-named; and that all who name the Name of Christ are obliged to Embrace and Profess these necessary and unquestionable Maxims, and that they ought to be Wary and Modest in their Determinations concerning other Propositions which are uncertain; and that in Matters which are Indifferent and Circumstantial, it is Reasonable that they should either conform themselves to the Practice of the Church they live in, or mutually agree to bear with one another.

Where then is there any place left for Uncharitable Disputes, and Unchristian Animosities? No where certainly, but where meer Wilfulness and Perversness reign. For are not the Rules and Standards of Truth Easy and Intelligible? Have we not the Eternal Laws of Reason, the immediate Directions of Nature, and the Convictions of our own Minds; and moreover have we not the Infallible Oracles and Inspired Writings to rectify our Mistakes? Have we not Heavenly and Divine Knowledge to Exalt our Natural Notions? Hath not the Divine Goodness blessed us with abundant Discoveries, both from the Law of Nature and the Positive Laws of Christ Jesus, but more especially from the Latter, that compleat Body of Divine Laws, that Authentick Volume of Religion, that Inestimable Treasury of true Wisdom and Knowlege? So that if we will sincerely make use of these Helps which God hath given us, we shall have no occasion to renew this Demand, What is Truth?

Now to the God of Truth, and Father of Lights; and to his Son Christ Iesus, who is the Way and the Truth; and to the Holy Spirit of Truth and Grace be ascribed everlasting Honour and Glory.

THIS Psalm may not unfitly be stiled the Iudges or Magistrates Psalm, for of them it speaks, and for them it was Penn'd, that they might understand their Duty, and not be ignorant of their Dignity; that they might know how to discharge their Office (which is briefly summed up in the third and fourth Verses) and that they might be assured likewise that Heaven it self hath vouched their Function, and authorized their Profession; that they might be Ascertained that those of their Eminent Rank and Quality are under the peculiar Influence of Providence, that they are God's Charge, and that they are themselves Gods. [I have said, Ye are Gods.]

In which Words, and the following ones which I have read to you, we may take notice of these Two General Parts, viz. a Concession, and a Correction. 1st. An honourable Concession of the Magistrates Eminency and high Degree, [I have said, Ye are Gods: and all of you are the Children of the most High.] 2dly. Here is adjoined a Correction, or a severe Commination for the Abuse of their Place and Dignity, [But ye shall die like Men, and fall like one of the Princes.] Or, if you will thus: Here is the Dignity of the Magistrates Office, [I have said, Ye are Gods:] And here is the Infirmity of their Persons, [Ye shall die like Men.] In the former of these you may observe, 1. The Migistrates eminent Quality, Ye are Gods. 2. Their Authority and Divine Institution, I have said, Ye are Gods.

I begin with the First, viz. The Magistrates Eminency; they are Gods. Rulers and Governors, Publick Ministers and Dispensers of Law and Justice among the People are deservedly called Gods. Great and Excellent Things have the Name of God added to them in the Stile of Holy Scripture (of which there are abundant Instances): And here the Name of God is not only Adjoined but Attributed to these Great and Excellent Persons. Not only Kings and Supreme Rulers, but Subordinate Magistrates are Gods, for in the very front of this Psalm, wherein my Text is, it is said, That [God standeth in the Congregation of the Mighty, he Iudgeth among the Gods] i.e. the Iudges and Magistrates who sat in the Consistory, the Iewish Sanhedrim. The Gods then here are not the Sovereign Powers; so that the Title is competible both to these and to Inferior Magistrates. And accordingly my Discourse at present will have reference both to the King as Supreme, and unto Governours as unto them who are sent and appointed by Him. Some Passages will more properly belong to Crowned Heads, but yet in a due proportion may be applied unto you, and by you who have the Honour to be the King's Immediate Vicegerents. And because you bear that High and Noble Character, let it not be thought strange if I seem sometimes to treat you in the Stile of Majesty. I shall not endeavour to gain your Attention by Flattery, but seeing the Relation you bear to the Highest Power, and the worthy Office you hold under it entitle you to the Name of Gods, I think it will be Impossible (and consequently a vain attempt) to fix a more Honourable Title upon you, and therefore I shall make it my Business to descant upon That.

You cannot but observe that in the Sacred Writ this Epithet is frequently fastned on Magistrates and Governors. Moses was to be to Aaron instead of a God (Exod. 4. 16.) that is, a Iudge or Prince, say the Chaldee Paraphrase, and Arabick Version: Though I rather think there is another meaning of those words, viz. That he was to be an Interpreter from God to Aaron, as he is said to be a God to Pharoah, Exod. 7. 1. and therefore I will not insist upon that Place. The 22d. of Exod. ver. 28. is clear and without Dispute, [Thou shalt not revile the Gods, nor curse the Rulers of thy People.] One is Exegetical of the other. A Ruler and a God are Synonymous Terms, and signify the same Person. In Iotham's Parable it is said, That Wine cheareth God and Man, Iudg. 9. 13. which words, though the worthy Mr. Calvin would have understood of Appeasing God by Sacrifice, wherein Wine was commonly used; and some Interpret them in another way, yet this seems to me to be the plainest and most obvious Sense of the Words, viz. That the moderate and lawful Use of Wine is serviceable to the refreshing and chearing of the Hearts of both High and Low, Kings and their Subjects, Magistrates and others that are of an Inferior Quality, briefly expressed here by God and Man. You may gather from Psalm cxxxviii. that it was no unusual thing to denote the Office of Kings and Rulers by the Title of Gods; for in ver. 1. the Psalmist thus speaks, [Before the Gods will I sing Praise unto Thee;] and after he had stired Them up to join in the same Chorus with himself, he adds, ver. 4. [All the Kings of the Earth shall praise Thee.] The Gods and the Kings of the Earth are the same. If you pass to the New Testament you will read in 2 Thes. 2. 4. That the Man of Sin exalteth himself above all that is called God, i.e. (it is very probable) Magistrates and Civil Powers: he pretends he hath a power of disposing of Kingdoms and Empires, and of Reigning over the Kings of the Earth. And this way of Speaking is usual with Prophane Nations, as well as Iews and Christians. I could shew you, if I had leisure, that the Gentile World signified their Apprehensions concerning Magistrates and Rulers, very conformably to the Stile and Language of the Holy Scripture; they represented Governors as Gods: Both their Orators and Poets mention them as Divine Persons, and above the reach of Humanity. Yea, it is observable that when theHor. Hieroglyph. Egyptians Pourtrayed their Gods and Kings, the Heads of both were encompassed with Wreaths of Serpents, which, according to their Hieroglyphicks, were Symbols of Divinity, as well as Sovereignty.

It remains now that I shew you in what Sense the Civil Powers are called Gods, and why even the Sacred Writ honours them with That Title. It is Blasphemy to assert that they are 〈 in non-Latin alphabet 〉 , really Gods by nature, i.e. Omnipotent and Independent Beings; for so there is no other God but One, who is therefore called The God of Gods, to distinguish Him from All Nominal Gods, and particularly Magistrates, who are called so for these Three Reasons chiefly, viz. because, First, They are Gods by Deputation; they are God's Vicegerents and Delegates; they are His immediate Ministers and Deputies; they are in the Place of the King of Kings; they Personate and Represent Him here on Earth, and therefore may justly bear His Name. This is according to what King Iehosaphat gave in Charge to his Judges, in 2 Chron. xix. 6. [Ye judge not for Man, but for the Lord;] i.e. Ye do not so much Appear and Act in the Place of Man, as in God's Stead; you do not Personate the King so much as the Great God of Heaven. Secondly, They are Gods by a kind of Participation: They Share in some sort with the Almighty. Divisum Imperium cum Iove Caesar habet: God hath devolved His Power on them, and hath made them as it were Derivative Deities, by that Impress of Authority and Greatness which he hath stampt upon them, and by appointing them His Viceroys and Vicars here on Earth. Thirdly, Magistrates are Gods by way of Analogy and Resemblance. Every Man, as he is Man, is the Image and Glory of God (if the Determination of the Great Apostle be valid) Much more is the Ruler the Image and Glorious Representation of the Deity; and that,

First, (More Generally) because of his Superiority and Eminence above Others. A Great King and Monarch may be said on This Account to make some Approaches to the Supreme Being of the World. His Acting in so Large and Capacious a Sphere, is some mean Resemblance of the Divine Dominion. The vast Influence which Rulers have over the People, and the Great Circumference they describe, may entitle them to a kind of Deity.

Secondly, More Particularly, The God of Heaven, and Those whom he hath appointed to Rule on Earth, Resemble one another in their Actions and Imployments, viz. in Ruling and Governing All for the Good of the Community, in making and appointing Laws to That End, in distributing of Punishments and Rewards, and in executing of Justice and Judgment in the World. Therefore, saith 〈 in non-Latin alphabet 〉 . Quaest. 51. in Exo • . Theoderet, Iudges are called Gods, because they imitate God as they are entrusted with the Office of Iudging. AndQuet. Resp. 142. ad Orthodox. Iustin Martyr before him had Words to the same purpose. The Pagan Iove was Celebrated for his Thunder. But it is a Truth, without any Fiction, That a Magistrate is an Earthly God, as to his Severity in Punishing obstinate Offenders: And he is a God in Mercifulness and Compassion when there is occasion for it; for God himself is Love. One of the Antiochus's (Successors of Alexander the Great) had the Title of Theos given him, because of his singular Acts of Kindness to several People, especially to the Meletians, whom he relieved and rescued from the Tyranny they were under. It is God-like to shew Mercy, to help, defend, and deliver Men in their Distresses. In this therefore Rulers are concerned to make the nearest Approach to Divinity that they can. God himself isGen. 15 1. Psal. 3. 3. Ps. 28. 7. Ps. 33. 20. Prov. 30. 5. Ps • l. 47. 9. frequently termed a Shield, and Magistrates, in their Proportion, are to be such, and accordingly are stiled the Shields of the Earth. Thus Earthly Rulers Imitate God, and are deservedly stiled Gods, Arist • t. Eth. l. 6. c. 1. 〈 in non-Latin alphabet 〉 , because of the Eminency of their Vertue, as the Antient Philosopher said well. Thus Good Magistrates have the Character of Divinity upon them: They have the Signature and Mark of Heaven. They are called in my Text, The Children of the most High. This Resemblance and Likeness to their Father, gives them most deservedly That Denomination. Now they are truly God's Image, and bear his Superscription. They are the Admirable Words of Plutarch. 〈 in non-Latin alphabet 〉 . Ad Princ. Ineruditum. A Ruler (saith he) is the Image of God, who Governs all things. A Magistrate needs no Statuary to make an Image of God, for by no other Workmanship and Art than that of Vertue and Goodness he can make Himself Such, a Piece of so much Worth and Excellency that it shall be most Acceptable to God, and Worthy of Him.

This Doctrin Thus Illustrated may be Applied both to Magistrates and People. First, To the People, who by Vertue of what hath been said, are obliged to Consider and Weigh well the Dignity of the Persons who are Set over them, and to Behave themselves Accordingly, i.e. willingly to Acknowledge their Authority and Superiority, to Respect and Reverence them, to pay them that Civil Worship which is due to them, and chearfully to Obey their Lawful Commands. Governours are Gods, therefore to Speak Evil of them is a kind of Blasphemy. They are the Images of God, and so he that Disrespects and Despises them, Abuseth God in Effigie. To do Violence to Them, is to Assault the Deity, to Combate against Heaven, and Fight against God himself. Here then is a Solid Basis for Obedience, 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 God hath Deputed Magistrates, and made them his Representatives, and Communicated his Authority and Power to them, and by being Good they do more signally Resemble Him: Whence it is Rational to Infer, That the wilful Contempt of Human Authority is Affronting of God, and despising even the Majesty of Heaven. It is the Peoples Duty then to Study and Practise Obedience, and more especially to Thank God for Good Magistrates, who are sent from Heaven, and are the peculiar Gift of God. Magistracy deserves a Double Veneration, when it is in Conjunction with Holiness.

Secondly, The Magistrate no less than the People, is concerned in This Text, and in This Discourse. He may see here at once his Eminency and his Duty, what God hath made him, and what He expects of him. Let the Masters of Heraldry range all their Titles of Honour, it is certain there cannot be a greater and more Honourable one than This of Gods. But as it carries Honour with it, so it bespeaks a Behaviour becoming That Honour. If any Magistrate should be so Vain as to Rely on the Title of God, and Vaunt of That, and yet in the mean time Neglect his Duty, he may remember that Heathen Idols are called Gods, Psal. xcvi. 5. and Satan is called the God of this World, 2 Cor. iv. 4. Rulers must Deport themselves like Gods, else they fondly lay Claim to that Name; They must remember that the Name they bear puts them in mind whose Deputies they are. It is a high Compliment which Pliny passes upon Trajan in the Close of his Panegyrick, viz. That nothing Greater or Better could be wished to the Commonwealth, than that the Gods would Imitate the Emperour. It is a Truth, without any strain of Rhetorick, that no greater Felicity can be wished to Kingdoms and Commonwealths, than that the Gods, so stiled in my Text, would endeavour to Imitate the King of Kings. It will be a Shame and a great Solecism, if Those who are in God's Stead discover Nothing of God or Divinity in their Lives and Actions; if Those who bear the Name of God partake not of the God-like Nature, but rather of that which is Diabolick. Remember that as you are Deputed by God, so you must Resemble Him. You are the Children of the most High, you are his Off-spring more Signally; be mindful of your Heavenly Extraction, and commit nothing Unworthy of it. You that are Governours must use your Power for God; for it is reasonable that He who is the Original of your Power should also be the End of it. Think not that the Title given you here is an Idle and Empty Thing. The Gods which the Psalmist speaks of must not be like the Heathen Gods and Idols, who (as he saith) Have eyes, but see not: ears, but hear not: hands, but handle not. We have too many of such Gods as These in This Nation. How many Magistrates sit with their Arms across, and Study to do Nothing? How many Gallio's are there of this Age which Care for none of those Things which are the Proper Work of their Place? The Hebrew Netzib. word which signifies a Statue, and a Tomb, signifies also a President, a Governour. How many are there that bear this Latter Chacter, who are too near of Kin to the Former? Though they are appointed to be Publick Dispencers of Justice, yet they are not Sollicitous to Discharge that Office, but rather give the Neighbourhood to understand that they are meer Senseless Statues, and Empty Sepulchres. But certainly it is very unbecoming a Christain Magistrate, to be Idle and Unactive in his Place, to be Careless and Unconcerned, and sleep away his time, as if the People of his Province were as Inconsiderable as the Frogs, over whom (as the Fable tells us) Iupiter appointed a Log to be their King and Governour. To be dull and heavy in an Employment that calls for Activity is Inexcusable, and very Reproachful. Bibulus, who was I. Cesar's Fellow-Consul, but did nothing in his Office, was left out in the Roman Dates, which otherwise always made mention of both the Consuls. An Idle and Useless Magistrate renders himself Ridiculous and Contemptible; he is of no Value, and therefore is reckoned as a meer Cypher in the Publick Accounts. Matters of great moment call for his Care and Inspection; how then can he be Unconcerned and Unactive? His Affairs are Great and Weighty, and he hath no leisure to Trifle, after the rate of that Loitering Emperor who spent his time in Catching and Killing of Flies. He is made for the Safety and Welfare of the People, and therefore it is not enough that he • its quiet, and doth no harm; but it is required that he do Good. Seeing Rulers are allied to Divinity, they must be Vigorous and moving; they are to Live and Act as Gods, they are engaged to shew forth the God-like Vertues which are supposed to be in them. They must Resemble the Deity in Holiness and Purity; unless they would approve themselves to be such Gods as Homer and other Poets are wont to make, that is, Drunken, Adulterous, Contentious, and Debauched Gods: Which indeed is no more than could be expected from that sort of Writers; for it is no wonder that they who advanced Men and Mortal Creatures to the Quality of Gods, thrust down these Latter to the Condition of the Worst Sort of the Former. But these Things become not those Persons who are stiled Gods in the Holy Scripture, and are to Represent the God of all Purity. They should be reminded of this, That they are to Walk worthy of a Name that is so Sacred, of a Title that is so Honourable. And so much for the First Remark on the Words, viz. The Dignity and Eminency of the Magistrates Calling, Ye are Gods.

Proceed we in the next Place to the 〈◊〉 of this Eminency, to the Fountain of this Honour and Dignity, I have said, viz. That ye are Gods. Had they been called so by Men, it might have been construed as Flattery: As we read that it was the Proud and Insolent Humour of Great Ones, not only to give this Title to themseves, but to be Ambitious to have it Attributed to them by Others, and to be told by their Parasites, as our First Parents by the Serpent, That they shall be as Gods. But here Magistrates are called Gods by God Himself. Behold then the Divine Institution, the Sacred Appointment of Magistracy! The Tenure they hold by is the Highest and Best, viz. in Chief, from the King of Kings and Lord of Lords. Earthly Governours are Invested with their Authority from the God of Heaven. I, even I have said, Ye are Gods. First, Nature saith it, whereof God is the Author: Secondly, The Sacred Writ saith as much, whereof God the Holy Ghost is the Inditer: Thirdly, The Strange Events and Occurrences in the World, whereof God is the Cause and Procurer, say, and proclaim aloud that Magistrates and Governours are God's Ordinance.

First, Nature saith it, whereof God is the Author and Founder, Magistracy bears an Antient Date, and had the same Horoscope with the Creation. It began Primo Adami, it commenced on the Calends of the World. The Light of Nature, with which we were born, dictates Superiority and Inferiority: And it may be observed, that the Man who is Rebellious against this Sentiment, at the same time acknowledges the Truth of it; for he Claims a Preeminence to Brutes, and a Power over them, and this Right was Founded in the Primitive Laws of his Creation. He hath likewise Power and Sovereignty over himself, and that Part of him which is Brutish, his Lower Faculties and Sensual Appetites. And this Empire is wholly Managed by the Laws of Reason and Rectified Understanding. It is confessed by all Mankind, that there is yet a farther Dominion; for they have and acknowledge a Power over one another, as Masters over their Servants, and Fathers over their Children: For all Children, as soon as they are Born, are under a Paternal Sovereignty; so that to be Subject is as Natural as to be a Man. And now, since the World is encreased, the same Law of Reason and Nature dictates Subjection and Obedience to the Civil Parent, the Father of our Country, and to all those that are Deputed by him. For the Power of a King over his People, and so of Lower Magistrates over their peculiar Charge, is every way as Rational and Accountable as the foresaid Authority of Fathers over their Children. Whilst the World was yet in its Minority, it had these Guardians and Tutors; and even to this Day, when it is above Five Thousand Years old, it stands still in need of them. For certainly the very Necessities of Mankind are sufficient to vouch the Constitution of Magistracy. We came into the World under a State of Government, and we cannot subsist without it. Our Natural Condition and Frame require such a Dispensation as this. To this there is the United Suffrage and Consent of all Nations, which shews it to be a Law of Nature.

I might add that God hath Condescended to the Weakness, and Complied with the Infirmities of our Nature, in appointing such Vicegerents as are of a resembling Temper with us, Men of like Passions with our selves. The Gods are come down to us, but in the likeness of Men. The Lustre of the Divine Majesty would have dazzled and confounded our weak Sight: That Glorious Sun could have no sooner been seen, but we should have been blinded. But when we cannot bear that Sun it self, we may behold its derivative Beauty in God's Deputies, the Magistrates. In their Purple and Bright Robes we may safely view the Reflections of the Heavenly Majesty and Brightness: And thus by a Necessary Constitution of Heaven, fitted to our Natures, and by the Suggestions of Natural Instinct and Right Reason, we are brought to acknowledge the Reasonableness and Necessity of a Government in the World. Accordingly we find the Beginning and Rise of it referred to This very Principle by the Great Masters of the Imperial Laws, in their Books ofLib. 1. Tit. 2. viz. De Origine Juris Civi • is & omnium Magistratuum. Digests.

Nor are we to Imagine (as some have fondly done) That Grace banishes Nature, that Reason and the Conduct of it are not Obligatory under the Gospel. This is a groundless Surmise, because 'tis certain, that he who swerves, from the Dictates of Nature declines God's Law, this being a Divine Law; and we may rationally gather any thing to be from God, if it be Evident by and Consonant to the Light of Nature, which isProv. xx. 27. the • andle of the Lord. In a word, Natural Reason is so far from being abolished by the Laws of Iesus Christ, that it is Confirmed and Authorized by them, they being the Upshot of all Good Laws, and the Consummation of the Best Reason. Hence it appears that what is said by Right Reason is said by God, for that is the Voice of God; I have said, Ye are Gods.

Secondly, The Sacred Scripture saith it, whereof God the Holy Ghost is the Inditer. The Law strictly charges Men not to Revile the Gods, nor speak Evil of the Ruler of the People, Exod. xxii. 28. Besides, that the Judges or Rulers of the Sanedrim are call'd Gods by the Psalmist, in the Person of God, the Divine Approbation is farther evidenced from the first Verse of this Psalm, where we are told, That God standeth in the Congregation of the Gods; the Great God presides over them, and Authorizes their Office and Employment, so far as they discharge it lawfully. This Divine Authority of our Superiors is for ever Established by that Royal Patent, Prov. viii. 15, 16. By me (i.e. by the Eternal and Essential Wisdom) Kings reign, and Princes decree Iustice: By me Princes rule, and Nobles, even all the Iudges of earth. This unexceptionably makes them to be the Ordinance and Institution of God himself: And the New Testament abets and confirms the Old, for in Iohn x. 34. our Saviour refers to the very Words of the Psalmist, saying, Is it not written in your Law, I have said, Ye are Gods? The known Practice of Christ, and his exemplary Subjection to the Powers then in being, may be concluded to be Authentick in this case, and to prove the Divine Commission both of Superior and Subordinate Magistrates. But to wave that at present, if you peruse the Epistles of those Great Apostles St. Paul and St. Peter, you will find the Regal and Magistratical Office fully Asserted, and set up to its utmost heighth. Let every soul be subject to the higher Powers, for there is no Power but of God; The Powers that be, are ordained of God, Rom. xiii. 1. Submit your selves to every Ordinance of man for the Lord's sake, whether it be to the King as Supreme, or unto Governours as unto those that are sent by him for the punishment of evil doers, and for the praise of them that do well, 1 Pet. ii. 13. Thus, whether they be Dii Majorum or Minorum Gentium, the Gods of an higher or an inferior Rank, whether they be those that have the Supreme Authority, or whether they be Deputed Officers and Rulers, they are All to be Reverenced, Honoured, and Obey'd; and there is the Command of God for it.

But a severe Enquirer into these forementioned Texts will arrest me, it may be, with with this Objection; The Apostles seem to Clash, and to Contradict one another; for the former asserts, That the Powers which be, are Ordained of God; but the latter tells us plainly, That they are the Ordinance of Man. These are two different Things, yea Repugnant, to be the Ordinance of God, and to be the Ordinance of Man.

I have no time now to offer to you the several Glosses of the Learned on that Passage of St. Peter; nor am I at leisure to acquaint you with the sundry Criticisms upon the word 〈 in non-Latin alphabet 〉 , and to tell you how variously it is rendred. But adhering at present to our own Translation, I will in few words dispatch the Difficulty, and shew you that Magistracy may be the Ordinance of Men as well as of God, and these are not Repugnant to one another. It is not unfitly stiled an Humane Ordinance, 1. In respect of the Object and Matter about which it is conversant, viz. Humane Society, the Affairs of Mankind. The Higher Powers are set over Men, and Transact those things which are Civil and Humane. 2. In regard of the Subject in which it is seated, it may have this Denomination; These Gods are really of the same Nature and Make with our selves. 3. In respect of the End, it is justly called an Humane Ordinance; for it is appointed for the Good and Preservation of Mankind, for the well ordering and governing the Societies of Men in the World. Now, all this is consistent with what St. Paul saith, viz. That Magistracy is the Ordinance of God; for though the Particular Form and Manner of Government be not fixed by God or Nature, by a Divine or Natural Law, but by a Positive One (otherwise there would be but One Lawful Form of Government) yet this is certain that Government in the General is the Direct and Express Appointment of God himself. Thus it is evident that the Powers are the Ordinance of Man, and yet it is as true that they are Ordained of God, they are Constituted and Authorized by Him, and they are ratified by his Written and Revealed Will. Thence we are assured that Divinity is Incircled in the compass of a Crown, and that Rulers are Invested with their Authority from the Supreme Sovereign of the World. Among Pythagoras's Scholars, if their Master said it, it was enough, it was Authentick and Unquestionable. Much more surely with the Disciples of Christ Iesus must that be held Indisputable, which God hath said in his Holy Word, I have said, Ye are Gods. We have not only the Suffrage of Reason (of which I spoke before) but the Infallible Dictates of the Heavenly Oracles. The Reason of the Thing it self, and the Will of the Supreme Majesty of Heaven concur here: And what Proof more Convincing can be desired and expected than Divine Testimony superadded to Natural Light? But,

Thirdly, As these, so likewise the Strange Events and Occurrences in the World, whereof God is the Cause and Procurer, proclaim aloud this Truth, That Magistrates and Governors are God's Ordinance. There have not been wanting Wonderful Signs to confirm this. Government and Order have had a Blessing entail'd upon them by Providence. When Magistrates have faithfully discharged their Duties, some signal and open Manifestations of God's Favour have acquinted us that he is pleased with them. When Phineas (whom we must look upon as a Publick Minister of Justice) stood up and Executed Judgment upon that Pair of Infamous Sinners (whose Contagion else might have spread it self through the whole Land) the Plague presently ceased, and the Divine Vengeance was appeased. But when bold and hardned Sinners have openly affronted Magistracy, and Mutinied against their Governors, they have but ill succeeded in such Expeditions. Thus when those three Notorious Conspirators opened their Mouths against Moses and Aaron, the Earth (in a resembling sort) open'd its mouth, and swallowed them up, and all that appertain'd to them, Num. xvi. 30, 32. These Rebels found their Punishment in their Sin, and their Destruction in their Disobedience. Opposing of Government, as it is a Curse in it self, so Judicially it is followed with one from Heaven. Not only Reason and Nature detest it, but the Divine Nemesis. It is the Inscription on the Scottish Coin (as the Emblem, I suppose of their Thistle,) Nemo me impune lacesset; None shall provoke me, and be unpunished. It may justly indeed be the Magistrates Motto, for none ever Affronted them, but received the Reward of their Folly, for the King of Kings will not suffer his Vicegerents to be exposed to Contempt and Injuries. As they are Approved of and Countenanced by him, so their Opposers shall be Baffled and Punished. And thus when Nature, and Necessity, and the Holy Writ, and Providence all join in one Sound, it is the Voice of God.

This Doctrin thus Established, concerns both the Magistrate and the People. First the Peo • le, for as before they were invited to Obedience, from the Consideration of the Dignity and Eminency of their Superiors, so here they are called to the same Duty by this Thought, That Magistracy is of Divine Institution, Rulers are Constituted by God. God Himself hath said of them, They are Gods. Both their Name and Office are Reverend and Honourable, and therefore you are bound to pay them your utmost Regards and Respects. You are lead to this Duty by the Light of Nature, as I have shew'd: And therefore he that despises Authority, at the same time acts against Reason, and abandons his Understanding. And you are conducted to it also by a Divine Warrant, as you have heard, and therefore you cannot be excused from the Performance of it.

In the next place, this Doctrin doth more nearly concern the Persons who are in Place and Dignity. They should be Instructed from what I have tender'd,

First, To acknowledge their Original and Founder, the God of Gods, the Absolute Lord and Sovereign Controller of the World. Let not their Title, though it be Great and Honourable, make them forget that there is a GOD who Ruleth in the Earth, and that all Earthly Gods must do Obeisance and Homage to him. He is to be feared above all Gods, Psal. xcvi. 4. The contrary Temper and Practice have prevailed too much in the World, of which we have abundant Instances: The first Gods among the Heathens were Kings, and Princes, and Great Men. Nimrod, the first Monarch and Sovereign, was the first that was Deified among them. Idolatry commenced in Monarchy: The Greatness and Power of their Kings extorted Worship from their Subjects, who admired and feared them: Lordship and Dominion entailed Divinity upon them. It is well known that most of the Pagan Kings of old (to make themselves more Venerable to their Subjects) used to derive their Pedigree from some God, and at last some of them would needs be taken for Real Gods. Thus Alexander the Great, and some of the Roman • mperors would have Altars and Images Consecrated to them. Iulius Cesar began it, and after him the Worst and Vilest Emperors affected Divine Honour, as Nero, Caligula, Domitian, and others, and would publickly be stiled Etiam Principibus & Regibus; non ut magnis & electis viris (sicut fas est) sed ut Diis adulatio falsa blanditur. Minut▪ E • lix. Gods. The Iewish Rabble applauding King Herod, cried out, The voice of God. So Tacitus tell us of Nero, and Suetonius of Claudi • s, that their Voices were said to be Celestial and Divine. Iulian joined the Effigies of the Heathen Gods with his own Statues, that they might pay Reverence to the Gods and Him together. Our Lord God the Pope hath been a Compliment sometimes to the Bishop of Rome. And you may read in the Second Councel of Lateran, that he is stiled another God on Earth. But this Language is unsufferable: Though the Higher Powers are Gods, yet they are to remember that they must not Prophanely Usurp that Title: They are to consider that there is a God above them, a Great and Mighty God, who regardeth not persons, Deut. x. 17. He is Independent and Uncontrollable, and none else is: They abuse their Reason, and mistake their Office, if they imagine themselves to be Gods in that sense. It was a very Notable Saying of King Henry VIII. who, at Sir Thomas More's first coming to his Service at Court, gave him this Godly Lesson, First look unto God, and then after that unto me: An Advice well becoming a Prince, and which shews that he had some Sense of that Great Truth which I am now pressing, ThatReges in ip • os imperium est Jovis. Sen. Trag. the Great God of Heaven is above all the Gods and Kings of the Earth: ThatOmne s • b • egno gr • viore regnum • st. la • • there is a Greater King whom all Kings are under; Therefore they are to stand in Awe of him, and be affraid of Offending him, and Rebelling against him; for there are Rebellious Rulers as well as Subjects, Isai. i. 23. Thy Princes are rebellious, viz. against the King of Kings.

Secondly, They may be reminded from the Premises not only to acknowledge God's Sovereignty, but to expect his Blessing and Protection. If by Devout Prayers they Address themselves to him, he will assuredly Inspire them with that Understanding and Wisdom which are proportionable to the Greatness of their Employment; he will vouchsafe them his Aid and Assistance; he will be their Guardian and Defender; and those that rudely touch them shall not do it with Impunity. Be encouraged hence against all Hardships and Oppositions, but rather let the Consideration of Difficulties excite and inflame you, and let your Magnanimity be as great as your Danger. If whilst you act for God and Religion you suffer from the Tongues of Men, remember that it is a Princely thing to do well, and hear ill; and resolve to bear Reproach with as much Content as some Men their Praises and Applause. Moving in so great a Sphere, and with such a Lustre and Influence, it is no wonder that you raise many Envious Exhalations, which cast a Cloud upon you, and labour to Obscure your Name. David had his Shimei; Governors have their Railers and Detractors. Some observe Failings and Declensions in the Heavenly Bodies: The Fixed Stars twinkle and nod sometimes, or the Silly People think they do so, and will not be perswaded to the contrary. 1. Cor. ix 26. Necessity is laid upon me, saith St. Paul, and woe unto me if I preach not the Gospel; and yet • oe unto us if we do, for it is certain that some will mistake us, and censure us. You may as easily and as truly apply it to the Civil Magistrates discharge of their Office: That they govern well is necessary and indispensable; but whilst they do so, they must look for Reproaches and Affronts, they must provide to suffer, for they know not how Unkind the World may be to them, and what Outrages they will commit upon them. We read that the Roman Commonwealth prov'd Ungrateful to the Friends and Patriots of their Country, the very Restorers and Preservers of their Welfare, as Camillus, Publius, Cornelius, Scipio, and others. We are told how Unhandsomly the Athenian Republick dealt with Themistocles and Aristides, Pericles and Phocion, and others. Merit was a way to Ruin and Banishment; and the Ostracism let them understand that a Publick Person must not Deserve too well. But this may encourage and animate all great Rulers and Governours who discharge a good Conscience, that Heaven hath a special Regard and Eye to them, and will certainly Recompence them for the hard Usage and ill Returns they meet with.

Thirdly, Since they are Gods, and appointed by the Almighty, they ought to think themselves charg'd with a great Necessity of Living and Acting well. They are set in an Eminent Place, and all Men stand gazing at them. Rulers that are Vitious, like Vzziah, carry their2 Chron. xxvi. 19. Leprosy in their Foreheads, their Crimes are exposed to every ones View, and it is a wonder if some do not Imitate them; as Men usually do the Actions, and even the Imperfections of their Superiors. Their Care then must be to Cherish Vertue in themselves, and to Patronize it in others, both by their Authority and Example. The Interest of Religion and of the Church (among other Matters, yea and above them) is their Province: Of the Church, I say, for which the World was chiefly made, and Commonwealths first Instituted, and Civil Societies have ever since been maintained. Be perswaded that the promoting of Religion and God's Honour is the proper Task of the Magistrate, as well as the Minister. And now especially, in a declining Age, when Religion is rendred Ridiculous, and Vertue is grown Unfashionable, and a Strict and Circumspect Walking is counted too Demure: Now, (I say) you are more especially oblig'd to Befriend the Cause of Religion, and to take her part when she hath so many Enemies and Opposers. This is that which will administer the most Comfortable Reflections to you when you come to leave the World: For he that saith, Ye are Gods, saith likewise, That ye shall die. And this Conducts me to the Second General Part of the Text, of which I will speak but a few words, and so put a Period to my Discourse.

After the Honourable Concession follows a Peremptory Correction. I have already considered the Dignity and Prerogative of the Magistrates Office; I am now to Conclude with the Infirmity of their Persons, their Obnoxiousness to Death and Dissolution, Ye shall die like Men, and fall like one of the Princes. It is supposed in these words that they must die as to their Place and Office; And then what Anguish and Regret must needs overwhelm their Minds, when they look back on any of those Unlawful and Unjust things which were done by them? A Magistrate that hath any Sense of the High Character he bears, knows this, That he hath an Account to make to Himself when he leaves his Place: And how Dismal and Deplorable will it be, if upon recounting his past Carriage he be forced to say of himself as the Historian of Caligula Hactenus quasi de Principe, reliqua u • de Monst • o n • r • . • anda sunt. Sueton. Tho' some things were done by me which were not unbecoming a Man in Place, yet for the most part my Behaviour was more like that of a Monster, than of a Magistrate. With what Terrors will such a Person be filled, when he considers that he is in part Guilty of all the Debauchery and Prophaneness, all the Disorders and Enormities which he might and ought to have prevented, but did not? This is a thing which deserves your most serious Thoughts.

Again, this Clause may be look'd upon as a Threatning for the Abuse of their Places; They shall die, they shall not go Unpunish'd here and hereafter, if they Discharge not their Publick Trust with Sincerity and Faitfulness. They shall not only die as Men (as you shall hear in the next Particular) but as Offenders. Death shall transmit them to an Impartial and Severe Judgment. Magistrates and Ministers of Justice, who sit on the Bench and Judge others, must appear themselves before the Last and Dreadful Tribunal, and there render an Account of their Behaviour, and Answer for all that they have done. Government and Great Offices will not Priviledge them from this. The Title of Gods will not avail them, but will rather aggravate and inhanse their Misery; for how intolerable will it be to enter into the Portion of Evil Demons and Damned Spirits, after they have born the Name of Gods here upon Earth?

Lastly, To confine my self to the bare words of the Text, the Psalmist here humbles the Magistrate after he had Exalted him; and at the same time he teaches him how to Deport himself, whilst he is in Place and Dignity: He must then think of the Fate and Mortality which are common to him with the meanest Persons. It was rightly said by Lord Bacon. Essay 19. One of your Order, All Precepts concerning Kings and Magistrates are in effect comprehended in these two Remembrances, Remember that you are Gods, and Remember that you are Men: The one Bridles their Will, the other their Power. The Text presents you with both these Considerations; and now I am concluding all with the latter of them, viz. the Memento that they are Men. Magistrates are of a different Make and Composure: Look on one side, and they are Gods; but look on them on the other, and they are Mortal Men. Ye shall die like Men, like Adam (so 'tis according to the Original) like the First Parent of Mankind, and as the whole Race of Adam ever since; for ye are no better than your Fathers. That of Pliny in his Panegyrick to Trajan, is almost the only Passage in it that is void of Flattery;Ut caeterorum hominum, ita Principum, eorum etiam qui Dii sibi videntur, aevum omne & breve & fragile est. Princes (saith he) though they seem to themselves (and others too) to be Gods, yet they are as short-liv'd as other Men. Here indeed we must be Plain with the Greatest Men; though they are such, yet Death will despoil them of this Character, and strip them of all the Badges and Ensigns of Authority, and will make them equal with others in the Grave.

This Part of my Text puts me in mind of two or three remarkable Passages that are upon Antient Record; The Crier at Rome used to follow the Chariot of the Triumphant, and cry to him after this Fashion, Remember that Thou art Mortal. Be mindful of this in the midst of these Triumphal Ovations, that you must leave the World, as goodly and Glorious as your Procession is now. And Philip the Famous King of Macedon, after a great Victory that he had obtained over the Athenians, ordered a Youth to come to him every Morning, and to refresh his Memory after the same manner, i.e. to tell him that he was but a Man. And with Pagan let me mix Christian Story; The Grecian Emperors on the day of their Coronation, used to have several Marble-Stones of divers Colours presented to them, to make Choice of which sort of them they thought fit to have their Sepulchral Monuments made of.

So here, by the Psalmist, the Magistrates Dignity and Mortality are remembred together. Here is their Solemn Inauguration, I have said, Ye are Gods; and then their Funerals, Ye shall die like Men. It is good to mix these together; and accordingly in the midst of your Glories and Honours I have presumed to remind you of your Leaving of them. This latter Consideration, if effectually managed, is able to Instruct you in your Whole Duty, and the best Discharge of it. For though it is the Epicure's Catch, Let us eat and drink, for to morrow we shall die, yet Solomon's Argument runs quite counter to it, Whatsoever thy hand findeth to do, do it with thy might, for there is no work, nor device, nor knowledge, nor wisdom in the grave whither thou goest, Eccl. ix. 10. If it becomes an Emperor to die standing (as one of them said) surely it will not be Unbecoming a Christian Magistrate to do so, I m • an, to expire in the Faithful Performance of his Office, in the actual doing of his Duty. Others of a meaner Quality steal into their Coffins, and silently descend into their Graves, and are not much observed; but you will be watched when you go off the Stage, when you leave the World, and it will be asked in the Neighbourhood what you did when you were in it, and how you manag'd your Stewardship. Live then so, that when you come to die, you may with Pericles, a Famed Statesman of Athens, rejoice that no Citizen ever wore a Mourning Habit on your account. Live so, that when God shall remove you from your Places by Death, you may (in another Sense than our Psalmist intended) die like Men, Bravely and Honourably, that ye may fall like one of the Princes, with Credit and Renown, and that after your Departure you may live and flourish in the Memories and Hearts of all Good Men, who will never suffer your Good Actions to be Buried with you.

THE Gifts of God to the Sons of Men are of a very Remarkable Variety and Diversity: Some are of the Highest Degree and Greatest Magnitude; such are the Saving Vertues and Graces which adorn the Minds, and appear in the Lives of all Holy Men: The second and middle sort are those Common Graces which are freely conferr'd both on Good and Bad, for the Service and Benefit of the Church; of which Rank were the Gift of Tongues, of Healing, of Prophesying, and such like Miraculous Donations which were necessary for the first Founding and Propagating of Christianity in the world. And with These may be Ranked all the goodly Indowments of Mens Souls all the fair Accomplishments of Nature, an • • he noble Acquirements which by Art an • •• dustry they have enrich'd their Faculties with. The third and last degree of God's Gifts (which by Vulgar Minds are reckoned as the Greatest, but really are the Meanest of all) are those Good things which belong to the Body and Outward State of Man: Such are Health, Riches, and Honour, and all other things of resembling Quality. These (alas) are poor and sorry Acquisitions if compared with the more Noble Accomplishments of the Better Part of Man. And yet both These and They may be strangely abused and perverted by the Owners of them, contrary to the design of the Donor, and the excellent ends for which they were bestowed. Thus (to Instance) many make their Wealth and Great Revenues subservient only to their Rambling Lusts: and Pride and Ostentation have stain'd the Spiritual Endowments of others.

Of this latter our Apostle hath given a sufficient Demonstration in this Epistle. Here you may read how the Church of Corinth (a Church planted by the Ministry of St. Paul himself, and Eminent for all Spiritual Gifts) either not knowing, or not minding the Right Use of such an excellent Treasure (viz. that the meanest of them were intended for the Good and Benefit of the Christian Community, and that all of them were some ways useful to that End) vainly disparaged Some of them, and unwisely set the Greatest Value on Others, which really were not in themselves serviceable to the Highest and Noblest Purposes. Pride and Applause, Vain Glory and Affectation made them prefer Tongues before Prophesying, i.e. their own Private Credit and Reputation before the Common Good and Edification of their Brethren. This is the occasion of the Apostle's Admirable Discourse concerning Spiritual Gifts, which begins at the Twelfth Chapter: Where first of all he acquaints them with the wonderful Diversity and Disparity of God's Gifts; and then endeavours to convince them that the Meanest of them are not to be disregarded, since all of them issue from one and the same Spirit, and acknowledge the same Author and Donor. And as the Original of them all is alike, so also is the Intent and Design of them, which is no other than the Common and Universal Good. From such Premises as these he Infers, that 'tis gross Folly for any to be Proud of their Gifts, and to Insult over their Brethren on the account of what they have received; and that it is as unreasonable to Envy those that are Possessors of the Choicest Gifts, as 'tis to despise those that are Owners of the Meanest. This is the main Scope of the 12th Chapter.

And now, because Ambition, and desire of Excelling and Outstripping one another, have possessed their Minds, he perswades them in the last Verse of that Chapter to a Vertuous Zeal and Holy Emulation, [ 〈 in non-Latin alphabet 〉 ] Covet earnestly the better Gifts, and yet shew I unto you a more excellent way] a Superlative Method of Outvying others, and even of Outdoing your selves, and that is no other than Charity, that Great and Noble Grace which will render you Eminent and Useful in the World, which will set off all your other Gifts and Endowments, and direct you how to manage them for the best Advantages. This Sovereign and Superintending Grace will most successfully guide all the Inferior ones, and put them upon their proper Work and Employment, and conduct them most prosperously to their right End. This Grace the Apostle admirably deciphers in the Thirteenth Chapter, and in the beginning of the Fourteenth he shuts up that part of his Discourse with a Perswasive to so Incomparable a Vertue, [Follow after Charity,] pursue it with the greatest Eagerness and Vigour, and give not over till you have perfectly attained it. Be careful above all things to Excel in This, which makes all your other Attainments beneficial both to your selves and others. Strive then to surpass one another in the Improvement of this Evangelical Grace; for this is an Harmless Contention, this is an Innocent and Holy Emulation, and most suitable to the Christian Spirit, and the Genius of the Gospel. Follow after Charity, and desire spiritual Gifts. Join the one and the other, and you are safe.

And then immediately our Apostle (having thus caution'd all with Charity) takes occasion again to speak of those Spiritual Gifts which he had insisted on before. There was it seems a Great Mistake about them, and therefore he thinks good to Rectify their Judgments thoroughly in the point; and this he doth by telling them, that though the Gift of Tongues was in great request among them, (for This Reason it is likely, because the Ap • stles were most eminently indued with That, the Holy Ghost descending on them in the shape of Cloven Tongues) yet the Gift of Pr • phe • ying (i.e. of Understanding and Interpreting God's Will) was clearly the more Valuable and Desirable Accomplishment; and, amongst All the Spiritual Gifts conferr'd on the Christian Church, deserved to be ranked in the first place. For tho' Variety of Tongues might seem more Admirable, and make a greater Noise, and create more Wonder and Astonishment, yet certainly if they sought not rather to be Admired for their Gifts than to be Beneficial by them, they could not but give the Precedency to Prophecy, that being the more Useful Gift, and that which conduceth most to our greatest Concern, and our highest Interest, the Edification of the Church of Christ. It is better to do Good, than to appear Great. Tongues have their Use, but in Subordination to Prophecying. That is most Excellent which is most Advantageous and Edifying.

This is the Scope of the Apostle's Discourse in this Chapter, whereof my Text is a part, and indeed the Sum of the whole. 〈 in non-Latin alphabet 〉 . What is Vseful to many, and Profitable to the Church, that the Apostle here sets down for a Rule to go by, saith St. Chrysostom on the Place. Whatsoever Gifts ye seek to Excel in, do it (ye Corinthians) with this main design (which is the Worthiest and Noblest in the World) to advance the Building of the Church of Christ; forasmuch as ye are desirous of Spiritual Gifts, seeing ye are such great Zealots for Spirits; (for so it is in the 〈 in non-Latin alphabet 〉 . Original) since your Ambition hurries you to things of that Exalted Quality, study (I beseech you) to improve them for the real Benefit of the Christian Community, Seek that ye may excel to the edifying of the Church. God hath a Church to erect, and calls for our Service therein. Who would not bring the Best things to the Best Work? Who would not be furnish'd with the Greatest Skill for so Difficult an Employment? They that heartily love the Church, and sincerely tender the Good of its Members, never think they can prepare themselves enough for its Service, and are ever studying to do More, making the Apostle's Words their Motto, (Who is sufficient for these things)? Here it is that they spend their best Affections; and their highest Aims and Enterprizes centre in This. They are Impatient till they can bring with them Gold and Silver and Precious Stones for so Glorious and Edifice. They are ambitious to Excel, not that they may thereby derive a Glory and Applause upon themselves, but for the solid Good of their Christian Brethren. So that the Text is no other than the Dictate of Christian Charity, prescribing to us the way of Using those Gifts Well, which are so subject to be abused. Charity esteems it better to be Profitable to Mens Souls, than to purchase their Acclamations and Applause; it teaches us to prize the Salvation of Men more than our own Glory.

But it is high time to lead you to the Particular and Distinct Consideration of the two things here mention'd, 1. The Operation or Means in order to a Noble End, Seek that ye may excel. 2. The End it self, to the edifying of the Church. I begin with the latter first, for in Practical Discourse the End doth not unjustly challenge the first Place. And indeed, true Wisdom instructs its Followers to propound a Right End to themselves, and then to make Choice of such Means as are proper for that End. We are liable to miscarry in both of These; for sometimes we Aim right, but shoot awry, our Actions bearing no proportion to the Goodness of our Intentions: At other times we are in a right Course, but propound a wrong End; so that Good Performances are marr'd by Ill Purposes. Now, the Apostle here meets with both these Defects, and labours their amendment, propounding to us the End together with the Means; the best End, the Church of God, and the edifying thereof; the best Means, seek that ye may Excel. Every Action is design'd to some Purpose, and according to this we aim either Right or Wrong; we either deport our selves laudably, or hugely miscarry in our Lives. It will concern us therefore to fix our selves Aright at first, and to propound to our selves such an End as we may not be ashamed to own in the whole Course of our Actions. And such certainly is the Church of God, which is most deservedly the Scope of all our Enterprizes, Prayers and Wishes. This baffles all sneaking Designs and Projects; this bravely leads us out of our selves, and carries us directly to the Supreme Good, and there stints and determines all our Passions and Desires. We at once become Lovers of God and of his Church, the one absolutely Influencing upon the other; the Glory of the Almighty and the Good of Souls being so twisted together, that it will be found a thing wholly impossible to divide them. For the Church being that Society of Holy Men wherein God is more peculiarly acknowledged and glorified, it must needs be that whilst we tender the Welfare of that Society, we likewise more signally advance God's Glory. Our Love, if it be true and real, will reflect from God to his Church; and through the Church it will ascend to God again.

The Edifying or Building of the Church, which is the thing here design'd, principally belongs to Christ Iesus himself. It looks like a Paradox, but is certainly true that the 1 Cor. iii. 11. Foundation andEphes. ii. 20. Chief Corner-stone in the Building are the Chief Architect also. On this Rock, saith he to St. Peter, I will build my Church. This Glorious Fabrick is rais'd by Christ's own hand. Yet this Work in some measure belongs to all Holy and Exemplary Christians; they are useful and necessary for the promoting of this Structure. But more especially the Guides and Rulers of the Church, the Ministers of the Gospel, the Dispensers of God's Holy Word are employ'd in this Work; they are in a peculiar manner appointed, and set apart on purpose to be Artificers and Builders in the Erecting of the Christian Church; they are particularly design'd for the perfecting of the Saints, for the work of the Ministry, for the edifying of the Body of Christ, i.e. his Church, Eph. iv. 12.

First, Our great Care must be to lay the Foundation; and what that is our Apostle tells us, 1. Cor. iii. 11. Other foundation can no man lay than that which is laid, which is Iesus Christ, i.e. the Meritorious Undertaking of the Son of God, Christ Jesus the Blessed. There is no Salvation but by a lively and effectual Faith in the Blood of this Lamb of God. This is the same with the Foundation of the Apostles and Prophets, Eph. ii. 20. which St. Paul tells the Ephesians they are built upon, viz. the Doctrin of the Redemption and Salvation by Christ, delivered by these Inspired Men, and which they received from Christ himself, who in the same place is called the Chief Corner-stone. This is the Great Fundamental Point of the Christian Institution, this is the main Truth on which all Christianity is founded, and therefore we must be very Faithful in the Asserting and Vindicating of this. The whole Fabrick of our Religion sinks, and that irrecoverably, without this firm and steady Basis. And all the other Principles and Rudiments of Christianity, which are also justly stiled the Foundation, Heb. vi. 1. are our proper Concern: We are indispensably obliged to instruct our Charge in all those Divine Truths of the Gospel which the Writings of the Evangelists and Apostles furnish us with.

And having laid the Foundation with singular Care and Skill (as knowing that it is this which Supports the Fabrick) we must proceed to erect our Superstructure, to build upwards as well as downwards. And accordingly all the Holy Doctrines and Rules conducing to Christian Knowledge and Practice are to be produced, and made use of. We must remember the Apostle's Advice, to build upon the Foundation nothing but Gold, Silver, and precious Stones, 1 Cor. iii. 12. Such Sound and Orthodox Conclusions as are of real Worth and Value; and not Wood, Hay, and Stubble, i.e. unnecessary and useless Doctrins or Inferences, muchless such as apparently Confront the Faith of the Gospel, and Foster Lewd and Wicked Practices. Colloqu. Mensal. The Pope (as Luther expresses it) is for Building up the Church, ex Accidentibus, of Outward things of little value; but we (saith he) Build it ex Substantia, we urge those Doctrines which are Substantial, we press those Practices which are of Moment, which are Essential to Religion, and have real Worth and Excellency in them. Thus we should behave our selves, remembring that the Superstructure ought to be suitable to the Foundation; this being Solid and Substantial, that must be so too. Briefly, this Excellent Metaphor of Edifying or Building (which our Apostle seems much to delight in, as we may gather from hisRom. xv. 20. 1 Cor. iii. 10. Gal. ii 18. Eph. ii. 22. Col. ii. 7. frequent using of it) imports no less than an Impartial delivering and teaching the whole Mystery of Godliness, whether it consists in Fundamentals, or in such Important and Necessary Matters as are to be grounded on them, all that our Hearers are to know, and all that they are to do, the Whole Will of God, and the Whole Duty of Man. In a word, to enlighten Mens Minds, to reform their Lives, to convert Sinners from the Errors of their Ways, to confirm and strengthen Converts in the ways of Truth and Righteousness, by any Holy Arts and Methods to further the real Good of Christ's Flock, by any good Means to promote the Churches Welfare is to Build it up. This is the Divine Architecture, this is the Art of Spiritual Building. So that if we hearken to this Proposal, we shall assuredly advance the Good of the World, and at the same time promote our own Bliss and Happiness. In seeking the Churches Good we shall not fail of a Blessing; and that Charity which raiseth our Hearts to endeavour the Welfare of the Church Militant will at last Exalt us to the Glories and Consummation of the Church Triumphant, when they that be wise shall shine as the Brightness of the Firmament, and they that turn many to Righteousness, as the Stars for ever and ever.

I proceed now to the next thing propounded, viz. the Means in order to this Noble End which I have been speaking of, and that is expressed in those words, Seek that ye may excel. Take care to fit your selves for this Grand Employment of building up the Church, which is the House of God, 1 Tim. iii. 15. 1 Pet. iv. 17. Passionately desire and endeavour that you may be eminently and abundantly Capacitated for this mighty Work. This is the Import of the Word 〈 in non-Latin alphabet 〉 here used, which signifies both to Excel and to Abound. Be ambitious of the Choicest Gifts, and strive to possess them in the highest degree. We of the Sacred Function are not to content our selves with mean and low Attainments in Religion, but to aspire to the Greatest and Noblest Improvements, 〈 in non-Latin alphabet 〉 . Chryson. to a great Plenty and Abundance of Gifts and Graces; as a Learned and Pious Father Paraphrases on this Place. We must strive to be Masters of all those Excellent Qualifications which tend to Edification, and to arrive to what Perfection we can in them. In short, seeing the Edifying of the Church is the proper Office of an Evangelical Minister, he must make it his great Business to pursue this effectually, and to Excel in it by such Means and Methods as these,

First, Prayer: Which seems to be here suggested in the word Seek. This Excelling and this Edifying must be sought at the Hands of God by humble and earnest Addresses. If Bezaleel and Aholiab wereExod. xxxi. 3, &c. fill'd with the Spirit of God, to excel in all manner of Cunning Workmanship, for the adorning of the Mosaick Tabernacle, surely then it is from that Holy Spirit that the Apostles and their Successors are endued with eminent Abilities for the Service of the Spiritual and Mystical Tabernacle. And if we are convinc'd of this, we cannot but see it necessary to apply our selves to this Sacred Author and Donor of all those Gifts, whereby we may be made capable of serving the Church of God. You know whose words those are, • Cor. iii. 10. According to the Grace of God which is given to me, as a wise Master-builder I have laid the foundation. And if it be by Divine Grace and Bounty, then we know whose work it may properly be said to be; and therefore in the foregoing Verse he tells them they are God's Building; it is from Him that they make any progress in Christian Knowledge and Goodness, in Faith and Holiness. To this Great Operator and Architect we are therefore to repair, and to implore his Aid and Assistance. Except the Lord build the house, they labour in vain that build it. We are not able to effect any thing in this great and weighty Undertaking without his Presence and Blessing; at least, we can do nothing successfully without his special Concurrence and Guidance. Wherefore, according to Iustin Martyr's Pious Advice, we must 〈 in non-Latin alphabet 〉 . Dialog. cum Tryph. above all things pray that the Gates of Light may be opened to us, that we may have a Spiritual and Divine Understanding, whereby we may be taught to teach others. Building up of others, as well as of our selves, in the most holy Faith, must be joined with Praying in the Holy Ghost, Iude ver. 20, 22, 23. We may observe that St. Paul is frequent in Prayer, that he may be assisted in his Ministerial Employment, and he is often requesting others to pray for him, that his Labours in the Gospel may prove really Advantageous and Successful. This is that which We also are concerned in, if we expect any Blessing on our Enterprizes. We must remind those who are the peculiar Charge of our Ministry to solicite Heaven in our behalf; and we must with singular Importunity and Earnestness beg the Divine Aid our selves. If thus with the devout Supplications of others we join our own fervent Petitions, we shall certainly Prosper, we shall derive the Grace and Blessing of Heaven upon us in the Performances and Offices belonging to our Calling.

Secondly, To this first Method of Edifying and Excelling, we must add that Apostolical Direction to Timothy, and in him to all the Spiritual Instructors in the Church, Give attendance to Reading, 1 Tim, iv. 13. Diligently peruse the Law and the Prophets, be conversant in the Writings of the Sacred Volume. Though Timothy was an Inspired Person, yet he is commanded to read the Scriptures, and to give attendance to them; which is the same with that of St. Peter (where 〈 in non-Latin alphabet 〉 . the same Greek word is used, and therefore might have been rendred as it is here) To take heed to, viz. the more sure word of Prophecy, 2 Pet. i. 19. The word denotes great Attention and Application of Mind, and obliges us to be very Careful and Diligent in consulting these Sacred Oracles. Nor are Other Books excluded here, nay, they are partly meant, as Historians, Moralists, Poets, Orators, and other Humane Authors. For it's likely the Apostle's Advice here was in conformity to his own Practice, who reckon'd his Books and Parchments (which some think to be the same, because the Antient Books were made of Skins or Parchments, and roll'd upon a Cilinder, as our Maps are) as necessary to him as his Cloak in Winter, 2 Tim. iv. 13. What these Books were I have no Catalogue to tell me, but I know of some others that he dealt in, as those three Poets, Epimenides, Aratus and Menander, the quoting of which he thought not unworthy of an Inspir'd Apostle And he was not only Skill'd in the Greek Poets and other Good Greek Authors, that wrote in Prose (for if he was Curious to read the former, it is not to be questioned but that he was acquainted with the latter) but he had Knowledge in Hebrew Writers: For he sat at the Feet of Rabbi Gamaliel, who was a Famous Doctor of the Law, Nephew of the Celebrated Hillel, and Prince of the Sanhedrim; by whom this his Scholar was created a Member and an Elder of that Renowned Councel; as the Learned Mr. Selden affirms, who was Antiquary sufficient to make it good. This Great Apostle tells us himself, that he was Gal. i. 14. Exceedingly zealous of the Traditions of his Fathers; he had a mighty desire to be acquainted with the Antient Doctrines and Customs of the Hebrews, and accordingly he searched into the Talmudick Writings; and there it was that he found the express Names of two of the Egyptian Magicians, viz. Iannes and Iambres, and hath left them upon Record in 2 Tim. iii. 8. From these Hints we may guess what other Authors he was versed in, and how he came by his Polite Learning, and by that which was Severe, and how exactly he was fitted to be a Doctor of the Gentiles and the Iews both: Which is abundantly demonstrated from his Profound Epistles, which speak him a Master of Logick and Oratory, of Reason and Eloquence.

Nor was it thought in the succeeding Ages of the Christian Church that this sort of Accomplishments was unworthy of the Evangelical Ministers; nay, it was reckon'd to be of great Use and Advantage. Whence it was that Iulian the Apostate, by a Decree, forbad Christians the Reading of Heathen Authors, giving this reason for it, that they by the studying of these Writers, would know how to Wound the Pagans with their own Weapons. And on other Accounts it might be shew'd, that Prophane Writers are serviceable among Christians. There is no sober Man will give heed to that strange Illusion of St. Ierom, who dreamt that an Angel Scourg'd him for Reading Tully's Orations, and other good Latin Authors, as if to be a Ciceronian and a Christian were inconsistent. It is enough to say that it was a Dream, and that his composed Thoughts, when he was awake and throughly sensible, corrected such Extravagant Fancies, and represented to him how useful some of the Gentile Writings are, and that a Man cannot understand the Original Texts of the Old and New Testament, without some Skill and insight into them. How requisite the Poets and Philosophers Writings are to a Christian Divine, is shew'd by Cont. Faust▪ I. 13. c. 15. St. Augustin, and other Antient Fathers, who particularly represent to us the Usefulness of this sort of Learning in Sacred Studies.

But our Chief Converse should be with the Bible: This we should constantly look into, and be always perusing. Why do you not spend all your time, in which you are not employ'd in the Service of the Church, in reading this Book especially? said a very PiousAmbros. Offic. 1. 20. Bishop, treating of the Office of a Clergy-Man. Concerning Basil and Gregory Nazianzen we are told byEccles Hist. I. 2. c. 9. Rufinus, that for Thirteen Years together they laid aside all Books that treated of Secular Matters, and applied themselves wholly to the Reading of the Volumes of the Sacred Scripture. This most truly may be said, that though we are not to neglect other Writings; yet these are indispensably Necessary, and we must lay aside all other Books rather than not find time to read These. And the Reason is plain, because no Man can pretend to Theological Studies, who hath not acquainted himself with the Sacred Text. For see how it is in Other Arts and Faculties; there are Books proper and peculiar to them, and without which there is an utter despair of attaining any Skill in them.

Thus to offer one Example only, the Civil Law is gain'd by Reading the Digests or Pandects (of which the Institutions are an Abstract) compiled out of the Immense Volumes of the Roman Lawyers, some of which were Writ before our Saviour's Time, and others afterwards; and they are no other than the Sayings, Responses and Decisions of the Chief of the Learned in the Law; by reading the Code, which is made up of the Rescripts, Decrees and Constitutions of the Roman Emperors and their Wise Councel, from Adrian to Iustinian. (So that this Volume differs from the Pandects, as among us the Statute-Law or Acts of Parliament differ from the Common-Law, i. e. the Judgment of Lawyers, call'd Reports. Wherefore the Pandects must give way to the Code, this being more Valid than they, as the Commands of Princes are of greater Force than the Dictates of Lawyers): Moreover by reading the Authenticks or Novels, called so because they were New Laws added to the other: Lastly, by looking into the Feuds, i.e. the Customs and Services for the Lands held by Vassals of their Lords, which last Volume of the Imperial Laws was not added till about the Year 1150. under the Emperor Frederick Barbarossa. There is an utter Despair, I say, of gaining any competent Knowledge in this Excellent sort of Learning, unless a Man peruses these Books, and the Commentators on them. And so in the Study of Physick, no Man can arrive to any Perfection in it, unless he be conversant with the Particular Authors, whether Antient or Modern, that are Famous in the Faculty. And the same may be said of all other Arts and Sciences.

But this is in a special manner true in Divinity, the Knowledge of which no Man can possibly reach, without a diligent and constant Perusal of the Books which Constitute the Holy Canon, the Writings of the Old and New Testament; for both are necessary, as we see plainly in the Quotations out of the former which we meet with in the latter. There are Four and twenty Books of the one cited or referr'd to in the other, and out ofGenesis and Exodus. some of them there are above Forty; out ofPsalms and Isaiah. others above Sixty Passages alledged and made use of. The Bible then is a Volume of absolute Necessity, and cannot be out of the Hands of one that is devoted to the Ministry. For this cause it was heretofore ordered, that this Sacred Book should be read at Bishops and Priests Tables even at Dinner; and still there is a perpetual Obligation on those of the Sacred Function, to give themselves daily to the Study of the Scriptures, the Divine Writings of Moses and the Prophets, and the Books of the Evangelists and Apostles. And there is good reason for it, because they must Build (which is the thing we are now speaking of) by a Rule; and the Scripture is that Rule. But it is impossible we should make use of it to this Purpose, unless we be very well acquainted with it. We cannot Regulate our own or other Mens Actions by this Canon, we cannot Skilfully apply this Rule, this Square, if we be not very conversant with it, and have a knowledge of its Excellent Doctrines and Precepts. These are the Writings that have this Peculiar and Matchless Character, That they are able to make us wise unto Salvation, 2 Tim. iii. 15. for (as it follows) All Scripture (i.e. all Holy Scripture, which he had mentioned in the Verse before) is given by Inspiration of God, and is profitable for Doctrin, for Reproof, for Correction, for Instruction in Righteousness; that the Man of God (the Minister of the Gospel) may be perfect, throughly furnish'd unto all good Works, may be enabled to perform all the Parts of his Duty, more especially those which appertain to his Sacred Calling.

Besides, on other accounts the Scriptures are to be admir'd, and to have the preference to all other Books whatsoever. The Great Admirers of Homer tell us, That they find all things in his Poems; what is Excellent in any Art or Profession is to be met with there. But upon better grounds I could make it appear, that the Writings I am speaking of deserve that Character and Testimony. There is no Man of clear Reason but is fully perswaded that there is more Undoubted Antiquity, more Excellent History, more profound Reason, more delightful Eloquence, more Choice Learning of all sorts in the Bible, than in any other Writings extant in the whole World. There need then no Elaborate Perswasives to read this Sacred Volume, which is the best under Heaven, not only in respect of Divine but Humane Literature (and that of all kinds) contained in it. Even as to this latter, there is none can be said to be an Accomplish'd Scholar, if he be not acquainted with this Book.

Next to the Infallible Records of both Testaments, the First and Antientest Fathers of the Church call for our Esteem and Enquiry. Antiquity in Monuments is Venerable; in Religion it should be much more so. Prescription corroborates the Civil Rights and Tenures; I see not why it should not fortify the Ecclesiastical. Luther and Calvin are Great Names, and will ever be so in the True Christian Church; but yet they ought in some respects to Veil to those Greater and Earlier Lights of the Church, Ignatius, Iustin Martyr, Iren •• us, Clement of Alexandria, Tertullian, Cyprian, and others of the Antients, from whom we learn what Defections there were from the Truth, what were the Errors, and Heresies, and Corrupt Practices of the First Ages of Christianity, and how the Virgin Purity and Simplicity of the Church were almost defac'd by them. Especially from those that were the Learn'd Apologists in those Times, and afterwards, who Asserted Christianity against the Iews on one hand, and the Pagans on the other, we may in a great measure discover what is Orthodox and Authentick, and what is of a different Nature. And it is reasonable to infer hence, that the Church at this day should for the most part be Defended and Vindicated by the Writings of those who were its First Defenders, they being so Great Judges of the Primitive Doctrine and Practice.

Thirdly, To Reading I must necessarily adjoin Meditation; both which perform'd by due Turns, is properly Studying. And certainly this is of singular Use: we cannot more effectually fit our selves for our Great and Important Work that we are call'd to, than by serious, and sober Reflections on our Minds, by Sifting and Examining our Notions, and observing what Conformity they bear to our Unprejudiced Faculties; by being intimately acquainted with our Thoughts, and exercising our selves to a familiarity with Rational and Solid Principles, and by causing them to bring their utmost Aids to Support and Maintain the Articles of Christianity. Our Reading will be of little use without this; for it is by Pondering on the things that we have Read, and by Comparing them among themselves, that we are able to digest our Notions, and to arrive to the true Understanding of Matters propounded to us. The Royal Psalmist's Experiment concerning himself is worthy of our Observation, I have more understanding, saith he, than all my Teachers; for thy Testimonies are my Meditation, Psal. cxix▪ 99. I find a mighty Increase and advance in Divine Knowledge, because I use my self to a serious Contemplation on those Heavenly and Sublime Truths, and thereby I am capable of penetrating into the profound Nature of them, and to discern those wonderful things in them which are hid from others. We may take notice, that after many seasonable Instructions and Precepts given by St. Paul to Timothy, his Faithful Assistant in the Work of the Gospel, he adjoins this, which is of as great use as any of the rest, Meditate upon these things, 1 Tim. iv. 15. And so again, after several Pious Admonitions and Exhortations, he adds, Consider what I say, 2 Tim. ii. 7. Which Advice reaches all of Timothy's Character, and is as much as if he had said, Revolve these things often in your Minds, and let this Charge which I leave with you be continually in your Thoughts. Accustom your selves to Thinking, and know that it is the part of a Christian, as well as of a Man: but especially it is an indispensable Qualification in a Publick Instructer, in one that is to Amend and Rectifie the Sentiments of Mankind. If therefore we are desirous to attain to any Improvement and Excellency in our Ministry, we must not herd with the Crowd, but retire from it, and hold converse with our own Minds, and thereby Teach and Instruct our selves, and so we shall be fit to do the same to others: Which is the next thing I shall treat of.

Fourthly, Another way whereby we are to Edify the Church, and Excel in it, is the Office of Preaching, or (as the Apostle stiles it) Prophesying. He gives this the Precedence to all the other Gifts which he mentions either in this or the Twelfth Chapter of this Epistle. Covet earnestly spiritual Gifts, but rather that ye may Prophesy. This is that Endowment which, according to him, makes most for the perfecting of the Saints, for the Work of the Ministry, and for the Edifying of the Body of Christ. which Character shews it to be this Gift which I'm now to speak of. This is a Complicate Office, and contains many Excellent things in it; as first, the Informing of Mens Judgments, and setting▪ them into Right Apprehensions concerning things in Religion. The Leading Requisite, as I conceive, in a Preacher, is Orthodoxy. He is to be one that owns those Principles and Articles of Faith which have been always profess'd by the Universal Church. Let us not assume the Title of Protestants, and yet reject some of the Great Heads of Divinity which are acknowledg'd by all Sober Persons of the Reformation. Let us not say we are of the Church of England, and yet deny some of the Chief Doctrines contain'd in her Articles. Let us not profess our selves to be Ministers of the Word, and yet renounce those Truths which are formally contain'd in it, or are according to it: For either Express words of Scripture, or Natural and Plain Consequences from it, are to be the Standards of that Doctrin which we deliver.

It is required of us not only to Establish Truth, but to Detect and Confute Falshood and Heresy, therein following the Example of those Great Men, Irenaeus, Epiphanius, Augustin, Theodoret. And truly this is become necessary in this Extravagant Age, where so many Wild Notions are entertain'd, and so many Old Errors revived. The Christian Structure cannot but be expos'd to great Hazards and Dangers, when its Foundations are Undermined by some, and its Superstructure hath continual Batteries made against it by others. In such Circumstances how Careful and Watchful should we be? How Vigorously and Concernedly should we act? Like those Builders at the Restauration of the Iews, with a Trowel in one hand, and a Sword in the other. We must be in a Defensive and Offensive Posture at once, securing and maintaining the Apostolical Faith, and grappling with the Opposers of it at the same time. But yet I must insert this Caution, That we ought carefully to avoid all Unnecessary Disputes, for nothing is more unbecoming a Preacher of the Gospel, and nothing doth more hinder the Success of his Ministry. Accordingly we may observe, That the Doctrines which minister questions, are opposed to Godly edifying, • Tim. l. 4. We shall effect but little in our Employment if we indulge Controversies, and delight in Quarrels, and promote Intricacies and Perplexities in Religion. Our task is to avoid these with all care, and to entertain our Hearers with the Necessary Doctrines of Christianity, such as depend not on the fallible Deductions of Men, but are fixed and unmoveable, founded on the Holy Oracles, and deliver'd by Christ Jesus and his Apostles.

Again, a Minister and Guide of Souls is not only to rectifie Mens Judgments, and to settle them in the Necessary Articles of Religion, but further it is required of him, that he take care of their Lives and Manners. For though 〈 in non-Latin alphabet 〉 . 〈…〉 . Epist. l. 4. True Notions of Religion and Godliness are to lead the way, yet to make a Man Absolute and Complete there must be Uprightness of Life. Nay indeed, unless this latter be look'd after, the former will soon decay. By Unholiness and Wickedness we see oftentimes that Men Hazard their Principles. If the Practice be Debauch'd, if the Life be Impure, if the Manners be depraved, there will be a Corruption in the Judgment. Therefore, we that are Dispensers of the Word, ought to be as concern'd for Practical Religion, as for Truth of Doctrin. We ought not only to Instruct our Hearers in Right Principles, but with all freedom to reprove their Sins and Vices, and pathetically to Exhort and Perswade them to all Vertue and Goodness, remembring always, that a Holy and Exemplary Conversation is the True Edifying of the Church; yea, 'tis the very Top-stone of the Building. It is not meer Speculation or bare Discourse that will atchieve this great Work. This is as if a Man should undertake to Build a House by Contriving it in his Head, or by Talking of it. It is the utmost Perfection of a Christian, to Live according to his Excellent Principles. And consequently it is the chief Business of a Preacher to beat down all Immorality, Wickedness and Prophaneness, and to set up and promote whatever is Vertuous and Laudable, and especially to advance the Evangelical Vertues and Graces, and such Duties as are more especially commanded by Christ and his Apostles in the New Testament. And this very thing shews the Excellency of our Office, when it is rightly discharg'd; for the Worthiness and Esteem of Employments are according to the Usefulness of them. Thus, to instance in other Faculties, he is the Best La • yer that most successfully directs Men to the Securing of their Estates and Properties; and he is the Best Physician that saves Mens Lives. So it is here, he is the Best Divine, he is the Best Preacher that reforms Me • s Manners, and effectually shews them how to save their Souls. The True Preaching is to answer to Prophesying in the Primitive Church, which is the thing more particularly design'd in the Text, by Excelling to Edification; and this you find was esteemed by the Apostle as the Best and most Valuable Gift, because it was most Advantageous to the Church: He that Prophesieth, saith he, speaks to men to Edification, and Exhortation, and Comfort, 1 Cor. xiv. 3. This is the proper Task of the Evangelical Preacher, viz. not only to Build Men up by Instructing them in their Holy Faith, but by Powerful Exhortations to the Practice of all Christian Vertues to make them Better, and to enable them to feel the Comfort and Satisfaction of a Religious Life.

In Order to this, his Instructions and Exhortations must be Plain and Intelligible, and easy to be comprehended. We read of some Euseb. Eccles. Hist. Hereticks of old, that were wont to use a great deal of Hebrew in their Religious Worship, and in their Discourses to the People, thereby to Astonish and Amaze the Vulgar. But he that would Preach so as to Edify, must not use any such Arts; he must not soar above the Capacities of those that hear him. Or, if any one will needs call this Building, it is like that of Babel, where they understood not one another. We justly Condemn the Papists for Praying in an unknown Tongue; but let me be so free as to say, that to Preach in a Stile which is not understood by the People, is every whit as unlawful, and as absurd, Therefore thou, O Man of God, flee these things, and let the Great Apostle be thy Example, Who1 Cor. xiv. 19. would rather speak five words to be understood, and to Edify others, than utter ten thousand which could not have that effect upon them. The2. Kings iv. 34. Prophet shrunk himself into the proportion of the Child he meant to revive: And so must Spiritual Instructers and Publick Exhorters to Vertue deal with those they intend to recover out of their Sins wherein they are dead, they must adapt themselves to their Measures, they must suit themselves to their mean Understandings, and condescend to their Weaknesses, and often Inculcate the same Divine Lessons, therein having regard to the Forgetfulness as well as the Ignorance and Shallowness of their Common Hearers.

And as for the Mode of delivering our Doctrines, whether by Book, or without, that is of the meanest Consideration, and no Intelligent Person will be very solicitous about it, so it be Grave and Proper. Certainly it is not Necessary we should commit every Sermon to our Memories: Such perpetual Conning is too like a School-Boy's Task, methinks; as if our Auditors were Pedagogues, and we stood in continual Fear of the Ferula, if we should not have all our Lesson by Heart. Much less is Preaching a needless Mustering up of Authors, an unmerciful haling of the Fathers out of their Graves to no purpose, a rude claiming Acquaintance with Greek and Latin Writers, for the sake of a Sentence or two out of them. It is not pleasing the People with Little and Trifling things, or astonishing them with too Great and High ones. Nor is it yet any thing made up of an Affected Tone or Gesture, or any thing of that sort. But (as I represented it) it is a sober informing of Mens Judgments, and establishing them in the Grand Points of Religion; it is a plain and bold rebuking of Vice, and a warm Exhortation to Vertue; it is an affectionate Application of Truth to the Hearts and Lives of the Hearers. This is Preaching, and thus the Church of Christ is built up; thus this Great Pile is raised, and reaches with its utmost Top even to Heaven, where it is Triumphant.

Fifthly, In the next place I must not forget to add, that we are to mind those things also which respect the Discipline and Order, the Vnity and Peace of the Church. To this purpose its Solemn Censures were Instituted by Christ and his Apostles; that if there should happen any Dilapidations in the Building of the Church, it might by these be speedily Repair'd, that Persons of Unholy and Disorder'd Lives might be debar'd Communion with so Holy a Society. And the Laws of Decency were prudently design'd to extirpate all Confusion and Distraction, and to render the Church and all its Services Beautiful and Venerable. The Apostle concerning his Converts of Colosse, professes, that he rejoiced in beholding their Order, Col. ii. 5. A Military word, and signifies the orderly disposal of Soldiers in an Army. Such should be the Regular Marshalling of the Church Militant. It is requisite for its Security and Welfare, that all keep their proper Ranks and Stations, and that a Decorum be every where observ'd. We find that Circumstances as well as Substantials are to be look'd after; the Apostle in the Eleventh Chapter of this Epistle controuls the Solecisms of their External Behaviour in the Service of God. He checks their Rudeness and Irreverence, and gives Rules for the outward Deportment and Carriage in Praying and Prophesying. It is fit that some care should be taken of Religion's Outside, that she have a comely Equipage. Decent and Fitting Circumstances are the Wall about the Spiritual Building; they are the Hedge about the Field of the Church, which contributes much to her Preservation and Welfare. It is such a Fence to her as the Bark is to the Tree, which, when it is utterly neglected, the Fruit, and sometimes the Tree it self, is endangered. Even those things which are but Accessary and Accidental to Devotion, are of great use; and the Devotion and Worship themselves would not be long kept up without these.

But let us remember that they are but Circumstances and Appendages, and that the things which we are chiefly to be concern'd for in Religion are of an higher Nature, and that the Mind is principally to be employ'd here. The main care in God's Worship must be, that it be Spiritual and Sincere, that the Heart be rightly disposed; for this is the Sacrifice which he chiefly requires and regards. All must be so done in his Service, that the Simplicity of Christianity be not abated, that Real and Internal Religion be not diminish'd, and that the Visible Face of it be never without the Vitals and Spirit of it. Let Religion outwardly appear as comely and beautiful as the Rules of Christian Edification will allow, but by no means let her exceed in Ornament and Bravery; for she will soon vanish when she grows Pompous, and runs into External Shew and Pageantry.

With Decency and Comeliness are generally coupled Vnity and Concord; and these we are to be concern'd for likewise. It is the Harmony and Uniformity of the Parts of a Building that makes it both Beautiful and Useful. Without this it would not be a well-ordered Edifice, but a confused Heap. And 'tis certain, that by our love of Peace and Unity, we shall successfully contribute towards the Building of the Church: For there is History enough to convince us, that the Antient Hereticks and Schismaticks betray'd the Faith when they destroy'd the Vnity of the Church. At the same time that they made a Breach in her Walls, they undermined her Foundations. It behoves us of the Clergy, then to maintain mutual Amity and Agreement both among our selves and others. It is high time to banish all Dissention, to put a Period to all our Animosities and Vain Janglings, to doat no longer on Fruitless Disputes, but to pursue the One thing Necessary, and to imbrace our Religion with an Entire Affection, and to commend it to the World by our Practising of it.

And so I pass to the last thing which I intended to Name, Seek that ye may Excel in a Holy Life. St. Paul in his Visitation Sermon to the Elders of the Church of Ephesus, enjoins them to take heed to themselves, as well as to all the Flock, Acts xxviii. 28. And he commands Timothy to be an Example of the Believers, in Word, in Conversation, in Charity, in Spirit, in Faith, in Purity, 1 Tim. iv. 12. And more briefly, ver. 16. Take heed unto thy self, and to thy Doctrin, i.e. to thy Life, as well as to thy Preaching. And he charges Titus, That in all things he shew himself a Pattern of good Works, Tit. ii. 7. As there is a Special Designation to the Office of the Ministry, so there must be a Special Holiness accompanying it. There must be a Consecration of their Lives, as well as of their Persons. As their Function Exalts them above others in Dignity, so they should surpass them in all Laudable Actions; according to those words used by our Church in her Canons, Can. 75. They must have always in mind that they ought to Excel others in Purity of Life, and should be Examples to the People to live well and Christianly. Let not that which was part of the Pharisees Character be fastned on them, Matth. xxiii 3. They say, but do not, they Preach well, but Live not accordingly. Let not that which the Apostle saith of Seducers and False Teachers be applied to them,Tit i. 6. They profess that they know God, but in works they deny him. If they be Guilty of this latter, they pull all down that they have Built, they render all their Instructions, Admonitions, Reproofs and Exhortations ineffectual, they obstruct the Truth in or by their Vnrighteousness (for so Rom. i. 18. may be read according to the sense of the word 〈 in non-Latin alphabet 〉 ;) they hinder the Force and Vertue of the Truth on themselves, and the Propagation of it to others by an Impious Life, yea, they take a course to Ruin Religion it self. Thence it was the usual Speech and Maxim of the Learned and Pious Dr. Hammond, The Exemplary Vertue of the Clergy must restore this Church. It is that must commend us to the Hearts and Consciences of Men, it is that must powerfully Influence upon them, and teach them to be Religious in good Earnest. A Minister cannot chuse a more efficacious way of prevailing with others to be God, than by letting them see that he is so himself. But on the contrary, 'tis no marvel that the Sheep wander, if the Shepherd strays. Every ones Eyes are upon their Guides; all Men are looking up to these Stars, these Torches of the World: If they burn dim, it will be observ'd, and, which is worse, it will be Imitated. It is observ'd by a Traveller of good Repute, that Atheism thrives in Italy, because they see so much of the Cheats and Juggles of many of the Priests, and that Interest is all their Religion. Wherefore let it be known by our Exemplary Lives, that we are not enclined to gratifie Atheists, and to promote Irreligion in the World: Especially, let it be seen that we act not out of Worldly Designs, that we make not the Ministry a Secular Calling, but that our Principles are Sincere, and that we do all for the Glory of our Great Master. In brief, one of our Character should, like Iohn the Baptist, be John v. 35. a Burning and a Shining Light; Burning in his own Breast with entire Flames of Goodness and Devotion, with pure Intentions of Honouring God, and Promoting Religion; and Shining in his Life and Actions by an Uniform Practice of Piety, by an Holiness that is conspicuous and resplendent.

Indeed, some of us are apt to entertain this False Apprehension, That the things before-mention'd, viz. Right Opinions, Preaching of True Doctrin, Conformity to the Church's Order and Discipline are sufficient, though they be abstracted from Holiness. Thence some labour to be accounted Orthodox, and yet mind not their Lives: They teach others what they are to do, but are regardless of their own Actions. They are hot for Ceremonies, but cool and indifferent in the Practice of Religion. But nothing can be more unreasonable and absurd, for the things before-named are in order to a Holy Life. The proper tendency of the Articles of Faith is to Obedience. The Exercise of Discipline, and the keeping up of Decency and Order, were originally designed to beget and nourish Religion and Vertue. Let us therefore Correct our Conceptions concerning these Matters, and perswade our selves that a Vitious Life is as contrary to God and Religion as Erroneous Doctrines; that to break one of the Commandments, is as bad or worse than to deny an Article of the Creed; that Drunkenness, Swearing, Uncleanness, are as black Crimes as Schism. Yea, let us be convinced, that by Prophaness and Wickedness the Comliness of our Worship is rendred Deformed, our most Decent Rites become Sordid, our White Garments are Stain'd and Polluted. Let us fix upon our Minds that of the Devout Abbot of Claraval, What will our Canonical Ordination profit us if we live Vncanonically? To be sound in the Faith, to Preach it to others, to be Peaceable and Orderly, and to observe the Ecclesiastical Rules and Laws are of no worth and value if our Lives be Impure and Irregular. Wherefore (to sum up all in a few words) let him that earnestly contends for the Faith, for the Order and Discipline of the Antient Christians, think himself obliged also to live the Life of a Primitive Saint.

You see your Calling, Brethren; you see what is your Office, your Work, your Employment; and you cannot but see that it is of Singular Weight and Consequence, and such as is not easily to be performed. The Fable goes of Amphion, that he did but play on his Lute, and the Stones presently came together of their own accord, and raised the Walls of Thebes. There is more to be done in the Building that I have been Discoursing of, in the Erecting of the Walls of the Spiritual Ierusalem. It is a Work of great Difficulty, and requires exceeding great Skill and Pains. It is the Office of the Person, whose Character I have been giving you, to teach and live well, to be acquainted with the True Notions of things, and to frame his Words and Practice suitably to them; to maintain the Antient Orthodox Faith, and to beTit i. 9. able by sound Doctrin both to exhort, and to convince the Gain-sayers; to keep the Old Heresies from reviving, and to stifle the Modern Follies and Fancies; dexterously to reclaim the Erring World, manfully to confront the Disorders of a degenerate Age; to confound the Atheist, and vanquish all his Absurd Reasonings against his Maker; and to Exalt the Best Religion, and cause it to Prosper and Flourish in the World; finally, to bear up the Pillars of Christianity by Pure Doctrin, Strict Discipline, and Stricter Example and Conversation; and to let the People see in him, as in a Mirrour, what they are to do, and how to Order their Lives.

Who now is not ready to infer, that so Weighty a Function, requires such2 Tim ii. 15. Workmen that need not to be ashamed? Every Block will not make a Mercury, a Messenger of God, an Ambassador of Christ. His Character is Great and Worthy, and hath an indelible Honour annexed to it, and therefore is not to be the Portion of the Meanest and most Abject Souls, and the Untowardest Bodies, as oftentimes it is contriv'd. It is not a Service for the Illiterate and Pr • phane, the Dunce and the Debauch'd; for these are wholly unfit for so Sacred and Excellent a Charge as I have describ'd. I leave with you the remarkable Words of that Pious Father, St. Chrysostom, concerning those of his Clergy, whom he found to be Vitious Livers, and accordingly deprived of the Exercise, of their Office, and the Priviledges that attended it, 〈 in non-Latin alphabet 〉 . Theodoret. Eccl. 〈◊〉 . l. 5. c. 28. They ought not, saith he, to enjoy the Honour of Priests, and at the same time not to emulate the Life of True Priests. To conclude then, let the Greatness and Dignity of our Task be ever in our Thoughts, and let them excite us to the utmost Diligence and Care. Let our Desires, Wishes, Prayers, Endeavours, tend to the effectual Promoting of this Great Work which I have in part set before you. Especially, let us not forget the most Eminent part of our Office, which is to Instruct by a Godly Conversation, for this is a sure way to Amend the World, and to make it Better.

AFTER I had in a former Discourse on these Words shewed what is the true Use and Design of Apparel, and had establish'd the right meaning of the Apostle's Words, and had asserted the Lawfulness of a Comely and Decent Habit, I proceeded in the next place to lay open the Common Fault and Miscarriage of These Times, viz. that Inordinacy and Excess which render the Attire and Garb of most persons unlawful. This I did in three Particulars; and now I will mention two more.

The First whereof is this, viz. That Apparel is Vitious, that Adorning is Sinful which administers any ways to Wantonness and Lewdness. Lust is too frequently the root of Excess in Attire. There is an Immodest Habit, which is design'd by those that wear it to be an Invitation to Unchast practises. There was of old the Attire of an Harlot, Prov. 7. 10. We read, that Tamar, who prostituted her self to whoredom, was known by this Apparel, viz. a Gen. 38. 14. Veil, for there was a Harlot's Veil, as well as that used byGen. 24. 65. Brides and Honest Women. Among the Ancient Greeks the Prostitutes were distinguish'd from other women by their Garments: the Law was, that 〈 in non-Latin alphabet 〉 . Suid. they should wear Florid Vests. Whence that of Clement of Alexandria, 〈 in non-Latin alphabet 〉 Paedag. l. 3. c 2 As a Fugitive is known by his Marks, so a Strumpet by her Flower'd Habit. Among the Romans also Tertull▪ de Pallio. Valer. Max. lib. 5. c. 2. there was a Distinction between women of ill fame, and those that were Modest as to their Dress, particularly as to the wearing of their Hair and Head-Attire. The Hair, which I may call a Natural Apparel, was heretofore not only made use of to Pride (whenceAristoph. in Nubib. 〈 in non-Latin alphabet 〉 is as much as Superbire, because they took a pride in Nourishing their hair, and in artificially dressing and adorning it) but it became serviceable to Wanton purposes, it was made an Incentive to Lewdness. It is probable, that the Fair Absalom let his Hair grow to a great length before he cut it, not only because of his Vow as a Nazarite(as aDr. Lightfoot, Hor. Hebr. Learned Writer thinks) but out of Pride and Wantonness, to render himself the more acceptable and grateful to the Hebrew Ladies, and to win the Hearts of the vainly disposed Females. And these again were not behind hand in the same ill arts and designs, for (as we are inform'd by the Prophet Isaiah (Ch. 3. v. 24.) they were much concern'd for their Maasheh Miksheh, their 〈 in non-Latin alphabet 〉 70. Crispans crinis, vulgar Latin. Opus calamistri, Pagnin. Crinium dispositio aequalis, Ar. Montan. Coma b • ne composit • , ut opus solidum refer • t. Cocc. Well-set Hair, set so fast and made up so firmly that it resembled some solid piece of workmanship of massie gold.

This Wanton Curiosity and Effeminacy have been the Excess of all Ages, for it may be as truly said of them as of Samson, that their Strength is in their Locks, they found these a very powerful and charming Allective: and the Vain Amorists were wont to extol these to the Skies, yea to place them there, whence Berenice's Hair was made an Asterism. They were wont to spend a great deal of time (as both Greek and Latin Writers relate) in beautifying and garnishing this Excrementitious Ornament, and they used much Art in changing its Colour. To which our Saviour perhaps alludes, Mat. 5. 36. Thou canst not make one Hair white or black. But afterwards their great care was to die their hair Red or Yellow. Tertullian tells us, that to this end the women used to colour their hair with Saffron. And, with reference to this usage, St. Ierome forbids them,Nè capillos inrufes, & ei aliquid de gehennae ignibus aspergas. De cultu Mulier. to paint their Hair red, and give it the colour of Hell fire. This was practis'd even by the Christian women, and that not because our Saviour and the Virgin Mary had hair enclining to red or yellow, as I remember Eccles. Hist. l. 2. c. 23. Nicephorus relates, but (as we may gather from the Pious Fathers, who smartly reproved this usage) because it was the Mode of the Times, and because that Colour was then esteemed as Alluring and Tempting. The short is, neither this nor any other Artificial Ornament relating to the Dress and Attire of Persons, which any ways conduces to Effeminacy and Lust is to be approved of: for we are to remember, that Garments were for Modesty sake at first: and 'tis certain, that they still ought to be used to that purpose, and therefore all Immodesty and Lasciviousness in Apparel are to be shunn'd, and a Wanton Garb is to be reckon'd unlawful.

In the next and last place, so is that which is any ways prejudicial to Religion and Devotion, and the concerns of them. And first, that Habit must needs prove such which is unsuitable to the time and place of Divine Worship. It is the undue practice of this Age, that they never more exceed in their Gay Deckings than when they are to appear in God's Presence. Upon This Day especially they muster up all their Bravery, and shew themselves in all their Change of Rayment, which they think is some part of the Observing of the Lord's day. It is true, this is a Holy Festival, and therefore a Decent Habit becomes it: but it is contrary to the pious design of this Solemnity, to come into God's House to shew your Finery, and to display all your Gaiety, to invite Spectators, and to distract your own and others thoughts. This is not to be allow'd of in the Congregations of the Faithful. And if St. Paul were permitted to descend from the Mansions above, and to speak to you from this place, he would certainly reprove you, as he did his Corinthians, for your Indecent Behaviour and Garb in the Publick Assemblies, 1 Cor. 11. 4, &c. where he uses this Particular Argument to engage the women not to appear with Uncover'd heads in the time of Divine Worship, viz. because of the Angels. As much as to say, Those Glorious Messengers, those Ministring Spirits, which are generally present at the Solemn Meetings of the Christian Worshippers, take notice of their outward carriage and deportment, and particularly of their Garments and Dress. And do you believe this (as you needs must if you give credit to the Apostle) and yet can you with your Staring Attire outface the very Angels, yea, and the Infernal Spirits too, for some of this sort may perhaps be tempted to come hither, and behold a Sight so agreeable to them.

I appeal to those of you that have not lost all sense of good and evil, whether you can think and really perswade your selves, that such an Extravagant Furniture as some of you are set up with, is fitting for this Place where you now are, and to the Sacred business you are employ'd about. Can any of you that are sober and considerate, serious and religious, think that this is a Garb agreeable to this occasion? Do you look like those that are offering your Petitions to the Almighty, and come hither to attend to his Voice? Is it acceptable to look Heaven in the face with a Spotted visage? Can you perswade your selves, that this Vanity and Pride become True Worshippers? I know what some of your Consciences dictate to you upon this Appeal which I make to you. They tell you, and that plainly and loudly, that this posture which some of you are in is no ways suitable to the present Work you come hither to be engag'd in. Your Natural Reasons inform you, that you are not fit to Pray, and to Hear the Word of God, i.e. with any fervency and devotion. Your own hearts tell some of you, that you look more like Revellers than Devotionists, that you are fitter for the Theatre than a Temple, that a Play-house becomes you far better than a Church, and that a Comedy would be a more acceptable entertainment than a Sermon. But I hope that some of you, who attend to what I say, will find the benefit of this latter, and will from this instant, date your serious Reflections on your former miscarriages in this kind that I have been speaking of, that you will be throughly convinced, that there is a great difference between God's House and your own, that that which may be tolerated in the latter is wholly unbecoming the former, that you ought to shew that Gravity, Seriousness and Composedness of Spirit here, which are not always required of you in another place. And from a sense of this, I hope you will be induced to be more Cautious in your Habit on this Solemn day than on another. Let me desire you, that you would not come hither with all your Pageantry, Shew not your Pride here, where you ought to be most Humble. Or, if I cannot prevail with you so far, if you must needs come with all your Towering Gallentry, let me perswade you to bring with you at the same time, that modest Veil or Covering, to put over some part of it, which the1 Cor. 11. 6. Apostle advised his Corinthians to make use of in the time of Religious Worship in the Publick Assemblies.

And further, I would Caution you, that upon days of Fasting and Humiliation you would wholly lay aside your Gaudy Dress. It is fitting at such a time you should lour your Top-sails, and strike your Flags. I do not wish you to turn them into sackcloth and ashes: that may favour of the Old Testament Dispensation too much: but I only wish you to leave off your Superfluous Ornaments at such a season: and methinks there should be no need of urging this upon you, seeing it is absurd for Mourners to put on Gay and Gorgeous Apparel. In this time of War and Publick Disturbance these are very unfitting and unsuitable. One would think you intended to ridicule our Martial Affairs with your Mock-Head-Pieces. Some of you perhaps may entertain these things with a Smile, and when you leave this Place improve it into something more; but; let me tell you, you have little reason to behave your selves thus; and you must needs acknowledge it your selves, when you consider, that you are oblig'd to come hither (on such serious and important Occasions) to Humble your selves before God, and consequently to behave your selves Reverently and Modestly, and to abandon all lightness and vanity in your Attire: yea, that Garb which is lawful or tolerable at some other times is not to be allow'd of now.

Again, that Attiring and Decking must needs be prejudicial to Religion which take up too much of your Time. If you rightly understand what Christianity is, you cannot but know that you have a great deal of Business upon your hands: there is abundance of Work to be dispatch'd by you, and you have but a little (some of you especially but a very little) time to dispatch it in: wherefore Excess and Pride of Apparel, which are always accompanied with great 〈◊〉 moliuntur, dum comuntur, annus est. Ter. loss of Time, and are known to be great wasters of your precious Hours, are an unsufferable impediment to Religion. I am satisfied, that there is none here of a sober and stayed mind, but will relish what I have said, and therefore I need not enlarge on this Particular.

Moreover, there is nothing takes, the mind off from Serious Thoughts so much as the Vanity of Attire. Those that are addicted to this, trouble not their heads with the Concerns of an higher nature. The Great Work of Dressing is their Main Employment. To be Gay, Modish and Trim, to be Fine, Brave and Splendid, is that which engrosses all their Care and Solicitude: and thereby they are rendred unfit for the Service of God, and all Religious Exercise. They banish the thoughts of their present Duty, and of Death and Judgment to come, of another World after this. Thus you see on what accounts the Habit which persons wear may be a hindrance to Religion and Piety. And when it is so, we are sure that it becomes Sinful and Unlawful. Though it may seem to adorn the body, it is the blemish of the Soul, and the deformity of the whole man.

And now, having more generally display'd the nature of that Excess, which I undertook to give you an account of, and having shew'd the Unlawfulness of it, I now desire you to make some Reflections upon what I have said. For it is certain, that we live in an Age that is egregiously Criminal as to this very thing. Most of the Ornamental part of men and womens Apparel is at this day unlawful, i. e. either as it proceeds from Vain Curiosity and Affectation of Novelty, or as it is a Badge of Pride and Vain-glory, or as it administers to Lust and Wantonness, or as it exceeds the Condition and Quality of those that wear it. As to this last especially, the Disorder among us is unsufferable, and utterly disagreeable to the laws of Reason, Prudence and Religion. These things I plainly and impartially set before you: and let me not be accounted your Enemy because I tell you the truth; and that with great freedom and sincerity. And herein I follow the example of the Greatest Lights in the Christian Church. The two Chief Apostles thought it part of their Ministerial Office to rebuke their female Converts for the Immodesty and Vanity of their Head-Attire, in my Text, and in 1 Pet. 3. 3. And we shall find that the Pious Fathers and Bishops of the Christian Church afterwards esteem'd it their indispensable duty to take notice of the like disorder, and to reprimand it with great severity. Paedagog. l. 3. cap. 2. & 11. Clement of Alexandria with much ardency inveighs against the Gaiety and Vain Adorning used by the women in his time. Tertullian in two of his Treatises pursues the same subject, in theDe habitu muliebri. former disswading the women from Rich and Gorgeous Apparel; in theDe cultu faeminarum, l. 1. c. 8. l. 2. c. 13. latter declaming against False Hair and Painting, and such like wanton usages, which shew (as he saith) thatDisplicet illis nimirum Plastica Dei: redarguunt, reprehendunt Artificem omnium.—Divino operi Satan • ingeni • superducere qu • m scelestum est • they were displeas'd with God's Workmanship, and endeavour'd to mend it, but it was in a very ill way, for they made use of the Arts and Inventions of the Evil Spirit. From St. Cyprian's Discourse of the Discipline and Habits of Virgins, it appears, that some of the Christian women were very immodest and profuse in their Attire in those days; but that Holy Bishop reprehends them with a Gravity and austerity, which became his Sacred Function.Homil, 4. in 1 Tim. Ad Olymp. Epist. 2. St. Chrysostom was a sharp Reprover of the extravagant Garb and antick Dresses of that Sex. And those Religious Fathers, Basil the Great, and St. Austin remonstrated against the same Excess. The like did St. Ierom, who particularly animadverts on the High Toppings of their Head-Attire. For it seems they were then guilty of the rampant folly 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 of this Age: they did (as he words it) Turritum verticem struere, Build and rear up their heads in the shape of High Turrets and Pinnacles. It was the fashion to erect here a stately Pile of Ornaments: to which, that ofSat. 6. Iuvenal refers, Tot adhuc compagibus altem Aedificat caput.— for he speaks it of the Women of those days. These are call'd, Turrita capita, by Festus and Varro. This Mounting Headgear is call'd by Lucan, Turrita corona, because of its Soaring-Altitude; and the ground it is built upon is stiled by him, Turrita frons.

This is the Daring Pride which reigns among our very ordinary Women at this day. All their Rigging is nothing worth without this wagging Top-Mast. They think themselves highly advanc'd by this Climbing Fore-top: and in defiance of our Saviour's words, endeavour as it were to add a cubit to their stature. With their Exalted Heads they do as 'twere attempt a Superiority over Mankind. Nay, these Babel-builders seem with their Lofty Towers to threaten the Skies, and even to defieLib. 2. Epist. 18, viz. ad Demet •• adem. Et Epist. ad • arcellam. Heaven itself. But we must not suffer them to go uncontroul'd, if we will imitate the Religious Writers and Preachers of the first Christian Ages (some of whom were Martyrs and Confessors) yea, if we will follow the example of our own Pious Reformers in this Nation, who with great plainness and freedom rebuked this Vice in their time, as theAgainst Excess of Apparel. Homilies on this subject testifie, and particularly that passage in one of them, The proud and haughty Stomachs of the daughters of England are so maintain'd with divers disguised sorts of costly apparel, that there is left no difference between an honest Matron and a common Strumpet. If this was truly and honestly spoken, and commanded to be publish'd in those times, surely it may with as much truth, honesty and faithfulness be proclaim'd in ours. Nay, indeed, I do not see how a Preacher can be faithful, unless he discharges this part. He must openly declare his dislike of this Indecent Garb, he must give a check to this Ranting and Gaudy Attire.

And it would be well for England, if the Magistrates would give it another check, if the Civil (as well as the Spiritual) Powers would shew their abhorrence of it. And herein truly they would imitate the practise of the Ancientest Law-givers and Wisest Governours. We are Suidas in vocabulo 〈 in non-Latin alphabet 〉 . inform'd, that there were Officers appointed heretofore at Athens, to oversee the Apparel of the people, that it might be modest, grave and comely, and where they found a default to punish the offenders: and more especially, they had a sort of Overseers who took care of the Attire of Women. There was a Sumptuary Law made by Numa Pompilius, to reform the Excess in Garments, which was among the Old Romans. And among these people afterwards it was order'd, that all persons and their qualities should be distinguish'd by their Habits. Our Ancestors likewise did not forget to retrench the Vanity and Disorder, which they observ'd in Cloathing: thus in King Edward the Third's time an Act was made, to appoint every degree of persons the Vesture they should wear: and Great and Eminent persons only were: permitted to wear Gold, Silver, Silk, Furs, &c. King Edward the Fourth corrected the extravagancy of the people, assigning a particular sort of Habit to every rank and order, yea, determining the very fashion of their Shooes. And as there were Laws and Statues of this nature before the Reformation, so there have been Homilies since publish'd by Royal Authority against the same Excess. And Queen Elizabeth, who was wont to be Gorgeous and Splendid in her Dress her self, took care in her 23d year to repress by Proclamation this growing Vanity in those of a lower degree.

It is high time now to undertake it again, seeing it of so great a Growth. And what though herein we tread in the Steps of the present Pope? Our being Protestants will not excuse us from imitating him, yea, it rather pushes us on to do some Greater and more Eminent thing of this sort, to compel all persons to use a modest and decent way of Araying themselves, and more especially to restrain and regulate that Sumptuousness of Habit, which those of a lower degree (and consequently the greatest numbers of persons) are guilty of. For, though it is true, they had notorious exorbitancies heretofore in this Nation, as to the matter of Apparel, yet they were not Vniversal, as they are now. Those of the middle and of the inferior rank are the greatest Transgressors at this day: for they are run even into that heighth of Bravery, which is allowable only in those of the highest degree. Heretofore it was said,Mat. 11. 8. They that wear soft Cloathing (or as it express'd inLuk. 7. 25. another Evangelist) they that are gorgeously apparell'd are in Kings houses: but now the Excess is such, that they are to be found almost in every house. It was said of Tyre, Ezek. Her merchants are Kings, but it may as truly be pronounc'd of England, that her Ordinary men and women are Kings and Queens, they appear in the Garb of such persons. Nay, the Apparel which heretofore was thought fit for Crown'd Heads and Princes is now despis'd by the Vulgar. This is a very deplorable consideration, and may justifie the most severe Reproof that can be given of these disorders among us. Wherefore I hope I shall not be thought to be Rigid and Censorious in what I have suggested to you. I hope you will bear with my Freedom, which is now become so Seasonable and so Necessary, when we see that the Inordinacy, which I have been discoursing of, is come to so great an heighth.

What then is your proper duty in such circumstances? How are you to behave your selves? The Answer is obvious, viz. It is your Concern to detest and avoid the Epidemick Vanity and Excess of this Age. For though there is a lawful and harmless use of Ornaments (as I have before asserted and made good) and this is freely granted to those who are capable of it, yet it is evident, that the use of them is generally perverted, and they are made by most persons serviceable (as you have heard) to Vanity, Wantonness and Pride. As among the Latins, the word cultus is both worship and ornament, so in our English practice Decking is too much Prized and even Adored. Too many, like the Israelites, make a God an Idol of their Ear-rings; they deifie, they idolize their Finery and Golden Habiliments. Wherefore seeing there is this great Abuse of them, you ought to be very Cautious how you use them. One of the Worthies of the Primitive Church hath well express'd himself thus, 〈 in non-Latin alphabet 〉 . Clem. Alex▪ Paedag. l. 3. c. 11. The wearing of Gold, and the using of Soft Rayment are not wholly to be laid aside: but this we must do, we must bridle the Affections which are void of Reason, lest they carry us away to an Effeminate and Luxurious way of living. His meaning is, we should look to our Minds whilst we attire our Bodies: we must moderate and suppress our inward desires and inclinations, whilst we cloath our outward man. And then we shall not affect curiosity and vanity in our Rayment; we shall not set our hearts on any sort of Attire, but we shall reckon it a thing wholly Indifferent. We shall learn in this matter to deny our selves, and not to make use of all our Liberty, and to go to the Utmost of what we think to be lawful. Endeavour by all means to arrive to this, and to be p • rswaded, that in the case of Apparel Feltham's Resolves. Good is better than the Best, as One Phrases it, that a moderate kind of Aray is to be preferr'd before that which is Rich and Gaudy. Remember that you have solemnly engaged to forsake the Vanities of this wicked world; and you cannot but know that Indecent Attire, Superfluity and Excess in Habit are of that number.

Wherefore if you cannot reach the Perfection, which Gregory Nazianzen saith his Sister Gorgonia was Mistress of, viz. 〈 in non-Latin alphabet 〉 Fun. Orat. in Gorgon. to esteem a Plain Habit, and the Neglect of Ornaments to be your Beauty, yet know, that Ornaments must always be used sparingly, and that sometimes (viz. when Publick Distresses and Common Calamities are our allotment) they must not be used at all. The Ladies of Carthage cut off their Hair, in a great necessity, to serve instead of Cords and such like Tackle, for Engines of War. Yea, we have Ancienter and more Authentick Examples than this in the Sacred Records. The Israelites did the like for Religion, which these women did for their Country; for we read, that they offer'd their Bracelets and Ear-rings and Iewels of Gold for the use of the Tabernacle, Exod. 35. 22. And at another time the women offer'd their Looking-glasses for the same service: they bestow'd their Mirrors of polish'd Brass, to make a Laver for the Temple, Exod. 38. 8. As before their Ornaments serv'd to Religion, so now their Speculums, wherein they used to behold their Finery, are made use of to the same purpose. The sum is, your Gaiety must always vail to your Devotion: you must look upon that as a mean and inconsiderable thing in respect of this: and you must with all care and resolution shun a Vanity which hath nothing at all to commend it, but is attended with many and great Evils.

To this purpose, let me offer these following particulars to your consideration.

1. This is a Childish and Foolish Vice, especially in a Man, and argues great Weakness and Shallowness of judgment. For it is here as it is in Heraldry, those Scutcheons and Coats of Armoury that have the most Colours are generally the less Honourable. According to the true and impartial estimate of things, a great Variety and Profuseness of Ornaments are badges of Disgrace and Dishonour, and they proclaim the Emptiness and Vanity of those that wear them and delight in them. Such persons for the most part (for I do not speak Universally, because here and there a Man of a Brave mind may be incident to some particular Vanity) such, I say, are most commonly men of little or no worth: herein resembling Tulips, and some others of the finest and most beautiful Flowers, which are very useless and unprofitable Vegetables in the life of man. Wherefore, to prize our selves or others for our Outside, for our Dress is a sign of a weak and light mind: it is an argument of a vulgar and common Spirit. Thus Herod Agrippa (whom you read of Acts 12.) was call'd and esteem'd as a God by the silly people for the brave Shining Suit which he wore, saith Antiqu. l. 19. c. 7. Ioseph the Iew. They are the words of a Judicious Man,Judge Hale's Letter to one of his Sons, The Vanity of loving fine Cloaths and new Fashions, and valuing our selves by them, is (saith he) one of the most Childish pieces of folly that can be. Or, if there be any exception against this Citation, as if it were taken from one who had some inclination to the other Excess (as I find he is partly charg'd) then hear what is said by another, a Noble and a Gallant Person, the Great and Learned Sir W. Raleigh, whose testimony is unexceptionable, because he was conversant with Courts and Bravery, and bore a great part of this himself. Yet this is his brief determination in the case,Advice to his Son. No man is esteemed for Gay Garments but by Fools and Women. This may seem to be somewhat sharp and severe, but you cannot disallow it, if you remember, that it was the result of his deliberate and studied thoughts. He was sensible (and the more because of the Experiment he had made himself) that Light and Vain Apparel doth most commonly shew the Soul to be such, that much Ornament is too frequently an indication that the Heart is pleas'd with Painted Vanities, that the person can entertain himself with Butter-flies, and that he can fall in love with the gaudy tinctures of a Peacock's Tail.

2. This is an Excess that is Troublesome, as well as Foolish. A Good man would find himself over-burden'd under the Pomp of Apparel: he would think himself clogged with the multiplicity of Attire. A modest and sober woman would esteem it a very Irksom Employment, to bear about her all the Ornamental Implements of the vainer sort of that Sex. She would count it more than Atlas's work, to sustain such a Weight. This was the sense of the Sober and Wise Men of old, as we may gather from what Clement of Alexandria saith on this occasion, Paedagog. l. 2. c. 12. I cannot but wonder, saith he, that they are not tired, whilst they carry such a Burden. And Tertullian hath words to the same purpose concerning theMonilium pondera, vestium taedia. 〈…〉 . 1. 1. c. 4. Hae sunt vires ambitionis tantarum usurarum substantia • uno & muliebri corpusculo bajulare. De hab. mul. c. 9. Ponderous and Tedious Ornaments of his time, which he stilesDe cultu faem. cap. 9. Impediments. And it appears from what Seneca saith in one of his Epistles, that this was the usualQuae sine dubio talia divinavit futura, qualia nunc sunt, qui primos appellavit Impedimenta. Epist. 87. Name they had in his days, and that very justly. Conformably to which it was said of a Great Lady, thatOrnata gemmis ingentibus, ita ut ornamentorum onere laboraret. Trebel. Pol. de Zenobiâ. She labour'd under the load of her Finery. In short, it is not to be question'd, that there are some Fashionable parts of Attire, which are in themselves a Torment; and would be really thought to be so by them that wear them if they were compelled to it. Then we should hear them complain and cry out against their now applauded Aray, and it would fit as uneasily on them as the Tunica molesta.

3. This Extravagance is the nurse of Idleness. For it is not a Working Habit which they wear, but calculated only for Holidays and Festivals. Besides, their perpetual Pranking and Decking themselves, and minding those things which appertain to it take up their Time, and they scarce have leisure for any serious business. And further, this Pride which they nourish will not suffer them to bestir themselves, and set about any laborious employment. We read therefore that Pride and abundance of Idleness met together in Sodom, Ezek. 16. 49. Thus their immoderate love of Delicate Cloathing is an advancer of Sloath and Laziness.

4. It is usually attended with Luxury. Their Eating and Drinking are answerable to their Garments. The Dining-room and the Dressing-Chamber hold correspondence with one another. It is true, we may observe that it is not always thus; there are some Fashion-mongers who half starve themselves to feed their Pride: they flaunt it in Cloaths, but are very poor Eaters, not that they are not willing to indulge their Palates, but only because their Incomes will not afford it. They can't purchase provision for their backs and bellies both. That they may be lavish in their Garb, it is necessary that they cut themselves short of their Food, and fare very meanly. But generally it is otherwise, the Table bears Proportion to the Attire: the Feeding is as high and sumptuous as the Cloathing. Thus Pride and Fulness of bread are companions, Ezek. 16. 49. And (as it is represented in the Parable) the being cloath'd in purple and fine linnen, and faring deliciously every day go together, Luk. 16. 19. That Wanton Woman who wore the Richest Pearls at her ears, drank them at last.

5. This Exorbitancy in Apparel is attended with Immodesty and Lewdness. For as Vain Attire arises oftentimes from Wantonness (according to what was said before) so it begets it. The natural Bashfulness and Reservedness of the Sex are put off when this is put on. Blushing, the Loveliest colour in the world, disappears when these Gay Varieties shew themselves, Now they apparently endanger themselves. and hazard their chastity. Nay, they wilfully expose it, by making their Habit the fuel of Temptation, and an Incentive to Lust. They generally trim themselves, that they may be more Saleable. Dinah went out to see the daughters of the land, Gen. 34. 1. that is, saithAntiqu. l. 1. c. 19. Iosephus, upon some great Festival day she went to see the Finery of the women of that Country. And I may add, it is as likely that she went to shew her Own: and we read what was the dismal Event of it. She that is extravagantly Dress'd doth thereby tell Spectators what her inclinations are. Her hanging out those Flags is a sign that she is ready to Surrender. Or take it in the plain language of ourAgainst Excess of Apparel. Homily, What other thing dost thou by this means but provoke others to tempt thee, to deceive thy soul by the bait of thy Pomp and Pride? What else dost thou but set out thy Pride, and make of the indecent apparel of thy body the Devil's Net, to catch the souls of them that behold thee? In brief, a Woman by the Immoderate Delicacy and Gaudiness of her Habit shews, that she is fitted for all vile and lewd Purposes. Iuvenal. Sat. 6. Nil non permittit mulier sibi, turpe putat nil Cum virides gemmas collo circum dedit, & cum Auribus extensis magnos commisit elenchos.

6. Vanity in Apparel is the great bane of Iustice and Charity. There are many that lay others Revenues on their backs, and run into Debt to cloath themselves in a gaudy dress. These men and women wear not their Own Cloaths, as proud as they are of them: but are fine and gay at others charges, yea of poor and mean Tradesmen sometimes, which is is an intolerable piece of Injustice. It is by their Profuseness that they put themselves out of a capacity of satisfying their Creditors, and doing many other just and honest acts which are necessary to be done. But their Expensive Pride is much more an hindrance to Relieving the poor: for they can't afford to be Lavish on themselves and Liberal to the necessitous. And if some of them cannot or will not pay for their Bravery, how can it be expected, that those who are in Want should partake of their Alms? If they refuse to be Just, what hope is there that they will be Charitable? Here we might lament how the Extravagancy of some persons Finery is a hindrance to their acts of Beneficence. What they superfluously and vainly lay out on their Attire might serve to supply some necessitous people's Nakedness. How many a poor Orphan or Widow might be cloathed, how many a poor Creature in the Hospitals might be reliev'd, if the superfluous bravery of some persons did not make them uncapable of doing such a generous act? In a word, how many good deeds of Charity and Hospitality (which are so acceptable to God and man, and for which some amongst you are so Eminent and Renowned) I say, how many of these noble acts are daily lost in this Great City, upon this very account, viz. because they expend that on their Vain Decking which would afford necessary Covering for the poor? But, to proceed,

〈◊〉 and lastly, Let me disswade you from this Vice, by the consideration of the Fatal Consequences of it. In the third Chapter of Isaiah, where the Superfluous Attire of the Sex, and those Ornaments that were abused by Pride and Wantonness are particularly enumerated, there is also added the Punishment which shall be inflicted on those proud daughters of Sion; such a Punishment as answers to their Sin, And it shall come to pass that instead of sweet smell, there shall be stink; and instead of a Girdle, a rent; and instead of well-set hair, baldness; and instead of a stomacher, a girding of sackcloth; and burning instead of beauty, V. 24. And because this Pride of Apparel was Epidemical, it was to be avenged by a General Plague and De • olation, v. 17. and afterwards, v. 25, 26. It is observable, that Ierusalem's approaching Misery was set forth by a Girdle hid in the ground and marred, Ier. 13. 6, 7. which fore-signified the decay of their Finery (for the Girdle was a Signal part of it, and therefore you find it mention'd in the fore-nam'd Chapter of Isaiah, where the whole Wardrobe of the Sex is reckon'd up:) I say it fore-signified the utter decay of their Affected and Vain Bravery, viz. by the Captivity which was drawing near. Among the Judgments denounc'd against Iudah, in Zeph. 1. this is one, that God will punish all such as are cloathed with strange apparel, v. 8. He will severely animadvert on those vain persons, who out of their greedy desire of new modes of Attire, seek after those that are brought: from foreign Countries. And we find it not only thus in general, but there are Particular Judgments inflicted on individual persons for this Sin which I have been disswading you from. Immediately before the mentioning of the singular vengeance of God upon Iezebel, viz. how Iehu's horses trod her under foot, and how the dogs devour'd her carkase, it is taken notice of, that she painted her face, and tired her head, 2 Kings 9. 30. i.e. she was addicted to that Vain Excess which I have been reproving, and you hear what was the End of her, you read what was the recompence of her Pride as well as of her other notorious enormities. In the New Testament we have Herod a remarkable Example of God's Judgment in the like kind. He was proud of his Bright Apparel and his Gay Oration, both which caus'd him to be ador'd by the Vulgar who saw and heard him: and for this his prophane Insolence he was struck by an Angel from heaven, and died miserably.

Though there are no Instances of this sort in these our days (we being under another Oeconomy of Divine Providence) yet still the Justice of God is the same; and though it be not visibly and presently executed on the Sons and Daughters of Pride, yet it is always due to them, and it now conveys a real Curse along with it, and shall be consummated in Eternal Vengeance. Their Immodest Habit, with all the Vices that are retainers to it (of which I have particularly spoken) will procure them a very severe Punishment. They, like the Beasts of old crowned with Garlands, are gay and trim, but it is in order to their being Sacrificed. They are Aray'd and Bedeck'd, that they may fall a Splendid Victim to the Divine Justice. I request you to ponder this in your thoughts, that you may not be convinc'd of the Truth of it by an Experiment in your selves. Whatever apprehensions you have had of this matter heretofore, I wish you may for the future conceive aright of it. And this you cannot do, unless you be really perswaded of the intrinsick Evil of the thing, and likewise of the Certainty of that Judgment which will follow it. It is a commonly receiv'd notion among the generality of persons, that the Variety of Fashions, and the Excess of Vain Apparel, which are now so usual in this Nation, contribute much toward the advantage and welfare of it: For hereby, say they, the poor are set on work, many families are maintain'd, thousands daily get their livelihood, and consequently this Vanity of Attire is for the good of the Commonwealth. If this be good Arguing, then it is equally for the Publick Good to be Drunk, and to be arrant Gluttons, and to indulge all manner of Debauchery: For hereby the Wine-Merchants and Vintners, all that sell or dress the choicest Vineyards are enrich'd, and under these a great many poor and indigent Folks are maintain'd and provided for: and therefore we may conclude, that Intemperance and Sottishness are Publick Benefits to the World, as well as the Inordinacy of Apparel. But how can we with any Reason defend this latter, when it hath been proved (and all that have their Eyes open cannot but see it) that this Excess brings with it Idleness, Luxury, Lewdness, and is an Enemy to Justice and Charity (the two great Props of a Nation) and therefore must needs be disadvantageous to the Commonwealth? Hence it will follow (notwithstanding these Mens false Reasonings) that this Pride of Apparel is the nurse of Poverty. And there are abundant Instances to prove this. Too rich and gorgeous an Habit hath brought many a one to a Mourning Dress. Their Costly Aray hath reduced them to Rags, to want and penury. And let me tell you, this will be the Publick Fate, if you do not speedily prevent it. Our Expensive Vanity in Attire, with the Pride and Wantonness and other disorders, which are its constant retinue, will be our Ruine.

This may seem to be an Harsh way of treating you from the Pulpit: but I assure you, it is such as your Condition calls for, and therefore think not these Reproofs and Menaces to be unseasonable. Though I must needs say, I had not dealt thus with you, but that I saw no other person would undertake this work. Or, if any hath attempted it, it is evident that their Undertaking hath proved successless. Wherefore it was requisite to urge this matter afresh, and freely to set before you your Fault and your Danger, that you may seriously reform the one, and happily avoid the other. This is the grand design of my present Enterprize, and I hope it will not be altogether void of success. To which end I will conclude with an Exhortatory Address to those who are most concern'd in this Discourse, because they are generally the most Criminal.

Let it be your chief study to deck your selves with those Ornaments that embelish the Soul, and adorn the Life and Conversation. Put ye on the Lord Iesus Christ, as the Apostle is pleas'd to express it, Rom. 13. 14. Put on bowels of mercies, kindness, humbleness of mind, meekness, long-susering: and above all these put on charity, which is the bond of perfectness, which is as it were the rich gridle that ties all your spiritual Attire together. Col. 3. 12. More especially, be exhorted in the same Apostle's Words, to adorn your selves with shamefacedness and sobriety; and in the language of another Apostle, Let your adorning be the hidden man of the heart, in that which is not corruptible, even the ornament of a meek and quiet spirit, 1 Pet. 3. 3, 4. Which Words (as I told you before) do not exclude all Ornaments of the Body. If they exceed not Christian Modesty and Gravity, and offend not against the other Rules before laid down; and (in a word) if they are not unbecoming women professing godliness (as the Apostle speaks, 1 Tim. 2. 10.) you may lawfully use them. But then you must be sure that you do not by means of these, or in the use of them forget and neglect the Inward and Spiritual Adorning. Nay, you must be Chiefly concern'd for this latter: for this is the sole Ornament of the Spouse of Christ, who gave himself for his Church, that he might sancti • ie and cleanse it with the washing of water by the word, that he might present it to himself a Glorious Church, not having spot or wrinkle, or any such thing; but that it should be holy and without blemish, Eph. 5. 25. &c. This is the Beauty and Finery which you are to be solicitons about: and let the Care which others take in beautifying and garnishing the Bodies remind you of a much Greater Concernedness, which you ought to shew for your Immortal Spirits.

It was a Specimen of a great Devotion and Religion in that Good Father, who one time observing a Harlot, and minding how curiously she had trick'd up her self, and how elaborately she had made her self fine, stept aside and retired into his own breast, and there sharply chid himself, because he had never taken half so much care in adorning his Soul, for the entertaining of the Holy Iesus, as that vile Curtezan had done in trimming of her body for the pleasing of her lewd guests. Thus we may make the Vanity and and Sinfulness of others administer to our Pious Thoughts and Reflections. Let him who beholds the utmost gallantry and splendor of the most Polished Creature, presently turn his eyes inward, and look upon his Naked Soul, and blush at his neglect of it. How nice and exact are Vain persons in accoutring and furbishing themselves? And that their Bodies may not be disproportionable to their Apparel, what cost are they at to repair and beautifie those houses of clay? What little Arts and Methods do they use to set off themselves? They are not ashamed to borrow the Beauty which they boast of from a Drug or a Dark Spot. Some of them are at the trouble every day of putting on a New Complexion.

But be not you of the number of these Gaudy Fools: let your principal design be to beautifie your Minds, in adorning of which you cannot spend too much time, or take too much pains. To this purpose, think seriously of the Excellency and Worth of your Souls, remember that this is your Better Part, and therefore you ought to be solicitous above all things to have this adorn'd with Divine Vertues and Graces. And consider likewise, that these are the only True and Valuable Ornaments, these alone deserve that Name, because they have an intrinsick worth in themselves, and convey an inward and substantial Excellency to those that have them: and (which is the highest commendation of them) they 1 Pe • . 3. 4. are in the sight of God of great price, as the Apostle informs us. These Rich Jewels and Diamonds carry a commanding Lustre and Splendor along with them, and even sparkle in the • yes of Heaven. These therefore must be esteem'd by you as the True Christian 〈◊〉 , as the Genuine Bravery, which outshines, and at the same time darkens and sullies all the most exquisite Embelishments of Art. And therefore these are to be infinitely preferr'd in your wishes, desires and affections before them. Lastly, These will fit you for those Shining Robes of Glory, those Garments of Light and Everlasting Happiness, which you shall be cloathed with in the highest Heavens.