5. The accounts which an ungodly minister of religion shall make, must needs be intolerable, when the sins of his neglected flock shall be added to his own. 6. Every minister that leads an evil life, is that person whom our blessed Saviour means under the odious appellation of a hireling: this explained. 7. These things have been said, that you sin not: but this is not the great thing here intended: ministers may be innocent, and yet not zealous of good works: but if they be not this, they are not true ministers of Jesus Christ. Concluding pious exhor tations. PART II. II. Rules and measures of doctrine, which ministers are to teach the people, next considered. I. Let them be sure that they teach nothing but what is found in Scripture. This rule alone were sufficient to guide us, if we were not weak, wilful, ignorant, and abused, and if the holy Scriptures had not received so many interpretations and various meanings, &c. this topic enlarged on. Some rules and advice given on this head. 1. Because it is not to be expected that every minister should have all the gifts of the Spirit, &c., they may make use of the labors of those worthy persons, whom God has raised up as lights to the world: several such recommended, &c. In the interpretation of Scripture there are ways of doing it well and wisely, without the too laborious methods of weary learning, &c.: therefore, 2. In all interpretation of Scripture, the literal sense is to be presumed and chosen, unless there be evident cause to the contrary: reasons for this: three corollaries mentioned, as consequent to this proposition. 3. We must remember that not the grammatical or prime signification of the word only is the literal sense; but whatsoever was the prime intention of the speaker, though the word to be taken metaphorically may signify more meanings than one: this topic dilated on errors of different sects enumerated. 4. We must admit in the interpretation of Scripture but one literal sense; that is, but one prime literal sense, agreeably to the purity and simplicity of the Spirit of God, &c. 5. Yet others that are subordinate may be intended subordinately, &c. 6. Lastly, sometimes the literal sense is lost by a plain change of the words, which, when it is discovered, must be corrected by the fountain; and till it be, as long as it is pious and commonly received, it may be used without scruple: this illustrated. II. There is another sense or interpretation of Scripture; and that is mystical or spiritual: this explained. Some short rules 1. Though every place of Scripture hath a literal, yet every one hath not a spiritual or mystical sense; and, therefore, Origen was blamed for resolving all into spirit and mystery. 2. Whoever will draw spiritual senses from any history of the Old or New Testament, must first allow the literal sense, or else he will soon deny an article of necessary belief. 3. In moral precepts, &c., there is no other but the literal sense to be looked for. 4. If the letter of the story infers any indecency or contradiction, then it is necessary to look for a mystical sense: some other cases mentioned where it may be useful: folly of some mystical commentators displayed: instances of very absurd glosses given. Some other rules for the more particular duty of ministers. 1. Though they are to teach the people nothing but what is the word of God, yet by this is to be understood all that God spake expressly, and all that by certain consequence can be deduced from it this enlarged on. Quest. But how shall our reason be rightly guided in this case? To which it is answered, 2. In the making deductions, the first great measure to direct our reason and our inquiries is the analogy of faith: this explained, &c. 3. It is necessary also that we be very diligent in reading, assiduous in the studies of Scripture, &c. 4. Next to the analogy of faith, the consent of the Catholic church should be our measure, &c.: not indeed distinct from, much less against Scripture, for that were a contradiction: this enlarged on. Next head of the Discourse. The doctrine of a minister must be grave and reverend; without vain notions, pitiful contentions, &c. : the rules for which are easy. 1. Do not trouble the people with controversies, or with what engenders strife: this topic enlarged on. 2. Let not sermons and discourses be busy arguings about hard places of Scripture: this also enlarged on. Third head of the Discourse. Let your speech be salutary and wholesome rules given. 1. It is never out of season to preach good works: but when any one does this, let him not indirectly disgrace them, by telling how his adversaries spoil them: this topic enlarged on. 2. In deciding questions and cases of conscience, never strive to say what is pleasing, but what is profitable, &c. Lastly, the Apostle requires of every minister of the gospel that his speech and doctrine should be unreprovable; not such against which no man can cavil, but such as deserves not blame : rules and advices given for this. 1. Be more careful to establish a truth than to reprove an error. 2. If any man have a revelation or discovery, be not too quick to condemn it reasons for this given. 3. Let no man from his own head reprove the religion that is established by law and a just supreme authority: this explained. 4. Whatever Scripture you pretend for your doctrine, take heed PART III. 2 D that it be not chargeable with foul consequences: this explained and illustrated. If you will not have your doctrine reprehensible, do nothing with offence. Frame your life and preaching to the canons of the church, the doctrines of antiquity, and the sense of the Holy Fathers: reasons for this given. Concluding exhortations. SIR GEORGE DALSTON'S FUNERAL SERMON. 1 CORINTHIANS, CHAP. XV. VERSE 19. If in this life only we have hope in Christ, we are, of all men, most miserable. WHEN God, in his infinite wisdom, had decreed to man a life of labor and a body of mortality, &c., he was pleased to do two great things which might confirm the faith and entertain the hopes of his servants, who were ill used by the accidents of this world. 1. First, He sent his Son to take on him our nature, that no man might think it hard to suffer, when God thus spared not his own Son, &c. 2. Next, He taught, not only by revelation and his prophets to the church, but by competent methods to all mankind, that the soul of man does not die. Right deductions of the ancient philosophers and others on this point related and commented on. When they descended to particulars, they fell into error: instance of the doctrine of the transmigration of souls: this notion prevailed amongst the uninstructed of the Jews. Though God was pleased at all times to communicate notices of the other world sufficient to encourage virtue, yet he was ever sparing in telling the secrets of it: subject enlarged on. In this life, then, we see plainly that our portion is not, &c. Three propositions to be considered. 1. The servants of God in this world would be very miserable, were it not for their hopes of what is to come hereafter. 2. Though this be a place of hopes, yet we have not our hopes only here, &c. 3. The consummation and perfection of the felicity of the godly, when all their miseries shall be changed into glories, is in the world to come; which is the main thing here intended by St. Paul. I. The servants of God in this life are troubled and afflicted: they must live under the cross. This shown in extraordinary sufferings, also in the ordinary occurrences of life. Hence it was, that the very heathens fetched a strong argument for a day of recompense hereafter hence, also, our Lord convicted the Sadducees. Hence St. Paul observes, he that cometh to God, must believe that he is, and that he is a rewarder of them that dili on. gently seek him. Hence, also, the argument of our blessed Saviour, God is the God of Abraham, Isaac, and Jacob: that is, the rewarder of them, who are not dead, but fallen asleep, and shall be restored at the resurrection, to receive their rewards, &c.: this topic enlarged Neither is this so to be understood, as if the servants of God were so wholly forsaken by him in this world, so left to the malice of evil men, that they have not many refreshments, and great comforts, &c. But God, who intends vast portions of felicity for his children, does not reckon these little joys to the account of his elect. But as for the evil which they have, it is such as their Saviour had; and, bad as it is, it is to be chosen rather than a better; because it is the highway of the cross; a sharp, but a short step to bliss: parable of Dives and Lazarus commented on. II. Second head. Not in this life only have the godly hopes; therefore hereafter. As soon as they die, as soon as the soul goes out of the body, it is blessed: blessed, though not perfect an objection here removed. The proposition itself taken up: in the state of separation, departed souls perceive the blessing and comfort of their labors; they live after death, &c. This was the undoubted opinion of the Jews before Christ, and after; and therefore our Saviour's words to the converted thief, wherein he undoubtedly spake so as to be understood: this topic farther enlarged on. But this we learn more perfectly from the raptures of St. Paul: instances also from the book of Revelation given and commented on. But to make this proposition useful and clear, some things are to be added by way of supplement. 1. Reasons given why this place of separation was called paradise, &c. 2. As the spirits of good men were said in the Old Testament to be with Abraham, so the being with Christ is the specification of their intermediate state in the New Testament: this enlarged on. 3. It is to be noted, that although our blessed Saviour is, in the Creed, said to descend into hell, yet this does not prejudice his other words, this day thou shalt be with me in paradise: this explained. 4. It is observable, that in the mention of paradise by St. John, he twice speaks of the tree of life, but never of the tree of knowlege of good and evil: this explained, &c. III. Third head. The great reward of the godly shall be at the day of judgment, after the resurrection of the dead. At his coming, at his glorious appearing, we also shall appear glorious: this shown from 1 John, ii. 28. and iii. 4. We shall then see him as he is; but this beatific vision shall not be till then this topic enlarged on, proved, and illustrated from Scripture. This doctrine shown to have been that of the primitive church. It is that of the Greek church unto this day, &c. This doctrine shown to overthrow the arguments for a state of purgatory. The proposition being established, let us consider that God is our God when we die, if we be his servants while we live this topic enlarged on. Some men, by reading or hearing strange opinions, have fallen into a desperate melancholy; and others have so totally despaired of the divine mercy, as to lay violent hands on themselves and yet they only thought this or feared it; and might have altered it if they would have hoped and prayed: reflections on this subject. Now it is well with us, and we may secure our welfare for ever; but within an hour it may be otherwise with any of us: reflections on this topic. The exposition of the text is finished; but another text, and another sermon, as it were, still remains. Exhortations to caution and amendment of life, and the securing of God's favor. Example of Sir George Dalston proposed: his character delineated. Conclusion. SERMON On the Anniversary of the Gunpowder Treason. LUKE, CHAP. IX. VERSE 50. But when James and John saw this, they said, Lord, wilt thou that we command fire to come down from heaven, and consume them, even as Elias did? PARALLEL of fire in the text. Difference of character between the persons in the text, and those of the day. The words of the text in their own order point out, 1. the persons that asked the question: 2. the cause that moved them: 3. the person to whom they addressed it: 4. the question itself: 5. the precedent they urged from a fallible topic, in a special and different case. I. The persons were disciples of Christ, and Apostles. They were angry, and therefore it is not surprising that they sinned: not the privilege of an apostolical spirit, &c., can guard from sin those who are overruled by passion: this topic enlarged on. The spirits of these sons of thunder' had been inflamed under the law, and therefore their blessed Lord reproves them for ignorance, not of the law, but of his spirit. But we need not look far for persons, professing, at least, to be disciples of Christ's school, yet as great strangers to his merciful spirit, as if they had lived under the law, or had been foster-brothers to Romulus, suckled by a wolf: and they are Romanists too, presented to us by this day's solemnity, who call themselves Christians and Jesuits. One would have thought that such men, set forth with such merciful appellatives, would have endeavored to support the ruinous |