Thirty-Six Sermons

Thirdly, If we be his faithful servants, we should let it appear by our diligence in doing his businesses. No man would willingly entertain an idle servant, that is good at bit, and nothing else; one of those the old riming verse describeth. (Sudant quando vorant, frigescunt quando laborant) such as eat till they sweat, and work till they freeze. (O thou wicked and slothful servant, saith the Master in the Parable, to him that napkined up his Talent, Mat. 25.) they are rightly joined, wicked and slothful, for it is impossible a slothful servant should be good. The Poets therefore give unto Mercury, who is Interpres divûm, the Messenger (as they feign) of Jupiter, and the other God's, wings both at his hands and feet: to intimate thereby what great speed and diligence was requisite to be used by those that should be employed in the service of Princes, for the managing of their weighty affairs of State. Surely, no less diligence is needful in the service of God, but rather much more: by how much both the Master is of greater Majesty, and the service of greater importance, ( Not slothful in business, fervent in spirit, serving the Lord, saith St. Paul. ) Let all those that trifle away their precious time in unconcerning things, or put off the repentance of their sins, and the reformation of their lives till another age; or any other way slack their bounden service unto God, either in the common-duties of their general, or in the proper works of their particular calling; tremble to think what shall become of them, when all they shall be cursed, that have done the Lord's work (in what kind soever) negligently.

We see now what we are to do; if we will approve ourselves and our services unto the Lord our heavenly Master. What remaineth, but that we be willing to do it: and for that end pray to the same our Master, who alone can work in us both the will and the deed, that he would be pleased of his great goodness to give to everyone of us courage to maintain our Christian liberty inviolate as those that are free; wisdom to use it right, and not for a cloak of maliciousness; and grace at all times, and in all places, to behave ourselves as the servants of God; with such holy reverence of his Majesty, obedience to his will, faithfulness in his employments, as may both procure to us and our services, in the mean time gracious acceptance in his sight, and in the end a glorious reward in his presence: even for Jesus Christ his sake, his only Son, and our alone Savior.

A Table of the Places of Scripture, to which some light (more or less) is given in the fore-going Fourteen Sermons.

THE PREFACE.

1. I Had thought to have given somewhat a larger account in this Preface, than now I do: as well concerning the publishing of these Sermons, [1. Why at all? 2. Why now? so late? • 3. Why these? so many? so few? ] as concerning the Sermons themselves [1. The Truth, and 2. The Choice of the Matters therein handled. 3. The Manner of handling] and such other things, as some Readers out of curiosity expect to be satisfied in. But considering with myself, that there may be times, wherein it may be a point of the greatest Prudence to keep silence; and wherein, as it was wisely said of old, Qui been latuit been vixit, He liveth best, that appeareth least; so it may be as truly said▪ Qui been tacuit, been dixit, He speaketh best that saith least: I thought it safer to save that labor, than to adventure the possibility of having offense taken, upon no better security than the not having meant to give any.

2. Therefore in short; thus. After these Sermons were preached; so far was I from any forwardness to publish them, that for some years they were thrown aside without any thought at all of printing them, but rather a resolution to the contrary. I could not observe any such scarcity of printed Sermons abroad, as that there should be any great need of sending out more: and the copying out of most of them again (which was to be done, ere the work could be fitted for the Press, and could not well be done by any other hand than my own ) could not be any such pleasing task to me (especially at these years 69 current ) as to tempt me to a willingness to undergo a drudgery of so much toil and irksomness. Wherefore, though I was often and earnestly solicited thereunto, both by the entreaties and letters of friends, and some considerable offers also from such as trade in Books, to quicken me on: yet my consent came on very heavily, and my resolutions remained uncertain: Until I understood that one, who having by some means or other light on a Copy of one single Sermon of mine, preached at Newport in the Isle of Wight during the Treaty there, upon Gal. 5. 22. had surruptitiously without my consent, or so much as knowledge (and that negligently and imperfectly enough) printed it. Which, not knowing how to help for what was past, nor for the future how far it might become a leading example for others to follow, (as ill Precedents seldom want seconds; ) but well knowing withal, that there were in several men's hands, Copies also of most of the Sermons here printed: I had no other way left to secure the rest from running the same Fate their fellow had done, than by yielding my absolute consent to the publishing of them, and preparing them (as my leisure would serve) for the Press. For I had learned by this late, and some former experiences, that there are men, of those that make haste to be rich, who bear so little reverence to the Laws of common Equity and Ingenuity, that they will transgress them all for the gain of ( e) three-half-pence or a piece of bread. 〈 in non-Latin alphabet 〉 .

3. But when thus resolved, I came to seek up my scattered Copies, which lay neglected (so little did I value them) some in one corner, some in another: of the Two and Twenty, which I intended to publish (viz. Nineteen Ad Aulam, preached at the Court in my Attendance, Ordinary and Occasional there; and Three Ad Magistratum, preached before some of the Reverend Judges in their Circuits: ) after the best search I could make, I fell short Five of my whole Number: Those Ad Magistratum were all found; and being all now published, there need no farther account to be given of them.

Of these the I. II. III. IV. and X. were all missing; and the XVIII. was before fallen into the hands of another; who would not be persuaded to part with his Copy, (as he called it) either to me upon entreaty, (perhaps to chastise me for my Ignorance, who was so silly before as to think I had had some right to my own; ) or to his fellow-Stationer upon any reasonable (or rather as I am informed, unreasonable ) terms: which is done, though not all out so agreeably to the old Rule, Quod tibi fieri non vis; yet very conformly to the old Proverb, 〈 in non-Latin alphabet 〉 .—

4. Of these Six, thus in hazard to be all left out in the Impression; Three are recovered, and here presented to public view, and Three are not. The first (viz. that on Eccles. vii. 1.) I made a shift by the help of my memory to make up (as near as it would serve me, to what I had so long since spoken) out of an old Copy of a Sermon formerly preached upon the same Text elsewhere. For I am not ashamed to profess that most of those Ad Aulam were framed upon such Texts, and out of such Materials, as I had formerly made use of in other places: but always cast (as it were) into new moulds. For both fit it was the difference of the Auditories in the one place, and in the other should be some what considered: and besides my first crude meditaons being always hastily put together, could never please me so well at a second and more leisurable review, as to pass without some additions, defalcations, and other alterations, more or less. The Second and Third also ( viz. that on Prov. xvi. 7. and that on 1 Pet. ii. 17.) it was my good hap, searching purposely among the Papers of my late worthy friend and neighbor (whose memory must ever be precious with me) Thomas Harrington Esquire deceased, there to find, together with the Copies of divers others which I wanted not, transcribed with his own hand. But the Fourth and Fifth are here still wanting, because I could not find them out: and so is the Eighteenth also, because I could not get it in. The want of which last, though happening not through my default, yet I have made a kind of compensation for, by adding one other Sermon of those Ad Populum, in lieu of that which is so wanting, to make up the number an even score notwithstanding.

5. As for the Sermons themselves the matter therein contained, the manner of handling, &c. I must permit all to the Readers doom. Who if he be homo quadratus, perfectly even, and unbiased both in his Judgment and Affection, (that is to say, neither prepossessed with some false principle to forestal the one, nor carried aside with partiality for, or prejudice against, any person or party, to corrupt the other) will be the better able to discern, whether I have anywhere in these Papers exceeded the bounds of Truth and Soberness, or laid myself open to the just imputation either of Flattery or Falsehood. There hath been a generation of men ( wise 〈 in non-Latin alphabet 〉 , and for their own purposes, but Malignants sure enough) that labored very much (when time was) to possess the world with an opinion, that all Court Chaplains were Parasites, and their Preaching little other than daubing. I hope these Papers will appear so innocent in that behalf, as to contribute somewhat towards the shame and confutation of that slander.

6. The greater fear is, that (as the times are) all men will not be well pleased with some passages herein, especially where I had occasion to speak something of our Church Ceremonies; then under command, but since grown into disuse. But neither ought the displeasure of men, nor the change of times, to cast any prejudice upon the Truth: which in all variations and turnings of affairs remaineth the same it was from the beginning, and hath been accustomed, and therefore can think it no new thing, to find unkind entertainment abroad, especially from them whose interest it is to be (or at leastwise to seem to be ) of a different persuasion. For, that the truth is rather on my side in this point than on theirs that dissent from me, there is, besides other, this strong presumption onwards; That I continue of the same judgment I was of, twenty, thirty, forty years ago; and profess so to do, with no great hopes of bettering my temporal condition by so professing: whereas hundreds of those, who now decry the Ceremonies ) (as they do also some other things of greater importance) as Popish and Antichristian, did, not many years since, both use them themselves, and by their subscriptions approve the enjoining of them; but having since in compliance with the Times professed their dislike of them, their portion is visibly grown fatter thereby. If the face of affairs be not now the same it was, when the Sermons wherein this Point is most insisted on were preached, What was then done, is not sure in any justice now chargeable upon me as a crime: who never pretended to be a Prophet; nor could then either foresee that the times would so soon have changed, or have believed that so many men would so soon have changed with the times.

7. Of the presumption aforesaid I have here made use; not that the business standeth in need of such a Reserve, for want of competent proof otherwise, which is the case wherein the Lawyers chiefly allow it: but to save the labor of doing that over again in the Preface, which I conceive to be already done in the work itself. With what success I know not; that lieth in the breast of the Reader. But that I spake no otherwise than I thought, and what my intentions were therein; that lieth in my own breast, and cannot be known to the Reader; who is therefore in charity bound to believe the best, where there appeareth no pregnant probability to the contrary. The discourses themselves, for much of the matter, directly tend to the peace both of Church and State, by endeavoring to persuade to Unity and Obedience: and for the manner of handling have much in them of Plainness, little (I think nothing at all) of Bitterness, and so are of a temper fitter to instruct than to provoke. And these I am sure are no Symptoms of very bad Intentions. If there be no worse Construction made of them than I meant, nor worse Use; I trust they neither will deserve much blame, nor can do much hurt. Howsoever, having now adventured them abroad; though having little else to commend them but Truth and Perspicuity, two things which I have always had in my care (for whereto else serveth that 〈 in non-Latin alphabet 〉 , wherewith God hath endued man, but to speak reason, and to be understood? ) if by the good blessing of Almighty God, whom I desire to serve in the spirit of my mind, they may become (in any little degree) instrumental to his Glory, the edification of his Church, and the promoting of any one soul in Faith and Holiness towards the attainment of everlasting salvation: I shall have great cause of rejoicing in it, as a singular evidence of his underserved mercy towards me, and an incomparably rich reward of so poor and unworthy labors. Yet dare I not promise to myself any great hopes, that anything that can be spoken in an argument of this nature, though with never so much strength of reason, and evidence of truth, should work any kindly effect upon the men of this generation: when the times are nothing favorable, and themselves altogether undisposed to receive it: No more than the choicest Music can affect the ear that is stopped up; or the most proper Physic operate upon him, that either cannot, or will not take it. But as the Sun, when it shineth clearest in a bright day, if the beams thereof be intercepted by a beam too, (but of another kind) lying upon the eye, is to the party so blinded, as if the light were not at all, so I fear it is in this case. Not through any incapacity in the Organ so much, especially in the learneder part among them; as from the interposition of an unsound Principle, which they have received with so much affection, that for the great complacency they have in it, they are loath to have it removed. And as they of the Roman party, having once thoroughly imbibed this grand Principle, that the Catholic Church (and that must needs be it of Rome) is infallible, are thereby rendered incapable to receive any impressions from the most regular and concluding discourses that can be tendered to them, if they discern anything therein disagreeing from the dictates of Rome; and so are perpetually shut up into a necessity of erring (if that Church can err) unless they can be wrought off from the belief of that Principle: which is not very easily to be done, after they have once swallowed it, and digested it, without the great mercy of God, and a huge measure of self-denial: Even so have these our Anti-ceremonial Brethren framed to themselves a false Principle likewise, which holdeth them in Error, and hardeneth them against all impressions or but Offers of reason to the contrary.

8. All Errors, Sects and Heresies, as they are mixed with some inferior Truths, to make them the more passable to others; so do they usually owe their original to some eminent Truths (either misunderstood or misapplied ) whereby they become the less discernible to their own Teachers: whence it is that such Teachers both deceive and are deceived. To apply this then to the business in hand. There is a most sound and eminent Truth, justly maintained in our own and other Reformed Churches, concerning the Perfection and Sufficiency 〈1 page duplicate〉 〈1 page duplicate〉 of the Holy Scriptures. Which is to be understood of the revelation of supernatural Truths, and the Substantials of God's Worship; and the advancing of Moral and Civil duties to a more sublime and spiritual height, by directing them to a more noble end, and exacting performance of them in a holy manner: But without any purpose thereby to exclude the belief of what is otherwise reasonable, or the practice of what is prudential. This Orthodox Truth hath by an unhappy misunderstanding proved that great stone of offense, whereat all our late Sectaries have stumbled. Upon this foundation (as they had laid it) began our Anti-ceremonians first to raise their so often renewed Models of Reformation: but they had first transformed it into quite another thing; by them perhaps mistaken for the same, but really as distant from it, as Falsehood from Truth; to wit this, That Nothing might lawfully be done or used in the Churches of Christ, unless there were either Command or Example for it in the Scriptures. Whence they inferred, that whatsoever had been otherwise done or used, was to be cast out as Popish, Antichristian, and Superstitious. This is that unfound corrupt Principle whereof I spake: that root of bitterness, whose stem in process of time hath brought forth all these numerous branches of Sects and Heresies, wherewith this sinful Nation is now so much pestered.

9. It is not my purpose, nor is this a place for it, to make any large discovery of the cause of the mistake; the unsoundness of the Tenent itself, and how pernicious it is in the Consequents. Yet I cannot but humbly and earnestly entreat them, for the love of God, and the comfort of their own souls; as they tender the peace of the Church, and the honor of our Religion; and in compassion to thousands of their Christian Brethren, who are otherwise in great danger to be either misled or scandalized: that they would think it possible for themselves to be mistaken in their Principle, as well as others, and possible also for those Principles they rest upon to have some frailties and infirmities in them, though not hitherto by them adverted, because never suspected; that therefore they would not hasten to their Conclusion, before they are well assured of the Premises, nor so freely bestow the name of Popish and Superstitious upon the opinions or actions of their Brethren, as they have used to do, before they have first and thoroughly examined the solidity of their own Grounds: finally, and in order thereunto, That they would not therefore despise the Offer of these few things ensuing to their consideration, because tendered by one that standeth better affected to their Persons than Opinions.

10. And first I beseech them to consider, how unluckily they have at once both straitened too much, and yet too much widened, that which they would have to be the adequate Rule of warrantable actions; by leaving out Prudence, and taking in Example. Nor doth it sound well, that the examples of men, though never so Godly, should as to the effect of warranting our actions, stand in so near equipage with the commands of God, as they are here placed jointly together without any character of difference so much as in degree. But the superadding of Examples to Commands in such manner as in this Assertion is done, either signifieth nothing, or overthroweth all the rest: which is so evident, that I wonder how it could escape their own observation. For that Example which is by them supposed sufficient for our warranty, was itself either warranted by some Command or former Example or it was not. If it were; then the adding of it clearly signifieth nothing: for then that warrant we have by it, proceedeth not from it, but from that precedent Command or Example which warranted it. If it were not: then was it done merely upon the dictates of Prudence and Reason: and then if we be sufficiently warranted by that Example (as is still by them supposed) to act after it, we are also sufficiently thereby warranted to act upon the mere dictates of Prudence and Reason, without the necessity of any other either Command or former Example for so doing. What is the proper use that ought to be made of Examples, is touched upon a little in the 8. Sermon Ad Aulam, towards the latter end; but it is very needful to be better understood than it is, considering the ill use that hath been made of Scriptureexamples both in former, and (much more) in these our later times.

11. Secondly, I beseech them to consider (whereof also I have given some touch more than once in the ensuing Sermons ) what scandal is given, and what advantage to the Anabaptists, Familists, Quakers, and the whole crew of our modern Sectaries, by what other name or title soever they are called or distinguished. When this gap was once opened [ What Command have you in Scripture, or what Example for this or that?] Un • Eurusque Notusque: it was like the opening of Pandora 's Box, or the Trojan Horse. As if all had been let loose; swarms of Sectaries of all sorts broke in, and (as the Frogs and Locusts in Egypt ) overspred the face of the Land. Nor so only; but as often it happeneth, these young Striplings soon outstripped their Leaders, and that upon their own ground: leaving those many Parasangs behind them, who had first shown them the way, and made entrance for them. For as those said to others; What Commands or Example have you for kneeling at the Communion? For wearing a Surplice? &c. For Lord Bishops? For a penned Liturgy? For keeping Holy-days? &c. and there stopped: So these to them; Where are your Lay-Presbyters, your Classes, &c. to be found in Scripture? Where your Steeple-houses, your National Church? Your Tithes and Mortuaries? Your Infantsprinklings? Nay, where your Metre-Psalms? Your two Sacraments? Your observing a weekly Sabbath? (for so far I find they are gone, and how much farther, I know not, already: and how much farther they will hereafter, for Erranti nullus terminus, God only knoweth) show us, say they, a Command or Example for them in Scripture.

Thus do these pay them home in their own metal: and how the pay can be honestly refused, till they order their Mintage better, I yet understand not. If any of them shall say with him in the Satirist,

the reply is ready in the next verse there,

I doubt not but many of those that made a stand sooner, are highly displeased with those that rush on headlong and adventured farther; yea, and it may be, declaim against them with some vehemency both in the Pulpit and Press. But truly no great reason, if they lent them their Premises, to fall out with them about the Conclusion. The Master in the Fable did not well to beat his Maid for serving him with thin Milk, when it was his own Cow that gave it. For why should he that giveth another Scandal, be angry with him for taking it? Or he that helpeth to set it on tumbling down the hill, blame the stone if it tumble on still Ex virtute impressâ, and do not stop just where he would have it? so mischievous a thing is it, as Aristotle often observeth, 〈 in non-Latin alphabet 〉 . not to lay the foundation upon a firm bottom at the first. It had been best, if this had been looked to sooner and from the beginning: but better than not at all, if it would be well considered yet, and some remedy thought on to help it as much as may be, before it grow past all hope of recovery.

12. But thirdly, and above all I beseech them to consider, whether that 〈 in non-Latin alphabet 〉 , which many times marreth a good business, hath carried them; and how mightily (though unwittingly, and I verily believe most of them unwillingly ) they promote the Interest of Rome, whilst they do with very great violence (but not with equal prudence ) oppose against it: so verifying that of the Historian Poet, spoken in another case,

I mean, in casting out not Ceremonies only, but Episcopacy also, and Liturgy, and Festivals out of the Church, as Popish and Antichristian,—Hoc Ithacus velit. If any of these things be otherwise guilty, and deserve such a regulation upon any other account (which yet is more than I know) farewell they: but to be sent away packing barely upon this score, that they are Popish and Antichristian; this bringeth in such a plentiful harvest of Proselytes to the Jesuit, that he doth not now, as formerly, gaudere intus & in sinu (laugh in his sleeve, as we say) but 〈 in non-Latin alphabet 〉 , openly and in the face of the Sun triumph gloriously and in every Pamphlet proclaim his Victories to the World. If you shall say, that the Scandal is taken by them, not given by you: it is (to all but yourselves) as much as nothing: whilst the contrary is demonstrable, and that there is in these very pretensions, a proper (and as I may say a natural) tendency to produce such effects, as we see to have ensued thereupon. The truth whereof will evidently appear by stating the Case thus. A man otherwise rational and conscientious, but somewhat wavering in point of Religion, yet desiring in sincerity of heart to be of the truer Church, if he knew which were it, hath some temptations offered him by his Education, Friends, Books, the confusions among us, or otherwise to incline him towards the Church of Rome. Which temptations, being not able of himself to conquer, he repaireth to a Presbyterian (suppose) or Independent: he acquainteth him with his doubts, and desireth satisfaction therein: telleth him among other things, that he had a good opinion of the Church of England heretofore, whilst she had Episcopal Government, and a well-formed Liturgy, and did observe Christian Festivals, and some kind of outward decency in the worship of God, as all the Churches of Christ had and did in the the purest and primitive times; but now that all these things are laid aside, he must needs be of another mind, unless they can fully satisfy him concerning the premisses. In this Case, I would fain know what possible satisfaction such a man could receive from either of these, holding to their Principles. To tell him these things were Popish, and therefore to be cast out of the Church, were the next way to put him quite off: he would presently conclude (and it is impossible he should do otherwise, being already so prepared as in the Case is supposed) that certainly then that which we call Popery is the old Religion, which in the purest and primitive times was professed in all Christian Churches throughout the World. That only 〈 in non-Latin alphabet 〉 , which is usually the last Reserve in these disputes, That the mystery of iniquity began to work betimes; will seem (to him) but a ridiculous begging of the Question; and he will tell them, that every Sectary may say the same to them. Whereas the sober English Protestant, is able by the Grace of God, with much evidence of truth, and without forsaking his old Principles, to justify the Church of England, from all imputations of Heresy or Schism, and the Religion thereof as it stood by Law established from the like imputation of Novelty; and to apply proper and pertinent answers to all the Objections of those whether Papists, or others ) that are contrary minded, to the full satisfaction of all such, as have not by some partial affection or other rendered themselves uncapable to receive them.

12. I confess I had no purpose (as may appear by the beginning of my Preface ) when I set pen to paper, to have said much, if any thing at all, of these matters: But I had so very much more to say for the pressing of each of these three considerations, and the business withal seemed to me of so much importance, that after I had once begun, I had much ado to repress myself from drawing this Preface into a yet far greater length. But since I had thus adventured to unbowel myself, and to lay open the yery inmost thoughts of my heart in this sad business before God and the world: I shall hope to find so much charity from all my Christian Brethren, as to show me my Error, if in anything I have now said I be mistaken, that I may retract it; and to pardon those excesses in modo loquendi, if they can observe any such which might possibly (whilst I was passionately intent upon the matter ) unawares drop from my Pen. Civilities which we mutually owe one to another,— damus hanc veniam, petimúsque vicissim. Considering how hard a thing it is, amidst so many passions and infirmities, as our corrupt nature is subject to, to do or say all that is needful in a weighty business, and not in something or other to over-say or over-do: Yet this I can say in sincerity of my heart, and with Comfort, that my desire was (the nature of the business considered) both to speak as plain, and to offend as little as might be. If I can approve my carriage herein to the judgment and consciences of sober and charitable men; it will be some rejoicing to me: but I am not hereby justified. I must finally stand or fall to my own Master, who is the only infallible Judge of all men's hearts and ways. Humbly I beseech him to look well if there be any way of wickedness or hypocrisy in me; timely to cover it himself, and discover it to me, that it may be by his grace repented of, and pardoned by his mercy; by the same mercy and grace to guide my feet into the ways of Peace and Truth, and to lead me in the way everlasting.

The Reader is desired to take notice, That the Eighteenth Sermon (one of those mentioned by the Author in his Preface to have been formerly omitted) is in this Impression added.

THE CONTENTS, or SUMMARY Of the several ensuing SERMONS.

Sermon I. Ad Aulam, on ECCLES. vii. 1.
• Sect. 1 FCclesiastes; the Preachers Sermon;
• 2— or Solomon's Paradoxes.
• 3-6 The use of Rhetorical Exornations in Sermons.
• 7-10 THE WORDS OF THE TEXT severally explained.
• 11-12 A good Name to be preferred before the most precious Oyntments; As,
• 13-14 -1. being a more peculiar blessing.
• 15-16 -2. yielding more solid content.
• 17-18 -3. enabling to worthier performances.
• 19-22 -4. being of larger extension, both for Place and Time:
• 23-25 Yet not to be preferred before a good Conscience.
• 26-27 THE INFERENCES: 1. The sin of those that rob others of their good Names.
• 28-29 -2. The folly of those, that value any outward things above a good Name.
• 30-31 -3. That it is not enough for a man, that he can satisfy his own Conscience in what he doth. But
• 32 -4. There ought to be a great care had also of preserving a good Name, And that upon these
• 33 CONSIDERATIONS. I. That it is our bounden Duty.
• 34-5 -2. That by our care much may be done in it.
• 36 -3. That a good name lost is of hard recovery.
• 37, &c. Some RULES OF DIRECTION tending as helps thereunto.

Sermon II. Ad Aulam, on PROV. xvi. 7.
• Sect. 1. THe Sum and Division of THE TEXT.
• 2—6 The Words in the former part of the Text explained.
• 7 POINT I. The necessity of seeking to PLEASE God.
• 8—9.—both in point of Duty (and Relations;)
• 10—11—and in point of Wisdom (and Benefit.)
• 12—14 POINT II. God is pleased with our ways; wherein he findeth—1. Conformity to his ways,
• 15—16—2. and Obedience to his Will.
• 17—notwithstanding their imperfection.
• 18—1. as being his own work in us; and
• 19—2. beholding them as in the face of Christ.
• 20 The Inference; for comfort.
• 21 The Words in the latter part of the Text explained.
• 22—24 POINT III. God procureth the peace of those that please him.
• 25—Their own endeavor (subordinately) concurring.
• 26—8 A grand Objection removed.
• 29 FOUR INFERENCES briefly touched.
• 30 A FIFTH INFERENCE farther considered: for the preventing of a double fallacy; to wit,
• 31—2—1. that of imputing our sufferings wholly to the injustice of others.
• 32—4—2. that, of thinking the better of ourselves and our own ways, because we have Enemies.
• 35 The Conclusion.

Sermon III. Ad Aulam, on 1 PET. ii. 17.
• Sect: 1—3. THe Scope, and Division of THE TEXT.
• 4—8 The Duty of HONOURING ALL MEN, explained.
• 9—10—and enforced; by Reasons taken 1. from Justice,
• 11—2. from Equity,
• 12—14—3. from Religion.
• 15 A REPROOF 1. of those that honor none but themselves.
• 16—17—2. of those that honor none but their Superiors.
• 18, &c. —3. of those that limit the duty with a condition, Si meruerint.
• 24—26—Who are meant by THE BROTHERHOOD.
• 37, &c. —and what by loving the brotherhood.
• 30 Two grounds of this duty, viz. 1. Their Goodness in themselves.
• 31, &c. —their Nearness to us; in sundry relations.
• 36, &c. We may in loving the Brethren, prefer some:
• 39, &c. —But not exclude any.

Sermon IV. Ad Aulam, on PSALM xix. 13.
• Sect. 1—3. A General view of the xix. PSALM.
• 4—6 The Scope and Division of the Text.
• 7 The reading considered and cleared.
• 8 Of Presumption in General.
• 9—11 Of the Sin of Presumption, materially taken.
• 12—14 From the distinction of Sins; of Ignorance, Infirmity, and Presumption.
• 15—18—Severally Exemplified:
• 19 The nature of Presumptuous Sins declared.
• 20—24 The heinousness of Presumptuous Sins declared by sundry Intimations in the Text;
• 25—and by Reasons drawn, partly from their Cause;
• 26—27—partly from their evil Effects. —1. before Repentance,
• 28—2. at the time of Repentance,
• 29—32—3. after Repentance.
• 33 For the avoiding of Presumptuous Sins;
• 34 with our Prayers to God,
• 35 we are to join our own Endeavors.
• Four Particular Rules for direction herein, viz.
• 36—1. Do nothing against Conscience.
• 37—38—2. Get the mastery of thine own Will.
• 39—43—3. Beware of Engagements to Sin.
• 44—45—4. Resolve not to yield to any Temptation.
• 46 The Conclusion.

Sermon X. Ad Aulam, I. Ser. on PHIL. iv. 11.
• Sect. 1—4. THe occasion, Scope,
• 5—Paraphrase and
• 6—Division of the Text.
• 7—12 Four Observations from the Apostles Protestation.
• 13—14 The Nature of Contentment gathered from the Text in three Particulars, viz.
• 15—16 I. That a man be content with his own Estate, without coveting that which is another's.
• 17—19 Illustrated by Examples both ways:
• 20—21 and proved from Grounds both of Justice,
• 22—and Charity.
• 23 Not all desire of that which is another's forbidden.
• 24—but the Inordinate only: Whether in respect
• 25—26 1.—Of the Object, of the Desire.
• 27—29 2.— The Act, or of the Desire.
• 30—31 3.— The Effects of the Desire.
• 32 The Inference thence,
• 33 II. That a man be content with his present Estate.
• 34 Because 1. That only is properly his own.
• 35 2. All looking beyond that disquieteth the mind.
• 36 3. The present is ever best.
• 37—38 The Duty pressed:
• 39—40—and the misunderstanding of it prevented.
• 41 III. That a man be content with any Estate:
• 42—44 with the Reasons thereof,
• 45, &c. —and Inferences thence.

Sermon VI. Ad Aulam, II. Serm. on PHIL. iv. 11.
• Sect. 1-3 THe Art of Contentment,
• 4 1. Not from Nature,
• 4 2.— Institution,
• 6 3.—or Outward Things.
• 7—But from God: who teacheth it us,
• 8—1. by his Spirit:
• 9—2. by his Promises:
• 10, &c. —3. by the Rod of Discipline.
• 12 Inferences. I. Where this learning is to be had.
• 13 II. Sundry motives thereunto.
• 14 III. The Trial of our proficiency therein, by Six Marks;
• 15—1. The despising of unjust gain.
• 16—2. The moderating of worldly Desires and Care.
• 17—3. The careful using and of what we have.
• 18—4. the charitable dispensing of what we have.
• 19—5. The bearing both of wants with patience.
• 20, &c. —6.—and losses —with patience.
• 22 Seven Helps, to further us in this Learning.
• 23—24—1. A right persuasion of the Goodness and Truth of God.
• 25—2. A through sense of our own unworthiness.
• 26—3. Thankfulness for what we have.
• 27—4. A prudent comparing of our Estates with other men's.
• 28—5. To consider the vanity of all outward things.
• 29—30—6. Sobriety in a frugal and temperate use of the Creature.
• 31—7. To remember, that we are but Pilgrims here.

Sermon VII. Ad Aulam, on ISA. lii. 3.
• Sect. 1. THe Sum and Division of the Text.
• 2—4 Part I. Mans Sale.
• 5 Inferences thence: To take knowledge, 1. of our Misery, therein.
• 2 2. and Presumption therein.
• 7 The Materials of the Contract: viz.
• 8—10 I. The Commodity; and therein our Baseness.
• 11—15 II. The Price; and therein our Folly.
• 15—18 An Objection by way of Excuse, removed.
• 19—24 III. The Consent; and therein our Inexcusableness.
• 25 PART II. Mans Redemption wrought.
• 26 I. EFFECTUALLY. Wherein are considered,
• 27 1. The Power, of the Redeemer.
• 28 2. The Love, of the Redeemer.
• 29 3. The Right, of the Redeemer.
• 30 And thence Inferred a threefold Duty: viz. 1. of Affiance, relatively to his Power.
• 31 2. of Thankfulness, relatively to his Love.
• 32 3. of Service relatively to his Right.
• 33 II. FREELY. As to us; who paid nothing towards it:
• 34—37 But yet a valuable price paid by our Redeemer.
• 38 Inferences thence: To exclude Merit.
• 39—But not Endeavors.
• 40 The Conclusion.

Sermon VIII. Ad Aulam, on ROM. xv. 5.
• Sect. 1—2 THe Scope and Division of the Text.
• 3—5 THE FORMALITY of the Prayer. Observations thence, viz. I. Prayer to be joined with Instruction.
• 6—9 II. God the only Author of Peace.
• 10 III. Concerning the Style FIVE ENQUIRIES, viz.
• 11—13 1. Why the God of Patience?
• 14—16 2.—Why of Consolation?
• 17—19 3. Of the Choice of these two Attributes;
• 20 4.—Their Conjunction;
• 21 5.—and Order.
• 22 In the matter of the Prayer; three Particulars.
• 23 I. THE THING prayed for: viz. Like mindedness,
• 24—26— Opened;
• 27—and Pressed, upon these Considerations.
• 28 1. That we are members of the same Body,
• 29 2.—and of the same Family.
• 30 3. That it forwardeth the building up of God's Church.
• 31—33 4.—but the want of it giveth Scandal to the Enemies thereof.
• 34—35 II. The FORMER QUALIFICATION: importing an agreement, 1. Universal,
• 36—38 2. Mutual.
• 39—40 III. The Later QUALIFICATION: importing an agreement, 1. according unto Truth and Godliness.
• 41—42 2. after The Example of Christ.
• 43 The Conclusion.

Sermon IX. Ad Aulam, on 1 TIM. iii. 16.
• Sect. 1—4. THe Occasion, Scope and Division of THE TEXT.
• 5—6 Of the word Mystery.
• 7 I. POINT. The Gospel A GREAT MYSTERY. Because.
• 8—9—1. it could not have been known;
• 10—13—2. had it not been revealed, and
• 14—15—3. being revealed, cannot be perfectly comprehended.
• 16—17 INFERENCES thence, I. Reason not to be the measure of Faith.
• 18—19 II. Disquisition of Truth to be within the bounds of Sobriety.
• 20—21 III. Offence not to be taken at the difference of Opinions among Christians.
• 22—23 II. POINT. Christianity a Mystery of Godliness: In regard
• 24—26 1. both of the general Scope thereof;
• 27 2. and of the special Parts thereof;
• 28 3. and the means of conserving it.
• 29—31 INFERENCES thence, I. for the trial of Doctrines:
• 32—33—with application to the present Church of England.
• 34 II. For the ordering of our Lives.
• 35 The Conclusion.

Sermon X. Ad Aulam, on PSAL. cxix. 75.
• Sect. 1. THe Division of THE TEXT.
• 2—6 What is meant by the Judgments of God.
• 7 POINT I. The righteousness of God's Judgments, 1. as proceeding from him;
• 8—9 2. as deserved by us.
• 10 INFERENCES thence. 1. Not to murmur against the ways of God's providence.
• 11 2. but to submit our wills to his.
• 12—14 David's many troubles:
• 15—17—and God the causer thereof.
• 18 POINT II. That God causeth his servants to be troubled, it is out of his faithfulness: whether we respect
• 19 1. his Promises,
• 20—22 2. or their Relations.
• 23 The Inference thence: To bear troubles cheerfully.
• 24—25 POINT III. The faithfulness of God in sending troubles evidenced from.
• 26—30 1. The End, he aimeth at therein.
• 31—34 2. The Proportion, he holdeth therein.
• 35—36 3. The Issues, he giveth thereout.

Sermon XI. Ad Aulam. I. Ser. on 1 COR. x. 23.
• Sect. 1—2. THe Scope and Division of the Text.
• 3—4 All things meant of Indifferent things only.
• 5 What things are Indifferent.
• 6—8 POINT I. The Liberty we have to indifferent things.
• 9—10 The Error of those that over-much restrain this Liberty
• 11—14—blamed: as 1. unrighteous in itself;
• 15—22—2. Dangerous in the Consequents.
• 23 With some APPLICATION to this Church.
• 24 The chief Causes of that Error discovered:
• 25—27—viz. 1. Ignorance,
• 28—30 2. and Partiality.
• 31 POINT II. All Christians have title to this Liberty:
• 32— The Unregenerate as well as the Godly;
• 33—35—And the Clergy, as the Laity.
• 36 The Conclusion.

Sermon XII. Ad Aulam, II. Ser. on 1 COR. x. 23.
• Sect. 1—2. THe Scope and Division of the Text.
• 3—5 OBSEKV. I. Expediency not considerable, but in Lawful things only.
• 6—Illustrated by the contrary Examples of David: —In the matter of Saul;
• 7—and in the matter of Uriah.
• 8—11 THE INFERENCE thence. Not to do any unlawful thing, seem it never so expedient.
• 12 OBSERV. II. Things otherwise lawful, to be forborne when they are inexpedient.
• 13—16 What Expedience is:
• 17—and how it differeth from lawfulness.
• 18 THE INFERENCE. Expediency to be examined in all other actions, as well as Lawfulness.
• 19—21 Two important Reasons thereof.
• 22—23 OBSERV. III. Edification the measure of Expediency.
• 24—27 what is Edification.
• 28—29 In the exercise of Liberty; much left to the Discretion, and to the Charity of particular men.
• 30—33
• 34—35 A necessary Caution: touching the Authority of Superiors in different things.
• 36—41 The Cases of Obedience and Scandal compared.
• 24, &c. Our whole Duty for Practice summed up in Three Rules.

Sermon XIII. Ad Aulam, on ROM. xv. 6.
• Sect. 1—2. THe Scope and Division of the Text.
• 3—9 The words [That you may glorify God] opened in Six Particulars.
• 10—11 POINT I. The Glory of God to be intended as our chiefest End.
• 12 Reas. 1. as being the chiefest Good.
• 13—2. and that whereunto we are both in Duty,
• 14—3. and Wisdom obliged.
• 15 Inferences of Admonition. That we do not either—1. bestow upon any Creature; any of that Glory which is due to God.
• 16—2. or draw to ourselves, any of that Glory which is due to God.
• 17—3. or accept, if cast upon us by others, any of that Glory which is due to God.
• 18—19—4. nor entitle the glory of God to our own passion or interests,
• 20—22—with some application hereof.
• 23—24 POINT II. God the Father of our Lord Jesus Christ. With the Reasons, both of the Style itself;
• 25—26—And why it is here used;
• 27 POINT III. God to be glorified of us: first with the mind;
• 28—and then with the mouth.
• 29 POINT IV. God is much glorified▪ by Christian unity and Likemindedness.
• 30—31—Illustrated: from the resemblance of Music;
• 32—33—and from the resemblance of Building;
• 34—35—and that in regard both of Dispatch;
• 36—37—and Strength.
• 38 The Conclusion.

Sermon XIV. Ad Aulam, on PSAL. xxvii. 10.
• Sect. 1—2. THe Scope and Division of the Text.
• 3 The words in the former part of the Text opened.
• 4 POINT I. A possibility of failing in all worldly helps.
• 5—7 I. Either out of Choice; Instanced—1. in Parents,
• 8—9 2. and all other Friends;
• 10—12 Or out of Necessity.
• 13—15 The Inference. Not to trust in any Creature.
• 16 The words in the latter part of the Text opened.
• 17 POINT II. God's help ready, when all others fail.
• 18 Proved 1. by Instances;
• 19 2. by Reasons: taken partly from the Nature of God; viz.
• 20—22 1. his Love,
• 23—24 2. his Wisdom,
• 25 3. his Power,
• 26 4. his Eternity;
• 27—28—Partly from his Promises.
• 29—32 Inferences thence.
• 33 The Conclusion.

Sermon XV. Ad Aulam, on LUKE. xvi. 8.
• Sect. 1. THe Scope of the whole Parable,
• 2—and of the Text in particular.
• 3 The Division of the Text.
• 4 POINT I. The persons here compared, and opposed.
• 5 I. Who are meant by the children of the world.
• 6—8—and why they are so called.
• 9—13 II. What is meant by Light.
• 14—15—and who by Children of Light.
• 16 The Inference, from their Opposition.
• 11—18 POINT II. the children of the world wiser than the children of Light. As being
• 19 1. More Sagacious; than they.
• 20 2. More Industrious; than they.
• 21 3. More Cunning; than they.
• 22—23 4. More United, than they.
• 24——28——with sundry Reasons thereof:
• 29 Two Inferences thence; 1. Not to be scandalized at their prosperous successes.
• 30—31 2. But to emulate their wisdom.
• 32—33 POINT III. The Worldlings wisdom but folly.
• 34——Proved; and
• 35—discovered in sundry particulars.

Sermon XVI. Ad Aulam, on HEB. xii. 3.
• Sect. 1—3. THe Occasion, Coherence, Scope,
• 4—and Division of the Text.
• 5—6 The former general part. Wherein 4 Particulars; viz.
• I. The Malady; Weariness.
• 7—12 II. The Inward Cause; Faintness.
• 13—18 III. The part affected; The Soul or Mind,
• 19—22—with the Inference thence.
• 23—24 IV. The Persons: and what fear there might be of their fainting under the Cross: in regard
• 25 1. Of the greatness of the Trial.
• 26—29 2. Of the natural Frailty of man.
• 30 3. Of the neglect of watchfulness and preparation.
• 31—32 4. Of God's disertion.
• 33—35 The Inference thence.
• 36—37 A Caution: concerning the lawfulness of shunning afflictions:
• 38—43——sundry Objections to the contrary answered.
• 44, &c. A short view of the chief heads contained in the Second General Part.

Sermon I. Ad Magistratum. I. Ser. on PROV. xxiv. 10.—12.
• Sect. 1. THe Scope and
• 2—3 Division of the Text.
• 4—5 The main duty, The delivering of the Oppressed, proposed and proved
• 6 The Necessity thereof inferred from divers considerations; Some respecting
• 7—8 I. God; viz. 1. his Command. —2. his Example.
• 12—13 II. Our selves, viz. The power we have;
• 14—2. the need we may have.
• 15—16 III. Those that are oppressed; viz. 1. The greatness of their distress
• 17—2. the paucity of their friends.
• 18—22—3. the equity of their Cause.
• 23—26 IV. The Effects of the Duty; viz. 1. Honor to the Calling.
• 27 2. the blessing of the poor upon the Person.
• 28 3. a reward from God for the Work.
• 29—32 4. Mercy to the Land.
• 33—34 The Sum of all, and the Conclusion.

Sermon II. Ad Magistratum, II. Ser. on PROV. xxiv. 10.—12.
• Sect. 1. THe Scope, and
• 2—5—Division of the Text.
• 6 Three Points proposed to be handled.
• 7 I. POINT. The Excuse [We knew it not] may be sometimes just, Either through
• 8 I. Ignorance of the Fact. When the oppressed
• 9 either have not 1. the Opportunity, to complain.
• 10 either have not 2. the Mind to complain.
• 11 II. Doubtfulness in point of Right. Through 1. uncertainty of the Evidence,
• 12 2. defect of proofs,
• 13 3. artifices to becloud the Truth.
• 14—15 III. Inability to help. Through.
• 16—18 1. some defect in the Laws,
• 19—20 2. the iniquity of the Times.
• 21—24 Inferences thence. 1. Governors not to be rashly censured, if all be not remedied,
• 25 2.—nor discouraged, if they have done their part towards it.
• 26—27 II. POINT. That Excuse sometimes but pretended.
• 28—29—Referred therefore to the judgment of the heart.
• 30—32 III. POINT. That Excuse, where it is causelessly pretended, of no avail with God. Because it can
• 33 1. neither escape his search,
• 34 2. nor avoid his knowledge,
• 35 3. nor exempt from his punishment.
• 36 The Inference thence.

Sermon III. Ad Magistratum, on 1 SAM. xii. 3.
• Sect. 1—3. THe Occasion,
• 4—Scope, and
• 5—7—Division of the Text.
• 8 POINT I. Samuel's voluntary offering himself to the trial;
• 9—13—Five probable Reasons thereof.
• 14—15 POINT II. Samuel's confidence of his own Integrity.
• 16—18 The Inference and Application.
• 19—21 POINT III. Samuel's Justice, I. In disclaiming all unjust gain. II. In general.
• 22—24—With the general inference thence,
• 25—26—and special application to Judicature,
• 27—30—in the Particulars; viz. 1. Fraud,
• 31—34 2. Oppression,
• 35—39 3. Bribery,
• 49—41 (a special property whereof is to blind the eyes. )
• 42, &c. III. In offering Restitution.

Sermon VIII. Ad Populum, on PROV. xix. 21.
• Sect. 1—3. BEtween God's ways and ours,
• 4—5 Three remarkable Differences in the Text.
• 7—14 DIFF. I. in their Names,
• 15—17—II. in their Number.
• 18—21 III. in their manner of Existing.
• 22 REASONS thereof: taken from
• 23—24 1. The Sovereignty of God.
• 25—26 2. The Eternity of God.
• 27—28 3. The Wisdom of God.
• 29—30 4. The Power of God.
• 31 INFERENCES thence:
• 32—3 The First.
• 34 The Second.
• 35—37 The Third.
• 38—39 The Fourth.
• 40—41 The Fifth.
• 42 An Objection
• 43—44—Answered.