ouv faith, as both depend on the frequent reading
of holy fcripture, and books of piety, on medi-
tating

find them better than I can at it is a fin to break them,

prefent. The words are, T'Z'f Peter v/as not to blame for

i,o;v/ Go^ is a fun and Jhield : refolving to live and die with

the Lord nvill give grace and his mailer : his fault lay in

glory: no good thing nx-ill he Ilarting from his engagement-

ivithhold/rom them that n.valk It was a virtue in David to

uprightly. draw up a plan of holy ]iv-

(3) We m(iy form good refo- ing before he came to the

lutions. Some minillers ex- kingdom, and to refolve to

claim bitterly againft refolu- realize it. Pfal. ci. Indeed,

tions, and all the religion of though the bell may break

fome hearers is to fit and their refolutions, and fall very

form them. Extremes are met ihort of their defigns : yet

with every where. The doc- they, who never fo much as

trine of refolutions is a very refolve to do well, will alTur-

plain and eafy fubjeft. It is edly never do fo,
a, virtue to make them, and



( SSi )

tating on the divine myfteries, on afiiciuity in reli-
gious exerciles, on attachment to prayer, and in
line on a holy remotenefs from worldly things, as
much as the duties of civil life will permit ; let us
form now this moment the defign of carefully per-
forming all thefe articles : I mean, of reading the
book of God, of ferioufly meditating on its con-
tents, of being afTiduous and attentive in publick
allemblies of worlhip, of praying to God as often
as poffible, and of fliaking off as much as ever
we can the thoughts and occupations of this pre-
fent life. (4) To what can we better apply our-

felves



(4) Lei us read the hook of
Cod. St. Paul gave this ad-
vice to Timothy, Gi-vs aiten-
dance to reading, i Tim . iv. i 3 .
There are two extremes. Some
read a great deal : but never
jneditate. ArilHppus confi-
dcred thefe, very properly, as
great eaters, who digeft no-
thing. Mr. Claude advifed
■ one of this fort to read no-
thing for three or four years,
as if he had faid, (adds Bayle)
you hwve eaten enough ; noi.v di-
gejl. On the other hand,
•fome never read. This is ab-
furd, if they profpfs a ivritten
religion.

There are four principal
methods of reading the holy
fcriptures. i. It is adopted
by fome as a proper part of
pri'vaie devotion. Were a
young perfon to get by heart
only one verfe, a part of this
private reading, every night
Of morning, ic would in fevcp



years richly furnifh his mind
with fcripture. In private the
fcripture fliould be ftudied.
2. /'fl-v/y/y reading requires fkill.
Some read a peiicd only of
eight or ten verfes. Others
fuch a period with an expofi-
tion, as Henry's, Guyfe's,
&c. Others read a chapter.
Others again oblige each child,
or fervant, to read one. Cir-
cumllances determine the pro-
priety of each mode of read-
ing. 3. 5(rr<W reading is pro-
fitable. There are, in many
reading focieties, and in ail
private meetings for prayer
there ought to be, a eood read-
er of fcripture. It furniihes
ideas and expreffionii to plain
chrilHans. 4. Some of our
churches read the fcriptures
in public worlhip conilantly,
others on church-meeting
days, fall- days, and other ex-
traordinary times. The for-
mer feems to me not only a
primitive ;



( 3SO

felves than to read the fcripture, that heavenly'
book, which contains in it treafures of wifdom and
knowledge ? and to which we may fay, as the dif-
ciples to the Lord, thou haft: the wcrds of eternal
life. How can we employ curfelves better, when
alone and free, than in converfing with the doc-
trines and precepts of religion, and endeavouring
to know and comprehend them ? We may truly
fay, when we apply to thefe things, we arefatisfied
with the marrcw of God's hcufe, and drink of the river
cf his delights. - Where can we be happier than in
the houfe of God, when we have opportunity ? In
hearing his word, in fniging his praifes, in a par-
ticipation of the facraments, and in the reft of the
fervices of his houfe we find a harveft of confola-
tion, edification, and joy. What can we do better
when in our houfes, than to watch againft a too
ftrong attachment to worldly things, fince the
world is an abyfs,outof which, when we are once
plunged, we cannot eafily get. You are not
ignorant how difficult it is to take care and ma-
nage your worldly affairs with innocence : but if
that were pofTible, what is the world but trouble
and torment ? (5)

To



primitive : but an apoftojical
pia6lice. Ctiufe this epijlle to
he read in the church of the
Laodiceans. Col. iv. i6. /
charge you that this epijile he
read unto all the holy brethren.
1 Thef. V. 27. When cur au-
thoj 's rule is thus obferved, a
people may be truly faid to
be ncurijhed up in the ^o.crds cf
faith, and of good doiirine, i
Tim, iv. 6.



( 5 ) Where can i^ele happier
than in the houfe cf God ? The
general negledl of public wor-
ihip is an ulual topick of com-
plaint, Minillers lay the blame
on the people, the people on
the minillers. Probably^ the
blame ought to be divided
between both. The true fe-
cret of filling a place of wor-
fhip is the art of making the
place a feat of pleafure and
happinefs



( 3S3 )

To thefe holy refolutions, let us add others,
which concern holinefs of life. Let us now this

inftant



happinefs to the people. Some
attention fhould be paid to the
houre, that hearers may hazard
nothing in their health. Great
heats and exxelhve colds,
damps and dangerous draughts
of air lliould be prevented.
The aflembly (hould be (o dif-
pofed as be freed from the in-
commodioufnefs of crowding,
and from the folitary pain of
being placed where they be-
come gazing flocks. The
clatter of pattens, pew-open-
ing, the clapping of doors,
and all other rude noifes
fhould be banifhed. The wor-
fhipitfelf fhould be foconduft-
ed as to interell all ; zeal and
prudence mull diredl it. The
vile tubs, that we call pulpits,
which bury a man alive, and
betray him into a thoufand
unnatural geftures, often pro-
voking the contempt of the
people, fliould be exchanged
for light, low and decent
xoilrums. Above all, the mi-
niiler, who ofRciates, fhould
excel in all ofHce-qualifica-
tions, in modelty, zeal, hu-
manity, energy, and fo on.
The horrid habit of fleeping
in fome is a fource of infiniLe
pain to others, and damps,
more than any thing elfe, the
vivacity of a preacher. Con^
ftant fleepers are public nui-
-far.ces, and deferve to be whip-



ped out of a religious afTembly,
to which they are a conftant
difgrace. There are fome,
who have regularly attended
a place of worHiip for feven
years twice a d.iy, and yet
have not heard one whole fer-
mon in all the time. Thefe
dreamers are aconftant diftrefs
to their preachers, and, could
fober reafoning operate on
them, they would foon be re-
claimed. In regard to their
health ; would any but a llu-
pid man choofe fuch a place
to fleep in ? In refpeft to their
charaSler, what can be faid for
him, who in his fleep makes
mouths and wry faces, and
exhibits ftrange poflures, and
fometimes fnorts, flarts and
talks in his fleep, rendering
himfelf ridiculous to the very
children in the place r Where
is his prudence, when he gives
fuch occahon to malicious per-
fons to fufpeft him of glut-
tony, drunkennefs, lazinefs,
and other ufual caufes of fleep-
ing in the day-time ? Where
is his breeding? He ought to
refpcdl the company prefent ;
what an ofi'enfive rudcnefs to
fit down and fleep before
them 1 Above all, where is
his piety and fear of God >
There will come a time in
the exillence of this wretched
drone, jn which he will awake
and



( 3S4 )
inftantform the defign of never doing any thing till
we have firft confulted confcience, to know what
it permits, what it forbids, and v/hat it ordains.
I fee many people, who appear to have the bed in-
tentions in the world, who would, as they fay, live
holijy, and who for that purpofe defire particular
rules, precepts, and diredlions. 1 approve of
thefe defires : but this we fay on this earneft re-
quell of theirs for rules and precepts. Confult on
every aflion the light and precepts of a good con-
fcience, follow them in good faith, without viola-
ting, without warping, without entangling them
with foreign views, and be affured, you will find
therein the belt and mofl: certain of all dire6lions.
Let us refolve, my brethren, to acquit ourfelves the
befl that we can of all our duties towards God, by
a conftant pradice of piety •, of all duties of juftice
and love towards our neighbour ; and of all the
duties of fobriety and temperance, that we may do
nothing dillionourable to our nature or calling,
nothing which does not comport without heavenly

original,



and find the Philiflines pu-
nifhing the idler, who was
.fhorn in his fleep !

Minifters have tried a num-
ber of methods to rid our af-
femblies of this odious prac-
tice. Some have reafoned,
fome have fpoke louder, fome
h;Lve whifpered, fome have
threatened to name the deep-
er, and have adlually named
him, fome have cried fire,
fome have left off preach-
ing. Dr. Young fat down and
v/cpt, Bifhop Abbot took out
his tcftament and read Greek.



Each of thefe awaked the au-
ditors for the time : but the
deilruftion of the habit be-
longs to the fleeper himfelf;
and if neither reafon nor reli-
gion can excite him, why, he
muft fleep on, I think, till
death and judgment awake
him !

I have thrown together here
feveral feeming heterogeneous
articles: but all with a view
of fliewing how Mr. Claude's
good defign of making a
. meeting-houfe a paradiie is
defeated.



( 3^5 )

original, and tend to the happinefs, for which we
are referved.

Finally, as, while we are in this earthly ftate,'
weare conftantly fubjeft to falls, let us remember
to have our eyes open alfo on this article. Let us
not pafs one day without examining what of this
kind has happened to us, and having acknow-
ledged our faults, let us not defer repenting of
them till to-morrow. I own, repentance is not an
agreeable thing, it is a grace, which is an enemy
to depraved nature ; Ihe never vifits us but to
trouble our repofe. Her approach makes us tremble,
and her looks are fierce and threatening •, but (be-
fides that it is a neceflary virtue as we have already
faid) (6) her firft approaches only are hard and
difagreeable, her firft interviews only are forrowful,
for when fhe leaves us, or, to fpeak more properly,
when fhe abides with us, fhe diffufes in our fouls a
thoufand delights, a thoufand confolations. Wc
may apply to her what David fays of God. Clouds
end darknefs are round about her, righteoufnefs an^

judgment

(6) JVe hanje already /aid ; from the mere ajjprehenfion
i . . repentance at frfi is of being loft, it is what our
dtfagneable. See Vol. I. p. divines call /^^^j/ repentance t
no. III, 112. The dodrine If from a belief of the excel-
of repentance is highly proper lence of God, and from a
to be urged in proof of that tender concern for his glory,
of religious feelings. A man if this concern be accompa-
in a Hate of fin is in a ftate of nied with faith in the media-
danger. Religion expofes this tor, it is denominated e'van-
danger. Now it would be gelical repentance. Moft con-
unnatural, were it poffible, verts begin with the firft and
todifcover one's felf in a dan- proceed to the Lift j and in
gerous ftate, and not to feel Ibme the firft mixes With the
fain on account of it. This laft all their days,
pain is repentance. If it arife

Vol, II, 3 C



( 3S6 )

judgment an the halitation of her throne. The fuc-
ceffive afts of her government are like the pro-
phet's vifion, when a burning fire and an impetu-
ous wind were fucceeded by a foft and tranquil
found, in which was heard the voice of God. f-; )

Let



(7) Darkne/s is round ahout
repentance . . right eoujnefs is
the habitation of HER throne.
Our author here illullrates his
iubjeft bv a figure of fpeech,
and fpeaks of repentance al-
legcrically as an emprefs mild-
ly reigning over the foul of
the penitent. In like manner
he before confidered ai'arice
as a defpotical governors, p.
81. Some have pretended,
great mylleries were included
in the fexes of graces, mufes,
virtues, and fo on. The
truth is, the words expreffive
of repentance, faith, avarice,
and others in common ufe, •
are of the feminine gender in
Latin, and therefore v/e fay,
in imitation of Roman elo-
quence, of repentance, fie
Tf igns — of a (liip, P:?e fails faft
— of a church, _/2'i' fays fo and
fo. Love is a gentleman, and
liope is a lady, the moon is a
'iady, and the fun is a lord.
We have often objeQed againll
this rtyle, when it is ufed in-
Head of argument in a dif-
courfe, v/here fevere, ration-
al, logical accuracy is requi-
fite : but when it is employed
to illujirate a fubjeft, as here
by our author, it is proper.



and tends to affeft. Eccle-
fiaftical writers fhould remem-
ber, that giving fex or gender
to thefe fubjefts is effcntial to
grammatical purity in Greek
and Latin : but the fame writ-
ings rendered into Englifh, fo
?s to exprefs gender or fex,
ceafe to be grammatical puri-
ty, and aftually become either
fine illuftrations, or {tnie^t^i
abfurdities. See 'vol. i. page
397. note 7.

Repentance refemhles the pro-
phet^s <viJion. i Kings xix.
II, 12. The Lord pajfed byy
and a great and Jirong luind
rent the mountains . . and
after the ivi/jd an earthquake
and after the earthquake
afire . . and nfter the fire
afiillfmall 'voice. There are
three principal expofitions of
this vifion. Grotius, and
many others think, the Lord
intended to teach Elijah a
fpirit of moderation, and
to abate his vehem.ent zeal.
Others think, the wind repre-
fented Hazael, the earth-
quake Jehu, and the fire
Elifha. They ground this on
verfes 15, 16, 17. Monf.
Roques takes the vifion to be
an anfwer to the plaintive
prayer



C 3^7 )

Let us now pafs to the third part. As this
peace, which repentance works in us, is not a car-
nal fecurity, a finful lethargy, it is not contrary
to every kind of fear, or, more properly, it is not
only compatible with fear, but it is prelerved on-
ly by means of fear. St. Paul, therefore, was not
content with commanding us to 'work out our own
falvation ; but he adds, with fear and trembling -,
prefcribing in thefe words, the manner of our con-
ducing ourfelves in the work of our falvation.
On this, we have a few reflexions to make before
we finifh this fermon.

Firfl, then, you mufl: refute a falfe fenfe of the
apoftle's words, that, by fear and trembling, he
meant we Ihould indulge the fear of ^tflave or an
enemy, which would make us confider God as a
judge always fevere, and always angry, or as a hard
mafter, who, let us do what we would, would al-
ways be diflatisfied with our fervices, who would
only meditate evil, and feek every occafion of a-
venging himfelf on us, and who even fets fnares
to entangle us in perdition. Far from this being a
chriftian virtue, it is certain, on the contrary, no-
thing is more pernicious to the creature, nothing
more injurious to God, nothing more oppofite to
true piety. This fear, which is only proper to
devils and damned fpirits, is a perpetual fource of
inquietudes and agitations, and it can only in the

* end

prayer of the prophet, as if earthquakes, fires, and plagues

God had faid, " True, the in referve for them, and I

children of Ifrael have thrown have alfo foft conf lations for

down my altars, and flain my my prophets, and people a-

prophets, as you fay . but do mong them." Saur. Dijfert*

not imagine their crimes fhall Torn. iii. Dijc, Xt
£0 unpunilhed, I have winds,

^ C z



( s^^ )

end drive to madnefs and defpair. What poflibi-
lity is there of faving ourfelvcs from the hands of
the devil, if God is refolved on our deftrudion.
Or what hope can we have of efcaping punifhment,
if his natural properties incline him to hate and de-
Itroy us ? Above all, what can be more iajurious
to God than fuch a thought ? Js I live, faith the
Lord himfelf,. / have no pleafure in the death of the
wicked, lut that the wicked turn from his way and
live. No, my brethren, God is not naturally an
enemy to his own work. 1 grant he is juft : and
becaufe he is juft, I conceive, he will not al-
ways chaftize us for our fins. Moveover, he
has fo much goodnefs and tendernefs for us,
that he freely opens a way for our return to his
favour after all our offences, having, for this pur-
pofe, offered up his fon a facrifice for fin, and
is now calling us to repentance. Befides all this, he
has promifed to treat us with the tendernefs of a
father, and to carry his love fo far as to bear with
our defeds and weakneffes, the deficiencies of our
repentance and faith in Jefus Chrift. He has com-
manded us to put our confidence in his mercy,
and to be perfuaded, that as a father pitieth his chiU
dren, fo will the Lord pity them that fear him. Far
from us be this fervile fear, which is fo incompa-
tible with piety ! Piety is nothing but a profound
efteem, an infinite love for God : but how could
we efteem and love him, if we imagined he was
jealous of our happinefs, and an enemy to our
perfons ? ^8J

In

(8) Far from us le fer'vile toplcks. I. From the w^/ar?
fear! Mr. Claude reafons a- of God ; from his juftice,
gainll flavilh fear from feven goodnefs, &c. - 2. From the

tejlimonj/



( ?,h )

In the fecond place, the fear in quedion is what
IS caIled//;>,/, which not only agrees very well with
confidence and love: but which is their perpetual
afibciate. This fear infpires us with different emo-
tions according to the different objecls we meet
with. f. It impreffes us with a profound refpect
and veneration always when we appear before
God, a refpe6t which arifes from a confideration of
his infinite majefly, the rays of which dazzle us;
of the ineffable vvildom and glorious power, which
fhine in all his works-, of his juilice and hoiinefs,
and in one word, of all his perfe6lions •, fo that we
cannot confider them without diminifhing in his
prefence, and acknovv/ledging, that in comparifon
with him we are but dull and aflies.

2. When v^'e remember the great privilege which
God has granted us by declaring himfelf our father
in Chriil Jefus, it is not poffible for us not to be
under perpetual apprehenfions of offending him,
and of drawing upon ourielves, by our mifcon-
dud, the juil effeds of his indignation. The fight
only of fm alarms us, and were we fure we never
ihould commit it, the idea itfelf would be horrible
enough to make us tremble; almoft like a man
who from the top of a high tower looks down a
precipice, or like feeing on fhore the abyfics of the

fca,

tejl'itnony of God ; he hath he h.^th perfuaded us, &c. In

/aid, he defireth not the death fine, from the incompatibility

of a finner. — 3. From the of ferviie fear, with piety and

iu(?r-lj of God ; he hath given human felicity, which reli-

his fon to die. — 4. From his gion evidently tends to pro-

promijes; he hath promifed to mote. Thefe are fubftantial

accept us, &c. — 5. From his helpi againll defpair, excel-

eomviand ;. he hath command- lent in themfelves, and well

ed us to confide in his mercy, authenticated to us,
•—6. From his expojlulalions \



( 390 )

^a, the horrors of a tempeft : for however fafe we
are, thefe objedls will not fail to affright us; (9)

3. When we refle6l on ourfelve.s, and confider
our natural iriclinations prone to evil, and com-
pare them with thofe good and holy difpofitions,
which grace has formed in us, it is impoflible not
to acknowledge, that all we have of good comes
from God, that of ourlelves we are incapable of
the lead good thing, and that // is God whoworketh
in us both to will and to do of his good pleafure.
Now this produces that humility, which the Scrip-
ture calls fometimes/^'^r, as in that famous paflage
to the Romans, Be not high minded: but fear-, and
in thefe admirable words of the fecond pfalm, Serve
the Lord 'with fear y rejoice before him with trembling.
In both thefe places /,?^r fignifies humility, (i )

4. When



(9) Filial fear agrees nvitb
lo've. One of the fineft no-
tions, that can be formed of
any one chriftian grace, is
that of its harmony with all
other chriftian graces. No
general rule of defcribing a
virtue will tend more towards
preferving us from error than
this. Hope lightens fear, and
fear is ballaft to hope. Faith
keeps repentance from run-
ning into defpair, and repen-
tance keeps faith from rifmg
to prefumption. The nezu
man, or that fet of graces,
which conftitutes a chrillian,
is, like the natural body, a
beautiful compofition of feem-
ingly oppofice materials lorm-
ed into one uniform iy^em^
each part eflential to the



whole, and the whole the
glory of each part.

(1) Fear fignijies humility.
That is to fay, fear is fome-
times fpoken oi inetonytnically.
The fear of Ifaac, Gen. xxxi.
42. is the God whom Jfaac
feared. — I will mock when
yoMr fear cometh, Prov. i. 26.
that is, whqn thofe calamities
come, of which ye are afraid.
— The. fear of the Lord is
clean, Ffal. xix. 9. that is,
the law of the Lord. — I will
teach you they^^r of the Lord,
Pfal. xxxiv. II. that is, I will
inftruft you in the nx:orJhip of
God. — By the fear of the
Lord are riches and honour,
Prov. xxii. 4. that is by ^
couf fe of moral ebedicfi^e.



( 39' )

4- When we confider not only that flate of
natural corruption whence we were taken, but alfo
the infirmities and weaknefles, which remain fince
our regeneration, and when we compare thefe with
the numerous Inares, which are fet for us, with
that formidable multitude of enemies, which at-
tack our falvation, with the force and addrefs,
which they difplay to furprize and enfnare us:
however intrepid we may be, it is not poffible, if
we fincerely intend to be faved, but we muft fear
making Ibme falfe ftep, and confequently this will
awaken all our dilig-ence and caution to endeavour
to guard againft it -, for, after all, there is no art,
which our adverfaries will not try to make us
ftumble, nor is there any fin, which we are not
capable of committing. Which of us, however
advanced he may be in piety, can anfwer for his
own heart ? This made Jefus ChriH fay to his
difciples. Watch and pray ^ left you enter into temp-
tation ; for the fpirit is willing : hut the flejh is
weak. (2)

5. Though

(2) T/jere isno fin^ ivhich ftem) we miglit proceed to the

IV e are not capable of commit- commiffion of every fin, and

ting. Our author does not confequently of the unpar-

intend to contradidl what he donable fin. The Calvi-

had elfewhere affirmed, con- niftick fyftem is preferable to

cexning the impoffibility of a every other on this article, as

good man's committing the it lays a folid ground of hope

fin againft the Holy Ghoft. for every true believer, that

He only means, that, were we he fhall not fo fin as to perifh

wholly left to the natural de- everlallingly. All other (y-

pravity of our hearts, and ftems leave the unpardonable

were we denied the aids of fin open to every chriftian :

the bleffed Spirit (neither of but this Ihuts the gulf, and

which can come to pafs ac- fo provides Jirong conjolation

cording to Mr. Claude's {y- far the heirs ofpromife, Heb,

vi.



( 392 )
5. Though the grace of God, which fupports
lis in temptations, be capable of preferving us,
yet, fhould God fufpend the influence of his grace,
what advantages would not the fiefh obtain over
the fpirit, as the falls of David and Peter too fuf-
liciently teach us ? This confideration fhould
perpetually make us fear and tremble, for who can
affure us, that there will be no moments in our
lives, in which God will leave us a prey to the
temptalions of the world, and the occafions of fin?
And fliould this happen, it would be the mofb de -
plorable and miferabie ftate, into wliich a believer
could fall. This is then a jull fubjed of fear,
which ought always to make us lift up our eyes
and prayers to God, to beg him not to lead us into
templaticn, but to deliver us from the wiles of the
enemy, and the evil tempers of our own hearts.(3 )

In



VI. 17, 18. See the fubjeft
at large in Monf. Claude's
Oewvres pDf,hu?/ies, Tojn. iv.
^raiie du pcche centre Le S.
Efprit.

(3) This is a jujl fuhjeSl of
fear. Wc conclude this chap-
ter by curforily obierving the
peculiar turn of our author's
applicatory fermons. To <?/-
//^•, in his'fenle, is to bring
home to the confcience. In