<^sj  a 


^N 


I 
^1 


Library 

of  the 

University  of  Toronto 


SERMON 


*** 


A 


Preached  before  the 


KING 


A  T 


WHITE-HALL, 

.  the 


By  THOMAS   SPRAT,,  D. D- 
Chaplain  in  Ordinary  to  his  Majefty. 


ig  i9ajfflie0  fpecial  comman 


L  0  N  DO  N: 

f 

Printed  for  Henry  "Brome^  at  the  Gun 

at  the  Weft  end  of  St.  Pauls.    1  677  . 


V 


SERMON 

Preached  before  the 

K  IN  G 

WHITEHALL 

St.  M  ARK,X.  ver.  15. 
Fer//^)  I  fay  unto  you  ,  Whofoever 
/hall  not  receive  the  ^in^domof 
(jod  as  a  little  child.,  he  flail  not 
enter  therein. 

:« 
'^ 

y* 

[Hefe  are  the  words  of  our  Blefled 
Saviour,  on  occafion  of  his  Dif^ 

^^^   ciples  forbidding  little  Children 

to  be  brought  to  him  :    which  it  may  be 
fiippofed,  they  did  in  zeal  for  the  reputation 

A  i  ©f 


A  Sermon  ^reached 


of  their  Mafter  •  believing  it  to  be  far  be 
low  the  dignity  of  fb  great,  and  wife  a 
Teacher ,  to  fpend  time  in  inftru&ing  of 
Children-  whilft  his  chief  adverfaries  the 
Pharifees  appeared  in  their  Synagogues,  and 
moft  public  Aflemblies ,  and  there,  with 
much  pompous  oftentation  of  profound 
Wifdom  ,  taught  their  men ,  thofe  that 
thought  themfelves ,  in  that  Nation,  their 
wiieft  men. 

But  Chrift  himfelf  underftood  better  the 
mtereft ,  and  power  of  his  own  Religion. 
He  knew,  that  the  defign  of  his  coming  in 
to  the  world,  was,  not  to  continue  that  Pha- 
rifaical,  falfly-grave  formality  of  life,  and 
worflhip ,  which  was  then  in  ufe  5  but  to 
introduce  a  rational ,  moral ,  fpiritual  Do- 
ftrine,  and  a  plain,  unaffeded,  favingway 
of  teaching  it.  He  knew,  that  his  Do- 
drine  fo  taught  was  able  to  convert  the  moft 
ipecious,  worldly  wifdom,-  or  to  confound 
it,  if  it  would  not  be  converted. 

And  therefore  he  took  a  courie  quite  con 
trary  to  the  Pharifees  practice,  and  to  his 
own  Difciples  expectations.     He  taught  in 
the  nieekeft  manner,   and  refus'd  not  the 
SJames  4.$.  meaneft  Scholars  .    He  rcjifted  tie  proud, 


before  the  KING. 

but  he  gave  grace  tv  the  humble.  The  Scribes, 
and  Pharifees  he  often  Jflharply  contradi&ed, 
the  multitude  he  always  mildly  inftrufted  : 
By  his  different  behaviour  to  the  one,  and 
the  other,  he  gave  evident  proof,  that  all 
falfe  pretences,  and  affectations  of  know 
ledge  are  more  odious  to  God,  and  deferve 
to  be  fo  to  men,  thaaany  want,  or  defed  of 
knowledge  can  be. 

In  prolecution  of  this  moft  plain,  and  fa 
miliar  way  of  teaching,  whereas  his  Difci- 
ples  here  would  have  rejected  little  chil 
dren,  he  rebuked  them  ,  he  took  the  chi  1-  Va.  13,14. 
dren  in  his  arms ,  he  blefled  them;  for  the 
innocence  of  their  age ,  he  gave  it  many  te- 
ftimonies  of  his  extraordinary  favour. 

The  firft  benefit  he  did  to  mankind  in 
this  world  y  was  his  becoming  a  child  : 
The  firft  fign  he  fliewed  of  his  own  Divine 
Wifclom,  was  his  difputing  with  the  Jewifli 
Doctors,  in  the  age  of  a  child  :  The  firft 
example  he  gave  of  obedience,  and  that 
even  to  the  Jewifli  Law,  was  his  being  cir- 
cumcifed,  when  a  child.  And  here  alfo, 
when  he  would  prefcribe  a  pattern  of  Evan 
gelical  purity  ,  and  humility  >;  he  declares, 
that  Hide  children  ,  and  thofe  men  .who 

A  3  moft 


A  Sermon  ^Preached 


moft  refemble  their  nature,  are  not  only  ca 
pable  ,  but  moft  capable  of  his  heavenly 
Kingdom. 

The  Kingdom  of  God,  and  Heaven,  in 
the  New  Teftament,  is  either  taken  for 
that  Eternal  Reward  prepared  for  thole  that 
believe,  and  obey  the  Do&rine  of  Chrift, 
or  elfe  for  that  Do&rine  it  lelf  revealed  in 
the  Goipel  :  fo  nearly  are  the  Joys  of 
Heaven  and  the  Laws  of  Chrift  united  •  ib 
furely,  (hall  the  pofleflion  of  the  one  follow 
the  practice  of  the  other  •  that  in  the  Word 
of  God  they  are  often  both  comprehended 
in  the  fame  phrafe  of  the  Kingdom  of  God. 

This  expreffion  of  receiving  the  King. 
dom  of  God  as  a  child  ,  is  beft  interpreted 
by  our  Liturgy  ,  in  the  Office  of  Baptifm  ; 
where  it  is  faid,*hat  By  tbefe  words  our  file/fed 
Saviour  exhorts  all  men  to  follow  the  innocence  oj 
little  children. 

Whofoever  therefore  fhall  not  receive 
the  Kingdom  of  God  as  a  little  child  ,  that 
is,  Whofoever  fhall  not  entertain  and  pra- 
£ti(e  the  word  of  God,with  a  true  child-like 
fimplicity  and  innocence  ,  fhall  not  enter 
therein  •  that  is,  fhall  not  partake  of  the 
bleflings  of  everlafting  life. 

The 


before  the  K  i  N  G. 


The  whole  fenie  of  my  Text  may  be 
contained  in  two  Propofitions. 

Thefirft,  That,  for  the  right  apprehend 
ing  of  the  Do&rine  of  our  Saviours  King 
dom,  the  GofpeL,  there  is  required  an  in 
genuous  plaineis  ,  an  unfeigned  fimplicity 
of  mind,  and  underftanding. 

Thefecond,  That,  for  thefure  inheri 
ting  of  the  joys  of  that  Kingdom,  we  ace 
all  commanded  to  pra&ife  an  undiflembled 
integrity  of  life  and  manners. 

Of  theie,  the  firft  that  I  am  to  recom 
mend  to  you  ,  is,  that  fimplicity  of  mind, 
which  is  neceflary  for  the  right  receiving  of 
Divine  Truth. 

All  wife  Mafters  and  Teachers ,  elpeci- 
ally  if  they  profeft  any  Art ,  that  is  deep, 
out  of  the  way,  and  of  great  life,  are  wont 
to  expert  in  their  Followers ,  fome  prepa 
ratory  skill  in  odher  lower  Arts,  before  they 
will  proceed  to  teach  them  thofe  that  are 
higher.  And  here  you  fee,  our  Bleffed  Sa 
viour  alfo  requires  his  poeparations^in  thofe 
whom  tew  ill  iaiightga  with  his  heavenly 
Doctrine.  But  in  a  way  how  much  diflfe* 
rent ,  how  much  mor«conde&artdiog  thai* 
diat  of  the  Teachers  of  all  worldly ,  and 

Humane 


A  Sermon  Treacbed 


Humane  Arts !  For  towards  the  attaining  of 
the  mod  profound  Wifdom,  as  is  the  know- 
ledg  of  God  -  in  the  moft  ufeful  ftudy  ,  as 
is  the  falvation  of  our  own  fouls  •  what  pre 
parations  does  he  exaft  ?  Only  the  doci 
lity  ,  the  innocence ,  the  fimplicity  of  chil 
dren. 

But,before  we  proceed  farther,  this  Chri- 
ftian  Simplicity  muft  firft  be  rightly  ftated, 
and  well  underftood  :  For  it  has  been  often 
miftaken  on  both  extremes.  Some  make  it 
to  confift  in  a  blind  Faith ,  as  the  Enthufi- 
afts :  •.  fbme  in  a  blind  Obedience ,  as  the  Pa- 
pifts.  The  firft  conclude  from  hence  for 
their  wild  illuminations ,  and  groundlefs 
Infpirations,  and  deny  all  manner  of  ufe  of 
their  natural  underftandings,  and  judgments 
in  Divine  things :  The  other  build  on  it  the 
neceflity  of  an  ablblute  flavery  of  their  un- 
derftandingSj  and  Conlciences  to  their  Spi 
ritual  Governours :  whereas  the  true  Evan 
gelical  fimplicity  fliould  keep  the  fober, 
middle  way  between  both  thefe:  It  is  fbto 
tempered  5  as  neither  to  extinguifh  the 
mans  true  natural  light  ,  nor  invade  the 
Chriftians  juft  fpiritual  liberty. 

Firft,  I  fay,  by  this  child-like  fimplicity 

of 


before  the 


of  mind,  there  is  not  intended  any  defed: 
of  the  natural,  or  acquired  abilities  of  our 
underftandings,  or  any  negleil  of  employ 
ing  .our  underftandings  in  examining  the 
moft  fpiritual  Do&rines  of  the  Goipel.  As 
God  did  never  require  an  entire  perfe<5tion 
of  Divine  knowledge  in  any  Chrittian  ,  fb 
much  left  did  he  ever  injoyn  an  imperfe 
ction  of  natural  knowledge  in  any  Saint. 
'Tis  true  ,  the  things  of  God  muft  be  fpi- 
ritually  difccrn'd  :  But  how  fo  ?  not  that 
they  muft  be  difcern'd  by  other  faculties  of 
the  foul  ,  quite  different  from  thofe  ,  by 
which  we  diicern  natural  Truth  ;  but  by 
the  fame  faculties  ,  only  thofe  raised  ,  and 
more  fpiritually  exercis'd. 

Does  not  the  Goipel  tell  us  ,  that  Gods  is 
a  <%eafonable  SerVicettt  is  our  moil  reafoaable  Heb.  12.  r. 
duty  ,  we  being  his  Creatures  :  it  is  moft 
conformable  to  right  reafon  ;  it  is  the  moft 
noble  object  of  it;  it  confifts  in  found,  fo- 
ber,  intelligible  Doctrines,  in  plain,  pra- 
(Sticable  ,  rational  Precepts.  Of  all  the 
Creatures  ,  none  that  we  know  of,  are  ca 
pable  of  Gods  grace,  and  mercy  ,  and  re 
demption  by  Jefus  Chrift  ,  but  only  Ratio 
nal  Creatures  ;  not  the  brute  Beafts,  that  are 

B  below 


Si' 


8  A  Sermon  Treached 

below  our  way  of  underftanding,  nor  Am 
gels,  that  are  above  it.  And  therefore  cer 
tainly  that  which  does,  in  iome  fenfe,  put 
mankind  only  into  a  poffibility  of  beina  fa 
yed  ,  cannot  be  wholly  excluded  in  the 
great  work  of  falvation  :  certainly  it  is  not 
the  natural  weaknefs  of  little  children ,  but 
their  native  candor  .  not  their  want  of 
knowledge,  but  their  docility  that  is  here 
propoled  to  our  imitation. 

Nor  fecondly  ,  does  this  receiving  the 
Kingdom  of  God  as  a  child,  fuppofe  any 
implicit  obedience,  or  blind  refignation  of 
our  underftandings  to  all  the  Commands 
and  Impofitions  of  any  one  prefent  Church,, 
or  pretended  Head  of  it,  as  the  only  infalli 
ble  Judg  of  all  matters  of  Faith. 

Obedience  is  indeed  a  virtue  moft  accep 
table  to  God  ,  moft  beneficial  to  men  : 
Unity  is  one  of  his  greateft  bleffings  :  Com 
munion  is  the  rnoll  beautiful  ornament  of 
the Chriftian Church.  And,  thanks  be  to 
God ,  there  may  be  as  much  Union ,  ;md 
Communion  amongft  Chriftians ,  as  isne- 
ceflary  for  the  being ,  and  convenient  For 
the  well-being  of  Chriftianity?,  without  any 
fiich  tyranny  in  the  Governours  of  the 

Church, 


be  fore  the  KING. 


Church,  or  fervitude  in  its  Members  :  with 
out  inflaving  of  private  Conkience  ,  which 
is  Antichriftian ;  and  only  by  a  moderate 
governing,  and  reftraining  of  private  Con- 
Icience,  which  is  moft  Chriftian ,  as  well  as 
moft  eflential  to  the  prefervation  of  humaA 
fociety. 

The  Church  has  a  facred  and  venerable 
Authority,  as  long  as  it  teaches  (iich  Do- 
<5trines,  and  requires  fuch  Duties ,  as  are 
agreable  to  our  Saviours.     Whilft  it  does 
lo,  much  reverence  is  due  to  it ,  much  to 
the  perfons,  more  to  the  Doctrines ,  to  the 
perfons  for  their  Dodrines  fake  •    to  the 
Do&rines  for  our  Saviours  fake.     But  if  the 
name  and  title  of  the  Holy  Church  of  Chrift 
fliall  be  fo  abus'd,  as  to  impoie  on  our  pra* 
<5tice  fuperftitious  Precepts ,  as  is  the  Wor- 
fiiip  of  Saints,  and  fome  others ;  or  on  our 
underftandings,  incredible ,  impollible  Do- 
dtrines  ,  as  is  Tranfubftantiation,  and  the 
like  ,•  in  fiich  ca(es,you  are  free  by  the  Laws 
of  God,  and  Man :    Your  fpiritual  obligati 
ons  do  not  bind  you  to  believe  fuch  Do 
ctrines,  and  your  natural  liberty,  as  well  as 
your  Chriftian ,  fets  you  free  from  obeying 
inch  Precepts. 

B  x  Our 


A  Sermon  Trenched 


Our  bleffed  Saviour  here  experts,  that 
we  fliould  receive  his  Laws,  as  children, 
but  not  as  (laves.  Thole  Laws  may  be 
fometimes  fevere,  nay,  they  are  imperial, 
and  abfolute,  as  they  come  from  God  >y  for 
he  is  our  Lord  :  but  even  in  refpeft  to  him, 
they  are  paternal  too  ,  for  he  is  alfo  our  Fa^ 
ther.  They  are  delivered  to  us  with  a  Royal 
Power,  and  fweetned  by  a,  fatherly  tender- 
nels-  and  they  fhould  be  received  by  us, 
with  the  duty  of  fiibje&s,  with  the  affection 
of  children  :  As  children  we  fhould  be 
have  our  felves  to  him,  as  children  al(b  to 
his  Miniflers,  becaufe  they  are  to  us  in  his 
ftead  :  but  ftill  as  children  ,  not  as  mean 
vaflals.  The  true  Church  of  God  is  the 
Vice-gerent  of  Gods  fpiritual,  paternal  Au 
thority,  which  the  Sectaries  unjuftly  deny 
it  •  but  it  is  not  the  Vice-gerent  of  Gods  un- 
controulable,  omnipotent,  temporal  Pow 
er  ,  which  the  Church  of  Q^ome,  as  unjuftly 
ulurps. 

This  being  prernifed  ,  we  may  now  the 
better  go  on  to  examine  ,  wherein  the  true, 
fincere,  Chriftian  fimplicity  confifts,  as  to 
that  part  of  it,  which  concerns  the  receiving 
of  heavenly  Trutho 

If 


before  the  KING;  1 1 

If  we  confider  the  original  example 
which  we  are  here  commanded,  to  imitate , 
k  feems  that  this  blefled  Temper  is  chiefly 
composed  of  three  excellent  virtues  •  of  all 
which  there  is  fome  weak  refemblance  in 
little  children. 

As  the  minds  of  children  are  generally 
clear,  fpotlefs,  white,  untainted  ,.  unpreju 
diced;  as  they  are  ufually  tender,  gentle^ 
pliable,  capable  of  thebeft  impreflions  -  as 
children  commonly  receive  their  food,  not 
with  nicety  ,  or  with  intent  to  quarrel  at  it, 
but  willingly  ,  and  earneilly  ,  for  their  in- 
creafe  and  growth  :  Ib ,  in  conformity  to 
that  innocent  pattern  r  all  the  true  follow 
ers  of  Chrift ihould  endeavour  to  obtain^ 

Firft  ,  a  plainefs ,  and  purity  of  under- 
Handing  j  fuch  as  is  free  from,  artifices,  free 
from  prejudices. 

Secondly,  a  fubmiflive  and  gurdable-  {pi- 
rit ,  a  diipofition  eafie  to  all  3-  elpecially 
tractable  to  thofe,  thathave  either  a  civil> 
or  Ipiritual  Authority  over  them. 

Thirdly ,  an  exaft  care  Ib  to  learn  the 
truths  of  Religion,  that  they  may  be  em 
ployed  for  their  true  end  ,  and  beft  advan 
tage,  which  is  pra&ice ,  and  growth  ia 

B  3  the 


A  Sermon  Preached 


the  duties  of  a  pious  ,.  and  devout  life. 

Firft  ,  towards  our  right  inftrudlion  in 
the  Doctrines  of  the  Gofpel,  we  fliould  all 
labour  to  bring  our  minds  clear,  unprejudi 
ced,  clean,  uncorrupt.  For  the  being  void 
of  errors,  is  the  firft  great  ftep  to  the  great- 
eft  knowledge  •  and  that  underftanding,  in 
which  though  little  is  written  ,  yet  nothing 
is  blotted  5  that  which  is  not  disfigured  by 
ill  impreffions,  is  a  fubjeft  moft  capable  of 
the  beft.  There  nothing  is  required  but 
plain  teaching  •  whereas  the  mind  that  is 
either  perverted  by  falfe  knowledge,  or 
made  crooked  by  deceitful  prejudices,  muft 
not  only  be  taught  ,  but  firil  untaught  that 
ill  it  had  learned  :  and  tounteach  is  a  much 
more  difficult  work  than  to  teach.  i 

Such  a  pure^fimple,  undefil'd  dilpofitioti 
of  mind,  by  nature  we  cannot  pretend  to  ; 
bycaule  of  the  original  corruption  of  our 
nature  -  but  by  the  Grace  of  God  in  the 
Golpel  we  may  attain  it  :  and  it  is  the  chief 
defign  of  the  Goipel  to  dire£t  us  in  the  way 
to  it. 

That  teaches  us  to  cleanle,  and  repair  by 
repentance  ,  and  amendment  ,  our  natural 
decays  ,  and  pollutions  -  to  be  conftantly 

watch 


before  the  K  i  N  G.  13 

watchful  in  keeping  our  fouls  free  from 
carnal,  moral,  nay,  ipiritual  prejudices  a- 
gainft  Religion  •  to  endeavour  fincerely, 
that  our  minds  be  not  often  overthrown  by 
violent  paffions ,  nor  too  much  difordered 
by  worldly  affedlions  •  not  feduced  by  fe- 
cular  ends,  that  fecretly  undermine  the 
fbulj  not  corrupted  by  bodily  lufts ,  that 
openly  war  againft  the  foul ;  elpecially  that 
they  be  not  infeded  by  falfe  Enthufiaftical 
conceptions,  concerning  God ,  and  Religi 
on  }  which  are  wont  mod  dangeroufly  to 
infinuate  themfelves  into  the  foul,  as  feem- 
ing  to  come  from  Heaven,  andcbmrngun- 
derthe  fliadow  of  Religion  it  felf. 

The  iecond  part  of  this  child-like  fim- 
plicity,  is  to  be  teachable,  >hd:  tliat  in  a 
right  method,  to  be  defirous  of  fearmng 
precepts,  as : well  as  truths  •  of  trurlis  to 
learn  the  plaineft,  and  moft  ufeful ,  before 
the  deepell  and  moft  ftibtle  j  of  precepts  to 
apply  our  lelves  to  tlioie  that  concerrj  :otir 
ielves,  more  than  others. 

This  teachable  humility  is  not  only  cotir 
fiftent  with  the  sreareft  fpiritual  knoxvledg, 
biit  ihfeparable  rromit*  '  -'Trsr  phe  property 
of  all  true  knowledg,  especially  fpirittial,  to 

enlarge 


A  Sermon  T  reached 


enlarge  the  foul  by  filling  it  ,  to  enlarge  it, 
without  fwelling  it  ;  to  make  it  more  ca 
pable  ,  and  more  earned  to  know  ,  the 
more  it  knows. 

Even  in  natural  things  ,  whoever  pre 
tends  to  have  learn'd  fo  much,  that  he  has 
no  need,  nor  will  to  learn  more,  he  has 
never  learn"  d  any  thing  aright.  And  if  this 
be  ib  in  natural  things,  in  which  the  inftru- 
ments,and  helps  of  our  knowledg  are  weak, 
and  the  objects  of  it  finite  •  how  much 
more  is  it  ib  in  Divine  things  ?  in  which  the 
inftruments,  the  helps,  the  objects  ,  the  be 
nefits  of  our  knowledg  are  infinite.  In  Di 
vine  things  to  be  always  teachable,  to  be  al 
ways  learning,  is  not  only  the  moft  certain 
way  to  Divine  Wifdom  ,  but  even  a  good 
degree  of  Divine  WiCtom  it  felf. 

The  third  part  of  (uch  a  true  fimpiicity 
of  underftanding  is  a  fincere  defire,  and  un 
wearied  endeavour  to  ufe,  and  improve  our 
divine  knowledg  in  a  right  manner,  and  to 
a  right  end.  And  what  is  the  great  ,  (ub^ 
ftantial,  (laving  ufe,  and  end  of  all  ipirifual 
knowledg  ?  Is  it  not  to  ufe  it  as  children  do 
their  meat?  to  defire  the  /mem?  milk  of  tfa 
w>rd94snemt9rnfabes,  tbtt  we  may  grow  fare* 


before  the  KING.  15 

by  ?  That  we  may  grow  thereby.  And  they 
who  receive  their  ipiritual  food  in  fuch  a 
manner,  what  they  may  want  in  a  delicate 
appetite,  they  have  in  a  wholeibm  5  if  they 
come  fliort  of  others  in  the  curiofity  of  their 
taft,  they  as  much  exceed  them  in  the 
ftrength  of  their  digeftion  :  which  in  a  fpiri- 
tual  life,  as  well  as  a  natural,is  a  greater  fign 
of  a  healthful  conftkution  :  whilft  all  other 
knowledg  in  Religion  only  ferves  to  make 
a  flhew,  and  flaflies  away  in  difcourfe ,  this 
endures,  and  is  folidly  beneficial  for  fanfti- 
fication  here,  for  falvation  hereafter. 

Such  is  that  fimplicity  of  underftanding, 
which  is  neceflary  for  the  right  reception, 
increaimg ,  and  improving  of  our  know 
ledg  in  the  truths  of  the  Golpel.  I  am  next 
to  conlider  that  fimplicity  of  manners, 
which  fliould  always  accompany  the  fincere 
entertainment,  and  pra&ice  of  the  precepts 
of  the  Golpel. 

This  indeed  has  a  very  near  connexion 
with  the  former.  The  head  truly  enlight- 
ned  will  prefently  have  a  wonderful  influ. 
ence  in  purifying  the  heart  •  and  the  heart  re 
ally  affe&ed  with  goodnefs,  will  much  con 
duce  to  the  directing  of  the  head.  The  be- 

C 


1 6  A  Sermon  Trenched 


ginning  of  this  blefled  work  is  moft  com 
monly  in  the  head  ,  the  perfection  in  the 
heart .  but  neither  of  them  can  be  perfected 
without  the  other. 

And  what  now  is  meant  by  the  true ,  un 
feigned  ,  Chriftian  fimplicity  of  life ,  and 
manners,  and  converfation  ?  we  ought  to 
be  exceeding  cautious  on  what  kind  of  men 
we  fix  this  character  -  for  we  live  in  an  age> 
wherein,  of  all  others,  hypocrille  has  put  on 
the  beft  counterfeited  vizors,  the  moft  holy 
diiguifes. 

Firft  then,  as  I  did  before  in  the  fimplici 
ty  of  underftanding ,  fb  I  muft  now  do  in 
this  fimplicity  of  heart :  I  muft  try  to  vin 
dicate,  and  feparate  it  from  the  miftakes, 
and  extremes  of  it .  and  therefore  I  affirm, 
that  it  does  not  confift  in  any  fallen  fepara- 
tion,or  affected  purity, or  demure  contempt, 
and  omiflion  of  the  common  cuftoms,  and 
ulages ,  and  fafhions  of  this  world.  For 
moft  certainly,  with  fuch  common  things  a 
Chriftian  may  comply  ,  without  danger, 
with  true  innocence  and  piety  •  and  he  may 
abftain  from  them,  out  of  the  greateft  fpi- 
ritual  pride-  Is  not  a  morofity  and  fingu- 
larky  in  fuch  things  often  made  a  vqil ,  and 

cover. 


before  the  KING.  17 

cover  of  licentioufnefs  in  greater  things  ? 

£y  C^ 

have  we  not  known  it  frequently  us'd  as  an 
opportunity  of  the  greateft  moral  diflho- 
nelly  ? 

Muft  a  Chriftian  by  the  obligations  of 
his  holy  profeflion,  differ  from ,  and  abhor 
all  the  cuftomary  forms  of  civil  life  ?  how 
then  could  St.  <Paul  become  all  things  to  all 
men  ?  -would  he  have  conformed  univerfal- 
ly  to  all  forts  of  men,  if  all  manner  of  civil, 
or  ipiritual  conformity  had  utterly  been  un 
lawful. 

Muft  I  with  unmannerly  freedom  ,  af 
front  Authority,  defpife  the  public  Forma 
lities  of  Government ,  live  in  a  different 
way,  put  on  another  face  ,  and  garb,  than 
the  reft  of  my  Country-men  ,  and  alledg 
the  Chriftian  fimplicity  to  juftifie  this  my 
rudenefs  ?  what  then  will  become  of  the 
Chriftian  liberty,  which  in  other  cafes thefe 
men  fo  much  magnifie  ?  If  this  be  Chriftian 
fimplicity,  was  not  the  Molaical  feverity  a 
much  lighter  yoke  ?  Did  not  our  Blerfed 
Saviour  himfelf  abolifli  all  flich  Judaical 
refervednefs  and  feparation,  at  the  very  firft 
founding  of  the  Catholic  Church  ?  which, 
it  is  probable,  had  never  been  Catholic  fb 

C  z 


1 8  A  Sermon  ^Preached 

foon,  if  he  had  diftinguiflhed  his  Dikiples 
from  all  the  reft  of  mankind  ,  as  the  Jews 
were,  in  every  little  ckcumftance ,  or  cu- 
ftomof  humane  life.  For  whilftthe  true 
Religion  it  (elf  was  ftraitned  by  the  Jewifli, 
fevere  fpirit  •  the  Church  of  God  wTas  nar 
row  in  compafs  ,  confined  almoft  to  one 
Country,  defpis'd  by  all  the  world  befides. 
It  was  thehoneft  freedom,  anduniverfal 
charity  of  the  Chriftian  fpirit,  that  firft  rent 
the  veil,  and  enlarged  its  bounds,  and  Ipread 
its  authority  to  the  utmoftends  of  the  earth  : 
fb  that  next  to  the  Almighty  Poxver  of  God, 
one  of  the  chief  occafions  of  the  prodigious 
Iwiftnefs  of  the  Churches  firft  progrefs,was, 
diat  the  Primitive  Chriftians  atlerted  the 
juft  liberties  of  humane  nature  ,  and  fet 
men  free  from  the  Jewifli  unreafonable 
ibwernels,  and  harfh  impofiticns. 

'Tis  true ,  we  are  commanded  not  to 
Rom.  12. 2.  be  conformed  to  this  world:  But  in  the  very 
next  words,  we  have  the  true  interpretation 
of  that  command.  For  it  follows,  *Bc  ye 
transformed  by  the  renewing  of  your  mind.  It  is  a 
new  mind  ,  and  the  transforming  of  the 

heart  •  not  new  looks,  or  habits.or  geftures, 

*  *     \j  i 

that  Christianity  requires.     To  the  indif 
ferent 


before  the  Ki  N  G, 


ferent  things  of  this  world  we  may  be  ,  to 
the  decent  things  of  it  we  fliould  be  confor 
mable  •  only  to  the  wickednefsr  and  corru 
ptions  of  it  we  fliould  not.  No  Chriftian 
is  forbidden  the  honeft  skill  ,  and  practice, 
and  prudence  of  this  world  -  rather  fbme 
are  commanded  it,  all  are  allowed  it,  only 
none  muft  be  perverted  by  it  •  all  muft  ufe 
it,  for  higher,  and  more  fpiritual  ends. 

So  far  is  the  true  Religion'  from  obliging: 
all  its  profeflors,  either  to  withdraw  wholly 
out  of  the  world,  or  in  confcience  to  avoid 
all  the  ufual  obfervances,  and  manners,  or 
even  the  innocent  delights  of  ity  whilft  they 
are  in  the  world  .  that  perhaps  none  are 
more  capable,  as  of  bringing  more  benefit 
to  mankind,  fo  of  doing  more  fervice  ta 
God,  or  exercifing  more  Evangelical  Gra 
ces  3-  than  thofe  men,  that  are  of  the  moil 
practical  lives  ,  and  engaged  in  mod  fecu- 
lar  bufinefs.  Greater  will  be  their  victory 
over  the  world,  if  they  fliall  converfein  it, 
without  being  defiled  by  it.  If  they  (hall 
labourto  perform  well  all  their  natural,  mor 
ral,  political  ,  and  Religious  Duties,  in  jt^' 
moft  inftru&ive  will  be  the  example  of  that 
Piety^  moft  diffufive  that  Charity,  which  is 

c  ^ 


A  Sermon  Tretched 


fet  on  a  bill  fo  eminent,  and  placed  in  fo  good 
a  light. 

Were  a  Chriftian  to  be  the  Difciple  of 
John  tbeBaptift,  he  might  then  indeed  think 
himfelf  bound  to  follow  the  fblitary,  rigid 
life  of  his  Mafter  in  the  Wilderneis :  But 
feeing  he  is  to  be  a  Chriftian ,  he  may  be  a 
Citizen  of  this  world-^as  well ,  as  of  the 
New  Jerufalem :  Me  ought  certainly  to  imi 
tate  a  greater  example  than  of  John  the  (Bap- 
ttft  ,  that  of  our  blefled  Saviour  himfelf. 
who,  though  he  too  had  his  time  of  retire 
ment  in  the  Wilderneft,  yet  liv'd  not  there  - 
but  was  frequently  in  the  Temple ,  con- 
vers'd  generally  in  the  City,  with  all  forts  of 
people ,  went  about  every  where  doing 

eood. 

j^ 

Luke  ii. 41.  Give  alms,  fays  our  Saviour,  of  fuch  things 
as  you  have,  and  behold  all  things  are  clean  to  you. 
Let  but  a  Chriftian  perform  the  great,  fub- 
ftantial  duties  of  Chriftianity  .  and  all 
other  ordinary  things  are  clean,  and  lawful 
to  him.  Ml  things  •  of  which  fbme  things 
were  denied  to  the  Jews  :  all  things ,  that 
are  not  unclean  in  their  own  nature:  thofe 
indeed  can  be  lawful  to  none.  The  righ* 
teoufhels  and  holinefs  of  the  Golpel  confifts 

act 


before  the  K  i  N  G 


not  in  doubting  much  ^  but  in  living  well  : 
not  in  a  zeal  againft  little  things  ,  but  for 
great  things,  in  being  zealous  for  good  Works.  Tit,  2.  14. 
Undoubtedly  there  may  be  as  much  fuper- 
ftition  ,  in  fome  caies  ,  on  a  Religious  ac 
count,  to  forbear  doing  what  we  lawfully 
may  do  ;  as  it  is  to  do  what  we  fhould  not. 
Superftition  tranfgrefles  on  both  extremes, 
and  may  offend  as  much  in  a  too  icrupulous 
forbearing,  as  in  over-doing. 

The  true  Chriftian  Purity,  and  fimplicity 
of  life,  that  is  here  recommended,  is  there 
fore  fuch,  as  is  not  bound  te  avoid  all  man-* 
ner  of  compliance  with  the  external  fafhi- 
ons,  and  comely  ceremonies  of  human  life,. 
and  converfation.  Tis  enough,  if  it  ufes 
ceremonies,  as  ceremonies  •  if  it  prefers  the 
lubftance  far  before  them  ,  if  it  chiefly  re 
gards  the  inward  reality.  'Tis  fuch,  as  is 
not  at  all  opposed  to  decency,  or  civility,  ot 
good  manners,  or  good  breeding  •  but  to 
craft,  unjuft  artifice,  guile,  and  diflimulati.*. 

on.     'Tis  fuch,  as.  according;  to  our  Savi- 
*     *  & 

ours  own  precept,  muft  have  the  barmlefnefs 
of  the  Dove,  and  yet  may  have  the  wifdom  of  Mat.  10.  i 
the  Serpent.     That  wifHom  ,    which  fingle 
in  the  Serpent  is  hurtful,   and  poifonous, 

wherL 


Sermon  Treached 


when  it  is  temper'd  with  the  innocence  of 
the  Dove,  is  moft  commendable,  moft  ufe- 
fuL 

In  a  word,  'tis  fucha  Simplicity,  as  St. 
P4«/theChriftianputon,  when  he  ceas'd  to 
be  Saul  the  Pharifee  :  fuch  as  St.  Taulhim- 
lelf  defcribes,  when  he  thus  exhorts  the  Co- 
i Cor.  14.  rinthians:  Brethren  ,  fays  he,  Be  not  chil 
dren  in  under/landing  •  in  malice  be  ye  chil 
dren,  in  under/landing  be  ye  men.  You  fee  to 
all  true  Chriftians  a  manly  undemanding,  is 
as  much  commanded,  as  a  child-like  puri- 
•ty  :  .fo  that  in  the  moftEuangelical  fimpli- 
city,  the  prudence,  and  difcretion  of  a  wife 
man  may  be,  fhould  be  joyn'd  with  the  na 
tive  innocence,  and  inofFenlive  meeknefs  of 
a  little  child. 

You  now  behold  the  fum  of  thofe  duties, 
to  which,  by  the  words  of  our  Saviour  in 
my  Text,  wearealloblig'd.  Theyrepre- 
fent  to  us  the  neceffity  of  a  fimplicity  of 
mind,  in  receiving  the  Laws  of  Chrift,  and 
of  an  honeftplainefs  of  heart,  in  living  ac 
cordingly  :  which  indeed  are  the  two  prin 
cipal  things,  that,  in  all  true  Religion ,  are 
to  be  ftudied  ,  and  pracWd  by  all  good 
men. 

Some 


before  tie  KIN  o. 


Some  proportion  ,  and  degree  of  both 
thele  virtues,  I  fay,  is  necefTary  to  all  Chri- 
ftians.     I  do  not  fay,  the  higheft  and  moft 
complete  degree  of  them  to  any  :    that  is 
iaconfiftent  with  the  frailties  of  our  mortal 
condition  ,   which  God  himfelf  is  pleafed 
to  confider ,   in  the  gentlenefs  of  his  Pre 
cepts.     His  Laws  are  perfect ,  as  he  is  per- 
fe<5t  ;  holy ,  as  he  is  holy  :  But ,  feeing  we 
cannot  be  equally  fo  ,  by  reafon  of  human 
infirmity,  God  is  pleased  to  accept  of  inte 
grity  inftead  of  perfection ,  to  prefer  fim- 
plicity  before  hypocrifie ,    confefs'd  igno 
rance,  before  prefumption.     What  we  re 
ally  ,  and  humbly   endeavour  ,  out  of  his 
abundant  Grace,  he  will  help  us  to  perform, 
or  accept  of  our  endeavours.     As  we  muft 
ftrive  to  be  children  in  innocence,  fb  in  his 
infinite  goodnefs,  he  looks  on  us,  to  be  but 
as  thildren  in  weaknefs. 

I  am  not  ignorant ,  that  this  Doctrine  of 
Chriftian  fimplicity  may  found  ftrange  in 
the  ears  of  thofe  men ,  who  confult  only 
the  low,  and  mean  interefts  of  this  life  j  and 
therefore  fancy  themfelves ,  in  the  proud 
imaginations  of  their  own  hearts  y  to  be  the 
only  wife,  and  fubtle  men  of  this  world. 

D  With 


A  Sermon  Treached 


With  fuch  men  ,  fimplicity  generally 
les  in  the  worft  fenfe  ,  for  pufillanimity, 
weaknefs  ,  folly  ,  for  a  poor-ipirited  Chri- 
ftian  Grace  ,  that  amongft  the  antient  Phi- 
lofophers,  they  think,  would  fcarce  havee- 
fcap'd  the  being  reckoned  for  a  vice. 

But  let  none  be  too  hafty  in  condemning 
the  true  genuine  fimplicity  :  for  I  muft  tell 
them,  it  has  always  had  an  extraordinary 
preeminence,  and  dignity  ,  not  only  in  Re 
ligion  ,  though  chieHy  there  •  not  only  in 
the  fieht  of  God  .  though  that  certainly 

^7  J  ^J  J 

were  fiifficient  :  but  in  all  other  things,  in 
the  judgment  of  all  truly-wife  men,  in  all 
the  works  of  nature,  and  art,  in  all  the  be  ft 
pra&ice  of  civil  life. 

If  we  obferve  the  order  of  the  whole 
Creation,  and  the  ranks  of  all  things  vifible, 
and  invifible  ,  are  not  the  higheft,  and  moil 
perfect  Beings  ftill  moft  pure,  moft  fimple, 
and  moft  of  one  nature  ?  Thus  it  is  from 
the  nobleft  bodies  to  the  fouls  of  men,  from 
the  fouls  of  men  to  Angels,  from  Angels  to 
God  himfelf:  the  higher  any  of  theie  rile 
in  their  excellence,  they  are  ftill  the  more 
ilmple  in  their  eflence. 


If 


before  the  KIN  G.  2, 5 

If  we  examine  all  the  productions  of 
mens  hands,  or  minds ;  is  not  the  greateft 
perfection  of  all  Art,  a  moft  exa£t  imitati 
on  of  true  nature?  There  is  fome  kind  of 
eafie,  folid  plainefs ,  that  far  excels  all  the 
comelinefs  of  artificial  ornaments.  There 
is  fome  kind  of  fimplicity  that  is  attended 
with  inexpreflible  majefty.  That ,  fays  St. 
Cbryfoftom  on  thofe  words  of  St.  Matthew,  st.cbryf9fi.  on 
like  to  thefe  in  my  Text ,  that  is  the  great  f^.1^'  $ 
defign  of  all  Philofophy,  that  is  the  very  **<?>*  We* 

IT      C  A          i  i    r    '    t       i  •    i     n  i    *   u**wfag» 

lire  or  Angels ,  to  have  the  highelt  under- Jhn*s*  w 

n        j-         °  .     i       -  i         Y  •          i   r         TS'TB  $&  cty 

itanding  accompanied  with  unfeigned  iim- 
plicity. 

If  we  reflect  on  the  moft  polite  cuftoms 
and  manners  of  human  life,  nothing  is  tru 
ly  graceful,  that  is  over-mix'd,  or  unnatu 
rally  forc'd-no  word  we  fpeak^no  phrafe  We 
ule,  no  gefture,  no  tone  orvoice,that  is  over- 
artificial,  but  it  prefently  offends :  nothing  in 
beauty,  in  habit,  in  action,  in  motion,  cant 
pleafc,  that  is  affe<£tedly  labor'd ,  and  over- 
adorn'd  :  nothing  has  fo  much  reverence  in 
human  converfatien  ,  as  true  ingenuity, 
manly  plainefs ,  gentle  eafinefs ,  undiflem- 
bled  fincerity  :  nothing  {boner,  or  more,  or 
longer,  affects  men  with  delight ,  and  love, 

D  ^  and 


2  6  A  Sermon  Trenched 

and  admiration :  nothing  is  more  honor 
able  y  nothing  more  amiable ,  nothing  in 
deed  more  eafie,  and  fafe.  It  is  very  pro 
bable,  that  more  deep,  dark,referv'd,  craf 
ty  men,  have  at  laft  fail'd  of  their  defigns, 
even  in  this  world,  than  the  plain,  upright, 
houeft  men.  The  crafty  man  has  many- 
parts  to  play ,  many  minds  to  put  on,  ma 
ny  faces  to  drift  -  fo  that  it  is  almoft  impol- 
fibkfor  himfotoadt  all,  as  not  to  be  dilr 
covered  in  fome,  and  then  he  will  be  fiifper 
£tcd  in  all  :  whereas  the  honeft  mart  has  but 
one  part  to  perform,  whichlshisown,  and 
that  far  more  eafie  for  him  to  do  -  bycauie 
he  always  aits  according  to  plain  nature. 

Thus  even  in  all  worldly  things  ,  as  no 
thing  is  per  fed  without  decence  j  fo  no,- 
thing  can  be  decent  without  Simplicity.  But 
above  all  things,  this  is  true  in  Religion,  efT 
jpecially  in  the  Chriftian  Religion.  The 
Gofpelr  ia  the  great  Duties,  and  Truths  of 
it,  is  a  plain  and  fimple  thing  ,•;  it  is  fimple 
in  its  end 5  which  is  one,  and  always  the 
fame ,  eternal  life  :  fimple  in  the  means 
that  conduce  to  that  end,  which, are  but 
two,  and  thofe  always  the  lame,  Faith  and 
Obedience,,  And  fo  fimple  fliould  be  the 

pra&ice 


before  the  KING.  17 

practice  of  all ,  that  would  ufe  thofe  means 
in  a  right  manner ,  and  expeft  thereby  the 
benefit  of  that  end* 

Nothing  fhews  a  nearer  reiernblance  to 
the  Divine  Nature ,  than  a  mind  that  is 
pure ,  unmix'd  ,  and  undefil'd  :  nothing 
manifefts  a  greater  conformity  to  the  Di 
vine  Laws,  than  a  life  of  plain  innocence : 
nothing  more  exprcfles  that  free,  and  gene 
rous  difdain,  which  all  true  Ghriftians  have, 
or  fliould  have  of  thefe  earthly,  tranfitory 
things  t  nothing  declares  a  more  magnani 
mous  confidence  in  the  Divine  Providence  : 
nothing  a  more  fubmiflive  refignation  to  ths 
Divine  will :  nothing  a  more  ftedfaft,  and 
aflured  hope  of  future  happinefs :  nothing 
can  keep<us-&fer  from  dangerous  miilakes 
in  all  matters  o£  eternal  concernment. 

The  plain,  fair,  even,  candid  mind,  of 
which  a  right  meafure  may  fooneft  be  ta 
ken,  is  beft  prepard  to  take  a  right  meafure 
of  fpiritual  things.  That  mild ,  and  inno 
cent  difpofition,  wbich  leaft  of  all  deceives 
others,  is  leaft  of  all  capable  of  being  dan- 
geroufly  deceived  it  (elf,  in  the  ways  of  ever- 
lafting  falvation.  Have  not  more  bold, 
venturous ,  artificial  wits  falleainto  errors^ 

D  2  than. 

j  j 


iS  A  Sermon  Preached 

than  they,  who  have  been  content  with  the 
fteddy  ,  conftant  ,  firm  motion  of  meek, 
and  humble  Chriftians?  Whilftthofe  pre- 
fume  all  on  themfelves  ,  they  truft  to  the 
moft  fallible  guide  :  whilft  thefe  wholly  fo- 
fpeft  themfelves  ,  and  implore  moft  the 
grace  of  God,  they  never  fail  of  a  certain 
affiftance,  and  direction.  And  what  has 
been  generally  the  fviccefs  of  both  ?  the 
humble,  teachable  temper  of  the  one  has 
produced  many  real  Saints  :  the  proud,  pre- 
liimptuous  ,  fiibtle  fpirit  of  the  other  has 
prov'd  a  fruitful  foil  for  the  produ&ion  of 
Heretics,  or  Atheifts. 

Give  me  leave  therefore  moft  humbly  to 
advife,  and  beieech  you  all  ,  as  you  would 
be  efteenvd  the  true  Oiiciples  of  Chrift,  to 
labour  for  this  blefled  temper,  which  is  moft 
proper  for  Difciples  ,  this  humt>le  and  fin- 
ccere  practice  or  what  you  do  know  ,  this 
humble  willingnefs  to  be  taught  what  you 
do  not  know-  and  fubmiffiontothofe  thac 


I  do  not  by  this,  in  the  kaft,  plead  for  the 
grofs  blindnefs  ,  and  implicit  Faith  of  the 
Laity  ,  which  is  one  of  the  chief  Artifices 
4>f  the  Church  of  3{(>mt+  No,  we  that  arc 

Mini- 


before  the  K  r  NO. 


Minifters  of  the  Church  of  England  ,  may 
be  content  5  nay,  we  may  really  wifh,  that 
all  our  Laity  had  as  much  true,  lolid  under- 
ftanding  in  Religion,  as  our  Clergy.  We 
can  get  no  advantage  by  your  want  of 
knowledge,  no  more  than  you  can  do  by 
ours.  We  have  no  Ipiritual  cheat  with 
which  to  delude  you  -  for  the  reprefeoting 
of  which  we  fliould  ftand  in  need  either  of 
darknefs,  or  of  a  falle  light.  We  have 
nothing  in  our  public  profeffion  ,  which 
the  wiieft  men  ,  the  moft  pious  Chri* 
ftians  may  not  outwardly  practice  •  nothing 
in  our  Faith,  which  they  ought  not  inward 
ly  to  believe* 

We  know,  and  are  well  aflur'd,  that  the 
only  reafon,  why  our  Church  is  not  more 
generally  embraced  >and  admir'd,is,  bycaufe 
the  purity  of  its  Do6trine  ,  the  fobriety  of 
its  Devotion  ,  the  moderation  of  its  Diici- 
pline,  thelargeneis  of  its  Charity  ,  are  not 
more  impartially  ,  and  calmly  examined, 
more  generally  underftood.  Our  Church 
in  its  Spiritual  State,  as  you  are  Chriftians, 
is  moft  conformable  to  the  Rules  of  Chrift, 
to  the  Apoftolical  practice  ,  to  the  Primi 
tive  Inftitutioas.  In  its  Rational  ftatc  5  as 

you 


d  Sermon  *P  re  ached 


you  are  men,  its  Dodrines  are  very  agre- 
ableto  the  reafon  of  mankind  ;  its  Precepts 
moft  becoming  the  pureft ,  and  the  ftri&eft 
laws  of  Nature,  and  Virtue,  and  Morality. 
In  its  Political  ftate,  as  ye  are  Bnglifhmew, 
its  Intereft  is  infeparable  from  the  Intereft 
of  our  Nation,  and  Government. 

We  are  therefore  fo  far  from  being  jea 
lous  of  your  moft  curious,  and  exaft  iearch 
into  the  Practices ,  and  Principles  of  our 
Church,  that  we  defireit  •  nay,  we  moft 
carneftly  befeech  it.  We  are  in  no  danger 
from  mens  moft  fubtle  inquiry  into  it;  we 
may  be  from  their  utter  carelefhefs,  and  in 
difference  towards  it« 

We  are  not  againft  any  mans  feeing  Spi 
ritual  Truth  ;  only  we  would  not  have  the 
blind  prefume  to  teach  others  to  fee  :  we 
would  not  have  men  think  they  fee ,  when 
they  do  not ;  which  is  the  moft  certain  way 
for  them  never  to  fee  at  all.  We  would 
have  you  know,,  as  much  as  you  can  •  only 
we  would  have  you  believe  that  both  you, 
and  we,  may  know  much  more  than  we 
do  :  Weintreatyou  to  ftrive  to  know  all,  in 
a  right  way,  by  fober  degrees,  for  right  pur- 
pofes,  and  ufes,  and  ends. 

Moft 


before  the  K 


i  N  o. 


Moft  feafbnable  is  this  advice;  and  I 
wifh  it  could  be  moft  effe&iially  recom 
mended.  For,  to  fpeak  plain  truth,  a  meek, 
humble  ,  teachable  Spirit  ,  and  by  confe- 
quence,  a  devout,  peaceable,  and  obedient 
Spirit  are  almoft  quite  gone  out  of  the 
world  :  whereas  all  things  in  Religion 
fliould  be  plain,  fcatce  any  thing  will  now 
pleafe,  that  is  fo  :  Whilft  fo  many  ftrive  to 
be  Teachers,  and  place  moft  of  their  Reli 
gion  in  that  ,  how  many  cenfurers  have  we 
of  others  ?  how  many  Reformers  of  the 
public  ?  how  few  learners  ?  how  much 
fewer  praftifers  themfelves  ? 

Alas  !  is  it  not  apparent,  that  ever  fince 
fb  many  of  the  Laity  have  fb  much  inva 
ded,  fo  many  have  fb  much  defpiied  the 
Office  of  the  Clergy  ^  Pride  has  evidently 
prevailed  over  Humility,  Faction  overttni* 
ty,  ill  Nature  over  Charity  ? 

Though  I  am  not  willing  to  make  a  Sa 
tyr  on  any  Religious  Party  •  nor  do  I  think 
that  the  beft  way  to  reclaim  them  :  our 
Conferences  fliould  convince  their  Confci- 
ences,  'our  Lives  fliould  confute  their 
Lives  :  elfe  'tis  not  enough  only  to  employ 
our  tongues,  and  our  fancies  againft  their 

E  Con- 


A  Sermon  'Preached 


Conferences  :  yet  for  Truths  fake,  this  I 
muft  fay  -  that  of  all  the  Sedis  amongft  us, 
who  contemn  the  Authority  of  the  Church  > 
who  feparate  themfelves  from  the  great 
things  of  our  Religion,  on  a  diflike  of  ibme 
imall  things  $  and  amongft  whom  all  think 
themfelves  gifted  Brethren  alike  :  What 
ever  other  virtues,  or  fliadows  of  virtues, 
they  may  feem  to  have  •  whatever  fobriety 
of  Life5or  ftridtnefs  of  Converfation?or  free 
dom  from  fome  fcandalous  fins  they  may 
pretend  to  :  For  which  yet  I  cannot  but  fay, 
that  if  they  are  really  fuch,  as  they  pretend,! 
wifli  they  were  ours^yet  may  they  not  gene 
rally  be  obferv'd  to  be  exceedingly  defective 
in  the  two  principal,  Fundamental  Graces  of 
Chriftianity  ?  which  are  Humility  ,  and 
Charity.  Humility  of  looks,  or  habit  they 
may  have  •  but  have  they  as  much  of  heart, 
or  life  ?  Charity  of  Good  Works  do  they 
not  too  much  defpife,  as  a  low,  legal  way 
to  Heaven  ?  Charity  of  Opinions  y  have 
they  any  at  all  ? 

It  cannot  be  denied  ,  but  in  this  laft  Ag;e, 

n       c 

m  molt  or.  our  memories',  our  Nation  has 
manifeftly  degenerated  from  the  pradtice  of 
former  times  ,  in  many  Moral  Virtues, 

and 


before  the  KING. 


and  Spiritual  Graces,  which  fiiould  teach  us 
to  render  to  God,  the  things  that  are  Gods,  and 
.  to  Cdjar  the  things  that  are  Ctffars.  Where  is 
that  integrity  of  Manners  ,  that  truth  of 
Converfation  ,  that  dutiful  obfervance  of 
Order,  that  modefty  of  Private  Life  ,  that 
Charity  towards  men,  that  humble  Devo 
tion  towards  God,  in  which  ,  we  can  only 
(ay  we  have  heard  ,  our  Nation  once  ex- 
cell'd? 

'Twould  be  a  melancholy  employment 
to  fearch  into  the  caufes  of  this  unhappy 
change  :  but  whatever  other  occafions  may 
have  contributed  to  the  continuance  and 
increase  of  it  -  certainly  the  chief  caute 
of  the  beginning  of  it  wras  Spiritual  Pride, 
and  Hypocrifie  -  the  want  ,  nay  the  con 
tempt  of  an  humble,  and  docible  Spirit. 

The  different  effeds  of  this  difpofition, 
and  of  that,  which  is  contrary  to  it  ,  have 
been  abundantly  tried  in  all  Hiftories  ,  in 
all  States,  Civil,  and  Ecclefiaftical  ;  eipe- 
cially'Ecclefiaftical.  Thoie  Countries,  and 
Societies  of  men  have  ever  moft  flourifh'd, 
where  men  have  been  kept  longeft  under  a 
reafonable  Difcipline  ,  thoie  ,  where  the 
number  of  Teachers  have  been  few  in 

E  2  com- 


A  Sermon  *P  reached 


comparifon  to  the  number  of  Learners. 
There  was  never  yet  any  wile  Nation  ,  or 
happy  Church,  at  leaft  never  any  that  con-  , 
tinned  long  fo  :  where  all  have  thought 
themfelves  equally  fit,  and  have  been  pro- 
mifcuoufly  admitted,  to  be  Teachers,  or 
Law-givers. 

What  can  be  the  confequence  of  fuch  a 
head-ftrong  ,  ftiff-necked  ,  over-  weening, 
unmanageable  Spirit  ?  can  any  thing  be 
more  deftru&ive  to  Church,  and  State,  than 
liich  a  perverfe  humor  ,  as  is  unteachable, 
ungovernable  it  felf,  and  yet  over-haily  to 
govern,  and  teach  others  ?  where  Children 
^et  too  {bon  out  of  the  government  of  their 

t7  C? 

•Parents,  and  Matters  :  where  men  think  it 
a  Duty  of  Religion,  to  ftrive  to  get  out  of 
the  Government  of  their  Magiftrate  ,  and 
Prince  :  where  Chriftians  fhall  think  them- 
ielves  not  at  all  bound  to  be  under  the  Go 
vernment  of  the  Church  ,  muft  not  all  do- 
meftic,  and  Politic,  and  fpiritual  Relati 
ons  fbon  be  diflblv'd  ?  muft  not  all  order  be 
ipeedily  overthrown  ,  where  all  the  true 
ways  to  make,  and  keep  men  orderly  ,  are 
confounded  ? 

And 


before  the  KING.  35 


And  what,  in  time  would  be  the  iffue  of 
fuch  a  confufion  ?  what  ?  but  either  grofs 
ignorance ,  or  falie  knowledge  ?  which  is 
as  bad  or  worfe :  what  ?  but  a  contempt 
of  virtue  ,  and  prudence  ,  under  the  dif- 
graceful  titles  of  pedantry,  and  formality  ? 
what?  but  a  loofenels  of  tongues,  and 
lives  I  and  at  laft  mens  taking  pride  in,  and 
valuing  themfelves  on  fuch  loolenefs  ?  what 
but  a  difbbedience  to  the  Laws  of  man,  in 
a  pretence  of  the  Kingdom  of  God  ;  but, 
in  truth,  a  neglect  of  all  the  Laws  both  of 
God,  and  man  ?  In  fliort,  what  but  mad  En- 
thufiafm  firft,  and  then  licentious  Atheifm  ? 
for  very  near  is  the  diftance ,  very  eafie  the 
paflage  from  one  of  thele  extremes  to,  the 
other. 

Wherefore  for  thefe  mofl  pernicious  dir 
ftempcrs,  the  great  prevention ,  the  bed 
remedy  is  this  in  my  Text,  that  we  all 
receive  the  IQngdom  of  God  as  little  chil 
dren  :  that  children  be  carefully  inftni&ed 
in  Religion,  as  children,  whilft  they  are 
fo:  that  our  grown  men,  our  wife  men, 
efpecially  our  witty  men,  fliould  not  di(- 
dain  to  be  as  children,  in reipedl  of  fpiritual 
inftruition  :  that  the  fame  modefty  of  opi- 

E  ?  nion 

* 


I 

A  Sermon  Trenched 

nions ,  and  duty  to  Governours,  and  fub- 
miffion  to  Inftrudors,  which  children  have 
by  nature,  without  any  experience,  they 
wrould  ftrive  to  have  by  choice,  as  the  main 
end  of,  and  beft  means  to  improve  their 
greateilwit,  and  experience.  . 

'Tis  rood  for  a  man  that  be  beareth  -the  yoke  in 
Lam.  3.2 /.  d>       /  c  J 

his  youth.  i  is  good  tor  him  that  beareth 
it,  not  only  for  human  foe  iety  :  'Tis  good 
to  bear  the  yoke  ;  the  fevereft  direction  y 
the  hardeft  reftraint  -  much  more  to  yield 
to  the  tenderneis  of  counfel ,  the  eafinefs 
of  inftru&ion  ,  the  whollbm  feverities  of 
Difcipline. 

Firft  then,  in  the  name  of  God,  may  the 
means  of  Education  ,  the  times  of  Inftitu- 
tion,  the  rules  of  Difcipline  ,  the  Laws  of 
Government,    the  diitance  and  duties  of 
Inferiors  to  Superiors ,   of  all  degrees,  be 
,moft  ierioufly  regarded  :  that  our  men  may 
be  brought  up  to  bufinefs ,  to  profeffions, 
fitted  for  the  world,  for  Heaven,  by  the  la 
borious  methods  of  virtue  ,  andknowledg> 
and  obedience,  by  an  exa6t  Rule  ,  by  fore 
degrees :  no  matter  how  flow,  fb  they  be 
but  lure ;  better  too  flow  than  too  precipi 
tate. 

And 


v       before  the  KING.    y.         37 

And  laftly  ,  may  our  men  of  ripe  years, 
our  men  or  buimefs ,  our  great  men  be  in- 
treated  to  revive  y  and  reitore  the  antient 
fimplicity  ,  and  integrity  of  manners :  to 
pradtile  an  inward  humility,  and  lowlineis 
of  mind-  an  outward  innocence  towards 
all,  condefcenfion  to  Inferiors,  obfervance 
of  Superiors ,  fubmiffion  to  Teachers,  lub- 
>  jedion  to  Rulers :  and  to  pradlife  all  theie 
excellent  virtues ,  not  only  as  fo  many  mo 
ral,  or  political  Duties,  but,  as  indeed  they 
are,  as  fome  of  the  moft  Chriftian  ,  molt 
Spiritual,  and  mod  Evangelical  Graces. 

Thus  for  us  all  to  become  as  Children,  is 
the  fureft  way  to  preferve  where  it  is,  to 
recover  where  it  was  loft ,  private  virtue, 
public  honefty,  and  a  national  piety. 

And  by  the  words  of  our  Saviour  in  my 
Text,  I  am  impowted  to  promise  to  this 
blefled  Temper,  an  eternal  Reward.  For  if 
whofoeVer  jhdl  not  receive  the  l^ngdom  of  God  as 
a  little  child ,  foall  not  enter  therein  :  Hence  we 
may  well  conclude ,  that  whofoever  flhall 
receive  it  as  a  child,  diall  enter  therein.  For 
offuch,  (ays  our  Saviour  ,  is  the  Kingdom  of 
(jod.  Of  which  I  befeech  Almighty  God  to 
make  us  all  partakers,  jfmen. 
FINIS. 


A  Catalogue  of  lome  Books,  Printed  for, 
andfoldby/£!Snwje,  fincethe  dreadful 
Fire  of  London,  to  1675. 

COmberontbe  Common-Prayer:  in  two  Volumes. 
A  Guide  to  Eternity:  By  John  Bona,  Oftavo. 
Dean  W.  Lloyd V  Sermon  before  the  Kiug  about 

Miracles. 
' -His  Sermon  at  tf^  Putter  a  I  of  John  Lard  B/- 

Jhof  of  Chefter.  6  d. 

His  Sermon  before  the  King  in  L  ent^  1673.  6rf. 

The  Seafonable  Difcourfe  againft  Popery  :  in  40.     6  d. 

The  Defence  of  it:  4°.  6  d. 

The  Difference  betwixt  the  Church  and  Court  of 

Rome  :  40.  6  d. 

The  Papijls  Apology  to  the  Parliament  anfaered.  6  d. 
Mr.  Nay  lor  s  Commemoration  Sermon  for  Colonel 

Cavendifh.  6  d. 

Mr.  SayerV  Sermon  at  the  Affixes  at  Reading.    6  d. 
Mr.  Tho.  Tanner V  Sermon  to  thefcattered  Members 

of  ih  e  Church.  6  d. 

Mr.  StanhopV  four  Sermons  on  fever  al  occasions? 

80.  bound.  I  s.  6  d. 

Papal  Tyranny,  as  itwasexcrcifed  over  England^ 

fome  Ages  3  with  two  Sermons  on  theffth  of  Nov. 

by  Dr.  Du  Moulin :  40.  i  /.  6  d. 

- — — His  Sermon  at  the  Funeral  of  Dr.  Turner, 

Dean  of  Canterbury.  6  d. 

B//J&0p»LaneyV  laji  Sermon  before  the  King. 
Dr.  DuportV  three  Sermons  on  Nov.  5.  Jan.  3  a 

May  29. 

The  Reformed  Monaftery^  or  Love  of  Jefa. 
7  he  Hiftory  of  the  C barter houfe^  with  the  Life  and 

<Uft  Will  *>f  Thomas  Sutton,