CHAP. I. Of the Names and Titles ascrib'd to our Blessed Saviour in Holy Scripture.

OF those sundry Names and Appellati­ons ascrib'd to the Eternal Son of God and Saviour of the World in Holy Scripture; some have respect to his Person, others to his Offices: And are variously di­stinguisht into Proper, and Figurative De­nominations agreeable thereto.

As to his Divine Nature, (in the grea­test propriety of Speech) He is call'd God, [...]iles re­lating to Christ's God-head. Isa. 9.6. The true God, 1 John 5.20. The [Page 17]great God, Micah. 5.4, 5. The Son of God, Mark 15.39. and Luke 8.28. And the on­ly begotten Son of God. John 3.16. And in the same respect he is said to be (tho' Fi­guratively) the Word of God, John 1.1, 2, 3. [...], the Image of the invisible God, Col. 1.15. or the Character of his Per­son.

As to his Humane Nature, To his Manhood. he is proper­ly term'd the Son of Man, Luke 9.56. A Man of Sorrows, Isa. 53.3. The Son of Abra­ham, the Son of David, &c. Luke 3.23, 24, &c. And upon the some account (tho' Figuratively) he is said to be the Seed of the Woman, Acts 13.23. The Seed of Abra­ham, the seed of Isaac, the Seed of Ja­cob, &c. Gen. 17.19. Mat. 1. the righ­teous Branch, and he shall be called the Lord our Righteousness, Jer. 25.5, 6.

As to his two Natures Hypostatically uni­ted in the same Person of the Son of God,And to both as united in the same Person of Christ. he is call'd Emmanuel, Mat. 1.23. The Lord of all things, Col. 1.16, 17, 18, 19. The King of Kings, and Lord of Lords, Rev. 19.16.

Again, in Relation to his Offices in ge­neral,Titles re­lating to his Offices in general. he is called Jesus, Mat 1.21. which is an Hebrew word (and alwayes written in the Syriack, Translation of the New Te­stament) signifying to Save, and therefore's a Name most agreeable to his Mediator­ship. [Page 18]He is also called Christ. John 6.69. Which is a Greek word signifying to A­noint: From which two Names it may be reasonably conjectur'd, that he is the a­nointed Saviour of the whole Race of Man­kind; of the Hebrews, and Greeks, both of the Jew, and Gentile. To which may be added the Titles of the Messiah, the Sa­viour, Acts 5.31. Salvation it self in the Abstract, Luke 1.69. and Luke 19.9. The Mediator of the New Covenant, Heb. 12.24. The Redeemer of the World, Tit. 2.14. The hope and expectation of the Gentiles, Mat. 12.21. The Desire, and Delight of all Nations, Isa. 2.2. And properly speaking he is all and every one of these. And in the same respect (tho in a Figurative Sense) He's intituled the Bridegroom, Mat. 9.15. The Head over all things to his Church, Eph. 1.22, 23. The Foundation of a Build­ing, 1 Cor. 10.4. A Lion, Rev. 5.5. Bread from Heaven, John 6.48.50. The Sun of Righteousness, Mal. 4.2. Light it self, Joh. 1.4, 8, 9. The Morning Star, Num. 24.17. A Vine, John 15.1. The Tree of Life, Rev. 22.2.

But more Particularly, And to his several Of­fices in par­ticular. and with special reference to his Offices. As

1st. To his Priestly Office. To his Priestly Office; He is call'd our High Priest, Heb. 3.1. The Priest, Heb. 7.3, 11. Oblation, or Sacrifice, Heb. 9.26, [Page 19] The Lamb of God, Job. 1.29, 36. The Pas­chal Lamb, Exod. 13.13. Comp. Rev. 13.8. The Passover it self, 1 Cor. 5.7.

2dly. As to his Prophetical Office, To his Pro­phetical Offices. he is said to be our Pastor, and great Shepherd, John 10.14, 16. Rabbi, M [...]ster, Mark. 10.17. John 1.28. Apostle, Heb. 3.1. Min [...]ster of the Circumcision, Rom. 15.8. &c.

3dly. As to his Kingly Office, To his Kingly Of­fice. he bears the Titles of King, Luke 23.2, 3. Prince, Acts 5.31. King of Peace, Heb. 7.2. Cap­tain of our Salvation, Heb. 2.10. The Ru­ler of all things, Micah. 5, 2. Phil. 2.10, 11. and Judge of all men, Acts 10.42.Titles de­riv'd from his Types. And sometimes his Titles are deriv'd from the Types, as the Second and Last Adam, from the First, 1 Cor. 15.22, 45.

Lastly, That General Name of Christi­ans, His Name Christ, whence we are call'd Christians, compre­hends all his other Titles.(by which we are distinguisht from all other Religions in the World) is de­riv'd from his Name Christ: In which all the Names and Appellations attributed to him in holy Scripture, are eminently com­prehended.

CHAP. II. Of our Saviour's God-head.

HAving treated thus distinctly of the Quid Nominis, Of Christ's Divine Na­ture. of the Names and Titles of Christ, for the prevention of all future Mistakes which might occur con­cerning 'em. We shall proceed to dis­course in the next Place of our Saviour's Divine Nature; which (being an Article of our Christian Faith) is most demonstra­tively evinc'd from Scripture; the Truth whereof will evidently appear in these fol­lowing Particulars. As

1st. Arguments for it. He is dignified with the same Titles, and Appellations equal with God the Fa­ther, (which I've hinted before) and is often stil'd in Scripture, The great God, The true God, The Lord Jehovah, The Son of God, and the only begotten Son of God. From whence we must necessarily infer; That our Lord Jesus Christ is the true God as the Father is, and hath the same Nature, Essence, Will, and Power with him.

2dly. The same Attributes, and Proper­ties of God are frequently ascrib'd to him: [Page 21]For he is the [...],Luk. 6.8. and doth clear­ly discern all the Thoughts and Imaginati­ons of Men.Heb. 13.8. He was from Eternity with­out beginning, and shall continue to Eter­nity without end.Mat. 28.20. By the Immensity of his Power, and Presence, He is Omnipo­tent, and Omnipresent.Joh. 1.3. Col. 1.16. Mat. 8.25. Joh. 0.19. All the Works of the Deity; as the Works of Creation, Providence, Sanctification, Illumination, Justification, and the Remission of Sins are attributed to Him. All the Creatures, even the most boisterous and unruly, the most malignant and Rebellious, contrary to their Natures, and against their Wills did obey his Commands. All the Miracles done by Him, were real Demonstrations of his Divinity, and to them he appeals to evict the reality of His Godhead. Ioh. 14.11. Believe me (saith he) that I am in the Father, and the Father in me, or else believe me for the very Works sake. And in his Answer to John the Baptist's Disciples.Mat. 11.3, 4, 5, 6. Go (saith he) and shew John again those things which ye do hear, and see; the blind receive their sight, and the Lame walk, the Lepers are cleansed, and the Deaf hear, the Dead are raised up, &c. The only Argument which he made use of at that Time to convince 'em, That he was the true Messiah and Sa­viour of the World.

3dly. Divine Worship and Honour are [Page 22]every where given unto him: Ioh. 3.16. Acts 7.55, 59. Matth. 28.18. Phil. 2.9.10. For in him we Believe; to him we Pray; in his Name we are Baptiz'd; and God has given him a Name above every Name; that at the Name of fesus every knee should bow, of things in Heaven, and things in Earth, and things under the Earth.

4thly. We have the undeniable Testi­mony of God himself, and the concurrent Suffrage both of Good and Bad Angels to confirm us in the belief of this important and saving Truth.Matth. 3.17, and 1.27. Mark 5.7. [...] Oecumen. ad Locum. In him (saith the Apostle) dwelleth the fulness of the God­head bodily; that is, really and substantial­ly. See to this Purpose. Col. 2.9. 1 Tim. 3.1 [...]. Heb. 1.3, 8. 1 John 5.20. Hence 'tis fully Evident from the undoubted Te­stimony of holy Scripture, that Christ is God truly and properly so call'd; even one and the same God, co-essential, co-equal, and co-eternal with the Fa­ther.

Thus the Doctrine of our Saviour's Di­vinity, Equality, and Consubstantiality with the Father being sufficiently evict­ed, and consirm'd: We shall now seri­ously apply this Point, by considering what Influence this saving Doctrine should have upon the Lives and Practices of Men. And

1st. We may learn from the Considera­tion of our Saviour's God-head, and the [Page 23]Excellency of his Divine Nature,What In­fluence this Doctrine should have upon Pra­ctice. what Honour, Respect and Reverence is due to him. Even the same Homage is to be gi­ven, and the same Adoration to be paid joyntly and equally to the Father, and the Son: For all men should honor the Son, Ioh. 5.23. 1 Ioh. 2.23. even as they honor the Father: And who­soever denieth the Son, the same hath not the Father. Again, the eternal Son of God is not only preser'd in Scripture, to Abra­ham, Moses, David, &c. but to the ho­ly Angels themselves, being much better,Heb. 1.4, 5, 6. and having a more excellent Name then they; and therefore he saith, let all the Angels of God worship him. These Considerations lay a sure Foundation for our Duty; do justifie our Practice in worshipping our Lord; and may exceedingly animate and encourage us to be faithful, and zealous, devour, and constant, in all the Instances of Prety and Religion: For we've full Assurance from the Premisses, that our blessed Redeemer knoweth all our Necessities; and he neither wants Will, nor Power, to save, supply, and bless us to the uttermost, if we Believe in, Worship and Obey him.

2dly. Hence we may be encourag'd to have Recourse unto Christ, and be comfor­ted in all the Straits and Difficulties of this Life; and hereon we may ground our sted­fast Hope, that God for his sake will supply [Page 24]all our Wants, with the Abundance of his Grace and Favour:Ioh. 3.16. Rom. 8.32. For he that gave us his only begotten Son, will not be unwil­ling to bestow whatever to his Wisdom shall appear needful, and convenient for us. Seing then we have a great High Priest that is passed into the Heavens, Jesus the Son of God, Heb. 4.14, 16. let us hold fast our Profession, and come boldly to the Throne of Grace, that we may obtain Mercy, and find Grace to help in time of need.

3dly. Let us always bear in Mind those important Obligations the great Majesty of Heaven and Earth has laid upon us, in sen­ding his own Son into the World to medi­ate a Peace for us, that we who were Ene­mies by wicked works should be reconcil'd unto Him. Col. 1.21. How should this considerati­on affect our hearts with a passionate Sense of his Goodness? How should we Love him who has been so exceeding gracious and meeciful to us? What thankful Ac­knowledgements with our Mouths; and what a dutiful Observance in all our Acti­ons do such wonderful Expressions of Maje­sty, and Mercy deserye and require from us? And lastly, Let our Faith, and Hope, &c. in the eternal Son of God, be sounded in Humility, (of all which more fully in the following Chapters) with a Suitable Behaviour, and awful sense of [Page 25]Mind most becoming his gracious, yet dreadful Presence. And therefore

4thly. We should be extrèmely careful above all things, lest we wilfully despise or dishonour that high, and holy Name where­by we are call'd. God's Honour in Christ our anointed Saviour, is a Prerogative He's exceeding jealous of; and therefore who­soever shall arrogate that Glory to them­selves, or substract that Obedience which is due to the Eternal Son of God, shall cer­tainly feel the Power of his God-head. We've a great many sad Instances upon Record of God's Justice and Vengeance, on purpose to deter us from the like Offen­ces. How conspicuous are the tragical Memoirs of the fallen Angels; of Herod, Pontius Pilate, Judas, and many others; who would have set themselves in God's stead? What shall I tell you of the whole Jewish Nation, that derided, betray'd, condemn'd, and Crucified the Lord of Life. Not one of all these could flie from Justice; but suffer'd the severest Punish­ments (in proportion to their Crimes) for their wretched Prophaneness, Cruelty, and Irreligion. What might I add of the later Hereticks, as Arrius, Nestorius, Eu­tyches, Servetus, &c. whose Lives, and Deaths are, and shall be for ever infamous to all Posterity.

[Page 26]Seing therefore that God will be wor­shipped in Spirit and in Truth; and that he will by no means endure that his Glory should be given to another: And seing we have such a Cloud of Witnesses before us, who have suffered by the Contempt, and Neglect of his Worship; it stands us in hand to be very prudent and circumspect in our Demeanor and Deportment towards him; lest we wilfully blaspheme his Name; derogate from his Glory; abuse and trample upon his Word, and Sacra­ments; despise his Servants; neglect our Duties; transgress his just and reasonable Commands; or continue in any one un­lawful Act of Sin or Disobedience unre­pented of, unreform'd. 'Tis our Saviour's own Rule, and confirm'd by every day's Experience,Ioh. 2. Ep. [...]. He that loveth God will keep his Commandments: And what heinous Ingra­titude (as well as Disobedience) must we Christians be guilty of, if we make not our Lives the Transcript of his Divine and Ex­cellent Doctrine; and with the highest Ex­pressions of Love, Joy, and Thankfulness recognize his inconceivable Goodness and Mercy to the Children of Men. But if on the contrary, we should render him evil for good, and hatred for good-will; this Abuse and Contempt of his Grace and Clemency, shall not be able to escape the [Page 27]just Resentments of his Wrath and Venge­ance. And judge what a miserable Con­dition those poor Wretches will be in, who not only trample under foot the Son of God; but have so disregarded the San­ctions of his Laws, and the Charitable Tenders of his Grace and Goodness, that Salvation it self cannot save them.

Thus much concerning our Saviour's God-head. I have been the longer about it, be­cause the Devil has been more sedulous in his Endeavours to corrupt and undermine this, than any other Article of our Christi­an Faith; Which every Man will readi­ly grant, that has the least Acquaintance with Ecclesiastical History, and Decrees of Councils. Wherefore no Person of any Candor, or Christianity, can think my Time, or Pains mis-imploy'd, and mis-spent; in explaining, and confirming this Article of our Faith; wherein the Excellency and Dignitie of the Person of the Son of God, and our own present, and eternal Wel­fares, are so Emimently concern'd.

CHAP. III. Of our Saviour's Manhood.

THis is another Fundamental Article of our holy and excellent Religion. The Hu­mane Na­ture of Christ con­stder'd. that the Eternal Son of God became true and real Man for our sakes. That he as­sum'd the Humane Nature into the reality of his Person, tho' in a manner most incom­prehensible: And yet he was fully invested with it, (and precisely at the time appoin­ted of the Father, and predicted by the Prophets) was really conceiv'd in the Womb, and born of the Virgin Mary. He was made, that he might be a perfect Man, (not begotten) of the Seed and Substance of the Woman, as all other Men are; dif­fering from Ʋs only in the Miraculous Con­ception by the Power of the Holy Ghost: And 'twas necessary that it should be so, that he might be free from all sin Him­self, especially since He came to suffer for Ours. For indeed all other Men being conceiv'd by natural Generation, must needs be tainted with the Guilt, and Stain, [Page 29]of Adam's first Sin; which has been thus transmitted to, and propagated by his mise­rable Posterity.

But tho' Christ the Eternal Son of God was conceiv'd by the Holy Ghost, yet he was made of the Flesh of the Virgin;Gen. 3.15. Gen. 22.18. Mat. 1.1. otherwise he could not have been (what he really was) The seed of the Woman, the seed of Abraham, the seed of David. Besides, this was absolutely necessary, to qualifie him for, nor could he've been otherwise ca­pable of that Mediatorship, whereby he was to procure, and establish a Peace be­tween God and Man. Thus he took our Na­ture, and therefore no Starry Substance, as the Marcionites, cerdonians, and Mani­chaean Hereticks vainly dream'd; nor yet a Spiritual, or Elementary Body, as Valenti­nus, and others conjectur'd. And tho' those several Heresies were censur'd, and ex­ploded by the Decrees of Councils in the four first Centuries; yet there's still a Spawn of those Errours amongst us: And therefore for the Conviction of those that have espous'd them; and to confirm others in the stedfast Belief of this important and saving Truth; I shall make it fully evident; That our Lord Jesus Christ did not only assume our Flesh, but our whole Nature. That is

[Page 30] 1st. Argu­ments for it. A true Humane Body, and a rati­onal Humane Soul.

2dly. He suscepted in that real Body, and reasonable Soul, all the Properties, and Infirmities of both.

First he took our whole Nature, Christ as­sum'd a real hu­mane body. viz. (I) A real Humane body, figur'd, and cir­cumscrib'd as ours; which had all the Parts, and Members of a true Body; com­pounded of Flesh and Blood; was visible, and tangible; did eat, drink, sleep, en­crease in strength, and stature; sensible of pain, and want; and was at last subject to a conspicuous Death for the conviction of the obstinate and unbelieving World. The Holy Scripture has confirm'd, and fortified this Truth with variety of Arguments; for Christ is said to be of the Seed of Abra­ham, the Seed of Isaac, Rom. 1.3. Rom. 9.5. the Seed of Jacob, and particularly of the Seed of David; For Christ (saith the Apostle expresly) de­scended from David, and the Fathers accor­ding to the Flesh. And again, when the sulness of time was come, Gal. 4.4. God sent forth his Son, made of a woman, &c. and in the likeness of sinful flesh, Rom. 8.3. Eph 4.16. that he might con­demn Sin in the flesh; by which means he became the Head of his Body the Church. For asmuch then as we are partakers of Flesh and Bloud, He also likewise himself took part of the same, Heb. 2.9. that he might tast Death (which [Page 31]he could not otherwise have done) for eve­ry Man; and therefore he took not on him the Nature of Angels, but the seed of Abra­ham. Heb. 2.16 17. Thus it behov'd him to be made like unto his Brethren, that he might be a merci­ful and faithful High-Priest in things per­taining to God, that he might make Recon­ciliation for the Sins of the People. And upon St. Thomas the Apostle's Doubting of the reality of his Humane Nature, our bles­sed Saviour to convince him of his Errour; and to confirm the rest of the Apostles, and (in them) all succeeding Christians in the belief of this necessary Point of Faith; Luk. 24.39. He said unto them, handle me, and see, for a Spirit hath not Flesh, and Bones, as ye see me have. Now what can be more evident (since the Scripture is every where full to this purpose) then this, that the Son of God assum'd the true Nature of Man, and the very substance of his Mother, and that he was not only made in her, but born of her. To which the Testimony of all Anti­quity might be added, to confirm us in the Belief of it. But Theodoret, and Gelasins present us with a Collection of excellent. Ar­guments (out of the Councils and Fathers) to this purpose, whither I refer the judici­ous Reader, if he require further satisfa­ction in this Point.

Secondly, The Humane and real Body [Page 32]of Christ was inform'd,And a rational Humane Soul. actuated, and enli­ven'd, with a perfect, rational, and immor­tal Soul. And as He had all the Members, Organs, Dimensions, and Properties of the one; So He assum'd all the Powers, Fa­culties, and Functions of the other; as Understanding, Will, Memory, Affecti­ons, Passions, &c. Which I could easily make out,Heb. 1.17. (if't were necessary) by an In­duction of Particulars. For he was made like us in all things, Sin only excepted; and therefore could not be deficient in the most minute, and much less in the prima­ry and most constituent Part of his Man­hood; and besides he that was to be Me­diator between God and us, must needs be a perfect Man: Of which hereafter. Again,Mat. 26.38. He complain'd a little before his Passion, saying, My soul is very sorrow­ful and heavy even unto Death. And in his last Agony he said, Father into thy hands I commend my Spirit. This Truth is every where so evident in the History of our Sa­viour's Incarnation, that I need not mul­tiply Instances to prove it. But yet for all this, tho Christ was really invested with all the Members, and Faculties, and all the Essentials of the Soul, and Body of a Per­fect Man. Yet

2dly. In this true and real Body, in this reasonable and immortal Soul, he assum'd [Page 33]took upon him all the Properties, and Infir­mities of both, Sin only excepted.He assum'd all the sin­less insir­mities of both. His Birth, manner of Life, Death, Burial, Re­surrection, and Ascention are full and per­fect Demonstrations of the reality of his Manhood. But with reference to our Infir­mities, he was subject to Cold and Heat; Hunger and Thirst; Sweating and Bleed­ing; Weariness and Weakness; Pain and Sorrow; Heaviness and Fear; Passi­on and sinless Anger; yea Torment and Death it self. All which Arguments are so cogent and convictive, that neither the Hereticks of Old, nor the Socinians and Libertines of our Age, ever were, nor ever shall be able to elnde the Power and Ener­gy of them. Let us now endeavour to make some practical Improvement of the Point under Consideration. And

(1) In the Incarnation of our Lord, Applicati­on of this Point; by considering its Influ­ence on Practice. we have an admirable Instance of God's ten­derest Love and Compassion to poor sinful Man: For what kindness could parallel this, that the Father should send, and the Son condescend to come from his Bosom and Bliss, upon that great Ambassie of ma­king our Peace, even then, when by our sin and Disobedience we had violated his just Laws; broken the Covenant between God and us, and put our selves into a state of Hostility and Rebellion against him? [Page 34]But besides all this, 'tis an evident matter of Fact, (as will fully appear afterwards) that Christ the Son of God, and Heir of eternal Majesty, did not only descend from those Regions of Bliss, and assum'd our whole Nature with all its Properties and Infirmities: But he also underwent the Burden and Smart of all our sins, and sor­rows; and having finished his innocent Life, he submitted to all the Tortures, and Indignities of a painful and ignominious Death for our sakes. And these were all such Tokens and Evidences of Love and Bounty, as both the Hierarchy of Angels, and the whole Race of Mankind stood amaz'd at: And that the Son of God should lay down his dearest Life for his most daring and bitter Enemies, (even for the Salvation of those who were the immedi­ate Instruments in his Condemnation, and Crucifixion) is such a Mystery as no Hu­mane Reason is able to comprehend. O the ineffable and infinite Love and Mercy of God in Christ! How should this conside­ration affect our Souls with Love, Joy, and Wonder! Has he given us his Son whilst we were Enemies unto him;Rom. 5.10. How much more will he bless us with the Abundance of Grace and Glory, (if we live as the re­deemed of the Lord) being thus reconcil'd? Indeed this Love was beyond all possibility [Page 35]of Parallel; and if we seriously consider our Interests and Obligations, we can do no less than devote our Souls and Bodies en­tirely to his Service thro' the whole course of our Lives. We should hate all things in respect of him; that is,Matth. 10.37. so far as they stand in Opposition to him, or pretend an equal share of Affection with him. Let us then follow the Lamb whithersoever he goes; in doing and suffering for him, and his: And if any that bears the Name of Christi­an should be so ungrateful as not to love the Lord Jesus Christ with the greatest intense­ness of Gratitude and Affection,1 Cor. 16.22. Let him be Anathema, Maranatha.

(2) We can no less admire, and should be as careful to imitate his singular and un­parallel'd Humility; who came down from the highest Pinacle of heavenly Grandeur, and vertical point of Soveraignty, to be­come incarnate in the obscure Womb of a poor Virgin. And therefore well might the Evangelist prefix an Ecce to the Myste­ry, behold a Virgin shall conceive: This was a Miracle indeed; Faith must assist Reason in it. [...],1 Tim. 1.15. 'Tis a faithful Saying, that Christ Jesus came into the World to save Sinners. Quanto pro me vi­lior tanto mihi Cha­rior. Bern. Ser. 1. de Epioh. Now that the An­cient of Days should abase himself to be­come a little Child; and the Word and Wisdom of the Father not be able to utter [Page 36]a word, was such a wonderful Instance of Humility as can never be sufficiently ad­mir'd. How then should we Christians study and endeavour to be like Him: As in all other Instances of Piety and Vertue, so particularly in this; and I'me sure there can be no Inducement either Internal, or External, to perswade us to be, or do otherwise. And indeed 'tis the greatest Honor we can do him,Phil. 2.5, 6, 7, 8, 9. to endeavour to have the same mind in us which was in Christ Jesus, and by all means possible to transcribe his Pattern, who was the great Exemplar of Meekness and lowliness of heart.

Thus, if we walk (as we are oblig'd) in his Steps; 1 Pet. 2.21 and patiently bear (as he did) with Meekness and Humility, those Injuries and Affronts, which are usually the Porti­on and Pattimony of the best Christians in this School of Affliction: If we account and esteem Honors, Riches, Pleasures, Wit, Beauty, Strength, and all the other enticing Allurements of this World (as they are indeed in themselves) Loss, and Dung,Phil. [...].8. Emptiness and Vanity compar'd with the Exellencies of Christ Jesus our Lord [...] and do humbly acknowledge that God i [...] Christ is the Proprietor, and Dispenser [...] 'em: If we be careful to manage the [...] Subsidia prudently and discreetly, to God Glory, and the mutual Comfort and Be­nefit [Page 37]of our selves and others; if we chear­fully submit to God's unerring Will and Wisdom, in disposing of us and our Con­cernments; and patiently bear every cross Accident which may happen to us, and Ours; upon these Conditions (I say) we shall in some proportion resemble our bles­sed Saviour's innocent Life, in Grace and Goodness here, a temper of mind and Spi­ritmost acceptable to him; and we need not doubt, but upon these hearty Com­pliances he will accept of us and reward us, when he comes again in his glorious Majesty hereafter.

(3) We must yield our unfeigned As­sent to, and sted factly Believe this great Mystery of our Saviour's Manhood; that he was conceiv'd without Sin in the Womb, and born of a pure and immaculate Virgin by the Operation and Influence of the Holy Spirit; that he voluntarily assum'd our Na­ture, and has (by the Merits of his Active, and Passive Obedience) fully satisfied God's Infinite Justice for all our sins; which (as I hinted before) could not be aton'd for by any other Means, then by Suffering the se­verest Resentments of God's just Wrath and Vengeance in that Nature which had sinned against him. But because the Guilt, and Punishment of our Sins were a Bur­den too insupportable for Flesh and Blood; [Page 38]therefore we must also believe, that our frail Humanity was supported by his Omni­potent Divinity; of which more fully in the next Chapter.

Let us therefore seriously apply this Point, by the exercise of a true and lively. Faith: That as Christ was conceiv'd by the Operation of the Holy Spirit in the Womb of a Virgin, and became Man for Us; So we may conceive him Spiritually by a true and saving Faith; and bring forth the Fruits of Evangelical Obedience, in a holy, vertuous, and innocent Conversa­tion.

4. We should be always mindful to offer up upon the Altars of our Souls, that reasonable Sacrifice and Service of Praise and Thanksgiving for the Incarnation of our Lord. Could ever Tidings be more wel­come, or any Report so grateful to mortal Ears as this was? All the Inhabitants of Heaven were ravisht with joy, breaking forth into Hymns of Praise and Congratu­lation for the Redemption of Mankind; and how should we Christians most especi­ally (who inherit all the blessed Priviledges of the Gospel) bear a part in that Heaven­ly Chorus? praising the Lord incessantly for his Goodness, and declaring the Wonders which he hath done for the Children of Men. Psal 107.8, 15, &c.

To shut up this Point. I've been the [Page 39]more express in the handling of it, not only because 'tis the great Foundation on which our Christian Religion is built; but be­cause our restless Adversary the Devil, and his wicked Agents and Emissaries have (in all Ages) us'd their utmost endeavours to corrupt and undermine it. And tho' this Doctrine be an impregnable Fortress and Bulwark; (under which we may securely defend our selves, and against which all the Powers of Hell shall never be able to prevail) yet we are not ignorant of Satan's de­vices, nor of his malicious Stratagems and mischievous Designs against us, and our Religion. And how active, and successful he has been hitherto in his Temptations and Allurements is most notoriously evi­dent. For this great & implacable Adversa­ry has endeavour'd (by all means possible) to extinguish the Knowledge of Christ the Messiah of the World, both before, and since his coming in the Flesh. And

(1) Before his coming into the World,How rest­less the De­vil has been hitherto, in his Endea­vors to un­dermine & destroy this Doctrine. he us'd all imaginable Means to extirpate the whole Jewish Nation, whence 'twas prophesied the Messiah should descend. He studied to ridicule, and enervate all the Prophesies, and Promises of Holy Scripture concerning him. He made it his business to possess the World with gross Conceits and Apprehensions of Christ's Kingdom at [Page 40]his Coming, And his Suggestions were so prevasent and successful; that 'twas gene­rally expected that the Messiah should ap­pear in great State and Grandeur; that he would bestow Crowns and Scepters; and the greatest Immunities and Priviledges upon his Subjects: Which conceit doubt­less, (our Saviour appearing in so mean and despicable a Condition) was not the least cause of the Jewish Infidelity, and did in a great measure obstruct their embra­cing of the Gospel. It seems the very Apostles of Christ were tainted with this Prejudice, by their being so inquisitive about the Restitution of the Kingdom again to Israel. They expected (doubtless) to be Grandees in it, as may be gather'd from that request of the Mother of the two Sons of Zeledee, for whom she was so impor­tunate with our Saviour, Marth. 20.21. that one of them might sit on his right hand, and the other on his left in his temporal Kingdom, for so the Words must be understood. Thus far had Satan's Stratagems prevail'd to preju­dice Mankind against the Messiah of the World, Before his coming.

(2) When he was come, from the Cradle to the Cross, his whole Life was an entire Series of Sorrows and Persecuti­ons. How did the Devil inflame the Scribes and Pharisees with a fiery and impetuous [Page 41]zeal and eagerness, not only to defend and maintain all the Laws and Constitutions, Rites and Ceremonies which they receiv'd from Moses, with their own erroneous Comments and heterodox Opinions con­cerning 'em: But to oppose and stifle (with all imaginable Vigour, and Policy) our excellent Religion, (as it were in the very Embryo) ere it had got any conside­rable footing in the World. And tho' this was beyond the reach of their Power and Malice (God having decree'd to esta­blish it by his own Omnipotent Arm;) yet he persecuted its excellent and innocent Author to Death, by the severest Methods of Cruelty and Injustice. And tho' the Devil receiv'd then a deadly blow, yet he has not been wanting (to his power) ever since to persecute and ensnare his Mem­bers; and he is restless still in his endea­vours to prevail with them, to make Ship­wrack of Faith, and a good Conscience; and makes use of all his Stratagems to make 'em turn Hereticks, if not Apostates. And that his Projects have been too successful, will evidently appear if we consider the many Heresies which have been broacht in the Church, concerning the Natures, Per­son, and Offices, of our blessed Saviour. Which I should be sorry to conjure up, and therefore I hope my Reader will ex­cuse [Page 42]me, if I rather desire to have 'em buried in the darkest Shades of Oblivion.

CHAP. IV. Of the Ʋnion of the Divine, and Humane Natures in the Person of Christ.

WE shall not be too curious in inqui­ring into the Manner of this Hy­postatical Ʋnion: Of the union of the two Na­tures. For my design is rather to edifie the sober and conscientious, then humour the captious, or Sceptical Rea­der. The perfect Knowledge of this My­stery is a Sacred Reserve for the contemp­lation of the holy Angels and Saints glori­fied; and it would cease to be admirable if we could comprehend or express it. But we Christians may conceive (tho' not by the energy of Reason, yet) by the eye of Faith, that the Messiah of the World is [...], the Man-hood is taken into the God-head, and by the singular virtue and operation of the Holy Ghost, (without the interven­tion of an Earthly Father) the blessed Virgin became impregnated and did conceive. [Page 43]And this was the most sutable way of accom­plishing that so necessary Conjunction of the Divine, and Humane Natures: That he might be perfectly Sanctified as Man; and that the Nature which he assum'd might be free from all stain and pollution. Thus God and Man make one Person.

Yet So, that the two Natures are pre­serv'd [...] entire without Confusion, as the Councils, and Fathers defin'd against Eutyches. And the Person of Christ [...],Si quis non confite­tur carni secundum Subsistenti­am unitum Dei Patris Verbum A­nathemisit. Cyril. in Ep. Alex. Concil. Anath. without Division against Nestorius. But they were united [...] truly and perfectly, without Confusion of Persons, without Commixture of Natures; and yet they were united [...] by a Personal and real Ʋnion. Thus the eternal Son of God took our Nature upon Him, which be­ing united to his Divine Nature, hath now the same Subsistence which he hath: so that the [...], the word assuming, and the Nature assumed make but one Person; God and Man one Christ. I would not confound my Reader with Metaphysical and School. No­tions concerning the Hypostatical Ʋnion; 'tis like God himself better understood by its Properties, and Effects, than in its own Nature. 'Tis sufficient that all our Creeds, and all Antiquity do confess it and unani­mously concur in this great Article of our Faith: Namely, that altho' Christ has [Page 44]two Natures, the Word, and the Flesh; yet do these two make but one Person; one Son of God, one Saviour of Men. We pass from the Manner of this Ʋnion, to consider in the next Place.

(1) The Necessity of it. (2) The Be­nefits which we Christians do receive by it. And (3) We shall make some Practical Improvement of the Point in hand, by way of Application. And

1st. 'Tis by vertue of the Ʋnion of these two Natures, that our Lord Jesus Christ has reconcil'd us to God and works all things for us in the great Business of our Redemption. We have consider'd already what a deplorable Estate and Condition mankind was in, by the Disobedience and Fall of our first Parents; And no expedi­ent could've been more sutable to unite those two distant (and otherwise irrecon­cilable) Extremes, an offended God, to offending Man; than the Interposition of a Person consisting of both Natures, which were so much at variance. For

(1) By vertue of that Agreement be­tween the Father and the Son,The Ne­cessity of this Union. 'tis impli'd that the Saviour of the World should be God: since no other expedient could me­diate a Peace, nor make a plenary satisfa­ction to God's Justice for us. Besides our Transgressions being committed against an [Page 45]infinite God, and attended with the most heinous aggravations of wickedness and vil­lany; the [...] or price paid for our Atonement must be sutably great, other­wise God's Justice would be still unsatisfi­ed. But the Bloud of the whole Creation could not redeem one Soul from Death. Wherefore he must be God, that should undergo this Wrath; and God that he might overcome and not sink under the Punishment.

More particularly; if we consider the Price which was to be paid for the Pur­chase of our Redemption; the many and great Obstacles which were to be remov'd; the potent and numberless Enemies which were to be conquer'd and subdu'd, as Sa­than, Death, Hell, &c. the Justice of God (as before) which must be fully sa­tisfied for Man's Delinquency and Diso­bedience; the intolerable Burden of our Sins; and the shatter'd Condition of our Nature, which was to be rectified and re­stor'd to its primitive Innocence and Inte­grity; If (I say) we consider all these Particulars impartially: We must necessa­rily infer, that 'twas not meer Man that could atchieve our Reconciliation; but 'tis the immense Merit of the eternal Son of God, that must conciliate the difference and reconcile sinful Man to an offended Justice.

[Page 46] Secondly, Why Christ must be Man. The Saviour of the World must be Man also, to constitute him a Redeemer of Men. And this was absoutely necessary upon several Accounts.

(1) Because he must be subject to the Law, and perform all the Conditions which the Law requir'd at our Hands; in making up all our Defects by his Active, and satis­fying for all our Obliquities by his Passive, and unsinning Obedience: That as Man had deeply offended, so he should highly please God and procure his Grace and Favour.

The Apostle is very express to this pur­pose. As by the Disobedience (saith he) of one Man, Rom. 5.19. many were made Sinners: So by the Obedience of one many shall be made Righteous; that is, they shall be absolv'd from Guilt; rescu'd from Punishment; and be restor'd (by degrees) to the full enjoyment of their lost Innocence and happiness. But the Deity being impas­sible, and Christ our Surety having Cove­nanted to do this sor us; 'twas necessary therefore that he should assume Our Na­ture; Heb. 2.9, 10. that he might be made perfect thro' sufferings, and tast Death for every Man.

(2) 'Twas requisite that the same Na­ture should conquer the Devil, that was overcome by him; and propitiate for our Pardon, which had caus'd the Enmity be­tween God and us: Otherwise the Promise [Page 47] That the seed of the Woman should bruise the Serpent's head had been covenanted to no purpose.Gen. 3.15. It was the Nature of Man in the first Adam that made the Breach; and 'tis the same Nature in the second Adam that must satisfie God's Justice and make our Atonement. This was the Nature, which was tempted by Satan; and this is the same Nature which shall for ever triumph over him.

(3) This New Covenant of Peace and Reconciliation by Christ, must be seal'd in Bloud: Heb. 9.22. For without shedding of Bloud there's no Remission to be expected. Now 'tis not the Bloud of Bulls, Heb. 10.4. nor of Goats that could atone for our Sins, and the Deity being impassible, (as before) therefore Christ by his own Bloud entred once into the Holy Place, Heb. 9.12. having by his Obedience and Sufferings (if we faithfully apply 'em) purchas'd our Peace, and ratified and Seal'd our Pardon.

(4) He must be Man also; that being toucht with our Infirmities, He might be sensible of our Wants; tender of our Wel­fare; merciful and compassionate in bear­ing with our Weaknesses; solicitous for the Pardon of our Sins; and the comforts of God's Grace to support us under the bur­densome Asslictions which spring and flow from 'em; and finally that he might bear [Page 48]with all the Imperfections of our Nature, and repair the Breaches of our declining Faith. For as he must be unskilful in in­structing others to bear Afflictions patient­ly, who has not been passive himself; So 'tis as difficult for any to apply seasonable and successful Remedies to the Afflicted, who is a stranger to their Sufferings. Where­fore, (saith the Apostle) That the High Priest of our Profession might be more appre­hensive and sensible of our Infirmities, he became like unto his Brethren in all things, that he might be a merciful High Priest in things pertaining to God, Heb. 2.17.18. and intercede effectually, and make Atonement for the sins of the People: For in that he suffer'd be­ing tempted, he knows how, and is willing to succour those that are tempted. Having then such a compassionate Advocate and In­tercessor with the Father, we may be en­courag'd to come with bolduess to the Throne of Grace; where we shall meet with a comfortable return to our Prayers, and the favourable Acceptance of our Per­sons in time of need. Thus we have seen that the Saviour of the World must be God, and that he must be Man, to constitute him a Redeemer of Men; But neither of these two Natures distinct from the other were proper Instruments to make up the Breach: Therefore

[Page 49] Thirdly, Why Christ must be God and man in the same Per­son. There must be a Conjunction of the God-head and Manhood, by an Hypo­statical and real Ʋnion in the Person of Christ. To evince and illustrate this Point.

6. If God in his Justice had rooted out Mankind from the Earth, his Mercy could not have been manifested in pardoning Trespasses and Offences. If he had crea­ted a new Generation pure and spotless without sin, which by Sufferings were to satisfie for the Offences of the former; it would 've been severity in God to have punish'd the Innocent for the wicked. If God had appointed an Angel to have ta­ken upon him the Nature of sinful Man, the Justice of God could by no means have been satisfied with the finite Obedience of a Creature. If God had pardon'd Man's Apostacy without satisfaction, Justice had still been violated, and the Decree broken which was issued out against him,Gen. 2.17. In the day that thou eatest thereof thou shalt surely die.

Almighty God therefore out of his incon­ceivable Love to Mankind, whom he had so wonderfully created; and withal so jea­lous of his own Honor, that he would nei­ther violate the great Attribute of his Ju­stice, nor yet obscure the Glory of his Mercy; was pleas'd to appoint his only begotten [Page 50]Son, the express Image and Character of his Father's Person, to take our Nature upon him,Gal. 4.4, 5. and be made of a Woman under the Law to redeem us from the curse of it, and that we might receive the Adoption of Sons.

Thus Christ the Saviour of the World is God and Man in the same Person; and this Ʋnion was necessary, that he might be a fit Mediator between both; to compose the difference and solicite a Peace between God and our Souls; and by the merit of his obedience and sufferings make our Access to the Throne of God's Heavenly Grace more tolerable and easie. Christ is God to speak to the Father for us; and he became Man that he might declare God's Will to us, in a more familiar, less amazing, and more obliging Way then otherwise it could have been: Hereby shewing us an Example (by his own wonderful condescention) how we should submit to the meanest conditi­on, and entertain the worst Events with a Patience and Courage sutable to the sub­missive, yet Magnanimous Spirit of Christi­anity. Thus much of the Ʋnion of the Divine and Humane Nature in the Person of Christ: Which the Heavens do admire, all the Inhabitants of the Earth may be astonished at; and the Devils in Hell are afraid to think of. We pass forward

[Page 51] 2dly. To discourse of those admirable Benefits and Priviledges, which result from this blessed Ʋnion of the Divine, and Hu­mane Natures in the Person of Christ, to the unspeakable Comfort and Happiness of all true Believers. And

(1) Our Nature is wonderfully Eno­bl'd & exalted since it became a Temple for the Divinity of Christ to dwell in. No Crea­ture but Man, did ever arrive at that pitch of Honour to be personally united to, and be a­dorn'd with the God-head. And that our Na­ture is thus dignified, I have clearly evicted from the Premisses. To which may be added ex abundanti, these two remarkable Passages from Antiquity: The one is of Saint Austin in these Words, Whosoever (saith he) shall despise, Aug. de Verb. Dom 2 Joan. Serm. 38. Luke 1.71.72. Neque ta­mea creatu­ram adora­mus absit, sed Domi­num rerum Creatam incarnatum verbum Deum ado­ramus. Athan. Or, 5. contra Arianos. or refuse to worship Christ with Di­vine Worship, shall undoubtedly suffer the Pains of Eternal Death. The other is of St. Athanasius, who writing against the Ar­rians, vindicated the orthodox Christians from the imputation of Idolatry, (which these Hereticks endeavour'd to brand 'em with) God forbid (saith he) that we should worship the Creature; but we do worship the Lord of all the Creatures, God the Word Incarnate, &c. But concerning the Com­munication of Properties, and whereas God is said to 've purchas'd our Redemption; that he redeem'd the Church with his own [Page 52] Bloud; and that the blessed Virgin is term'd [...] the Mother of God, &c. These are all inconceivable Mysteries; yet do fully import the Exaltation of our Hu­mane Nature: But tho' we should not too curiously pry into them; yet are oblig'd hereby to admire and adore God's infinite Goodness and Mercy, who has thus ad­vanced our Nature from the very dregs of Corruption, to a State of absolute Per­fection and eternal Bliss.

(2) And as our humane Nature is thus wonderfully dignified by its Ʋnion to the God-head; Gal. 3.22. Luk. 4.18. So we who were Enemies to God by wicked Works, are again restor'd (by the Power and Efficacy of Christ's Mediator­ship) to God's Grace and Favour. He has broken the Shackles of Universal Guilt; subdues and destroys all his and our Ene­mies; rescues us from the slavery and do­minion of Sin and Satan; has taken away the Sting of Death; and does effectually revoke that fatal Curse, by which we were exil'd from Paradise, and bound over to everlasting Punishment. And having (by the immense Sactifice of his precious Bloud) paid so dear a Price for our Redemption; all our Debts are now fully discharg'd; God's Anger appeas'd; his Justice satisfi­ed; an eternal Peace between Heaven and Earth fully ratified; and all true Believers [Page 53]in Christ are reinstated in a Condition of Hope, and an undoubted capacity of being for ever happy.

(3) The Sun of Righteousness (thanks be to our gracious God) is risen upon our Horizon, Luk. 1.78, 79. Isai. 60.1. diffusing his pleasant Light and saving Influences over the whole Body of the Creation; dispelling by his radiant Beams, the Nignt and dark Clouds of Ig­norance and Errour, which (before his coming) had over-spread the face of the whole Earth. Christ is the Way, John 14.16. the Truth, and the Life; He keeps his Resi­dence in, and exerts his Power in the de­fence and protection of all pious Souls; he enriches his Members with that pure and perfect Wisdom which is from above, and kindles Charity, Joy, and Comfort in their Hearts, by the powerful Influence and Operation of his Grace and Spirit; he raises their Affections above transitory Things, and does inspire and qualifie 'em with such holy and heavenly Dispositions, as will sweeten and sanctifie all the Cross Providences which are incident to them in this Life; and will finally advance them to, and put 'em in Possession of a State of ravishing, and uncompounded Pleasures at God's right hand for evermore.

(4) Christ Jesus the righteous governs his Church with perfect Love and Clemen­cy, [Page 54]preserves his Servants in Peace and safety; and 'tis impossible (saith Irenaeus) to re­count the number of those great things which are done thro' the World by the Wisdom, Power, and Goodness of Christ; for the Suc­cour of the Nations, and the Salvation of Mankind: For as he liv'd, so he died, and rose again for us to cure all our Mala­dies; and to restore us to a more happy condition than we lost by the Fall and defe­ction of the first Adam. And now (to our unspeakable comfort) he is sitting in Maje­sty and triumph at the right hand of God, of which more fully afterwards) pleading his infinite Merits, and interceding power fully with the Father for us: That all these Blessings and Priviledges, and many more than we can either conceive or think of, may be seasonably applied for the comfort and Benefit of all true Believers. Hence we proceed

3dly. The Ap­plication of this Point; importing its influence upon Pra­ctice. To the Application of this Point, and shall consider what Influence this impor­tant and saving Doctrine should have upon the Lives and Practices of Men. And

(1) This is a Subject which may ravish our Souls with Joy, and Wonder: A Mir­rour which the holy Angels delight in and desire to contemplate. God and Man in the Person of Christ, was the hope and ex­pectation of the Fathers; whom the Patri­archs [Page 55]fore-saw, and rejoyc'd at, and whom the Prophets in such magnificent streins did predict and presignifie, whose presence makes glad the City of our God. But the perfect understanding of this Mystery tran­scends all Humane Knowledge, and in this Valley of Ignorance we can but attain to a small measure of it. His Name is Wonder­ful, and who can understand it? Coun­cellor, and who can find it? The mighty God, and who can comprehend it? How he being God, should be begotten of God, and yet but one God still? Or how he could be born of a Woman without a Man, and she continue still a Virgin?

That Almighty God out of the Virgin Earth created man, and breathed into his Nostrils the Breath of Life, was indeed a great Miracle: But that a Virgin should conceive and bear a Son that was both God and Man was far greater. That God with­out a Woman should form Eve out of Man was a strange Wonder; but 'twas much more prodigious that a Woman without a Man should bring forth a Son that was both God and Man.

For Iron to swim above the Water; a Fountain to flow out of a dry Jaw-bone; an Ass to speak; an old Woman to Con­ceive; Manna to be rain'd down from Heaven; a wither'd Rod to yield both [Page 56]Blossoms and Fruit; Rivers to flow from a flinty Rock; Waters to be turn'd into Bloud; Ravens to feed a Prophet; Jor­dan to turn his stream backward; the Red Sea to be divided; &c. These are Miracles to be extremely admir'd: But in the Incarnation of our blessed Redcemer we've a greater Miracle than all these; for a Maid is made the Mother of God; a great Sphere is drawn into the Center; the great God of Heaven and Earth was con­ceiv'd in the narrow Womb of a Virgin. This is indeed a Miracle which humane Reason's not able to comprehend:Miraoulum Mirabiliter Miraculo­sum. 1 Tim. 1.15. And therefore (saith the Apostle) 'tis a faithful saying, That Jesus Christ came into the World to save sinners; We may as well doubt of the reality of our Being and Exi­stence, as suspect the Truth of it. This is the Lord's doing, and 'tis marvellous in our Eyes.

Man is naturally inquisitive after Curio­sities, and very desirous to know strange Accidents. Now here's a Subject for the most contemplative Curiosity to be exer­cis'd about. A Mystery indeed, and the more we pry into it, the more miraculous we find it. The more we know of it, the more we shall be inflam'd with the desire of comprehending it; and shall be still more and more happy in the improvement [Page 57]of this excellent Knowledge.Si Chri­stum discis, nihil est si cae [...]era nes­cis. Si Christum, &c All other Wisdom without the Knowledge of God in Christ, is as bad, if not worse than Ig­norance it self: For tho' (with the wisest Solomon) we could understand all the se­crets of Nature; the several Motions and Influences of the Stars; all the Intrigues and Policies of State; all the Mysteries of Traffick, Arts and Sciences; and whate­ver can be imagin'd to be within the reach of humane Understanding: Yet without the saving Knowledge of our Lord Jesus Christ, all our Wisdom is but Foolishness, and to no purpose.

Let the Son of God therefore, made Man for our sakes, become the Subject of our devoutest Meditations.1 Cor. 2.2. The Holy Apostle determin'd to know nothing else, and I am sure 'tis both our Interest and Duty to con­cur with him in this Opinion. We read in the Gospels, that Christ was sometimes in the Cratch, sometimes in the Garden, sometimes in the Synagogue, sometimes in Egypt, sometimes at Jerusalem, sometimes at a Marriage, sometimes amongst Publi­cans, conversant with both Sexes, and among all sorts of Persons, high and low, rich and poor, noble and ignoble, and at last died between two Thieves. There can be no Place then, no Person, no Estate, no Condition of Life, which does not conti­nually [Page 58]present us with one Object or other to renew and resume our Meditations; and may minister some Occasion or other to think on Christ. And this would prove the most absolute Catholicon to support us un­der, and to encourage us to conflict with the Sorrows and Miseries of a troublesome World. Let us therefore at all Times, in all Places, amongst all Persons, and in every condition of Life, lift up our Eyes unto Christ. Let the strong defend him in the Weak, and the Weak honour him in the strong; let the Rich give him Alms in the Poor, and the Poor love and admire him in the Rich; let all Persons of all Ranks and Conditions so love and honour him, that when the Vail of our Mortality is taken away, we may not only know him and see him as he is; but be known of him, received by him, and eternally enjoy him.

(2) The Consideration of this no less gracious than wonderful Ʋnion of the God-head, and Man-hood in the Person of Christ our Redeemer, should raise our Minds to a true sense of the Dignity of our Nature; That the Disposition of our Hearts, the Frame and Temper of our Spirits, may rise in some considerable Proportion to that State and Condition which he has been pleas'd to enoble us with. We are now of [Page 57]the Bloud Royal of Heaven;Psal. 8.5. Heb. 2.7, 8. and 1 5 and 2.16. and he has made little lower than the Angels, to Crown us with Glory and Honour: Our Minds and Affections then should be sutably great and noble, and chiefly conversant about those excellent things, which are the Joy, Delight, and Wonder of the Holy Angels, and Saints glorified. It would be strange­ly incongruous, and infinitely below the Dignity of our Heaven-born Souls, to be imploy'd and busied about the base Cares, unmanly Desires, and ignoble Designs of this vain and transitory World.Luk. 6.35 Heb. 2.11 Rom. 8.17. We are now the Children of God, and Brethren of Christ; Heirs and co-heirs with him of the same eternal Inheritance; To be bruitish and sensual then, would not only be a great Indignity and Afront to our Illustrious and Omnipotent Relations, and a Disparage­ment to our selves; but it would be a cut­ting off the Entail, and an absolute Forfei­ture of our Title to all the Blessings and Priviledges of the Gospel. Besides, As the Prophane and Dissolute, the Unbelieving and Disobedient Christians, would be in­capable of relishing or delighting in the Joys of Heaven; So they may assure them­selves that if they live and die in those Sins unrepented of,Gal. 5.21. they shall never enter into that Kingdom.

(3) The spiritual and pious Reflections [Page 60]of sincere Believers on this gracious Ʋnion of our Nature to the God-head, may sill their Hearts with heavenly Joy and Com­fort, and their Mouths with Praise and Thanksgiving. And doubtless there could never be greater Cause of rejoicing to Mankind; nor should any Tidings be more grateful to Mortal Ears then this Evangeli­um; that the eternal Son of God for us Men, and for our Salvation came down from Heaven. Were the glorious Angels in Heaven transported with such an Exstacy of Joy as caus'd them to break forth into triumphant Halelujahs? And did they warble forth Hymns of Praise and Congra­tulation when they beheld that wonder­ful Spectacle of Majesty,Luke 2.13 14. Mercy and Humili­ty in the Incarnation of our Lord? What reason then have we Christians to exult and leap for Joy, and bear a part in that heavenly Chorus, since we (above all the Creatures) are so signally happy, as to reap the Benefits and Priviledges of that unparallel'd and boundless Charity? Let us therefore never cease to chant forth his Praises, in the Words of the holy and de­vout Virgin in her Magnificat saying,Luke 1.46, 47, &c. My soul shall magnifie the Lord, &c.

(4) The Consideration of the Ʋnion of these two Natures in the Person of Christ, should not only beget in us a correspondent [Page 61]esteem of him; oblige us to be faithful and obedient to Him. Has he done and suffer'd so many things for us, that we should live comfortably here, (in the participation of those excellent Priviledges which I've men­tion'd) die happily, and reign with him eternally?Phil. 2.9, 10. And is it not then most fit and reasonable, that he should rule and govern us, and exact the highest Veneration and Reverence from us? Now, the only Evi­dence and Testimony which can be given of the Truth and Sincerity of our Obedience to Christ, is the keeping his Commandments. Joh. 14.15. And to enforce this Obligation, it will be necessary to consider;Heb. 1.14. That the Good An­gels in Heaven are his ministring Spirits to do him Service, and chearfully obey him; Mark. 5.10. Luk. 8.28 and the Devils in Hell are subject to his Authority. All the sensitive and inani­mate Creatures (which are guided by no other Genius than that of meer natural In­stinct) do submit to the Laws of his Pro­vidence, and are not backward in paying that just Tribute of Fear and Obedience to the eternal Son of God made man for our sakes: How much more should we, who are not only Men but Christians, and actu­ated by an higher Intelligence than that of Nature, be conformable in all things to the Wisdom and Will of God in Christ? Has the Eternal Son of God divested him­self [Page 60]of that infinite Honour, Wealth, Joy and Happiness, which he might have tri­umpht in for ever at the right hand of God? Did he willingly submit to an ignoble and inglorious Obscurity under the Vail of our flesh meerly for our sakes? And shall we be unwilling to do or suffer any thing for him? That would be such an Instance of Injustice and Disingenuity, as well as Disobedience, as might de­servedly render us obnoxious to the seve­rest Resentments of his Divine Wrath and Vengeance. Mat. 25.30. He will cause such unprofitable Servants to be bound hand and foot, and give 'em their just Portion in the Horrours and Sorrows of a sad and miserable Eter­nity.

(5) The Personal Ʋnion of these two Natures in Christ, may incourage us to have a stedfast Confidence in, and a chear­ful Dependance upon him, Quia quod ex me mihi deest, usur­po ex vis­ceribus Do­mini. for the supply of all our Temporal and Spiritual Wants, and for Support and Comfort in all our Straits and Difficulties whatsoever: For we have all things in Christ, and Christ's all things in us. If we be sick with Sin, Christ is our Physiti­an to save us; if we be Hungry or thirsty, he is the Bread of Life, Joh. 6.35 Joh. 7.38. and the Fountain of ever-living Waters; and whosoever eateth him (that is Spiritually by faith) shall never [Page 61]hunger, and whosoever drinketh of him shall never thirst; if we be naked, he will cloath us with the Robes of his Virtue, and the Garments of his Righteousness, Psal. 45.8. Gen 27.27. which smell of Myrh, Alloes, and Cassia, and are like the smell of a pleasant Field which the Lord hath blessed; if we be simple or ignorant, he's our Wisdom to instruct us; if we be sinful, he's our Righteousness to save us; if we desire to be holy, he is our Sanctification to bless us, Acts 3.26. in turning us away from our Iniquities, Tit. 2.14. and purifying to himself a peculiar People zealous of good Works; if the Devil tempt and allure us to sin, he is the Captain of our Salvation, who has not only (in a great measure) countermanded Satan's Commission but dis­solv'd his Authority.1 Joh. 3.8. Now as all sincere Believers are thus abundantly supply'd with all things needful and convenient, an hundred fold in this Life, and in the World to come Life everlasting. Luk. 18.3 [...]

So on the Contrary, All the pompous Delights of this visible World, (tho' they be seemingly never so specious or profi­table) unless they be sanctified to us by the Grace of Christ's holy Spirit, instead of being a Comfort and Blessing, they will become our Plague and Punishment. In like manner all our Wisdom, Righteous­ness, Learning, &c. which are not deriv'd [Page 64]from this Fountain, and purified by the Bloud of Christ, are but as a menstruous Cloth, or filthy Rags; and neither plea­sing to God, nor beneficial to our Selves, as might be instanc'd (if 'twere needful) in many Particulars. Those outward Ac­complishments may indeed make us appear Great; but can never make us Good: They may puff us up with Pride and Self­conceit; but they seldom or never make men more holy and vertuous.John 15.5. Without Christ we can do nothing; but by the As­sistance of his Grace and Spirit we are en­abl'd to do all things. 2 Cor. 9.8. Our Sufficiency is of him, and we must ascribe all our holy Performances (not to any Endeavours of our own, but) to the Riches of God's Grace in Christ. And whatever we do that is Holy or Vertuous, 'tis no more We, but Christ, who by the Power and Presence of his Holy Spirit dwelleth and worketh in Us.

In a Word, We hold all that we have in Capite from him, and 'tis the best Tenure too. We are his by Purchase, he has paid a dear Price for us, and therefore how dear and precious should he be to us? We are Oblig'd to forsake all and follow him: Matth. 19.27. 1 Cor. 6.19, 20. This is the most effectual Plea against Satan's Stratagems, that we are not our own, for we are bought with a Price; and [Page 65]therefore intirely at his, not our own Dis­posal. This is that seasonable Expedient which will vanquish this, and all other Enemies, even our Faith in Jesus Christ, God and Man in the same Person.

(6) And Lastly; This Point of Do­ctrine duly consider'd, will remind us of the State and Condition of other Men as well as our Selves. Has God set such an inestimable Value upon Mens Souls as to purchase 'em at so dear a Price? Could nothing less then the Bloud of the eternal Son of God pay a sufficient Ransom for the Redemption of them? How should we then, respect honour and indulge Christ's Humane Nature in the poorest and meanest of his Servants? And since Good has been pleas'd to think us worthy of so much Care and Indulgence, we've Reason to use all possible Endeavours, to keep these preci­ous Jewels pure and unspotted, both in our selves and others. Have we contracted such an honourable Alliance with, and do we stand so nearly related to the holy Tri­nity, and our fellow Christians by the Ʋnion of our Nature to the Person of Christ? How then should our Thoughts, Desires, Dispositions, Words and Acti­ons be conformable to the Nature, Laws, and Dignitie of such Relations? How should we be afraid to submit to any thing [Page 66]that's base or ignoble, lest we reflect Dis­honour upon God, and that Nature of ours, which he has so much dignified by his Incarnation?

Let us therefore indeavour (as we are oblig'd both in Duty and Interest) in eve­ry Iustance, and Circumstance of our Lives to be, and to do good; to avoid all things evil in themselves, and of evil Re­port; That we may thereby glorifie God in our Bodies and in our Spirits which are his. This would prove the most cer­tain Expedient to bring this excellent Reli­gion of the Holy and Eternal Jesus into Re­pute and Credit, with those that differ from us; and (by our hearty Complian­ces with all its reasonable Constitutions) we cannot fail both of the present, and fu­ture Rewards which spring and flow from it.

Thus I have treated distinctly on the first Branch of this great Mystery of Man's Redemption; and herein Particularly of the Names, and Natures of Christ, and that wonderful Ʋnion of 'em both in the same Person. I have alleg'd several important Reasons why the Saviour of the World should be God; why he should be Man; and why God and Man in the same Person of Christ. I have consider'd those special Ad­vantages and Priviledges resulting from this [Page 67]heavenly Doctrine, with the peculiar Influen­ces which it should have upon the Lives and Practices of all Christians. God Almighty give us all Grace so to believe these Truths faithfully, and practice them conscientious­ly, That the whole frame and contexture of our Lives may be truly conformable to the Kingdom and Gospel of our Lord Jesus Christ. Amen.

CHAP. IV. Of the Offices of Christ in general.

BY discoursing of the Offices of Christ, and the Manner of their Administra­tion, we may understand (more particular­ly) the great End and Design of our Savi­our's coming into the World: And the many great things which he has done and suffer'd for the Redemption and Happiness of lost Mankind.

The Name of Christ (as we noted before) is a Title which imports Office and Digni­ty. The Name Christ im­ports his Offices.'Tis a Greek word in the Original, and answereth to the Hebrew Messiah; both which signifie our Anointed Saviour. Hi­storians tell us, that 'twas an ancient Cu­stom in the Easten part of the World to Anoint their Public Officers (Kings and Prophets especially) with material Oyl; denoting and symbolizing thereby, the li­beral and plentiful Effusion of extraordina­ry Endowments, such as might qualifie them for, and presignifie the hopeful and happy success of their Administrations.

[Page 69]But our Christ the eternal Son of God (coming into the World to manage that great and important Office of Mediatour between God and Man;) must be sanctifi­ed,Christ's unction differ'd from all others. and set a part in a more peculiar manner than any of the Ancients were: For they were only anointed with material Oyl, but he was Sanctified and filled with the Holy Ghost; they were set apart by Men, but he was confirm'd by the Father in this Office; they were invested with Au­thority and Ability to save for a Time; he for Ever.

Therefore,A Concur­rence of all the three Offices in Christ. that he might be every way sutably qualified for the Charge and Burden which he underwent, he became Prophet, Priest, and King; all which Offices were never confer'd on any but on Christ: For 'tis observ'd, that Melchisedec was King and Priest, but no Prophet; David was King and Prophet, but no Priest; Samuel was Priest and Prophet, but no King: But there's a Concurrence of all these three Of­fices in Christ, and he was furnisht from Hea­ven with a sufficiency of Power, Holiness, Wisdom and Goodness to dispense them for the Comfort and Benefit of all that be­lieve in, and obey Him. And to this End 'twas necessary

(1) That he should be a Prophet, The abso­lute Necessi­ty of Christs being a Prophet. to cure that gross Ignorance which we deriv'd [Page 70]from the Loins of the first Adam; to re­veal and expound God's Mind and Will to us; to teach us how to apply his Merits by the exercise of a true and live­ly Faith; and to direct us how to walk more conformably to God's Will in doing our Duties and avoiding Sin for the fu­ture; that so the Devil and our Lusts should not have the Rule and Dominion over us.

(2) It was necessary that he should be our Anointed Priest, And Priest Altar, and Sacrifice; that he might propitiate and make Atonement for all our Offences; free us from the Guilt and Punishment of them; reconcile us to God's Grace and Favour; and translate us from a state of Sin and Death, to a State of Righteousness and eternal Life.

(3) But since this Peace and Happiness could not be obtain'd for us,And Xing. not applied to us, but by an absolute and irresistable Power, (considering the many Enemies and Impediments we have to conflict with in our Christian Course;) therefore 'twas necessary that he should be a King: That having sufficiency of Power and Authority, he might enable us to resist and overcome all those Difficulties and Oppositions which might hinder our Return, from the Chaos of corrupt Nature, to a state of Grace and Glory. And to this End, God [Page 71]has been pleas'd to raise him far above all Principalities and Powers; that he might effectually apply the satisfaction which he made, and the Ransom which he paid for the Salvation of Mankind.

Thus much of Christ's anointing in Gene­ral (by God's holy Spirit) to those three great Offices, which he receiv'd as the Head, and conveyeth to his Members the Church: By instructing us as a Prophet; satisfying for us as a Priest; and protecting and go­verning us as a King. We pass on to Par­ticulars.

CHAP. V. Of his Prophetical Office.

THere are several other Titles synoni­mous to his being a Prophet, which are ascrib'd to our blessed Saviour in holy Scripture. He is call'd the Pastor, the Apostle of our Profession, Rabbi, Master, a Teacher from God, a Law-giver, the Au­thor and Finisher of our Faith, a Minister of the Circumcision, a Teacher of the Gen­tiles; that he might be a Light to them, as well as the Glory of his People Israel. All which several Titles and Appellations do import, that he was a Prophet sent from God to instruct his People and to guide them in the Way of Salvation.

And without all controversie,Christ the Prophet this is he whom God the Father promis'd to send into the World; whom the Prophet Isai­ah tells us should be anointed to Preach the Gospel: And being com'd into these lower Regions, was confirm'd in this Office by an audible Voice from Heaven, three times repeated, (as before) with this peremptory Command annext to his [Page 73]Commission, Hear ye him. His Mission was also confirm'd by many notable Signs and Wonders; by the Testimony of his Harbinger John the Baptist; and many other infallible Proofs which would be needless to mention here. But besides, the Disposition and Temper of his Mind was every way sutable to his Office and Authority: For, his Wisdom and Dis­cretion, Purity and Holiness,His Parti­cular Qua­lifications Courage and Constancy, Meekness and Patience, Sweetness and Goodness, Power and Maje­sty (conspicuous in all his Discourses and Demeanour) are so many unanswerable Topics to prove, that our Lord Jesus Christ was anointed with the holy Spirit, and with Power; that he might be every way qualified for the due Administration of this high and extraordinary Office of a Prophet.

Which Office (in the most strict sense) denotes, that the Person invested with it should be inspir'd with extraordinary Abi­lities to Prophesie of and foretel things to come. And tho' our Anointed Saviour, could not be deficient in this; (since his Wisdom and Knowledge are infinite) yet his Prophetical Office is to be understood in a larger Acceptation; and does import a Person endu'd with the extraordinary Gifts of Divine Wisdom and Authority; to in­terpret [Page 74]God's Mind and Meaning, and to re­veal his whole Will to the Sons of Men, so far as it may concern his own Glory, and their present and eternal Welfare.

Thus we have seen, how Christ our great Prophet is every way sutably dispos'd and qualified for the Management of this weighty Office. We shall enquire in the next Place into the manner of its Admi­nistration: The Admi­stration of this Office. And for the better understan­ding of this Point, We shall consider

• 1. What it is that God has been pleased to make known and communicate to us by the Spirit of his Son.
• 2. What Returns of Duty and Obedience he expects from us. For the

1st. What God has been pleas'd to reveal to us, by the Spirit of his Son. Christ our great Prophet has (by his Grace and Spirit) reveal'd God's will to Mankind; hereby declaring what he will have us believe and do, that we may be hap­py here, and for ever. And to this end he has been graciously pleas'd to take away the Veil, and has fully explain'd those Laws of Nature and Morality which were ne­ver understood before;Mat. chap­ters 5.6, 7. he has also corre­cted the Mistakes, and supplied the Defects of all former Dispensations; Concerning the Law which he was rectifi­ed and im­prov'd. and added some excellent Principles and Precepts, most conducing to the Interest and Satisfa­ction of Mankind; which do far transcend all former Laws and Institutions whatsoe­ver. [Page 75]For in the Doctrine of the Gospel, we have anexact Specimen of all those Truths which concern the Salvation of Christians; where­in the Terms of our Reconciliation are ful­ly and clearly exprest; all the Doctrines, Commands, Counsels, Conditions, Cove­nants, Threatnings & Promises; (which respect the present, and future Happiness and Misery of our Souls and Bodies) are so throughly stated, that he who runs may read. And the excellent Design of this great Ambassie; the Priviledges and Immu­nities of this Gospel Covenant, are not li­mited to some few Kingdoms and Coun­tries; but extended to all Persons in all Ages, thro' the most remote and distant Parts of the World. The sound thereof is gone into all the Earth; discovering such Truths, and instituting such Laws and Pre­cepts as were never known before. For

(1) Christ our Prophet has presented us (in the Doctrine of the Gospel) with a clearer and more distinct Notion and Cha­racter of God himself, The Na­ture Attri­butes, &c. of God, more clear­ly revealed then ever was known before;) as to his Nature, Persons, Ʋni­ty, Attributes, Properties, &c. and also concerning all his Works of Creation, Pro­vidence, Redemption, Sanctification, &c. All which (seriously consider'd) describe him to be a God of infinite and immense Power, Wisdom, Truth, Justice, Mercy, [Page 76]Goodness, &c. (of which more fully hereafter) and in a Word, a Being which consists of all possible Holiness and Per­fection.

(2) He has made a full discovery of those fundamental Truths which concern his Divine, The funda­mental Truths of the Gospel fully dis­cover'd. and Humane Natures, as united in the Person of our blessed Redeemer: Intimat­ing hereby, what he has done and suffer'd for us; and the consequent Benefits which re­sult from his meritorious Death and Inter­cession, to all such as apply 'em; as the Sanctification of their Persons, the Pardon of their Sins, and the hopeful Assurance of a blessed Resurrection to eternal Life for Christ's sake.

(3) Christ (as Prophet) has enacted such Laws for the Government of the Acti­ons,Rules for the religi­ous conduct of our Lives a­dapted to our Capaci­ties. Words, Thoughts, Affections, In­clinations, Appetites, and Passions, both of the outward and inward Man, as are highly rational and ingenuous, plain and ea­sie to be understood and practic'd; and so universally Good and Beneficial in all Respects, that (as the like was never known before; so) 'tis beyond the Capacity of Men and Angels to conceive any thing bet­ter, or so perfective of the Nature, Reason, and Interest of Mankind: For 'tis plain in in all the Particulars, that our blessed Lord has prescrib'd no other Conditions for the [Page 77]Attainment of eternal Happiness, then what are most consentaneous both to our Rational Nature, and present Interest in this World: And would certainly have been best for us to 've done if they had not been commanded: whereby He has evidently declar'd, that he is so far pleas'd with our Services and Duties to him, as they are advantagious and beneficial to our selves; that we may take one Blessing in the Way to another; Grace, Peace, and Contentment here, in the Way to Glory hereafter.

(4) All the Duties of Christianity are of the same Stamp and Character with its Principles and Precepts, The Du­ties tafie to be per­form'd. and every way so correspondent to the Rules of universal Re­ctitude; that there's no Person that's truly regenerate, can assign any Difficulty in Praying unto God, or in Praising of him, in Hearing, Reading, and Meditating on his Word, in receiving the holy Sacraments, in holy Conferences, pious Ejaculations, &c. Yea even those more austere Duties of Religion; as Repentance, Mortification, Self-denial, Self-resignation, taking up the Cross, Patience in Afflictions, &c. which (tho' they be most afflictive to Flesh and Bloud, yet) are so far from being trouble­som and uneasie to the rational Powers of the Soul; that (doubtless) if there be any [Page 78] Elixir or substantial Pleasure in this World, it must result and flow from a se­rious, devout, and conscientious Perfor­mance of the Duties of Religion: And therefore the Church of England (upon well grounded Experience) declares, That the Service of God is the most absolute and perfect Freedom. And this will more evi­dently appear, if We consider

(5) Those Motives and Arguments which the Christian Religion propounds,And en­forc't by powerful Motives & Incourage­ments. to incourage us in the doing of our Duties: Which are neither few nor inconsiderable. For if we be faithful herein, we have an Assurance of the Pardon of all our sins past; the Promise of the most plentiful Supplies of God's preventing, restraining, exciting, assisting, and sanctifying Grace; to enable us to avoid all Sin, resist all Temptations, and to inspire us with such a holy Frame and Temper of Mind and Spirit, as may dispose us to serve God sincerely and af­fectionately (in all the Instances of Duty,) thro' the whole Course of our Lives. To which considerable Advantages and Pri­viledges, he has added ex abundanti, the Promises of the Blessings of this Life; Mat. 6.33. as Health, Wealth, a good Reputation, Peace, Prosperity, &c.

But lest all these should not prove Mo­tive sufficient to enforce the Practice of [Page 79]those most pleasant and profitable Duties of our Religion; he has further assured us that (upon the faithful discharge of those necessary and important Duties) we shall liv [...] for ever with him; in whose Pre­sence is fulness of joy, Psal. 16.11. and at whose right hand are pleasures for evermore. Now, if all these powerful Incentives to Duty do not charm and allure us to be holy and vertu­ous, devout and serious in our Religious Addresses; it will be requisite to consider on the other hand,Rom. 1.18 that the Wrath of God is reveal'd from Heaven, against all Ʋngod­liness, &c. And as the impious and pro­phane, who contemn, or neglect the Ser­vice of God and the Duties of Religion, seldom escape punishment, even in this Life; so there's a dismal. Time approach­ing,Psal. 9.17. when the Wicked shall be turned into Hell, and all the People shall forget God. If then such Arguments as these do not per­swade us to be holy and religious, I know not what will! If these Menaces do not force us to flie from the Wrath to come, and sue for our Reconciliation, I know not what can! And 'tis most just and reason­able, that those who despise or neglect the Riches of God's Grace and Mercy propoun­ded and promis'd in the One; should feel eternally the Tragical Effects of his Justice and Vengeance denounc'd and threatn'd in the Other.

[Page 80] Thus, the whole Tenor of that Religion which Christ our great Prophet has so clear­ly reveal'd to us, and propagated in so con­siderable a part of the World, is a lively Transcript and Pattern of God's eternal Wisdom and Goodness. Wherein the Di­vine Pleasure (in what concerns our hap­piress and dependance upon him, in this and a future State) is so plain and obvious to be known, possible and easie to be per­form'd, and recommended to us by such powerful Motives and Encouragements; that if we be not wanting to our selves in the faithful Performance of those in­comparably pleasant Duties which the Gos­pel prescribes, 'tis impossible we should fail of the Blessings and Rewards of it.

And to convince us that neither the Terms of our Reconciliation are difficult, The Du­ties of Re­ligion are inforet and recommen­ded. nor the Duties of our Religion impossible to be perform'd. Our blessed Saviour (this great Prophet) has left us his own, and we've the Examples of many thousands of his Saints and Servants on Record as Patterns to walk by, who have confirm'd the Truth of this Excellent Doctrine and seal'd it with their Bloud: So that we've no cause to be discourag'd in the stictest Compliance with all the Conditions and Duties of the Gospel, because they have been done effectually by Others: Nor can we doubt of the success [Page 81]Recompence herein; because the Saints in Heaven (who were formerly in the same Circumstances with us) do now, and shall eternally inherit the comfortable and sa­ving fruits of them. And

1st. Christ our great Prophet was strict­ly conformable to his own Laws and Consti­tutions, By his own Example. in all the Instances both of his Active and Passive Obedience; having im­pos'd nothing upon his Proselites and Fol­lowers, but what he first practiced himself in our own Nature; leaving us hereby an Example, that we should follow his steps. 1 Pet. 2.21. And indeed 'tis plain and obvious, that the Gospel is rather a Narrative of his holy and exemplary Life, than a Systeme of his Precepts: For the Doctrine of the One is mostly comprehended in the Graces and and Virtues of the Other: For

(1) Christ was a Partern to us in all the Instances of an Active Obedience; And by his Active Obedience. as will fully appear in these following Particulars. And

First,To the Ce­remonial Law. Luke 2.21. Mat. 3.15. he was most exact and uniform in his Obedience to the Ceremonial Law: For he was Circumcis'd the eighth day; and sub­mitted to Baptism (a Rite substituted in its stead) that he might be a Pattern to others (for he had otherwise no occasion to be Baptiz'd) to the end of the World. He kept the Jewish Passover, and all their [Page 82]other solemn Feasts, and Sabbaths; he fre­quented their Temple, and Synagogues, at the Hours of Prayer, and taught publickly in both; he was subject to every Ordinance of Man, for the Lord's sake; and became in all things conformable to the lawful Cu­stoms of his Country, and the regular Con­stitutions of that Church, under whose Politie he was born and educated.

Secondly,The Moral Law. Math. 5.17 He was uniform in his Obedi­ence to all the Precepts of the Moral Law, in the strictest sense and meaning of it. And altho' there be some Actions of our blessed Saviour's Li [...]e upon Record, (particularly those Maracles which he wrought, where­in he asserted and vindicated his Divine Power and Authority) which were never design'd for our Imitation; yet in all such Instances (as 'tis well observ'd by most mo­dern Divines) wherein the Evangelical Doctrine is to be our Map and Rule, his holy Practice and Obedience are to be our Guide and President to walk by.

Thirdly,In all the Duties of Piety to God. His Piety towards God (in­conformity to his own Doctrine) was even and constant, not affected with high Trans­ports and Raptures in Devotion, but such as was meet and easie for Mortals to imitate: For all his Addresses to God were secret and serious; free from all appearances of Hypocrisie and Ostentation; most calm and [Page 83]candid in themselves; and always con­ducted with Reason and Sobriety: He for­sook his earthly Parents, lest they should be Hindrances unto him in doing the Will and the Work of his heavenly Father.

Fourthly,And in his whole Con­versation towards Men. His whole Conversation amongst Men was innocent and candid, free and ingenuous; he resisted not Evil with Evil, but treated his most fierce and implacable Enemies with Courtesie and Kindness. He paid Tribute where it could not be exacted, to testifie his Loyalty and Subjection to earthly Powers. He was just and chari­table to all Men without partiality; nor was there any Guile found in him. Joh. 8.46. All the Sermons which he preacht, and the many Miracles which he wrought, were so many melting and compassionate Expressions of his immense Goodness and Mercy to the Souls and Bodies of Men: For whose sake he was most active and industrious in all the Instances of Charity and Beneficence, and made it his whole Business to do good. Act. 10.38. His whole life is an Example of Vertue and Goodness.

Fifthly and Lastly, What a divine Light and Lustre did his admirable Ver­tues send abroad into the World! Even those which were more peculiar and pri­vate to himself, became eminent and con­spicuous to others. How many Instances of his Humility, Meekness, Patience, Can­dor, Constancy, and Perseverance in well­doing [Page 84]are yet upon Record for our Ex­ample and Imitation? And in a Word, there was not one Passage in the whole Course of his Life, but Odours of Grace and Vertue did thereby break forth from him, to the wonder and astonishment of Jew and Gentile.

But God having appointed the Gospel Dispensation to be a State of Sufferings, and Sorrows and Afflictions to be the Portion and Patrimony of Believers; so that we cannot expect (ordinarily) to be happy hereafter unless we be afflicted here: Therefore our blessed Saviour to encourage us in our Warfare, was made perfect through Sufferings. [...] 10. And as he be­cause a Pattern for us to exemplifie (as before) in all those Instances of an Active, He became also a Pat­tern to us in his Pas­sive Obedi­ence. Mar. 4.1 [...] so likewise

2dly. of a Passive Obedience: To in­stance in some Particulars. And

(1) Tho' our potent and politic Adver­sary the Devil did frequently assault him with various Temptations, and so attem­per'd and gilded his Baits that no less than an untainted Innocence, and invicible Power could have been able to resist them: Yet our blessed Lord did effectually coun­termine and defeat all his Projects by Grace and Vertue; by Prayers and Tears rather than force and Violence.

[Page 85](2) How many thousands of the Jews were every where in Combination against him to take away his Life? Yet with what Patience, Meekness, and Humility did he submit to all those Indignities and Affronts, which those his restless and ma­licious Adversaries put upon him? For tho he was Scourg'd & Buffered, Spit upon and Revil'd, Arraign'd, Condemn'd, & Cru­cified; & that in a most infamous manner too, between Thieves: (of which more fully here­after) yet for all that he went as a Lamb to the slaughter, Isai. 53.7. and as a Sheep before the Shearers is Dumb, so he open'd not his mouth, unless it was to pity and pray for his Per­secutors.

(3) That he might be sensible of, and more deeply affected with our Infirmities and Afflictions, he did not only voluntarily submit himself to all the lawful Appetites, Affections, Passions, Desires, Necessi­ties, and natural Inclinations of the Flesh; but he most cheerfully underwent all other acute and perplexing Agonies of Mind and Body, with a patient and entire Submissi­on of himself to his Father's Will; desig­ning hereby to teach us Patience, Meekness, and Condescention by those things which he suffer'd.

Hence therefore we may learn, (for the prevention of all Discouragements and De­spondency) [Page 86]that tho' the way to Heaven be difficult and troublesome,We are taught that the way to heaven is passible. yet 'tis pas­sable; and we 've no cause to murmur against God, nor be dejected, tho' we meet with cross Accidents, and perplex­ing Impediments in our way thither: For the Captain of our Salvation was not ad­vanc'd to the Crown of Glory at his Father's right hand,By the example of himself. till he had compleated all his Agonies, and receiv'd his Consummatum est upon the Cross. By which Means he has made our Ingress into that state of eternal Happiness more feasiable, and certain. Wherefore, it should be matter of the greatest Joy to us when we bear his Cross, and suffer Persecution for Righteousness sake; especially if we consider, that this light Affliction, which is but for a Mo­ment, Cor. 4.17 shall work for us a far more ex­ceeding and eternal weight of Glory; and this wet Seed-time of Sorrow shall be re­compenc'd with a Harvest of Joy: If we now go on our Way weeping (and bear it pa­tiently) we shall return with Joy, Psal. 126.5.6. and bring our Sheaves with us.

Besides, if our innocent Redeemer indu­red so many Troubles and Tortures, not for himself but us; how should we willing­ly and chearfully submit to the Wisdom of divine Providence, when we suffer most justly for our manifold Transgressions? [Page 87]Was he Meek and Patient under those ma­ny Injuries and Affronts, which he every where met with in his Life, and at his Death? 'Twas doubtless for this very end and purpose that we should be so [...] Did the intolerable Burden of the Cross [...]ce him to Sweat both Water and Blood? Joh. 19.34 He has taught us hereby to take up ours, (which are less burdensom and afflictive) and fol­low him, that by Suffering with him we may be also glorified together. Rom. 8.17, 18.

But to convince us throughly of the Pra­cticableness of this Doctrine;And the Example of his Fol­lowers. and to en­courage us to be earnest and affectionate, zealous and uniform in our active and passive Conformity to the Laws and Ex­ample of Christ: We have a Cloud of Witnesses; as Prophets, Apostles, Mar­tyrs, Confessors, and holy Men in all Ages of the Gospel, who by their virruous Lives, and innocent and patient Sufferings have tract the Way before us.Rom. 2.7. Who are now all entred into Bliss, and shall eternally inherit the comfortable and saving Fruits of their Christian Patience, and Perseverance in Well-doing. All which divine and ex­cellent Examples may influence our Spirits, with the most powerful Encouragments and Incentives to Goodness: For we are most certain that we may be eternally hap­py upon the same Terms that they are; if [Page 88]we Fight this good Fight, 2 Tim. 4.7, 8. finish our Course, and keep the Faith, henceforth (without all peradventure) is laid up for us a Crown of Righteousness, We may be certainly happy upon the same Terms. &c. Let us ride on pros­perously then, because of this Word of Truth and Righteousness: For there's nothing in our Religion but what's possible to be per­form'd; and the greatest Difficulties which attend it, may be conquer'd and overcome by Diligence and Endeavour.

Now it would be of singular Use and Advantage, to have the heroic Vertues, and pious Examples of those holy Men of­ten in our Thoughts, which are gone to Heaven before us. For these have com­monly a greater, and more lasting Influence than their Precepts and Counsels; we are not so easily convinc't by Mens Words and Reasonings, as their Lives and Acti­ons: But when their Conversations are answerable to their Callings, 'tis beyond dispute they are earnest; and the most con­clusive Argument to perswade others, that their Doctrine is true.

To conclude this Point;Christ has taught us all things which are necessary to be known and pra­ctic'd. 2 Cor. 4.3. There's nothing can be more evident then this, That Christ our great Prophet has taught us all the Truths which are necessary to be known and practiced, with that undeniable Evi­dence and Satisfaction; that if this Do­ctrine be hid, 'tis hid to those that are lost. [Page 89]Again he has enforc't the Belief and Pra­ctice of this excellent Religion (so clear­ly reveal'd to the Sons of Men) by his own Example and Authority, in all the Instances of his active and passive Obedience, and in compliance with all the Laws and Constitutions of the Gospel. Whereunto might be added the Experiences and Suc­cess of all his faithful Servants in all Ages: By all which, (without any further Enlarge­ment) we may in a great measure under­stand what it is that God has been pleas'd to reveal to us by the Spirit of his Son; that we may live comfortably, die happily, and reign with him eternally. Which brings me to the

2d. Branch of our Saviour's Prophetical Office; Which imports the reciprocal Re­turns of Love and Duty which he Expects and requires from Ʋs:

Our blessed Saviour (herein complying with the Frailties of our Nature) has re­duc'd all the Fundamental Principles, The Re­turns of Duty which Christ ex­pects and requires from us. and Duties of Christianity to these two Com­mon Heads of Repentance, and Faith. Both which, are not only the necessary Conditi­ons of our present and future happiness; but do eminently comprehend all those Gospel-Graces and Virtues which must qualifie and dispose us for the regular dis­charge of all the Duties of our Religion, in [Page 90]the Rewards consequent to 'em. And for the prevention of future Mistakes, these may be consider'd either generally, or par­ticularly. And

1st. In general. As Repen­tance. By Repentance in general, we must understand the Conversion of the whole Man from Darkness unto Light, Acts 26.18. and from the Power of Satan unto God: Or 'tis a pas­sing from Death unto Life, & 11.18. Rev. 20.6. that we may have part in the first Resurrection, over whom the second Death shall have no power.

But more particularly, This Duty of Re­pentance consists in the Conversion of a Sinner unto God. That is, when the Pe­nitent is truly humbled by a hearty sense of, and a well grounded sorrow for all his Sins, he applies himself wholly to the Mercies of God, and the Merits of Christ, by the exercise of a true and lively Faith for their Pardon and Forgiveness: And hereupon he resolves (by the assistance of God's Grace) to use his utmost Endeavours against all Sin and Temptation for the future; and to obey all the Commandments of God in every Action and Circumstance of his Life. This Duty of Repentance must be often re­peated,This Duty must be of­ten repeat­ed. not only before, but after our Con­version; and 'tis a necessary Principle and Ingredient in the whole Series of a Christi­an Conversation; since there's something [Page 91]of Obliquity and Defect in every Work and Duty which we do.

2dly. Faith, which com­prehends all other Duties. The other Head of Evangelical Doctrine is Faith, a most comprehensive Term, and often us'd in Scripture for the whole of Christianity. But the holy Apostle describes it to be a vital and active Principle of Grace, which worketh by love: Gal. 5.6. And in this sense all the Duties of Christi­anity (are by our blessed Saviour) reduced to this Head: Thou shalt love the Lord thy God (saith he) with all thy Heart, Matth. 22 37, 38, 39. with all thy Mind, with all thy Soul, and with all thy Strength; and thy Neighbour as thy Self. Hereby implying, that we should make that Return of Duty unto God, as to Love and Honour, Worship and Obey him with all the Powers and Facul­ties of our Souls, and Members of our Bodies: That we should so love our Neigh­bours, (viz. the whole Race of Mankind,) as to be just and charitable to 'em, in our whole Entercourse and Dealings with them: That we should have that tender Regard to our own present and eternal Welfare,1 Cor. 6.20. Jam. 1.17. as to glorifie God both in our Souls and Bodies, and to keep our Selves unspotted in this world.

These are the indispensible Duties of Re­ligion which God expects and requires from us; and the certain Conditions of [Page 92]our Happiness, which (being faithfully and conscientiously perform'd) will dispose and qualifie us for all the Blessings and Pri­viledges of the Gospel. I shall therefore treat of these Duties severally and di­stinctly; by which I hope to acquit and discharge my self of that Task I've un­dertaken. And we begin

1st. More par­ticularly. Of true sa­ving Faith. With our Duty to God. And here­by we are oblig'd to Believe and Confess That there is but one God, and that there's no other besides Him; That he is an infi­nite and immortal Spirit, without Begin­ning and without End; That by his infi­nite Power, Wisdom, and Goodness, he has made all things, visible and invisible, the Heavens, the Earth, the Sea, and all that in them is. We must believe also, that he that made 'em doth preserve them in this excellent Beauty and Order wherein they do now consist; that they might all minister to his Glory, and the mutual Benefit of one another. We must believe, That he knows all Things; and is intimately present in all Places; and that he is the Fountain and Original of all Hap­piness and Perfection, of Grace and Glory; That he is a God of infinite Power, Justice, Mercy, Truth, Goodness, &c. and therefore abundantly able, and freely willing to protect our Persons, and re­ward [Page 93]all our Endeavours with Temporal, Spiritual, and eternal Blessings.

But we are oblig'd (more particularly) to believe and confess, That God has made us Men by Creation; Christians by Redemption; and Candidates of Grace and Glory by Sanctification; Father, Son, and Holy Ghost, three distinct Persons in the Unity of the Divine essence, after a secret and inconceivable Manner, which we must believe, but cannot understand. Again we must believe and confess, That all things con­tain'd in the Holy Scriptures of the Old and New Testaments are the Word and Will of God, reveal'd to the Sons of Men by his holy Spirit; That all the Affirmations thereof are true, both as to the Doctrinal and Historical parts of them; and we must acknowledge 'em to be so tho' they be above our Reason, and beyond the reach of our humane Capacities; that all God's Commandments are holy, just, and reason­able, and necessary to be observ'd and obey'd, tho' they may seem opposite to our natural Tempers, and visible Interests in this World; That all the Promises and Threatnings in Scripture, which concern the present and future Welfare and Mi­sery of Mankind, (upon the performance or neglect of the Duties and Conditions on which they are grounded) shall most cer­tainly [Page 94]and inevitably come to pass: For our God is of infinite Veracity, faithful and just in his Dealings with us; Heaven and Earth shall pass away, Mat. 5.18. but not one Iota of his Word shall fail, till all these things be fulfilled.

But herein we must be cautious, that we do not mistake a naked Assent to the Truth of these Mysteries, for a Principle of saving Faith: Jam. 2.19. For the Devils do believe all these things to be true, and tremble to think of it. But that Faith by which we Christians (through the infinite Mercies of God, and the alone Merits of Christ) do expect Salvation,The Pro­perties of a saving Faith. must appear in the power­ful Effects, and excellent Fruits of it; 'tis a lively active Faith (if it be sincere) most ready to comply with, and willing to obey the whole Will of God.And the effects of it will ap­pear. And this is the first Instance of Duty which we owe unto God: Namely to believe in him.

2dly. (As a necessary and natural Re­sult of a justifying and saving Faith) We are oblig'd to Love him above all things,1. By our love to God. This is another Branch of Christian Piety, and an indispensible Condition of our su­preme Happiness: For if we do not love God sincerely and devoutly with our whole Hearts, Wills, and Affections in this Life, 'tis morally impossible that we should en­joy him in the other. Now the Motives by [Page 95]which we are induc'd to love the things of this World, with any competent Delight and Satisfaction; are either the excellent Qualities of the Things themselves, or 'tis for the sake of the Benefits and Advan­tages which we receive from them, and by them: But we are most especially oblig'd to love God in both Respects.Whom we must love. For the sake of his own Ex­lencies. And

(1) Because he is most amiable and lovely in himself: For all the scatter'd Excellencies which we are apt to love and admire in the Creatures, are but Emana­tions from, and imperfect Adumbrations of that infinite Perfection, which the bo­ly Angels and Saints glorified do contem­plate in God; a Happiness which above all things we should aspire to, and desire to enjoy: How should our Souls be charm'd and delighted with the incompa­rable Excellencies of the Divine Nature! how should we be ravisht and transported with Exstasies of Joy and Wonder, since we may (upon certain easie Conditions) more fully comprehend, and perfectly en­joy all those wonderful Endearments of Love and Beauty hereafter, which (even now) shine so conspicuously in all God's glorious Attributes and Actions?

(2) God is not only infinitely lovely in himself;And for the Bene­fits bestow­ed which should oblige us to love and admire him (even for the sake of his [Page 96]own Excellencies) above all the transitory Delights, Riches, and Honours of this World: But we must love him above all things because he is most beneficial and bountiful to us, Psal. 100.3. in bestowing his innume­rable Blessings and Benefits upon us. To instance in a few amongst many Particu­lars. And

First, On our Bodies. Man is the Epitome of the whole Creation, a Compound of Heaven and Earth;Psal. 139.14. little lower than the Angels; and yet far transcending all the rest of the Creatures:Psal. 8.5, 6. He is fearfully and wonder­fully made, as to the curious and admi­rable Structure of his Body, for which the divine Providence has made a liberal Pro­vision for its support and comfort; not only for its Being, but also for its Well-be­ing. And we of this Nation especially, have been most signally happy in the enjoy­ment of public Peace and Plenty for seve­ral years: Our Lot is cast in a good ground: We have the Advantages of a fruitful and generous Soil, which affords all things ne­cessary and convenient for Food and Rai­ment, for Physick and Delight. We are blest with a temperate Air; fruitful Sea­sons; Conveniencies for Traffick, yet se­cure and free from Invasion; a well con­stituted Government; a wise and merciful Prince, whom God long preserve; good [Page 97]Laws, and duly administred, for the Peace and Benefit of the Subject. But then

Secondly, And our Souls. We are far more transcen­dently happy in our precious and immor­tal Souls, if we consider those admirable Facuities of Understanding, Will, Memory, Affections, &c. and all their excellent Tem­pers and Dispositions which God Almigh­ty has stampt with the Signature and Im­pressions of his own Divinity; the love of Goodness, and the knowledge of the Truth. And tho' our Faculties were extremely ob­scur'd and deprav'd by our miserable Fall in Adam; yet God has been wonderfully gra­cious to us, in sending his dearly beloved Son into the World; (as we have seen at large before) thereby repairing all our De­fects, and making up the Breach between God and us, upon the gentle and easie Conditions of Faith and Repentance. And to enforce all the saving Methods of Grace and Mercy, he is pleas'd to vouchsafe un­to us the bountiful Assistance of his holy Spirit, by whose Operation and Influence we are preserv'd (in a great Measure) from Sin and Temptation; and enabl'd to perform all our Duties to God's Glory, and for the mutual Comfort and Benefit of our selves and others. We have all the blessed Advantages of his holy Word and Sacraments; and he has instituted and ap­pointed [Page 98]an Order of Men to minister in Christ's stead, and to be Ambassadors to solicite our Peace, and reconcile us un­to his Grace and Favour. And besides all this, we are certain (if we be good Chri­stians) that we shall not only live comfor­tably here; but our Souls th [...]ll be kept in safe Custody after Dea [...] that our Bo­dies united to our Souls; and that God will bestow on us that glorious Kingdom which he has prepar'd and purchased for us; where we shall perfectly enjoy all those never failing Pleasures (without the least Allay or Discomposure) which our Hearts can desire or hope for.

Thus, the Divine Providence has made a wonderful Provision for our Souls and Bodies; that we may live comfortably here, and (if we be not wanting to our selves) be happy for ever: And what could our gracious God have done more for his Vineyard then he has done for us? Isai. 1.4. Can any heart then be so callous and impenetrable, as not to be influenc'd and affected with such admirable Endearments and Charms of Beauty, Love, and Mercy as these are? How should we study therefore and endeavour (as we are most strictly oblig'd in Duty and [...]) to please him in all things, and conform the whole Man to [Page 99]his gracious and reasonable Commands? How should we love him with the grea­test fervency of Affection, so as to de­sire (above all things) to enjoy him in all the Dispensations of his Grace and Glo­ry? Especially if we consider, that there can be no Duty, nor Vertue, nor Grace acceptable to God, unless it be founded in, and flow from a Principle of Love.

Since then,The sin­cerity of this Duty examin'd our Love to God is a Duty of so great Importance; let us a little ex­amine the Sincerity of it, which may be un­derstood by such Properties as these: For if our Love be sincere, we shall hate every thing that he hates; and make it our chief Busi­ness and Delight to have a holy Enter­course with him, in all the Duties and Of­fices of Religion; and we shall study to avoid all those Sins and Temprations (as the very Plague and Firebrands of Hell,) which shall at any time interrupt or hinder us in our Duty: We shall be more zealous for God's Glory, then our own Interest; and be careful in all our Ways to do the Will and the Work of our Heavenly Fa­ther: We shall be ready and dispos'd to forsake all things that are most dear to us in this World for his sake, and the whole Bent and Tendency of our Lives will be a full Demonstration of the sincerity of our Affection to him.

[Page 100]A Mistake herein would prove of infinite Consequence to us, (which has caus'd me to be more express in the handling of this Point) so that we are highly concern'd to be very inquilitive about the Nature and [...] of our Love to God in Christ. which to the natural and necessary Effect or a [...] Faith, and the very Source and Foundation of all Religion: For if we have these worthy thoughts in our Minds concerning the Essence and Artributes of God. and his Benefits to us, which be­come the Perfection of the Divine Nature, his Soveraignty over us, and our Depen­dance upon him; if we love him as the Author of all that Happiness which we en­joy and hope for, then

(3) We shall esteem and Honour him, 2. By the [...] we [...] to him. for his Majesty and Mercy, his Power and Goodness, &c. not only inwardly in our Hearts, by conceiving always worthy Troughts of him in our Minds, (where all true Love is grounded) [...] also outward­ly in our Demeanour and Carriage to­words him, in all our Words and Acti­onse viz. By acknowledging our whole De­pendance upon him, and Praying unto him for the supply of all our Temooral and Spiritual Wants; by paying him the just Fribure of Thankfulness for his manifold [...] and blessings bellow'd upon our [Page 101]Souis and Bodies; in Hearing, Reading, and Meditating on his Word, with a serious [...] of Mind, and fervency of Affecti­on, in receiving the holy Sacraments with a Disposition of Soul, and a Posture of Bo­dy correspondent to those stupendous My­steries; in Sanctifying his Sabbaths, and keeping with due Observance the Festivals of the Church; in allowing a competent Main­tainance, & a dutiful Respect and Obedience to all his Ministers and Viregerents; in pro­moting holy Conferences with his Children and Servants, for the mutual Edification and Comfort of one another. And in a Word, by being zealous in the whole Course of our Lives for the Enlargement of the Boundaries of his Kingdom of Grace and Righteousness, as it becomes his duti­ful and Obedient Children.

(4) This Temper of Mind will oblige us to depend upon him,3. By our Trust in, & Depen­dance upon him. and to repose our whole Trust and Confidence in his All-suf­ficiency in general; and in his Wisdom, Power, Goodness and Mercy in particu­lar. Always praying unto him earnestly and devoutly for the supply of all our Wants, (as before) and depending en­tirely on him, for protection in, and de­liverance from all Temptations, Sin, and Danger; and humbly submitting our selves to the determination of his VVisdom and [Page 102]Providence, for the disposing of us and our Concernments to his own Glory, and our Good. In which holy Confidence we shall rest secure and safe, and nothing shall be able to disturb or interrupt our Quiet: And whatever our Condition be in this Life, we shall enjoy a Heaven upon Earth in the Peace of a good Conscience, which to an upright man) is more preci­ous than Rubies, and much more valuable than all the Treasures of the East.

(5) Our pious Reflexions upon those infinite Expressions of Gods Love and Bounty,4. By our filial Fear of offend­ing him. &c. should possess us with all awsul Regard to, and Fear of offending Him. And we have many powerful In­forcements to perswade us to a strict Per­formance of this Duty: For the infinite­ly wise God observes all our Actions,Psal. 139.1 to 12. hears and considers all our Words, and sees our very Thoughts and Inclinations; they are all registred in his Book, and will infalli­bly be brought to Account, either to our Consolation, or Condemnation at the day of Judgement.

But, where the Fear of God is truly fixt, 'tis the Spring of all other Duties; the Watch-port and Centinel of the Soul to keep out Temptations; and in Scripture Language comprehends the whole Duty of Man. Ecc. 12.13 This Duty is of that absolute Impor­tance, [Page 103]that the Christian who truly Fears God, has no cause to be afraid of any thing besides: For God can restrain the Power and Malice of Devils and wicked Men, when and how he pleases; and make our greatest Enemies to be at Peace with us. Prov. 16, 7 Those temporal Afflictions which the righ­teous suffer, are but fatherly Chastise­ments; for the tryal and improvement of their Graces, or the Punishment of their Sins for a time, that they may not perish for ever. Hence it is, that our blessed Sa­viour exhorts us not to Fear those that can kill the Body only, (for that's the worst they can do, since our Souls are out of their reach,)Mar. 10.28. But rather fear him that can kill both Soul and Body in Hell

'Tis no matter then, whether the World smile or frown on us: For if we fear God as Sons, out of a true Principle of Love and Obedience,Rom. 8.1 Psal, 25.23. it will exempt us from all other Fears; our Souls shall dwell at ease, and if God be with us, who can be against us.

From all which it may be reasonably in­fer'd,Heb. 10.31.(on the contrary) That 'tis a dread ful thing to fall into the hands of the li­ving God: For who shall stand before the Lord when he is angry, Psal, 76. 7 [...] or be able to con­flict with everlasting burnings? What cause then have the Atheists, and all [Page 104]impenitent Persons to be afraid? especial­ly if they consider that Vengeance does every where await them, nor can they be secure one Moment from Destruction. Those that will not repent of their Sins, and reverence their heavenly Father as Sons; shall be cast out of his Presence as Slaves, and have their eternal Portion as­sign'd 'em with the Devil and his Angels. Matth. 25.41.

Wherefore let the best of Men tremble at God's Judgements, and flie from all Occasions and Temptations of Sinning: For since to live and die in the least Sin unrepented of is damnable, and if the righteous Man depart from his Righteous­ness, Ezek. 3.20. all his former Piety and Vertue shall stand him in no stead; but the heavy Wrath of God must fall on him for his wilful Apostacy and Disobedience: What cause have we then to be watchful over our selves, and serve the Lord with fear all the dayes of our Life, that we may not be afraid of his Judgements at the hour of Death, or in the great day of Account?

(6) And Lastly,8. By our sted fast Hope in him If God's Spirit wit­ness with our Spirits that we have thus Re­pented of our former Sins, and do sincere­ly resolve to abandon 'em for the future; if we stedfastly believe all those necessary and saving Truths, which God has been pleas'd to reveal to us by the Spirit of his Son, [Page 105]and testifie the sincerity of our Faith by the genuine Fruits and Effects of it; if our Love towards God be attended with those necessary and excellent Properties which I have mention'd; if we Pray devoutly and humbly, and patiently submit to God's wise and gracious Disposals; if we be afraid to offend him, and be willing to quit all our Interests in this World, and die a thou­sand Deaths rather than wilfully transgress the least of his Commands; we may un­doubtedly (upon these Conditions) cheer­fully and comfortably expect and hope for the happy Accomplishment of all the Pro­mises of the Gospel, to our endless Joy and unspeakable Felicity. Yet here I must note to you, that we must by no means depend upon the Efficacy of the Duties themselves; (tho' they should never be neglected) but on the infinite Mercy of God in Christ, for the comfortable suc­cess of all our pious Endeavours. These are the Principal Duties of Piety we owe unto God, which he indispensibly requires of all Christians, and must be carefully and conscientiously perform'd by all those, who expect and hope for the admirable Blessings and Priviledges of the Gospel. And as these excellent Duties must by no Means be neglected. So

[Page 106]On the contrary,The Oppo­site Sins most dan­gerous and damnable. we are oblig'd under the severst Penalties of Hell and Damna­tion, to avoid and abandon the Sins of Atheism, Polytheism, Blasphemy, Idola­try, prophane Swearing, Lying, Sacriledge, Covetousness, the neglect or contempt of God's Worship: Word, Sacraments, Servi­ces, Days, groundless Presumption, Dis­trust, Dispair, &c. All which searlet Sins are highly dishonourable to God; re­flect a Scandal upon our excellent Reli­gion; will deprive those Miscreants of all the rational Pleasures of the Soul; and without a sincere Repentance and Refor­mation of Life, they'l forfeit their Tittle to eternal Happiness: And those Penalties (which I mention'd before) shall be their just Portion and Punishment in another World. We pass forward to the

2d. The Di­ties rela­ting to our Selves. Duty, which our blessed Saviour has enjoyn'd and recommended for the Attainment of his Grace and Glory: Name­ly, that which has a peculiar reference to our Selves: Which Duty consists in the prudent and virtuous Conduct of our Lives; especially in the Affairs and Busi­ness of Religion: And since this must needs highly concern us, 'twill admit of a serious and impartial Consideration.

Now Christian Prudence (of which I shall give you an account in the first Place) [Page 107]will be of necessary use and advantage to direct and further us in this Duty. Prudence of general and neces­sary use for the Go­vernment of the whole Man. This Virrue will teach us to govern our selves according to God's Word, and the Dictates of sober Reason; and prevail with us by degrees to conform all the Actions, and Af­fections both of the outward, and inward man to the Pattern of Christ, that we may not only be morally virtuous,John 1.16. but receive of his abundant fulness grace for grace. He that is truly prudent in the government of himself, will use his utmost endeavour to abstain from all Sins, of all sorts; and stu­dy (in every undertaking) to make choice of the best Ends and most effectual Way and Means of obtaining them: He will be careful not only to improve every Opportu­nity for the bettering of himself; but stu­diously avoid every Occasion and Tempta­tion of sinning which may interrupt his Pro­gress and Proficiency in Grace and Virtue. Now by this discreet Procedure in the prudent Conduct of our Selves, we shall in some degree resemble the infinitely wise God, who acts and contrives all things according to the Dictates of Wisdom and Prudence; and are hereby distinguisht from all sublunary Beings, who have no other Light nor Laws to direct 'em but those of natural Instinct.

[Page 108]Thus in general as Creatures endued with Religion and Reason, we are oblig'd (that we may proceed to the Acquest of Virtue, and perform all the Duties of Chri­stianity cheerfully and vigorously, without any considerable Let or Distraction) to subject all the Appetites, Affections, Pas­sions, and Inclinations both of the Soul and Body to the Empire of Reason; and by the prudent, deliberate, and conscienti­ous guidance thereof, we shall be able to correct and subdue the Extravagancies of corrupt Nature, and grow more manly in the Government of our Selves, as sober Judgement, and God's infallible Word shall direct us.

Thus, when we have reduc'd the su­perior Faculties of the Soul to this Order and Harmony; so, that our Understand­ings dictate aright, and our Wills are con­formable to those Laws and Rules which are prescrib'd by an unbyass'd and unpreju­dic'd Understanding; when our Affections and Appetites are subject to our Reason, and have a direct Tendency to these Ob­jects, in the Enjoyment whereof true, real and substantial Satisfaction can only be expected; then it is that we govern our selves prudently, and all is calm and quiet within us: Then we act regularly, as it becomes Men and Christians who [Page 109]are in the pursuit of generous Ends by rational Means and Methods, and make it their chief Business and Delight to live holily and vermously here, that they may be glorious and happy for ever. And thus much of Christian Prudence, which is of general and necessary use for the govern­ment of the whole Man in the Ways of Religion. We descend to the particular Virtues which spring and flow from it.

The Souls and Bodies of Men are the constituent Parts of themselves; which by the Laws of Nature and Christianity, we are most especially oblig'd to love and take care for. And this must be done, (1) by repelling all Injuries and Incon­veniencies which may tend to the Ruine or Prejudice of either: And this imports an Abstinence from, and a hearty Abhorrence of all Sin. (2) By consulting and infor­cing all the prudent and rational Means and Methods which may conduce to our comfortable subsistence in this World, and will dispose and qualifie us for the Im­ployment and Happiness of that State which we hope for in a better.

Now, these virtuous and vitious Dispo­sitions, are either such as respect the Hap­piness and Misery of the whole Man; as Sobriety and Moderation: Or they have a more peculiar respect; some to the Souls, [Page 110]others to the Bodies of Men distinctly. We shall treat of all these severally, and in Order. And we begin

First, The Ver­tue of So­briety of necessary Us, for the Govern­ment both of coul and Body. With Sobriety or Moderation. These twin-Virtues (which we shall han­dle together) are of special use and im­portance for the Government of all the Fa­culties, Affections, Desires, and Appe­tites of the whole Man; that we may be able to confine them to those due Bounds and Measures, which Christian Prudence has assign'd them.

And if we be truly sober and moderate, we shall not be studious to indulge and please those Appetites and Passions, which are always ready to comply with every Sin and Temptation, to the great disquiet and prejudice of our rational Powers: For if we study to please and gratifie our Pa­lates with delicate Meats and Drinks; the Touch with Softness and Effeminacy; the Eye with fair and gaudy Shows; the Ear with harmonious and pleasant Sounds; the Smell with fragrant & costly Perfumes: &c. Such Allurements as these do so influence and bewitch the sensual Appetites and Passions, that the Reason and Judgement will be forc'd not only to quit their Domi­nion and Authority; but they become sub­servient to all the base Ends and Designs, which these imperious and domineering [Page 111]Usurpers shall desire 'em to comply with. And what can be expected in this Discom­posure, but a fruitless variety of Expecta­tions and Disappointments? If then we set a greater value on these Things then they are capable of, 'tis impossible that we should be satisfied with 'em whenever we enjoy them: For 'tis most notoriously evident, That no man has that gust and pleasure in the Acquest of worldly De­lights, which he propounded to himself and so eagerly expected whilst he was in pursuit after them. Besides 'tis conside­rable, that all the things of this World are flitting and transitory; and in a few Years (perhaps in a few Minutes) we shall be stript naked of every thing we pos­sess, except the good or bad Qualities and Dispositions of our Souls: Now if it should happen when we come to die, that our Souls should be hankering after the Pleasures of Sense, we should carry our Affections into another World, and leave their Objects behind us. And judge ye, in what a miserable state and Condition those poor Creatures will be in, who de­part this Life with such Appetites and Af­fections as these.

Therefore, (upon these Considerations) how should we proportion our Desires and Inclinations to the value of those things [Page 112]are delighted and pleas'd with. And the Enjoyments of this World should only affect us so far, as they become subservi­ent to the things of God, and the ratio­nal and intellectual Pleasures of the Soul; and till our Affections be thus cultivated by Grace and Virtue, we can have no true Relish of Spiritual and Heavenly Delights: For if we devote our selves to the Plea­sures of Sense, they cannot satisfie the Desires of the Soul, but do only comply with and indulge the bound­less and extravagant Appetites of the Body.

Hence then it must needs follow by the Rule of Contraries; that the state and con­dition of wicked and intemperate Men in this World (who being inslav'd by their Lusts and Appetites) are like a Vessel in the midst of a rugged and tempestuous Sea, which is in danger to be shipwrackt by every Wind and Wave, by every Lust and Temptation: A thousand cross Ac­cidents (both within and without) do con­tinually perplex and torment 'em, which Flesh and Bloud are not able to encounter nor endure; and to add to their Misery they are alwayes attended with a successi­on of new and unexpected Mischiefs. This is the worst part of Hell, and far more perplexing than whole Legions of infernal [Page 113]Fiends without them: Since then, these bruitish Passions have such a mischievous Influence, to turn Angels into Devils; how can any Man hope to be happy, so long as he suffers such Furies to rule and reign over him? There's no way there­fore to be at Peace with God, and Man, and our own Consciences; but by subdu­ing our sensual Appetites and Passions; and reducing 'em by Sobriety and Modera­tion under the Empire and Soveraignty of rectified Reason and Religion: Otherwise, if 'twere possible that we should be in Hea­ven with such uneasie and troublesome Companions, we should find nothing there to please us; but be rather desirous to re­turn into the lower World, to react these sensual Pleasures which are most correspon­dant to our bruitish Tempers and Inclinati­ons.

Thus, Sobriety and Moderation are the Harbingers, which (by the Assistance of God's Grace) do dispose and qualifie a Christian for all other Virtues; and there must be a concurrence of 'em all to make as truly wise and truly good. We shall now descend to Particulars:Partieu­lar Vertues relating more pecu­liarly to the Soul. As And treat di­stinctly, (1) Of the Vertues which do more immediatly respect the Soul. And (2) Of those which are most peculiar to the Body. Those of the former Rank are

[Page 114] 1st. 1 Hea­venly-min­dedness. Heavenly-mindedness. The Soul of Man has a direct and natural Tendency to the Place from whence it derives its Origi­nal: And tho' our Bodies be polluted with sin, and the Faculties of our Souls chain'd and fetter'd by the sensual Appetites and Passions here below; yet they'l (now and then) endeavour to disintangle themselves from those Confinements, especially when prompted thereunto by the Motions of God's holy Spirit and the Assistances of Religion.

Our own Experience will inform us, That the Things of this World (which are usually esteem'd and valued by worldly minded men) are not easily got, difficult to keep, and do often procure so much Malice, Envy, and Danger to those that possess them, that the Worldling's life can be no other than a continued Series of Trouble and Discomposure: But those who have no other Aims than the neces­sary Supplies of Nature, and are not af­fected with the fruitless Vanity of being rich or honourable in this World; but place their whole Desires and Delights in the exercise of Piety and Virtue, and in Contemplation of the Riches of Gods Grace in Christ, and that suture Happiness which we aspire to: Those heavenly minded Christians (I say) who have arriv'd at [Page 115]this divine Frame and Temper of Mind, do trample upon all the little Projects and Fooleries of this World; enjoy a Heaven upon Earth; and live little less than the Life of glorified Angels and Saints, whilst by a Mind content with little, they imitate their want of nothing.

Now, this Heavenly Disposition is most sutable and correspondent to the Genius and Spirit of Christianity, and the Doctrine and Example of our blessed Sa­viour: Who commands us to pray, not for Delicacies and Superfluities to pamper and please our wanton Curiosity; (and if they are not to be prai'd for, they are not worth the having) but for daily Bread, and such Accomodations of Life, as may keep our Bodies in Health, that they may be fit for Action, and more ser­viceable to the Soul. When we've rais'd our Faculties to this Pitch of Purity and Holiness, 'twill be no difficult Task to part with our Fathers, Mothers, Wives, Children, the dearest Friends and Rela­tives, Houses, Lands, and whatever else may be esteemed valuable in this World, if they should come in Competition with Christ, and the interest of our precious and immortal Souls. In a word, this hea­venly Frame and Temper of mind and Spi­rit, will teach us to bear with Aequanimity [Page 116]all the cross Accidents which may happen to our Persons and Possessions: For there's nothing can fall amiss to that Person that is divinely dispos'd. And if it should so happen that our Enemies break open the Cages of our Bodies, (which is the worst they can do) they will make the more safe and expedite Passage for our Souls, into those peaceable Regions of Bliss and Im­mortality. Thus as the Soul is in, but not of the Body; so Heavenly minded Men may be in, but not of the World: But with passionate Groans and Cries, (yet always submitting to the Will and Wis­dom of God) they desire to be dissolv'd and to be with Christ, Phil. 1.23. which is far better.

2dly. Humility. The next Virtue which is of ne­cessary use for the conduct of our Souls in the ways of Religion, is Humility. I have toucht that Branch of it already which re­lates immediatly to God: I shall consider it here, as it has more peculiar reference to our Selves. Now this Virtue consists in having a lowly and modest Opinion of our Persons, Acquisitions, Merits, and Endow­ments both of Body and Mind, and being content that all others should have so to; resolving all, what we are, and what we have, into the Grace and Mercy of God in Christ. This Humility will teach us to dwell at home, and converse more fami­liarly [Page 117]with our Selves: And indeed if we seriously reflect upon, and consider all the Deficiencies, Follies and Indiscretions in our best Performances; the Ignorance and Errours of our Judgements; the Pervers­ness of our Wills; the Defects of our Man­ners; the Ommissions of our Duties both to God and Man, which we are incessantly guilty of; we shall have sufficient Grounds to correct and subdue the proud and inso­lent Conceits our haughty and ambiti­ous Spirits, and submit to the meanest Of­fices and Imployments,Rom. 12.10. in Honour prefer­ring one another.

To enforce the Practice of this excellent Vertue: We have the concurrent Ex­amples of our blessed Saviour and his Apostles; which are written every where in the New Testament in such lively and legible Characters, that I need not in­stance in Particulars: We have the holy Angels also for our Patterns; who (tho they be advanc'd to the highest Pinacle of Ho­nour and Happiness,Heb. 1.14. yet) are ministring Spirits to the Sons of Men, for their Weal and Preservation. To which may be ad­ded the admirable Examples of the Church of Christ in all Ages; and what her Mem­bers have done and suffer'd for God's Glo­ry in the Defence of, and for the Esta­blishment of the Christian Religion. Now, [Page 118]if we apply these things seriously to our Selves; we shall appear like so many Lamps in the Sight of the Sun; and those little remains of Wisdom, and the fond Conceits which we are so apt to admire in our selves, and undervalue in others, would expire and vanish: A modest Humi­lity and Self denial would take Possession of our Minds and Spirits, and the Effects of it would appear in our whole Enter­course with, and deportment towards one another.

Again 'tis reasonable to consider; that whatever we are, and whatever we have, (our Beings and Well-beings) are the im­mediate Product and Pensions of God's Bounty; who can in a moment dispossess us of our dearest and most pleasant Enjoy­ments: He is the Proprietor, we are but his Usu-fructuaries: And for this Time of our mortal Life; and all these Talents which he has entrusted us with, we must be strictly accountable at the Day of Judge­ment. How then should the sense of our real Wants, Infirmities, and whole De­pendance upon God, (with those great Examples of Humility which I have menti­on'd) cast us down like Balls upon the Earth, that with a comfortable and happy Rebound we may mount the higher in Glo­ry:Ma [...]. 23.12. For he that humbleth himself shall be exalted.

[Page 119]But on the contrary the Sin of Pride is destructive of all other Virtues; it makes Men overvalue those little Pittances of Grace and Virtue in Themselves, and un­dervalue the far more worthy Gifts and Endowments of other Men: And whilst they are under the Transports of these towring Fancies and Conceits, the utmost Honour attainable in this Life, falls many Degrees short of their imaginary Deserts and Expectations. This Pride was the Sin of the faln Angels, Ep. Jude 6 for which they lost their first Estate; and for this Cause our first Parents were cast out of Paradise. Gen. 3.23, 23, 24. And 'tis certain, that whilst Men live under the Pre­valence of amb [...]ious and self-conceits, they can have no Title to the Happiness either of this, or a better Life.

Let the Reader therefore seriously consi­der the Arguments propounded already against this capital Sin. To which may be added, the serious Thoughts of our ap­proaching Mortality, which (if seasona­bly made use of) would prove a notable Expedient to level and subdue our proud and aspiring Humours: For what has vain man to boast of? And shall not these stately Fabricks of our Bodies within a few years be crumbled into Dust? Where are the Coesars, Plato, Aristotle, and all those mighty Princes and Philosophers we read [Page 120]of?Job 34.15. Gen. 3.19. That inevitable Sentence, Dust thou art, and to Dust thou shalt return, has le­vel'd all their Wit, Power, Learning, Policy, and Grandeur; and the Bowels of the Earth (that common Urn and dark Region of Oblivion) doth, and shall comprehend them and us, till the Judge­ment of the great Day. Go into a Char­nel House, and there you'l see the Myste­ries of Humane Nature unveil'd in the live­less Skeletons of your once famous Ancestors: where also you may read a Lecture of Mor­tality to your Selves. Why then should vain Man so proudly boast of, and delight himself in those Dreams and Shaddows which last but for a Moment? Besides, a proud and self-conceited man, as he has so far a near resemblance to the Devil; So whilst he continues under the Power and Dominion of this Sin, he renders him­self odious and abominable both to God and Man. We proceed

3dly. Watch­fulness. To the Virtue of Watchfulness, which (considering the State and Conditi­tion we are plac'd in, during our War­fare in this World) must be of great and necessary Use and Importance to us. Now this Virtue or Duty does consist in a pru­dent Circumspection over our Souls and Bo­dies, and all the necessary Concernments of both: But 'tis more particularly con­versant [Page 121]in the cautious and discreet Ma­nagement of our Thoughts, Words, and Actions. And

1st. Watch­fulness over our Thoughts We are highly oblig'd to be Watch­ful over our Thoughts: For they are as it were the Key which unlocks and opens the Soul; and are always evil when we desire any thing that's sinful; but worse, when we comply with, connive at, or consent to it. And tho' we should not proceed to speak or act what we think amiss, yet these very Thoughts do tincture and pollute the Soul; and are very prompt and forward to interrupt us in every good and virtuous Action or Duty which we do.

Now for the prevention of those Mis­chiefs,To prevent and cure ill thoughts which are the natural and necessary Result and Consequence of evil Thoughts; 'Tis adviseable to consider, that God sees them afar off, will bring them to Account; and unless they be repented of and reform'd, they shall be all laid open to the view of Men and Angels at the day of Judgement. Again, 'tis beyond dispute, that evil thoughts are Indications of a corrupt and unregene­rate Heart; they are often suggested by the Devil; and always the Springs of Con­fusion and Disorder. But for the Cure of this dangerous and destructive Malady of the Soul, 'tis incumbent upon us to be [Page 122]watchful over our Thoughts: Obsta Prin­cipiis should be our constant Motto: For that Christian that dares not conceive nor foster an ill Thought, will be afraid to speak or act any thing contrary to his Reason and Conscience. Have the Quatuor No vissi­ma, Death, Judgement, Heaven, and Hell Often in your Thoughts; meditate seriously thereon; and this will bring them under a due Restraint, and confine them within the proper Boundaries of rectified Reason and Religion. Let us be truly sorry for the vain and sinful Excogitations of our Lives past; be diligently watchful over our Thoughts for the future; and this will prove the most certain Expedient to keep 'em within their due Limits, and become most conducive to the Peace and Happiness both of the outward and inward Man.

2dly. Watchful­ness over our Words. This Duty of Watchfulness con­sists in seeing to our Words: For tho' Mens Pretensions to Religion be never so smooth and specious,Jam. 1.26. yet if they bridle not their Tongues, their Religion is vain. All prophane, uncharitable, and filthy Speeches; as Blasphemy, idle and vain Swearing, prophane Ribaldry, Lying, Back-biting, Slandering, Detraction, and all sorts of filthy, frothy, and impertinent Communication, are highly offensive to God; a Scandal to Religion; a Snare to [Page 123]the weak Christian; and most dangerous Symptoms of an impious and unsanctified Heart: From whence proceed all that hellish brood of Murthers, Adulteries, &c. (which our blessed Saviour speaks of; and) for which the wicked and unrepent­ing Sinner must be severely accountable at the Day of Judgement.Matth. 12.36.

But to prevent the mischievous Effects which issue from that unruly Member the Tongue; we are oblig'd to set a Watch always before the Doors of our Lips; Psa. 34.13. Psal. 39.1. Epn. 4.29. and enter into a Covenant with our Selves, that no corrupt Communication proceed out of our Mouths: Let yea, yea; and nay, nay; Matth. 5.37. Truth and Integrity be the Rule and Stan­dard of all our Discourse and Dealings with one another: And to this End, we should pray unto God devoutly and inces­santly, that he would be pleas'd so to san­ctifie our Speech, that it may minister to his Glory, and the mutual Comfort and Be­nefit of our Selves and Others.

3dly. Watchful­ness over all our Actions. We are oblig'd to be truly circum­spect in, and Watchful over all our Acti­ons. Herein always proposing God's Glo­ry, the Happiness of our Selves and Others as the End, and his holy and infallible Word, and the Dictates of sober Reason, as the Rule and Standard to stear and manage our Affairs by: For without this [Page 124]our best Endeavous, (even our religious Performances) will prove either sinful or unprofitable. There is always indeed some Tincture of Obliquity or Defect in every thing we do; but if our Intentions be sin­cere in the Main, God is pleas'd to pardon our Infirmities and Indiscretions; and will interpret our Endeavours (tho' im­perfect) according to the general Frame and Tendency of our Lives: Yet never­theless, we are oblig'd by the Laws of our holy Profession to set our selves against all sin in general, and every one in parti­cular; especially against those to which our Tempers are the most prone and inci­dent, and which we take the greatest Plea­sure and Delight in: These darling Lusts are the right Eyes which must be pluckt out, Matt. 5.29, 30. Heb. 12.1 and the right Hands which must he cut off, These are the Sins which hang so fast on, and cling about us; and require the greatest Diligence and Watchfulness to overcome and subdue them.

But then we are not only oblig'd to be watchful over our most open and beloved, but even over our most secret and private sins.Job 24.15. Do not think when you commit them, that no eye sees you: For David's Sins were committed with all possible Priva­cy, (and there are many thousand such like Instances besides) yet did they not [Page 125]escape the strict scrutiny of the divine Om­niscience.Prov. 15.3. The Eyes of the Lord are in eve­ry place, beholding the evil and the good; nor can the most minute Sin which we commit in our most private Retirements, (unless repented of) flie from Justice. Therefore, 'tis dangerous to indulge any one Lust, or continue in the least Sin with delight and approbation:Ne Con­sideres igi­tur quod parva sune peecata, sed quod mag­nus est De­us, &c. Aug. de Paenit. ve­ra & falsae Cap. 8. For tho' they may appear inconsiderable in themselves, yet 'tis advisable to consider, that he's an in­finite God against whom they are committed. Besides, Sins of the smallest size are always Incentives and Decoys to greater: For prophane, uncharitable, and unclean Thoughts (if indulg'd in our Bosoms) proceed to Words, Words to Deeds; and in this Progress of Wickedness, Men are train'd on by degrees from Sin to Sin, and from one degree of sin to another; till they be plung'd at last, into the bottomless Inun­dation or Abysse of Eternal Misery and Tor­ment. That we may be wise then as Ser­pents, and innocent as Doves, Mat. 16. (in the true sense and meaning of the Gospel) we must be strictly watchful over our selves: Stu­dying always to avoid the tempting and cursed Society of Drunkards, prophane Swearers, unchast Men and Women, &c. Flie all Occasions of Sinning, and reject eve­ry Temptation with Indignation, and Scorn, [Page 126]which may prove an Enemy to Virtue, or a Friend to Vice: Resist 'em in the very first Assault, and the Conquest will be easie and certain. Consider your past Fa [...]lings; implore the Assistances of God's Grace and Spirit to enable you (in some measure) to repair the former Defects of your Lives, by a more steady watchful­ness over your Selves and Ways for the Future. The best and most certain Means to avoid greater Sins, is to make Consci­ence of the less: Christ died for our ve­ry Slips, (as the Original imports) and therefore those sins cannot be accounted little or cheap, for which the eternal Son of God paid so dear a Price as his own Bloud. When the Work of Regenerati­on is wrought in you, beware of relap­sing; consider the dangerous and mischie­vous Consequences of Apostasie; keep close to your Duty;Mark. 13.37. and what I say unto you, I say unto all, Watch.

4thly. Patience and Meek­ness. And lastly, There are two other Virtues yet behind, namely Patience and Meekness: Which conduce much to the Peace and Happiness of our Souls, and are of special Use and Advantage in the whole Course of our Christian Conversation. But since these two Sister Graces do always go hand in hand: Therefore (for brevi­ty's sake) I shall treat of them under this [Page 127]same Head of Discourse. Now these Vir­tues do peculiarly consist in bearing, and suffering meekly, and patiently, all the cross Accidents which may befall us in this Life; not only without fainting and fret­ting, but with such an evenness and compo­sedness of Mind and Spirit, as is most con­sonant to the mild and gentle, yet gracious and magnanimous Temper and Spirit of Chri­stianity. Besides Meekness and Patience are perfective of,Jam. 1.4. and the Complement of all the other Virtues of God's holy and bles­sed Spirit. For if all be well within, we are safe from all Troubles whatsoever: By this Means we secure to our selves the com­fortable Injoyment of what we have; and if we bear and suffer Injuries meekly and patiently, God will give us more strength, and contrive a speedy and happy issue out of all our Troubles.

Therefore, why should any Affliction in this World disswade us from our Duty, or abate our Zeal and Courage in the do­ing of it: For the Instruments of our Tor­ture (saith Tertullian) are the Ensigns of our Honour and Happiness;Tert. Apol. Cap. 5. p. 39. the Habit of our Victory; and the embroidered Gar­ments wherein we must ride to Heaven. A state of Sufferings on a good Account is the most lively Transcript of his Doctrine and Example,Matth. 11.29. who commands us to learn [Page 128]of him, not because he is wise, rich, or honourable, but he inforces the Obligati­on from the Pattern of his own Meekness and Humility. To suffer Persecution for Righteousness sake (in some degree) has been always the Portion and Patrimony of Believers under the Oeconomy of the Gos­pel. And we Christians know no other than this strait and narrow Way, which must through much Tribulation lead us into the Kingdom of God. Acts. 14.22.

But then to ballance our present Mise­ries and Sufferings (which are perfective of the Virtues under Consideration) with our future Hopes and Expectations: The Troubles which we suffer in this World are light and inconsiderable, compar'd with the Torments of Hell; and if we bear them patiently they'l dispose us for a brigh­ter Crown, when these Clouds and Storms are blown over. Let us but hold out a little longer, till we come within the For­tifications of the new Hierusalem, and there we shall have a total Exemption both from sinning and suffering. Besides, if we be considerable Proficients in these Virtues, They'l make our present Sufferings less burdensome and afflictive: For we shall neither be timerous in Danger, envious in Want, impatient under Troubles, angry and restless at Reproaches and Contempt; [Page 129]nor malicious and revengeful under Inju­ries and Persecutions; the truth whereof is as clear as the Sun Beams, from the Experience of all sound Christians. But to be angry and impatient at our Suffer­ings, will but fret and torment us; and make the Burden of them far more grie­vous and insupportable: Whereas, by a patient Submission to the Will and Wis­dom of God under the manifold Pressures of this Life, they will become far more tolerable and easie to be endured. Especi­ally to those who have a well grounded Assurance, that their Sufferings in this World shall be infinitely rewarded with the Favour and Plenty of a heavenly Coun­try.

Thus, if we bear with Patience, and Meek­ness, those sundry Pressures (and almost in­finite Sufferings) of this Life, we shall not only reap the Comfort and Benefit our Selves, both in this, and a future State; but by this Means Christianity would be re­stor'd to its ancient Purity and Splendour; we should bring out excellent Religion into Repute and Credit (as the first Christians did;) and perswade others to embrace it, tho' to the utmost hazard of their Lives and Fortunes. Hitherto of those excellent and admirable Virtues, which are most pe­culiar [Page 130]to the Souls of Men, with their Op­posites. We pass on

2dly. Virtues relating to the Body. To the other Branch of Duty, which concerns our Bodies. Now we are oblig'd by the Laws of Nature, and Chri­stianity, to make use of all sutable and convenient Means, to preserve our Bodies (as well as our Souls) in a state of health and safety, till Providence be pleas'd to dismiss them into the other World. And the best Expedient which God's holy and infallible Spirit directs us to for this End, is the comprehensive Virtue and Duty of Sobriety: Sobriety as it re­lates to the Body. The Species of i [...] are Tempe­rance. Which, (in a more limited sense) as it relates to the Body, does con­sist in the moderate use of Meats, Drink, Sleep, Apparel, and Recreations; both as to the Quantity and Quality of them; and this is Temperance: Or in the Modera­tion of the Lusts and Desires of the Flesh; which is Chastity: Chastity. Or in the sober and moderate use of Riches and Honours; and that is Contentedness. Conten­tedness. In practicing all these Virtues, and avoiding the contrary Vices, we act like men endued with Rea­son and Religion; and are hereby distin­guisht from bruit Beasts, who know no other Measures than their sensual Appe­tites. Of all these (as they are of special and necessary use to conduct the Body in the ways of Religion, that it may be a fit [Page 131]Mansion for the Soul) distinctly and in Order. And I begin

1st. Tempe­rance With Temperance in the moderate use of the Creatures, in Eating, Drink­ing, &c. And we are oblig'd to be tem­perate

(1) In Eating. In Eating. 'Tis beyond Dispute that our gracious God doth allow us the moderate Use of the Creature; and we are confin'd to no other Measures, either as to the Quantity or Quality of Meats, than what may consist with the Health and Pre­servation of our Bodies. But tho' we have no positive Law to restrain our Appetites to a certain Rule; nor is it possible that it should be so, because Men's Appetites are of different Proportions, some require more, and some are satisfied with less: Yet our blessed Saviour has expresly for­bidden all manner of Excess in Eating, in these words,Luk, 21.3 [...]. Take heed that your Hearts be not overcharg'd with surfeiting. And he insinuates the Danger in that Instance of the rich Glutton; Luke 16. so that every Man has sufficient cause to make Laws to himself, to restrain and put Bounds to his Appetite. Besides, 'tis highly observable, that intem­perate Eating and Sin were coetaneous and had the same Original: And in the very infancy of the World, Esau would quit the Interest of his Birth-right, and make [Page 132]Shipwrack of his Honour too, rather than offer Violence to his greedy Desire of Eat­ing. And the Sins which brought sudden Destruction upon the once flourishng Ci­ties of Sodom and Gomorah, were Idleness, and fulness of Bread. Intemperate Lust is always the miserable Companion of intem­perate Eating; and other Sins are indulg'd and thrive by this kind of Excess.

'Tis the Duty and Interest then of all Mankind, to use moderate and wholsome Diet; to live always tempe­rately, and soberly according to the Rules of sound Reason and Religion: For they that do so, sleep sweetly and quietly, and are seldom troubled (as the intemperate are) with ill Humours, or depriv'd of the Comforts and Benefits of Health by violent and raging Distempers. Their Understan­dings are clear; their Constitutions firm and unshaken; their Bodies are active and fit for Business; and this is the most cer­tain Expedient (through God's blessing) to preserve Mentem sanam in Corpore sano, a vivacious and brisk Soul in a sound Body. Now if the great Advantages of this Branch of Temperance on the one hand, and the infinite Mischiefs of the opposite Vice on the other, were seriously weighed and con­sider'd; they would not fail in perswa­ding Men to be more sober and moderate [Page 133]in their Diet; and avoid that excessive Glut­tony, and the Vanity of pampering their Ap­petites, which is every where too obvious in the World.

2dly. In Drink­ing. We should use the like Measures of Temperance and Moderation in Drinking; for the Health and Preservation, for the Sustenance and Refection of our Souls and Bodies, both as to the Quantity and Quality of Liquors. The very Heathens who had no other Light nor Laws to direct 'em then those of Nature, were highly strict in the Practice of this Virtue of Temperance in Drinking, and avoiding the Sin of Drun­kenness. Even the Cretians (who were much addicted to Gluttony,) made a Law against Drunkenness and inforc'd it by inflict­ing the severest Penalties upon Offendors.Tit. 1.12. Plato de Leg. Lib. 7. Sen Ep. 84. Senecae was of an Opinion, that Intempe­rance in Drinking is a voluntary Madness; and he that doth accustom himself to guzle from day to day, till he be drunk, is pos­sest with an absolute Frenzy. Fabricus, and many of the most moderate Heathens were great Proficients in this Virtue; and de­claim'd against those (who know no other Measure to bound their Excess by than their Appetites) as Beasts and Monsters, rather then Men endued with Reason and Judge­ment.

What a shame then must it be to Chri­stians, [Page 134]and a Scandal to our excellent Reli­gion, that any Man amongst us should drink more than he is able to bear; But 'tis the highest Aggravation of Wickedness and Villany to become the Devils Factors for Damnation, (as too many do) in striving not only to debauch themselves, but to over­come others. We that are of the Day, and directed by the Light of Evangelical Grace and Truth,1 Thes. 4.8. 1 Cor. 9.25. Rom. 13.12, 13. are more especially oblig'd to be sober and temperate in all Things; to walk honestly as in the Day, not in Rioting and Drunkenness, &c. The Creatures are only to be used as necessary Supplies, and convenient Accessions to our present abode: for we should neither make Food our Business, nor pleasures our Aim; but rather study and indeavour to wean our Appetites and Affections from all Excess; that we may have the stronger Gust and Relish of that Spiritual Food, on which we should desire to live for ever. And thus the Primitive Christians denied themselves the Delicacies of this World, that their Souls being weaned from them, they might be taught beforehand to live on the Delights of beatified Spirits; and never desire to return again to their Bodies, till they come to be glorified together in the happy Resurrection to the Life Eter­nal.

[Page 135]And here 'twill be necessary to consider on the contrary,The Mis­chiefs of this Sin. that all manner of Excess in Drinking is extremely pernicious to, and destructive of the Weal and Happiness of the Body, both in this, and a future Life: For intemperate Drinking is the Fewel of all sensual and filthy Lusts; it makes Men's Bodies sottish and unweildy, and disposes them rather to Sleep and Idleness, than a prudent Watchfulness and a religious Care over themselves. In these extrava­gant Fits, Jerem. 5.8. Rom. 13.13. 'tis no wonder to see Men like sed Horses neigh after their Neighbours Wives: For St. Paul adds Chambering and Wanton­ness, as the necessary Consequence and Ef­fect of Rioting and Drunkenness. And 'tis notoriously evident, that the most Drun­kards Blaspheme, Swear, Lie, Rail against and Back-bite their innocent Neighbours; engage many times in irreconcilable Quar­rels and do often kill one another: so that in this Carrier of Drunkenness Men (I should rather say Beasts) seldom stop at any Sin which falls in their Way. This is the most compendious Method for spend­ing their Estates; and ruining their Repu­tations; and hereby they seldom fail of contracting an ill habit of Body, and laying a sure Foundation for all lingering and mortal Diseases.

[Page 136]But that which is yet more fatal and mis­chievous, an habitual Drunkenness doth so dull the Edge, impair the strength, and cloud the discerning Facultie of their Rea­fon and Judgement; that 'tis impossible for the customary Drunkard to practice any Virtue or Duty aright, or resist the power and prevalence of any evil Appetite or Temptation. Besides, this sort of Extra­vagance is wholly inconsistent with the Gifts and Graces of God's holy and bles­sed Spirit; and 'tis utterly impossible (saith St. Hierom) that a Man should be filled with strong Drink, and God's sanctifying spirit at the same time. The Holy Ghost has always put them as Opposites in Scrip­ture; be not Drunk with Wine (saith the Apostle) wherein is excess, Eph. 5.18. but be filled with the Spirit: And how is it possible that any Man should serve these two arbi­trary Masters, whose Commands are so contradictory to each other. To all which we might add, the Consideration of those fu­ture and eternal Torments, which must cer­tainly be the Portion of intemperate and de­baucht Persons in another World. See, and consider those apposite Texts of Scripture Luke 21.34. Gal. 5.21. &c.

Since then Temperance and Moderation in Eating and Drinking is a great Step to all other Virtues; and seing the Conse­quences [Page 137]and Effects of this kind of Excess are so pernicious and destructive to the Souls and Bodies of Men, both in this and another Life: How are we oblig'd to keep our Appetites within the due bounds of Sobriety, that we may enjoy the Bene­fits of the one, and be exempted from the Inconveniencies and Mischiefs of the other?

And to this End, I would advise my Reader to consider that short Rule of Py­thagoras. Above all things (saith he) be sure that you make your selves Masters of your Bellies: And that you may do it to the purpose, cut off all the unnecessary Supplies of Meats and Drinks, and the Siege cannot last long. Avoid and aban­don the Conversation of debaucht and intemperate Persons: Let neither their smooth Language, nor their Scoffings and Railings against you, allure or perswade you to a compliance with their inhumane and beastly Immoralities, lest they perswade you to run with them to the same Excess of Riot: 1 Pet. 4.4. These are the Devils Engines which he fre­quently sets on Work, to precipitate in­considerate Men from the Throne of Grace and Virtue. And alas! how many thou­sands have complain'd in their last Agonies, that these Inchantments have decoy'd them [Page 138]into those Sins, which they must eternal­ly smart for?

Again, it will be of great Use to con­sider, how acute those Twinges of Consci­ence are, which will rack and torment the Drunkard, (that has any Conscience at all of the Sin) if he should outlive the ex­travagant Fit. How must he who is so grievously perplext (as the most Drun­kards are) with a yesternights Debauch, be rackt and tormented, (if ever in a sober Mind) with the dreadful apprehensions of those future and approaching Judge­ments? How shall those bruitish Sensua­lists who have wallow'd in a Sea of delicate Liquors, brook the peremptory refusal of a Cup of cold Water to cool their Tongues? Luk. 16.24 Consider impartially those Woes denoun­ced against this Sin by the Prophet:Isa. 5.11, 12. And if neither the fear of God; nor the Plea­sures, nor Advantages of this Virtue of Temperance can influence you into a compli­ance with it, and perswade you to the practice of it; yet let the consideration of those present and future Mischiefs oblige you to fly from the Wrath to come: Matth. 3.7 and if all these Arguments will not awake you from your senseless Stupidity, you must perish in your Sins; and the Bloud be upon your own Heads.

[Page 139] 3dly. The next Branch of Sobriety which concerns our Selves, is the temperate and moderate Use of Apparel; which is indis­pensably requir'd in both Sexes. In the moderate Use of Ap­parel. And if we consider the Ends for which Cloths are ordain'd; I see no reason why Men and Women should be so curious, and make use of so many strange Artifices to deck and beautifie their Bodies. For (1) the Original Institution of Apparel after the Fall of Man was to cover their Nakedness, and preserve them from the Violence and Extremity of Wind and Weather. Which Consideration should rather humble us, than by decking our Bodies imprudently and sinfully,Act. 25.23. to glory in those things which are the Ensigns of our Shame and Sorrow. (2) In the use of Apparel, there must be a Distinction (according to the Law of Na­ture, and the Custom of all Nations) be­tween Men and Women: That there be no design of Levity, nor incentive to Lust in our Habiliments, when we meet toge­ther. (3) That both Men and Women should keep within their Faculties and Callings: And tho' there be some difference allow'd between Persons of a higher, and lower Rank; yet there should be that Sobriety in the Habits of both, that there be nothing of Novelty, or Vanity, or Superfluity, which [Page 140]may tempt themselves, or others to Lust, or Pride, or vain Glory.

Hence we may remarque; that 'tis most unbecoming Christians (especially) to use those disingenuous, and unlawful Arts of Patching, Painting, and Perfuming their Bodies; a vanity too much practic'd by those of the weaker Sex, to the great scandal of our Religion and Government. These Arts of Leger-demain are expresly forbidden in Scripture; and are particu­larly censur'd in Iezebel as a Badge of her Whorish Impudence.2 King. 9.30. The Idolater is compar'd by the Prophet to an Adultereres who Paints her face, to tempt and ensnare her Lovers. See the Prophet Isaiah more fully to this purpose, chap. 3. from the 16, to the end. The ancient Fathers declaim passionately against it, as most offensive and dishonourable to God; and a scandal to the Modesty of Christians. Tertullian boldly affirms,Tertul. de cultu Mulich. That Women by their artifi­cial Dressings, as Painting, Patching, Per­suming, &c. do allure and invite Men to Lust, and open a Door to those Temptations which should rather be shut out: And since (saith he) God did not create them in those Forms which they so unwarran­tably assume, it would be enquir'd whether they be willing to appear in this Disguise (that God should not know them for his) [Page 141]at the day of Judgement. Again, this is not only a defileing of God's Temples, and a correcting of his handy-work, for which he has threatn'd to destroy them;In Ep. ad Furcam de vid. Ser­vand. In Epist. ad Possid. but the foremention'd Arts (saith St. Hierom) are certain Signs of an unchast mind, and in­centives to Lust. St. Aug. is yet more ex­press upon the point; where he tells us, That the wearing of Gold and precious Stones, or the putting on of Costly Apparel, are not forbidden to Persons of the best Rank and Quality of the female Sex: But for Wo­men to paint, and patch, to colour or disco­lour their Faces, or to make 'em either more or less white or red, then the God of Nature has form'd them, is a fallacious kind of Adultery; from which it may be reasona­bly infer'd, that they will not be backward (when a fit Opportunity presents) to make Shipwrack of their Virginity, or betray their own Husbands.

To avoid the Scandal then, and dange­rous Consequences of those Sins which are inseparable from pompous and immodest Apparel; look back to the forecited Pas­sage of the Prophet Isaiah, Isa. 3.16, 17, 18, &c. and there you'l see God's dreadful Resentment of it in plain and legible Characters: Be­sides, what Reason has any Man or Wo­man to be proud of or glory in that, which is the Badge and Cognizance of their Sin [Page 142]and Slavery? But on the Contrary, how should we rather study to beautifie our Souls, with the precious and lovely Orna­ments of Grace and Virtue; which can on­ly stand us in stead, when all the pompous and phantastical Gaieties of this World do expire and vanish. These are the rich Wedding Garments which (through the imputative Righteousness of Christ) will render our Persons and Performances ac­ceptable to God;Rom. 13.14. 1 Pet. 3.3, 4, 5. and so become the chif­est Ornaments to us, and our Religion. We proceed

4thly. To those Virtues of Moderation requir'd in our Sleep, and Recreations: And because the Excess in both is expensive of that precious Talent of Time, which should: be dearer to us than all things in the World besides; therefore we shall treat of them under the same Head of Dis­course.

Now, there's no Man who subscribes to the Truth of the Christian Religion, but he will readily acknowledge,The Pru­dent Ma­nagement of our Time. 1 Tim. 6.19. that the great Business we have to do in this World, is to lay up for our selves a good Foundation against the Time to come, that both our Souls and Bodies may be happy for ever. This is the great Task which lies upon our Hands; and if it be not diligently and discreetly manag'd, we are eternally [Page 143]undone. But alas! we have but a short Time for the accomplishment of this great Work; our hands are very slow in the do­ing of it; and the infinite Justice of God will take a strict and severe account of our Administrations: Therefore, it must highly import us to be industrious and vigilant in the conscientious Management of all the Duties of our Christian Calling, that we may be able to appear before his just and impartial Tribunal, with Joy and not with Grief.

But the Time of our present Life is so uncertain, that there's no one part of it that we can call our own but the pre­sent, which is yet scarce in our power to dispose of: For the Time past cannot be recal'd; and how God will be pleased to shorten the remaining part of our Days, we are not able to prognosticate: Princes, and Monarchies have their Periods and Re­volutions, as well as private Persons and Families. What's become of the Assyri­an, Persian, Graecian, and Roman Monar­chies? Where are those famous Con­querors, Cyrus, Alexander the great, &c. and where are their triumphant Wreaths, and their other Enfigns of Honour? de­vouring Time has swallow'd 'em all up: And our Being here is so transient and un­certain, that (for any thing we know) [Page 144]the next Morning may waft us hence and determine our final Doom; and that Eter­nity which we've now in our hands, may slip through our Fingers before to morrow morning. Who then dares be so bold and imprudent, as to adventure his eternal Salvation on such a fortuitous Contingen­cy? And why should any man neglect that Work one Minute, which all will acknowledge is necessary to be done? But besides, 'tis highly considerable, that we are now contesting with our potent, sub­tile, and mortal Enemies of all sorts; and we are fighting for an immarcessible Crown of Glory, which cannot be obtain'd with­out great Diligence, Prudence, and Watch­fulness, as well as Courage: It behoves us therefore, if we desire and hope for the comfortable Success of our Endea­vours in this pious Adventure, to be tem­perate in all things; 1 Cor. 9.25. and to spend as little of our precious Time as possible, either in immoderate Sleep, or unnecessary Recrea­tions. And

1st. We are under many pressing Obli­gations to be very moderate in our Sleep; Temperance in Sleep. nor should we desire any more than may fit us for our civil Callings, and dispose us for the Business of Religion. We must not comply with our Appetites and Passi­ons, but consult our Reason and Conscience [Page 145]as to the Measures of our Repose. And tho' some Tempers may require more Sleep than others; yet in passing our Judgements we must always have an eye to the great Concernments of Eternity. This will be the best Expedient to keep both our Souls and Bodies awake; and whilst careless and inconsiderate Men are lull'd fast asleep upon the Bed of carnal Security, those that are truly watchful (having their Lamps burn­ing and Lights shining) will be in a fit Posture to meet the Bridegroom with joy at his coming;Matth. 25.1, 2, &c. either by his private Mes­senger Death, or in a general Judgement. And as we are thus oblig'd to be moderate in our Sleep: So

2dly. And in our Recre­ations. In our Recreations. There's no question but seasonable Refreshments are al­low'd us, for the Diversion and Reparation of our weary Thoughts; as well as the Support and Comfort of our Bodies. Re­ligion is no Enemy to moderate Pleasures; nor does it infringe the Priviledges of hu­mane Nature, in the Use of innocent Di­vertisementt. But then we are oblig'd to observe such Measures in our Recreations, as not to make our Sports our Business: We should use them as we do Sawces to our Meat, to set an edge upon our Facul­ties, and revive our Spirits, that we may be the more vigorous and active in all the [Page 146]Works and Duties, both of our Callings, and Religion.

Again, Covetousness should be no In­gredient in our Pastimes. And we must also see to 'em that they be not evil in them­selves; or if lawful, that they become not otherwise by the undue Circumstan­ces of Time and Place; as on the Lord's Day, on Days of Humiliation, &c. All Violence, Passion, Anger, Fury, Quarrel­ing, Cursing and Swearing, must be ut­terly abandon'd in all our Sports and Diver­tisements; For these Irregularities instead of refreshing, will discompose us, and be­come vexatious both to our selves and others. Lastly our Recreations should be short, so that they encroach not on our necessary Business, or Religion in a fruit­less Expence of that Time which might be imploy'd to better Purposes: For indeed no prudent Man has so much Time lying upon his hands, but he knows better how to imploy it, then to spend it vainly about Trifles. Thus, all our Merriments should be bounded with the necessary Rules of Reason and Sobriety; and if we keep our selves within these Bounds; Religion does not only connive at our Mirth, but com­mends and approves of it.

[Page 147] 2dly. Chastity, or Absti­nence from bodily Pleasut cs [...] This Virtue of Sobriety (as it re­lates to the Body) consists in the Modera­tion of the Lusts and Appetites of the Flesh; which (properly speaking) is Chastity or Abstinence from bodily Pleasures. The Laws of Nature and Christianity do ex­presly forbid all sorts of Ʋncleanness, as Adultery, Fornication, Self-pollution, and all the other kinds and degrees of Effemina­cy; and do put an absolute Restraint upon all the concurrent Motions, Affections, Desires, & lustful Appetites, both of the Soul and Body: For, if any of these be indulg'd and complied with, they will set on fire the whole Course of Nature, and sud dainly plunge the whole Man into una­voidable and irreparable Mischiefs. We should therefore rather flie from this Sin, then dispute against it: And to this End 'twill be necessary to consider

(1) That all sorts of Venery and Ʋn­clenness, The Dan­gers atten­ding this Sin. Hos. 4.11. do not only suppress and stifle all the divine and spiritual Operations of the Soul, but do effectually draw them away from God and his Worship. This was notoriously remarkable in the Case of So­lomon, 1 Kings 11, 12. who (tho' otherwise a Prince of unparallel'd Wisdom and Prudence, yet he) tells us from his own miserable Ex­perience, that when inconsiderate Men have plung'd themselves into the Pit of [Page 148]Filthiness, 'tis very difficult for them to retreat: For they are led (saith he) by the contrivances of their wanton Prosti­tutes, as an Ox to the slaughter, Prov. 7.22, 23. or as a Thief to the Correction of the Stocks, 'till a Dart strike through their Livers; or as a Bird hasteth to the Snare, and knoweth not that it is for his Life. Pro. 23.27. And, a Whore is a deep Ditch, and a strange Woman is a narrow Pit: All which imply the una­voidable dangers and Mischiefs which lust­ful Persons run upon, who give way to, and indulge their sensual and bruitish Ap­petites and Passions.

(2) The Sins of Ʋncleanness are usu­ally attended with Poverty and an infirm Constitution. Prov. 6.6. This has been too remark­able in the decay'd Bodies, and shatter'd Estates of too many sad and miserable In­stances, especially of late years in this sinful Nation; to the great scandal of our pure and undefiled Religion, and has been no small Disparagement to the excellent Constitutions of our Government, both in Church and State: But, tho' perhaps a vi­cious Libertine may (which is very rare) escape these temporal Punishments; yet the just Vengeance of God will certainly overtake him in another World: For 'tis express from Scripture, that God will judge Whoremongers and Adulterers; and [Page 149]whosoever shall live, and die under the Power and Prevalence of these sins unre­pented of unsubdued, shall never enter into the Kingdom of God.

(3) These Deeds of darkness cannot be hid from God's all-seeing Eye: For whither can we go from his Spirit, or whi­ther shall we flie from his Presence? Psa. 139.7. He beheld David's Adultery (as before) tho' committed with the greatest Secrecy;1 Sam. 12.12. and our blessed Saviour knew the practice of the adulterous Woman of Samaria; Joh. 4.18 It must needs then be a great Falacy and Cheat which Whoremongers and Adulterers put upon themselves, whilst they endea­vour to conceal those Works of Darkness from the Eye of the World. For the infinitely wise God registers all these Of­fences in the black Book of his eternal Memoirs; and will bring them all to a sad Account at the Day of Judgement, (unless they be sincerely repented of) to the unspeakable Shame and Horrour of those that commit them.

Give no way then to your Lusts, and hold no Parley with your sensual Appe­tites; for if you do, you are in great dan­ger of being overcome. Solomon, tho' the wisest of Men, did prostitute his Wit, Learning, Honour, Experience, and all, to gratifie a lustful and wanton Appetite. [Page 150]It stands us in hand therefore to be always upon our Guard, and the best way to be so is, to be watchful over our Thoughts; to make a Covenant with our Eyes; and to keep our Hearts with all diligence, Matth. 23.26. Prov. 14.23. from whence all these Abominations flow and de­rive their Original: For if we keep the Fountain incorrupt, the Streams will be so too; and if the Fear of God, and the serious Apprehension of Death and Judge­ment dwell in our Hearts, like a strong Porter they will keep the Door against, and dislodge all vain and sensual Desires. This was Joseph's Security against all the lustful Dalliances of his wanton and impor­tunate Mistris. And this will effectually guard all the Ports and Avenues of the Soul, against the incursion of carnal Temp­tations; so, that if they should creep in by surprize or unawares; such Appre­hensions as these, will not suffer 'em to fix there, but either cast them out, or kill 'em.

Again, set a strict watch over all your Senses, lest they be charm'd and allur'd by the delicate and soft Embraces of forbid­den Objects: Have no Communieation with lustful Persons of either Sex. Alex­ander the great would not see the Wife of Darius, lest by the Charms of her admi­rable Beauty he might be tempted and [Page 151]overcome. And certainly, he that dares not look on a beautiful Woman to please his eye, cannot come within the danger of Wantonness and Folly. And 'tis better for a man (saith Solomon) to be Master of his own Passions, than to conquer an Army.

Temperance in Eating and Drinking, with Fasting and Labour, are powerful Expedients to subjugate the Flesh, and bring under the Body. St. Paul made use of 'em to subdue his own Appetite, and recommends the same Duties to us, as the best instruments to further us in the great Work of Mortification and Self-de­nial. To which we should not fail to joyn our earnest Prayers to God for the Assistance of his Grace and Spirit, that we may ob­tain this comfortable Victory and Conquest over our Selves: For our blessed Saviour (who best understood our Frailties) re­commends this Duty to us, as the most successful Expedient; and without which all our other natural and moral Endea­vours, will prove ineffectual and to no purpose.

Now, if all these Means will not secure our Chastity, but that our Appetites are still headstrong and unruly; then 'twill be necessary to make use of lawful Marriage, which God has been pleas'd to institute and allow, to pare off the Excrescen­cies [Page 152]of corrupt Nature, and to secure us from the Guilt and Punishment of our fleshly Lusts: Yet herein we must consi­der, that there's a Temperance and Mo­deration to be used even in the Pleasures of lawful Wedlock; and as all Embraces and Contact are simply forbidden with others, so we must not abuse our own Al­lowances; but preserve our Vessels in San­ctification and Honour, 1 Thes. 4.4. and keep our selves within the due Bounds of Justice and Mo­desty. By these Hints we may understand, how much this Virtue of Chastity will conduce to the Interest and Satisfaction not only of the outward, but the inward Man; (for no man shall ever repent that he has liv'd chastly and virtuously) as the Contraries are most pernicious to, and de­structive of both. My designed brevity will not suffer me to enlarge further on these Heads: And therefore I must leave it to your Prudence, and Conscience to collect the rest.

3dly. The last Virtue which concerns the Body, is the sober and moderate use of those Riches and Estates, which the di­vine Providence has been pleas'd to allow us, for our Support and Accommodati­on in this Life, which is known by the name of Contentedness.

[Page 153]Which Virtue consists, in the inward, voluntary, and universal Submission of our Wills and Desires, to God's gracious and wise Disposal of us, in every Estate and Condition of Life: For if our Con­dition be prosperous, this true Christian Contentment will oblige us to rest satisfied with what we have; without the trouble of an anxious Care, and carking Desire of getting more: If we be poor, this will teach us to be satisfied with that little Por­tion which God has given us; without coveting of, or murmuring and repining at the flourishing Estate and Condition of other Men. But, this peaceable and inno­cent Composure of Mind and Spirit, is on­ly peculiar to the sound Christian: For tho' the Heathens did pretend to it, yet they were not Masters of it. They could indeed comport with the want of Riches, and were sometimes affected with a simple Poverty: But if they happen'd to fall into Disgrace or Contempt, then they esteem'd it an heroical act to kill themselves; (which in such Cases they usually did) and a De­monstration of a magnanimous Spirit. Lib. de Civit. Dei Cap. 10. But St. Aug. (in the Case of Cato Ʋticensis and Lucretia) detects the folly and madness of this Conceit; and fully shews, that this Fool-hardiness does rather proceed from an impotent and cowardly Spirit. And [Page 154]doubtless 'tis the greatest Fortitude to be Masters of our selves; to conquer our own Passions; and to entertain all Events with a submissive Patience, Contentedness, and Aequanimity, Especially if we consider, that God Almighty has been pleas'd to appoint a state of sufferings, to be the more sutable Dispensation for the promoting of his own Glory, and our Good.

Therefore it must hence follow, that the chief and adequate Object of our Christi­an Contentment (in which the Mind of Man can only be satisfied, and without which all the Enjoyments of this World will prove empty and evan [...]d) is the alone infinite and immutable God, and the full enjoyment of him by Faith and Love in Christ our Mediator:John 17.3 For, that pious and gra­cious Soul that makes God his only Sub­stance and Portion, rusts fully satisfied in his Mercy and Goodness, tho' the things of this World should fall cross, and run counter to his natural Desires and Expecta­tions. The Truth whereof will more evi­dently appear, if we consider these few Things. And

(1) Nothing [...]ess than this infinite and Ʋniversal Good (which fills all the Facul­ties) can terminate the Desires and Aspi­rations of the Soul, after an endless and blissful Immortality. Pleasant sounds may [Page 155]delight the Ear, but not the Eye; beauti­ful Colours may please the Eye, but not the Ear: But that divine and excellent Spirit which injoys the Favour of God in Christ, has an Universal Satisfaction, and shall abound with the perfection of Parts in this Life, and Degrees in the future to his un­speakable and endless Comfort.1 Pet. 1.8. Whom having not seen they love, &c.

(2) This Ʋniversal Good must be pow­erfully imprest upon, and have its residence in the Cabinet of the Heart, which is the Fountain and Principle of all rational, and religious Thoughts and Actions. Now, all the Pleasures, Riches, and Honours of this vain and transitory World do only rove and fluctuate in the Fancy, and have no Communication nor Intercourse with the Soul; for they are like the Armour of Saul to David, too wide and unfit for it: But the true sense of God's Love in Christ does replenish every Corner of the Heart with Grace and Truth, and gives that substantial Pleasure and Contentment; that there's no Joy on Earth, like that of resting satisfied with the Enjoyment of God the Supreme Good.

(3) This only, is the Complement and Perfection of all other Virtues, but espe­cially of this Christian Contentment. No­thing less then the Supreme Good can re­plenish [Page 156]the Soul; and in the midst of all temporal Enjoyments, there's still a plus ultra, something to be desir'd and pursued, which is yet superior & far more excellent. Moses could not be satisfied 'till he came to the Top of Pisgah, that he might see the beauty and fruitfulness of the promised Land: But a Believer's Rest and Content­ment is only in Heaven, and without a certain Prospect of, and Title to those fu­ture Rewards, all the puny Delights on Earth will prove nauseous and unsavory to him.

(4) 'Tis the Property of this supreme Good (which can only afford the rational Powers of the Soul plenary Contentment) to be permanent and of everlasting con­tinuance. For tho' we should enjoy all things, even to our wishes, yet the very apprehension of a future change (as we see in the more favourable Intervals of chronical Distempers) would stifle or di­minish our present Ease and Contentment. All the Delights of this World are as the Summers Rain, or Morning Dew, which are presently dried up: But the Favour and Mercy of God in Christ, are as the Sun Beams, which shine out more and more to the perfect day, to which there succeeds no Darkness. Tho' our Accom­modations be mean and course in these [Page 157]Tents of Kedar; yet, the enjoyment of the Favour and Mercy of God, (that infinite and Supreme Good) will supply all these Defects; when we come to be satisfied with the fulness of his house, Psa. 16.11 and drink abundantly of the riches of his pleasures.

Since then our infinitely wise and gra­cious God has assign'd us our Portion in this Life, 'tis but just and reasonable we should be content with it. And tho' it be the bitter Cup of Affliction which he has put into our hands, yet in Conformity to Christ and his followers we must cheer­fully drink of it: Which if we do, 'twill turn to good Account at the last. If we moderate our Desires, and be content with such things as we have, our Souls will not only live at ease, and be free from all distracting Cares and Despondency; but God will bestow a greater Measure of his Blessings upon us, if he see it convenient: And if it should fall out otherwise, we have still cause to submit to his wise and gracious Determinations. Abraham being content with, and desirous that Ishmael (on­ly the Son of his Concubine) should live, and God blessed him with an Isaac, who was many Degrees better and more worthy. Solomon desir'd Wisdom only, and being satisfied with it, God was pleas'd to add Riches and Honours as the farther reward [Page 158]his Contentment and Moderation. Ha­ving therefore Food and Raiment let us be therewith content. 1 Tim. 6.8. Many thousands better than we are forc't to truckle under a nar­row Fortune. The Heir of eternal Maje­sty and Lord of all things, was content with barley Bread, and a few small Fish­es; nor had he a Bed of his own where­on he could lay his head: Shewing us hereby, that Nature is satisfied with a little;2 Cor. 8.9. and therefore he became Poor for our sakes, that we through his Poverty might be made Rich; whose Grace and Mercy are a full Compensation for all our other wants. We have no cause therefore to distract our Thoughts with an anxious Care and Despondency, but should ra­ther be content with that Dividend which God's Providence has assign'd us: For he that spared not his own Son, Rom. 8.32. but delivered him up for us all: how should he not with him also freely give us all things?

Hitherto of those divine and admirable Duties of Piety towards God: and of those of Christian Morality, which do most im­mediatly concern our selves, and have the greatest Influence on Mens Practices in the great Business of Religion. We pro­ceed now

3dly. and Lastly, to treat of those se­veral Duties which concern our Dealings [Page 159]and Entercourse with other Men. And these must be consider'd, either (1) in general, as they belong to the whole Com­munity of Christians. Or (2) and more particularly, as they relate to our Persons, and Offices, in all the Civil, and Religi­ous Transactions of Humane Life. And

1st. Those which concern all the Mem­bers of the Christian Brotherhood in gene­ral are universal Love and Benificence to all and every one of them; (without re­spect of Persons) of what Country, Cal­ling, Sect or Party soever they be. And herein we should endeavour to imitate the divine Benignity who causeth the Sun to shine, and the Rain to descend, Mat. 5.54. upon the Per­sons, and Possessions, both of the just and unjust. And this is most consonant to the admirable Doctrine and Example of our blessed Saviour, who made it a necessary Duty and Principle of Life, for Christi­ans to Love one another. Joh. 15.1 [...]. 1 Cor. 14.1 Col. 3.14. To be earnest in the pursuit of Charity; and above all things to put on Charity which is the Bond of per­fectness; which Duty is recommended to us by this noble Enforcement: For he that dwelleth in Love dwelleth in God, 1 Joh. 3.16 and God in him. This is the new Commandment and that Ʋniversal Law, Joh. 13.34 which all belie­ving Christians are willing to be govern'd by; even that which our Saviour has rati­fied [Page 160]and confirm'd by the admirable Sancti­on of his own Authority and Example. So that there can be no dispute now (under the Gospel Oeconomy) concerning the just Bounds and Measures of our Love and Charity to others: For the whole Tenor of the Christian Law doth oblige us to love as Brethren, 1 Pet. 4.8. to have fervent Chari­ty among our Selves, and to be kindly af­fection'd one towards another: Rom. 12.10. And our eternal Lawgiver has made this one Duty, the Criterion and Cognizance of the Since­rity of our Faith and Obedience; for by this (saith he) shall all men know that ye are my Disciples, Joh. 15.35. if ye have love one to ano­ther.

But to illustrate this Point more fully: wherever the Christian Religion is sincerely believ'd and complied with, it begets in its Proselytes such a gracious Temper of Mind and Spirit, as will make its Votaries humble, courteous, affable, candid, in­genuous, tender and compassionate; and as sensible of, and zealous for other Mens Good as their own. This will dispose them for all Offices of Humanity and good Neighbour-hood; and so cultivate and sweeten their Tempers, that they'l find themselves hereby oblig'd to perform all the mutual Offices of Charity and Duty to [Page 161]others which their present State and Con­dition of Life require and call for.

Again, the Gospel Dispensation obligeth us to be obedient and submissive to our Supe­riors; courteous and civil to our Equals; and to treat our Inferiors and all we con­verse with, with a pleasant Look, civil Language, and an obliging Deportment. We are oblig'd also to be kind and grateful to our Benefactors, to pity and pray for our Persecutors; and tho' we should suffer as Christians, yet even herein we must exercise Forbearance and long suffering Patience, abstracting from all Malice and Revenge; being most kind and gentle and easie to be entreated, forgiving Injuries, enduring Affronts, and being forward and easie to be reconcil'd. And we should be so charitable in all doubtful Cases, as to take hold on the right Handle; inter­preting all the Words and Actions, even of our most inveterate and malicious Ene­mies, favourably and candidly; rather ex­cusing, or extenuating, than proclaim­ing their Errours and Miscarriages; unless it be in some important Cases, wherein the Interest of Religion, or the Reputation of our selves, or others may be emi­nently concern'd. This is that heaping of Coals upon their heads, Rom. 12.2 [...] (which the Apostle speaks of) and if this sovereign Medicine [Page 162]will not melt their rugged Tempers and Dispositions, into a friendly and amicable Compliance with us; they have just cause to be afraid, that God's infinite Justice re­serves 'em to be Fuel for those inextin­guishable Flames, which are prepar'd for the Devil, and his Angels. This chari­table Frame and Temper which I've thus recommended, will dispose and qualifie us for Heaven; wherein we shall enjoy the freest Intercourse with the holy Angels, and the Souls of just men made perfect: And upon these Terms, we need not doubt to be receiv'd into their holy and innocent Communion, where we shall be incon­ceivably happy and rejoyce with 'em for ever.

But, as this Ʋniversal Love and Benifi­cence will be every way so comfortable and advantagious, both to our selves and others: So on the contrary, a froward, rugged, and uncharitable Disposition, and those base Effects which spring and flow from it, (as Hatred and Revenge, Pride and Insolence, Injustice and Oppression, Whispering and Backbiting, Railing and Slandering, Faction and Rebellion, with all their other cursed Accomplices) are not only inconsistent with that pacific and cha­ritable Temper of Christianity; but they are the very Bane of, and Scandal to all [Page 163]civil and sacred Societies, as well as a con­tinual Disturbance to those that commit them. And whosoever shall leave this world, whilst he's under the power and prevalence of these insolent, mischievous, and domineering Passions, is fitted only for the Society of Devils and damned Spirits; who having sinn'd with 'em by Compliance, must expect to be punisht for ever by Sym­pathy. And thus much of that Ʋniversal Love and Benificence, which all Christians are oblig'd to practice one towards another. We pass on

2dly. To the Particular Duties incum­bent upon us, in all our Intercourse and Dealings with other Men. And they are such as concern, either (1) the Persons, or (2) the Possessions, or (3) the Pri­vate, and Public Peace and Happiness of all Christians. And I begin

1st. With that Love, Mercy, and Cha­rity which respects the Persons of our Chri­stian Brother-hood: Which for Method's sake must be consider'd under a double Reference. And (1) with respect to their Souls: And (2) to their Bodies. But

(1) Mens Souls being of infinitely more value than their Bodies, become the prima­ry objects of our Care; and 'tis certainly the highest Instance of Christian Charity, to rescue a Soul from Death, and from the [Page 164]Peril and Punishment of Hell Torments.Levit. 19.17. Therefore, to this End we are oblig'd to discountenance Sin in all Persons we con­verse with; (since that's the Cause of all the Maladies we suffer) and we should use our stedfast Endeavour to reclaim and re­form the Sinner, by mild and serious Intrea­ties; and if these will not do, by severe (yet seasonable) Reproofs; always aiming at the Conviction and Conversion, not the Disgrace of the Offendor. And herein we exert our Zeal for God's Glory; our just hatred against Sin; and our hearty Con­cernment for the Salvation of our fellow Christians. Indeed, all our Discourses should be season'd with something of Reli­gion; that they may minister Grace unto the Hearers. St. Bernard complain'd in his Time, (and I am affraid 'tis too appli­cable to ours:) Nihil de Scripturis, Bern. nihil de salute Animarum agitur, sed Nugae, & Risus, & verba proferuntur in ventum. Christians now a days (the more's the pit­ty) discourse little or nothing of Religi­on, that they may edifie one another: But of Toys and Trifles; and so their Communi­cation becomes either sinful, or frothy and impertment; whereas holy Conferences (well tim'd) would conduce much to the Credit and Interest of Religion. And doubtless it would be of singular Advan­tage, [Page 165]to communicate our Experiences to one another, concerning the Power, Mer­cies and Goodness of God to us, in all the Straits and Exigencies which we've met with in this Life; prescribing also such Rules and Methods herein for their Sup­port and Comfort, as we have found most useful and beneficial to our Selves. 1 Pet. 4.10 As every Man hath received the Gift, so let him minister to another, as it becomes a Steward of the manifold Grace of God.

Again, that we may be happy Instru­ments in the promoting of God's Glory and our own Good, by the practice of fervent Charity to the Souls of others;Ur malus sermo indu­cit Pecca­rum, sic malum si­lentium re­li [...]quit in Peccato, Aug. we must be careful to instruct the ignorant, satisfie the doubtful, strengthen the weak, encourage and confirm the strong, perswade sinners to Repentance, comfort the com­fortless, and reprove the scandalous Of­fendor: Studying hereby to make all men as happy as our selves; by convincing them of the necessity of making their Peace with God through Christ; and assuring them, that there's no Repentance to be expected beyond the Grave; (for the Concernments of the other World are fixt & immoveable, as the Tree falls so it lies, and as Death leaves us so will Judgement find us) that without a true Faith in God the Father, Son, and Holy Ghost, with a sincere Endea­vour [Page 166]to be and to do good, and a hearty Repentance for all our sins past, there can be no certain Hope of the comfortable Pre­sence of God's Grace here; nor any well grounded Expectancy of his Glory hereaf­ter;Heb. 10. [...]7. but a fearful looking for of Judgement, and endless Perdition.

Now, if we desire to inforce these Me­thods, and render 'em successful to others; our Selves must be uniform (so far as it may consist with the infirmities and indis­cretions of humane Nature) in the devout and serious practice of all the Duties of Re­ligion: We should study and strive to be pure and innocent in our whole Con­versations, and be extremely careful that we partake not of other mens sins; either by conniving at, consenting to, complying with, or vindicating of them in their viti­ous and ungodly Courses: For unless we practice those Things our selves, which we press on others; [...]ox & praeterea [...]ihil. our most witty sayings, closest Reasonings, and all other Means which we can possibly use for the Conver­sion and Salvation of their Souls, will have little or no Influence upon, nor Authority to prevail with them.

And when we have thus conscientiously discharg'd our Duty, and yet our most pious and charitable Endeavours prove in­successful; then we should mourn for [Page 167]their sins in secret; pray earnestly and im­portunately for their Conversion; and (by a just complaint to their lawful Superiors) we should see to the execution of Justice, that they may suffer due and deserved Pu­nishment for their Offences in this Life; that their Souls and Bodies may be saved in the day of our Lord Jesus.

Since then the faithful Discharge of this Duty is a Business of such Advantage, Ne­cessity, and Importance both to our own, and the Souls of other Men; and since the Glory of God, and the Interest of Religion, are so highly concern'd in it: Then, what account shall wicked Men be able to give for the total Neglect, if not absolute con­tempt of this Duty? And what extreme Punishments shall those ungodly Miscreants endure, who by their vile and abominable Examples, are so far from saving a Soul from Death, that they lead them headlong to Hell; and become the Devil's Factors to plunge 'em into temporal Misery and eternal Condemnation. These are certain­ly of the number of those unprofitable Ser­vants who shall be bound hand and foot, and suffer the ignominy and torture of those Pains, which are easeless endless and remediless. But as we are oblig'd to be extremely solicitous for the welfare of Mens Souls. So

[Page 168](2) Their Bodies are as sutable Ob­jects of our Charity and tenderest Com­passions:And to their Bo­dies. And we are oblig'd by the Laws of our holy Profession, to minister all things needful for the relief of their Wants, who are not able to provide for Themselves. For the Poor are the Treasuries and Or­naments of the Church, and by being cha­ritable to 'em, they become as it were Bills of Exchange, by which we make a wise and frugal Purchase in Heaven, and transmit our Estates into the other World. And it can be no matter of scruple to us, whether we give Money, or Money worth to those that want; since all Christians are left to their own Prudence and Discretion, to dispense their Charity and Beneficence, as may seem to 'em most meet and conve­nient.

Now, the particular Instances, wherein we must express our Charity to the Bodies of our fellow Christians, are such as these. Namely, the poor Widows, and Or­phans, the Blind, Lame, Aged, Impo­tent, Sick and Diseas'd should never go from our Doors empty, if we have where­with to supply their Wants: We must give them something for Food, and something for Raiment; and protect and defend (if we be able) their Persons & Possessions, from the Oppression and Injury of Merciless and un­righteous [Page 169]Men. More particularly yet, our Religion obligeth us to recruite the Spoil­ed, to redeem Captives and those that are in Bonds; to entertain Strangers, relieve the Sick, and those that are in Prison; and to be careful to bury the dead Bodies of our Brethren in honour and safety. And thus we are bound (in all those Instances which I have mention'd) to be charitable to all Persons; but especially to those who are unblameable in their Lives, and (ac­cording to their Abilities) painful in their Callings, modest in their Behaviour, and to such (most particularly) who being really indigent, are yet asham'd to beg.

To enforce this Duty: God has plac'd the Safeguard of our Lives in the mutual Assistances of one another: And then we rejoice most sutably for God's Mercies re­ceiv'd, when by our bounty others have cause to rejoice with us. If we be not able to give much yet we must give what we can, and where there's a willing Mind and Disposition to do Good, God has promised to accept it & reward the Widows Mite,Si nihil ba­bes da La­chry mulam magnum enim est so­latium af­flicto Mi­sericordia. Naz. Or. 16 and a Cup of cold Water with the Comforts and Blessings, both of this and a future life. And tho' we cannot relieve the Distresses of our poor brethren by our Purses, yet we may assist them with our Persons and in our Prayers, which (in many Instances) [Page 170]may be comfortable and advantageous to them. And to encourage us further here­in,

Our Charity to Men is always rewarded with Mercy from God. And this will be a certain Expedient (if it be seasonably made use of) to secure both our Persons, and Possessions from injury and violence. (1) Our Persons will be safe under the conduct of a wise and gracious Providence: The wicked indeed may rage against, and persecute the charitable and merciful Man, but God will hold him in the hollow of his hand; preserve him from violence un­der the shaddow of his Wings, and he shall be safe under his feathers in the time of trouble. Psa. 51.1. Acts 10.4. God will hear his Prayers and grant his Desires; and either give what he asks, or something equivalent if not more advantagious. Deal thy Bread then to the hungry, Isa. 58.7, 8, 9. &c. and bring the Poor that are cast out to thy House: when thou seest the naked cover him, and hide not thy self from thine own Flesh; then shall thy light break forth as the Morning, (thy Soul shall be enrich'd with all spiritual and hea­venly blessings) and thine health shall spring forth speedily: and thy righteousness shall go before thee, the Glory of the Lord shall be thy Re-reward. And as our Benevolence and Beneficence to others, is a certain Ex­pedient [Page 171]to preserve our Persons in peace and safety. So

(2) 'Tis of great use and importance (1) to improve, and (2) to secure our Estates and Possessions, to us and ours. For the

First, The liberal Soul shall be made fat, Pro. 11.24. and he that watereth shall be watered him­self. For he that hath pity on the Poor, Pro. 19.17. lendeth to the Lord, Deut. 15.10. Mat. 7.2. and that which he hath given will he pay him again, and bless him in all that he putteth his hand unto. The same Measure that we mete to others, shall be measur'd to us again: To the merciful, Ps. 18.25. God will shew himself merciful, Psa. 112.9. and the righte­ous (that is the charitable Man) shall be had in everlasting Remembrance. Eccl. 11.1 Thus if we cast our Bread upon the Water, (with­out hopes of Retribution from those whom we relieve) we shall find it after many days: Luk. 12.33 This is to make to our selves friends of the Mammon of unrighteousness, and to provide Bags which wax not old; a treasure in heaven that sadeth not, where no Thief approacheth, neither Moth corrupteth. Habet sem [...] per unde dat qui ha­bet pectus plenum Charitatis. And doubtless the more we communicate to others (out of a true Principle of Charity) the more will God communicate to us: For in St. Austin's opinion) they shall never want Abilities, nor Opportunities to give, who are thus piously and charitably dis­pos'd. [Page 172]And as our Charity and Bounty to the Poor, is of singular Use and Advantage for the Improvement of our Estates and Possessions, (as has been noted from the ex­perience of many charitable Persons, even in our Memories) So,

Secondly, This will prove the best Expe­dient to increase and improve what we have got, and to preserve them too: (1) For the benefit of our Selves, and (2) of our Posterity.

(1) Our diffusive Charity will be of great Use and Expediency to preserve and improve our Possessions for the Benefit and Comfort of our Selves. No Extortioner, no Tyrant, no Oppressor shall be able to seize them out of our Hands. The strongest Locks and Bolts, Banks and Exchequers, and the surest Mortgage in Lands may fail; (for Riches do often take to themselves wings and fly away) but that Money,Prov. 23.5. and those Goods which we give to the Poor, are transmitted to, and laid up in those Hea­venly Treasuries,Mat. 6.20 where neither Moth nor Rust doth corrupt, and where Thieves shall not break thorow and steal 'em; God having promis'd that they shall be kept in safe Custody for us 'till the great day of Account,Mat. 25.34, 35, 36, 40. When the King shall say to them on his right hand, come ye blessed of my Fa­ther, inherit the Kingdom prepared for you [Page 173]from the foundation of the World: (And he assigns these Acts of Charity as the Motives and Reasons inducing him, to ad­vance 'em to this Honour and Happiness) For I was an hungred, and ye gave me Meat, I was thirsty and ye gave me Drink, I was a Stranger and ye took me in, naked and ye clothed me, I was sick and ye visited me, I was in Prison and ye came unto me: For verily I say unto you, forasmuch as ye have done it to one of the least of these my bre­thren, ye have done it unto me. He inter­prets all those Acts of Bounty and Charity bestow'd on his poor members as done to himself.

(2) By Acts of Mercy and Charity we entail our Estates with a blessing upon our Posterity; whereof they shall enjoy the Comfort and Benefit when we are dead. The Widows Child was blest with the Fruits of his Mother's Charity to the Pro­phet.1 Kings 1 [...] 22. 2 Sam. 9.3, &c. The Son of Jonathan was plentifully rewarded for his Father's Beneficence to David. And 'twas the Observation of that Kingly Prophet (from a well grounded experience) that he never saw the righte­ous (that is the charitable Man) forsaken, Ps. 37.25. nor his Seed begging their Bread. All which might be further confirm'd (if 'twere ne­cessary) by innumerable Instances, both ancient and modern. And if Parents would [Page 174]be careful to put something into God's hands for their Children, which they might do by relieving the Poor and Indi­gent; (for God acknowledges it as a Debt due from himself, which he will certainly pay and with advantage) whatever becomes of the rest of their Estates that part will be safe.

Thus by being merciful to others, we shall obtain God's blessing for our Selves and our Children, both in this and a fu­ture Life. Therefore, for the sake of our indigent Brethren, for God's sake, for Christ's sake, (and if not for theirs, yet) for our own, and the Happiness of Ours, let us be tender and affectionate, chari­table and compassionate to all Men, of every Nation and Country, Sect or Par­ty whatsoever, (for the Command is inde­finite) if they be in Misery and Distress. And all our Aims and Intentions of doing good to others should be sincere, without any mixture of Pride, Passion, Interest, Hypocrisie, Ostentation or Vain-glory. What we give to the Poor, must be with­out grudging, murmuring, or repining: And Deeds of this nature must be done cheerfully, freely and bountifully, from the Conscience of our Duty to God, and with a charitable Intention to do Good.

[Page 175]Since then this Duty of Charity and Mer­cy to the Poor is every way so beneficial to us, and ours; and can by no means be omitted without manifest Prejudice, both to our present and future Concernments, in this and another World: And seeing we neither want Objects to relieve, nor Op­portunities of doing good; (for the Poor shall be alwayes with us) let us there­fore endeavour to make unto our selves Friends (whilst we may) of this Mammon of Ʋnrighteousness; that when we are stript naked of all these temporal Enjoy­ments, our merciful and gracious God may receive us into his everlasting Habitations.

Now, if the Case stands thus with the Charitable and Merciful Christian, (which indeed it does) as 'tis fully and clearly re­presented, (for God is pleas'd with Mer­cy, but inexorable to those that shut up the Bowels of Compassion against the Poor:) Then what shall become of those merciless, cruel, and uncharitable Men, who have most wickedly spent their Estates in superfluous and intemperate Eating, Drinking, Gam­ing, sumptuous Buildings, costly Furniture of Houses, gorgeous Apparel, trouble­some and vexatious Suits in Law, Horses, Dogs, numerous Attendants, and in many other Instances of Luxury, and Debauche­ry; which are every where obvious, and [Page 176]God knows too common in this sinful Na­tion? By which irreligious and wicked Extravagancies, Charity to the Poor (as well as Hospitality) are dwindled into no­thing; and if the importunate Beggar does now and then squieze a Penny out of their Pockets; (to be freed from his Clamours) yet they seldom give without some smart, or scurrulous Reflections upon his Person and Condition; whilst they can spend whole Lordships on their Luxury. We have alas! (which is very sad) too many de­plorable Instances of Men of uncharitable Minds and unmerciful Dispositions; that have ruin'd their Estates, Honours, Re­putations, Bodies, Souls, and all by in­temperate Living; who by a frugal and careful Management might have made themselves and ther Families (whom they have utterly undone) both happy here, and for ever.

But there are another sort of griping Mammonists, (in the other extreme) who have rais'd their own Fortunes by Fraud and Oppression, upon the Ruines of other Mens. But these Cormorants have little or no Enjoyment of what they have thus basely got; and therefore it cannot be ex­pected that they should be charitable to others. Here and there one perhaps, will dedicate some part of his ill begotten Estate [Page 177]to pious and charitable Uses, to atone for those crimson and crying Sins, which they have so wickedly and wilfully committed: But, as these specious Pretences to Piety and Virtue, are no other then gross Hypo­crisie,Non re­mittitur peccatum nisi restitu­atur abla­tum Aug. and abominable in the sight of God; so they'l find that (without Repentance and Restitution) all these Projects will prove fruitless and stand 'em in no stead at the great Audit.

To conclude this Point. Let all unmer­ciful Men consider, that if they continue so, their Doom is already determin'd; for they shall all go away into everlasting Torments: Matth. 25.41. Jam. 2. And there's nothing but Judge­ment without Mercy to be expected by those that will shew no Mercy. All their Pray­ers, and Tears, &c. without Charity are to no purpose:Pro. 21.13 For whoso stoppeth his Ear to the crie of the Poor, he shall also crie himself and shall not be heard. Thus much of that Instance of Duty which respects the Persons of our fellow Christians. We proceed

2dly. To that other Branch of it, which concerns their Possessions, which is Justice and Honesty. Now, Justice is a compre­hensive Term, and in its full latitude im­plies the Conformity of the whole Man to the whole Will of God: Or, 'tis more Particular, and restrain'd to the Persons; [Page 178](of which already) or the Possessions of our Neighbours. And those are either their Wives, Children, and Servants; (as before) or their Gold, Silver, Houses, Lands, and that which may be as dear to 'em, as all the rest, viz. their Credit and Reputations. But I shall treat of this Vir­tue or Duty, now under Consideration, with respect (1) to the Estates, and (2) the Reputations of our Christian Brother­hood. And for the better understanding of this Point,

1st. Justice re­specting the Estates of Others, is either That Justice which has a peculiar Reference to the Estates of other men, is either (1) Commutative, or (2) Distri­butive Justice. Both which do necessarily imply a constant Will, Desire, and En­deavour to give to every One, Superiors, Equals, Inferiors, what by a just Right and Title becomes their due; whether they be Friends or Enemies, virtuous or viti­ous; all Persons whatsoever are compre­hended in it, and have a right to it. We begin

(1) With Commutative Justice; 1. Com­mutative. which is wholly conversant in the ordinary Trans­action of Business between Man and Man. This obligeth all Men mutually to consult their own, & Neighbours Advantage in their Commerce and Conversation with them. That fundamental Law of Nature, [Page 179]which our blessed Lord has adapted into the Christian Religion of dealing with others bona fide, as we desire to be dealt with our selves, must be kept inviolable in our whole Intercourse with one another. Every Mans Conscience should be a private Chancery and Court of Equity in his own Bosom. And unless we make this Golden Rule the Standard to regulate our Affairs by, all other acts of Piety, &c. are no better than painted Hypocrisie,Mic. 6.11. and most abominable in the sight of God and all good Men.

Those Gentlemen have been no great Friends to the Christian Religion, who so eagerly dispute against Morality, (as they pretend) for the advancement of free Grace. As if both sides of this Contradiction could be true, that a Man might be godly and dishonest at the same time; and be a pure Disciple of the first, whilst he's an open Enemy to, and transgressor of the Com­mandments of the second Table; so that no man (in their sense) can be Evange­lically righteous, unless he be Morally un­righteous. But if they would examine the whole Christian Doctrine impartially, they may be satisfied (if they please,) that an honest upright Carriage, speaking Truth to our Neighbour, the keeping of a Man's Word; performing Oaths and Promises; [Page 180]the acting sincerely and conscientiously in all our Dealings with other Men, is a con­siderable part of that Religion, which our blessed Saviour came to preach and propa­gate in the World.

But I would studiously avoid all Contro­versie, and shall only desire them, and all Christians to consider; that this excellent Religion which we profess does oblige us to be candid and ingenuous, to measure all our Words by our Meaning, so, that we neither pretend what's false, nor conceal what's true; but make Truth and Equity, Justice and Honesty the Common Basis and Standard of all humane Transactions: For to lye, and swear, and dissemble, for the promoting of Mens Interests in this World, are Stratagems which the Devil has always made use of, to allure and entrap all in­considerate and worldly-minded Men. And indeed, 'tis highly incongruous, and most in­consistent with the Genius and Spirit of Christianity, to dissemble and deny the Truth; and every sincere Christian will abhor and abandon those Methods, of maintain­ing his secular Interests by Lyes and Fals­hood.

Again, this Justice does oblige us to per­form all our Promises and Contracts, (which are neither unlawful, nor impossible to be kept) tho' to our greatest prejudice; and [Page 181]unless these be faithfully observ'd, as the Government we live under may be endan­ger'd: So no Man can be safe, either in his Person, or Possessions. Nor should we wilfully transgress any of those Laws of Justice and Sincerity; nor make use of any Man's Necessity, Ignorance Passion, &c. to enrich our Selves, or advance our Estates in this World. Thus I have given you a short Specimen of this positive part of Com­mutative Justice; wherein we should be as tender of other Mens Interests, as our own.

But our Obligations herein will more evidently appear, if we consider the Ne­gative part of this Duty; which forbids all Entrenchment on other men's Rights, in ta­king away their Cattle, Money, Houses, Lands, &c. either by Fraud, or Violence. And this Injustice is either (1) of the Heart, which is extended to all those several Ob­jects mention'd before, which we should not Covet nor desire; and a Sin expresly contradictory to, and forbidden in the tenth Commandment. (2) There's the Inju­stice of the Mouth: As in using deceitful Words and false Pretences to cheat and over-reach one another in buying and sel­ling, or in perswading an Heir by false and flattering Speeches to quit his Interest in all, or any part of his Estate; or when a Wi­dow [Page 182]is wrought on by Fraud or Force, to transfer the Title of that Inheritance, which of right belong'd to the Children of the first, to those of her second Husband. Or lastly, when Schismatical and Seditious Persons, by their smooth and deceitful Language, do not only allure and perswade others to substract their Obedience from their lawful Superiors; but do decoy them by degrees to joyn with 'em, in all their vile and unwarrantable Practices of Faction and Rebellion. (3) There's the Injustice of the Hand, which consists in taking away the Estates of other Men, (or any part of them) by Fraud or Injustice; or in detain­ing the just Wages of Labourers or Ser­vants; or in not restoring the Pledge upon the payment of the Money for which that was the Lender's Security; or in de­frauding the Prince of his Honour and Tri­bute; or in corrupting the Justice of the Nation for Bribes; or lastly, when a man appropriates those things to himself, which have been dedicated (by his pious Ance­stors) to the service of God, and the main­tainance of his Ministers: As in the de­tention of Tyths, and Offerings; or in the selling of Ecclesiastical Livings, &c.

All which several kinds of Injustice are expresly contradictory to, and forbidden by the Law of Nature, the Law of Na­tions, [Page 183]and the positive Laws of God, both in the Old and New Testaments. And whosoever offends in all, or any of these Instances, without Repentance, and Resti­tution (in most Cases,) and a thorow Re­formation of Life, seldom escape Punish­ment even in this World;De male quaesitis vix gau­det tertius hares. and do with their ill gotten Estates entail a Curse on their miserable Posterity, (of which we have seen many lamentable Instances in our Days:) But if they should hold whilst they live, what they have basely got by their Deceit and Rapine; God's Justice and Vengeance will certainly meet with them in the other World. Know ye not (saith the Apostle) that the unrighteous shall not inherit the Kingdom of God? 1 Cor. 6.9. Be not deceived; neither Fornicators, nor Adulte­rers, (who violate the Chastity of their Neighbours Wives and Daughters, the greatest injustice that can be committed,) nor Thieves, nor Covetous, nor Extortio­ners, shall inherit the Kingdom of Heaven: For the wrath of God is reveal'd from Hea­ven against all unrighteousness of men: Rom. 1.18. Thus all those several kinds of Injustice (which I have given you an account of) are cen­sur'd and condemn'd by the just Laws of God, and the infallible Decree of Heaven, from whence there can be no appeal. We pass on from this Head of Commutative.

[Page 184](2) To Distributive Justice. This is peculiar to the Supreme and Subordi­nate Magistrates in every Nation; who are God's Vicegerents and Representatives on Earth, and invested with Power and Au­thority from above to protect and reward the Innocent; and to inflict Punishments on Offendors, in proportion to the Crimes committed against the Laws of God, and the King. But tho' the great Majesty of Heaven and Earth, has devolv'd his Au­thority upon them, yet they are to ex­empted from Rule; being oblig'd by the Laws of God, and their Country, (in their respective Capacities) to be impar­tial in the Administration of Justice: There­fore, they should be always ready to hear the Complaints of those that are opprest and injur'd; and be severe and terrible in in­flicting due and deserved Punishments upon all wilful and open Transgressors. And 'tis requir'd of 'em that they be impartial and unbiast, in their Determinations of Matters of Law, or Fact, which may con­cern either the Poor or Rich. Justice knows no Friends, no Relatives, no Bribes; and is equally at Leisure to hear the Com­plaints of all Persons, of all Ranks and Qua­lities whatsoever.

It must needs then be heinous Impiety in any man, who is intrusted with the Ma­nagemenr [Page 185]of the Affairs of Government, ei­ther in Church or State, to take Bribes; or out of any by-ends or private respect, to wrest and corrupt the public Justice of the Nation; or to proceed in Judgement contrary to the Merits of the Cause: For tho' ill Magistrates may, and (many times) do escape Punishment in this World; yet there's a God above who is higher and greater than they (and with whom there's no respect of Persons) that will take a strict and severe account of their Administrati­ons;1 Pet. 1.17 and reward, or punish 'em according­ly.Rom. 2.6. This exact and impartial Administra­tion of Justice, would be a great means to reduce Christianity to its ancient Dignity and Perfection: and doubtless those should be most careful and conscientious in doing Justice themselves, who are intrusted with Commissions from God and the King, to distribute it to others. But 'tis not my Pro­vince to prescribe Rules to my Superiors. I have done with that Branch of Justice which concerns the Possessions of our fel­low Christians. My Method leads me

2dly. Justice re­specting the Credit and Reputation of others. To consider that which relates to their Credit and Reputation. And 'tis unquestionable, that all Men have a natu­tural Right and Title to a good Reputation in this World, unless they shall forfeit it by some gross Miscarriages: Whosoever [Page 186]therefore shall go about to attaint an inno­cent Man's Credit by false Witness, pub­lic Slanders, private Whisperings, or any other clandestine and disingenuous Means and Methods; is not only guilty of the Sin, but shall incur the Penalties of down­right Knavery and Injustice.

Therefore, in common Charity and Ju­stice we are oblig'd to be as tender of eve­ry Man's Reputation as our own. And doubtless upon this Account, our blessed Saviour has forbidden all sorts of Lying, Backbiting, Slandering, Railing, De­traction, Censoriousness, virulent and un­charitable Invectives, and all other false and politic Devices; whereby the Repute and Credit of our Neighbour may be im­pair'd and injur'd. Besides, these uncha­ritable Practices, are the spawn and issue of the Devil, who is the Father of them; and therefore, whosoever doth maliciously lye and dissemble for his own Advantage, or to the prejudice of others, he is of the Devil his Father, Joh. 8.44. whom God has threat­ned to destory.

Again, these Methods of evil Speaking have a double Tendency to do Mischief: Either public, as Slander; or private, as Detraction. Pievish and passionate Men do make use of the open way to hurt; but those who are more politic and reserv'd, [Page 187](and yet envious) are more close and subtile in managing their Designs of Mis­chief and Wickedness; an tho' the Cre­dit and Reputation of good Men be usually wounded both ways; yet private Whispe­rers are the most dangerous Enemies; be­cause the injur'd Person does seldom or ne­ver meet with an Opportunity to vindicate himself.

Now, for the Prevention, and Cure of this uncharitable and unchristian Humour, (which God knows is every where too common, especially amongst those of the precise Party who esteem themselves consi­derable Proficients in Christianity) give me leave to make these few Remarques. And

(1) The holy Scripture has denounced a severe Woe against the Haters and Revilers of their Brethren;1 Cor. 6.10 1 Joh. 2.9. esteeming 'em no better than Children of Wrath, Prov. 6.16, 18, 19. Ps. 101.5. and Vessels fitted for Destruction. In which they nearly re­semble our great Adversary the Devil, who is a cruel Enemy to, and merciless Accu­ser of God's dearest Saints and Servants.

(2) Uncharitable Invectives are certain Evidences and Indications of a corrupt and unsanctified Heart: and are said by the Ancients to be caninos dentes Diaboli, the devouring Teeth of the old Serpent. Upon which Saint Bernard expresly, Detrahere [Page 188]aut detrahentem audire, Bern. Lib. 2. de Con­ [...]ide, ad Eugen. utrum horum damnabilius fit, non facile dixerim, so vile and mischievous are these uncharitable Practices; that those who can hear their Neighbours reproacht with pleasure and satisfaction, are as much to blame, and must expect to share with the Detractors themselves in their due and deserved Pu­nishments.

(3) The Slanderer and Detractor add sin to sin, and iniquity to iniquity; For he always despiseth and hates those whom he so unwarrantably rails against. We shall conclude this Point with that remark­able Distich of St. Aug. which he writ over his Table; and I wish it were written in legible Characters in the Practices of all Christians:

For, 'tis very unmanly and disingenuous as well as unchristian, in any one to abuse his Neighbour, especially in his Absence. And I am confident it would conduce much to the Interest of Religion, and the Peace of our Civil Government, if such Canibals were interdicted all humane Societie: and indeed, they are more fit to be herd­ed up with Beasts, then have the Privi­ledge [Page 189]to converse with Men. Thus much of those Duties which relate to the Persons and Possessions of our Christian Neighbour­hood. We pass forward

3dly. Concern­ing the practice of Peace and Unity a­mongst Christians. To the last Branch of our Du­ty to Others, which imports the public Peace and Quiet of the whole Community of Christians. 'Tis most observable, that before, and at our blessed Saviour's coming into the World, the Jews and Gentiles were so much at odds, that they denied the common Offices of Civility to one another; they would have no Inter­course nor Dealings together; but did pro­secute each other by such barbarous Me­thods of Cruelty and Injustice, that their Inhumanities were scarce ever equal'd, but could not be outdone by the most savage Heathens. But when our everlasting Prince of Peace came into these lower Regions to make up the Breach between God and Man; he brake down the Partition Wall; pro­claim'd an universal Peace by his Doctrine, and confirm'd it by the Example of his own Life, and the peaceable and quiet De­portment and Demeanour of his Follow­ers. Hereby fulfilling that Prophesie, of breaking Swords into Plough-shares, &c. And the whole Contexture and Design of our Christian Religion (as is most evi­dent from all the Particulars of it) can be [Page 190]no other then to reconcile God and Man, Jew and Gentile, and to reduce the whole World into one Community.

Now to enforce the Practice of these Duties not only of public but private Peace; 'twill be of singular use and importance, to consider the Force and Energy of these fol­lowing Arguments. For (1) We are Mem­bers of that mystical Body, whereof Christ Jesus is the Head: Eph. 3.15. Heb. 12.14 1 Thes. 5.13. Eph. 4.3. Who commands us to be at peace with all men; to practice Peace among our selves; and to use out utmost endeavours to preserve the Ʋnity of the Spi­rit in the Bond of Peace; which if we be careful to do,2 Cor. 13.11. the God of Love and Peace will be with us.

(2) We are all Descendents from the same common Parents, Adam and Eve [...] and therefore it would be most unnatural to hate,Eph. 4.6. rail against, and quarrel iwth our own Flesh. We have all the same God to our Father; and since we are Brethren, how should we love, and be at Peace one with another. Especially, since nothing can be more pleasant in this World,Ps. 133.1. then for Bre­thren to live together in Ʋnity.

(3) We have all one blessed Lord our Redeemer, who purchas'd us all at one and the same Price; that we might be at Peace with God, and amongst our Selves. He has given us all one Gospel, and one [Page 191] Faith, which is perfected in us by one and the same Spirit: Since then we are unit­ed in our Minds in believing the same Doctrine, it would be highly incongruous to be divided in our Affections; this would be to pull down with one hand, what we are endeavouring to set up with the other.

(4) We are all Temples of the same holy Spirit the Sanctifier; by whose power­ful Operation and Influence (if we stifle not his Gifts and Graces by our Sins) he will unite us to Christ our Head, and in the mutual Bonds of Love, Peace, and Ʋni­ty to one another.

(5) We have all one Calling to Piety and Holiness of Life; and we have the same Hope of our Calling in Christ Jesus: we all aspire to, and hope for the same Happiness, and upon the same Conditi­ons; why should we therefore differ on Earth, since we do all expect to be united in the same Society in Heaven? where there shall be an absolute End of all Feuds and Contentions.

(6) We are all of us united in one Bo­dy by Baptism, and herein admitted to all the Priviledges thereof, as Members of the same Christian Brotherhood: If we sepa­rate therefore from the Body, we un­church our selves; make void the Terms, [Page 192]and cancel the Bonds of our Peace and Re­conciliation.

(7) and Lastly, we do all partake of the same Elements in the Sacrament of Christ's Holy Supper: We mystically eat the same Body, and drink the same Bloud of Christ: And certainly this Pledge and Assurance of his eternal Love to us, should be the most powerful Motive to perswade us to love one another.

By these and many other Arguments, Examples, Precepts, and Counsels, we are not only oblig'd to preserve and main­tain Peace in our Christian Community; but to avoid (as we would do the most Pestilential Disease) all Factious, Schisma­tical, and turbulent Behaviour in all Soci­eties both Sacred and Civil, whereof we are Members. The Mischiefs of Factions and Seditions are innumerable; nor can we preserve Peace and Unity, but by mutual Forbearance, and Condescention; and indeed, 'tis impossible that there should be any such thing as Unanimity, amongst fiery, fierce, and contentious Spirits.

Now, for the better Establishment of this Peace, which I've recommended to you by such cogent and convincing Argu­ments; which our greatest Adversaries by all their Malice, and Sophistry shall ne­ver be able to elude. It concerns all Per­sons, [Page 193]in every Capacity, both public and private, to use their utmost endeavours to promote and maintain it. And therefore

(1) Those that move in the highest Sphere of Government, Superiors. have cause to con­sider how much they are oblig'd to study the Peace and Quiet of the whole Commu­nity. And this cannot be accomplisht by any other Means, then by the Punishment of those Offences which are inconsistent with the public Weal and Tranquility of the Go­vernment; and by the Encouragement of those Persons, who are tractable and sub­missive. That both Superiors and Inferi­ors may lead peaceable Lives, 1 Tim. 2.2 in all Godli­ness and Honesty.

(2) Those that move in a lower Orb, Inferiors. and live (as we of this Nation do) under the happy Influences of a peaceable Go­vernment, both in Church and State, should use their utmost Endeavours to pro­pagate, and preserve it. And to this End, all the Subjects of this Kingdom are oblig'd to behave themselves towards their law­ful Governors, with all Modesty & Respect, Deference and Submission, both to their Persons and Offices; paying them that Tri­bute which is due to them; and submitting their Persons and Fortunes to be dispos'd of by their just and reasonable Commands. [Page 194]The Contraries to these are usually atten­ded either with Confusion or Tyranny; and which of them soever prevails, the Conse­quences must be mischievous.

Thus,The whole Community of Christs, a [...]s are concern'd in it. all Persons of all Ranks and Con­ditions (who are Christians indeed) will study to be unanimous and compliant one with another, for Peace and Righteous­ness sake; they'l be careful to do their own Business, study the mutual Satisfaction and Delight of all they converse with; and endeavour to practice all those Vir­tues which are most conducive to the Peace and Interest of Mankind: for, we must ac­knowledge, that we are all concern'd in the Blessings and Comforts of public Peace, and in the Miseries of War and Discord: And therefore if we crumble and divide our selves into Sects and Parties, we shall be less able to repel the force of our Ad­versaries, defend our own Interests, or assist one another: Nor can it be expect­ed, (if our Humours, and Interests clash) that we should enjoy Peace, and the com­fortable Fruits of it under the same Govern­ment.

But then, since we must of Necessity converse with, and live amongst those that are Enemies unto Peace: our blessed Savi­our exhorts us to endeavour to quel and overcome the unruly spirits of Men; by [Page 195]bearing Reproaches, suffering Injuries, practicing Meekness, Patience and Con­descension, curbing and restraining our ex­travagant and unruly Passions, which (be­ing indulg'd) will undoubtedly prove the Springs and Incentives of Confusion and Disorder. And indeed, if Christians did but really believe what they outwardly profess, they would not incur the Hazard of Hell fire (which they certainly do) to gratifie a domineering Passion, or please a petulent Humour for a few Moments; but would rather practice those things which make for Peace, (tho contrary to the Bent and Tendency of corrupt Nature) that they might inherit the Comforts and Re­wards of it. And as we lie under these pressing Obligations to promote and main­tain Peace, in all those Instances I've men­tion'd. So

On the Contrary,The oppo­site Vices forbidden. Our eternal Law-gi­ver does every where in Scripture expressy forbid all manner of Discord, Unpeace­ableness, Emulation, Provoking of one another, Pragmaticalness, medling in other mens Matters, Tale-bearing, Censorious­ness, Back-biting, Revenge, Bitterness, Wrath, Anger, Clamour, Detraction, Suits in Law for Trifles; &c. and he brands these and all the spurious Brood of them, as the Bane and Plague of all Hu­mane [Page 196]Societies; and he commands us fur­ther to hate and avoid all those turbulent and uncharitable Practices, as being most agreeable to the Tempers and Dispositions of those factious Fiends, who were ex­cluded Heaven for their Mutinies and Dis­orders, and shall live eternally in Broyls and Variance with one another.

Let all Christians then, of all Ranks and Conditions, study and endeavour to pro­mote and propagate public and private Peace in Church and State, in their Neigh­bourhood, in their Families, and in their whole Intercourse and Conversation with one another. By which Means, they shall not only please God and Man, and dis­charge a good Conscience by endeavouring (what in them lies) to preserve Peace and Unity with both; but this divine and ex­cellent Frame of Spirit, will dispose and qualifie 'em for the Society of the holy An­gels and Saints glorified; who do all una­nimously concur in the same common Inte­rests and Affections, of praising and adoring the God of Purity and Peace, in a perfect and harmonious Uniformity; and are as sincerely one, as if they were animated with the same Soul and Spirit.

Thus it will evidently appear from the Premisses; that Christ our great Prophet has not only rectified the Mistakes, and re­pair'd [Page 197]the Defects of all former Dispensa­tions; but has (in great mercy to our Souls) made a perfect Discovery of the eternal Will of God, in what concerns his own Glory, and our Good. He has told us plainly what he has done already, what he will do for us, and what returns of Gratitude he expects from us in this Life, that we may be for ever happy in a better. And to enforce these saving Methods of Grace and Mercy, he vouchsafes unto us the Assistances of his holy Spirit, to restrain us from Sin; to encourage us in, and en­able us to perform the Duties of Religi­on. He has been pleas'd likewise to in­stitute an Order of Men, and invested them with Power and Authority to minister in holy Things, and to be Ambassadors in his steade; and has furnisht them with Abili­ties to instruct and govern his People, and to guide them in the Ways of Salvation. And to obtain an honourable Respect and Deference to their Persons and Offices: (that they might discharge their Duties, and manage the Business of their Callings with Comfort to themselves, and Success to others) He tells the World; that he will interpret the Respect given 'em, and the Injuries done to them as if they were done to himself, and to encourage them in the pious Administration of the Offices of their [Page 198]holy Function; he has promis'd to assist 'em with his Grace and Spirit here, and to recompence their holy Performances with a Crown of eternal Glory hereafter.

Hence we may understand by the Pre­misses, what a Miserable Estate and Con­dition we were in, and should have conti­nued so had he not appointed this new and li­ving Way for our escape and rescue. There­fore, we are indispensibly oblig'd (not only in Duty but Interest,) to believe and practice that Heavenly Doctrine, which has so ma­ny admirable Sanctions, and powerful Mo­tives to recommend and enforce it. And indeed, unless our Lives be the real Tran­script of Christ's holy Example and Insti­tutions, and sincerely correspondent to what we profess, the Title of Christianity will prove an empty sound: nor can we expect to be dignified by that, whilst we dishonour him that gives it.

Let every Man therefore, 2 Tim. 2.19. that names the Name of Christ, and expects Salvation by his Merits, depart from Iniquity; other­wise he undermines what he should endea­vour to propagate and uphold: And it would be a difficult Task to perswade others to believe that Doctrine, which our own Lives and Practices are a flat Contradicti­on to: For our Religion does not consist in the specious Pretences, or the formal [Page 199]Appearances of being holy and devout;Matth 7.2 [...] 'tis not every one that saith, Lord, Lord, shall enter into God's Kingdom; but he that doth the Will of our Father which is in Hea­ven. The most profound Knowledge of all the Principles and Duties of Christianity, abstracted from the real Belief and Practice of 'em, will prove a Scourge to, and high­ly aggravate the Condemnation of the dis­solute Christian:Luk. 12.47. For he that knoweth his Master's Will, and doth it not, shall be bea­ten with many Stripes. Our whole Lives then, should be a Constellation of all those Gospel Graces, which are recommended un­der this Head of Discourse. And tho' there may be some mixture of Weakness, and Imperfection, and perhaps of Sin, in all the Actions and Duties which we do; yet if they be not impenitently liv'd and died in, and if we use our utmost Endea­vours to overcome and subdue 'em; the im­putative Righteousness of Christ our High-Priest will effectually interpose, and accom­plish our Peace and Pardon for all our Sins, if we faithfully apply it.

CHAP. VII. Of Christ's Priestly Office.

THat Christ Jesus the righteous might be sutably qualified for the great Work and Business of our Redemption, 'twas absolutely necessary (as we've seen) that he should be a Prophet; to dispense and accomplish that Part of his Mediatour­ship. We shall proceed now (according to our propounded Method) to give you an ac­count of the Importance of his Priestly Of­fice: Which does eminently consist, in the offering up himself a real and perfect Sa­crifice, for the sins of the whole World; and in his meritorious Intercession at God's right hand: that the infinite Merits of that Sacrifice may be accepted and applied, for the Comfort and Benefit of all sincere Christians that believe in, and obey him.

Now, by the Merits of this great Propiti­ation, he has fully satisfied God's infinite Justice for Mans Delinquency and Disobe­dience; obtain'd our Pardon and Peace with God, deliver'd us from the Guilt, Pol­lution, [Page 201]and Punishment of all our sins; and we are certain (that upon some tolerable and easie Conditions) he will vouchsafe unto us the powerful Assistances of his Grace and Spirit, and enable us to com­ply with 'em, to our comfort here, and Salvation hereafter. I shall endeavour to be very express in the handling of this Point, that I may inform and affect my Reader with the saving Truths, and im­portant Duties contain'd in it. In order whereunto, I shall observe this Method. And

1st. Titles Sy­nonimous to his Priestly Of­fice. Heb. 5.10. Heb. 2.17. Heb. 9.11. 1 John. 2.2. 1 Tim. 2.6. Rev. 13.8. 1 Cor. 5.7. Rom. 3.29 Eph .2.14. We shall consider the several Titles ascribd to our blessed Saviour in holy Scrip­ture, which are synonimous and correspon­dent to his Priest-hood: wherein he is said to be the great High-Priest, the merciful and faithful High-Priest, the High-Priest of good things to come, the High-Priest over the House of God, our Advocate with the Father, the Price of our Redemption, the Lamb slain from the beginning of the World, Christ our Passover, and the Propitiation for our Sins. All which Passages and Compel­lations do necessarily imply, that Christ our High-Priest assum'd our Nature, that he might perform absolute unsinning Obedi­ence to the whole Will of God; and there­by fulfill the Conditions of the first Cove­nant which we had wilfully violated in [Page 202] Adam: and yet being faultless, to under­go (and that voluntarily) a shameful and painful Death for us upon the Cross, to make our Atonement. Who (having seal'd this new Covenant of our Redemption in his Blood) is now ascended into the Hea­vens, where he sits at the right hand of God, Heb. 7.25.(as we noted before) pleading his own Merits, and Interceding powerfully for our Reconciliation. We pass on

2dly From his Titles, to his Office. And this great Mystery of our Saviour's Priest­hood will (I hope,) be fully stated and con­sider'd, by treating plainly and distinctly of these two Particulars. (1) Of the Satis­faction which he made for us on Earth (2) Of his powerful Intercession for us in Heaven. The former of these is purcha [...] by his Merits: the latter is applied by his Mediation. He satisfied for our Sins upon the Altar of the Cross; and so became a Priest and Sacrifice for us according to the Order of Aaron: he applies that Satisfacti­on, and intercedes for us at the right hand of God; where he becomes a Priest for ever, (by the Laws of an unchangeable Priest­hood) according to the Order of Melchise­dec. Heb. [...].6. Both these do plainly refer to, and directly point at our blessed Jesus, the true Priest of the New Covenant; Heb. 7.3. [...] 10.1. tho the Order of Melchisedec is far more excellent and ho­nourable [Page 203]than that of Aaron, both in re­spect of the Person, and Office. But to re­turn. I begin

First, With the Satisfaction which he made for us on Earth. Of Christ's Satisfaction on Earth. In the handling whereof, and for the better understanding of this necessary Point of Faith, we shall do these two Things. (1) We shall prove that God's Justice is fully Satisfied for Mans Sin and Disobedience; and we thereby restor'd to God's Grace and Favour. (2) We shall consider by what Methods this great Business was brought to pass. For the

(1) Christ breathed forth his Soul,God's Ju­stice fully satisfied. and offer'd up his dearest Life in Satisfaction to God's Justice, for the Sins and Transgressi­ons of lost Mankind. For all the Projects and Contrivances of Men and Angels were insufficient for this Purpose; and all those imaginary Sacrifices of Bulls and Goats, &c. under the Law, (tho of God's immediate Institution and Appointment) were of little Significancy:Heb. 10. For (being only Types and Adumbrations of that real Sacrifice of Christ) they could not purge the Conscience from Sin; much less were they able to satis­fie God's Justicie, or make our Atonement: But the Merits of Christ's Death were every way commensurate to those Ends, as will most evidently appear, if we consider

[Page 204]1. The Dignity of the Person by whom the Atonement was wrought; being no other then God's most dearly beloved Son: Who (as we have fully prov'd) is God, co-essential, co-equal, and co-eternal with the Father.

2. This Truth will be fully made out, from the Consideration of those grievous Punishments and Indignities which he suf­fer'd for us from his Cradle to his Cross: his whole Life being an entire Series of Mi­series and Persecutions. Of which more particularly hereafter.

3. That God's Justice is fully satisfied by the Propitiation of Christs Merits, is most obvious from his own Acknowledgement and Approbation of 'em: who has declar'd himself well pleas'd, both with the Excel­lency of his Person, and the Sufficiency of his Obedience and Sufferings. Consult at your leisure these several Scripture Argu­ments, which are very apposite to our Pur­pose. Viz. Rom. 6.9. Heb. 9.12, 25. Heb. 10.10, 14. 1 Pet. 3.10. And to in­force the Belief of this necessary Point of Faith. See John 1.29. Isa. cap. 53. 1 Cor. 15.22. 1 Tim. 2.6. and 1 Tim. 4.10. 1 John 1.7. and 1 John 2.22. To which may be added the Energy of the Ʋnion of his Active and Passive Obedience. All which being put together, are a clear Demon­stration [Page 205]of that full and undeniable Satisfa­ction, which Jesus Christ the righteous has made to God's Justice for the Pardon of our Sins, and for the Purchase of our Peace and Reconciliation.

This important Truth (being so firmly grounded) must obtain and challenge our Belief and practical Assent to it; notwith­standing the Cavils of some, and the un­reasonable Objections of others which have been fram'd against it: for if Christ has not made a plenary Satisfaction for the sins of all Mankind, then 'twould follow, that the Priviledges of the Gospel are not extensive to all: and if this Hypothesis should be granted; then the Guilt of Adam's Sin is of a larger Extent then Christ's Merits; which is such a blasphemous Conceit as can never enter into the Thoughts of a sober Christian. Again, it would be Injustice to damn the Wicked for their Unbelief, if Christ have done and suffer'd nothing for them: which would also be dangerous to affirm. But to put the matter out of Dis­pute; 'tis evident from holy Scripture, that Christ died even for those that perish. Rom. 14. [...] Heb. 6.4, 5, 6. 2 Pet [...] 2. [...] And St. Peter complains that there were Hereticks in his time, who denied the Lord that bought them. Therefore, whosoever shall appropriate these Texts of Scripture to believing Christians only, must be guilty [Page 200] [...] [Page 201] [...] [Page 202] [...] [Page 203] [...] [Page 204] [...] [Page 205] [...] [Page 206]of great Mistakes, in perverting the genu­ine Sense and Meaning of em, for the de­fence and mentainance of their own errone­ous and heterodox Opinions. Thus much may suffice for the Confirmation of this Point; namely, that our blessed Lord and Saviour Jesus Christ has fully satisfied God's Justice, for the Sins of all Men inde­finitely without exception; and has put all Mankind in an undoubted Capacity of being sav'd.

(2) We shall enquire by what Me­thods and after what Manner this Atonement and Propitiation was wrought;By what Means this great Pro­pitiation is wrought. that we may the more seasonably apply it, for the Comfort and Benefit of our Souls. And this could not be accomplish'd (as we have hinted before) by any other Means what­soever, then the Merits of Christ's Death: By which 'tis fully made out, that God's Justice is wholly satisfied, and our Offen­ces punish'd in the Humane Nature of Christ: Which is the Point now under Consideration.

If we make a particular Enquiry into our blessed Saviour's Sufferings and Sorrows, in his Life, and at his Death, we shall be more fully satisfied touching the reality of his Merits; and of the Certainty as well as the Manner of our Atonement, by that dear and unvaluable Price which he paid [Page 207]for it. For, he endured all the imaginable Tortures which humane Nature could be subject to; not for his own Sins, (for there was no guile sound in him) but ours; and did bear in his own Person the Iniquities of us all. He was smitten for our Offences, and wounded for our Transgressions, the Chastisement of our Peace was upon him, Isa. 53. and by his Stripes we are healed: For having assum'd the same Nature that had sinn'd, he must suffer for the Guilt which we had con­tracted, and bear the heavy Wrath of God which pursued our Sins, after the same man­ner that our selves should have done. Nor can we be ignorant of that which he endur'd for us, by the Twinges and Agonies we sometimes feel in our own Consciences, when God is pleas'd to awake 'em. But to come nearer the Point:

Our Saviour's whole Life was a black Scene of Sorrows; and Miseries, and Per­secutions did await him in every Place where he came. The Nature of my Sub­ject does oblige me here,A Narra­tive of our Saviour's Sufferings; in his Life, and at his Death. to present my Reader with a particular Narrative of the pungent Miseries which our compassionate High-priest underwent for our sakes in his Life, and at his Death: Insomuch, that 'tis a received Maxim, that Christ and his Cross were never parted. For

[Page 208]His first Entertainment in the World was in a Stable amongst the Cattel, and on a Cratch; which were very mean and slen­der Accommodations for the Son of God and Saviour of the World. On the eighth day after his Birth, he endured the Pain and Peril of Circumcision; and immediatly af­ter, his Parents were forc'd to take a long and tedious Journey in the midst of Win­ter, to preserve their Son's Life from the Assassinations of a cruel and butcherly He­rod. After his return from Egypt to Gali­lee, he liv'd in a mean Obscurity, to secure himself from the Rage of Archelaus Herod's Son, and an inheritor of his Father's Pride and Passions, as well as Patrimony. But, at his appearing more publickly in the World, the Devil his inveterate Enemy carried him into the Wilderness, where he endur'd a forty Days Fast, Mat. [...]. (doubtless a most severe Pennance) and was tempted all the Time to blaspheme God and become Sa­tan's Proselite. He had no sooner atchiev'd a Victory over this infernal Fiend; but he set his Agents, the Scribes and Pharisees on work to blast his Reputation; and if that Project fail'd, to take away his Life. In a Word, Distress and Poverty, Hunger and Thirst, Weakness and Weariness, Re­proache and Slanders, Miseries and Per­secutions did await him in every Place where he came.

[Page 209]But more particularly, Judas one of his own Disciples and Family betray'd him, and deliver'd him into the hands of those wicked Conspirators; who (as if he had been some notorious Malefactor) bound him, and carried him away.Ps. 38.11. Then were these Prophesies fulfilled concerning him; I will smite the Shepherd, and the Sheep shall be scatter'd abroad: Zech 13.7. for at that dismal and dreadful Sight, his very Disciples (notwith­standing their manifold Obligations to the contrary) were so amazed, that they for­sook him and fled from him; and in that juncture too, when he had most Occasion to make use of them. But alas! these were but the Beginnings of Sorrows.

For, being thus apprehended, bound, and forsaken, his Enemies deliver'd him up to Caiaphas the Ecclesiastical Judge; before, and by whom he was strictly examin'd con­cerning his Doctrine and Disciples; and tho he answer'd discreetly and modestly; yet the High-priest's Servant (with Disdain and Insolence) struck him violently on the Cheek; nor did he return the least Reproof to that hard Usage and Incivility. By this Time his Enemies were assembled, and make up a full Court; and the suborn'd and per­jur'd Witnesses were ready to act their Parts on this bloody Theater. Die he must, that was resolv'd on ere he came to his Trial. [Page 210]the Depositions being taken, the High-priest charg'd him with Blasphemy, and told the Court that the Matter of Fact was so evi­dently prov'd against him, that they needed no more Witnesses; for by the Law he de­served Death: the whole Assembly (nemine contradicente) concurring with this mer­ciless and unjust Judge, did pronounce him guilty of the Crimes laid to his Charge.

Whereupon, they committed him to the Serjeants and base Soldiers, there to be kept (in arctâ custodiâ) as a condemn'd Malefactor. These Villains (to pass away the Night) did contemptuously and inhu­manely spit in his Face, ridicul'd and mock'd him; and said scornfully, and (as themselves thought) in Disgrace to him, Prophesie who it is that smote thee. Then they struck him with the Palms of their Hands, buffetted and bruis'd his Face; which was so besmear'd with Bloud and Spittle,Isai. 53. that there was neither Form, nor Beauty, nor Comeliness in him. But all these harsh Words and harder Blows, came far short of those Tortures which are yet behind.

For the Jews having no Power to con­demn and execute him judicially, (the Roman Governor alone, being at that time invested with the Power of Life and Death) when they had troubled and tortur'd him [Page 211]as long as they pleas'd, then they sent him bound to Pontius Pilate the Roman Deputy, and Governor of Judea; before whom he was indited upon new Articles: Wherein they charg'd him

(1) With Impiety; as teaching false Doctrine against the Law, Traditions, and Liberties of the Jewish Nation; and that he was a Prophaner of the Sabbath: Which being all notorious Untruths, and such Al­legations too as were not under his Cog­nizance; therefore Pilate took little Notice of them. But to enforce their Malice, and exasperate the Judge against this innocent Person,

(2) They charg'd him with Treason against Cesar's Person, and Sedition against the civil Government: Because said they, he refus'd to pay Tribute, and declar'd him­self to be the King of the Jews. This indeed Pilate was very much startled at, being tender of the Honour and Interest of Cesar; and chiefly because 'twas the Stay and Se­curity of his own: But to incense and in­rage him still more against the Prisoner, they further complain'd, that this Sedition was begun in Galilee, a Place most notori­ously infamous for Faction and Rebellion; where Judas Galilaeus, Theudas, and se­veral others had frequently disturb'd the Peace of the civil Government. Upon [Page 212]which Suggestion, Pilate (being consci­ous of our Saviour's Innocence, and unwil­ling to have any hand in his Bloud) sent him to Herod, who was then Tetrarch of Ga­lilee, another Province in Judea. This was very acceptable to the Jews; for Herod being a fierce and bloudy Man, they sup­pos'd, that Innocency it self would be as little Security to him, as 'twas to his Har­binger John the Baptist. Being conven'd before Herod, (who had desir'd of a long Time to see him) he was question'd about many things, and answer'd all their Inter­rogatories (for he expected no Justice there) with a profound Silence. Then Herod and the Soldiers set him at naught; clad him in a gorgeous Coat; and when they had ex­pos'd him to all the Obloquy and Contempt they could invent, he was remanded to Pi­late.

This egregious Polititian is now put to all his Shifts: for he was fully convinc'd in his Conscience of our Saviour's Innocen­cy, and the Injustice of their Proceedings against him. He was afraid of the Jews Displeasure, and yet desires to save the Life of the Prisoner: and therefore he must endeavour to find out an Expedient (if pos­sible) to satisfie their Importunities, and indemnifie himself from the Guilt of inno­cent Bloud. Now, having fully consi­der'd [Page 213]these things, and to extricate him­self out of this Mass of Contradictions; he makes use of this politic, tho' severe Pro­ject: For he commanded him first to be stript naked,Hierom. and then to be whipt (saith my Author) by six merciless and cruel Ruf­fians, who beat him with at least three hundred Stripes, till there was scarce any Skin left on his Body; and having thus in­humanely scourg'd him, they platted a phantastical Crown of Thorns, and put it on his Head; 'twas a Crown to deride him, and made of Thorns, on purpose to torment him: For the Bloud gusht out where the Pricks went in, and now stream'd as fast down his Face in the Palace, as it did down his back and shoulders at the Pillar.

But yet for all this, neither the piteous Sight of this miserably distressed Object, nor Pilat's Shifts, nor Arguments, nor Impor­tunities could prevail with these desperate­ly wicked and malicious Sons of Belial; still die he must, nor could any Engines of Cru­elty satisfie their Revenge, till they saw him breath out his last. They would by no means remit the Punishment, nor commute for his Life. Crucifie him, cruci­fie him, was their constant Cry: He is guilty of Blasphemy against God, and Se­dition against the King; and therefore he that goes about to save his Life is no Friend [Page 214]to Cesar. And to enforce their Plea be­yond all Contradiction, they would take the Guilt on themselves if the Sentence were unjust; and they, and their Posterity would answer it at the Peril of the Priso­ner's Vengeance, if he should really prove what he pretended to be; and his Bloud be upon them and their Children. Pilate was no longer able to resist the Dint of their Ar­guments; and hereupon resolv'd that he would rather crucifie a thousand Christs, than disoblige one Cesar.

Now we come to the Catastrophe of his dismal and Bloudy Crucifixion. The eter­nal Son of God and Saviour of the World, O horrendum nefas! was (for our sakes) sen­tenc'd to die an accursed, shameful, and painful Death upon the Cross. And that cruel inhumane Method, which these vile Wretches proceeded in against that meek and innocent Person was this, viz. In his way to Calvary they took off his purple Garment, (put on him in Scorn before) and cloathed him with his own. Then they loaded him with a heavy Tree, and forc'd him to undergo the Burden till he could bear it no longer: and when they per­ceiv'd that he was ready to faint, and fall under it, they commanded one Simon a Cyrenian (a Gentile) to assist him in the bearing of it, till he came to Golgotha, the [Page 215]Place appointed for his Execution: Which must needs be a stinking and dreadful Place; where the Skuls of dead Men, and the putrified and rotten Limbs of Male­factors were dismal to the Eye, and nau­seous to the Smell. Here it was that the Cross (being a tranverse Piece of Wood) was erected, and the Son of God, the sad­dest Spectacle that ever mortal Eye beheld, nail'd unto it.

Thus I have given my Reader a Speci­men of the Manner (tho' we cannot com­prehend the Measure) of our Saviour's Suf­ferings in his Life, and at his Death: All which he patiently underwent for our sakes, by a submissive Condescension to his Fa­ther's Will, and the satisfying of his Justice for our manifold Transgressions: and there­fore, as those Pains and Pressures must needs be terrible and afflictive to him; so they should be a Monument of the greatest Sor­row and Compunction to us. Especially in these two Respects.

1st. Because (for our sakes) he under­went a shameful and accursed Death; Gal. 3.13. which was ordain'd for Slaves and Malefactors only, and unworthy of any free Man, tho the greatest Criminal. And now, the Peo­ple who before were the greatest Admi­ters of his Person, Doctrine, Example, and Miracles, were scandaliz'd at his infamous [Page 216] Death; so that tho' the most of them could not look on him but with Pity, yet also with Scorn and Contempt. This Shame then, and Scandal of the Cross must needs add to the Bitterness of the Cup, and the Loathsomness of the Affliction. And yet for all this, he (considering the Glory of God, the happiness of all Mankind, which was so eminently concern'd in his Death, and that future Crown of rejoy­cing which he should shortly enter upon,) He (I say,) upon all these Considerations, patiently submitted to the Torment, and cheerfully underwent the Ignominy of that accursed Death for us; that we might reco­ver that Life, Liberty, Honour, and Hap­piness which we had forfeited and lost, by our enormous Sins and Transgressions. But

2dly. As he suffer'd a most cursed and shameful, so a most bitter and painful Death: For his Limbs being stretched out like Cloath upon the Tenters, and his Hands and Feet (the very Centers where all the Sinews met) being pierced through with massy Nails, must needs make the Tortures more exquisite and cruel. Besides, he did hang there three long Hours; and because he could not die of Hunger in that time, the Bloud must distill Drop by Drop, 'till it was all drain'd out of his Body. And to [Page 217]render his Death still more bitter and pain­ful; he not only suffer'd by all these Engins of Cruelty in his Body, but by a worse and more afflictive Agony in his Soul: For, as those sensible Tortures which he felt in his Body were most pungent to him; because 'twas of all other Bodies the most tender, being form'd only out of the Substance of his Mother, without any commixture of the Male Nature: So his Soul being pro­portionably delicate, and his Spirit more apprehensive; the Impressions of Pain and Sorrow must be so much the more severe and intolerable. Again, he was to grap­ple with, and undergo the Fierceness of God's Wrath, Psa. 76.7. and 18.7, 15. and the heavy Burden of our Sins; which must needs press him down with almost insupportable Anguish. No wonder then, that he swear great Lumps of Bloud;Luk. 22.44 and well might he cry out in the great Bitterness of his Soul, (God having also withdrawn the Beams of his gracious Presence for a time) Eli, Eli, &c. Upon which Jeremiah prophetically complain'd, that there was never any Sorrow (either of Men, or Martyrs) like unto his Sorrow. But because 'tis impossible to recount the Number, and express the Quality of those Torments which he suffer'd, both in Body and Soul: We will conclude this Point with that rapturous Petition inserted into [Page 218]the Litany of the Greek Church. [...]. By thine unknown Sorrows and Tortures felt by thee, but imperceptible to us; have mercy upon us, and save us O Lord our God.

Hitherto of the real Sacrifice which our faithful and most merciful High-priest offer'd up for our Sins; and of the Means and Methods which he us'd, (both by his active and passive Obedience) to perfect the great Work and Business of our Redemption: We shall consider in the next Place, the Benefits resulting from this great Propitiati­on; and then deduce some Inferences from it by way of Application. And

(1) Christ our High-priest, Benefits of this Propi­tiation. by the infinite Merits of his Obedience and suffe­rings, has purchas'd the Remission of our Sins, the Sanctification of our Nature, the Justification of our Persons, and (upon the tolerable and easie Conditions of Faith and Repentance) we shall be restor'd to that Holiness and Freedom, which we lost by the Fall and Defection of our first Parents. But then, we must be careful to perform the Conditions on our Part, ere we can expect the Benefits of Christ's Mediatorship. And if we seriously consider the sad Effects, and mischievous Consequences of our original Apostacy, we shall be more truly appre­hensive of the Benefit and Necessity of a Re­deemer; and use all possible Endeavours to [Page 219]be Sharers in that Pardon and Peace, which he has purchas'd for us (as we've seen) at so dear a Price.

(2) By the infinite Merits of his Obe­dience and Sufferings, he has raz'd out the Hand-writing, and deliver'd us from the Curse and Condemnation of the Law. We cannot be insensible of our manifold Trans­gressions both original and actual; and that we have been guilty of the Breach of God's holy, just, and reasonable Commands in many thousand Instances, both by Thought, Word, and Deed: For all which, 'tis impossible that we should make our Atonement, either by satisfying of Gods Justice for the Offences of our Lives past; or by our perfect and unsinning Obe­dience to his Laws for the future. And therefore, 'twould be but just with God to inflict the severest Punishments upon us, and judge us according to those Laws which we have so wickedly and wilfully viola­ted.

But, our gracious God was pleas'd in great Mercy and Compassion to undone Sinners, to send his own Son (as we've seen) in the fulness of time, Gal. 4. [...]. to satisfie the Law for us, and has thereby purchas'd In­demnity and Impunity for the Transgressors of it. And we are hereby deliver'd, not only from the burdensome Yoke of all the [Page 220] Mosaic Performances, by nailing 'em to his Cross; but he has so mitigated the Pe­nalties, and limited the Obligations of the moral Law; that tho' we fail in our Du­ties and Obedience to it, yet if we do not wilfully continue in a State of Impenitency; but be truly sensible of, and heartily sor­rowful for the Offences of our Lives past; if we exercise a true Faith in Christ our Redeemer; and be watchful over our selves in the more pious and prudent Conduct of our Lives for the future: Then (I say, upon our sincere Endeavours, and hearty Compliance with these Conditions) he will make up all our Defects, and by his impu­tative Righteousness satisfie the Law for us: For there's now no Condemnation to those which are in Christ Jesus; Rom. 8.1. who walk not af­ter the Flesh, but after the Spirit.

(3) By the efficacious Merits of Christ's Obedience and Sufferings, we are deliver'd from the Sting and Terrours of Death. Now Death is the Stipend and Wages of Sin, which is due to every Man since the Fall of the first Adam; and he that labours the whole day diligently and painfully in his Calling, has not a more just Title to his Wages, then the wilful and impenitent Sinner hath to temporal and eternal Death: But the second Adam has conquer'd the Grave, pull'd out the Sting of Death, and [Page 221]given us a certain Title to a blissful Im­mortality: So that tho' the Dissolution of our Bodies, may be above all terrible Things most dreadful to Flesh and Bloud; yet thro' the Merits of Christ's Death 'twill be sanctified and made easie to us: And the worst Office that Death can do to a sincere Believer, is only to send his Body to the Grave, a Place of Ease and Silence; and his Soul to eternal Bliss. Besides, all its Harbingers and Concomitants, as Afflicti­ons, Infirmities, Diseases, &c. will not only prove tolerable and easie for a good man to bear, but will turn to Advantage, and become Matter of our greatest Tri­umph and Exaltation.

(4) Christ our High-priest has conquer'd the Devil and all his infernal Powers, by the wonderful Efficacy of his Obedience and Sufferings. This politic, potent, and mali­cious Enemy was such, from the beginning, and all the Sons and Daughters of Adam must expect the same Measures from him, to the end of the World. He knows that Christ (the Seed of the Woman) shall pro­nounce and execute that dreadful Sentence against him; and therefore, so many of his Friends and Relatives as come within his Clutches shall smart for it.

But, the Son of God and High-priest of our Profession, tho' he has not absolutely [Page 222]destroy'd, yet very much limited his Pow­er and Authority. Those idolatrous Reli­gions which he so much gloried in hereto­fore, are since his Coming, crept into some private Corners of the World. His Ora­cles are silenc't, and he seldom possesses the Bodies of Men, or appears in their Shapes as formerly. But seeing he is not yet bound up in those Chains of Darkness which shall eternally confine him; he will lose no Opportunity in setting all his Engins and Instruments on Work, to entrap and en­snare poor Sinners, that he may make us (if possible) as unhappy and miserable as himself.

But this is our Comfort and Happiness, that tho' the Devil may now and then tempt us to Sin; yet our blessed Lord's so exceed­ing tender of our Welfare, that he will cither countermine his Stratagems, (if we be good Christians) or furnish us with a Sufficiency of Grace and Power to resist and repel them. We have indeed some Instances in Sacred History of those who've been yielded a Prey to him for a time; yet for that very End and Purpose, that their Victories over him might become more illustrious: And their Examples are left us on Record, (as in the Case of holy Job, &c.) that they might be lasting Mo­numents of God's Grace and Power, and [Page 223]of their Patience and Magnanimity to all succeeding Generations.

Let no sincere Christian then be discou­rag'd, tho he be now and then obnoxi­ous to Satans Temptations: For if he hold out vigorously, the Power and Malice of the Devil shall not only be much abated by the Opposition of good Angels, (who are much more able and active to preserve and protect us, then Devils and wicked Men can be to mischieve and hurt us:) But the Spirit of God is also greater in us, 1 Joh. 4.4. then he that is in the World; and he who is God over all, has prescrib'd such Bounds to our Enemies of all sorts; that they are now confin'd like those turbulent (and other­wise uncontrolable) Waves of the Sea,Job. 1.1 [...]. that they can only move so far, and no further then he pleases. But this is to be under­stood of Believers only: For the sinful and disobedient,Eph. 2.2, 3. the unbelieving and im­penient are led captive by him; become his absolute Slaves and Vassals, and are forward to commit all those Villanies which he doth perswade and tempt 'em to, tho never so dishonourable to God, or mis­chievous to themselves, and others.

But here I must note to you;Absolute Conquest over Sin not att [...] ­able in this Life. that we cannot expect an absolute Conquest over Sin and Satan in this Life, by the Sacri­fice of Christ's Death: And therefore we [Page 224]had need to stand continually upon our Guard; and pray incessantly for the As­sistances of God's Grace and Spirit, to help our Infirmities, and enable us to resist them; yet this we are certain of, (which may en­courage us in the Conflict) that when we come within the Fortifications of the new Hierusalem, we shall reap the blessed Fruits of this great Expiation; and have a total Exemption from all Temptation, Sin, and Suffering whatsoever.

Then shall our Bodies shine as the Bright­ness of the Sun Beams, and as the Stars for ever and ever; and our Souls shall be cloath'd with an immaculate and spotless Dei-formity. Then shall all those Laws which are now so difficult to be perform'd, be either cancell'd and repeal'd, or our merciful High-priest will furnish us with a Sufficiency of Will and Power to obey them. Then will all our Desires, Inclinati­ons, and Affections cheerfully concur (with­out any by-respects to our private Interests or Passions) in the promoting of God's Glory, and the mutual Joy and Happiness of the whole Community of holy and bea­tified Spirits. Then shall all Labour and Travel, Sorrow and Sickness be at an end; and Death it self which is now so terrible to Flesh and Blood, shall be swallow'd up in absolute and perfect Victory. Then shall [Page 225]the Devil our most malicious and inveterate Enemy, and all his Agents be cast into the Lake of Fire and Brimstone; and shall be confin'd eternally to those Flames and Tortures, which are prepar'd for him and his Angels.

There are several other Benefits resulting from this great Propitiation; More par­ticular Be­nefits (which I have toucht already) and therefore shall only name them here: as, the Conquest which Christ has obtain'd over the World, with all its vain Pomps,1 Joh. 5. [...] Honours, Beauties, Pleasures, &c. which the Apostle did so much glory in, and rejoice at.Eph. 2.15, 16. He has put away the Enmity between God and Man; between one Man and another; and between every good man and his own Con­science: He has ratified and confirm'd the new Covenant between God and us,Heb. 10.29. in his own Bloud; repair'd God's Honour which had been so much obscur'd and violated by our Disobe­dience and Rebellion against him; and has restor'd us to all those just Rights and Privi­ledges, which we thereby forfeited and lost. He has rais'd and advanc'd us to the Honour and Happiness of God's own Sons; thus my­stically uniting us to himself, and elevating us above the World. In a Word, he has fully sa­tisfied God's Justice, which had been so often affronted by our Iniquities; and perfectly made up the Breach between God and Man, (as we have prov'd before) to the advancement of his own Glory, and the unspeakable Comfort and Happiness of all true Believers.

[Page 226]Thus, our most faithful and compassionate High-Priest has made our perfect and plenary Atonement with God, by that infinite Sa­crifice, and unsinning Obedience which he perform'd in his Life, and has perfected at his Death. Which Propitiation of his is fully correspondent to God's determinate Counsel, and all the Prophesies and Types in holy Scrip­ture concerning him. We have seen likewise what a happy State and Condition Mankind is in, by his Assumption of our Nature; and what Blessings and Priviledges he has pur­chas'd for us, and will certainly bestow on us, if we endeavour to make our Lives the Tran­script of his Doctrine, and Example. We shall Apply this Point, by considering what practi­cal Inferences may be drawn from it. And

(1) The serious and impartial Conside­ration of this great Mystery, The Influ­ence which this Do­ctrine should have upon Practice. should affect our Souls with the highest Transports, and oblige us to make the most affectionate Returns of Love and Duty towards him. No Imagina­tion could devise any thing beyond this! That the Lord of eternal Life should stoop from the Top of Heaven, and under the Vail of our Flesh, endure the Pain and Infamy of an accur­sed Cross; not only to rescue his Enemies from Death, but to exalt them to eternal Life. What infinite Obligations are these? and how unworthy should we be of those Favours, if the effects in our Hearts and Lives do not bear some considerable Proportion to those won­derful [Page 227]Emanations of his Love and Bounty? And how should we Love him above all things, who has thus loved us?

(2) This is a most solid Foundation for our Faith, Rom. 8.32 our Hope, and Confidence to rest upon, amongst all the distracting Cares and Sorrows of a miserable World. That we live under the Providence and Protection of an all-pow­erful and merciful God; and have the Plea of Christ's infinite Merits to secure and confirm to us, our present and eternal Peace, upon such reasonable & easie Conditions as are propoun­ded in the Gospel. If these things were duely weigh'd and consider'd, they would prove the best and most absolute Catholicon, to cure all the melancholly Suggestions of Distrust, and Infidelity.

(3) Our serious Reflexions upon that black and tragical Scene of Christ's Sorrows and Suf­ferings for our Sins, may give us a true Re­presentation of the damnable Nature, heinous Aggravations, and dreadful Consequences of 'em; and inspire us with the greatest Dread against, & Detestation of those Enemies, which are so dishonourable to God, and mischie­vous to our selves: For our Sins alas! have been the Betrayers and Slanderers of the most innocent Son of God (our best Friend and most compassionate Redeemer) and the immediate Authors too, of that painful and infamous Death, and all the precedent Cruelties which he suffer'd for us. How should these Conside­rations, [Page 228]then affect our Souls with a deep Com­punction, and a hearty Contrition for our by­past Offences? And how should we hate and aband on even the very Appearances of all Sin and Wickedness for the future? More espe­cially if we consider, that

If God did so signalize the severe Rensent­ments of his Wrath, in the Punishment of his own most dearly beloved Son; what then shall be the Doom of the impenitent and contu­macious Offender? What dreadful Impressi­ons should this great Exemplar of God's Justice and Vengeance make upon our Lives? How should we study and endeavour to mortifie our Flesh, [...] Pet. 4.1, 2. and crucifie our Lusts, which have been the immediate Causes of all those barbarous Cruelties and merciless Persecutions which he suffer'd? How should we renounce all the su­perficial and extravagant Fooleries of this World, according to the Example of Christ and his Followers?Col. 3.3, 5. Rom. 6.5, 6. And indeed, unless we thus crucifie the old Man, and become conform­able to Christ in trampling upon all the sinful Delights of this vain and transitory Life, we have no real Title to the Blessings and Privi­ledges of this great Propitiation: For, if we Sin wilfully under the Gospel, we crucifie the Son of God afresh,Heb. 6.6. and react that dreadful Tragedy which we lately heard of. This would be to despise and reject all his charitable and merciful Endeavours for our Peace and Wel­fare; and if we continue in any one wilful Act [Page 229]of Sin and Disobedience unrepented of, 'twill render all his bitter Sufferings for our sakes, not only vain and fruitless, but destructive and pernicious. Let us therefore flie from all Sin, as the most deadly Contagion; and when by a thro' Mortification of our Lusts and Ap­petites, we have made our Peace with God; we should dread the Danger, Shame, and Scan­dal, of returning with the Dog to the Vomit, or with the Sow that is washed, 2 Pet. 2.22 to her wal­lowing in the Mire.

(4) We are strictly oblig'd by the Laws of Gratitude, Interest, and Duty, to conform our Lives (so far as we are able) to the Doctrine and Pattern of Christ: And our Respect and Reverence to the eternal Son of God our faith­ful High-priest, should be attested with a sin­cere Obedience to all his holy Institutions. He submitted to his Fathers Will, in bear­ing the heavy Yoke,Phil. 2.8. and drinking the bitter Cup for our Sakes: How should we then stu­dy to imitate his holy and innocent Life; al­wayes looking unto Jesus the Author and Fini­sher of our Faith, &c.Heb. 12.2. For our pious Confor­mity hereto, will not only recommend us to the Regard and Admiration of future Ages, but will effectually dispose and qualifie us, for all the blessed Priviledges and Advantages of his Grace and Glory. In a word, the Life and Death of Christ are an Inforcement and Re­commendation of Patience,Mat. 11. Math. 5.10. and Perseverance in well doing and suffering for his sake, to the [Page 230]Glory of God, and the Interest of Religion: We should devote our selves therefore in­tirely to his Service, and become most active Instruments in the promoting of his Glory; and then 'twill be impossible that we should fail of the Comfort and Benefit of our holy and ver­tuous Endeavours.

(5) And lastly, Christ's infinite Love to us (in all those Instances which I have mention'd) should be a powerful Motive and Argument to perswade us to be kind and charitable to Others.1 Joh. 4.11. Did the eternal Son of God set such an infinite value on our Souls, as to lay down his Life for them? How then should we love those lively Images of his, for whom he has paid so dear a Ransom; and do always bear the Sig­nature, and visible Characters of his Grace and Favour? Has he done and suffer'd so ma­ny things for us? and cannot we prevail with our selves,Rom. 15.1 Eph. 5.2. 1 Joh. 3.16 to dispense with a petty Neglect, bear some small Injuries from, and Infirmities in our Brethren for his sake; who has pardon'd us a Debt of more than ten thousand Talents? Let all these things be duely consider'd and applyed, that we may behold our Lord (by the Eye of Faith) standing upon the Cross; not only as a resolute Sufferer, but a glori­ous Conqueror, to the infinite and unspeakable Joy and Comfort of our Souls in this, and their infinite & eternal Happiness in another World. I have done with the first Part of our Saviour's Priestly Office, namely, the Satisfaction which [Page 231]he made, and the Ransom which he has paid for the Purchase of our Redemption here on Earth, which brings me to the

2d. Branch of it, viz. his meritorious Inter­cession for us in Heaven. Christ our High-priest intercedes for us in Heaven. Jesus Christ our most merciful Lord and Saviour is now entred into the Heavens, where he is executing and ad­ministring his Melchisedekian Office, for the In­terest and Benefit of his Church and People here on Earth; most especially in these two remarkable Instances. (1) By interceding for us. (2) In Blessing of us. And

1st. Christ our faithful High-priest, For the supply of all our Wants. Inter­cedes powerfully with the Father, for the sup­ply of all our temporal and spiritual Wants; that we may live comfortaby here, and be glo­rified with him eternally hereafter. And to this End, he is now presenting the Merits of his Bloud, and Obedience to his Father's Accep­tance; representing all the Wounds & Marks of his Sufferings; and pleading 'em in full Sa­tisfaction, For the pardon of our Sins. Heb. 12.24 1 Pet. 1.2 for all the Sins and Offences which his Votaries have committed. The Bloud of Christ supplicates in Heaven for Mercy and Compassion for us: And the sprinkling of it now, is as necessary for the Sanctification of Be­lievers, as the shedding it upon the Cross was for the Salvation of them: For altho' one Drop of it might be sufficient to save ten thousand Worlds, yet it becomes efficacious only to those on whom 'tis sprinkled. This is that pre­cious Bloud which speaks better things to us, [Page 232]then that of Abel; and it has such a rinsing and cleansing Property in it,For sancti­sying Grace as to purifie the Souls and Bodies of those who truly believe and ap­ply it, from all the Contagion & Filthiness both of the Flesh, and of the Spirit. This only can render our Persons and Performances, Sacri­fices and Services acceptable to God: So that when he beholds the Wounds and Sufferings of Christ, he will think nothing too dear for us.

More particularly: That our Hearts may be truly affected with a real Sense of the Com­forts and Benefits of his meritorious and pow­erful Intercession, 'twill be of necessary and important Use, to consider these following Instances of it. For

(1) He offers up his own Prayers to God the Father for us;He offers up his own Prayers to the Father for us. and stands like Aaron, (being truly sensible of our Wants, heartily zealous for, and extremely tender of our Welfare) with the Censer of his own Merits in his Hand to stop the Plague; and apply sovereign and saving Remedies to our wounded and langui­shing Spirits. He prays most affectionatly, and incessantly for the Pardon of our Sins, for the pity and care of our Infirmities,Rom. 8.33 34. 1 Joh. 2.1. Heb. 4.14, 15, 16. for the relief of all our Necessities, for the de­fence of our Persons, for victory over Temp­tations, for the Sanctification of our whole Nature, for our nearer Union with him and the Father,Joh. 14.16. Joh. 17.1, 2, 9, 15, 17, 20, 24. even in this World, and for our future Glorification with him in Heaven, and that eternally. And this is our great Comfort and [Page 233]Happiness, that (if we be good Christians) his Prayers will be successful for us; and he will be no less concern'd for his Votaries now, then formerly, for the Shepherd of Israel doth neither slumber nor sleep; Ps. 121.4. but is the same merciful Intercessor for his Servants, yesterday, this day, and for ever. And as he prays ef­fectually for us; So

(2) He is graciously pleas'd to offer up all our Prayers and holy Performances to God the Father for us;And pre­sents our Prayers to him. Tota con­gregatio Societasque sanctorum offertur Deo, per sacerdotem magnum. Aug. de Civit. Dei Lib. 10. and Intercedes powerfully for their Reward, and Acceptance. All our spiritual Sacrifices; as Confessions, Petitions, Thanksgivings, Intercessions, voluntary Re­straints, Self-resignations; all our seasonable Words and Actions, our pious Thoughts and Inclinations, our virtuous and gracious Dispo­sitions, our Passions and Sufferings, are conti­nually offer'd up, with all Earnestness and Im­portunity for their Acceptance, (by our com­passionate & faithful High-priest) at the Throne of God's heavenly Grace. And to encourage us herein tho' we sometimes fail in our Du­ties to God, or Man, and are drawn into Sin unawares, by Infirmity or Surprize, yet he pi­ties and prays for our Pardon;1 Joh. 2.1, 2. and (if we be humble and penitent) his redundant Merits will atone for the Pardon of our manifold Defects. And indeed, if we consider the many Slips and Infirmities we are daily guilty of, and the great Neglects even in our best Performances; we've need of such a High-priest, to intercede continu­ally to the Father for us.

[Page 234]But here we must remarque, That Christ prayeth not for the World; not for those who are wilfully disobedient & impenitent,Joh. 17.9. Rev. 6.10 1 Ioh. 5.6 or who live in an habitual Course of Sin and Wicked­ness: But does rather deprecate the Father against those wretched Enemies of his Church, and Religion. And as this may be a Terrour to the wicked and dissolute, so it may be the greatest Incouragement imaginable, to the conscientious and upright Christian. It must therefore nearly concern us, to be very pru­dent and circumspect in all our Duties both to God and Man; lest (by our Disobedience and Unbelief) we lose our Propriety and In­terest in those merciful Intercessions and om­nipotent Prayers, whereby (if we be faithful & obedient) 'tis impossible we should miscarry.

(3) By his meritorious Intercession (if we comply with the recited Conditions) he pro­cures us a free Access by the Spirit unto the Father, that we may present our Petitions our Selves, for all things we stand in need of, if we ask them in his Name: For 'tis by Christ only,Ioh. 16.2 [...], 24, 26, 26 Rev. 8.3. that we come with Boldness to the Throne of Grace, and have Admission into the holiest of all. And if our devout and earnest Prayers be sprinkled with his Bloud, and perfum'd by the Grace of his Merits and Intercession; we need not doubt of their Reward and Accep­tance with the Father, for the sake of his dear Son. Wherefore, all our Prayers, Thanks­givings, &c. must be concluded (according to [Page 235]the Church's Prescription, which is grounded upon Apostolical Practice) in his Name. To whom be ascrib'd all Honour and Glory, now and for ever.

Now, as Christ our most merciful High­priest, doth powerfully and effectually inter­cede for us; for the Acceptance of our Servi­ces; and disposes us by his Grace, to pray suc­cessfully for our Selves: So

2dly. He blesseth us. Ps. 84.11. He does sanctifie and Bless us both in our Souls and Bodies, with the Abundance of his Grace and Glory: For, he blesseth us in our many temporal, and spiritual Deliverances, from the Temptations and Tyranny of Devils and wicked Men. He blesseth us in turning away every one of us from our Iniquities; Acts 3.26 in sanctifying our whole Nature, by the lively Influence and Operation of his holy Spirit, and by the wonderful Effusions of his exciting, preventing, and restraining Grace; whereby he keeps us back from Sin, and makes us ho­ly here, (as before) that we may be happy for ever. 'Tis very observable since our blessed Saviour's Exaltation, that his true and faith­ful Converts are far more expert in the Know­ledge of Divine Mysteries, more religious and circumspect in their Words and Actions, more seraphic and affectionate in their Devotions: And those very Slips and Indiscretions they are guilty of, do seldom escape without some Regret and Reluctancy; and are therefore (doubtless) consistent with the Sincerity of [Page 236]their regenerate State. And that he will bless us immeasurably after this Life, is most cer­tain and evident from holy Scripture: But we cannot yet comprehend the Degrees of that Blessedness; and therefore 'tis rather our Duty to Hope and wait for it with Patience, then by a wanton Curiosity, to pry too eagerly into that boundless and inconceivable Mystery.1 John 3.2 1 Cor. 2.9.

Hitherto of the Intercessory Part of our Sa­viour's Melchisedekian Office, which he is now transacting in Heaven for us. Let us now ap­ply this Point in two or three Instances. And

(1) We have not an absolute Title to the Privileges of our Saviour's Mediation in Hea­ven for us; The Appli­cation of this Point. for all the Promises of the Gos­pel (as we've noted at large in this Treatise) are Conditional: If we believe, we shall be sa­ved; if we die with him, we shall also live with him; 2 Tim. 2.11, 12, 13. if we suffer with him, we shall also reign with him, &c. And (so on the contrary) if we deny him, he will also deny us, &c. Therefore, we are oblig'd by the Laws of that New Covenant which Christ's now mediating in Heaven for us; to believe, repent, pray, read, and me­ditate on the holy Scriptures; hear God's Word, receive the holy Sacraments, and en­deavour to be sincere in all Duties both to God and Man: And that general Term of God­liness whereby we are rendred capable of the Blessings of this, and a future Life, does emi­nently comprehend all these; nor have we any real Title to the Benefits of Christ's Mediator­ship [Page 237]in Heaven, but by our sincere Endeavour to observe and comply with these tolerable and easie Conditions. Besides there can be no Justi­fication without Sanctification: For he gave himself for us, Tit. 2.14. not only to redeem us from all Iniquity; but to purifie unto himself a peculi­ar People zealous of Good-works. Heb. 14.14 16. Seeing then we have a great High-priest that is passed into the Heavens for us, Jesus the Son of God, let us hold fast and adorn our Profession, by our strict­est compliances with the Conditions; and our uniform Obedience to all the reasonable Commands and Constitutions of the Gospel. And therefore

(2) We have sufficient Motives and En­couragements to perswade us to be vigorous and active in the prudent Conduct of our Lives in the ways of Religion, if we look back to the Premisses: But besides, to enforce those Obli­gations, we have a Friend and Favorite in Hea­ven; who (being sensible of our Infirmities) is able and willing to present and recommend,Mat. 21.2, Mat. 7.72 8. and (if they be seasonably offer'd) he will pre­vail for the comfortable Success of all our pi­ous Endeavours. And what can be more ar­gumentative, to perswade us to be faithful and diligent, in our most devout Attendance on all the Duties of Religion; then such a well grounded Assurance of the Success of our Per­formances, and the Acceptance of our Persons before God?

(3) what returns of Love and Gratitude, [Page 238]do such wonderful Instances of Mercy and Bounty require from us? These are the last Overtures and Tenders of Grace and Mercy, which shall ever be made to the Sons of Men; and therefore to be embrac't with the highest Regard, & most endeared Expressions of Love, Joy, and Thankfulness: But if we reject and trample upon,Heb. 1.2. and 2.1, 2, 3, 4. Heb. 10.26 27. or neglect and undervalue these glad Tidings of our Peace; our other Sins will receive a mighty Aggravation, and our Guilt will be hugely increased: Insomuch, that it had been comparatively well for us, if we had been born in India amongst Pagans, who never heard of Christ nor his Religion; rather than in Eng­land, where the Gospel has been publickly and purely preacht for many years: And it shall be more tolerable for Sodom and Gomorrah at the Day of Judgement, Mat. 10.15 then for the dissolute and debaucht Christian.

Thus we've seen at large, that when the whole World was involv'd in the sad Catastro­phe of Adam's Sin and Guilt; and laid under the dreadful Decree & Condemnation to eter­nal Misery and Death: And when all the le­gal Sacrifices could not satisfie for the least Of­fence, nor procure a Minute's Reprieve from God's justly incensed Wrath and Vengeance: 'Twas in this great Strait that mercy inter­pos'd; and God was pleas'd to provide a Sa­crifice worthy of his own Acceptance. A Sa­crifice so pure and excellent in its own Nature, and so precious in its Value; as becomes eve­ry [Page 239]way satisfactory to God's Justice, and a suf­ficient Ransom for the Sins of the whole World. We've seen likewise the highest Proposals of Grace and Mercy, which could be offer'd to the Sons of Men; in that the eternal Son of God is pleas'd to intercede so effectually for our Pardon and Peace; and has put us into such a feasible Way of obtaining them; that nothing but our wilful Stubbornness can make us miserable. What remains now, but that we proceed by the Assistance of God's Grace, to the last Branch of Christ's Mediatorship: In which we have the assured Confidence, that he will preserve us in the Enjoyment of Peace; protect us from all the Enemies of our Wel­fare; and establish and confirm us in the En­joyment of those temporal and spiritual Bles­sings, which he has purchas'd and prepar'd for us.

CHAP. VIII. Of Christ's Kingly Office.

THat Christ Jesus the righteous is invest­ed with an absolute and irresistable Pow­er, to govern the whole World in General, and his Church and People in Particular, was the last thing I propounded to be dis­courst of in this Treatise. Now, that I may the better inform the Judgements, and affect the [Page 240]Hearts of my Reader with the saving Know­ledge of this necessary Point of Doctrine: I shall (for Methods sake) offer these four things to your serious and impartial Consideration.

1st. We shall present you with some un­questionable Evidences of Christ's Kingly Power and Authority, which has been fully manifest­ed to the World; and herein we shall consi­der, from whence this Right of Government is deriv'd.

2dly. We shall treat distinctly of the Admi­nistration of this Government; and enquire par­ticularly how, over whom, and in what Instan­ces he exerciseth his Dominion and Authority.

3dly. We shall give you a Specimen of the several Benefits resulting from his supreme Power and Jurisdiction; which he does thus impartially administer for the Comfort and Happiness of his Subjects.

4thly. We shall consider what Influence this excellent Doctrine should have upon the Lives and Practices of all Christians. Of all these severally, and in Order. And the

1st. Imports, that Christ is an absolute King, and the supreme Monarch of all the Kingdoms of the World. Testimonies of Christ's Kingly Power. Ps. 2.6, 8. Which may be fully evidenc't. (1) From Scripture Testimony. The Psalmist is very express to this purpose. I will set my King (saith he) upon my holy Hill of Sion; and I will give him the Heathen for his Inheritance, and the utmost parts of the Earth for his Pos­session. Consonant to which, is that of the [Page 241]Evangelical Prophet Isaiah. Isai. 9.6, 7. Ʋnto us a Child is born, unto us a Son is given; the Govern­ment shall be upon his shoulder, and his Name shall be called Wonderful, Counsellor, the Mighty God, the everlasting Father, the Prince of Peace: of the encrease of his Government and Peace there shall be no end; to sit upon the Throne of David, and upon his Kingdom to order it, and to establish it with with Judgement and Righ­teousness, from henceforth, even for ever and ever. Ps. 45.7, 6. Thy Throne O God (saith the Kingly Pro­phet) is for ever and ever, the Sceptre of thy Kingdom is a Right Scepter; thou hast loved Righteousness, and hated Iniquity, therefore God even thy God hath anointed thee with the Oyl of gladness above thy Fellows. And so he goes on through the whole Psalm, to ex­alt and magnifie the Grace and Majesty of Christ's Kingdom. And that all the Prophesies con­cerning his Kingdom, are to be thus interpre­ted, is evident from the Writings of the Evan­gelists and Apostles.Zech. 9.9. comp. Mat. 2.45. Tell the Daughter of Zi­on, behold thy King cometh unto the meek, &c. which is the complement of that of the Pro­phet Zechariah, with many other parallel Passa­ges to the same purpose, which would be need­less to repeat. But besides, all the Works of Creation and Providence are ascribed to him, (as before;) and God the Father has gi­ven him all Rule and Authority: Mat. 28.18 Phil. 2.8. 1 Pet. 3.22. For which end he rais'd him from the Dead, and set him at his own right hand; far above all Principali­ties [Page 242]and Powers, Heb. 2.9. Eph. 1 20, 21. and every Name that is named, both in this World, and also in that which is to come: And hath put all things under his Feet, and gave him to be the Head over all Things to the Church. This is he of whom St. John makes mention, that he was clothed in a Garment dipt in Bloud, Rev. 19.13 16. com. Isa. 63.2, 3. (the Ensign of his Victory and Triumph over all his and the Church's Enemies) and his Name was called the Word of God; and he has on his Vesture, and on his Thigh, a Name written, KING OF KINGS and LORD OF LORDS. Many other Ar­guments and Authorities, might be added from Scripture, (if 'twere necessary) to confirm and illustrate this Point: Ioh. 1 [...].37 But Pilate tho' a Heathen be­liev'd it upon his own single Testimony, (and may serve instead of many others) as appeareth by the Inscription set over him on the Cross;Ioh. 19.19 with the Sanction added, what I have written I have written.

2dly. His Kingly Authority is asserted and con­firm'd, by the many strange and wonderful Miracles which he wrought: For he manifested his Power on Earth, in curing the Blind and the Lame, and all manner of Diseases; and in raising the dead Bodies of Lazarus, and many others at his Resur­rection. He exerted it in the Sea, when he asswa­ged its Storms and Tempests, and walked on the Water without a Ship. He gave a Testimony of it in the Air, when he led Captivity captive; drew Principalities after him, and trampled upon them. And lastly, he exercis'd his Kingly Power in Hell, in his Conquest over the Devil, and all the infernal Furies: Who, in despight of all their Policy, Pow­er, and Malice, were forc't to confess that he was omnipotent;Act. 19.15 and therefore they must submit to his Jurisdiction.

(3) We have the unanimous Consent of all [Page 243]pious and prudent Christians in all Ages, who have cheerfully submitted themselves to the Scep­tre of his Kingdom: For they had their whole De­pendance on his Power for their Safety; on his Wisdom for their Guidance and Direction; and on his infinite Merits and Mercy for their comfor­table Living here, and eternal Salvation hereafter.

But, as Christ our King is invested with an absolute and unlimited Power and Authority; so he has an unquestionable Right and Title to govern the whole World, and all the Creatures in it. And he holds this absolute Tenor of Empire and Soveraignty.

(1) By Inheritance. Christ has an undoubted Right to this Office. Mat. 2.2. 1. By In­heritance. This is clear from the Concessions of the Eastern Sages, who came so far to see him and do him Homage. And besides his Hereditary Power as the eternal Son of God, he was of the Royal Race, as Man. St. Matthew de­rives his Pedigree from fourteen Kings successively; and therefore his hereditary Title (as Man) to the Kingdom of Israel must needs be indisputable.

(2) He has an absolute and unquestionable Right to his Kingdom, by Donation; 2. By do­nation. Mat. 28.18 Psal. 8.7. Matth. 9.6. Ioh. 5.22. Ioh. 5.27. Mat. 16.27 and hence he derives his Power and Authority to rule and govern all things, to forgive us all our Sins, and to indemni­fie us from the Punishment of them; to pass Judgement upon Angels and Men, not only in what concerns his Kingdom of Grace here, but in determining their final Doom and Condition hereafter; and in the Distribution of Rewards and Punishments to the faithful, and disobedient.

(3) He has obtain'd an absolute Right to go­vern all the Creatures, by Conquest: For he has spoil'd all Principalities and Powers;3. By Con­quest. taken the Prey out of their Teeth; and in despight of the Power and Policy of Devils and wicked Men, the greatest Part of the known World have been [Page 244]reduc'd from their Heathenish and Idolatrous Su­perstitions in worshipping false Gods; and have cheerfully and voluntarily submitted themselves to be govern'd by the just Laws and Constitutions of his Kingdom.

(4) He has a just claim to his Kingly Government by Purchase: 4. By Pur­chase. Rom. 2.23 &c. For when by our Sin and Rebellion against God, we had justly forfeited our Lives, lost our Freedom, contracted an universal Guilt and Stain; and had not only depriv'd our selves of all the Hope and Possibility of any future Comfort and Happiness, but were sentenc'd to Death; and as condemn'd Slaves and Villains bound over to everlasting Torments: When (I say) we were by our Sins plung'd into this desperate and damnable Condition,1 Tim. 2.6 Act. 20.28. 2 Pet. 1.18 without the least prospect of Reprieve or Rescue: Then it was, that the eternal Son of God, (and our blessed Saviour) purchased our Peace and Pardon, by the Sacrifice of his dearest Life; and has hereby restor'd all his faithful Vo­taries to the comfortable Enjoyment of God's Grace and Favour.

Hence 'tis evident, in all these several Respects; that our Lord Jesus Christ is the most absolute King of Kings, and Lord of Lords: A King, at whose feet all Prices and Emperors must cast down their Crowns; and a Lord, whose Authority super­sedes the Power and Jurisdiction of all Earthly Princes and Monarchs. They must all stoop to him, all Nations shall do him service. And thus much of the Original and Extent of our Saviour's Kingly Office. We pass forward,

2dly. The Admi­nistration of Christ's Kingly Go­vernment. To the Administration of his Government. But for the better understanding of this Point, we must consider the Government of Christ's Kingdom under a double Acceptation. And 'tis

[Page 245](1) Ʋniversal over all the Creatures; which the School-men call the Kingdom of his Power: Whereby he orders and disposes all things; and rules all the Creatures, visible, and invisible with­in this vast frame of the Ʋniverse: For he govern­eth the highest Heavens, and appoints the holy An­gels his ministring Spirits, their several Offices and Imployments. He rules the lower Orbs, causing Day and Night, Heat and Cold, Summer and Winter. He governs the Air, the Winds and Seas, Storms and Tempests, raising and calming them again, how, and when, and where he pleases. He rules the Earth and all the Inhabitants thereof; so, that those things which seem casual and contingent to us, are order'd and brought to pass by his deter­minate Councel and Providence. He exerciseth his Power and Authority in Hell, over-ruling those unruly Powers of Darkness; keeping that disorderly Rout under a certain kind of Govern­ment, well known to himself, but inconceivable to us, or to them who are rul'd by it. So, that from the glorious Angels, to the crawling Worms; from the highest Heavens, to the lowest Hell, all the Creatures are within the Sphere and Compass of his absolute, and indeed unlimited Jurisdiction. But

(2) And more Particularly, He exerciseth his Dominion over the Church his Body, and every particular Member thereof. His Kingdom is foun­ded in the Souls and Consciences of all true Belie­vers; where he reigns by his Word and Spirit; di­recting them in the Ways of Godliness by his Grace, that he may dispose and qualifie 'em for his King­dom of glory. Which Government over his Church, is yet more particularly display'd and manifested, in these two remarkable Instances. (1) In the [Page 246]Guidance and Preservation of his, and the Church's Friends. (2) In the Confusion and Destruction of his, and her Enemies. And

First, He exercises his Power in, and over his Church,1. In the Guidance and Prote­ction of his Church. Rom. 2.16 1 Cor. 4 5 in the Guidance and Protection of his loy­al and obedient Subjects. And tho he sits at the right Hand of his Father in Heaven, yet he forgets not the Poor afflicted Members of his Church here on Earth. He rules Mens Hearts, and sets up his Empire there; exciting 'em by his holy Spirit to be, and to do good; to avoid all things evil in them­selves and of evil Report; whereby they may es­cape all the Mischiefs both of Sin and Punishment. He exercises his Power and Authority in making and repealing Laws; and passes Judgement upon what's expedient and lawful, or unnecessary and unlawful, as seems best to his uncontroulable, yet unerring Wisdom.Acts 17.31 He remits and retains Sins, and has an absolute Power to execute Judgement upon all Creatures; before whose impartial Tri­bunal we must all shortly appear to receive our final Doom, when neither the Secrets of Men, nor the Counsel of the Heart shall escape his Scrutiny.1 Cor. 3.13, 15. He rules his people by his holy and just Laws; and enables them by his Grace and Spirit, to comply with, and obey them. He protects his Votaries from the Tyranny of their domineering Lusts and Pas­sions; and preserves 'em from the conquering Pow­er and Prevalence of all Temptations. He sup­ports them under, and comforts 'em in all the Pres­sures and Afflictions of this Life; and at the last, crowneth them with an absolute Conquest over all his and their Enemies.

Yet here we must note, That his Church and People have their tristia, as well as lucida Inter­valla: For by his Counsel and Providence, the Ty­rants [Page 247]of this World, (as the proud Assyrian, &c.) become Ministers of his Justice; Rods and Scour­ges to chastise his People, and reduce 'em to Obe­dience. And this is most signally remarkable from the Annals of the Church: For there was never any Religion in the World so severely persecuted as the Christian; nor did the Devil and wicked Men ever confederate so strongly against any Sect of religious Professors, as they have done against those who professed the Doctrine of Christ: And if all the Engins and Methods of Cruelty (as Fire, Faggot, the Teeth of wild Beasts, Racks, Wheels, Gibbets, Grid-irons, &c.) could have destroy'd all the Primitive Christians) our Religion had long ere this been banisht out of the World.

But Christ has always hitherto, and ever will interpose his Power and Goodness, in the Rescue, and Defence of his Church and People.Psa. 2.4. He that sits in Heaven will laugh his Enemies to scorn, and protect his obedient Subjects; so,Mat. 16.18 that neither the Gates of Hell nor all the Atheists, Apostates, and Hereticks on Earth shall be able to prevail against 'em: For, he will ever bless the righteous, and with his loving kindness will he compass them, as with a Shield. And whom Christ is thus pleas'd to rule and pro­tect, on them he bestoweth infinite Rewards: For the Lord giveth Grace and Glory; and no good thing will he withhold from them that walk uprightly. Psal. 84.11

Thus Christ our King governs us here by the wisest and best Laws; and protects and defends us from all our Enemies of all sorts: And he will in his own good Time, raise us from a mortal to an immortal State, full of Glory and Blessedness. But as he manifests and administers his Kingly Power in the safe Conduct and sure Defence of his loyal and loving Subjects. So

[Page 248] Secondly, 2. In the Confusion and Destru­ction of his and her E­nemies. He administreth and dispenses it to the Confusion and Destruction of his and his Church's Ene­mies. This is a most evident matter of Fact; and we may be confirm'd in the Belief of it, if we consider the Plagues of Egypt, the Destruction of Pharaoh and Amalek, the Subversion of the five Kings who were slain with Hailstones, the blind­ness and Destruction of the Sodomites, and the to­tal Subversion of the Jews, (tho formerly so dear to him) when they turn'd Rebels against him. Be­sides, we have an account of the most infamous Deaths of Herod, Alexander, Judas, Simon Magus, Julian the Apostate, and many other notorious Idolaters and Heretics; who being profest Ene­mies to his Religion and Government were most mi­serably destroy'd. And tho' the Kings and Ty­rants of the Earth be never so high and mighty, yet Christ our King is greater, and more powerful then they; and his Dominion superiour to all the Princes of the World.Rev. 1.5. and 17.14 For as he has hitherto, and ever will infatuate the Counsels, and baffle all the Plots and Hostilities of all his, and our temporal Enemies: so he will countermine and defeat all the Projects, Stratagems, and Conspiracies of the De­vil, Sin, and Death, our Spiritual Adversaries: For he will reign till he hath put all the Enemies of his Kingdom under his Feet.1 Cor. 15.25.

Yet here it must be consider'd;The Ene­mies of Christ's Kingdom destroy'd by Degrees. that the Tempo­ral and Spiritual Enemies of Christ's Kingdom must not be destroy'd all at once; but successively and by Degrees. The Church of God is but now in her Progress to the highest State of Perfection; and Christianity is yet in her Travel towards our heavenly Canaan; in expectation only, and not fully entred into its eternal Rest. We read and do believe, that many wonderful Works and Mi­racles [Page 249]were done by our blessed Saviour whilst he sojourn'd on Earth; but he has accomplished far greater since his Departure: For, he is daily bringing more Sheep into his Fold, and sending out more Labourers into his Vineyard; to make the Harvest of the Gospel still more and more plen­teous: Our Religion (ever since its first Plantation) has been in its Pilgrimage, travelling from one Country to another; from Asia to Africa, from Africa to Europe, from Europe to America: And he still leads Captivity captive, and sooner or later, he will conquer the whole World with the invi­sible Power of his Word and Spirit; and all the Nations of the Earth shall submit (by degrees) to the Scepter and Authority of his Kingdom. Psal. 2.8. In a Word, he will, and does defend and protect us from the Power of Satan, and Prevalence of our own Lusts; unless we desire to become their vo­luntary Slaves and Vassals. They may indeed now and then tempt us to Sin, for the Probation and Improvement of our Graces; but we are all free Agents, and Christ has put us into a capacity (if we please) not only to resist, but to conquer and subdue them: And therefore if Sin, and the Devil get the upper hand and lead us Captives to Condemnation; 'tis not imputable to any impo­tency in the Administration of Christ's Government, but to our own Obstinacy and Cowardice: We are not, because we will not be happy. We proceed.

3dly. The Bene­fits result­ing from Christ's Kingly Go­vernment. To the Benefits which flow from the Pow­erful Administration of Christ's Kingly Office: Of which take this following Account. Now it must be extremely happy for us Christians, that we have such a King, and live under the gracious In­fluences of that excellent Government, which I have describ'd to you in several Particulars. As

[Page 250](1) In respect of his Abilities: For 'tis said pro­phetically of our King, I have laid help on one that is mighty, Ps. 89.18. and I will make him my first born, higher then the Kings of the Earth. Some indeed have a fit Ca­pacity to dispose, but want Power and Ability to put their just Laws in Execution, for the Peace and Be­nefit of their Subjects. Others have Power more then enough, but want Wisdom and Discretion to contrive and manage the Affairs of Government: But 'tis said of our King, Colos. [...].19 that it pleased the Father, that in him should all fulness dwell; Fulness, (in the abstract) both of Wisdom and Power, that he might dispose and order the Concernments of his Government, for the Peace and Benefit of his People. Earthly Princes may make their Subjects great, but they cannot make 'em good: But such is the Power of our absolute and supreme Monarch, that he makes his Dependents first good, and then great; he makes them gracious here, and eternally glorious hereafter. For, when he ascended on high, he led Captivity captive, Eph. 4.8. and gave Gifts unto men; and the Doors of those heavenly Treasuries are still open to his Votaries and Servants. He distributes Grace in proportion to their modest Desires and Necessi­ties; his holy Spirit leads them into all Truth; in­spiring them with Love, Peace, Patience, Perse­verance, Joy in the Holy Ghost, and all other needful Graces which may qualifie 'em for Hea­ven, and make them glorious and happy for ever.

(2) The Government of Christ's Kingdom is Monarchical, the very best of all Constitutions; in which, there's an absolute Concurrence of all Pow­er, Wisdom, and Righteousness, without any Cor­ruption or Diminution: For, as Christ is the Power of God, Psa. 45.6.7 and the Wisdom of God, so the Sceptre of his King­dom is a right Sceptre; a Sceptre of Equity, and a [Page 251]Rod of Direction, say some Translations. And as he lays his Commands on his Subjects, so (which is peculiar to the Subjects of his Kingdom only) he gives them Directions, and furnishes them with Abilities to comply with, and obey all his Com­mands and Institutions. Besides, this Monarchical Government of Christ has these special Priviledges to distinguish it from all others. (1) 'Tis Ʋniver­sal: For he is the Head of the whole Body; he rules the Church Militant, and the Church Trium­phant; us, who are here, and those who are gone to Heaven before us. (2) 'Tis Spiritual, he sets up his Throne in the Souls and Consciences of Belie­vers and does there effectually conquer and sub­due all his and their Enemies. (3) 'Tis Perpetual; which is the greatest Priviledge, and best Property, that a well constituted Government can be capable of: For he ruleth by his Power for ever. All earth­ly Governments have been, and are subject to ma­ny Alterations, and Revolutions: Not only from one Person to another, but from one kind of Go­vernment to another; and 'tis very uncertain how long we may continue, either under this Person or Form of Government under which we live. But the Politie of Christ's Kingdom, as well as his Per­son are unchangable: For 'tis constituted and esta­blish'd by such an unerring Wisdom, that a better cannot be devis'd nor desir'd; and 'tis supported by such an invincible Power, that all the Grandees on Earth, and in Hell shall never be able to destroy nor dissolve it:Luk. 1.32. Ʋpon the Throne of David, and upon his Kingdom shall he sit for ever, to order and establish it with Judgement and Justice, even for ever and ever.

(3) Christ our King has made an eminent Pro­vision for the Weal and Safety of his Subjects: For [Page 252]he gives them the Assistances of the holy Angels in Heaven, and of his Ministers and Pastors on Earth: By whose Ministeries, and the concurrences of his Grace, we are supplied with a sufficiency of Wisdom to make us Wise; of Holiness to make us Good; and Righteousness to make us Just: He affords us a sure Protection, liberal Maintenance, and unspeakable Rewards, for those little Tributes and Fealties of Service which we pay him. In a word, his loyal Subjects can want nothing which may be requisite for their Support and Conveni­ence in this Life: But if they should be at any time straitned, by the want of these, he will enrich them more abundantly with spiritual and eter­nal Blessings. Let them but hold out a while with Patience and Perseverance in well doing; and they shall have Kingdoms and Sceptres put into their Hands, and Crowns set upon their Heads, as En­signs of their everlasting Triumph.

(5) and Lastly, It may be added as a consider­able Benefit and Priviledge of Christ's Kingdom; that Satan's Power (as before) is dasht in pieces, and we are safe under the defence and Protection of this mighty Monarch. The other Enemies who oppose his Authority, and do disease and trouble us, are Atheists and Infidels without, and Hereticks and Apostates within the Church; and all these Ad­versaries have no small Advantage against us, from that innate Corruption and Concupiscence in our own Bowels: but all the hurt that Christ our King will suffer them to do us, is only by some faint En­counters (now and then) to try and advance our Graces, and prove our Integrity. And tho' that last Enemy Death may be a present torture; yet cannot deprive us of that Bliss, which shall certain­ly be the Reward of all his Subjects in another [Page 253]World: For these Oppositions will rather further than hinder us in our Journey, and bring us per­haps sooner however with greater safety) to the Haven and Happiness where we would be. We go on to the

4th. The Appli­cation of this Point. and Last Particular. Which is to make some practical Improvement of this Point, by way of Application. And

(1) Seeing that Christ our King is advanc't to this high and honourable Office: We are oblig'd (both in Duty and Interest) to pay that just tribute of Fear and Homage, of Love and Obedience, which is most deservedly due to so great, and so good a Monarch. And we are under the greatest Obligations to be most exact and uniform in our Ser­vices to him, since the very Angels in Heaven, and all other Creatures do not only acknowledge his Sovereignty over 'em, but do (in their several Ca­pacities) send up Acclamations of Blessing & Praise unto him. Therefore, since we live under the hap­py Aspect, and most benign Influences of Christ's most admirable Government, let us renounce all other Powers and Interests whatsoever, if they come in Competition with him; and account of them as the most mischievous Enemies of our Peace and Safety: for Christ will admit of no Rivals; we cannot serve him and Belial, Mat. 6.24. God and Mam­mon. When we obey others, it must be in Obedi­ence and Subserviency to him. When he com­mands all other Obligations are superseded, which are either opposite to, or interfere with the Laws of his Government.Luk. 14.3 [...] He is absolute Lord and King over all, and therefore must be obey'd and reverenc't by all. Let us therefore cheerfully submit to the safe Conduct of his Hea­venly Government; & be sincerely obedient to all his [Page 254]admirable Laws and Constitutions whatsoever: That his Majesty, Power, and Wisdom may be for us, and not against us; rather for our Support and Comfort, than our Confusion and Destructi­on.Psal. 2.11, 12. Serve the Lord with fear, and rejoyce unto him with reverence; kiss the Son, &c.

(2) Our Obedience and Subjection to the Laws and Constitutions of Christ's Kingdom, may be fur­ther enforc't, by considering the extreme Danger and Hazard those Rebels run upon, who hold out any disloyal Fort; or encourage their Lusts and Appetites to war against him: For, who can conceal his Sins from Christ's all-seeing Eye; or withstand the irresistable Power of his Justice and Vengeance, when he is angry? Besides, how in­consistent would it be for any Christian to dishonour him in his Practice, whom he has so often ac­knowledg'd to be his Lord? And how shall he be able to answer it to God and his own Conscience, if he should deny him, to whose Person and Govern­ment with repeated Vows in both Sacraments, he has so often and solemnly promis'd Fealty and Sub­jection? What a terrible sight then must it needs be to the Wicked to behold him (whom they have so often pierced and crucified afresh by their almost infinite Transgressions) sitting upon the Throne of eternal Majesty,1 Cor. 5.10 and to have their most irreconci­lable Enemy their Judge? But what infinite Ter­rour and Astonishment shall seize their desperate and distracted Spirits, when that Judge (who came into the World, and was so extremely desirous to save 'em, but they would not) shall pronounce the dreadful Sentence, Depart ye cursed, &c. And these mine Enemies that would not that I should reign over them, Luk. 19.27 take them bring them hither, and slay them before me. But on the other hand

[Page 255](3) The Consideration of Christ's Power and Sovereignty over us, will conduce much to the Inte­rest and Satisfaction of all his obedient and loyal Subjects: For we are so happy under the gracious Administration of this Government, that all things are lawful to be done by us, which are not mischie­vous and unprofitable to us. All his Commands Counsels, Administrations, Chastisements, &c. are in some Respects beneficial to us; either in the Life which now is,1 Tim. 4.8 or will be so in that which is to come.

And indeed, the dutiful Subjects of Christ's King­dom are the only free Men in the World:Iam. 1.2 [...] Because they are the Masters of those turbulent and unruly Passions, which confine the Wicked to a worse slavery than that of Egypt. Besides, 'tis very con­siderable, that the King whom we serve is no re­specter of Persons; Luk. 1.48. Iob. 24.19. but has an equal Regard to, and Kindness for the meanest, (if they be holy and vir­tuous) as the greatest of his Subjects. We are all not only his Workmanship by Creation, but the Purchase of his dearest Bloud by Redemption: and therefore without any Note of Distinction, he gives all true Believers indefenitely, the Title and Character of Friends and Brethren. 1 Ioh. 3.1. Why then should poor Men be dejected at the narrowness of their Fortune, and the meanness of their Condition? If they will but endeavour to be good Christians, they are the Friends and Brethren of Christ, which is the greatest Preferment and Dignity in the World: All Crowns, Sceptres, Kingdoms, Ho­nours, Estates, costly Apparel, numerous Atten­dants, and the like, are but trivial and sordid things, compar'd with the Dignity and Immuni­ties of this Relation: for the Apostles did glory in this, more then in all things besides: Were willing [Page 256]to endure the greatest Fatigues, and undergo the most painful Drudgeries, that they might gain Christ. And therefore, whosoever is not prepar'd in his mind, to quit all his Interest in this World, rather then disobey or deny him, shall be rejected, as a Traytor and Rebel to his Kingly Office and Go­vernment. But

(4) If we do but cheerfully and obediently sub­mit to his Authority, and the gracious Conduct of his admirable Government, we need not fear the want of any Good, or the trouble of any Evil: For he has not only a sufficiency of Power and Autho­rity, and therefore able:2 Tim. 2.11, 12. Rev. 3.21. but of Mercy and Good­ness, and therefore willing to protect us, and pro­vide for us. Nor have we cause to be afraid of any thing but God; and what can there be in the World to disease and disturb us? Christ (as we have seen) has obtain'd an absolute Conquest over De­vils and wicked Men; and tho' they should be too hard for us, yet he's too strong for them; and we shall be more then Conquerers too, if we believe in and obey him.Act. 7.55, 56. This was St. Stephen's Asylum in a Shower of Stones, nor could any thing discou­rage him in the Conflict; because he saw Christ standing at the right hand of God, ready to deli­ver him out of his Enemies hands, and receive him into Glory.

Are we afraid of Sufferings? Here is a certain Remedy at hand; believe in Christ, and he will not only become our King to protect us, but our Advo­cate to save and exalt us in due time. Are we un­der a suspition of Want? Our King's the Proprie­tor of the whole Universe, and the Dispenser of all good Things, which pertain to Life and Godliness. Are we afraid of any future Events? All the Con­cernments of this World are dispos'd of, and ma­nag'd [Page 257]by his gracious and wise Providence; and in his Book are all our Members written. Let our Condition then be what it will, if we be sincerely religious, (as all the Subjects of Christ's Kingdom are) our Hopes may be buoy'd up with this assured Confidence,Rom. 8.2 [...] that all things shall co-operate for our good: And if Christ be for us we are safe, tho' the whole Fraternity of Devils & wicked Men should conspire against us.