THE Gospel in the largest signifi­cation of the word comprehends the Writings both of the Old and New Testament, which are the perfect and compleat Will of God, reveal'd to Mankind, in order to their future Happi­ness: But there is a more limited Sense of the word Gospel, in which it is opposed to the Law and the Prophets, it began from Galilee after the Baptism which John preached, Acts 10. v. 37. and in this stricter Sense it is to be understood in the Text, the Apostle calling it our Gospel, [Page 2] meaning his own Sermons and Writings, and together with them the whole Doctrine of our Saviour and his Apostles.

It is necessary for our present purpose thus to distinguish, for how near soever the Agreement is between the Old and New Testament in substance and design, yet in this they differ exceedingly, that the Truths contain'd in the Law were veil'd under Types and Figures, dark and myste­rious Representations, so that it was diffi­cult for the wisest Jew to see to the end of that Faith, by which alone he could be saved, namely the Sufferings and Death of the Messiah; and Moral Duties were so mingled even in their Prophets with Legal Observances, that the best and sincerest men of that Religion could not easily discern the different obligations that were due to the one and to the other, so that a Jew might have a great deal to say for himself in Ex­cuse of his Ignorance and Unbelief. But this Gospel which St. Paul speaks of is so [Page 3] clear and open, it shines with that strength and brightness, that no Professor of it can be Ignorant of its Truths, or withstand its Power, without doing the greatest Vio­lence to his own Conscience and Under­standing; if it be hid to any that have had the Means of being instructed in it. it is hid to such as are lost, and that not only to Vertue and Religion, but even to com­mon Sense and Reason.

It would take up too much of this Dis­course to shew the great Happiness and Advantages we Christians enjoy, by com­paring the Grace and Truth which came by JESUS CHRIST, with the Law that was given by Moses, in that particular of the Plainness and Perspicuity of the one above the other, and it would be needless to speak any thing upon this Head, since our greatest Adversaries confess it as well as our Selves, and there is no one thing in which the different Parties in Religion (except those of the Church of Rome) do so much [Page 4] agree as in this, that the Gospel of CHRIST in all things that are necessary to Salvation is very plain and easy to be understood: Taking it therefore for granted that it is so, I shall only inquire into these two things.

First, How or in what Respect the Gos­pel may be hid.

Secondly, How just their Condemnation is to whom it is hid, the Text tells us, they are lost.

First, The Gospel may be hid either in Respect of that Faith which it deli­vers, or Secondly, in Respect of its Power.

The Faith deliver'd in the Gospel takes in all those Truths that are reveal'd in it, but particularly those which we receive on­ly from Revelation, which the Light of Na­ture could neither have let us into, nor can [Page 5] it yet comprehend them, so that Faith is an Evidence of things not understood as well as of things not seen. Whosoever therefore are either Ignorant of, or will not believe what the Gospel discovers to us, to those it is certainly hid, not that all kinds of ignorance do necessarily bring men un­der the Apostles censure in the Text, but such only as is voluntary, and in other cases criminal. It would be the worst sort of judging those that are without, if we should pronounce all those men absolutely lost who have not yet receiv'd the Gospel, there have been and without doubt still are some men of Piety and Virtue even amongst the Heathen, whose Hearts are well disposed for the receiving it, if it should please God to impart it to them; these are not such as the God of this World has blind­ed, but the Providence of the eternal God, who has determin'd the bounds of Man's habitation, has placed them at so great a distance from this Light, that it is moral­ly impossible it should shine unto them. [Page 6] Neither can we pronounce all those to be lost to whom some of the Gospel Truths are hid; for though we believe every word of it to have proceeded out of the Mouth of God, yet all its Truths are not of equal moment for our Salvation, and consider­ing the Nature of Mankind, it is impossi­ble but Errors and Divisions will spring up amongst them, and in many cases great allowances must be made for the prejudi­ces, or for the want of Education, and even for the incapacities of some men to judge in the plainest matters, God Almigh­ty considers all this, and will not be so se­vere upon us, as we are upon one another, our heats and animosities generally rise highest where the grounds of difference are the most inconsiderable, but God looks upon things in another manner, and is as ready to pass by some Errors in our Faith, as he is to pardon sins of infirmity in our practice, for they both arise from the same causes, the strength of our passions and in­advertency.

[Page 7] But those who are left without all ex­cuse, are such as wholly reject the Gospel, when they have had sufficient means of being instructed in it, or pervert the end of our Faith, as the Gnoslicks did, who turned the Grace of God into Lascivious­ness, making the Gospel which was design'd to purify us from sin, to justify and pa­tronize it, or else they are such as endea­vour to ruin the Foundations of our Faith, which is done more effectually by secretly undermining it with false Interpretations, than if they should with bare face disown it. And of all those Truths that are Fun­damental in our Religion, nothing is more plainly and peculiarly so than that JESUS CHRIST is the Son of the living God. This is that Rock upon which (and not upon him who Confessed it) our Lord de­clared that he would Build his Church, and the Gates of Hell should never prevail a­gainst it; it is too bold an attempt even for Hell it self openly to Assault this Truth, because it stands so clearly reveal'd in ma­ny [Page 8] places of Scripture, but never were the powers of darkness more industrious in any thing, than to subvert it by false exposi­tions, which was once done with that suc­cess, that one of the Fathers tells us, The World groan'd, and was surpriz'd to see it self turn'd Arrian. In every Age of the Church something of this Heresy has been kept on foot, maintain'd and improv'd with all the force and subtelty of Wit and Learning, but the Truth which it oppo­seth is of so great moment, that the main stress of the Gospel lies upon it, for what does that word import, but the glad tidings of Salvation purchased for us by CHRIST JESUS? who had he not been the True and Eternal Son of the Living God, could not have made a full Attonement or Satis­faction for our sins, neither could we justi­fy our selves in paying him that worship and adoration which the Scriptures do de­clare, and the Church of God hath ever taught to be due to him.

[Page 9] It is a very great Argument to confirm us that we are in the Right, and we may justly glory in it, though it be but of little force to convince our Adversaries, namely, that our belief of these Fundamental Truths, is not only grounded upon clear and ex­press words of Scripture frequently repeat­ed, but it hath also been the Doctrine of the Church in all Ages and Places, so that if this Gospel be hid to us in our sense and interpretation of it, it hath been hid like­wise to all the Primitive Saints and Mar­tyrs, but it would be the greatest impiety to suppose this: if we draw as we must do the Apostles inference, then they which are fallen asleep in JESUS, they who have lay'd down their lives for him are all perish'd. But notwithstanding the blindness or rather the willfulness and craft of our Adversaries, the True and Heavenly Wisdom ever has been and ever will be justify'd by her Children.

But Secondly, The Gospel may be said to be hid in respect of its Power. By the Power of the Gospel I mean its Efficacy to [Page 10] work in us that Holiness, which is necessa­ry to fit us for the benefit of its Promises. Thus the Gospel is call'd by St. Paul, the Power of God unto Salvation, Epist. to the Rom. chap. 1. v. 16. This being the end and design of it, to purge our Conscien­ces from dead works, that we might serve the Living God. The power of doing this consists in the means by which it is effected; such are the Operations of the Holy Spirit upon our Souls, the Grace of Repentance, the Efficacy of the Sacraments, a stedfast Faith in God, from which there flows a dread of his Threatnings, and a lively hope of his Promises; he who contemns and re­jects these means and causes of a Holy Life, and becomes barren and unfruitful in his Duty, be he never so well skill'd in the Mind and Interpretation of God's Word, yet the Scripture pronounceth that he is blind, and that he knoweth nothing as he ought to know: For the Kingdom of God (which signifies the Gospel) the Apostle tells us, doth not consist in Word, but in [Page 11] Power, 1 Epist. to the Cor. chap. 4. v. 20. There is that Force, that Conviction of Truth in it, that it is impossible it should be really receiv'd where it is not obey'd; but it is not (as many imagine) by Know­ledge that we receive this Power of the Gospel, but by Faith, for Knowledge of Divine as well as Natural Truths may serve only to puff men up with Pride and Va­nity: A natural Man may discern his Duty in the Scripture, and acknowledge it for Truth, but as one who seeth his Face in the Glass knows his likeness whilst he looks upon it, but when he goes from thence he presently forgets what manner of Person he is, so Knowledge will force assent to Truth whilst our minds are upon it, but if we turn away our thoughts immediately we forget our Duty; but Faith is such an Evi­dence of things not seen, that the impres­sions from it are deep and lasting; 'tis too strong a principle for the hopes of plea­sures here, or the fear of dangers to over­come it; it makes Heaven and Hell as it [Page 10] [...] [Page 11] [...] [Page 12] were present to our View, which is the best Guard against Temptations, and the strongest motive to Obedience.

Experience shews us what great difference there is between Faith and Knowledge of the Scriptures, they often times arise from quite different ends and motives, Ambition or Avarice may set men to understand the Gospel, but only a Conscience that is or would be void of offence can encourage them to Believe it. The influence also of these two Principles are as different, for there are many men who understand their Duty so well, that they perfectly compre­hend its whole connexion, they are able to demonstrate each part of it, by reducing it to some Principle in Natural Reason, but yet their lives are Vicious and Profane, whereas there are many others who neither can demonstrate any thing at all of this, neither do they pretend to it, only they Believe that what God has said is True, and what he has commanded is to be O­bey'd, and upon that Principle alone they [Page 13] firmly adhere to their Duty; no Argu­ment of the subtilest Disputant can shake their Integrity, no temptation of the World can seduce them from it, but they will persevere to do Justice, to love Mercy, and to walk humbly with their God.

But if a Covetous or an Ambitious Per­son, a Drunkard or a Whoremonger will hear or read the Gospel, and is not so con­vinced of the hainousness and danger of his sin, as to be touch'd in Conscience for it, and be resolv'd to forsake it; the Gospel may truly be said to be hidden from him, but how is it hid? not in the Letter, but in the Power of it, for men may hear and not understand, they may understand and yet not believe, and the Author to the Hebrews tells us, chap. 4. v. 2. That the Word Preached did not proffit the Israelites, being not mix'd with Faith in them that heard it.

As for those to whom the Gospel is thus hid in respect of its Power, their numbers are too great out of all parties in Religion, [Page 14] the Subject is too melancholy to insist up­on. Strange it is that men should shew their heat and zeal only for those Opinions and speculative Notions wherein they differ from each other, many of which are of little moment to the great business of Re­ligion, and are so regardless of that, the necessity of which they are all agreed in, namely the practice of Virtue and Holi­ness.

I know 'tis so common a Topick, and has ever been so for men to declaim against the Vices of the Age they live in, as if every ones own times were the worst, that it is lookt upon as a thing of course and custom, and seldom does any good to­wards a Reformation, yet I may safely af­firm that the Characters of the Vices of this present Age have something peculiar in them to make us conclude that we live not only in the worst, but in the last of times, which should make men that have any disposition towards goodness, or con­cern for their safety, to take heed least [Page 15] they perish in the common ruin. The ground of our complaint is not only what has ever been in all Ages and Places, that Religion is neglected, its Holy Precepts violated, its Threats and Promises disre­garded, but what is most of all infamous and deplorable, 'tis made the common sub­ject of Wit and Buffoonery, men are not content to disobey it, but they would ex­pose and banish it out of the World; it will not suffice them to be Brutes them­selves, but they would take away the great Priviledge of Humane Nature, and make every body else so. Are not these then such Scoffers as St. Peter foretold would come in the last daies? And is it not high time for God to lay to his hand, when his long-suffering has brought his Autho­rity, and whatever belongs to him into contempt?

The second particular I proposed was to inquire into the Justice of their Condem­nation to whom the Gospel is hid, the Text tells us, They are lost. And that they are [Page 16] deservedly so, needs no other proof, than to shew that their blindness is owing wholly to themselves, 'tis willful, obstinate and ungrateful, God having done all that could be expected on his part towards their con­viction, which will appear from these fol­lowing Considerations.

First, That God has given sufficient Proof and Evidence for the Gospel that it is his Word.

Secondly, That to those who are satis­fy'd of the Divine Authority of the Gos­pel, there is sufficient light and clearness in it, to teach them what is necessary both to be believ'd and practised.

Thirdly, As to those who own the Au­thority of the Gospel, and are instructed in its Revelations, there is so much of the goodness of God discover'd in it, such gra­cious offers made to them, that if its Power be hid from them, God must be justify'd in his saying, and all the World must own that their damnation is just.

[Page 17] First, God has given sufficient Evidence for the Gospel that it is his Word, no rea­sonable Man can dispute this, and of these who pretend to do it, it may be demand­ed, whether if they had lived in our Sa­viours time, and had seen the Miracles which he wrought, they would have be­liev'd his Doctrine, if they say they would not have believ'd it, it is in vain to dis­course any farther with them, for how should Reason convince those whom Mira­cles could not? But if they would have be­liev'd upon such Evidence, it may be easi­ly made out, that there is more Reason to believe now than there could be then, for at that time there might have been some doubt whether those Miracles were real or not, for it is not a very easy thing to di­stinguish between true Miracles and false ones, as we see at this day how grosly ma­ny in the Church of Rome are imposed upon in this matter; and a Wise Man would not pass his judgment about Mira­cles till he be satisfy'd, both as to the repu­tation [Page 18] of him that works them, and the end for which they are wrought; but those who were Eye-witnesses of our Saviour's Miracles could not have that full satisfaction in either of those particulars which we have now, his Authority having been very much Establish'd by the Predictions that were fulfill'd at and since his Death, and his own Resurrection being that great Miracle which confirm'd the rest, and whereby he was declared to be the Son of God with Power. 'Tis plain that before this, not­withstanding the many and mighty works which our Saviour wrought, the Reputa­tion of his party was very low, there were scarce any of Note or Credit that came into it. And will any Modern Sceptick pretend that those Miracles would have made him more forward than the Jews at that time were. But after our Lord's Re­surrection the Evidence for his Religion was so strong, that the greatest and wisest men soon embraced it, and as an Argu­ment that they did so upon the fullest con­viction, [Page 19] they parted with their Estates, and rejoyced to lay down their lives for it; and it certainly was a peculiar Providence of Almighty God, that the Church should suffer such grievous Persecutions for so long a time after it was first planted, that men might be brought to search narrowly into that Religion, for which so many were content to suffer, and that the succeeding distant Ages from that time might have no pretence to imagine that the Gospel was at first nothing but a cunningly devized Fable, every one of the Primitive Martyrs being a true Witness to the contrary; and the History of those times has been con­vey'd down to us, not only by the Tra­dition of the Church, but by the particu­lar Histories of several Countries, which are lookt upon in other matters to be of undoubted Credit and Authority. If it be said, all this amounts to no more than Humane Testimony, and that is at most but probable and consequently fallible, we ackowledge it, but is not our Rea­son, [Page 20] are not our Senses fallible likewise? This Objection therefore lies not so much against the Authority of the Scriptures, as against certainty in general, and we may conclude that the Gospel is hid to such men as argue thus, for no other Reason, but that they are unwilling to obey it. Our Saviour tells us in the 7th Chapter of St. John's Cospel v. 17. that If any man will do his will, he shall know of the Doctrine whether it be from God: and Experience shews us that Unbelief and Immorality are seldom separated.

Secondly, To those who are satisfy'd in the Authority of the Gospel, there is suf­ficient light and clearness in it, to instruct them in what is to be believ'd and practis'd, that is, the Gospel is deliver'd with so much plainness, that whoever will use but ordi­nary diligence in applying his mind to it, will lay aside all prejudices, and will consult with those whose business it is to Study and Interpret it, if he has but com­mon capacities and apprehension, it is im­possible [Page 21] but that he will find out the true meaning and design of it in all things ne­cessary to be understood by him; this is what was foretold of the Gospel by the Prophets, and it was the mark which our Saviour sent of it to John the Baptist, that it was Preach'd to the Poor, to those whose circumstances of life (had it been dark and intricate) could never have afforded them means and opportunities of understanding it. But if men will be perverse, there are no words so plain, of so fix'd and limited a sense, but they may turn them to quite another meaning than they were design'd for, but as such a practice as this is no ex­cuse for the violation of Human Laws and Covenants, so neither can it be so, for be­lieving or acting contrary to Divine Re­velations, but the sin is the more volun­tary, and consequently the more sinful, by as much as it proceeds from, and car­ries with it an appearance of artifice and design, and since they who wrest the ob­scurer passages of Scripture from the tenour, [Page 22] and purport of the whole, do it as St. Peter tells us, to their own destruction, much more dangerous is their case, who to form the Scripture to their own notions, put a strain'd and forced Interpretation upon those places in it, which of themselves are very clear and easy.

Thirdly, The consideration of Gods goodness reveal'd in the Gospel, is a far­ther proof of the Justice of their Condem­nation, to whom it is hid as to the Power of it, for were there no Arguments to prove its Divine Authority, yet the Rules and Precepts contain'd in it, are so agreeable to our Rational Nature, and so fitted for our Welfare in this Life, that there is no one that is either sober or prudent, but would wish at least that it were from God, that all Mankind might be under the strongest tyes and obligations to observe it. But if besides the advantages which it brings us in this Life, we consider the Discoveries which it makes with regard to the next, its gracious Overtures of Peace and Recon­ciliation [Page 23] with God, the allowances it makes for our Infirmities, the Grace and Strength it Promises to assist us with, and the glo­rious Rewards which shall Crown our obe­dience; could we possibly have made bet­ter Terms for our own Happiness, than God is pleased there to offer to us, how then can any one hope to escape, if he ne­glects so great Salvation?

But there are many men who will rea­dily acknowledge, that they are justly lost to whom the Power of the Gospel is hid, so as that the wickedness of their lives is a disgrace and contradiction to their Profes­sion, but they are not of the same opinion as to those who have corrupted the sub­stance of the Christian Faith, the most es­sential parts of its Doctrine, and who en­deavour as much as lies in them to hide it from others. Thus they leave men at large to believe as they think fit, or as they pretend they are able, and this is lookt upon as a piece of Christian moderation, an instance of great Charity, and an Evangelick Spirit, but 'tis cer­tain [Page 24] that the Apostles neither practised nor recommended it, they knew what influence a right Faith has upon a right conversation, that the Fruit could never be good where the Tree was not so, therefore they spared not the False Teachers, they never flatter'd or complimented those who corrupted their Gospel, but rebuked them with sharpness, without admiring their knowledge or mak­ing any allowances for their pretended morality, whoever he were though an A­postle or an Angel from Heaven that should Preach any other Gospel than that St. Paul Preached, he has no respect for his Chara­cter, but says he, Let him be accursed, Ep. to the Gal. chap. 1. v. 8. which he repeats again in the next verse to make the deeper impression, I say let him be accursed, and v. 7. he tells us, that by another Gospel he did not mean any new Revelation that should be set up in opposition to that which they had from God, but that which de­served the Curse, was the misconstruing his Gospel, the perverting the Gospel of CHRIST.

[Page 25] But say some is not this very severe, is it not contrary to the Temper and Spirit of the Gospel, to pronounce men accursed for that which it is not in their Power to help? Must they perish everlastingly, and not be able to prevent it? To be honest in ones dealings, to be sober, to be mer­ciful, in a word, to be good (say they) is in every ones Power, and they who are otherwise do justly bear the blame and the punishment of their folly: But the Faith which we so earnestly contend for, is out of their reach, if there be any blame in their want of it, it must lye at his door who made them, for their parts they have spared no pains to search out the true sense and meaning of the Scriptures, they have weary'd their Reason and their Judgment in that labour, would we have them renounce them? If therefore the Gospel be hidden to them in Misteries, 'tis none of their faults, 'tis at most but their unhappiness, and God will excuse them. But granting that no one is lost but by his own fault, let [Page 26] such men be examin'd more narrowly, and there will certainly appear other causes of their unbelief, than what they are willing to alledge for it, for sometimes God sends a Spirit of delusion upon men, as a pu­nishment of their lust or former disobe­dience, as it is seen by experience, that many a one who has been bred up in the true Faith, after a long course of wicked­ness has turn'd Atheist or Infidel. But al­lowing that these men are as free as others are from any open enormous Crimes, yet Pride and Self-conceit will as effectually blind the understanding, as the God of this World could do, and is it not a most no­torious sign of Pride, that where God re­quires Faith, they set up for knowledge, and must have other reasons to ground their belief upon than those of his Will? Should God require of us to comprehend the Mysteries that are above our Reason, to damn men for not doing it, would be inconsistent both with his goodness and his justice, for that would be all one as to [Page 27] damn them by fatal necessity, but when he commands us only to believe those things, where is the difficulty of believing that what God saies is true? Or indeed is it possible for any one that seriously con­siders it to deny his assent to that Proposi­tion? If it be not, then neither can he de­ny his assent to such other Truths as have a necessary connexion with it. We know that there are Misteries in Nature and in Philosophy, which we cannot comprehend, and the Controversies about them can ne­ver be decided by us; for instance, whe­ther space be finite or infinite who can de­termine? but suppose God should declare that it is infinite, would it not be true? and must not we believe it to be so? yet our Reason could never comprehend this, nor be able to Answer such difficulties as might be brought against it.

Wherefore as for those deep things of God, those mysterious Truths which are most clearly reveal'd in Scripture, though the nature of them be such, that they must [Page 28] needs surpass our understanding, yet there is that connexion between them and ma­ny of our Christian Duties, that it is as necessary to believe the one, as it is to per­form the other, if any doubt or scruples arise concerning them, we ought to fol­low the example of the Apostles (Luke chap. 17. v. 5.) and pray to our Lord that he would increase our Faith. Those men take quite a wrong method, who puzzle themselves to Know, what is only to be Believ'd, and Faith being the gift of God, Prayer is the proper means of ob­taining it. A late Philosopher tells us, that Male-branche Traité de Morale, cap. 5. §. 4. Study and Attention are a natural Prayer to God for Knowledge, if so, 'tis only for natural Knowledge, but Faith is a super­natural gift, and for such, Study and At­tention cannot be sufficient, but Prayer must be offered up for them, in the name and through the merits, and according to the Prescription of him who purchased those gifts for us.

[Page 29] Let us therefore offer up such Prayers to Almighty God, and be ready to receive his Holy Word with the modesty and sub­mission of little Children, let us endea­vour to keep our understanding as free and unprejudic'd, and our wills as innocent as theirs, and so we may be fully assur'd, that our gracious God will neither hide his Gospel from us in this World, nor his Ever-blessed presence in the World to come.

Here followed the Commemoration of BENEFACTORS.

To God the Father, Son and Holy Ghost, be all Honour and Glory, now and for evermore, Amen.