WHen I consider the Life of our Savi­our, I am no less charm'd with the Sweetness and Simplicity of his Character, than the admirable Pi­ety of it. And it is no small Evidence to me of the Truth of what he de­clared himself to be, to find so much of true Holiness in every thing he said or did, mingled with so little Ostentation of Sanctity. Im­postors are wont to raise Credit [Page 2]to themselves by different Me­thods. These will take a Form of Godliness upon them, which shall outdo the Original it self ma­ny times; but which, like most Counterfeits, is found out by no­thing more, than that it goes be­yond Nature; it has too much of Varnish and Affectedness in it to be sincere. The shew of Religion is much more to these, than the Substance: And so it is not so much those Duties that are most Excel­lent in themselves, or that God re­quires most, but those that are most Popular and Plausible in the Eye of the World, that such chiefly mind. Justice and Charity are undoubted­ly Vertues of high Esteem in God's sight; and I know of none that our Saviour presses more earnestly. But what a poor noise do these make among the Vulgar, compared with long Prayers, and Mortifications, and high Flights of Zeal, and Scrupu­lousness about indifferent Matters? [Page 3]It is these last chiefly that deno­minate Men Precious in common Peoples thoughts: And here there­fore the Hypocrite places his sole Diligence. No matter how gross his Failings may be in other points. The splendor of these shall dazle peoples Eyes so, as scarce to let them behold their other Defects. And the very Name therefore of a Person thus qualified, we find suffi­cient many times to sanctify the most Unrighteous action.

2. Our Saviour had certainly great Reason to conform his Life and Doctrine to this way of Pra­ctice, had it been Convenient in it self. For this was a sort of Reli­gion more especially in Vogue in his Time. The Pharisees, every one knows, what Zealous Professors they were of it. Never was great­er Perfection in Holiness than these men might justly Boast of, if mor­tified Looks and Behaviour were [Page 4]the great things required of us by God. The Sun it self might seem spotted, Mat. 11.19. in these respects, compa­red with their Purity. Whence we find them taking great Offence at our Saviour for his Freedom in Con­verse, as savouring much of Loose­ness and Unsanctifiedness, they thought. And no question there­fore, as this prejudiced them very much against hearkning to what he taught, so had he but humoured them a little in their Affected Pre­ciseness, wherein they laid the main stress of Religion, it would no less have recommended his Person and Doctrines to them. By which means he would have gained the Common people also of Course, these being wholly at the others Beck. The Pharisees were not blinder Guides to these, than those were blind Fol­lowers and Admirers of the Phari­sees. But however advantageous it might have proved to Religion, at that time, to humour the Pharisees [Page 5]in this, yet was not our Saviour to be wrought upon, even by that weightiest Consideration, to do it, so much as by his Example. Our Sa­viour in all likelihood considered here, that he was no Private Per­son. His Life was to be a Pattern for all Ages to imitate. And it was by no means fit therefore, for the sake of one Perverse Generation, to lay such an unnecessary Burden upon the Consciences of the whole World, as his Example must have proved, had he complied with the Pharisees in any of their Formal ways of Sanctity.

3. And we find nothing of this therefore in our Saviour's Life; no­thing of the Sourness of a Pharisai­cal Leaven in all his Character. His Conversation is every where easy and natural; as far distant from a Puritanical Niceness, as from the Severity of the Cloister. It is holy and blamless in every part; and yet [Page 6]so accommodated to our Humane Estate, that we have no more rea­son to complain of want of due Liberty in it, than of Perfection. And would some Persons consider it aright, there can nothing more E­ffectual be imagined, for removing their Prejudices against Religion. Those whom the starchtness of a Pharisaical Carriage does justly Nauseate, and who perhaps find as little Desire, as Ability in them­selves, to imitate such a Behaviour, would they but look into their Sa­viour's Example, would find every thing in it so contrary to this, as must soon make Religion the sub­ject, not of their Scorn, but their Envy. For there is nothing of the Saint there, but what compleats the Man; and what is fully as ne­cessary to make us happy, as rati­onal Creatures. A man may be Religious, according to this, with­out intrenching upon the Offices of Civility, or denying himself any [Page 7]reasonable Comfort; without do­ing any thing beneath the Honour of a Wise or a Great Person. And what­ever shew of Holiness some may make, by pretending to more than this, it is at best no other than to go beyond the Rule. I speak not this however in relation to our Saviour's extraordinary Mission, but with respect only to the Common Duties of Religion. As our Saviour was a Prophet sent from God, and as he was the Great Mediator besides, there are several Acts recorded of him, peculiar to those Offices, which are quite out of the ordinary Road of Life: such was his Preaching in the Deserts, and in the High­ways, and his Miracles. The for­mer of which it is no less absurd to think our selves bound to imitate, now Christ has appointed a Regu­lar Ministry in his Church, than it is impossible to practise the latter of them. But for the ordinary Duties of Piety and Vertue, our Saviour's [Page 8]Example is every where obligatory to us. And this is so excellent in it self, that every Wise man would chuse to follow it, though God had laid no Obligation upon him. To consider it in the most remarkable Circumstances of it.

4. Look upon our Saviour's Life in Ceremonial respects, and you will find nothing of needless Scru­pulousness or Superstition there. He is for preserving Order and Decency in God's Church as much as any; though not for encouraging every vain Custom or Rite, which some would impose under the Name of Religion. When the Ca­nons of the Church he lived under required it, he conforms without Dispute in indifferent matters. The Feast of Tabernacles may well seem as beggerly an Element, as any amongst those the Apostle calls such; and no question it was designed by God, as a fitter Entertainment for [Page 9]the gross Plebeian Humours of his Servants the Jews, than for his Son. Yet did not Christ disdain to appear at that, Joh. 7.10. no more than he did at the Feast of Dedication, John 10.22. which was a Feast purely of Humane Instituti­on. It was Argument enough to him for observing that, that it was ordained by the Church of which he was a Member; and he was not so squeamish here, as to question the Authority of his Church in constituting so innocent a Right; though it might seem an En­croachment upon God's Prerogative under the Jewish Theocracy, and though it was adding weight still to that burden which the Jews be­fore were ill able to bear.

And what he thus practised him­self, he is very express in command­ing his Disciples to imitate him in. The Scribes and Pharisees, says he, Mat. 23.2, 3. sit in Moses's seat; all therefore what­ever they bid you observe, that observe and do. There could nothing be [Page 10]said more full than this, for esta­blishing the Church's Rights in matters of Ceremony; that in eve­ry thing of this nature, not plainly sinful, (for thus far the Command must of necessity be restrained, and to restrain it further is to destroy the Force of it), our Saviour's Will is, The Governours of the Church ought to be obeyed. For sure the Scribes and Pharisees at this time, were blind and corrupt enough to be excluded this Privilege, if ever it were convenient the Governors of the Church should be so. Not that our Saviour warrants any Church by this, in constituting foolish or burthensome Rites to no purpose; for Tyranny is hateful to God in all Governments; and more especially to be sure in such, where the Souls of men are concerned: And our Saviour therefore often protests against the Pharifees arbi­trary Usurpations, in clogging God's Service with vain and need­less [Page 11]Ceremonies. But in regard Tyranny was ever reckoned better than no Government at all, there­fore does our Saviour command his Disciples to be subject to the Gover­nors of the Church in all Indiffe­rent matters, rather than Schism and Disorder should happen in his Church, by people's obeying no farther than just what they please. Though here he distinguishes be­twixt the Publick Sanctions of the Church, ratified by just Authority, and the Opinions of private Do­ctors, embraced only by particular Sects. Of which last sort we must reckon those Traditions of the El­ders, so frequently mentioned by Christ, to be, if we suppose him consistent with himself (with Re­verence be it spoken). For these he neither observed himself, nor does he advise his Disciples to pay any regard to them, as being whol­ly unobligatory in themselves, and for the most part very vain and su­perstitious: [Page 12]Particularly that about washing of hands before meat; a Custom abused to that height of Superstition among the Pharisees, that one of their wise Doctors teaches us, To eat with unwashen hands is all one as to lye with a Whore. This therefore, and the like Ceremonies, our Saviour ne­glects to comply with himself; and he scorns the Objection of the Pha­risees, Mat. 15.2. in urging the Tradition of the Elders against his Disciples, for fol­lowing his Example in it.

5. The greatest Act of Zeal in our Saviour's Life, was spent upon whipping the Buyers and Sellers out of the Temple. John 2.15. Nor is it to be wondred at, to see his Indignation rais'd at this rate, upon such an oc­casion; Natural Religion teaching us, That the Temples of God ought not to be turned into Markets and Exchanges. If any except at the manner of our Saviour's reforming [Page 13]this Abuse, let them consider the liberty that Prophetick Persons of old were warranted in by God a­mong the Jews, as well as that which the Zealots in our Saviour's time were permitted ordinarily by the Magistrates to take upon themselves. Let them consider likewise, that Christ's Commission was above all others that God ever gave to men. He acted as a Son in God's House, when Moses himself was but as a Ser­vant. Though, not to examine farther into his Authority to do this, who had all Power given him upon Earth, no question but a Divine Spirit was at the bottom of this Act. And the design of it is evi­dently no other, than to shew, That God's Honour and the Interests of Religion are not a little concerned in outward Reverence and Respect. For what else could have put the meek and gentle Spirit of Christ in­to such a Ferment? It is not to be thought this was done in favour of [Page 14]the Jewish Temple or Ceremonies alone: For Christ repeated this Act twice, Mat. 21.12. and the last time, the very Week of his Passion. But sure he would never have been so extraor­dinary zealous in this matter, at such a time, were it only to support the Credit of the Ceremonial Law a few days, which was now just ex­piring with his Death. Some in­deed, that reckon nothing too great or glorious for themselves, count nothing mean enough for God. But our Saviour was not of this hu­mour; he could behold the goodly stones of the Temple, Luk. 21.5.and the gifts wherewith it was adorned, without crying out with Judas, Why was this waste made? And he could weep in prospect of the Ruins of so stately an Edifice, Luke 19.41. when others would have shouted for joy, that proud Babylon was falling. Nor did Christ pay greater respect to God this way in his Temple made with hands, than in the Temple of [Page 15]his own Body; for though the great­ness of his Character (being the Eternal Son of God) might justly have entituled him to greater free­dom with his Father; yet for our example, when he prayed, Luke 22.41. he kneel­ed down, it is said: Certainly a most unanswerable Reproof to that rude familiarity which many use with God in their Devotions. For what shall we say here? Are we more the Sons of God than Christ, that we should think it seemly for us to sit down before our Heavenly Father, when he knelt? Or are we wiser than he, to think such outward Re­verence of no regard in God's e­steem, when even in a Garden upon the bare ground, Christ made a Conscience of paying it to him?

6. We find the Pharisees often at our Saviour about the Sabbath. And some may think it strange, that he who expressed so great Zeal for the Sanctuary of God, should not [Page 16]show greater concern than he did, for the Honour of his Sabbaths. But the case betwixt these was very different: For the Jews, who at this time so profanely neglected the Temple, were no less superstitiously nice in keeping the Sabbath; and tho a Whip were fittest to scourge their Profaneness, a Bridle was most proper to restrain their Superstition. Wherefore we may observe him holding the Reins in here upon eve­ry occasion: He is far from encou­raging any in a loose regard towards this day; for he considers it as a day dedicated to God's Service; and we find him therefore Preaching continually upon it in the Jewish Synagogues; Mark 6.2. to shew that one prin­cipal Duty of the Day is to attend the Publick Worship of God; and all the liberty he pleads directly for on this day, is only for works of Necessity and Mercy. It is in re­spect of these alone he tells us, Mark 2.27, 28. That the Sabbath was made for man, and [Page 17]that man is lord also of the Sabbath. Nor does he give the least counte­nance for spending this Day upon Recreation or Secular Business. As sure it is very hard, since God has given us six days in the week for the benefit of our Bodies, if the seventh shall not be allowed by us to his Glory, and the good of our Souls. Though neither is Christ for tying men up upon this Day, to that strictness which was enjoined by Moses as a Clog and Punishment to the Jews. He himself was a Jew, and as a Jew therefore no question he observed this Day in all respects answerable to the intent of Moses, though not to the Pharisees super­stitious Glosses upon it: But the Curse of the Law which he was made under, he desired not to bring upon any of us: And lest his Exam­ple therefore should be brought in­to president, there is no mention made of any Legal Observances, in resting from Culinary Affairs, or [Page 18]the like, which he tied himself or his Disciples up to on this Day. Ra­ther, the whole drift of his Discour­ses about this Day, being more to take off from, than advance any scrupulous Rest upon it, is a plain Argument of his Design to set up that more Rational Sabbath, which the Primitive Christians afterwards observed upon the Lord's Day; when the Sabbath was reckoned, not so much a Day of Rest, as a Day of Good Works. And instead of sitting still upon it, as the Pha­risees did, with frozen hearts, and sullen dejected looks, Christians thought nothing so proper (next to God's Worship), as to express their Joy upon it, in making com­fortable Provisions for themselves, and for the Poor. We know what hard words the Father gave such persons, who chose to Fast upon this Day.

7. Fasting, I think, may well be brought under the Head of Cere­monial Duties: And this is certain­ly an excellent Ordinance in it self; there being no means more proper for resisting the Devil's Assaults, by making us meek and poor in spirit, fit for the Influences of God's Spi­rit to work upon. And our Saviour therefore is so far from discounte­nancing this, that he says there are some Devils not to be cast out without it. Mat. 17.21. And he not only prepared him­self therefore by it, Mat. 4.2. Mark 6.16, 17. in order to that grand Conflict he had with the De­vil; but he recommends the use of it to his Disciples, at the same time that he cautions them against the Pharisees way of Fasting: Indeed he is against the Pharisees Fasts, not only as they had an Hypocritical Air of Pride and Vainglory in them, but as they were reckoned by them a Meritorious Act. For never were higher Asserters of the Doctrine of Merit by Good Works, [Page 20]than among these Pharisees. Whence it was, that to enhanse the value of this Duty before God, their Fasts were both carried on with greater Strictness, and were much more frequent than other peoples. Nei­ther of which is much commend­ed by Christ: As to the frequency of their Fasts, our Saviour used his Disciples so little to this, Mark 2.18. as to make the Pharisees think they Fasted not at all. It may seem he was not for making this Duty too common, but for using it only as occasion requi­red. When such Duties are practi­sed of course, they are apt to lose their virtue soon, like Physick to which mens bodies are accustomed. It is the applying them upon great and special occasions chiefly, that makes them have due Operation up­on mens minds. And though our Saviour therefore tells us, That his Disciples should practise this Duty oftner when he was gone; Mark 2.20. this implies not, that it should always be so, [Page 21]but only whilst the days of Mourn­ing (as it were) for the Bride­groom's Departure, did in an extra­ordinary manner require it: And much less does our Saviour commend the Pharisees rigid Obser­vance of this Duty; pale looks, and drooping heads, are things per­haps that man may admire people for, but God delights not in. Even in this most Mortifying Act of Re­ligion, Mat. 6.17. Christ is for anointing the head, and washing the face; for be­having our selves with modest ex­pressions of Chearfulness before the World.

8. This Principle of Merit which the Pharisees so espoused, put them not only upon Fasting at this rate, but upon Whipping themselves al­so, and using the like acts of Auste­rity, as good Authors report; which is the practice of the Romanists at this day: And this was a mighty work of Supererogation among [Page 22]them. But our Saviour gives not the least Encouragement to this, ei­ther by his Precept or Example. As Whipping is reckoned a part of Pe­nance by the Romish Church, we are not so unreasonable to expect to find our Saviour exercising his Body after this manner, for sins he never committed; tho as it was reckoned awork of superabundant Merit, as well as of Satisfaction, by the Pha­risees, it may seem as proper for him, as any body else: But then certainly it is very strange, among so many Penitents as came to him for cure of their Sins, that he should never prescribe this Method of let­ting themselves blood, did he be­lieve it of any avail to that end. It's true, Luke 18.13. he gives a fair Character of the Publican's smiting upon his breast, when he made Confession of his sins to God; But what then? That was an Act significant of True Contriti­on, and was no less natural for per­sons in great Trouble of Mind, than [Page 23]Whipping is foolish and unnatural. Nor is John the Baptist's course of life, which the Papists insist so much upon, any just ground for this, or the like Austerities: For (besides that there is nothing there of this Whipping Practice), John the Bap­tist had an extraordinary Call from God to do what he did: He was to come in the Spirit of Elias, as a Forerunner of Christ, and so was to imitate that Prophet in a rough, hardy way of Life: And this, we may suppose, to represent to us, as in an Emblem, the different Tem­per betwixt the Law and Gospel: For John the Baptist was the last Prophet of the old Law, in whom God would shew us the Severity of those Precepts which he thought fit to hold the Jews under; but which he is pleased now to hold his Church no longer to, for the sake of his Son: Whose way of Life therefore was a perfect Re­verse to that of John the Baptist. [Page 24]And indeed, such Austerities as these, when men take them upon themselves of their own heads, or when they pretend to impose them upon others, are no other than such Observances as our Saviour points at, when he tells the Phari­sees, Mat. 15.9. That in vain they worshipped God, teaching for Doctrines the commandments of men. The Pha­risees pretended no ground for them in their Law, no more than the Papist can well do in ours. And though in Charity therefore we condemn them not for such extravagant Will-Worship as this, yet we rather pity than commend them. Such was our Saviour's Life and Doctrine in respect of Ce­remonies.

9. Consider our Saviour's Life in respect of Piety towards God, and you will find as little of Enthu­siasm in it in that, as of Scrupulous­ness or Superstition in the other re­spect. [Page 25]Faith is the great foundati­on of Piety. And this is a Duty of an extraordinary nature in one respect, as the Gift of Prophecy, and the power of working Mira­cles depend upon it. Though in this respect our Saviour's Faith was not Enthusiastick. For our Saviour real­ly shewed the just pretences he made to an extraordinary Faith, by the mighty works he did; whereas the Faith of Enthusiasts produces no­thing above the power of Nature. And neither was our Saviour's Faith attended with those violent Pertur­bations of mind and body, which Enthusiasts are ever possessed with in their pretensions to Revelation and Prophecy. But as Faith is an ordinary Duty of Religion, it is only a firm belief in, and reliance upon the Promises and Declarations of God, whether with respect to Spiritual or Temporal concerns. As to both which, there is nothing our Saviour recommends, but what e­very [Page 26]wise and sober man both may, and ought to subscribe to. As to Spiritual conceerns, the great Arti­cle of our Faith is, to believe that God will reward such in another life, who diligently seek him in this. And what is there in that more, than what the most Barbarous Nations have ever consented in, and which there is nothing more dishonoura­ble to our Natures than to deny? If we are bound also to believe, that the Gospel of Christ proposes the safest and best way of seeking God, and so of obtaining a future Re­ward, I suppose no one that calls himself a Christian will think much of having that added to his Creed. Nay, and considering the excellency of that Testimony with which the Gospel is confirmed, if Christians are also required to give their consents to some Truths there­in revealed, which are above the power of Humane reason to com­prehend; I think no man, in com­mon [Page 27]Modesty, can object against this: especially whilst he considers withal the vast disproportion betwixt God and us, together with the weakness of Humane faculties in discerning the Nature Cand auses even of the most common Accidents here be­low. There are many things in Nature which we believe, though we see them not, and though they seem somewhat contrary to reason; such is the Earths hanging upon nothing, in the midst of the Air, which we have nothing but the power of an Almighty Architect to fly to for the solution of; but sure it is hard to deny that Faith to Supernatural, which we give to Natural things As to Temporal concerns, the sum of our Faith is, That God governs the world with the greatest wisdom and goodness, and so that we ought to rely upon his Providence in the use of lawful means, without anxious fears or troubles. And this is no other than [Page 28]a natural Principle, and such as is the great foundation of Happiness in this life. He that believes this heartily, is at Peace with himself in every condition; and the same Peace which he brings to himself by it, he suffers the rest of the World to enjoy. Whilst some whining Hypocrites, that talk of nothing more than Faith, and pra­ctise nothing less than what Faith directs, are a continual Plague to themselves and all about them, by needless Complaints and Jealousies. It is a noble Strain of Philosophy that our Saviour expresses himself in, about that undisturbed Con­tent which every one ought to quiet his Soul with, in considerati­on of God's Providence. Mat. 6.34. Take no thought for the morrow, but let the morrow take thought for it self; suf­ficient for the day is the evil thereof.

10. I ove of God is the most ge­nuine Effect of true Faith. And the [Page 29]Love of the Eternal begotten Son towards his Father, we may well think was so great, as to leave in­finitely behind it every thing that is called by that Name. Yet do we see little of those Transports of Pas­sion in his Love, which Mystical people talk so much of; and which make the Love of God a Duty no less difficult to be understood than practised. He tells us indeed in one place, John 10.30. John 14.11. That he and the father were one; and in another, That the fa­ther was in him, and he in the father. But such places relate to his Hypo­statical Union with the Divine Na­ture, which it is Blasphemy for any to pretend to besides himself. And there is little ground therefore from hence, for those extravagant expres­sions which contemplative Rhapso­dists love to speak in, of being uni­ted by Love to the Divine Essence, and being Transfused into God. When christ speaks of Love as a Duty incumbent on us, we have no [Page 30]such Expressions as these. And to love God then is no more, than to keep his Commandments out of a Principle of Duty and Choice, John 14.21. as we count him a Being highly worthy to be served by us before all things. And there is no need of straining our faculties to such Romantick heights, as the people I have been speaking of talk of, to do this. For though our Saviour tells us, that we must love the Lord our God with all our hearts, Mark 12.30.and all our souls, and all our minds, and all our strength; What is this more, than to express our Love towards him, in obeying his Commands with readiness and sin­cerity? As we usually mean in com­mon Speech, when we cry, we will do such a thing with all our hearts, that we are disposed with willing­ness and affection to do it. There are no Notions of Divine Love more sublime, than those we meet with in Plato and his Heathen fol­lowers; from whom it is plain our [Page 31] Mystical Divinity took its Rise. But such ought to have strong Heads, that soar aloft, as they did. And if Vulgar Souls are bound to aim at such Contemplative Perfection as these talk of, we shall want more Bedlams than Churches. Nor can I think that to be a Perfection in Re­ligion, which none but Philosophers, and men that lead the lives of such (I mean Sedentary Contemplative lives) are capable of arriving at. As if God had not the same regard to a poor Labouring man, that studies diligently to serve him in a plain well meaning way, as to the most Speculative person in the world. It is the meek and humble Soul that Christ delights most in; and it were well therefore if these high Notions did not puff mens minds up with too much Spiritual Pride, to make them deserve the Character of such persons.

11. I never met any people in my life that were more unwilling to leave the world, than those who make a Longing desire of enjoying God in Heaven to be a necessary part of our Love towards him. You shall find these cling as close to the earth as other people, when Death gives them warning to prepare themselves for parting with it; they are as peevish as others, and inqui­sitive after Remedies, and desirous to be flattered into good hopes of doing well again, which are certain­ly no signs of any extraordinary For­wardness to go to their long Homes. Nor can I see Ground of Condemn­ing men of this, as long as we find our Saviour himself Sympathizing with Humane Nature in it. Were there any necessity of such an in­stance to prove our Love towards God to be sincere, we might justly have expected from Christ, a desire of leaving this world, and being uni­ted to God upon any Terms. For [Page 33]what were the Sufferings he was to endure, compared with the joy that was set before him? But our Saviour desired not to make himself an Ex­ample of such Heights of Love; which (tho visible in some Pro­phets, and Divinely Inspired per­sons, from their intimate Converse with God, as well as in some Saints and Martyrs immediately before their deaths, for Confirmation of theirs and other peoples Faith; yet) in the ordinary Dispen­sations of Grace are little less than impracticable. And there­fore when the Cup of his Passion was presented to him, Mat. 26.39. he shrinks back from it, in a natural abhor­rence; and he chuses rather to re­ceive the irrevocable Sentence with an act of bare Submission to God's Will, (Father, not as I will, but as thou wilt) than any Rapturous Ex­pressions of Longing after God: The same which is observable in the whole History of his Death. [Page 34]But if Christ behaved himself at this rate, whose Faith was so strong, and consequently his Love of God so ardent, What more can be ex­pected from us weak Creatures? Indeed the glass we see through here, is so dark, as to Heavenly Things, compared with that which presents Earthly Objects to us, that if our Bodily Welfare affect us more than the Hopes of Future Happiness, it may in a great measure be excused by the different Force of the Ob­jects striking upon our Faculties: And therefore it required all the Ar­guments and Exhortations that the Wisdom of God (as it were) could invent, to raise our Thoughts to a tolerable relish and apprehen­sion of those glorious things re­vealed in his Word. Wherefore, in short, though the Enjoyment of God in Heaven be certainly the Great End of a Christian's hopes, and that which all his actions ought in some measure to be directed to­wards; [Page 35]yet to propose this to our selves with Passion and Eagerness of Desire, or so as utterly to despise the Comforts of this World, may well be thought a little above the proportion of the imperfect estate of a Christian in this life; being reserved by God as a main part of that Happiness which we must ex­pect in the Blessed Vision above.

12. Prayer is an excellent ex­pression of Piety towards God: And there is nothing recommends this Duty so effectually to him, as Fervour of Devotion in it: But then our Saviour shews us, that this Fervour consists not (as some would have it thought) in wild Gestures, or loud and passionare Exclamations. When he himself prayed in the Garden, he prayed earnestly, it is said; Luke 22.44. and we may well think his heart was never ful­ler, than in that bitter Agony, nor consequently his Affections more [Page 36] raised than at that time. And yet what is the result of this, but that he fell meekly upon his knees three times, Mat. 26.39, 42, 44. and uttered these few gentle words, Father, if it be thy will, let this cup pass from me: And if we consider that Prayer of his which he prescribed to his Disciples, both as a Pattern to Pray by, and a Form to be constantly used by them, it may seem contrived on purpose to answer the Enthusiasts pretences about this Duty: For (not to in­sist upon its being a Form of Pray­er) in the first place it was such a Form as was very short, consisting of but Six Petitions, and those com­prehended in few Words: He was not for the way of some people, who measure their Prayers more by the Hour-glass than their Wants. He exposes it as an Heathenish Cu­stom to use vain Repetitions, Mat. 6.7. and im­pertinent Length in Prayer. Be­sides this, it is calm and meek, suitable to the Temper of its Au­thor; [Page 37]no Heats of Passion in it, no vehement Outcries or Exaggerati­ons; nothing to raise those wild Spirits in men, which make 'em rave, and foam, and toss about, as if they were possessed. Not that Length of Prayers is blameworthy in it self, nor yet Vehemence of Action or Speech, which in a sober sense is commendable in Prayer, up­on some occasions; but to shew, That Fervour of Devotion is no ways inconsistent with cool blood, or fewness of words; and that God is as often at least in the still small voice, as in the earthquake or fire.

13. It is a great part of Piety to bestow due portions of time upon God's Service: Mark 14.49. And we find our Saviour therefore often in the Tem­ple and the Synagogues of the Jews, worshipping God in Publick, as well as frequently retiring with his Disciples, and by himself, John 18.20. Mark 1.35. to his pri­vate Devotions: Though all this [Page 38]while our Saviour was no such Eu­chite, as to think the greatest part of his Life ought to be spent in Prayer; but he bestows considera­ble portions of his time upon his own Refreshment, John 2.1. Luke 22.39. and upon the offices of Humanity and Friend­ship; besides, what must be suppo­sed to take up the main bulk of his Life, his Working (as it is thought) till Thirty years of Age, at his Fa­ther's Trade: And neither there­fore is he for that way of practice which prevailed so much in after-Ages, of peoples retiring from the world, and mewing themselves up in Cells and Cloisters, that they might have nothing else to do, but to Meditate, and Worship God: The Romanists look upon this as the greatest Perfection in Religion: And what was begun therefore in Primitive Times out of Necessity, when men were forced to fly into Desarts to avoid Persecution, these take upon themselves of Choice; [Page 39]some few, according to the Original Pattern, but multitudes in a fond Imitatiod, entring themselves into Monasteries too often as a cloak of Idleness, to serve their Bellies and their Lusts, more than God. It is a Remarkable Saying of an Ancient Father to such people; Thou sepa­ratest thy self from the World, that no body may see thee; but whom dost thou benefit by this? Hadst thou been what thou art, thinkest thou, if eve­ry one had done as thou dost? And our Saviour plainly leads the way to the Father in this; he is not for such Perfection in Religion as de­stroys one main end of it, which is to make men helpful and beneficial to one another; but he divides the Law into Two great Commandments, Mat. 22.38, 39. the Love of God, and of our Neigh bour, which he makes alike neces­sary to be observed, and so is not for having one of these to swallow up the Duties of the other: Tho if one must necessarily be omitted [Page 40]at any time, Mat. 12.7. he is even for preferring Works of Mercy and Goodness be­fore Sacrifice. For his own part, the great business of his Life was, To go about, Acts 10.38.doing good; not to sit Musing continually by himself; by which he brought no less Glory to God, than Benefit to Mankind. Nor does our Saviour prescribe any set Rules, what time must of ne­cessity be employed upon Acts of Devotion, but leaves this to every man's Conscience to proportion the time according to his leisure and op­portunities. To be sure, to begin and end the day with God, is the least he requires from us, as being that which Natural Religion teaches to be necessary: And yet, would some men make a Consci­ence of this, tho they work six days in the week, according to God's gracious Allowance, I question not but they serve God as acceptably, in profiting the world by their lawful Callings, as the severest Recluse in [Page 41]bending his knees continually be­fore God.

14. Repentance is a Duty so near a-kin to Piety, that I know no place more proper to speak of it than this. This is a Duty of a ve­ry solemn and severe nature, and such as habitual sinners must expect much trouble and contention with themselves about, before they bring it to perfection: Tho certainly such have little reason to complain of any hardships in this Duty, as having brought them upon themselves by their own Fault; and they have much more ground to admire God's Goodness in allowing any place at all to Repentance, than to charge his Justice with Severity in making the Terms of our Reconciliation so difficult, were they much more grievous to us, than really they are. For indeed, as the case now stands, there is nothing in this Duty but what we our selves should count rea­sonable, [Page 42]were it payable to any of us. To be heartily sorry for a fault; Who is there that admits a gross Offender to Mercy without this? Who likewise that reckons such a one worthy of new favour, with­out actual signs, as well as promises of amendment? Though here I see no necessity for those heights of Sorrow which some insist upon so much, as the only true marks of sincerity in this Duty; and which, by unwary Applications, have run so many into Melancholly, Madness, and Despair: I am sure there is very little ground for it in our Savi­our's Discourses about Repentance: His design is rather to mend, than to break peoples hearts by this Duty; whence we may observe, Luke 19.8. Zacheus's Repentance is described by an act of Restitution alone; and St. Mat­thew's by following Christ, Luke 5.28, 29. and enter­taining him at a Feast presently; and the Theif's upon the Cross, Luke 23.41, 42. by humble Confession of his Guilt, [Page 43]and Faith in the Merits of our Sa­viour; and not one word all the while of any excessive sorrow that our Saviour prescribes, in his Ex­hortations to these or any other per­sons. It's true, the Prophets often endeavour to awaken the Jews from their Spiritual Security, by calling upon them to Howl, and Cry aloud, and Rent their hearts, with like terms of rouzing Rhetorick, a­greeable to the Genius of the Old Law, which was delivered at first in Thunder and Tempest. But such who study to imitate the Prophets Stile, rather than Christ's, I think, scarce consider aright, What spirit they are of: For sure our Saviour had hardened sinners enough to deal with, to provoke him to this Stile, had it been suitable to his Temper: Though still it must be allowed, there is much of the Hy­perbole in those Expressions of the Prophets, (no unusual Figure a­mong them). And after all, they [Page 44]themselves confess, That it is not so much the afflicting the soul, as turning from wickedness, Isa. 58.5.and doing that which is lawful and right, that God calls Repentance. Not that Godly Sorrow is otherwise than com­mendable in every degree of it, as it is a sure sign of Grace and an ex­cellent means of Conversion; it being half way towards Amend­ment of any Fault, to be thorough­ly possessed with trouble and grief for it: And happy therefore is he, whose heart being tender, and his Soul touched with a deep sense of his Folly and Ingratitude in offend­ing God, can with David and St. Peter, melt into Tears presently at the remembrance of his past crimes. But that which is lauda­ble or useful, is not always necessa­ry; and I think there is as little reason to suppose it should be so in this, as in any other case; for there are many Natural circumstances of Age, Sex, and Constitution of bo­dy, [Page 45]that cause great difference in peoples Inclinations to Sorrow; as, the weaker and more tender they are, the more easily they are, gene­rally, wrought upon by this Passi­on; Childhood and Old Age are more subject to it than Manhood; Women more than Men; soft and gentle Natures, more than rough and manlier dispositions: But sure Salvation does not depend upon such Circumstances as these, which people can no ways help: And if some therefore, who upon the most sensible afflictions are not able to shed a Tear, (as there be many of this Temper), shall with Dry Eyes confess their sins before God, this certainly shall never be reckon­ed as a Bar to their Acceptance with him.

This was our Saviour's Life and Doctrine in respect of Piety towards God.

15. Look upon our Saviour's Life in respect of Duties relating to our selves, and it is altogether of a piece with what has hitherto been observed: His Conduct here does more especially shew us the free and generous Temper of his Religion; that the Design of it is not to en­slave, but to enoble the Spirits of men. The regulating our passions aright, is one main Branch of these; and as to this, our Saviour was un­doubtedly the greatest Master of his Passions, that ever the world knew; for what others boasted so much of only in Words, he practised in Deed; nor were there any Trials therefore so severe, as to alter the Evenness of his Mind. When a Cato and a Brutus, after all their pretences to Philosophy, fell into the utmost de­grees of impatience at last, reviling Providence as weak and unstable, for not Crowning them with Suc­cess answerable to their Virtue; our Saviour could behold his great­est [Page 47]Merits rewarded with the foulest Ingratitude that the world's Malice could invent, and yet like a lamb be led to the slaughter, and not open his mouth all the while; than which there is certainly no truer evidence of Greatness of Soul, in such cases as this, where to murmur is but to reproach Providence, or at best to exercise our spleen to no purpose: Though neither does our Saviour shew himself an example of such senseless unconcern under any trou­ble as is contrary to nature. He is not for those Stoical Rants of look­ing upon Sickness, and Death, and the like bodily Evils, as things with­out, that belonged nothing to him; but where things were really bur­thensome to Nature, he is not asha­med to express tokens of humane weakness, in grieving at them; when the Day of his Sufferings therefore drew nigh, he falls into cruel Agonies and Convulsions at the thoughts of those Miseries he [Page 48]was to endure; and he gives not up the Ghost afterwards, without twice crying out with a loud voice, Mat. 27.46, 50.My God, my God, why hast thou forsaken me? The extremity of his Tor­ments wringing from him this Complaint; and that without any imputation of undutifulness to God; there being a great difference betwixt Expostulating thus with God in humble ways for seeming to forsake us in our troubles, and char­ging his Providence foolishly for so doing; nor does our Saviour think it any lessening to himself, or injury to God, to exercise his Passions up­on much slighter occasions than this; particularly in the case of La­zarus's death, Joh. 1.33. where he is said to weep, and groan, and be troubled in mind, whilst he saw the two sisters, Martha and Mary, lamenting over their dead Brother: He was sensi­ble how great an Affliction the loss of so Dear a Brother must be; and therefore instead of Reproving [Page 49]the Women for such natural expres­sions of love, he disdains not to shew a like tenderness of affection himself, in condoling with them. And indeed, in such cases as this, Passions are not only very innocent, but very useful and commendable many times, if restrained within due bounds, being only a more Em­phatical way of expressing those inward Sentiments of our Souls by Actions, which might well become us otherwise to do in Words; and being designed besides as a Relief to Nature, to soften those Afflictions by giving them vent, which are apt to swell and rage the more in us, by endeavouring to stifle them: And when we speak therefore of nothing altering the Evenness of our Saviour's mind, we speak in a sense answerable to the Constituti­on of Human Nature; not that outward Accidents wrought no change in his Passions (for then he must have ceased to be a Man), [Page 50]but that they caused no such distur­bance in him, as was offensive to Religion, or destructive of his own Happiness and Content. In short, he used his Passions as Servants on­ly to Nature and Virtue, not as Tyrants over Reason and Sense; whereby he prescribed the most proper limits to them.

16. Temperance in Eating and Drinking, is another Duty we owe to our selves; and the world cannot deny it to be a reasonable one, if the design of it were only to pre­serve our Bodies in health: Tho here our Saviour's Example is far from obliging us to a Rechabite Strictness, or to weigh our Meat by Grains and Scruples. He that made the World, knew better for what end the Creatures were sent, than that they should lye upon the ground and perish: And he had rather therefore undergo the names of Wine-bibber and Glutton, Mat. 11.19. from [Page 51]the Pharisees, than abridge Man­kind of a due Liberty about these things. We may well imagine the occasion of those base Reflections being cast upon Christ, was the over preciseness of the Pharisees in their Rules of Temperance, who it seems would strain at every Gnat they met with in their Glass or Dish, though they could swallow whole Camels laden with Oppres­sing Sins: But our Saviour was not to take his Standard of Morality from their stingy Measures; and without any thing of Reservedness therefore, we find him frequenting Plentiful Tables, and Friendly Meetings: Mat. 11.19. The Son of man came eating and drinking, as he himself testifies. Luke 5.29. He accepts of a great Feast from his Disciple Levi, as a Consecration-Entertainment upon his Admission into the Apostleship. And he fears not to make the Phari­sees Witnesses of his Innocent Free­doms at their own Tables, Luke 11.37. though [Page 52]he knew how apt they were to vio­late the Laws of Hospitality, in basely Censuring him when he was gone. He appears at the Marriage-Feast of Cana in Galilee, and scru­ples not to work his first Miracle for supplying the Guests with Wine, after they had well drank, Joh. 2.10. it is said: Not to encourage any thereby in Beastly Excess, but to preserve the Master of the Feast, who was his Friend, from Reproach, and to shew his Approbation of a mode­rate Chearfulness upon such occa­sions; if any disordered themselves afterwards, (as we find not they did) it was their own fault: Christ is no more to be blamed for this, than God Almighty, who provides plentifully for us of all sorts, tho he knows many are like to make a very bad use of his Bounty: Nor can Any therefore well desire great­er Liberty than Christ allows here; if they do, I am confident it is not in a sober fit; for there is nothing [Page 53]more true, than that if Intempe­rance were imposed upon men as a Duty, it would be reckoned one of the greatest Slaveries in the World.

17. Chastity may be reckoned another Duty relating to our selves: And this is a Virtue of so nice and tender a nature, that the least im­pure thought is apt to sully and de­face it: Though we have little rea­son to complain of the Strictness of Religion, in restraining our thoughts about this, if we consider the proneness of our Natures to lust, how apt they are to take fire at the least spark, and to rise into a flame presently, if never so little encou­raged. It was necessary such Appe­tites should be strongly rooted in mens minds, for the propagation of mankind; since it is scarce to be thought otherwise, that any would undergo the Pain and Trou­ble of bringing forth Children and [Page 54]providing for them, were they not led to it by some very inviting sense of Pleasure: But then it was as ne­cessary for that end, to prevent Con­fused Mixtures: And man there­fore is not more possessed, by the Constitution of his Nature, with Desires towards the Act of Gene­ration, than with Detestation of the Abuse of it; witness those Sons of Pleasure, who indeed are well enough content to injure their Neighbours this way; yet reckon nothing so intolerable, as to have the Chastity of their Wives or Daughters defiled, or to be called the Off-spring of so base an Act. Wherefore to prevent so dangerous and odious a Vice, Christ endea­vours to destroy it at the root, if possible, by condemning all un­chaste Thoughts and Desires: And to this purpose he tells us, That but to look upon a woman, Mat. 5.28.so as to lust after her, is to commit Adultery with her: It is not to be thought [Page 55]here, that every first Motion of our Hearts towards Lasciviousness, if timely suppressed, is what our Saviour means by looking upon a woman; such imperfect acts as these, being declared by the best Casuists, to be so far from sins destructive to Salvation, that they become rather the Parents of Virtue to us, by ex­ercising our Faith and Obedience. And indeed, were such an act e­nough to constitute the Adultery of the Eye, the Pharisees Practice (as odd as it was) might seem no less than necessary; some of whom we are told were wont to walk conti­nually with their eyes shut, blun­dering against every one they met, only to avoid the sight of Women. But in short, it is only the fixing our Eyes and Imaginations upon one another with wanton Desires, that our Saviour condemns in this place. And this is so far from being a sla­vish Imposition upon us, that it serves only to free our minds from [Page 56]one of the most Tyrannous Masters we can possibly be subject to; such is the Passion of Lust when once it gets a Head; a passion no less vain than insolent, for the most part, as it busies it self, and torments men with longing after those Objects, which it has no hopes or possibi­lity many times of ever enjoying.

18. The moderating our Affe­ctions towards Earthly things, is another Duty owing to our selves, that our Saviour very much insists upon; and the more, because the Pharisees made so light of it; Luke 16.14. for the Pharisees were Covetous, we are told; and so little sensible were they of any Hurt being in this, that they could Laugh at Christ, when he talked to them of the impossibility of serving God and Mammon at the same time. But our Saviour saw enough of this sin in the Pharisees, to convince him of the pernicious effects of it to Religion, and the [Page 57]Good of Mankind. And had he not seen it there, he could as easily have foreseen it in his Disciple Ju­das, to whose Covetous Disposition he knew the Loss of his Precious Blood should be owing: Certainly the greatest Brand of Infamy that can possibly lye upon any one sin! And well therefore might our Sa­viour caution his Disciples against this sin, Luke 12.15. with a Beware of covetous­ness, for the life of man consisteth not in the abundance of things which he possesseth. The Heathen Mo­ralists spent much time in exposing this Vice; and the very shame of setting their hearts upon things which had so little of solid Enjoy­men in them, and which were so soon to have an end, was reckoned argument sufficient among these, for moderating the Affections of every wise man towards them: But our Saviour does certainly much improve the Argument, when to the Frailty and Ʋnsatisfactoriness [Page 58]of Earthly things, he adds the con­sideration of a Glorious Immortality Above, as a Subject much more fit to employ a Christian's thoughts and care: And since our Treasure is in Heaven, well therefore may he require, that our hearts should chiefly there be fixed; that we should not lay up for our selves trea­sures upon earth,Mat. 6.20.but lay up treasures for our selves in heaven, where nei­ther moth nor rust do corrupt, nor thieves break through and steal. Our Saviour does not hinder us by this, from providing decent and comfor­table Maintenance for our selves and Relations; for even he himself is observed to have carried a Bag in his Company, John 13.29. though his Power of working Miracles, which of it self was sufficient to feed Multi­tudes, seemed to give little occasi­on for such a trouble: Nor yet does he require us hereby so to with­draw our Affections from the things of this life, as not to rejoice [Page 59]or take pleasure in them; for this is natural, for men to delight in those things which tend to their Ease or Benefit; and God would never cer­tainly have implanted in us such strong Desires as he has, toward Worldly Happiness, did he not al­low us to gratifie them in some con­siderable measures: But indeed all that our Saviour requires of us a­bout earthly things, is only that we love them not, nor pursue them with that Greediness and An­xiety, as if we reckoned them our great End and Hope: And certain­ly, he that has any sense of a Fu­ture State, must confess this no o­therwise than highly reasonable, if he consider what numerous Temptations and Snares those that will be Rich do fall into; and conse­quently, of what mighty prejudice an over-eager Thirst after Honour or Wealth is to means Salvation.

19. It may seem a very hard Saying of our Saviour's about Rich men, Mat. 19.24. That it is easier for a camel to go through the eye of a needle, than for such to enter into the kingdom of God. But I see no necessity why any Wealthy person now-a-days should think the worse of his con­dition upon that account: For (besides that our Saviour does very much soften this expression in ano­ther place, by saying only, That a rich man shall hardly enter into the kingdom of heaven); Mark 10.23. I suppose the Kingdom there spoken of, is not the Kingdom of Glory, but of Grace, as the Kingdom of God is often taken in Scripture; and that the place is to be understood in reference chiefly to our Saviour's Times, Mat. 19.21. as the occa­sion of the words does plainly inti­mate: And then, considering the necessity there was in the first Ages of the Church, of mens forsaking All many times to follow Christ, to­gether with the scorn that rich men [Page 61]exposed themselves to by taking so outwardly-mean a Profession upon themselves, it is little to be won­dred at, if such were very hardly brought to subject themselves to the Gospel upon these terms: But these reasons being ceased now in a great measure, the consequences of them must be supposed to be ceased too; and as to Riches in them­selves, they are certainly of great advantage to Religion; and our Saviour therefore has left several marks of his Honourable Esteem of them: Mat. 2.11. Three of the earliest Wor­shippers therefore that he had, are reckoned Persons of a Princely Rank, from whom our Saviour re­ceived Royal Presents, as the First-Fruits of that Service which Kings and Great Persons were to pay him afterwards, when by their Wealth and Authority they were to become Nursing Fathers to his Church: And as this was one of the first pieces of Respect he accepted upon [Page 62]earth, so the last office that was paid to him, was performed by a Rich man: When his Body was to be buried, who so fit to be intrusted with those Sacred Remains of his, as that Honourable Counsellor, Mat. 27.57.Joseph of Arimathea? Nor is it any Obje­ction against Wealth, That our Sa­viour was pleased to take a poor condition upon himself; for Christ had many ends of Religion to serve by this, which no one is char­ged with now-a-days: This shew­ed, that he sought not the things of this world, but God's Glory, and the good of mens Souls alone; which must advance the Credit of his Doctrine very much: This took off from any Objection that might be made, as if his Miracles were the effects of deep search into the secrets of Nature; his Doctrine, of Learning or Study; whence the Jews, being confounded at his Wis­dom and Mighty Works, Mat. 13.55. cried out, Is not this the Carpenter's son? This, [Page 63]lastly, gave his Enemies the more edge and power to persecute him as they did, and at last to bring him to that Accursed Slavish Death, the Death upon the Cross, wherein the Mystery of our Redemption does not a little consist. In short then, let but men make a right use of their Riches, and Christ has no Exception against them for being Rich. Wealth is so far then from being a Hindrance to Salvation, that as if the Court of Heaven were capable of being Brib'd, we are advised by our Saviour to make friends to our selves there of this Mammon of unrighteousness. Luk. 16.9. Un­righteous Mammon he calls it; not that it is unrighteous in it self, but by reason of that unrighte­ous use that people generally make of it.

20. One ill effect of Riches, as of all other Acquirements that are wont to raise Credit and Esteem to [Page 64]us, is, That they are apt to make men Proud and Conceited of their own Abilities; as appears more especially in the Pharisees, who were certainly the vainest of men, what on account of their Tempo­ral, what of their Spiritual En­dowments; for they loved greet­ings in the market places,Mat. 23.5, 6, 7.and the up­permost seats in the synagogues; as our Saviour observes of them; they affected to walk in long robes, and make broad their Philacteries; and delighted hugely in being call'd Rabbi, or great Doctor, at every word. And our Saviour does not only reflect upon the Pharisees of­ten for this, but in opposition to it prescribes Humbleness of Mind as a Temper highly necessary to such who would be called his Disciples; proposing himself more particular­ly, as a Pattern of this Virtue: Learn of me, Mat. 11.29. says he, for I am meek and lowly in heart; and for an En­couragement to it, telling us, That [Page 65] he that humbleth himself shall be exalted. The Heathen Ethicks were very defective in Precepts of this nature; as no wonder it should be so, among such who made World­ly Glory and Applause the great End of their Actions: And I think it must be allowed, nothing more vain can be imagined, than a pas­sage we meet with to this purpose in Pliny the Younger; a man other­wise of great Wisdom and Mode­sty: He tells us a Story in one of his Epistles, of a stranger talking accidentally with Tacitus; and wondring at the Learning and Judgment of the man, he desired to know who he was; says Tacitus, You know me, and that by my Wri­tings. What then, replied the Gen­tleman, are you Pliny, or Tacitus? It is not to be expressed, says Pliny, reflecting upon this Passage, what pleasure I took in hearing my Name brought in thus; as if Tacitus and Pliny were Proper Names, not of [Page 66]Men, but of Learning. Upon which he adds another Story of himself, no less fulsome; That sitting at Table one day with a Friend of his, where there was also a Countrey Gentleman present; says his Friend to the Gentleman, That's Pliny; pointing at him, and running pre­sently into high Commendations of his Parts: I must needs confess, says Pliny here, that I receive much fruit of my Labours from this. And then he proceeds to vindicate this fond humour, from a parallel case of Demosthenes, who it seems was not a little pleased to see an Old Wo­man pointing out at him, and cry­ing, That's Demosthenes. A man would wonder such Vanity as this should enter the thoughts of any wise man, as being so unseemly a humour, that (whatever people may have of it in their hearts), most are ashamed to own it even to their most Bosom-Friends: Tho I confess it is no easie matter to fix [Page 67]bounds to our Duty in this particu­lar, (however nauseous such ex­travagant Vainglory, as that I have mentioned, must appear): It being very unnatural to suppose a man of real worth can be otherwise than sensible of it himself; and it being no less so, to think that such a one should not receive some satisfaction from the praise and good opinion of the world: Besides that one great Encouragement is lost to Vir­tue by this: And our Saviour therefore presses Humility it self, in the case of not taking the upper, but rather the lowermost seat at feasts, under this consideration, That we shall have worship of men for so doing. Luke 14.10. But then, the less men have of Pride or Vainglory in their hearts, the more it's certain they have of Christ's Temper; and there is very little danger, to be sure, from the contrary extreme: And still Religion will teach us, That to Pride our selves in any Ex­cellency, [Page 68]is to Pride our selves in Feathers that are not our own, ha­ving nothing but what we receive from God; and that to assume the glory of such things to our selves, is to derogate so much from God's Honour, to whom every good and perfect gift ought to be ascribed, with all submission and acknow­ledgment of our dependency on him; accordingly as our Saviour tells us of himself, That in all things he sought not his own, John 8.50.but his Father's glory.

This was our Saviour's Life and Doctrine in respect of Duties re­lating to our selves.

21. Consider our Saviour's Life in respect of Duties relating to our Neighbour, and you will find no part of Religion that he lays great­er stress upon; however some are pleased to vilifie the Duties of it under the Notion of Heathen Vir­tues: Nor did any thing therefore [Page 69]render the Pharisees the subject of his Scorn and Detestation more, than their gross neglects of these Duties: These Duties he compre­hends in general under that great Precept of Loving our neighbour as our selves: John 13.34. A Precept that he seems more than ordinary fond of; and therefore he calls it a New Command in one place; and in another, he hids us take notice, that it was His Command; John 15.12. as if he were jealous lest any one should rob him of the Honour of being a principal Patron and Founder of it. And to shew his Esteem of it yet farther, he pitches upon this, before all other Duties of Religion, John 13.35. as a Mark whereby his Disciples ought to di­stinguish themselves from the rest of the world: Nor is it to be won­dred at, that Christ laid so great stress upon this Precept, since there is nothing that tends more to the Honour and Interest of Religion, than a compliance with the several [Page 70]Duties of it; these being such as are of universal applause among persons of all Religions, and such therefore, as must mightily recom­mend Christianity to men, when they see that an effectual Promoter of such things as they most esteem­ed; whereas should Christians have neglected these, the Scandal would have been sure to have been impu­ted to their Religion, and no man would have embraced that Do­ctrine which seemed to confound Nature, and to root out the Prin­ciples of Mercy and Truth, the great things whereby the Happiness of this world is maintained. And this I reckon one main reason why our Saviour made Love the Distin­guishing Badge of his Disciples. No question but there are several Marks of Faith and other Graces, where­by Christians may and ought to be distinguished from persons of other Religions: But this of Love is such a Livery, as appears beautiful [Page 71]and amiable in every body's eye: And no wonder therefore Christ made choice of it, as that which must needs redound much to the Credit of its Master.

22. Faithfulness in Dealings is one Duty owing to our Neighbour, that is necessary above all others for the Peace and Welfare of mankind: And a small matter of Religion, one would think, might be suffici­ent to keep men right in this, since Nature it self abhors a contrary practice: Tho indeed we find none more wanting in this, than those that pretend most to Religion. The Pharisees Character too fre­quently shews it self in such, that they are graves which appear not; Luke 11.44.and those that walk over them are not a­ware of them However scrupu­lous they may be in other points, they can devour widows houses with­out the least remorse, and boast themselves the Saints of God at the [Page 72]same time; as if they had a parti­cular License from Heaven to de­ceive: Certainly a great Dishonour to Religion this, and such as makes Christianity too often to stink in the Nostrils of Infidels and Pro­phane persons; and no question so much the worse, by how much the persons guilty of it, do make pro­fession of greater Sanctity in other things. We must not expect ma­ny Instances of this Duty of Faith­fulness in our Saviour's Life, as being beneath the Excellency of his Character, to have Virtues of so ordinary a size mentioned of him: Tho in general we are told of him, That there was no guile found in his mouth. 1 Pet. 2.22. And how grateful such a Character was to him, we have one remarkable Instance, in that kind Welcome he gave to Nathanael on account of it, when being present­ed to him, he cried out, with no less Delight than Admiration, Joh. 1.47. Be­hold an Israelite indeed, in whom is [Page 73]no guile. We must not think that by Guile here, our Saviour means downright Knavery and Fraud a­lone; but every undermining, over­reaching act, whereby we impose upon the Weakness or Ignorance of our Brother; which is plainly im­plied in that Dovelike Harmlesness he recommends to his Followers: Mat. 10.16. And however therefore some peo­ple may value themselves upon their Craftiness, it is certainly no great Commendation of this Qua­lity, that our Saviour called Herod Fox, as one of the highest marks of his Detestation of him. Not that our Saviour designs hereby to make men weak, and unwary, or Fools in Business; for Prudence and Simplicity are well joined toge­ther by the Poet; and our Saviour therefore commends the Wisdom of the Serpent, Ibid. at the same time that he requires the Harmlesness of the Dove: But when Wisdom is made use of for circumventing people to [Page 74]their damage, it degenerates into Guile and Craft: And this is so a­bominable in Christ's esteem, that I question not but to shew, the Pharisees themselves might have escaped that odious Censure of Hy­pocrisy from him, were it not for this more especially, among other Vices of a like nature, that they were Godly Cheats, men that walk­ed in sheeps cloathing, but inwardly were ravening wolves.

23. Mercy, or Forgiveness of Injuries and Debts, is another Du­ty owing to our Neighbour, which our Saviour presses very earnestly upon his Disciples: And it may seem a strange unimitable Pattern he proposes about this, when he com­mands us to be merciful, Luk 6.36.as our hea­venly father is merciful: Thought indeed there is nothing here, but what human strength, assisted by God's Grace, is well able to per­form; and nothing, besides, but [Page 75]what Nature and Right Reason will challenge from us: As to Debts, he that will not forgive these in whole, when a Debtor is al­together unable to pay; or in part, when he has reason to think the poor man's Necessities very great and pinching, must certainly be rec­koned a very hard man: And I be­lieve no one can read the Parable of the unjust steward taking his poor deb­tors by the throat,Mat. 18.28.and hurrying them away to goal, without abhorrence of his Cruelty: And yet this is all that God's Example obliges us to, in respect of Debts: He himself forgives not such Debts, but which we are unable to pay; and he re­quires submission here from us, and acknowledgment of his Favour, before the Bonds are cancelled. And it is much the same thing in respect of Injuries: For are the Injuries of a light nature, some slips only of weakness or inadver­tency? These God passes by in us, [Page 76]without particular Repentances; and it must be a very ill temper that will not do as much as this comes to, to his offending Brother. Or are they more heinous and gross? Here God expects Confession of our Guilt, and hearty Desires of Forgiveness, before our Pardon is passed: And there is no Generous Soul but will accept a like Satisfa­ction. If Punishment be necessary (as it sometimes is, in such cases) for correcting the Offender, and for the Warning and Terror of o­thers, God's example does war­rant men in this also, provided they punish Transgressors as he does, out of hatred to their Crimes, and not to their Persons: So that to imitate God's Mercy, is no other than a Duty highly reasonable and natural to men: And as there is no greater measure of Perfection than this, so we may well think Christ requires no more from us. Upon these terms, the Forgiving so often [Page 77]in a day, as Christ commands, even seventy times seven, Mat. 18.22. is no hard Du­ty; for by Forgiveness there, I can­not think Christ means an absolute passing by of Faults, though never so little; the least faults, when so often repeated, being justly inter­preted of Obstinacy and gross Ne­glect, which are Crimes that high­ly deserve Punishment; and there­fore to forgive there, is only not to bear malice or ill will against a man; in which sense we may for­give, though we correct at the same time. Nor is it any thing of an unreasonable imposition, that we are commanded to imitate God, in loving and doing good to those that injure us: Mat. 5.44. For God himself is not wont to take his Enemies into his bosom, whilst they continue such, but only to afford them the ordinary Blessings of his Provi­dence: And what Man of Honour will carry his Resentments so far, as to deny an Enemy the common [Page 78]offices of humanity and pity, in time of Want? Who is not sensi­ble of the Glory of such Acts, when men are kind and helpful to those that deserve worst of them?

24. But there is no part of this Duty of Forgiveness that flesh and blood rises so much against, as that of turning the other cheek: Mat. 5.39. Nor in­deed is there any thing more con­tradictory to Reason, as well as to the Spirit of a man, than to bear injuries at this rate. Those must be very servile creatures that will stoop down thus to take their bur­dens; and even Worms therefore are taken notice of to turn again when they are trampled upon. Wherefore neither did our Saviour himself observe this Command in a literal sense; for when he was smitten by a Servant before the High Priest, John 18.22. we find not that he turned the other Cheek presently, but he expostulates with the person [Page 79]that did the Injury, and that not without some marks of concern at the Injustice done him: And gene­rally therefore this Precept is rec­koned to relate to lesser Injuries and Affronts, which our Saviour would have men to put up, rather than by drawing the Saw of Contention to widen the Breach into downright fallings out; or to give greater trou­ble to our selves and others, in Law-Suits and exchange of Blows, than the Injury is worth: In which sense this Precept of our Saviour's is no less reasonable than any other part of the Duty of Forgiveness. It may seem strange indeed to some, that the receiving a Blow on the Face should be reckoned here a­mong lesser Injuries, when it is thought by many now-a-days to deserve little less than a Stab: But we must consider here, that our Savi­our spoke to persons of mean Rank, among whom Injuries of this na­ture are not so highly provoking; [Page 80]though no question the practice of this Age in demanding the Blood of each other upon these and the like Affronts, (let the Quality of the Person be what it will) is suffici­ently against our Saviour's Com­mand here: And it is certainly no­thing of sound Reason, but vain Custom alone, that makes people stand at this high rate upon Puncti­lio's of Honour: For how unreaso­nable is it in it self, that nothing less than the Death of a man, and in that the ruin of a whole Family many times, shall serve as an Atone­ment for giving me the Lye, sup­pose? And what a Madness is it in any case, because a man has inju­red me, that therefore I will ven­ture my Life with him upon equal Terms, in way of making my self Satisfaction? I will confess here, that Honour is a great Blessing to men, and such therefore as they ought to be very tender of preser­ving: And since Custom has [Page 81]brought it to that, that a man can­not tamely sit down, and suffer some kind of Abuses (no ways heinous in themselves neither), without exposing himself to Igno­miny and Disgrace all his life after, it makes the case very hard: Some mens Livelihoods, we know, de­pend upon the Reputation of their Courage; and every other person has just reason to keep himself from being despised and trampled upon: But as Custom and Conni­vence have brought those false No­tions of Honour into Fashion, up­on which this Murdering Practice is founded; so we presume Autho­rity might soon banish them out of the world, by good Laws, and strict Execution; as has been done in a great measure in a Neighbour­ing Kingdom. And till this be done, it is little to be expected that other Arguments should signifie much, for rooting such fond Prin­ciples out of mens minds. How­ever, [Page 82]true it is, That no greater Scandal can lye upon this Age, than that it should be reckoned the greatest Reproach in it, to obey a plain Command of Christ's; and that nothing can be imagined more desperate, than for men to hazard their lives thus in the very Breach of a Command, which (to say no worse) must highly endanger their Souls to all Eternity.

25. Another Duty of Love owing to our Neighbour, is that of Charity, or a being kind and beneficial to persons in Misery and Want. In which our Saviour did more especially signalize himself: For it was the great business of his Life, Act. 10.38. we are told, to go about, do­ing good: And accordingly we find him every where engaged; some­times as a Physician to the Sick, vi­siting and curing them of their se­veral Distempers; and among these, the poorer sort were gene­rally [Page 83]the objects of his Tenderness and Care; the Maimed, the Halt, the Blind, the Leper, such as he found in the streets incapacitated for labour, and so begging for a Subsistence. Sometimes we find him as a Reliever of mens Neces­sities in other ways: His Bowels yearned at the Fasting of the Mul­titude in the Wilderness; and so, rather than send them away empty, he first bestows upon them all the little Provisions he could get, Mat. 15.34. and then twice works a Miracle to sup­ply what was wanting. And it is very observable, That almost all the Miracles our Saviour wrought, had some Charitable work for their subject; contrary to those of Mo­ses and the rest of the Prophets. It would certainly have served as well for answering the chief De­sign of his Miracles, if they had been matter only of Amazement and Astonishment to the people; for thereby it would have appear­ed, [Page 84]That he was an extraordinary Person sent from God; and this was the main End of his Miracles, to attest the Truth and Divinity of his Commission: But this was not e­nough, he thought, unless Chari­ty also was added to them: Our Saviour would have his Wondrous Works receive no less Glory from the Goodness, than the Strangeness of them: All which we may just­ly think our Saviour did, to shew himself an Example of that which he desired the most of any thing to engage his Followers to the pra­ctice of, as being not only a most excellent Duty in it self, and most agreeable with his own Temper, but such also as tends in the highest degrees to the Honour and Interests of his Religion; for Charity is the most beautiful part of a Christians Badge; and there is nothing that attracts the eyes and hearts of men more than this. Even the Jews themselves therefore were wrought [Page 85]by this into a good opinion of Christ, when the Excellency of his Doctrine made little impression up­on their hearts: Mar. 7.37. He hath done all things well, say they; he maketh the deaf to hear, and the dumb to speak. The Primitive Christians brought infinite Credit to their Religion by it, when in the time of a great Plague at Alexandria, they visited the Sick, and relieved the poor, and buried the Dead, even of their Heathen Adversaries, when their own Friends would take no care of them. And it would be no less Discredit to our Faith, were that true which the Romanists object a­gainst us, That our Religion is barren and unfruitful in such good works as these: Though I think we may safely enough defie them to make good their Charge; when a Reverend Author in King James the First's time, has given us a par­ticular Account of Charities be­stowed upon Colleges, Hospitals, [Page 86]Free-Schools, and the like Pious Uses, within the compass of Sixty Years since the Reformation, a­mounting to a Million of Money: That which he challenges any Age of Popery to parallel in this King­dom. And I think this Age has gi­ven sufficient Evidence to stop the mouths of our Adversaries, of the respect they bear to this great Duty of Religion, in those Liberal Con­tributions they have made of late to Distressed Strangers, as well as in every other Instance of Chari­ty. Which also ought the more to be taken notice of, for that it is done in a free generous way, from the voluntary motions and inclina­tions of the Benefactors alone; not grudgingly, or of necessity, as it frequently happened in former times, when people were frighted into Charity by their Confessors, sorely against their wills, only to make composition for Pardon of their sins. May our light still so shine [Page 87]before men, that others seeing our good works, may glorifie our Father which is in heaven.

26. There is nothing that tends to the ease and benefit of mankind, that seems beneath our Saviour's Care: And therefore, besides these greater Duties that we owe to our Neighbour, he insists upon others that may seem of lesser moment, though they are of no small com­fort to those among whom we con­verse. Such, particularly, is that of not being Angry with our Brother rashly, or without a cause: For in­deed there is nothing that destroys the Blessings of Society more, than this Vice of Anger; Prov. 21.19. what Solomon says of an angry woman, being cer­tainly as true of an angry man, It is better to live in a wilderness, than where such be. Besides, that the Consequences of this Vice are of­tentimes very mischievous and fa­tal; Anger being a Passion of a [Page 88]very bloody and desperate nature; whereever it is suffered to grow to a head, it knows no rules or bounds. The two Sons of Zebedee would have destroyed a whole City in a mad Fit of this Passion, had Christ been as ready to furnish them with Instruments of Revenge, as they were to call for them: And we have multitudes of Instances in every Age, of peoples murdering their Dearest Friends, and doing other things in their Anger, which have proved Wounds to their Re­putations and their Minds, never to be cured in this World: Where­fore our Saviour presses the Duty of not being Angry, under as great obligations as any other Du­ty of Religion; for he tells us, That no less a danger attends the breach of it, than that of the Judgment, Mat. 5.22. and of Hell-Fire. And to shew of how great esteem it is in God's sight, he represents it as such, without which God will ac­cept [Page 89]no Sacrifice from us; — 24. Leave thy gift at the Altar, therefore he says, go thy way, first be reconciled to thy brother, and then come and offer thy gift. Not that our Saviour would make his Disciples hereby such poor passive creatures, as to hinder them from expressing their Resentments with shews of An­ger, upon just occasions: For by commanding us not to be angry with our Brother without a cause, he plainly insinuates, that in some ca­ses a man may have just cause of being angry: And we find there­fore that he himself looked upon the Pharisees with anger at the hard­ness of their hearts; Mark 3.5. and that (by the Privilege of his Prophetick Office) he called Herod Fox, in way of Indignation, Luke 13.32. when the Message was brought that Herod had a design to kill him. Where­fore it is only some Excesses and Ir­regularities of this Passion, that our Saviour reproves, when he con­demns [Page 90]Anger as a Vice: As, when it breaks out upon trivial occasi­ons; when it is disproportioned to its cause; when it swells to immo­derate heights; when it rankles and breeds bad Blood in us; every of which are things not only so mischievous in their consequences, but so unseemly in themselves be­sides, that if Christ had not forbid them, our own Consciences would have done it: And there is nothing of a Wise or Brave man therefore, but though he may be taken some­times in such Indecencies, is asha­med of himself afterwards. Whilst the Blood indeed is up, and the mouth swells with big words, a man appears to himself very Great, and he Lords it with no small Pride and Tyranny over those who are bound in Duty or Interest not to oppose him: But he that stands by, and considers the poor grounds upon which this deal a-do is often made, is so far from admiring the [Page 91]Greatness of the man's Soul, that he does but pity his Weakness all the while. They are the shallow­est streams that are generally most Noisy, and most subject to over­flow: And a man therefore that values his Reputation, would keep a strict hand over himself about this Passion, tho he had no other obligation to restrain him.

27. Censoriousness is another Vice opposite to the Duties of Love, which may seem of lesser moment to our Neighbour's good, though it cause none of the least uneasinesses to him: This our Sa­viour frequently reflects upon the Pharisees for; who, it may seem, reckoned it a greater piece of Ho­liness to Judge other peoples Faults, than to Correct their own: And all their Discourse therefore ran upon this subject; and they could not so much as Pray to God, but they must tell him of their Neighbours [Page 92]Faults, and thank him that they were not as other men, Luke 18.11.not as this Publican: It was much the worse, to be sure, that their Censoriousness was generally attended with Pride and Uncharitable Aggravations; though it had been bad enough, had it been only a supercilious re­proving their Neighbours conti­nually for lesser faults, which for the most part they had no other ground to condemn, than that they were not according to their own Pedantick ways of walking: For this is what our Saviour means, by their beholding the mote in their bro­thers eye, Mat. 7.1, 3. which gave occasion to his Precept of not judging. And indeed this must render Converse so very uneasie to men, and conse­quently Religion so uncomfortable a thing, when upon every appear­ance of evil they must be discipli­ned and Schooled by their Friends, that it is more to be feared they should be hardned against all Re­proof, [Page 93]than to be hoped they should amend by it; which is the greatest dis-service we can do either to Re­ligion or our Neighbour's Soul. No question but to reprove people with Candor and Discretion, is an excellent Duty in it self; and there is no office of Love more worthy the name of true Friendship: But to perform this aright, requires more of Temper and Prudence than the Vulgar are generally Masters of. And that men may use all Caution therefore in it, we find our Saviour more solicitous in condemning the opposite Extreme, than in enfor­cing the Duty. Particularly, where Reproof is like to do more harm than good, Christ has given us Ad­vice very plainly, in a prudential way, not to expose Religion and our selves in such cases: Mat. 7.6. Give not that which is holy unto dogs, neither cast your pearls before swine, lest they trample them under foot, and turn again and rent you. Though this is [Page 94]to be understood, not without some Reserve to Parents, and Ministers, and Masters of Families, and the like, whose Duty it is to be instant in season and out of season, in repro­ving those committed to their Charge; as there is much less dan­ger of their Reproof being despi­sed by such, than by Strangers or Friends; it being the proper busi­ness of their Office to do this, which few are so unreasonable as not to make some allowance for; and more especially, these having Authority on their side to back their Reproofs with Correction, where the former work not the effect designed.

This as to our Saviour's Life and Doctrine in respect of Duties rela­ting to our Neighbour.

28. I should now put an end to this Discourse, but that I think it convenient to answer some general Objections that may be brought a­gainst [Page 95]it: The principal of which is, The Example of the Primitive Christians; whose rigid observance of many Duties, it must be confes­sed, was much beyond the Mea­sures prescribed here; especially in respect of Temperance, Contempt of the World, Mortification, and the like self-denying Virtues. And now in answer to this, I must de­clare, That I cannot think the Pri­mitive Christians practice an ade­quate rule of walking to us: For though their Zeal be certainly much to be admired, yet it is plain in some things they went as much beyond the bounds of Prudence, as of their Duty: Particularly in the case of Martyrdom; a thing they grew so fond of in a little time, as to run themselves wilfully into Dangers, and even to provoke their Persecutors to put them to Death: As if our Saviour had gi­ven no such Advice to his Disciples, Mat. 10.23. to fly from City to City, to avoid [Page 96]Persecution; and this they did sometimes in ways scarce warranta­ble: Such was that of Apphianus, a famous Martyr of Palestine, hold­ing the Prefect Ʋrbanus's hand when he was going to Sacrifice. Insomuch, that the Church thought fit at last in several Councils to blame this unnatural and overzea­lous Ambition. And neither were their Austerities less strained be­yond the Limits prescribed in the Gospel: Origen's chusing to lye upon the ground, and walk bare­foot many years, was more, I am sure, than any Law of Christ obli­ged him to; as likewise were those severe Rules of Temperance, which he and others observed in those days: Of which we have a re­markable Instance in one Alcibiades, who was wont to live upon Bread and Water for a long time, till it was Bevealed (says the Historian) to Attalus the Martyr, That the Man did not well in refusing God's [Page 97]Creatures, and giving offence to his weak brethren: Upon which Al­cibiades was prevailed upon to eat and drink as other people, and gave Thanks to God for it. And the same must be said as to their Renouncing the World, to that degree, many of them, as well nigh to fall under the Apostle's Censure, 1 Tim. 5.8. of not providing for their own; at least, to come within the compass of that voluntary humility, Col. 2.18.and neglecting the body, which the same Apostle declares to have only a shew of wisdom in them. And it would be endless to insist upon e­very other Duty, wherein the Zeal of those Times was wont to su­pererogate; as in Watchings and Fastings, in Vows of Chastity, in unmerciful Penances, and the like.

29. Though here I cannot but admire the Wisdom of God's Pro­vidence, in ordering things at this [Page 98]rate, as well for the good of those that were already Converted, as for the Conversion of others in those times: For considering what Per­secutions the Primitive Christians were to lye under, it was little less than necessary to infuse such Prin­ciples as these into their minds: By this means their voluntary Auste­rities became a sort of hardning to them, to make them fit Soldiers for that severe Service they were called to: For it was no great difficulty for such to endure long and cruel Imprisonments, who were wont to lye upon the bare earth, and fare coursly in their or­dinary way of life. And this must mightily take off from the Pain and Terror of those Tortures which they daily saw inflicted upon others, and were at last con­demned to themselves. This made the great Champions of the Church, when they mounted the Stage, to be more concerned for their Fel­low-Sufferers, [Page 99]lest through Weak­ness or Tenderness of Body, they should be tempted to renounce their Faith (as not being used to such Ascetick Discipline), than for any miseries they saw prepared for themselves. Of which we have a notable Instance in the case of Blan­dina, a Martyr of France; though by an admirable Fortitude she fru­strated the Fears of her Friends, as well as the Expectation of her E­nemies. And of much greater ne­cessity was their Contempt of the things of this life, for engaging them to maintain their Profession with Resolution and Constancy, amidst the Persecutions they lay under. For men that are Wedded to the World, are very loth to be Divor­ced from it; and there is nothing more difficult, than for such to fol­low Christ, who are fast tied to Riches, and Honour, and Plea­sures. The First Christians looked upon these things as little better [Page 100]than the Incumbrances of life; and like true Sojourners therefore upon Earth, they desired nothing more, than just enough to bear their Charges to Heaven. So if Perse­cution seized their Estates, it was but like robbing them of an upper Garment, which they had little need of, and which they were rea­dy enough to throw off of their own accord; and it could be no doubtful Choice to such, whether they should part with this, or a good Conscience, which they knew was a Treasure to them to all E­ternity. If Persecution reached their Lives also, it brought them but the sooner to their Journey's end, they knew; and they had little reason to be otherwise than contented with this, who proposed so small a share to themselves in the Comforts and Enjoyments of this World.

30. Nor do I less admire God's Gracious Providence in ordering things at this rate, on account of the Gentiles of those times; there being no means more likely than this, for Converting them: For these were a sort of Principles which the Philosophy of that Age ran very much upon; and we no where meet with greater Exam­ples of Severity of Manners, as to Temperance, and Mortification, and Contempt of the World, than the Schools of the Heathens would at least pretend to in those times. The Stoicks were extremely rigid this way, who bid Defiance to all the Comforts of Sense; and look­ed upon it as a great part of Wis­dom, to be mean and sordid in their Habit, pale in their Looks, and poor in their Purses. The Plato­nists, little inferior to these in Strictness of Discipline, who talked as if they lived out of their Bodies, upon Air and Contemplation alone; [Page 102]Concerning whose Austerities, there are highly remarkable In­stances to be produced, in the Lives of Epictetus among the Sto­icks, and Plotinus among the Plato­nists. Though it may seem more considerable, perhaps, to instance in the Emperor Julian the Apo­state; a man of high Birth, and great Power at last, and consequent­ly much exposed to Temptations of Luxury and Softness; who yet to the last, we are told, was wont to lye upon a hard course Quilt, and rise continually in the middle of the night; to forbid all Delicacies to be brought into his Camp, and to feed upon the Common Soldiers Provisions; which things he him­self glories in, and professes to have learned them from his Heathen Masters. Now the Primitive Chri­stians being to Converse and Di­spute with such people as these, how could they more effectually recommend the Gospel to them, [Page 103]than by shewing themselves Exam­ples of like Severity with what they practised? Had they not done this, Christianity would certainly have been thought as loose and scanda­lous a Profession, as it was counted Foolish by these vain Pretenders to Wisdom and Virtue. And confi­dering how mightily such shews of Holiness are apt to take among the Vulgar, the Philosophers of those times would have had the greatest advantage by this means, of con­firming the people in their Gentile Superstitions, whilst they compa­red their own lives, with the lives of the Christians. And therefore in process of time, when Persecu­tion being ceased, the Primitive Christians began to allow them­selves a greater Liberty about these things, we find the Apostate Ju­lian making it the great subject of his Raillery upon the Antiochians, (whom we must suppose to be ge­nerally Christians, by Nazianzen's [Page 104]writing in their vindication), that the chief ground of their offence at him, was the Roughness of his Beard, and the Austerity of his Life; that he made War continual­ly with his Belly, and delighted not in Dancing and Shows, as they did. And it is to the same pur­pose what he tells us of Constantine the Great, the first Christian Em­peror, that finding none among the gods like himself, and so fit for him to converse with, he betook himself to Luxury and Intempe­rance, as his Tutelar Deities, with whom he lived very contentedly; and recommended his Sons after­wards to their care. A little inno­cent freedom, we must think, in the Primitive Christians, was e­nough to occasion such malicious Reflections from their Adversaries: And this made it necessary for them to depart from their Right (as it were) in this respect; and to strain the Bow not a little the other way, [Page 105]that their Enemies might have no pretence (if possible) to speak re­proachfully of them or their Reli­gion.

31. But then our Saviour did not design that his Church should continue in the Wilderness always; and God no more envies a Canaan of Worldly Felicity to us, than he did of old to his people the Jews. The Primitive Christians Examples are certainly an excellent Argu­ment for whetting peoples Indu­stry, and provoking Emulation: For if they endured so great hardship for the sake of Christ, it is a great shame for men now-a-days to re­fuse Obedience to the more easie and rational Precepts of the Gospel. But Christ's Example is the only obligatory Pattern to us; and since we find nothing there of those Au­sterities which the Primitive Chri­stians observed, we have little rea­son sure, by adding these of our [Page 106]own accord, Mat. 11.30. to make Christ's easie yoke heavier than he designed. There were special Reasons, we see, that moved God's Providence to incline the Primitive Christians to do what they did of this nature, which are now ceased in a great measure: For God be praised, we live not in such an Age as they did, where our Lives, our Liberties, and Estates, are in danger of being taken from us every minute; but these are guarded by Laws, and secured to us by a Wonderful Pro­vidence; and there is no reason we should despise such a Blessing as this, but use that with Comfort, and Thanks to God, which he has given us to enjoy in Safety. Nor do we live among such persons whom we ought to consider, as the Primitive Christians did the Hea­thens, lest they take offence at our just Liberty: For if any are offend­ed amongst us, it is their own fault, having the Scriptures in their hands [Page 107]to read (which the Heathen had not) to inform them better. Those Scriptures which will teach them, either that a greater Liberty is al­lowed by Christ than the Primitive Christians used, or at least that they ought not to think the worse of Religion for other mens failings in it; nor yet to censure and condemn others for taking greater freedom than themselves approve of, unless they can plainly make it out to be contrary to the Precepts of the Go­spel. To abstain from little Indiffe­rent things, rather than offend our weak Brother, is certainly a very reasonable Duty: But in such things as these, which affect the whole Course of our lives, and are of mighty concern to the good of men, if other mens Weakness, and not the Scriptures, must be a Rule of walking to us, it will be impossible to know where to fix our Duty. Thus I think the Ob­jection about the Primitive Chri­stians [Page 108]Example is sufficiently an­swered.

32. Another Objection that may be made against this Discourse is, That our Saviour's Doctrine, as it is contained in the History of his Life, is not a sufficient measure of Perfection, and therefore not fit to be proposed by it self as a Rule of Life; because our Saviour in many things condescended to his Disciples Weakness, leading them by Pre­cepts suited to their Infant Estate, as they were yet but Novices in Religion; and reserving others of a more sublime nature for after­times, when the Spirit being pour­ed out in extraordinary measures, they were more advanced in Know­ledge and the fear of God: Which may seem to be implied in that Say­ing of our Saviour's to his Disci­ples, John 16.12. I have yet many things to say unto you, but ye cannot bear them now; howbeit, when he, the Spirit of Truth, [Page 109]is come, he will guide you into all truth. But that this is no Objection against us, will easily be made appear, when we consider in the first place, that the substance of it is false and groundless in it self, as far as it re­lates to matters of Practice gene­rally necessary to Salvation, with which alone we have to do. For it is plain, our Saviour prescribes Practical Doctrines to his Disciples, of as great Perfection as any con­tained in his Religion: Such is that of cutting off their right hands, Mat. 5.29, 30.and pulling out their right eyes when they offended them: Such is that of lo­ving their enemies,— 44.and doing good to them that hated them. Such, lastly, Mat. 16.24. is that of taking up their cross, and forsaking father and mo­ther, life and estate, for the Gospel. For I think there is no greater Ar­gument of the Perfection of any Precept, than the Difficulty of it; as is evidently implied in that Say­ing of our Saviour's to the young [Page 110]man,Mat. 19.21.If thou wilt be perfect, go sell that thou hast, and give it to the poor. And I am sure there are no Precepts in the Gospel more difficult than these; and therefore had our Sa­viour thought his Disciples unfit to bear any Doctrines of a Practical nature, no question but he would have concealed these as soon as any others, being the most likely to discourage his Disciples from following him: Besides that no greater Perfection can be supposed, than those Sayings of our Saviour's to his Disciples do expresly enjoin, That they should be holy as God is holy, Mat. 5.48.and perfect as their heavenly Father is perfect. Wherefore also that Passage of St. John must neces­sarily be interpreted to refer only to some extraordinary matters which concerned the Oeconomy of Christ's Church in those times: Such was the calling in of the Gentiles; a matter that the Apostles were so hardly brought to believe, that it [Page 111]required a special Revelation from God to ascertain it to them. Such also was the Abolishing the Cere­monial Law of Moses, which occa­sioned such violent Contests for a long time in the Church. These indeed were things that we may suppose the Apostles ill able to bear, at the time our Saviour spoke, as being possessed with strong Prejudi­ces against them from their youth up: And it might well require an extraordinary Effusion of the Spi­rit to guide them into such Truths, which after all, they could scarce be persuaded to believe. This In­terpretation is the rather to be re­ceived, because our Saviour tells his Disciples in the foregoing Chapter, John 15.15. that he had made known unto them all things that he had heard of his Father; it being very hard to reconcile this with the other place, if by all things here, is not to be meant all things necessary to Salvation.

33. A Third and last Objection that I shall mention, against this Discourse, may be drawn from those places of Scripture wherein the ways of Salvation are represent­ed as very difficult, and hard to be found; particularly, that Saying of our Saviour's, where he exhorts his Disciples to strive to enter in at the strait gate, Mat. 7.13, 14.because narrow is the way that leadeth to life, and few there be that find it: This seeming contrary to what is intimated all along in this Discourse; the main drift of which has been, to make Religion appear easie and natural to men. Now to answer this Obje­ction, our chief business will be to reconcile this Saying of our Savi­our's with that other of his, where he declares his yoak to be easie, and his burden light; this last making no less for every thing I have said, than the other does against it. And it will be no hard matter to do this, by considering, That Christ's Yoke [Page 113]is indeed easie in it self; the Pre­cepts of his Religion are no other than such as men assisted by God's Grace may even with Comfort and Pleasure perform. But as the easi­est Yoak may become hard by fretting and striving against it; so Christ's Religion is made difficult to men, through Prejudices and evil Habits, which put them upon endeavours of shaking it off, the better to satisfie some unruly Passi­ons and Lusts, which gain the do­minion over them. And this is that alone which straitens the Gate to Heaven; this makes the way thither seem rough, and melancho­ly, and desolate, a very Wilderness to many that tread therein. Other­wise, far be it from God to delight himself in seeing men struggling with difficulties which he himself has made. He that courts and im­portunes us to come to Happiness so earnestly as he does, what an odd Notion of him must it imply, [Page 114]to make the means of attaining this hard; as if he designed it on pur­pose that few might arrive at it? No, there are no Difficulties in the way to Heaven, but what we make to our selves by our own gross fault. Without this, the Road to Heaven would be as void of Briars and Thorns, as Heaven it self is; The ways of wisdom being ways of pleasantness, as Solomon speaks, and all her paths are peace: But then the Difficulties which men have brought upon themselves in the ways of Godliness, through their own Corruptions, are certainly none of the least: And these are such as the greatest Pretenders to Perfection may find abundant cause to be sensible of, tho they aim at nothing higher than what is pre­scribed in this Discourse: For even to be Just and Righteous in our Dealings, Chaste in our Actions and Thoughts, Humble and Cha­ritable in our Conversations, (if [Page 115]we consult Experience, and not the nature of the things them­selves) are not such easie Duties, but that many who reckon them­selves great Proficients in Grace, are found notoriously to fail in them. At least, there are few, it's to be feared, that make a Con­science of these or any other Du­ties, so far as they ought in reason to do. And therefore considering the Hypocrisy of the world on one hand, and the too gross Immorali­ty of it on the other, it were well if there were not too great grounds for that Saying of our Saviour, That narrow is the way to life, and few there be that find it. Though still it is to be hoped, the Few there mentioned are no inconsiderable Number, only as opposed to the vast Company of Jews, Turks, In­fidels, and Prophane persons, who proudly despise the Means of Sal­vation which Christ has offered to them. And for those who have a [Page 116]Saviour to trust in, and a Merciful God to fly to, who make allowan­ces for the common Infirmities of Human Nature, we trust that a wide Gate of Salvation may be opened to such, as long as with Faith and Sincerity they endeavour to walk in the way of God's Com­mands, and pretend not to act the Cripple before him.

34. Wherefore, in short, the Sum of this Discourse is, That the Religion of Christ, according to his Precepts and Example (and we need no better Rule to judge of it by) is a most admirably Wise, Gra­cious, and Manlike Religion; such as accomplishes Human Nature in the highest degrees it is capable of in this life; imposing nothing mean or servile upon us: Such as looks upon Ceremonies only as things in­different; neither refusing what is Decent, or commanded by just Au­thority, nor yet encouraging Vain [Page 117]or Superstitious Observancies: Such as commends a Sober and a Ratio­nal Piety to us; a Piety that con­sists not in high Notions, or wild Expressions of Zeal, but in Wor­shipping and Serving God with Diligence and Sincerity: Such as takes off from the Exorbitancies of our Passions and Lusts, so as to make us most easie to our selves, and most like to God, without de­barring us the innocent Comforts of this life. Such, lastly, as enga­ges us to be good natured, and to throw off those selfish and unnatu­ral Dispositions, which are the Ruin of Society, and a Reproach to Mankind: Than which, as I think there can no Ideas of Reli­gion be framed more Excellent, so let us study to conform our Lives to these, and I question not but we become True Followers of Christ Jesus.