THese words (being part of the Gospel for this Day) [...]o not only contain the Promise of that infinite and wonderful benefit, the completion of which we this Day [Page 2] comme [...]orate; But also declare the nature and intention of it; and there­by most fitly not only excite us to a grateful remembrance of the Divine beneficence, but also teach us to form true apprehensions and a just venerati­on of so great a Mystery. A Mystery which was promis'd by Christ to his Apostles as the greatest of all Benefits, Which might alone supply the other­wise irreparable loss of his Presence, and intirely dispel their grief arising from the melancholy apprehensions of his approaching departure. A Mystery which was reserved for the ultimate consummation of the Christian Reli­gion and Divine dispensation of the Go­spel; Which being designed by the Father, and Founded by the Son, was at last brought to perfection by the Mission and Descent of the Holy Ghost.

No wonder therefore if the promise of so great a benefit was so mightily insisted on by Christ, as a sufficient remedy to his Disciples for all afflicti­ons, and the last and greatest Legacy which he could bequeath unto them; If the performance of it was so earnest­ly expected by the Apostles; and the remembrance of it with an uninter­rupted [Page 3] solemnity Celebrated by the Church in all Ages, more especially by the Antient Church; in which all Christians used to stand continually in time of Divine Service from Easter to Whitsunday, thereby testifying the im­patient expectation wherewith they at­tended the Descent of the Holy Ghost as upon this Day.

The declaration of this promise made in the words of my Text, was occasioned by the great anxiety which the Apostles expressed at the news of our Saviours departure; and their wonderful igno­rance of the true nature and design of the Christian Religion, after so long and so excellent instruction from their Divine Master.

The former is related in the end of the preceding Chapter, which therefore Christ endeavours to remove by a ve­hement exhortation to a steady Faith in the beginning of this. Let not your heart be troubled; ye believe in God; be­lieve also in me. Assuring them that his departure was for no other end than to prepare a place for their reception into those Mansions, of which they had been by him sufficiently inform'd. At this, Thomas far from acknowledging any [Page 4] suchinformation, complains in the 5th. verse that they were ignorant, both of the place and the way to it.

Our Saviour answers, that the place was no other than the Society of his Father, whom they had sufficiently known by conversing with Him.

This far from removing the mistakes of the Apostles, gave occasion to the discovery of a far greater ignorance in them.

For in the 8th. verse, Philip desireth him to shew the Father to them, there­by manifesting how widely he had hi­therto mistaken the Doctrine of Christ, and what gross notions of the Father he entertain'd.

So strange an ignorance drew a sharp expostulation from our Saviour. Have I been so long time with you, and yet hast thou not kno [...]n me Philip? ver. 9.

Thereupon declaring unto him what sufficient means he had already given them of knowing the Father; and pro­mising to enable them yet further to a more perfect knowledge of him, by sending the Comforter, the Spirit of Truth. He assureth them of a more clear and express Revelation of this matter at his Resurrection, by manife­sting [Page 5] himself, and consequently the Father, to piously disposed Persons, who loved him and kept his Com­mandments. Although he intended not to manifest himself in the same degree and manner to the whole World.

At this Judas Lebbaeus seems to be astonished, and in a passionate excla­mation, which includeth somewhat of despair in it, saith unto him, ver. 22. Lord how is it that thou wilt manifest thy self unto us, and not unto the World! as imagining this illustrious manifesta­tion to be no other, than taking pos­session, in a solemn and magnificent manner, of that Glorious Worldly Kingdom, which himself with the other Apostles in vain expected to be founded by their Master.

Such strange mistakes, of which the meanest Christians would be asha­med in the present Constitution of the Church, might justly be admired to have proceeded from those, who were the familiar attendants of Christ through a Triennial Preaching, Ac­quainted with all his Discourses, and honoured with a familiar Conversati­on, if we enquir'd not more narrow­ly [Page 6] into the causes of things and rea­sons of the divine dispensation.

OurSaviour himself seems not in the least to be surprized at it. But only after a short answer to Lebbaeus his que­stion, hence taketh occasion to renew the promise of that remedy, which he had ever design'd, and often be­fore promis'd, I mean the Mission of the Holy Ghost, in these words: These things have I spoken unto you, being yet present with you. But the Comforter, which is the Holy Ghost, whom the Father will send in my Name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you. As if he should say:

These answers I have briefly given to your doubts and scruples, such as the shortness and necessity of the time would permit, which still remains to me to be spent in your company.

I had before sufficiently explained all these Mysteries to you, Provided your minds, by removal of all pre­judices by ordinary endowments of right apprehension, and using due di­ligence, had been rightly disposed to receive them.

[Page 7] But since you still continue ignorant of those great Truths, and infinitely mistake my Doctrine; And not only so, but suffer your selves to be pos­sess'd with terror and amazement at the news of my departure, I will not forsake you, or leave you desti­tute of the means, either of consolati­on or better instruction; but abun­dantly provide for both, by sending to you after my Ascension another Comforter, Even the Holy Ghost; whom the Father at my Intercession, and for my sake will send unto you.

He shall erect your drooping Spi­rits, and remove your grief by admi­nistring consolation to you: And dispel your Ignorance, by enlightning your minds with clear notions, and true Interpretations of whatsoever I have Taught unto you; and recalling into your mind all those Doctrines and Lessons of mine, which you may have forgotten.

These words being thus explained represent to us,

I. The promise of sending a Com­forter.

II. The Person to be sent, the Ho­ly Ghost.

[Page 8] III, The Office to be performed by the Holy Ghost when sent. Which however, various is perfectly included, Either in the diverse significations of the word [...] or Comforter, (which may be taken as an Advo­cate, a Monitor, or a Consolator.) Or in the annexed action of Teaching th [...]m all things, and bringing all things into their remembrance, what­soever Christ had said unto them.

At present I shall consider no more than the latter branch of the Third Point; that is, the Office of Teaching the Apostles, which was to be perfor­med by the Holy Ghost.

And in handling this

I shall in the first place inquire what were the Causes and Reasons of this prodigious Ignorance of the A­postles, after so long and so excellent Instruction.

Secondly, I shall prove that the permission of this Ignorance till the sending of the Holy Ghost, was not in the least repugnant to the Divine Wisdom, or the design of the Go­spel.

Thirdly I shall draw some few con­clusions from both.

[Page 9] First then, the Causes and Reasons of this so long continued Ignorance of the Apostles.

Of these I take the chief and most fundamental one to have been their Ignorance of the true sense of Scrip­ture.

For the better explaining of this Cause, I will premise some few Ob­servations.

As 1. The Conformity of the Life and Actions of Christ, to the Prophe­sies of the Old Testament, was to the Jews the best and principal Argument of the Divinity of Christ, of his Di­vine Mission, and the Truth of his Revelations.

Miracles indeed might create a great probability of the truth of these Articles. But such a conformity a­lone could demonstrate it, since Mi­racles were common to infer [...]our Pro­phets, and sometimes even to false Prophets. But an intire agreement of the precedent Prophesies was appropri­ated to the sole Person of the true Messias.

This appears from the nature of the Old Testament, and end of writing it, which taken in all its parts, is chiefly [Page 10] designed to point out the future Messi­as, by certain plain Notes and Indi­cations, whereby he might easily be discover'd to the Jews.

The Historical Books are imployed in describing his Genealogy. The Psalms and Prophets in foretelling the time of his coming, the manner of his Life, his Passion, Resurrection and Doctrine.

Now it would be highly injurious to the Wisdom of God, that he should professedly cause so many Books to be written, chiefly to design the Messias; And yet design him by such Chara­cters, as should not be proper to him alone, but might be common to o­ther Persons. So that the agreement of those Prophesies to the Person of Je­sus Christ, was to the Jews a most de­monstrative proof that he was the true Messias.

Miracles indeed were in their re­spect also necessary to him. But that chiefly, because it was before Prophe­sied of the Messias, that great and wonderful Miracles should be wrought by him. And some such extraordinary Actions were required to excite the Jews to a serious consi­deration [Page 11] of the Quality and Character of the Person who wrought them.

If the Actions of Christ had been deficient in any one point of Confor­mity to the precedent Prophesies, it had been irrational as well as unlaw­ful for the Jews to have admitted his Revelations, altho' confirmed by the greatest Miracles imaginable; Since they must have owned thereby the falsity of those Prophesies, of the truth of which they were abundant­ly convinced, as being confirm'd to them by an equal Authority of Mi­racles.

But not only doth the Reason and Nature of things demonstrate this Truth; The Practice and Exam­ple of Christ and his Apostles evi­dently manifest it.

The first, while yet on Earth, con­stantly asserted his Divine Mission and Quality of Messias from the Scriptures of the Old Testament, which had Testified of him. And his Disciples after his Death carryed on the same Argument.

He perform'd indeed greater Mi­racles than any ever had done before him. But in Disputing with the [Page 12] Jews he commonly waved that Ar­gument, and appealed to the Scrip­ture; As well knowing, That if they would not hear Moses and the Prophets, neither would they be perswaded, though one rose from the Dead. By which words he plainly infinuates, that the greatest of his Miracles, his Resurre­ction, was a less valid proof, and in­feriour to the Testimony of Moses and the Prophets.

This he often thought alone suffici­ent to propose, as a necessary motive of belief to the Jews. And such a motive as could not be rejected, with­out disowning and destroying the Au­thority of the Old Testament.

For thus he Disputes in the Vth. of St. John, Verses 39, 46, 47. Search the Scriptures, for in them ye think ye have eternal life, and they are they which Te­stifie of me. For had ye believed Moses, ye would have believed me: For he wrote of me. But if ye believed not his wri­tings, how shall ye believe my words.

No other Method did he make use of to convince his Disciples walking to Emmaus, that all those Calamities, which had befallen his Person, ought necessarily to be inflicted on the Mes­sias.

[Page 13] All those Glorious Miracles, of which themselves had been witnesses, proved unsuccessful; and could not secure their Faith from a shameful fluctuation. Until Christ, beginning at Moses and all the Prophets, expounded unto them in all the Scriptures the things concerning himself, and opened their un­derstanding, that they might understand the Scripture, that it was thus written, and that it thus behoved Christ to suffer, and to rise from the Dead the Third Day.

If the constant Companions of our Saviours Life, could be drawn to the true knowledge of him, by no other Argument, than a full and plain In­terpretation of the Prophesies of the Old Testament; In vain do we hope that any other Arguments could con­vince the remaining Jews, who were less acquainted with the Holiness of his Life, and greatness of his Mi­racles.

In the next place, we may observe that the Apostles were chosen by Christ, and used as the inseparable Companions of his Life. Not so much to be instructed in the Mysteries of the Christian Faith, or trained up [Page 14] in the necessary qualifications of Prea­chers, who might propagate the Go­spel after the departure of their Ma­ster; As to be Witnesses and Specta­ctors of his Actions and Conversation; which they might afterwards Testifie to the World, and thereby convince Mankind, that they were intirely conformable to the Antient predicti­ons of the Prophets.

That the former could not be the end or intention of their accompany­ing Christ through the whole dis­charge of his Prophetick Office, ap­pears plainly from their Ignorance, both of the Mysteries of Religion, and their own Duty at the time of our Saviours Crucifixion.

Yet can we not suppose, but that Christ obtain'd his chief aim, which he proposed to himself, in selecting certain Persons for the Companions of his Life.

This end therefore could indeed be no other, than that which I have al­ready assigned, of witnessing and pub­lishing to the World the Actions of Christ, whose reasonableness and a­greement to the predictions of the Mosaick Law, was to be judged and [Page 15] determined by every private Man.

For we no where find, that the Apostles, from the Authority of their Miracles, which were not inferiour to those of Christ himself, pretended to set up themselves for infallible Judges, or exercise an arbitrary command over the judgments of other Men.

They might indeed much more justly have claimed such a priviledge, than any ever since their times; As being personally infallible, and endu­ed with the power of working Mira­cles. Yet they never endeavoured to command the assent of their hearers, before they had informed and satisfied their Understandings. But proceeded in a more rational method; and fol­lowing the example of their Master, chose rather to convince their judg­ment with Arguments, whose atten­tion they had before excited by Mi­racles.

These Arguments, when directed to the Jews, were chiefly taken from the Old Testament: Whose Prophe­cies they demonstrated to have plain­ly soretold and described the Actions and Sufferings of Christ, of which A­ctions themselves were witnesses.

[Page 16] Thus we find St. Peter in his Ser­mon made to the Jews upon this Day to have used no other Method. And not so much to have urged the Illustri­ous Miracle of the gift of Tongues newly conferred on them, as the con­formity of that, and all other Actions of Christ to the Antient Predictions of the Prophets.

His Sermon in the following Chap­ter, proceeds from the same Founda­tion. And St. Stephen in the VII. Chap. St. Paul in the XIII. use no other Ar­gument, when Disputing against the Jews.

From a clear Interpretation of the Prophecies in Scripture, concerning the Messias, Philip convinced the Eunuch, who was a Jewish Proselyte, of the Divinity of Christ, Acts VIII. and Acts XVIII. Apollos is said to have migh­tily convinced the Jews, and that publick­ly, shewing by the Scriptures, that Jesus was Christ.

St. Paul pleading before King A­grippa, endeavoured before all things, to prove that he stood there to be judged for the hope of the Promise made by God unto the Fathers, Acts XXVI. 6. And ver. 27. appealed to [Page 17] the Prophets, and asked Agrippa, whe­ther he believed not them, insinuating that if he truly believed the Prophets, and understood their genuine Sense, he could not but embrace the Christian Religion.

Lastly, to say no more, his Disputes with the Jews at Rome were employ­ed in expounding and Testifying the Kingdom of God: Perswading them concerning Jesus, both out of the Law of Moses, and out of the Prophets, from Morning till Evening, Acts XXVIII. 23.

It appears then, That the chief rea­son of the choice of the Apostles to a familiar conversation with our Saviour, before his Ascension, was no other than that they might thereby be ena­bled to Testify and publish to the World his Actions, Miracles and Suf­ferings; which being received from them, might then by every private Man be examined and compared with the Antient predictions of the Pro­phets, concerning the Messias.

And if so, then it was not necessary that Christ should carefully instruct his Disciples before his Ascension, in the true sense of Scripture, and the antient Prophecies concerning him, or [Page 18] elaborately explain to them the My­steries of his Incarnation, Passion and Ascension. Since this conduced not directly to the end before mentioned, and might more conveniently be effe­cted, when it should become necessa­ry after his Ascension, by the Descent of the Holy Ghost. And accordingly we find not our Saviour in all his pri­vate Discourses and Instructions to his Apostles, professedly explaining the Scriptures to them, before his Resur­rection.

He frequently admonished them of the dangers and afflictions they should undergo, in executing their Mission; of the Courage, Patience and other Vertues, wherewith they ought to be endued, and the perpetual assistance which they might expect from him; but seldom inculcated the consideration of those Prophesies, which might bring them to a right apprehension of the nature and design of his coming into the World. Or if at any time he mentioned and explained such Prophe­sies to them, it was only by way of proposal, without any such extraordi­nary illumination of mind, and infu­sed capacity of understanding them, as [Page 19] was afterwards bestowed on them, by the Mission of the Holy Ghost. He ne­ver denyed to them indeed that ordina­ry Grace and Assistance, which he is wont to give to all well disposed Per­sons, who rightly ask it; but the effi­cacy of that ordinary assistance, was overthrown and stifled by the more potent resistance of inveterate preju­dices, and false preconceived Opinions concerning the Messias.

But if the Apostles received no ex­traordinary Instructions of the Holy Scripture from their Master, before his Resurrection, we cannot hope that they should obtain any competent knowledge of it by their natu [...]al Strength, or acquired Learning. M [...] ­ny reasons had induced our Saviour to choose to him Disciples, rather out of the meanest of the People, than from the Learned Doctors and Expo­sitors of the Law. And at that time, in the Jewish Church, by an i [...]tolle­rable corruption of Discipline, the common People were by their Do­ctors and Teachers Studiously depri­ved of the means of an exact and ac­curate knowledge of Scripture.

They were deterred from a diligent [Page 20] search of Scripture, by many artifices and pretences: by amplifying the difficulty of their undertaking, the ob­scurity of those Oracles, and rashness of inquiring into those sacred Myste­ries with unwashen Hands, that is, as themselves explained it, without a tedious preparation of Learning and Education.

By these arguments the Scribes and Pharisees had engrossed the Study of Scripture to themselves; and taking away the Key of Knowledge, had suf­fered none to enter into a disquisition and examination of those sacred Pro­phesies. Upon account of this Ignorance in the common people, the Scribes and Pharisees, in the VI. St. John. ver. 39. pretended that they were no compe­tent Judges of the true Messias, who could be known no otherwise than from Scripture. But this people, who knoweth not the Law are cursed. We cannot imagine the Apostles to have been exempt from this common cala­mity, but rather more deeply engaged in it than others; if we consider the meanness of their condition, the na­ture of their employments, their gross and perpetual mistakes of our Saviours [Page 21] Doctrine, and till the reception of the Holy Ghost, their insuperable slowness of understanding.

If then, a right knowledge of Scri­pture was absolutely necessary to a per­fect understanding of the Nature and Office of the Messias; if the Apostles were naturally devoid of this know­ledge, and not extraordinarily endu­ed with it by Christ, before the de­scent of the Holy Ghost, all which we have already proved; it must needs follow, that the Apostles, before the reception of that extraordinary know­ledge, were ignorant of the Myste­ries and Designs of their Masters Mis­sion. And accordingly if we look into the History of the Gospel, we shall find their ignorance of Scripture to be assigned as the chief cause of their mistakes in all other points. So that what our Saviour said to the Jews, Ye err, not knowing the Scriptures, was perfectly true of them. Thus John XI. 22. Our Saviour promising to raise up the Temple of his Body in three Days, if it should be dissolved, his Apostles understood not the true meaning of his words, but when he was risen from the Dead, then they [Page 22] at last remembred, that he had said this un­to them; and they believed the Scripture, and the word which Jesus had said. They before, even from their Infancy, be­lieved the Scripture in general, that it was the Word of God, and divinely inspir'd; but now they understood and believed the true sense of Scrip­ture, the Ignorance of which had be­fore caused them to fall into Errour. Again S. John XII. 16. These things understood not his Disciples at the first, but when Jesus was glorified, (that is after his Ascension) Then remembred they that these things were written of him, and that they had done these things unto him.

Here the promise made in the Text is fully accomplished by a twofold Operation of the Holy Ghost, the one recalling into the remembrance of the Apostles, the Actions and Suffe­rings of Christ, of which they had been witnesses in his Life time, the other clearly proposing to them the intire conformity between those Acti­ons and the precedent Prophesies which were written of him. In like manner our Saviour reproving the Disciples of Emmaus for their amaze­ment and despair of their Masters Re­surrection, [Page 23] upbraids to them their Ig­norance of Scripture: O fools, and slow of heart, to believe all that the Prophets have spoken. Ought not Christ to have suf­fered these things, and to enter into his glo­ry? Luc. XXIV. 25, 26. They doubt­ed not of the Truth of those Prophe­sies, but affixing false interpretations to them, had perverted their sense, and thereby in believing them, assen­ted not to the true Prophefies, but to the fictions of their own Brains, and thereby were hindred from under­standing the necessity of Christs Suf­fering these things, and entring into his glory.

I have now dispatched the first and chief reason of the A postles Ignorance. I proceed to assign some other causes of it; and among these, the false no­tions and prejudices which they had received by their Education, de­serve more especially to be consi­dered.

The Jews had ever, even from the time of Moses, lived in expectation of a glorious Messias, who should be the Author of the most Illustrious benefits to their Nation, rescue them from their afflictions, and settle them in an [Page 24] exte nal State of Happiness. This was typified by all their Rites and Ceremo­nies, foretold by their Prophets, and Celebrated in their publick Offices; in the firm expectation of this, their fore­fathers died, and themselves continu­ed their hopes under their greatest af­flictions. But then by false Interpre­tations of the Antient Prophesies, the Doctors of the Jewish Law, had long before the coming of our Saviour, en­tertain'd and propagated mean and unworthy thoughts of the Messias. They had formed to themselves migh­ty expectations of an external pomp and secular greatness, wherewith their Messias should enter upon his Office, and which he should communicate to the whole Nation. They thought not of spiritual Blessings, reformation of Manners, removal of Errors, pro­posal of a pure and rational Religion, and assurance of a spiritual Happiness in another Life; but mighty Armies, and continual Triumphs, wide Con­quests and ines [...]imable Spoils. They expected to be freed from the Roman Yoke, by the Victorious Arms of the Messias, and by an uninterrupted suc­cess, at last be inabled to give Laws to the whole World.

[Page 25] These fond conceits were now en­tertained by the whole Jewish Nati­on, and tenaciously maintained by the Apostles, who all along believed in­deed their Master to be the true and great Messias, but withal, even to his Ascension, continued to believe that he had not yet entered upon the exe­cution of this glorious Office. Not all the premonitions of his future Suffe­rings, not the experience of his pre­sent Poverty and Disgrace, or the sight of his Crucifixion and Burial, could remove this inveterate Error from their minds, or create in them a right apprehension of our Saviours Doctrine and Office: But after all, when he was ready to Ascend up into Heaven, they asked him by com­mon consent; Lord, wilt thou at this time restore again the Kingdom to Isra­el? Wilt thou now commence that glorious Reign, which we have so long expected?

The want of this external Pomp, and appearance in a State of such extraordinary humility, totally hin­dred his Brethren, that is, his Kin­dred from believing on him, as is ex­pressed St. John VII. 5. and could not [Page 26] divert the Apostles, who believed him to be the Messias, from nourishing vain hopes of a future greatness in this World. Insomuch as immediately af­ter Christ had foretold them, in the X. of St. Mark, that he should be be­trayed, delivered to the Gentiles, Buffeted, Scourged and Crucified; the two Sons of Zebedee, not discouraged by all these calamities, which they imagined to be the entrance into a greater Temporal glory, requested of him, That One might fit on his right hand, the other on his left, in his Kingdom. And the Disciples of Em­maus far from considering the past suf­ferings of Christ, and reflecting on the circumstances of his Passion, and precedent admonitions of it, which might justly have refuted and defeat­ed their foolish expectations, began to suspect this was not the true Mes­sias, since he had not brought the ho­ped for external redemption to the Jews. We trusted that it had been He, which should have redeemed Israel; but those hopes are vanished; and he yet continues in his Grave.

Since then the Apostles continued to retain these prejudices & preconceived [Page 27] Errors, and were thereby hindred from conceiving the spirituality of Christs Kingdom, which is the first and great­est principle of the Christian Religion; it was impossible they should rightly understand the Doctrine of Christ, until these prejudices were removed, and true Notions of the nature of his Kingdom introduced. Till then, they could not but grosly mistake the meaning of all those many Revelations, which he imparted to them, and constantly wre­sted them to their own false notions and apprehensions. This not only disa­bled them from understanding the true sense of what Christ was pleased to reveal to them, but also hindred them, while continuing in that State, from receiving any more clear and express Revelation. This our Saviour plainly tells them, John XVI. 12, 13. I have yet many things to say unto you, but you cannot bear them now. Howbeit when he the Spirit of Truth is come, he will guide you into all Truth. I have yet greater Mysteries to reveal to you, and which will seem more astonishing to you; but the indisposition of your under­standing, at present clouded with Prejudices and Errours, would de­feat [Page 28] the benefit of them. These there­fore I leave to be revealed by the Ho­ly Ghost, whom I shall send unto you, who by an extraordinary ope­ration assisting your understanding, will prepare it for a ready reception of all those Truths.

A Third reason of this Ignorance of the Apostles, at that time, when our Saviour spoke these words of my Text to them, may be, that the greatest and most Illustrious Actions of our Saviours Life, the Mysteries of which created in them the greatest perplexi­ty, remained yet to be performed. I mean his Crucifixion, Resurrection and Ascension. Before they saw these things effected, they could not ima­gine, that he, whom they had repre­sented to themselves as a Triumphant Messias, and Earthly King, should undergo them; and therefore all our Saviours premonitions concerning them, were no less dark and obscure, than surprizing to them; but after­wards the real performance of them awakened their attention, and gave them occasion to reflect more seri­ously upon the reasons of these things.

[Page 29] They then plainly perceived the true meaning of every prediction of Christ, when they saw the event of the thing foretold; and viewing the circum­stances of all these Actions, could not but discover that they were all mani­festly foretold of the Messias by the Prophets, and were consequently to be necessarily perform'd by him. Not to say that the Resurrection be­ing the far greatest and most Illustri­ous Miracle, might reasonably be sup­posed to have produced a greater ef­fect upon their minds, than any pre­cedent Action. And how the subse­quent performance of Actions and Mysteries foretold by Christ, contri­buted in the Apostles to a right un­derstanding of the predictions and Mysteries themselves, appears from the whole History of the Gospel, more especially from those two passages, which I before produced, John II. 22. When therefore he was risen from the dead, his Disciples remembred that he had said this unto them, and they belie­ved the Scriptures, and again John XII. 16. These things understood not his Disciples at the first, but when Jesus was glorified, then remembred they that these things [...]ere written of him.

[Page 30] Nay so much did Christ himself at­tribute to the cogency of the proof which might be drawn from the Mi­racle of his Resurrection; that to the Jews, desiring a convictive proof of his divine Mission, he assigned no o­ther, than that as Jonas was in the Whales Belly three Days and three Nights; so the Son of Man should continue no longer a space of time in the Heart of the Earth. And howe­ver his other Miracles, and the Te­stimony of the Prophets, abundantly demonstrated the Divinity of his Mis­sion to unprejudiced Persons; yet in some places, he seems willing to par­don their suspension of assent, till they should see this grand and final Miracle performed. Thus in the words preceding my Text, assuring his Apostles, that though he departed for a while, he should Live again: He tells them, that at that Day, (the Day of his Resurrection) ye shall know that I am in my Father, and you in me, and I in you. And John VIII. 28. Disputing with the incredulous Jews, and not being able to convince their obstinate stupi­dity, he saith unto them: When ye have lift up the Son of Man, then shall [Page 31] ye know, that I am He. And this in some measure mitigates and excuseth the present ignorance of the Apostles, that they had not yet seen the completion of the last and greatest Acts of Christ, particularly his Resurrection.

Lastly, To say no more, the extra­ordinary Gifts and Graces of the Holy Ghost, were not yet poured forth. Of these Gifts, none of the least was a due preparation of Will, and penetrati­on of Judgment, to conceive rightly the sence and meaning of all Divine Revelations and Mysteries. This was afterwards plentifully poured down upon the Apostles, as upon this Day; but before that time, was not confer­red on them. That the want of this extraordinary assistance of the Holy Ghost, was a main cause of their Ig­norance, is plainly insinuated by all those Texts, wherein Christ promi­seth to the Apostles the Mission of the Holy Spirit to dispel their Igno­rance, and enlighten their under­standings, as in the words of the Text, and John XV. 26. But when the Comforter is come, whom I will send unto you from the Father, even the Spirit of Truth, which proceedeth from [Page 32] the Father, he shall Testify of me; and when He, the Spirit of Truth, is come, He will guide you into all Truth. The ordinary assistance of the Divine Spirit, had indeed all along accompanyed the Apostles, which had been abundantly sufficient (when added to the Motives of Faith, and advantages of Instruction, which they received from Christ) to inform them in all things necessary, considered as private Persons, if they had removed all prejudices, and used due attention and reason; but the ex­traordinary Inspiration of the Holy Ghost, being not necessary, was not yet conferred on them: For the Holy Ghost was not yet given; because Jesus was not yet glorified. St. John VII. 39.

These were the principal causes of that Ignorance of the Apostles, which we proposed to inquire into; of that misapprehension of the Nature of our Saviours Office and Design, which so eminently appears in the context, as we before explained it, which disabled them from considering the conse­quence of his Miracles, For their heart was hardned, Mark VI. 52. by reason of which, They understood none of these things, (his Passion and Resurrecti­on) [Page 33] and this saying was hid from them, neither knew they the things that were spoken, Luc. XVIII. 34. which caused the words of the women, relating to the Resurrection of Christ, to seem to them as idle Tales, and incredible Fables, Luc. XXIV. 11. and the indignation of which drew from Christ that sharp Exprobration, O ye of little faith, Matt [...] VIII. 26.

That this Ignorance ought not in the least to surprize us, or induce us to entertain any thoughts prejudici­al to Christianity it self, appears from the Reasons, which I have already assigned to it; but will more fully be manifested in considering the second Head proposed; which was

To shew, That the permission of this Ignorance, till the sending of the Holy Ghost, was not in the least re­pugnant to the Divine Wisdom, or the design of the Gospel. This will evi­dently appear from these two Conside­rations.

I. That it would be incongruous to the Divine Wisdom, to use any ex­traordinary methods in removing the Ignorance of the Apostles, and per­fectly informing their Understandings, [Page 34] until such Information, not being pos­sible to be obtained by the ordinary methods of Instruction, should be­come absolutely necessary to the being of the Church.

II. That such a perfect and plena­ry Information was not necessary to the Apostles till after the Ascension of Christ.

The first of these Propositions na­turally follows from that known truth and received principle, that God ne­ver worketh Miracles without ne­cessity, nor recurreth to extraordinary causes, while natural and ordinary will suffice. However, fully to evince this matter, and clear all remaining doubts, I will consider all the possible methods of perfectly instructing the Apostles before the Ascension of Christ, when the natural and ordinary means failed; and demonstrate that God could not use any one of them, without being injurious to his Wisdom and Honour. These extraordinary methods may be reduced to these three Heads.

First, God by his Almighty power might have over-ruled their understan­ding, and without expecting the as­sent of the Will, violently imprinted [Page 35] a perfect knowledge of his Revelati­ons in it, or even forced the Will to assent to it, although it had not yet discoverd the truth of it. But nothing can be imagined more injurious to the honour of God, than a proceeding of this kind, to prepare the way for Re­ligion, by violating those Priviledges of reasoning and free will, which he at first conferred on them; which were in truth to make Mankind hap­py by destroying their Nature.

Secondly, our Saviour having alrea­dy abundantly convinced the Apostles of the Divinity of his Mission, and consequently of his Infallibity; might have plainly and openly revealed to them all the Mysteries of his Religi­on, and future Actions to be yet per­formed; and required their imme­diate Assent to them, without taking care to satisfie them at the same time of the truth, and reasonableness of such Revelations, by their Conformi­ty to all precedent Revelations, or the Law of Nature; but this also was irrational in it self, and consequently unworthy of the Divine Wisdom, and might justly have been esteemed un­satisfactory by the Apostles.

[Page 36] For as they were fully convinced, that our Saviour was a Divine Person, so were they no less, that all the pre­cedent Revelations were delivered by inspired men, and consequently deser­ved the same degree of Assent, which his could do. So that if the least re­pugnance between the Doctrine or Life of Christ, and the ancient Pro­phesies could have been difcovered; they were not in the least obliged to assent unto them. Nay, to a full and un­exceptionable Proof of the truth of his Revelations, it was not only necessary that no repugnance between them and the predictions of the Old Testa­ment were discovered; but also that an entire Conformity should appear: Since the true Messias was by God designed to the Jews under those two Characters, of extraordinary Miracles, and perfect agreement of Life, Acti­ons and Doctrine to the precedent Predictions and Revelations, and con­sequently could not be evidently di­stinguished, without the concurrence of both those Proofs.

And indeed such an arbitrary Com­mand of a blind Assent, to any Reve­lations [Page 37] confirmed by Miracles, with­out a previous Examination of the truth of them, is so absurd, and re­pugnant to the Laws of reasoning; that it could not be used by Christ himself, even in respect of Heathens. For such a resignation of the Under­standing, could rationally be made to no other Authority, than an Authori­ty founded upon Arguments of grea­ter Credibility, than can be found in any other Case. But such is not the Authority derived from Miracles; for all objects of Sense and necessary De­ductions from reason, include at least an equal, many a greater degree of Credibility. I mean not hereby that any truths whatsoever can have a grea­ter certainty, than those which are re­vealed by God, supposing them to have been indeed revealed; but only, that any such Revelation is really made, can appear no otherwise, than by Arguments of probability.

Thirdly, a perfect knowledge of all the Mysteries of Religion, might have been extraordinarily obtained by the Apostles, before the Ascension of our Saviour; by conferring on them the same Gifts of the Holy Ghost, as [Page 38] were afterwards poured on them on the day of Pentecost. But neither was this convenient to the design of the Gospel, nor the Wisdom of God. Not to the former. For the plentiful Ef­fusion and Mission of the Holy Ghost, was an Act of the Regal power of Christ, which he commenced not till after his Ascension, when he first be­gan to exercise that Authority which he had obtained to himself by the o­bedience of Death. And therefore our Saviour tells the Apostles, S. Joh. XVI. 7. Nevertheless I tell you the truth, it is expedient for you, that I go away. For if I go not away the Comfor­ter will not come unto you; but if I de­part, I will send him unto you. And in another place, this is assigned as the Reason, why the Holy Ghost was not yet given; because Jesus was not yet glori­fied. The Wisdom of God also was no less engaged, which might justly have been arraigned, if he had used so won­derful and signal a Miracle, as was the Mission of the Holy Ghost, for the extraordinary instruction of the Apostles, before the Ascension of our Lord; since no such Instruction was yet necessary: which was the [Page 39] second Point I proposed to prove: Namely,

II. That a perfect and infallible Information of the Apostles, was not absolutely necessary till after the Ascen­sion of Christ. For this was required in the Apostles for no other cause, than that they might thereby be inabled to teach the Doctrines of our Saviour to the whole world, and at last de­liver them down in writing to suc­ceeding Ages, infallibly and without danger of any intermixed Enrour; to the suspicion of which the Chri­stian Religion would ever have been subjected, if they had not been indu­ed with such clearness of apprehen­sion concerning every Point of it, and attended by such an extraordinary assistance, as might secure them from all possible danger of mistaking the Sense of that Doctrine, which they were to deliver to the rest of Man­kind.

To create this clear apprehension in the Apostles, and convey down this assistance to them, was the chief intention of sending the Holy Ghost as upon this day, and the principal effect of that Mission, at least as far as I am [Page 40] at present concerned. So that since the sending of the Holy Ghost, was designed purely to enable them to the due execution of their Office of prea­ching, and propagating the Doctrine of Christ to the whole world; which Office was not to be commenced till after his Ascension; it manifestly fol­lows, that an exact and infallible know­ledge of the Mysteries of the Chri­stian Religion, was not absolutely ne­cessary to the Apostles before that time. A perfect knowledge would have been useful indeed to them, even before that time; but useful to them only as private Persons, not as bearing the publick Office and Character of Apo­stles; whose Office before the Ascen­sion of our Saviour consisted, as we before observed, in taking notice of the Actions, Sufferings, and Miracles of Christ; that they might be able afterwards to testifie them to the whole world. This Office of obser­ving the Actions of Christ, required no exact and perfect knowledge of all the Reasons of his Actions, and My­steries of his Doctrine, but might be sufficiently discharged by any Persons, who were not devoid of common Sense and Honesty.

[Page 41] The Mission of the Holy Ghost was necessary upon Reasons of ano­ther nature, and would have continu­ed necessary, although the Apostles had perfectly understood all the Do­ctrine of our Saviour before his As­cension. For however, they might then sufficiently understand it; no­thing less than a perpetual extraordi­nary assistance of the Holy Ghost, could infallibly secure them from all future Errour, in delivering it to o­thers; or create such a degree of pro­bability, as might deserve the Assent and Belief of Mankind in all future Ages.

Thus I have shewn the Reasons of that Ignorance of the Apostles, which is so remarkable through all the Hi­story of the Gospels, and for which, our Saviour promiseth so extraordi­nary a remedy in the words of my Text; and withal demonstrated, that there is nothing in all this Conduct of the Apostles continuing under that Ignorance, till the Ascension, and of our Saviour permitting it till that time, disadvantageous to the Truth, and Divinity of the Christian Religion. It remains, that I draw some few Con­clusions [Page 42] from what hath been said, which was the third and last Pro­posal.

First then, if, as we before shew­ed, our Saviour and the Apostles, who were unquestionably infallible, never set up themselves for infallible Judges, nor required from their Hearers a blind Assent to their Dictates; if they sub­mitted their Doctrines to the Exami­nation of Scripture and Judgment of all private men; in vain do any at this day pretend, in vertue of an Au­thority derived from them, to set up themselves for infallible Judges of Controversie; from whom lyeth no Appeal, either to Scripture or Reason; and thereby exercise a Jurisdiction, which they never claimed. But I wave that Particular; and choose rather to insist on some more practical Consi­derations. Of which,

The first is, That if the knowledge of the Christian Religion was so dif­ficult to the Apostles, who enjoyed so many, and so great advantages un­der the Instruction, and Government of their Divine Master, the Author of this Religion; if after the sight of his Miracles, the Enjoyment of a trien­nial [Page 43] Conversation, and the constant hearing of his Divine Discourses, they continued ignorant of the true Spirit, and Nature of Christianity; this ought to excite us to great dili­gence in learning, and studying the Mysteries of our Religion, and en­quiring the true Sense of those Reve­lations, which our Saviour conveyed to the world.

It is indeed the peculiar Excellency and Glory of the Christian Religion, that its admirable simplicity hath fit­ed it to the Understandings and Ca­pacity of all men; that it is not such an abstruce Science, as surmounts the ordinary reach of Mankind, and must intirely be confined to the Discipline of the Schools, and knowledge of Learned men; the acquisition and un­derstanding of it, is possible, and even easie to all men. But then God in proposing this Religion, intended not purely to supercede the Labours of men, and consult their ease. Some Conditions are also necessary on our side, that we diligently search the Truth, examine the Scriptures, hear­ken to the instruction of our Pastors, carefully weigh the Reasons of things, [Page 44] and bring a mind ready disposed to assent to any Truths, which shall evi­dently appear to us; how contrary soever they may be to our Passions and Inclinations. For although we labour not with those prejudices, of a temporal Kingdom to be founded by the Messias, or expected from him, which so long clouded the Under­standings of the Apostles, and hin­dred them from entertaining true No­tions of that Mystery; although ha­ving the Happiness to be brought up in a Christian and Orthodox Church, we suck in true Notions of the Chri­stian Religion in general, even from our Infancy: yet the prejudices which arise from our Passions and corrupt Affections, are no less violent, and be­tray us to no less fatal mistakes. These not only defeat the Benefit of that assistance of the Holy Ghost, in the Inquisition of truth, which God hath promised to all well disposed Persons, who rightly ask it of him; but also directly introduce the foulest and most pernicious Errours, by prompting us to form such Notions of Religion, as may be most adapted, and favoura­ble to those corrupt Inclinations. And [Page 45] this diligence in the Inquiry, and Exa­mination of our Religion, will be so much the more necessary, if we con­sider, that God had indeed provided an effectual remedy for all the mi­stakes of the Apostles, by the plenti­ful Effusion of the Holy Ghost upon them; but hath left us to the ordina­ry Emanations, and Assistance of the Divine Spirit; which will lead us into all necessary Truths, if our own Endea­vours be not wanting: but upon de­fect of those, or any other due dispo­sition of the mind, will not only, not produce this happy Effect, but also depart from us.

II. The Sense of this great and in­estimable Benefit conferred this day upon the Apostles, and then upon the whole Church, and our selves in par­ticular; ought to excite us to the ut­most gratitude, and engage us to en­deavour not to render our selves un­worthy of it, at least, not permit our selves to be ungrateful for it. For this Benefit was not confined to the persons of the Apostles; it brings down with it many great and inesti­mable advantages to the Church, which continue till this day.

[Page 46] By this we are assured, that the Christian Religion hath received the last degree of Confirmation; by this we know that Christ hath really ascend­ed into Heaven, and there taken pos­session of his Kingdom: that how­ever he hath removed his corporeal Presence, he still continues to be pre­sent with us, by the Influences and Operations of the Holy Ghost; that he ceased not at his Ascension, to go­vern and take care of the Church; but abundantly provided for the necessity and convenience of it, by sending the third Person of the ever Blessed Trinity, who might actuate and direct it; and performing the Office of a Paraclet, teach, exhort, comfort, and intercede for every single Mem­ber of it. By this the drooping Spi­rits of the Apostles were erected, their Fears dispelled, and their Minds en­lightened; by this the truth of the Christian Religion, was put past all Dispute; and the Church invigorated with such an assurance of Divine assi­stance, as might secure it from all Dangers, and place it beyond the rage of men, or fury of Tyrants.

[Page 47] We also at this day partake of the blessed Effects of this great Benefit; we share in the Joys of the Apostles, and experience the Influences of that Divine Spirit. By this they were ina­bled to convey down to us infallibly the Christian Religion; and found a Church, of which to be Members we esteem our greatest Happiness. By this Spirit we are united to the Body of the Church; to Christ our Head, and to one another. By this we are excited to vertue and the practice of our Duty, are assisted in the search of Truth, are comforted in Afflictions, and upheld in Dangers. This Spirit our Saviour promised, ver. 16. should abide with us for ever; not in that measure indeed, and abundance which was conferred on the Apostles, but ac­cording to the proportion of our ne­cessities, and the Improvement of that present Portion, which is already con­ferred on us. Let us endeavour by an exact discharge of our Duty, and daily improvement in Piety, to aug­ment our Interest in the benefits of this Day, and favour of the Holy Ghost: at least let us take care, least by our negligence and degenerate Be­haviour [Page 48] we forfeit our Title to them both.

Lastly, as we are obliged to ad­mire, and celebrate the infinite Good­ness of God, in bestowing upon the Church the diffusive Presence of the Holy Ghost, by his Mission as upon this Day; so are we no less engaged to be thankful for his particular Presence in the Holy Sacrament: since this not only gives us a firm assurance of the continuance of that Presence, which was at first granted, as so great a Bles­sing to the Apostles; but also derives down upon all worthy Communicants, as far as is necessary to them, the same Gifts and Graces, which the first De­scent of it procured to the Apostles. By this means we may not only com­memorate, but act anew, and experience in our selves all the Glories of this day, by receiving into our Souls a plentiful Effusion of the same Spirit.

But then as several previous Dispo­sitions were required in the Apostles to qualifie them for the reception of so great a Benefit; so must we prepare our selves for the Participation of so great a Mystery, with no less diligence and caution; that as they firmly be­lieved, [Page 49] and constantly expected the Promises of our Saviour, although he had removed his Corporeal Presence from them; so we should without a­ny Fluctuation believe the certain per­formance of all those Graces, which are promised to all worthy Commu­nicants, and that however his natu­ral Body is absent from us, yet he is really present in the Elements, by the Efficacy and Operation of the Holy Spirit; that as they prepared themselves for the reception of the Holy Ghost, by an intire Resignati­on of their Wills to his influence and direction; so we should fit our Souls for the Entertainment of all those Graces conferred in the Sacrament, by a perfect Resignation of our selves to God, and steady Resolution of per­forming his Commands. And that as they, in order to obtain the promi­sed Mission of a Comforter, met all together with one accord in one house; so we in order to receive the mighty Benefits of this Sacrament, should be united in perfect Charity to one another. If any of these due Qualifications be wanting, we shall be so far from obtaining any share in [Page 50] the Benefits of this Day, or Comme­morating as we ought the wonderful Mission of the Holy Ghost, that we shall forfeit our Title to all the Be­nefits of the Gospel, and do despight to the Spirit of Grace. Now to God the Father, God the Son, &c.

OUR blessed Saviour hath not on­ly revealed to us the whole Will of God in relation to Mankind, and thereby given to us a most ex­cellent, and truly Divine Religion; but also set us a most perfect Exam­ple of Holiness, and universal Righ­teousness in the whole Conduct of his Life, therein exceeding all other Lawgivers, whether Divine or Hu­mane; who never could equal the [Page 52] Excellency of their Laws by the spot­less Sanctity of their Lives.

Even Moses, who had this Testi­mony from God, that he was faithful in all his House, did not always pre­serve inviolate that intire reliance on the Divine Power, which he so earnest­ly, and so often recommended to his People; but offended at the waters of strife, and was provoked to speak unad­visedly with his lips. As for other Lawgivers, whose Pretences to Reve­lation were either none or feigned, they were little sollicitous to recom­mend the Practice of their Laws by their example; thereby giving just oc­casion to suspect, that they intended them rather for Politick than Religious ends: not so much to promote vertue, as to secure their own Interest.

It is the peculiar advantage of the Christian Religion, that all the Pre­cepts of it were exactly performed in the person of its Founder, who gave us not only a Rule, but an Ex­ample of perfect Piety. In him all Noble and Divine Vertues eminently shone forth; and yet in such a manner, as might rather attract our Imitation, than dazle our Contemplation. Just­ly [Page 53] did he say of himself, (John IX. 5.) that while he was in the world, he was the light of the world; directing all Persons the way to Happiness, by his illustri­ous Example; and in the highest de­gree practising all those Vertues, which in other Persons were singly admired. Insomuch as we may justly apply to him, in respect of all the parts of our Duty to God, our selves, and others, what he said of himself in respect of Humility: For, I have given you an example, that ye should do as I have done to you, Joh. XIII. 15. For it is not sufficient for us his Disciples, to ad­mire the Greatness, and Excellency of his example; he requires farther of us, to do as he hath done: that we ex­press our obedience to him by the con­stant Imitation of his Life and Pra­ctice: that we continue the remem­brance of his incomparable Vertue and Piety, by proposing them as a Pattern of perfection in all our Acti­ons: That we manifest our selves to be his Followers by the similitude of our Conduct: in a word, that the same mind be in us, which was also in Christ Jesus.

[Page 54] In treating of these words, I shall divide my Discourse into three Heads.

I. I will shew, that the Life of our Saviour was by God intended to be the Grand Example and Pattern of our Actions.

II. That it was the best and most compleat Example, which could be proposed to us.

III. I will produce some Argu­ments inducing us to a careful Imita­tion of this Example.

I. That the Life of our Saviour Christ was intended to be the grand Pattern and Example of our Actions. This appears not only from hence, that it is the Duty of all Christians to live up to the Rules of Piety, Temperance, and Justice, which the Gospel prescri­beth, and our Saviour in the most perfect manner practised, and conse­quently to conform our Lives to his Example, which however indirect, is yet a most evident Argument; but also from many other direct Argu­ments; Of which I shall name some few.

1. It appears from the whole Se­quel, and design of the four Gospels: One great part of which is taken up in [Page 55] relating those Actions of our Saviour, which serve only to demonstrate his admirable Vertue and Holiness. In the whole Conduct of our Saviour, and the History of it, contained in the Gospels, we may chiefly observe four Kinds of Matters, which the Ho­ly Ghost hath thought fit to convey to us, by the writing of inspired Per­sons: his Miracles; the Conformity of his Life, Death, and all the Cir­cumstances of them, to the antient preceding Prophesies concerning the Messias; his Doctrines; and his Acti­ons. Of these, the two first lead us to the knowledge of Christ, the two latter direct us in it.

By his Miracles, and the Confor­mity of his Life to the antient Pro­phesies of the Messias, he abundant­ly proved himself to be a Divine Per­son, the Son of God, and the true Messias, Who was to come into the world. By his Doctrines and Practice, he hath taught us the way to attain the same Happiness, into which he is gone be­fore us. Now if we observe, how great a part of the Gospels is taken up in relating Matters of the last sort; if we consider, that the Evangelists [Page 56] have taken no less care to acquaint us with these, than with his Doctrines, the immediate Rule of our Belief and Practice: We cannot but conclude, that they also were intended for a cer­tain and infallible Rule of our Life and Conduct, and proposed as the Object of our Imitation.

The Holy Ghost assureth us, That all Scripture was written for our Instruction: and although this is undoubtedly true, of all parts of the Divine Scripture; yet can it not with such evidence of Truth be affirmed of any part of it, as of the Holy Gospels; which con­tain the History of our Saviours Life and Actions. These the Church in all Ages esteemed the most considera­ble part of that sacred Rule, which was committed to her Care, and gi­ven for her Direction. It manifestly appears to have been the design of each Evangelist apart to deliver a compleat System of all things necessa­ry to be known and done by all Chri­stians; and yet all conspired in no­thing more, than in giving a full Re­lation of the Vertues and Graces of our Blessed Saviour; a plain Argu­ment, that the Holy Ghost which di­rected [Page 57] those sacred Pen-men, and whose infallible Wisdom doth nothing in vain, thought nothing more neces­sary than it to the knowledge of all Christians. It becomes us, as to a­dore the admirable Wisdom and Good­ness of God in this Matter; so to take Care, least by neglecting to imitate the Example so studiously and fully proposed to us, we defeat his most wise Contrivance.

2. It is evidently manifest from the express Testimony of Scripture. Our Saviour after he had performed that stupendious Act of Humility, in wash­ing his Disciples feet, (John XIII.) tells them (ver. 15.) For, I have given you an example, that ye should do, as I have done to you: thereby intimating, that by that Ceremony he designed nothing else than to teach them Hu­mility; that they should not presume to retain high Conceptions of their own worth and merit, much less Pride and Ambition; when they had seen him, their Lord and Master condescend to execute the meanest Office of a Ser­vant to them, who were his domestick Servants. And indeed the Action could be designed for no other end. [Page 58] It had nothing miraculous in it, tend­ed not to the Completion of any anti­ent Prophesie, served not to demonstrate the Divinity of his Person, and in­deed, had nothing excellent or admi­rable in it, but as it conduced to this end. And what greater Argument can we desire of the Life of Christ being proposed for our Imitation, than that many of his Actions aimed at no other end, than to draw us to the Pra­ctice of the most noble Vertues by the Authority of his Example, and direct us by the clearness of it?

But this is not all. The Apostles having once converted Men to the be­lief and obedience of Christ; thought no Argument more powerful to per­swade them to the Practice of all Chri­stian Graces, than the Example of their Divine Master. This they urge upon all occasions, and with this they recommend their Precepts and Coun­sels. Particularly St Peter (1 Pet. II.) exhorting all Christians to Patience under Sufferings, and a constant Re­solution to endure the most grievous Afflictions, and even Death it self, for the sake of their Religion, a Duty which may justly be accounted the [Page 59] greatest and most difficult of Christia­nity; giveth this Reason for it, (Ver. 21.) For even hereunto were ye called, because Christ also suffered for us, leaving us an Example, that we should follow his steps. By which Reason he manifestly shews, that it is the indispensable Duty of Christians to follow the Example of Christ, and that thereunto we are chiefly called; otherwise he could ne­ver have inferred from those words, that it was an Obligation incumbent upon all Christians, to be patient un­der Sufferings and Adversities; this being but a Consequence of that grand and more general Duty. However, that we may not doubt of it; we are told, That he who saith, he abideth in Christ, ought himself also so to walk, even as he walked, 1 Joh. II. 6. And in another place, If any man hath not the Spirit of Christ, he is none of Christ's. So that if the command and intenti­on of our Saviour can oblige us, if the Sense of our Duty, and Exhorta­tion of the Apostles can move us, if the desire of Union with Christ, and being accounted Members of his Bo­dy can perswade us, we have on all sides abundant Reason to apply our [Page 60] selves to the serious Imitation of his most holy Example.

3. That the Example of the Bles­sed Jesus was intended for our Di­rection, may be gathered from the manner of his triennial Preaching be­fore his Passion. This consisted not so much in revealing the Mysteries of the Gospel, and inculcating the knowledge of his Office, and the Re­demption of Mankind, which he de­signed; as in performing illustrious Miracles, and shewing in his Person, a no less illustrious Pattern of consummate Vertue, which, after his Resurrection being testified to the World by his A­postles and Disciples, the Eye witnesses of his Life and Actions, might con­vince Mankind, that he was in all Respects a Divine Person, and when once convinced, might engage them to the Practice of their Duty, and di­rect them in it by the Lustre of his own Example. That this, not the clear Revelation of the Mysteries of Faith, was the grand Design of his triennial Ministry, may be concluded from the gross Ignorance of the Apo­stles concerning those things, not on­ly during that time, but even after [Page 61] his Resurrection: Insomuch, as they asked their Lord, being now ready to ascend up into Heaven; Lord, wilt thou at this time restore again the Kingdom to Israel? (Acts I. 6.) They laid not aside their Prejudices, and false Expectations of a temporal Mefsias, till the Descent of the Holy Ghost upon them enlightned their Minds, and dispelled their Ignorance.

Now if the compleat instruction of his Disciples, had been the chief de­sign of our Saviour while on Earth, we cannot without Injury to his infi­nite Wisdom imagine, that he should so far fall short of his aim, and not be able to effect his Purpose.

So that the great Intention of this triennial Office, seems to have been no other, than to give abundant Proof of his Divine Mission by Miracles, and the Completion of the antient Prophesies, to finish the great work of our Redemption upon the Cross, and exhibit in his own Person and Ex­ample of most perfect Holiness: that so all these things being after his As­cension testified to the World by his Apostles; the former might serve for the Conviction, the latter for the di­rection of Mankind.

[Page 62] And accordingly it may be obser­ved, that [...]he Apostles confulting about choosing one into their number, in the room of Judas the Traitor, required, before all things, this Qualification in the Person to be ohosen, (Acts I. 21.) That he should be one of those which had accompanied with them, all the time that the Lord Jesus went in and out among them. By which phrase the Jews were wont to design the moral Con­versation, Life, and Conduct of any Man.

Even the Mira [...]les of our Saviour tended no less to demonstrate his admi­rable Vertue, than Almighty Power; they all carry evident Characters of his Love, Beneficence, and Charity to Man­kind; and were employed in curing the Diseases, healing the Infirmities, and re­lieving the Necessities of Men; that so his Goodness and Power might equally appear in the same Actions. And thus it appears, that one great end of our Saviours coming into the World, was to give an excellent Example to it.

Lastly, the Truth of this, is manifest from the Consideration of the man­ner, and quality of our Saviours Con­duct, which was peculiarly adapted to [Page 63] the nature and condition of Mankind, and thereby rendred a fit Object of Imitation to it. The Holiness and Vertue of our Saviour, which so emi­nently appeared in the whole Deport­ment of his Life, was easie, humane, and natural. It consisted not in ela­borate Austerities, and rigid Acts of Mortification; aimed at no such ex­traordinary Flights of apparent Holi­ness, as might amaze rather than in­struct Men, and by the Greatness of them d [...]ter them from Imitation. His Deportment was grave, and compo­sed: his Piety plain, and unaffected: his Devotion, sober and rational.

We may discover far more evident strokes of Austerity, and Mortificati­on in the Life of John the Baptist; not that the Vertue of our Saviour was less perfect, but more humane. Such extraordinary Acts of apparent Reli­gion, were necessary to John the Bap­tist, to excite the attention of the Jews to his Message and Preaching. For since he came not invested with the power of Miracles, somewhat was ne­cessary to him, to fix the Eyes of the world upon him, and create a Belief among the Jews, that he was a Divine [Page 64] Prophet. To this end it was requi­red, That he should come in the Spirit of Elias; that is, not only possess the same Zeal for the Divine Honour, and use the same unwearied Diligence, for restoring decayed Religion among the Jews; but also practice the same Rigours and Macerations of his Body, and procure to himself respect by the same Characters of external Holiness.

Not that these unusual Austerities had any thing excellent in themselves, or were any certain Indications of a more refined Vertue; but were abso­lutely necessary to him, for the end before mentioned. And therefore our Saviour, who wanted no such Recom­mendation (his Divine Mission being abundantly testified by his Miracles) and whose Life was to be the standing Rule of Piety and Vertue to all Ages; exercised no such wonderful Austeri­ties, but gave us a more easie and na­tural Example, which might not sur­pass the common reach of Mankind; adapted it to our Imitation; and per­formed no Actions (if we except those, which plainly referred either to his Prophetick, Sacerdotal, or Kingly Of­fice) which might not equally be per­formed [Page 65] by all orders and conditions of Men. So admirable was his Con­duct, so wisely accommodated to ef­fectuate its design, that is, to serve for an universal Example to all his Fol­lowers. A design, in which the Good­ness and Wisdom of God, are equally visible; as might be shewed by many Considerations. I shall instance but in two.

First, To propose the Example of our Saviour, as an Object of imitation to all Christians, was an excellent means to allure them to the practice of their Duty, and a sure method to direct them in it. It hath been an old Observation, confirmed by the Ex­perience of all Ages, that Men are led more powerfully by Example, than precept. Men are ordinarily induced to imitate the Actions of those Persons, for whom they retain a mighty awe and reverence; they imagine some­what extraordinary to be in them all; and believe the only method to attain the same Greatness; is to practise the same Actions. If this natural inclina­tion of Mankind be directed in the right Channel, nothing tends more effectually to promote the great Ends [Page 66] of Piety and Holiness among men. On the contrary, the bad Example of great and powerful Persons hath de­bauched whole Nations, and with­drawn them from their Duty.

Thus we find in the History of the Old Testament, that Religion con­stantly flourished or decayed among the Jews, according to the disposition and example of their Princes. Bad Princes drew the whole Nation into Apostacy with them; and Good ones restored the Worship of the true God in the hearts of all their Subjects. Ahab's Example introduced among the ten Tribes so universal an Idolatry, that he left but Seven thousand men in Israel, who bowed not their knees to Baal. And the Piety of King Josiah, wrought such a general Reformation in his People; That from the time of the Judges, which judged Israel, there was not such a Passover holden to the Lord.

To improve this Inclination there­fore of Mankind to their own ad­vantage and his Glory, God hath given to us the Example of his only Son; which carrieth greater Induce­ments along with it, than that of any [Page 67] earthly Princes. For if Majesty and the Greatness of Power be the chief motive of Imitation, our Exemplar is no less than God incarnate; and what Honour, as well as Perfection, must it needs be for Mankind, to imitate the Vertues and Excellencies of their Crea­tor? If kindness, and the Sense of extraordinary Benefits can incite us to Imitation; our Saviour hath engaged us by wonders of Mercy, and the most amazing Acts of endearing Love. And in what better manner can we express our gratitude to our Redeemer, than by a perfect Conformity to his Life and Actions? If the hopes of ob­taining the same Happiness can move us; our Saviour hath proposed a reward of the same Nature, a Man­sion in the same place of Glory with himself, to all who labour to attain it by the exercise of the same Vertues. All these Considerations cannot fail to make the Example of Christ infinitely more efficacious, than that of any mor­tal Creature.

But this is not all: it is found by the same Experience, and upon the same Reasons; that Mankind is taught more effectually by Example, than by [Page 68] Precept. The greatest part of Men have but dark Notions of the Nature of good and evil. They cannot easily discern what Actions are in themselves perfective of humane Nature, and plea­sing to God, nor distinctly perceive the deformity of Sin. Revelation in­deed might justly be supposed to sup­ply this Defect, and enlighten their Understanding; but neither will this give them distinct Notions of their Duty, unless they see the Precepts of it applied by some illustrious Exam­ple. Precepts may be obscure, diffi­cult and ambiguous; but the constant Practice of them, in some eminent and reverend Person, gives a full and perfect Intepretation of them. And which is most considerable, Precepts only affect the Understanding; Exam­ples strike the Sense; and thereby in most Men make far deeper Impression than the former, although enforced with a thousand Reasons. Hence the most numerous part of Mankind have ever drawn the measure of their Du­ty from the Example of some illustri­ous Persons; who are commonly re­puted and allowed to have lived up to the Dignity, and the Duty of their [Page 69] Nature and Religion: and esteemed all their Actions good or bad, not as they agreed to the natural Law of rea­son, or revealed Law of God, but as they were conformable to those Pat­terns, whose Imitation they had pro­posed to themselves.

In vain therefore did the Heathen Philosophers make glorious Descripti­ons of the Excellency of moral Ver­tues; in vain did they recommend the practice of them to the World, by their Writings and Discourses; while they continued to represent their Gods, as guilty of the most enormous Vices, and Slaves to their Lusts and Passions. Men chose rather to follow the viti­ous Examples of their supposed Gods, whom they imagined to be the Foun­tains of all Perfection; patronized their Crimes by their Examples, and hoped for impunity from their Presidents. How wisely therefore hath God given to us Christians, the most perfect and infallible Example of our Saviour Christ, which might secure our obe­dience to him: and by proposing to us the utmost Pattern of Perfection, allure us to the Practice of it. By this the meanest Christians are sensibly taught [Page 70] their Duty, and directed in it; by this th [...] wisest are enabled to understand, and interpret the Divine Precepts in their right sense and meaning.

And not only doth this tend to di­rect private Christians in the Conduct of their Lives, but also to preserve Pu­rity of Religion in the Church, and diffuse the true Spirit of Christianity into all the Members of it. A studious Care of imitating the Actions, and Graces of the Blessed Jesus, would a­bove all other Remedies, have obstru­cted the entrance of Superstitions and, corrupt Opinions; which than began to creep into the Church, when men receded from this best and primitive Pattern, and out of a fond Venerati­on for reputed Saints, took more Care to imitate their Example, than that of their Lord and Master. This debased the Doctrines, and corrupted the De­votions of Christians, betraying them into gross Superstitions, especially in the latter Ages of the Church; when many persons obtained the repute of Saints, who were remarkable for no­thing else than exorbitant Austerities, antick Devotions, and irrational Pra­ctices: when the Gospels, which con­tained [Page 71] the Relation of our Saviours Actions, were locked up in an un­known Tongue: and nothing commu­nicated to the People in the vulgar Language, but Legendary Stories of reputed Saints. To these abuses our Divine Lawgiver had assigned an ea­sie and natural Remedy, in proposing the example of himself. In the Au­thors and followers of these Corrup­tions, it was the Crime of some to quit this Example, and the unhappiness of others not fully to know it, and it will be our Happiness, if we both know and do it.

Secondly, the imitation of our Sa­viours Example was most wisely pro­posed to all his Followers, for this end, that it might convince them, that Christianity was not a meerly Specu­lative, but a practical Religion. Men would have been willing to have ta­ken up with the bare Contemplation of those Divine Truths, which were by Christ revealed to the world, and imagined the bare knowledge of them to be sufficient; had not our Saviour by his own Example confuted that Opinion, and taught them, that the most exalted knowledge was [Page 72] not sufficient without a correspon­dent Vertue.

If we view the state of the World at that time in which Christ publish­ed his Revelation, we shall find no­thing to have been more necessary to his design than this method. All Man­kind at that time seemed to conspire in this common Error, that the know­ledge of revealed Religions drew no Obligation of practice with them. The Heathens indeed pretended to sa­cred Mysteries, and imagined them­selves to know the secrets of Heaven: But this knowledge was so far from having any influence upon their Lives; that they believed not it ought to have any. The Jews possessed truly a Di­vine Religion, yet in a great measure defeated the ends of it, by the same false Opinion. They contented them­selves with the satisfaction of having Abraham to their Father, and thought nothing else was required of them, than to know the Prerogative of their Na­tion. Even the Pharisees who sate in Moses's Chair, and pretended to a more strict and perfect Holiness, laboured indeed to know the Precepts, and Pun­ctilios of the Law, but believed not [Page 73] themselves obliged to a Conscientious performance of it; fondly imagining, that the defect of that would be abun­dantly supplied by the merits of their Descent from Abraham. So prone is Mankind to this fatal Error, which flatters their ease, and indulgeth them in the Exercise of their Lusts and Pas­sions.

This our Saviour therefore unan­swerably confuted by his own Practice, giving us thereby to understand, that his Religion was designed no less to reform the Wills, than instruct the Understandings of his Followers. And how necessary this Conduct was, ap­pears not only from the prevailing Er­rors of those times, but also from the depraved Inclination of Mankind in all Ages.

Even in our Age, there are not wanting unreasonable men, who pre­tend that Christians are not obliged by the Law of Nature, nor bound to the Practice of it. An Error than which none can be more directly con­trary to the Spirit of Christianity, and the whole design of the Gospel. Our Saviour more than once assureth us, That he came not to destroy, but to fulfil [Page 74] the Law, which since it cannot be un­derstood of the Mosaick, must neces­sarily of the Moral Law. This makes the chief Subject of all his Precepts and Exhortations; and in urging this, his famous Sermon upon the Mount, consisting of three whole Chapters, is almost intirely taken up. Lastly, That no Argument might be wanting to enforce the Practice of it, he hath re­commended it by his own Example. He prescribed no Duty to us, which he practised not invariably in his own Person; and as his Religion includeth the whole Duty of Man; so himself exercised it in the most eminent and perfect manner; which bringeth me to the second Head proposed: Namely,

II. That the Life of Christ was the best, and most compleat Example, which could be proposed to Mankind, as the Object of their Imitation. All other men were never able to live up exactly to the Rules of their Religion; but in many things we offend all. It was Christ alone, who performed a constant and universal Righteousness, Who did no sin, neither was guile found in his mouth. But to represent this Matter more fully to you, I will con­sider [Page 75] the Exemplary Holiness of our Saviour, in some of the more illustri­ous Branches of our Duty to God, our Selves, and the rest of Mankind.

First then, in relation to God, to whom, as partaking of the humane Nature, he owed the same Subjection that we do, his Piety and Devotion was remarkable. He often withdrew himself from his Disciples, and retired into Solitary places, that he might calmly enjoy the Contemplation of God, and pour out his Soul in Prayers unto him. Sometimes departing late in the Evening alone, into a Mountain to pray, (Matth. XIV. 23. John VI. 16.) Other times rising up early in the Mor­ning, and withdrawing into a Solitary place, to perform the same Office; (Mark I. 35.) And more than once spending whole Nights in Prayer, thereby teaching us, that we ought to Dedicate sometime daily to the private Devotions of the Closet, where we may converse with our God by Prayer and Meditation. He oftimes denied to his Body its natural Rest and Sleep, to enjoy his Father in private Contem­plation, and offer up his Petitions to him. And shall not we set apart some [Page 76] of our vacant hours, to the Exercise of the same Piety? Our Subjection to the Divine Majesty surely is not less; and our wants infinitely greater. The subject of his Prayers could be no o­ther, than to offer up to God the Tri­bute of praise and thanksgiving, and to intercede for others; whereas we, besides all this, have many sins to be­wail, and to implore the Pardon of them.

Then as for the publick Acts of Re­ligion, which tend most directly to in­crease the Honour of God, and pro­cure to him due Adoration amongst men, our Saviour manifested by his constant performance of them, how dear the Glory of God was to him. He frequented all the publick and so­lemn Festivals of the Jewish Religion, and that whether of Divine, as the Passover; or humane Institution, as the Feast of Dedication: omitting no oc­sion, whereby he might advance the Divine Honour, by joyning in all the usual Solemnities of Divine Worship. Even in his private State, before he entred upon the Execution of his Mini­sterial Office; however silent the sacred History be as to his other Actions, yet [Page 77] this we are assured, That he used to attend the publick Worship of God, in the Synagogues every Sabbath day. For so St. Luke relateth, (Chap. IV. 16.) where describing his entrance upon his Ministerial Office, he tells us: And he came to Nazareth, where he had been brought up; and, as his Custom was, he went into the Synagogue on the Sabbath day. What can be now wanting to render this Example of Piety most compleat, and worthy our Imitation? He frequented the publick Acts of Worship, lest we should imagine pri­vate Devotion to be sufficient: and intermitted not the pious Exercises of the Closet, least we should rest con­tent with having joyned in the pub­lick Prayers, and proceed no farther.

If we view the other Characters of Piety and Religion; we shall find them all to have been eminently united in this illustrious Example: With what profound Humility did he profess him­self to come into the world, to perform his Fathers Will? How constantly did he ascribe the Glory of all his Works, and Miracles to his Almighty Power? With what admirable Resignation did he yield up himself, to the Divine [Page 78] Will and disposal? He deprecated in­deed the pains of Death, and the ter­rible Torments of an ignominious Cru­cifixion; yet all with intire Submissi­on to his Fathers pleasure: Neverthe­less not my Will, but thy Will be done. A temper of mind, than which none more lively representeth our absolute Subjection to God, or tends more di­rectly to secure real Happiness to us, both in this Life, and that which is to come. Hereby we own our selves to be the Workmanship of God, his Creatures, and his Vassals, bound to submit to his Will, and receive the se­verest Dispensations of his Hand with reverence. Hereby we acknowledge the infinite Perfection of his Wisdom, who best knows what is most conve­nient for us; and the admirable Con­trivances of his Providence, whereby he maketh all things work together for good to them that fear him.

This Disposition will alleviate all the Afflictions, and allay all the Tem­pests of this Life, and even place us beyond the reach of all assaults on this side Heaven; and by rendring our Wills conformable to the Will of God, sit us for the eternal Fruition of him. [Page 79] This blessed Temper our Saviour pos­sessed in the highest degree; in this consisted the Merits of his obedience; this exalted him to the right hand of God; and will infallibly Conduct us to the same Glory, if his most excel­lent Example can invite us to the practice of the same Duty.

Secondly, the Life and Conduct of Christ, was exemplar in an ardent Zeal for the Divine Glory. This in­deed is a necessary Consequence of true Piety. For this being founded in a just Conception of the Greatness and Excellency of the Divine Attri­butes, and a due Sense of our Obli­gation arising from it, cannot subsist without an earnest Concern for the maintenance and increase of the Di­vine Glory amongst men. Can we be said to love our Creator, and yet pati­ently endure to hear his Name blasphe­med, and his Attributes, perhaps also his Existence, called in question? Can we truly reverence his adorable Name, and yet securely see it vilified by pro­phane Persons, without asserting the Honour of it; or at least testifying our Displeasure at such bare-face't impiety? Surely this is the least which the pro­fession [Page 80] of our Religion requireth of us. Nor can we justly deny that to God, which we afford to the meanest Friend, whofe injured Names we are wont to vindicate, and not hear them reviled without impatience. Our Saviour hath set us a most excellent Pattern in this kind.

With what Indignation did he re­ceive the Proposals of the Devil, dis­advantagious to the Honour of his Fa­ther? He contented himself barely to reject it, but with a Get thee behind me Satan, manifested how much the very proposing of it was displeasing to him. But in no occasion did his Zeal more signally appear, than in driving the Money-Changers, Buyers and Sellers out of the Temple. An Action very remarkable, if we consider all the Cir­cumstances of it; and which, as appears from the History of the Gospel, was performed by him at two several times. For St. John, (Chap. II.) relates it, as being done in the beginning of his Mi­nisterial Office; and the other three Evangelists, as performed immediate­ly before his Passion. Therein he had to encounter with a numerous multi­tude of People, who could plead Pre­scription, [Page 81] and the Authority of a long Permission for their Traffick in the Temple; Persons of that profession are not wont to be moved by Reason and Argument, when interest lies at stake. A powerful Garrison was at hand in the Tower of Antonias to repress all Sedi­tions in the Temple, and himself a single Person, armed with no apparent Authority, nor any other weapon than a simple Whip. Yet all these Difficul­ties the Blessed Jesus overlooked, that he might vindicate the injured Honour of his Father; disdaining that his Fa­thers house should be made an house of Mer­chandise, and that the Temple built for the Honour of his Name, should be turned into a den of Thieves. This Holy transport of Zeal drew even his Disci­ples into Admiration; who could not imagine the reason of it, till they re­membred that it was written; The Zeal of thine house hath eaten me up, (Joh. II. 17.)

This vigorous Zeal obtained ever in the Church, while the true Spirit of Christianity was kept up among the Professors of it; and if it be visibly de­cayed in our Age; we are certain, tha [...] Piety and true Devotion hath decayed [Page 82] with it. Among the antient Christi­ans nothing was esteemed so dear as the Honour of their God and Saviour. This they feared not to vindicate with their dearest Lives, and thought the expence of their Blood a just Tribute to it. They contented not themselves to make an open profession of their Faith and belief in God, when urged to it; but voluntarily, and unprovoked performed it, when the performance of it was adjudged and punished as a Ca­pital Crime by their Persecutors. They thronged to the Tribunals of the Hea­then Judges, and openly professed them­selves to be Christians, when Racks and Gibbets, and the most exquisite Tor­ments attended the Profession. This was in an eminent manner, Not to be ashamed of the Cross of Christ, and the highest Evidence of a most fervent Zeal for the Divine Glory.

I will not say that this voluntary Profession, and thereby the exposing of themselves to the rage of their Ene­mies, was their Duty. I will not ex­hort you to the like Zeal, which is nei­ther necessary, nor practicable in these peaceable times of the Church. But certainly, this abundantly condemns the [Page 83] Luke-warmness of many Christians, who are content to hear the Honour and Majesty of their Creator defamed by prophane Discourses, when the Vin­dication of it would cost them no more than a gentle reproof, or some small Testimony of displeasure.

Thus our Saviour gave us an excel­lent Example of our Duty towards God. If we consider his Life in relati­on to all those Duties, which every Man oweth to himself, we shall find it an admirable Pattern of every one of them. His Temperance, Sobriety and Cha­ftity were remarkable, neither giving way to Luxurious Pleasures, nor aim­ing at great Austerities. The Phari­fees indeed, his professed Enemies, tax­ed him as a glutton and wine-bibber, a friend of publicans and sinners.

But this Calumny proceeded as well from their inveterate Rancour and Malice, as from a fond Opinion, that the Vertues of Temperance and Sobriety were inconsistent with a free Deport­ment, and obliging Conversation. To them it seemed, that the perfection of Temperance consisted in austere Mace­rations of the Body, and an utter Re­nunciation of all the Conveniences of [Page 84] Life, not a sober in and rational use of them. Hence they imagined John the Baptist only, Who came neither eating nor drinking, to come in the way of righ­teousness; and accused the Conduct of our Saviour, who came eating and drink­ing (that is, without any unusual Absti­nence and Macerations) of Looseness and Intemperance. But as Christ tru­ly replyed to them; herein also Wis­dom was justified of her Children. It be­came not the Wisdom and Holiness of the Son of God, to gratifie their false Notions of Temperance and Sobri­ety, by conforming his Practice to them. He chose rather to exercise those Ver­tues in their genuine Purity; and there­by not only rectifie the mistakes of Mankind in this Matter, but also ren­der his Example convenient to the imi­tation of all Orders and Ranks of men.

How far himself was above the Temptations of Pleasure; how little he indulged the ease of his Body, or sought the satisfaction of his Senses and Passi­ons; appears from the whole Conduct of his Life. Humility of Mind, and a generous Contentment under the seve­rest Adversities, are the most genuine Characters of Christianity, which teach­eth [Page 85] us, that a mean esteem of our own Perfections, as it is most just in it self, so also most acceptable to the Divine Will; that Riches and Honours add no­thing to our real Happiness; that the Reward of our Duty is not to be expe­cted in this Life; and that the Afflicti­ons, which may accompany the per­formance of it, are not comparable to the glory, which shall be revealed.

Of all the Vertues of the Soul, and Precepts of Christianity, Mankind is most averse to these. The natural Man is unwilling to believe, that to depress his outward Dignity, is the readiest way to improve his inward worth; and will hardly be perswaded that Riches and worldly Honour do not in the least conduce to true Felicity. The Hea­thens had all along adored these, more than their great Diana; and by descri­bing the Happiness of their Gods to consist in the uninterrupted Fruition of sensual Pleasures, had introduced an universal Opinion among the vulgar, that unhappiness consisted in the want of the same Pleasures. Even the Jews, God's own People, were not free from the same Errour. They measured their well being, and even the favour of God, [Page 86] by their outward Prosperity: Being in­duced thereto, by the very nature and conditions of their Covenant, which openly contained no more than the Pro­mises of this Life. To wean Man­kind therefore of this fond Opini­on, and induce Men to the Reception of a better Covenant, it was necessary that our Lord should by his Example, as well as Precepts, promote a just Con­tempt of all sublunary Enjoyments, and reduce Men to a true Sense of their own unworthiness.

This he hath abundantly done, by giving to us an incomparable Example of Humility, Self-denial, voluntary Po­verty, and Contentment, in his own Person. His Descent from Heaven, and taking humane Flesh upon him, was in it self a most astonishing Con­descension: That being in the form of God, he thought it no robbery to be equal with God; but made himself of no Repu­tation, and took upon him the form of a servant, and was made in the likeness of men, (Philip. II. 6, 7.) That is, that being from all Ages no less than God Blessed for evermore, the Second Person of the Eternal Trinity, and equally partaking of the Divine Nature with his Father; [Page 87] he made no pompous Ostentation of that Equality, nor affected to preserve his Majesty inviolate and undiminished; but condescended to divest himself, in appearance, of that Divine Character, and assume the Nature, Conditions, and Infirmities of one of his own Crea­tures, and to be made like unto mor­tal Man: See a degree of Humility, of which none but the Blessed Jesus was capable; which exceeds even our appre­hension, as well as Imitation; which may be admired, but never can be at­tained by us.

Yet this was not all. For as it Fol­lows in the next Verse, Being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the Cross. He contented not himself to have forsaken the Glories of Heaven, and assumed the mean Condi­tion of a Man; but to carry his Con­descension to the utmost pitch, he pla­ced himself in the lowest Rank of Men; bore the greatest Affictions incident to Mankind; underwent Poverty, Naked­ness and Contempt, and at last submit­ted to a violent Death, even the Igno­minious and painful Death of the Cross. If he had thought an external shew of [Page 88] Greatness any ways conducive to pro­mote the great Ends, for which he came into the world, or had intended to pro­cure to himself those Pleasures, which Men so greedily seek after; he might have engrossed to himself all the Riches of the world, and in Royal Magnificence exceeded even the Carnal Expectati­ons of the Jews. Heaven and Earth were intirely at his Devotion, and whole Legions of Angels ready to minister to him. But he waved all these advan­tages, spent his private years in a Labo­rious and Mechanick Life, and when he entred on his publick Office, increased both his Labour and his Poverty. He willingly wanted all the Conveniences of Life, and even the common benefits of Nature. For as himself tells, The Foxes bave holes, and the Birds of the air have [...]ests, but the Son of man hath not where to lay his head.

Thus he gave us a most perfect Pat­tern of Self-denial, generous Contempt of the world, and Renunciation of all carnal Pleasures. And shall we ima­gine our selves not in the least concern­ed in all this? Himself hath prevent­ed any such mistakes, by telling us, That if any one will come after him, (or be his Dis­ciple) [Page 89] He must deny himself, and take up his Cross and follow him. (Matth. XVI. 24.) And if your Lord and Master have washed your feet, ye ought also to wash one anothers feet, (John XIII. 14.) And surely most reasonably. If the Son of God vouchsafed to undergo all the Calamities incident to Mankind; shall we presume to expect an undisturbed course of outward Happiness, and mur­mur at any Afflictions which befall us? If he forsook the Glories of Heaven to redeem us; shall not we willingly quit all the Vanities of the Earth to obey him? If he thought it not incongruous to the Majesty of his Divine Nature, to perform such stupendious Acts of Hu­mility; shall the greatest of Men think it unsuitable to their Dignity to be hum­ble with their God, and gentle with their fellow Creatures? Surely if the Divine Precepts cannot engage us to Humility; the Divine Example should shame us to it.

Lastly, in Relation to our Duty to other Men, his Justice, Meekness and Charity, which are the great Branches of it, were most Exemplary. His Justice was so undeniable, in paying to every Man fear to whom fear was due, honour [Page 91] to whom honour, in injuring no Man, nor justly offending any one; that even Pilate, whose Interest it then was, that he should be found guilty, after a strict Examination, and violent Accusation of his numerous and potent Enemies, was by the Clearness of his Innocence forced thrice to declare, That he could find no fault in him, (Luk. XXIII. 14, 22.) Confirming also his own Sentence with the concurrent Opinion of Herod, a jea­lous and suspicious Tyrant, to whom he had been sent, but was fully cleared by him. (Ver. 15.) So far was the Holy Jesus from disturbing the publick quiet, vio­lating the Rights of the Civil Magi­strate, invading the Property of his Neighbours, or doing any thing in op­position to those common Rights, which are upheld by the Execution of Civil Laws, that neither his imbittered Ene­mies, nor his corrupt Judges could find any Resemblance of such Actions.

None ever urged a more steadfast Loyalty to the Supreme Powers; nor demonstrated a more ready Obedience to the Commands of his Prince in all lawful things, in the whole Conduct of his Life. He not only enjoyned his Disciples to render unto Caesar, the things [Page 90] which are Caesars, but himself exactly performed it, in submitting to his De­puties, in paying to him Tribute, even with the Expence of a Miracle, and in studiously declining all the Acclama­tions of his admiring Followers, which proceeded from the Expectation of a temporal Kingdom to be founded by him. And in this, both the Author and Doctrine of Christianity are emi­nently distinguished from all false Re­ligions, which Subject the common Laws of Justice to the interest of Re­ligion, and permit them to be freely violated for the Propagation of it. Whereas Christianity hath secured the Rights of Princes, wheresoever it hath obtained, and added new Bonds of O­bligation to the natural Ties of Justice. Such at least was the Spirit of Christia­nity in the primitive Times; when the cruel Persecutions, and tyrannical Op­pression of three hundred years, could not provoke its Followers to resi­stance. And such is the Spirit of it at this day, wheresoever the Doctrine of it remains pure and uncorrupted.

But to demonstrate and magnifie the Justice of our Saviour, a Vertue com­mon even to moral Heathens, and [Page 92] which would be the Duty of Man­kind, in order to preserve Society, al­though there were no Religion in the world, might be thought injurious to the eminent perfection of his Holiness; did not the Experience of latter Ages, and chiefly of our own Times evidence, that not only the Precepts, but also the Example of our Lord was necessary to recommend this Duty to his Follow­ers. And yet alas, both are insufficient through the obstinacy of Men. No one Duty is more frequently, or more securely violated by Christians, than that of common Justice. It was the Character, which Pliny returned to the Emperour Trajan, of the Christians, when required to give him an account of their Opinions and Conversation, That they were innocent and honest Peo­ple, who often meeting to celebrate the pub­lick Worship of God, bound themselves by the most solemn and sacred Oaths, not to commit any Acts of Injustice, Rapine and Violence, to abstain from Theft, Oppression and Fraud; to be faithful to their Trust, and not circumvent their Neighbours. If that Learned Heathen were now alive, I fear he would not be able to disco­ver Christianity by this Note and Cha­racter; [Page 93] and would hardly be perswa­ded, that modern Christians were Pro­fessours of the same Religion. But it is neither my business nor design to arraign the scandalous injustice of Chri­stians in these times. I will only add, That this will increase our Condemna­tion, that herein we have not only vio­lated the Rules of a most just Religi­on, but also departed from the Exam­ple of a most just Saviour.

The Meekness and mild Disposition of our Lord, his Patience under Suffe­rings, and readiness to forgive the great­est Injuries, were no less Exemplary. His meekness and patience were fore­told by the Prophets, He shall not strive nor cry, neither shall any man hear his voice in the streets. (Esai. XLII.) Tell ye the daughter of Sion; Behold, they King cometh unto thee meek, and sitting upon an Asse. (Isa. LXII.) He was oppressed, he was afflicted, yet he opened not his mouth: he is brought as a Lamb to the slaughter; and as sheep before her shear­ers is dumb, so opened he not his mouth. (Esai. LIII. 7.) How exactly all these Prophesies were fulfilled in his Person, the whole History of the Gospel mani­fests. He might, if he had so pleased, [Page 94] come attended with numerous Guards, and a powerful Retinue, which might have secured his Honour from Con­tempt and Scorn, and struck Terrour into his Enemies, yet he condescended to appear in a meek and humble Con­dition; rather as the Lamb of God, than as the Lion of the Tribe of Judah. In the Execution of his Office, he was fre­quently opposed by the unreasonable un­belief of some, and obstinate Perverse­ness of others. And not only so, but despised, reviled, and slandered; pro­voked with the most outrageous Inju­ries; and betrayed by his own Friends and Creatures. All these Affronts he might easily have revenged with the breath of his Mouth, and returned up­on his Adversaries their deserved Pu­nishment, by a single Demonstration of his Almighty Power: But he quietly endured the highest Contradiction of sin­ners, and possessed his soul in Patience:

With what Goodness, and affectionate Terms did he urge the Practice of his Precepts to Mankind? These he might have imposed on us, as his Servants and Vassals. He might have delivered them, as God did the Law at Mount Sinai, with Thunder and Lightning, and [Page 95] given no other reason than his own Authority; but he chose rather to urge them in a sweet and familiar manner, and conjure Mankind by their own Good, by the hopes of Happiness, and by the remembrance of his Benefits to the observance of them. With what Calmness and Serenity did he treat his most inveterate Enemies; and not de­ny to the Traitour Judas, even in the very Act of his Treason, the endearing Compellation of Friend? But then if we view the Circumstances of his Pas­sion, with what courage and compo­sure of Mind he underwent those ter­rible Sufferings; with what Meekness he bore the Insults and Scoffs of his Enemies; how when he was reviled, he reviled not again, when he suffered, he threatned not, but committed himself to him that judgeth righteously: If we con­sider the Tranquility of his Soul in all these things, and the unparallel'd Ex­cess of his Mercy, in praying for his Persecutors, Father, forgive them, for they know not what they do: We must conclude, the whole to have been a most amazing instance of Meekness and Patience.

Such was the Example of our Savi­our, [Page 96] which fully expressed the force and meaning of his many Precepts and Exhortations relating to this Matter. No Duty is more frequently, and more largely urged by him, than this of for­giving Injuries, and overcoming Re­venge: That we should treat our Ad­versaries sweetly, and without Passion; that we should win them by kindness to an acknowledgement of their Fault, and then freely forgive it to them; or if they cannot by Mildness be obliged to Repentance, yet at least to banish all thoughts and revenge of anger.

Not that the Religion of Christ for­bids Men to use all lawful Defences, or invoke the assistance of the Civil Ma­gistrate, against Injuries and Violences offered to them; when impunity may encourage wicked Men to a greater Boldness, and tend to the loss of private Persons, or the disadvantage of the pub­lick. Christianity preserves intire all the priviledges of Nature, and dero­gates not in the least from the Rules of Justice; but forbids Men to be tran­sported by Passion against their Adver­saries, and not to seek revenge for re­venge sake; that is, it does not forbid to repair the loss of this Injury, or prevent [Page 97] the like Injustice to himself, or others for the future; but to return the Injury, and gratifie his anger, in creating a like In­convenience to his Adversary, or main­taining an inward Hatred to him.

And herein the Spirit of Christianity most eminently discovers it self. For to preserve the common Rights of Justice is no extraordinary matter, for a revea­led Religion to perform. This the Di­ctates of Nature, the Sense of our own temporal Interest, and the Rules of ci­vil Society, may effect. But to conquer those violent Passions of Hatred, Anger and desire of Revenge; to retain a quiet and undisturbed Mind amidst pro­voking Injuries and Affronts; to enter­tain the insults of an Enemy, rather with Pity than Resentment, and ma­nifest how little we were affected with them by a constant readiness to forgive them: These are the proper Characters, and most certain Marks of a Soul filled with the Love of God, and plac't above the reach of humane things; which hath an intire Command of the infe­riour Faculties of the Body, and doth in earnest pursue the ends of a Divine Religion. These chiefly rendred the Life of Christ admirable and extraor­dinary; [Page 98] and will make us the not un­worthy Disciples of so great a Master.

Lastly, the Charity of our Lord was correspondent to all the other perfecti­ons of his Mind, that is, most intense, and of the highest degree. Indeed this seems to have been the darling Vertue of the Blessed Jesus, Which he studi­ously cultivated above all others; to promote which all his designs did in some measure tend, and his Example most directly lead. All the Actions of his Life were almost so many Demon­strations of his Love to Mankind. E­ven his Miracles, which were primari­ly wrought to testifie his Divine Power, bore eminent Characters of this Loving kindness, being employed in healing the Diseases, and supplying the wants of Men; upon account of which the Apostle saith, That he went about doing good; and even his Enemies were forced to confess, (Mark VII. 37.) He hath done all things well; he maketh both the deaf to hear, and the dumb to speak.

But the highest Testimony of the Charity of our Saviour, was his inesti­mable Love in the Redemption of Man­kind, his descent from Heaven, ignomi­nious Life upon Earth, and at last [Page 99] most painful Death upon the Cross, to rescue his own Creatures, who had re­belled against him, from the Power of Satan, and the consequences of their own sins. Hereby perceive we the love of God, because he laid down his life for us. (1 John III. 16.) And greater love than this hath no man. A Love so stupendi­ous, that it no less confounds the Ap­prehension, than exceeds the imitation of finite Men. To this the highest Ex­pressions of our Charity are but faint attempts and imperfect shadows. A perfect imitation of it is beyond our Capacity, and therefore not required: but whatsoever is possible to us, can be but a mean return to so vast an Obliga­tion. St. John therefore makes this ea­sie and natural inference from it, Be­loved if God so loved us▪ we ought also to love one another. (1 John IV. 11.) If our Creator loved us his Creatures, who had nothing in us worthy his Love, but had many ways offended and de­served his extreme Displeasure; if he loved us to so wonderful a degree; surely we ought to love our Fellow Creatures, who have in them no less excellent Perfections than our Selves, with all possible affection; which, how­ever [Page 100] to the utmost of our power, is yet infinitely beneath the Love, where­with he loved us. Especially since our Saviour chiefly imposed this Condition on us, in return of his infinite Kindness, and that also in respect to his own Ex­ample, (John XIII. 34, 35.) A new com­mandment I give unto you, That ye love one another; as I have loved you, that ye also love one another. By this shall all men know, that ye are my disciples, if ye love one another.

So that in this consisteth the very Life of Christianity; without this no man can pretend to be the Disciple of our Lord. By this in the Apostolick times Christians were eminently distinguished from the rest of the world; when they devoted all their Possessions to the Offi­ces of Charity, and had all things com­mon. An excess of Charity, which however no longer Practicable, than while the number of Disciples con­tinued to be small, and was therefore laid aside, when the Church became numerous, as being neither necessary, nor convenient, nor even possible; yet clearly shews what was the primitive Genius of Christianity; how exactly they followed the Footsteps of their [Page 101] Blessed Master, and with what fervour of Charity they were indued. A fer­vour which expired not with the dis­use of that Apostolick Custom of sha­ring their Possessions in common; but continued to exert it self for some Ages after in all possible Demonstrations of a real Charity: Insomuch, that the Heathens used to cry out in admiration, See how these Galileans love one another! If then we be unwilling to be accused of having disobeyed the great Com­mandment of our Saviour, forsaken his Example, and intirely lost the genuine Spirit of Christianity; we must retreive that admirable Charity, which was by him so mightily enjoyned, practiced, and bequeathed to his Disciples.

Thus I have considered the Example of our Lord, in some of the greater lines and strokes of it; and shewn it to have been in all respects the most excellent, which could possibly be pro­posed to Mankind. It remains, that I urge the imitation of it in some few words.

First then, the imitation of this Di­vine Example is the Duty of every Chri­stian, considered in the Notion of a Dis­ciple; which includes not only an Obli­gation [Page 102] of yielding an intire Obedience to the commands of Christ, but also of following his Example as near as pos­sible, and that in the first place. To assent to and obey the Divine Precepts, is properly the Notion of a Believer; but of a Disciple to imitate the Actions and Conduct of his Master. And therefore the Patriarchs and Jews might well be called Believers in God, but not the Disciples of God. Precepts only were given to them, the Divine Ex­ample was not proposed as a Rule unto them. The Apostles of our Lord are also by way of eminence called his Dis­ciples: Because they were the constant Witnesses and Attendants of his Life, who did partake of the same manner of living, and were supposed to be his Companions, as well in moral as na­tural Actions. Although this Title is not so far appropriated to them, as to be denied to us; if we take the same care to follow the Example of our Lord and Master, as they did. We may follow it, though at a distance; we may pursue it, though we cannot at­tain to it. And that we may do it, those first and chief Disciples have ena­bled us, by giving us large Accounts [Page 103] of the Actions and Life of our Saviour, in the Holy Gospels. Himself tell us, (John XV. 8.) If ye bear much fruit, so shall ye be my Disciples; and then Ver. 10. explains their bearing much Fruit, by imitating his obedience to the Divine Commands. If ye keep my command­ments, ye shall abide in my love; even as I have kept my Fathers commandments, and abide in his love. So that if we de­sire to retain the name of a Disciple, and thereby preserve our Relation to Christ; we must perform the Duty of a Disci­ple, by religiously following the Ex­ample of our Lord and Master.

But then in the next place, to imitate the Life and Actions of our Saviour, is not only our Duty, but our Happiness. We may be sure, that while the Blessed Jesus lived on Earth, he pursued the true ends of Happiness, and cultivated those Vertues, which were most con­ducive to the perfection of his Nature, and the Dignity of his Office. What Honour then must it needs be to us mor­tal Men, to be made like unto the Son of God, in the Practice of the same Ver­tues, in pursuing the same Methods of Happiness, and in an intire Conformity of Actions? It was the highest Ambi­tion [Page 104] of the more generous among the Heathens to imitate the Lives of their antient Heroes, and be thought like un­to them: And shall not we ardently desire to resemble our most Blessed Re­deemer, by a similitude of Holiness and Vertue? Their Ambition was misplac't, and therefore the occasion of their Un­happiness; ours is directed to the right Object, and therefore cannot be too great.

It must needs be an infinite Satisfa­ction to every pious Soul, to be em­ployed about the same Duties, where­in the Blessed Jesus spent his Life; to exercise the same Offices of Piety, Cha­rity and Devotion; to be inspired with the same Principles of Humility, Meek­ness and Patience. This Consideration will dispel all weariness, will add Vi­gour to our Souls, and remove the fear of all temporal Evils, which may at­tend the performance of our Duty. This will support us under all out­ward Calamities; alleviate our Sor­rows, and calm our Tempests; to re­member, That our Lord endured the same Afflictions upon the same account. If he was content to undergo the Ma­lice of men and fury of Devils; shall [Page 105] we hope to be exempted from the At­tempts of the same Enemies? If the world hate you, ye know that it hated me before it hated you. (John XV. 18.) And shall we refuse to undergo the same Fortunes with our Lord and Master? No surely. Only let us take care, that the Hatred and Persecution of Men be brought upon us for no other Cause, than they were on him; that is, not through any fault of ours, but only for the sake of God, and our obedience to his Com­mands: So shall we imitate him, as well in the most happy tranquility of Mind under all Afflictons, as in the Afflictions themselves, and the Causes of them.

Lastly, The constant imitation of our Lords Example, will be our Com­fort and Satisfaction in the whole course of our Lives; which will remove all Doubts and Difficulties, and give us the best assurance, that we have per­formed the whole Duty of Man If only Precepts of a good Life had been given to us, we might have been daily distracted with Doubts and Scruples concerning the meaning, extent, and Application of them, they might have been perverted by the errour and craft [Page 106] of Men, and rendred useless by false Glosses and Interpretations; whereas the Example of our Saviour hath taken away all these Scruples, and placed every Precept in its full light. If we truly imitate his Example, we are infal­libly assured, That we have in all things done our Duty; even as he performed the whole Will of God, and more than once obtained that Testimony from Heaven. This is my beloved Son, in whom I am well pleased. So much greater assu­rance may we have, by following his Example, than by respecting his Pre­cepts only.

And therefore St. Paul after so many Rules and Precepts given to his Con­verts; still adviseth them to be Fol­lowers of him; but then no farther, than he followed Christ. Be ye followers of me, even as I also am of Christ. (r Cor. XI. 1.) By this also we shall be inabled to give a satisfactory Reason of all our Actions, and put to silence the Gain­saying of foolish Men without the assi­stance of any profound knowledge, or deep Speculation. If they deride our Christian Vertues, and scoffe at the Du­ties of Humility, Self-denial and Mor­tification; it will be sufficient to answer, [Page 107] That in practising them, we imitate the Example of the Son of God, the eter­nal Wisdom of the Father. Let them please themselves with their Mirth, and false supposal of a more refined know­ledge. We follow an infallible Guide and Pattern; who, if he hath not pla­ced the Wisdom of his Precepts in so clear a light, as the Sun in Heaven, hath at least recommended them by his Practice, and can assert them by his Power.

Such are the Obligations of all Chri­stians, to imitate the Example of their Saviour; and such are the Benefits which result from it. Let us by an earnest en­deavour to follow this most excellent Example, fullfil the Obligations, and ob­tain the Benefits, that as we have been on Earth made like unto him in Vertue and Holiness; so we may hereafter in Heaven be made yet more like unto him in Glory and Immortality.

THE most Wise God hath so con­trived that most Holy and ex­cellent Religion, which he intended as the most perfect, and ultimate Revela­tion of his Will to the World; that it tendeth equally to manifest his own infinite Wisdom and Goodness, and to procure the Salvation of Mankind. His Wisdom appeareth in the Excel­lency and Simplicity of those Rules [Page 109] which it proposeth; in its immediate tendency to beget and establish due No­tions and Apprehensions of the Deity; in the reasonableness of its Constitution, and admirable Congruity to the nature of Mankind. His Goodness is conspi­cuous, not only in those infinite Re­wards, which he hath affixed to the performance of it; in the Free Pardon of rebellious Sinners, and liberal di­stribution of his Graces; but, which more directly comes under our present Consideration, in adapting that Reli­gion, which he intended for the be­nefit of all, to the Capacity of all; and thereby rendring it no less easie than advantageous.

And in this the Christian Religion infinitely exceeds all other Systems of Religion, whether true or false. A­mong the Heathens many great and learned Persons had imployed their Wits in refining the Superstitions of their Countrey; and assigning Reasons for that way of Worship, which ob­tained among them. But their Noti­ons were abstruse and mystical, their Conceptions dark and unaccountable, above the understanding and capacity of the common People, fitted only for [Page 110] the Contemplation of Philosophers; and after all, no other than the pro­ducts of a volatile Fancy: So little adap­ted to the understanding of the vulgar, or indeed intended for their benefit; that they were studiously concealed un­der the venerable Name of Mysteries, and imparted only to Confidents.

Among the Jews all imaginable Care was taken to instruct the People in all necessary Duties relating to God, Them­selves, and their Neighbours: But even the more Learned of them knew not the Reasons of those many Ceremonies and Legal Observations imposed on them. They knew in general, that many of them typified the coming of a future Messias, who should institute a more excellent Religion, and be the Author of signal Benefits to their Na­tion. But alas, this knowledge was lame and imperfect in its own Nature: and infinitely unsatisfactory to them; who desired to know somewhat more certain, yet still continued to wander in the dark without any certain guide.

This appears from the Writings of those Learned Jews, who lived about the time of our Saviour's coming. These employed their Labours in finding out [Page 111] the hidden meaning of the Mosaick Law, and discovering the Reasons of all those Ceremonial Institutions; but so unsuccessfully, that they plainly mistook the design of their Divine Lawgiver, and by turning all his Ritual Precepts into Allegories and obscure Mysteries, defeated their Institution, and corrup­ted the truth of their Religion, with false Notions and Interpretations. And no wonder indeed: for the veil was not yet taken from them, nor to be removed, but by the coming of the Messias, who was to be the Sun of righteousness, dis­persing the dark Clouds of ignorance, and giving light unto the World. He alone hath made a full Discovery of the Will of God, rendred the knowledge of it easie to all, and thereby made the Ignorance of necessary Truths to be in­excusable: herein compleating the Co­venant, which God made with the House of Israel in the Prophet Jeremy, XXXI. 33, 34. After those days saith the Lord, I will put my Law in their inward parts, and write it in their hearts. And they shall teach no more every man his neighbour, and every man his brother, say­ing, know the Lord. For they shall all know me from the least of them unto the greatest of them, saith the Lord.

[Page 112] Yet must we not imagine, that in proposing this plain and easie Religion, God intended to supercede all Labours of Mankind, and imprint the know­ledge of it even violently upon our Minds. He hath dealt with us as ratio­nal Creatures, proposed the truth clearly to us, enforced it with the most perswa­sive Arguments, fitted it to our Capacity, and afforded us easie means of obtaining a perfect knowledge of it. After such abundant Provision for the free Enter­tainment of it in our Minds, he leaves it to the Liberty of our Will, whether we will embrace or reject it. To deal otherwise with us were to suppose us meer Brutes and Machines, not capable of entertaining any Religion, and unfit to receive either Rewards or Punish­ments.

It was not only the Precept of our Saviour, but the Wisdom of all Ages, Not to cast holy things before Dogs, nor Pearls before Swine; to create a knowledge of Divine Truths in persons insensible of the Benefit conferred upon Man­kind in the Revelation of them, and who make no advancement towards their Reception. The Divine Wisdom hath chosen to propose those eternal [Page 113] Truths in such a method, as that a per­fect Acquisition of the knowledge of them might exercise the diligence and obedience of Mankind. We must bring Minds freed from all Prejudices and Passions, use due attention, search the Scriptures, weigh the Reasons and Ar­guments which perswade their Divini­ty, and being once convinced of that, acquiesce in them; and in a word, use all means which God hath abun­dantly provided for our Instruction. We must not satisfie our selves with an Historical knowledge, but inquire into the Reasons of the Divine Oeconomy, reflect upon the reasonableness of it, and make it the Subject of our Meditations. A Subject than which none can be more worthy the Dignity of our Na­ture, or more necessary to the being of a Christian. By this we shall be con­vinced, That the performance of all Christian Duties, is not only enforced by the revealed Will of God, but also commanded by the Law of Nature; that the constant Practice of them is our greatest Perfection, and would be our utmost Happiness, although attended with no Rewards. Every increase of knowledge will augment the force of [Page 114] our Obligation, and bring some perswa­sive Argument to the Exercise of our Duty.

But then, if we consider, what the Revelation of Christianity hath added to those imperfect Discoveries made by the light of Nature; the Mysteries of our Redemption; the Sacrifice of the Cross; the Free Pardon of our sins; the hopes of eternal Life; and those Foe­deral Rites, the Sacraments, by which we are intitled to these Benefits; we shall be able more perfectly to compre­hend the Wisdom and Goodness of God, and the Greatness of our Obli­gation to him. These advantages na­turally flow from a perfect knowledge of our Faith.

However the Apostle, in giving this Precept, more immediately respects the Conviction of those Persons, who spoke evil of the Christians, as of evil doers, as appears from the following Verse. For when Christianity first appeared in the World, teaching the Worship of one only God, and our Lord and Savi­our Jesus Christ, Commanding all men every where to repent, and enjoyning them upon the severest Penalties to live godlily, holily and righteously in this present [Page 115] world; Men decried it as leading to A­theism, and the Extirpation of Divine Worship; because forbidding any Wor­ship to be given to those false Gods, who were the universal Objects of Adoration at that time, and changing all pompous external Ceremonies into a spiritual and internal Worship. They traduced it as irrational, and debasing the Dig­nity of Mankind; because not proposed with the usual Ostentation of worldly Wisdom and Philosophy, and requiring men to deny their Lusts, conquer their Desires, and sorfake their most darling Passions. Lastly, they rejected it as im­pious and execrable, as an unhe [...]rd of Superstition, and a fond Credulity; be­cause they knew not those Arguments upon which it was founded; nor considered the demonstrative Proofs, which recommended it. To convince the Folly and Ignorance of these men, the Apostle requires all Christians to be ready always to give an answer to every man of the reason of the hope that is in them, that so whereas they speak of them as evil doers; they may be convinced, that neither the Doctrine of Christians leads to Immorality, nor their Practice favours it.

[Page 116] For the knowledge of Christianity was not intended to be a Speculative Science, meerly to inform the Judgment, and not Correct our Errours: But as an operative knowledge, which might visibly exert it self in all our Duties to God and Man. The Divinity of Hea­then Philosophers tended to no other End, than to foment their Pride, and create in them a vain Opinion of their own Wisdom and Merits. They re­ferred it not to God, nor employed it as a Principle of obedience to him. It abated not their Passions, reformed not their Lusts, and had no visible influ­ence upon their Lives, save in ma­king them haughty and supercilious, the constant Character of those Philoso­phers.

In opposition to this the Apostle Wills, that we express the Divinity of our Re [...]igion in the Holiness of our Lives, that we be not puft up with Pride, nor imagine it to be the product either of our own merit or understan­ding; that we acknowledge to have re­ceived it from God, and profess that we expect either to be saved or dam­ned by our obedience to the Rules of it; that we perpetually maintain an [Page 117] awful regard of the Commands of our Almighty Lawgiver, and set our selves to the performance of them, with the most profound Humility and Submission; that we be not affrighted from the pro­fession of our Faith by the greatest threats or Terrours; nor be betrayed to the Omission of our Duty by su­pine Negligence and want of Conside­ration. But this in a word, That we be ready always to give an answer to every man, that asketh us, a reason of the hope that is in us, with meekness and fear. In Discoursing of these words, I shall in­sist upon these two Heads, which na­turally offer themselves to our Con­sideration.

I. That the Christian Religion is a­greeable to the Principles of Reason, and carrieth sufficient Evidence along with it.

II. That it is the Duty of every Christian, not wanting the means of sufficient Instruction, to enable himself to give a Reason of his Faith.

I. That the Christian Religion, &c. For the Apostle commanding us, To be always ready to give a reason of the hope that is in us, plainly intimates, that a Reason may be given of it. For that [Page 118] by this term of the hope that is in us, is to be understood the whole System of our Faith, appears as well from the Context, as from the frequent Accepta­tion of those words in the same Sense in divers places of the New Testament. This Religion, as it carrieth eminent Marks of its Divinity on many other Accounts, so chiefly in the reasonable­ness, and evidence of it; and that ei­ther,

1. In respect of the Nature of it, and the Rules prescribed by it Or,

2. In respect of the undoubted cer­tainty of its having been revealed by God.

I. If we respect the Nature and Con­stitution of the Christian Religion, and the Rules of Life and Worship pro­posed by it, we shall find it exactly ra­tional, and attended with the greatest Evidence. This might be proved by many Considerations: But at present I shall insist on no more than two. As,

I. Christianity proposeth a Divine Worship most consentaneous to the Na­ture of God, and tendeth most effectu­ally to secure his Honour among men. The Brimary end of all Religion is the Worship of God, and is intended ci­ther [Page 119] to pay to God that tribute of A­doration and Thanks, which his infi­nite Majesty, and right of Creation, Redemption, and other benefits require; or to implore his Favour in pardoning our sins, supplying our Necessities, or conferring his Graces on us.

All these Actions ought to be dire­cted in that way which is most suta­ble to his Nature, and may best express the perfection of it. God is a Spirit, and therefore requireth to be worshipped in spirit and truth. Our Soul alone is truly capable of Religon, can alone entertain the Idea of God, and form an Act of Worship. All outward Cere­monies, and corporeal Modes of Wor­ship are no otherwise Holy, or to be ac­counted of, than as they tend to shew the inward Devotion of the Soul; which is wont to declare its Thoughts and Motions, when vehement and in­tense, by external Indications. All o­ther voluntary external Acts of Wor­ship, which are not the natural Effects and Signs of an inward Zeal and warmth of Devotion, serve only to gra­tifie a foolish Superstition, and relate no more to the Worship of God, than any other irregular Motions of the Body.

[Page 120] If we really imploy the Faculties of our Soul, as we ought to do, in admi­ring the perfections of the Divine Na­ture, in adoring his Majesty, loving his Goodness, and fearing his Justice; these affections of the Mind will naturally discover themselves in outward Acts and Gestures, and cannot be suppressed. These external Actions declare to o­thers the inward Sense of our Minds, and thereby tend to manifest the Ho­nour of God, and publish his Glory; but deserve no otherwise to be regard­ed either by God or Man, than as they are the Signs and Effects of an inward Piety.

And hence we may judge of the Ex­cellency of our Religion, without con­sidering the Evidence of its Revelation. If it be chiefly employed in external Shews and Ceremonies, and makes the performance of them, without any in­ward Motion of the Soul, an Act of Worship; if it represents the Divine Attributes and Perfections by corporeal Symbols, rather than noble Concepti­ons of the Soul; and desires God to ac­cept of that mean and imperfect Ser­vice, instead of a near Conformity to himself, by the Exercise of Holiness and [Page 121] Vertue: Such a Religion may perhaps be true, but neither agrceable to the Excellency of God; nor answering to the Dignity of our own Nature. God may accept it, or even Command it for a time, in Compassion to the Blindness and infirmity of Mankind, not capable under some Circumstances, of a more noble and spiritual Religion; but could never intend to continue it any longer, than till he should please to make a more full and open Revelation of himself.

And this was the Case of the Jewish Religion. For the Heathens deserve not here to be considered, among whom religious Worship consisted wholly in external Rites and Actions, and those oft-times, such as were in their own Na­ture unlawful. The Religion of the Jews however instituted by God, was chiefly employed in outward Rites and Observances, in Washings and Absti­nence from certain Meats, in Observa­tion of times, and tedious Ceremonies; which although they served to typefie the coming of the Messias, and with him the Revelation of a more perfect Religion; Yet did not directly signifie any inward Acts of Reverence, Piety or Devotion, nor were necessarily ac­companied [Page 122] by them. The perpetual offering of carnal Sacrifices alone argued the imperfection of their Worship: Since therein the Sacrificers desired of God to accept the Lives of Beasts, instead of a more holy and reasonable Sacrifice, the devoting their own Wills and Affe­ctions to his Service.

'Tis the peculiar Honour of the Chri­stian Religion to worship God in a man­ner agreeable to the simplicity of his Nature, in Spirit and Truth. In this the Affections of the Soul are alone respected; no Ceremonial Observances imposed on us, nor indeed any external Acts of Worship; save only those Foe­deral Rites, I mean the two Sacraments of Baptism and the Eucharist; whereby we are initiated, and enter into Cove­nant with God, profess our belief of it, and adherence to it, intitle our Selves to the Benefits of it, and continue to re­ceive the influence of the Divine Grace. Such Foederal Rites are absolutely neces­sary to all instituted and revealed Re­ligions; and so little derogate from the spiritual Nature of our Worship, that they were intended on purpose to oblige us to it.

Thus the Christian Religion propo­seth [Page 123] a Divine Worship most agreeable to the Nature of God; and not only that, but also most effectually secures his Honour and Majesty. For it seems to have been the Principal design of Christianity to root Idolatry out of the world, and introduce the sole Worship of the true God. And how admirably it was fitted for this purpose appears as well from the Precepts, as the Constitution of it, which hath pro­vided most excellent Remedies for those prejudices and imperfections of Man­kind, which, before the coming of Christ, betrayed it to an universal Ido­latry.

The two great Motives and Causes of Idolatry seem to have been, First, That men inured to sensual and corpo­real Objects, either lost all Notions of an immaterial God, and then betook themselves to the worship of their fel­low Creatures; or retaining the know­ledge of the true God, desired to wor­ship him by some visible Representati­ons, which might strike their Senses.

Or Secondly, that from a Sense of their sins, and having deserved the Di­vine Displeasure, they formed to them­selves the Notion of an inexorable Deity, [Page 124] who would not receive any Prayers from their polluted hands; nor be in­treated any otherwise, than as earthly Princes, by the Mediation of Friends and Favourites. Hence they set up in­numerable Intercessours with God, ei­ther Angels, whom they termed De­mons; or the Souls of departed Heroes, whom they imagined dear to God; soli­cited their Mediation, directed their Prayers unto them, and by them trans­mitted them to the Supreme God.

These Prejudices and false perswasi­ons laid the Foundation of Idolatry in all Ages, and are excellently provided for in the Christian Religion; wherein God forbidding us to worship him by any corporeal Representations upon Earth, hath invested his own Son, The brightness of his Glory, and express image of his Person, with our Flesh, and com­manded us through him to worship himself. And then to cure the Fond­ness of Mankind, desiring to address themselves to God by Intercessours, he hath constituted him our only Interces­sour, and promised to hear our Prayers directed to him in his Name and through his Merits, and at his Media­tion to be propitious to us.

[Page 125] Thus the wise Constitution of Chri­stianity hath most admirably secured the Honour of God; and indeed most successfully. For hereby Idolatry was rooted out, the constant Worship of one only God introduced, and while the Church continued uncorrupted, preser­ved inviolate.

In the antient Church not the least resemblance of Idolatry could be disco­vered: the very Heathen Philosophers were forced to confess their Worship to be purely spiritual, and most worthy the Nature of God. No Images were used by them, nor any Prayers offered up but by the alone Mediation of Jesus Christ. It was the ignorance and un­happiness of latter Ages, which admit­ted corporeal Representations of God, and set up new Intercessours in the Court of Heaven, Saints and Angels, who might receive and manage their Re­quests.

That so palpable a Corruption of the Christian Religion, which intirely de­feats the great Ends and Designs of it before mentioned, should be still de­fended as lawful, and continued in any part of the Church after so manifest Conviction of the unlawfulness of it, [Page 126] may justly be admired: But the main­tenance of their pretence to Infallibility hath enforced them to do this, which nothing but the defence of a despe­rate Cause could perswade Men to do.

It is our Happiness to be Members of a Church, wherein no such Corrup­tions are practised, nor any Acts of Worship taught, which are not, even by the Confession of our Adversaries, undoubtedly lawful. And it will be our Condemnation, if after so plain Conviction, we depart from a rational and truly Divine Worship to embrace one corrupted with so gross a Supersti­tion, which if it be not downright I do­latry, hath at least all the resemblance of it.

Secondly, Christianity doth not only direct the natural religious Inclination of Man into the right Channel, the Worship of the true and only God; but also promoteth the real perfection of Man, by prescribing to him the most excellent Rules of Life and Conduct. Which is no small Argument of the Di­vinity of it, in that it beareth so manifest resemblance of the perfect Holiness of God.

And indeed what can be imagined [Page 127] more Excellent and Holy, more condu­cing to Piety, Justice and Temperance, than the Rules and Precepts of the Christian Religion: So admirably fit­ted to the Nature of Man, that it would be his Happiness to Practice them, al­though enforced with no Command, nor crowned with any Reward? For what can be more worthy a rational Soul, than to entertain noble and reverent Conceptions of its Creatour; to express an unlimited Devotion and Gratitude to him by all imaginable Actions of Re­spect and Honour; to subdue our car­nal Affections to the Government of Reason, conquer our Lusts, and tram­ple under foot all Considerations of Interest and Prosperity, when standing in Competition with Vertue and Holi­ness; to maintain an exact Justice to all Mankind, seek the good of others, and delight in Acts of Charity?

Such a Conduct of Life even the more wise of the antient Heathens, di­rected by the Light of Reason, esteem­ed the utmost degree of humane Per­fection, and believed thofe Persons, who possess it, already enstated in the Supreme Happiness. And that they might ma­nifest themselves fully convinced of the [Page 128] truth of this Opinion, there were not wanting some generous Souls, who chose to foregoe all temporal Conveniences, and even Life it self, rather than violate any part of their Duty.

And is not the Exercise of all the aforementioned Vertues, the very de­sign of Christianity? Are not those the very Precepts of our Religion? With this only difference, that we are taught to practice them in a more eminent and perfect manner, and to refer all to God, performing them from a Principle of Love to him, and Obedience to his Com­mands. Our Saviour hath obliged us to guard our thoughts with the same Care and Vigilance, with which we do our outward Actions, and possess those Vertues in our Soul, which others are content to do in appearance.

The Jewish Religion required no more than the performance of the se­veral Rites and Observances of the Law: And whosoever performed them, although without any inward Sense of Piety, Had fulfilled all legal righteousness, and was no longer a debter to the law. But the Evangelical righteousness Soars higher; and scorning to stoop at such mean and beggerly Elements, primarily [Page 129] respects the Affections of the heart. A manifest Argument that the Author of it was a Divine Person, and could dis­cover the most secret Recesses of the Soul; otherwise it would be vain and trifling to found Piety and Religion in the internal Acts of the Mind, and ap­propriate either Rewards or Punish­ments to them only.

Again Christianity directeth all our Actions to their natural end, the Su­preme Good, the Enjoyment of God, and Obedience to him. It is but too ap­parent, and hath been plainly confessed by many of them, that all the refined Mo­rality of the Heathen Philosophers was founded upon a Principle of Vanity, and directed rather to the Acquisition of Praise and Glory, than the discharge of their Duty to God, Themselves and their Neighbours. Whereas the Chri­stian Faith directs us to perform all in obedience to the Divine Laws, to as­cribe all our good Deeds to God the Au­thor and Fountain of them, and pre­serve an awful Sense of our own un­worthyness in respect of the Divine Ma­jesty and Goodness. Hereby it addeth to all other excellent Perfections, and Crowns them with Humility; a Ver­tue [Page 130] almost unknown to any other Sy­stem of Religion, yet naturally ari­sing from the Principles of Christianity.

Lastly, This Religion is most pure and simple, equally adapted to all Or­ders and Ranks of men, and thereby may justly be accounted most agreeable to their Nature, since it equally con­cerneth and includeth all. The Pre­cepts of it are plain and easie, laying level with the meanest Capacity, and placed beyond the Power of none; such as carry their Conviction along with them, and need no other Argument, than to be proposed. The Principles and Mysteries of it are perspicuous and significant, such as may create a right Sense and esteem of the Divine Attri­butes, and afford powerful Arguments to Men of manifesting their obedience to God. In a word, nothing can be found, or discovered in it unworthy of God, or not agreeable to Men; nothing which doth not proclaim it self owing to a Divine Original. Which brings me to the second Consideration: Namely,

II. That the Christian Religion is ra­tional and evident, in respect of the un­doubted certainty of its having been re­vealed by God. To evince this we [Page 131] have already made no inconsiderable ad­vance in shewing it to be most worthy of God, and fitted to the Nature and Necessity of Mankind. For hereby all Objections, which can be formed against it, are prevented, and the Proofs of its Revelation left in their full force. Whereas no one System of false Reli­gion hath ever obtained in the World, which hath not taught somewhat con­trary to Reason, and upon that account ought to have been rejected, without inquiring into the truth of those Proofs and Arguments, whereby it pretended to Revelation.

The falfeness of the Pagan Religion discovered it self, in proposing the Wor­ship of many Gods; in giving extrava­gant and undecent Notions of them, representing them as Murderers, Adul­terers, and Criminals of the like Na­ture; in practising Childish and oft­times brutish Superstitions, and confi­ning all Religion to external Worship. To come to our own Times, the false­ness of the Mahometan Religion ap­pears, in the most absurd and extrava­gant Fables, which it relates of God, unworthy the petulancy of an Infant, much more the Majesty of an all-wise [Page 132] Being; But chiefly, in placing the Su­preme and eternal Happiness of Man, af­ter this Life, in an open Violation of the Laws of Nature; by the continual Pra­ctice of unbridled Lusts, and indulging a brutish Appetite in all sensual Pleasures. I will not add to these a corrupt part of the Christian Church, which teach­eth Doctrines contrary both to Sense and Reason. But from the whole we may draw a convincing Argument of an All-wise Providence presiding over the World, and directing all things to the good of Mankind: In that it never suffered any false Religion to obtain, which did not carry along with it most evident Marks of its falseness; and consequently into which none could enter, but by betraying their Reason, and wilfully shutting their Eyes upon the Truth.

Hereby the Plea of Ignorance, and involuntary Errour is taken from all. For the existence of One only God may be easily discovered by the light of Nature. The Laws of Nature are known to all; and the meanest Ideots may judge of sensible things by their Senses: So that to fall into any Errours contradicting the light of Nature, or [Page 133] the report of our Senses, may justly be accounted wilful and inexcusable. Thus all erroneous Religions discover themselves by the falseness of their Do­ctrines; whereas Christianity recom­mends it self to the Understandings of all Men, by the reasonableness and Di­vinity of its Doctrines.

To this we may add, that some Re­vealed Religion was plainly necessary to Mankind, overwhelmed with an uni­versal corruption of Ignorance and Su­perstition, and miserably subjected to the Dominion of the Devil and their own Lusts. But as none more excel­cellent Religion than this could be pro­posed; so none could be founded upon better Proofs. For since all Revelation must be made at some certain time, to some certain Persons, and in some cer­tain place: However, it might to them be attested, with the greatest and most uncontestable Miracles; yet the report of it could be conveyed to Per­sons distant in place and time, no otherwise than by the Testimony of those, who had been Eye-witnesses of it; and consequently to them the Proofs of it could be no other, than the Na­ture of the thing would admit: Not [Page 134] Demonstrative and excluding all Doubt, but Moral, and excluding all just Doubt. No general and universal Revelation, such as is Christianity, can be made in any other manner; and therefore to ex­pect any other Proofs of it would be highly unreasonable; although these it possesseth in the highest, and most emi­nent manner; which I proceed in the next place briefly to shew.

Miracles are by all acknowledged to be the peculiar effects of God, and to exceed the Power of a finite Being. That wonderful and unaccountable A­ctions may be and often have been, per­formed by the sleight of Men, or con­currence of evil Spirits, must be Confes­sed; but these fail not to carry some Evidence of deceit and imposture along with them, and may easily be discer­ned by judicious and attentive Persons; from those which proceed from the finger of God; and are the real works of Omnipotence. Now it cannot be imagined, that God will exert his Al­mighty Power in working Miracles up­on slight and trivial occasions, much less in Confirmation of a Lye, or any pretended Revelation. If therefore any Prophet appears invested with the [Page 135] Power of Miracles, and we be satisfied that the Miracles are true and real, and that his Revelations neither contradict the light of Nature, nor any precedent Revelation, we must own his Divine Commission, and submit to his Revela­tions, which in that Case will truly carry along with them a Divine Au­thority.

This was the Case of Moses, whose Miracles were unexceptionable, and his Revelations in no respect contrary to Reason, nor yet to any precedent Reve­lation; for no precedent one was yet made. This also was the Case of our Saviour Christ, but in a more eminent manner. His Revelations, far from op­posing the natural reason and sense of Mankind, are most perfective of it, as hath been already in some measure shown. Neither are they contrary to any precedent Revelation. For al­though they tend to abolish and de­stroy the Mosaick Institution; This doth not in the least derogate from the truth of it. The Mosaick Law by the very Nature of it was fitted only for the Nonage of Revelation, and to con­tinue no longer than till the times of Reformation should come. But which [Page 136] cleareth the matter beyond all doubt, God had expressly foretold to the Jews, that he would put an end to their Dis­pensation, and institute a new, and more perfect Covenant. Infinite places to this purpose might be alledged out of the Old Testament; I shall name but one. In the aforementioned passage of Jeremy, God tells them. Behold the days come, that I will make a new Covenant with the house of Israel, and with the house of Judah. Not according to the Covenant which I made with their, Fathers in the day that I took them by the hand to bring them out of the land of Egypt: But this shall be the Covenant, which I will make with the house of Israel.

The Christian Religion doth not on­ly not contradict the Jewish Revelation, but also receive infinite Confirmation from it. God by foretelling the coming of the Messias with all the Circumstan­ces of it, had abundantly provided, that when he should come, unless a fa­tal Blindness and Stupidity intervened, he should not be rejected by those, for whose sake he came. God had promised his coming to our first Parents; had as­sured Abraham, That in him all the Na­tions of the carth should be blessed; had re­vealed [Page 137] to Jacob, That before the departure of the Scepter from Judah Shiloh should come; and had declared to the Jews by the mouth of Moses, That he would raise up a Prophet from among them, like unto him, whom they should be bound to hear in all things.

But all this is inconsiderable in respect of that full and more clear Manifesta­tion given by God in after Ages: The most Wise God choosing to prefigure him by more express Characters, accor­ding as the time of his coming drew more near. In the Psalms and Pro­phets, the manner and place of his Birth; the Nature of his Office; the meanness of his Condition; the man­ner and bitterness of his Sufferings; the Triumphs of his Resurrection; in a word, all the Circumstances of his Life and Death, are so plainly pointed out and related, that nothing less than a perverse Blindness could doubt of the Person designed by them. Among the latter Prophets, Daniel foretold, that he should come at the end of seventy weeks of years; and Malachi the last of all, that he should come before the Second Temple was destroyed, and ho­nour it with his Presence. So that all [Page 138] the Miracles, which were wrought in Confirmation of the Jewish Religion, tend most effectually to establish the Christian Faith: Not only because all the Characters assigned by the Prophets to denote the future Messias, met most exactly in the Person of our Saviour; but because they can meet in no one else. For the time prefixed for the Accom­plishment of the Prophecies concerning the Messias is plainly expired; and yet no other Person hath yet appeared, to whom the Characters of the Messias can with any shew of Reason be applied. So that either the Jewish Religion is wholly false, or the Christian infallibly true.

Then as for the Miracles of our Sa­viour, it is impossible to imagine any more wonderful in their Operation, more beneficial in their Nature, more Convictive of their Divine Original, or better attested than they were. So great and stupendious, that they forced even his Adversaries to confess, That no man ever did such works as he; con­vinced the multitude, That even when the Messias should come, he could not do greater works than those; and induced the Roman Centurion watching at his Cross, even at the lowest ebb of his [Page 139] Fortunes, and after he had lost his Life by an ignominious Punishment, to ac­knowledge him to be the Son of God. They were not performed once or twice, but frequently, upon all occasions, and for many years together by himself and his Apostles: Not in Corners, or before a few Confidents; but in the Face of the world, in the publick Streets, be­fore vast multitudes, and in all parts of the Earth. They tended not so much to raise the amazement and astonish­ment of Spectators, as all false Mira­cles do, as to relieve the Infirmities, cure the Diseases, and procure the be­nefit of some part at least of Mankind; and therein by a wonderful mixture of Wisdom, served no less to declare the Goodness, than the Power of God.

That the History of the Miracles and Life of our Saviour, as it is de­livered to us in the Books of the New Testament is true, we have all the Rea­son in the world to believe. These Books were written by Persons, who were Eye-witnesses of what they relate, or at least who received Instructions from such. They had all the advantages, which could possibly be required, of knowing the truth of them: And [Page 140] so could not be mistaken in their Re­lations; and that they should wilfully deceive us, we have no reason to be­lieve. We might with as much rea­son call in doubt, and dis-believe all the Relations of former Histories, which depend upon no other Authority than that of their Writers: yet should we justly esteem him Mad, who should doubt whether there were ever such Persons, as Caesar and Alexander in the world; and we daily regulate our Acti­ons, and found our Concerns upon matters attested with no better Proofs.

But to our comfort and entire con­viction, Christianity hath yet much greater Evidence. The Writers of these Books are known to have been Persons of unquestioned Integrity, who, far from managing any worldly design or interest in this matter, quitted all the Conveniences of Life; underwent the most toilsome Labours and Miseries; suffered Punishments, Contempt and Scorn; and at last laid down their Lives in Attestation of the truth of what they had related: Not to say, that they confirmed the truth of their re­port by Miracles while alive; and that their Holiness, Sincerity and miracu­lous [Page 141] Power was in like manner attested for some Ages after by many pious and learned Persons, who laid down their Lives in Testimony of their veracity, and wrought Miracles in Confirmation of it: until a great part of Mankind being by these convincing Proofs con­verted to the belief of Christianity, and the truth of them fully made known to the world, Miracles became no lon­ger necessary. All these things hap­pened in a learned and inquisitive Age, and were Matters of the greatest mo­ment, concerning no less than the eter­nal Happiness or Misery of Mankind. So that on both these Accounts, if the least ground of Forgery or Imposture could have been discovered in the Chri­stian Religion, it would have been im­possible for it to have gained any Success, or made any progress in the World. E­specially if we consider with how great Zeal and Vehemency, both the Magi­strates and Philosophers of those times opposed it, and undertook the Extirpa­tion of it. They applied themselves to this design with the utmost Dili­gence and Fervour, and left no stone unturned, whereby they might either discover any Imposture in it, or stop [Page 142] the Progress of it. But the Evidence of its truth, assisted with the Divine Providence, bore down all opposition: The blood of the Martyrs became the seed of the Church; and its learned Adversa­ries were forced to Confess its Do­ctrines to be Divine, and the Founder of it an extraordinary Person.

Lastly, that the Writings of the A­postles and Evangelists were the same, which we now possess under their Names, and were conveyed uncorrup­ted through all Ages, appears not only from the constant Tradition of Chri­stians, and their great care to preserve those sacred Monuments intire and un­corrupted, in which their eternal wel­fare was so nearly concerned: But also from the several Translations made of them immediately after the times of the Apostles; some of which are now extant, from written Copies preserved even to this day, written not long af­ter the Apostolick times, and from the Citations of antient Writers in all Ages.

Thus I have briefly proposed to you the Proofs, upon which the Christian Religion depends; to which I might have added many more; as the exact [Page 143] Completion of all our Saviours Prophe­sies, more particularly in that remarka­ble Destruction of Jerusalem within the time prefixed by him; the Constancy, Resolution, and Number of Christian Martyrs in those ancient times, when they had certain means of infallibly knowing the truth of these Matters; the Conquest, which under so many dis­advantages, it made over the feircest op­position of the Roman Empire, and Hea­then Philosophy; and those many extra­ordinary Interpositions of Divine Pro­vidence in favour of it, which have signally appeared in all Ages of the Church; but these shall at present suf­fice.

IN Discoursing on these Words, I did propose to insist on these two Heads.

I. That the Christian Religion is a­greeable to the Principles of Reason, and carrieth sufficient Evidence along with it.

II. That it is the Duty of every Christian, not wanting the means of sufficient Instruction, to enable himself to give a Reason of his Faith.

The former of these I dispatched in the foregoing Sermon. I now proceed to the Second Head of Discourse: Namely,

II. That it is the Duty of every Chri­stian, not wanting the means of suffi­cient [Page 145] Instruction, to enable himself to give a Reason of his Faith. That this, not the constant resolution of professing the Faith at all times without Fear or Co­wardice, was the Primary intent of the Apostolick Precept in my Text, appear­eth, in that the Apostle willeth us to do this [...], (which our Tran­slators have not so exactly rendred) by way of Apology; or in Confutation of the Calumnies and Objections brought against our Religion by the Adversaries of it.

I will not say that such a perfect and compleat knowledge is absolutely the Duty of every private Christian, so that he cannot be saved without it. God requireth of no Man any thing be­yond his natural strength or capacity; or which he had no Opportunities, nor means to attain unto. We know how great a part of the Christian Church, over-run with Tyranny and Oppressi­on, hath insensibly fallen into a deplora­ble Ignorance. These we cannot in Reason condemn, as wanting all means of better Instruction; but rather ap­plaud their Constancy, and pray for their Delivery. We know also how great a Society of Christians labours [Page 146] under miserable Ignorance, and the consequence of its gross Erro [...]s, by the artifice and contrivance of their Guides, who deny to them the use of the Seri­ptures, and teach them to content them­selves with an implieit Faith. These also we will not in Charity, condemn; To their own Master they either stand or fall. Lastly, we are not insensible how many Members of our own Commu­nion, either through want of leisute, or natural imbecillity of understanding; through default of Education, or other accidental defects un-foreseen, and un­provided for, are but meanly instructed in the Mysteries of the Christian Faith. But to us, who want neither means of Instruction, nor Capacity of receiving them, no excuse is left, if we do not improve them to a full Comprehension of, the Mysteries of our Faith; where­by we may both obtain a rational Con­viction of the truth of it in our selves; and be enabled to vindicate the honour of our Lord and Saviour, from the Con­tradiction of foolish and unreasonable Men.

Christianity indeed i [...] not in our Age opposed with that open and barefac't Confidence, wherewith it was in the [Page 147] Apostles time, when it was forced to wrestle with Principalities and Powers, and spiritual wickedness in high places, the united force of a Victorious and learned Empire: Yet we want not se­cret impugners of our most Holy Faith: who if by the natural Light of Reason and remorse of Conscience, they he re­strained from professing their secret A­theism, and denying the Existence of a God; yet stick not to oppose all reveal­ed Religions, and especially Christia­nity, because most contrary to their be­loved Lusts; in defence of which only they maintain their impious Opinions. It is the interest of these Men, that Christianity should be false, that so the licencious practice of their Lusts and Passions may not be abbridged to them; and the Expectation of eternal Punish­ments imbitter all their Pleasures. For to the Honour of Christianity be it said, that in these latter Ages it hath had no Enemies, but Men of profligate and debauched Lives, who either denyed the Being of a God, or lived as with­out God in the world. However, the Conviction of these Men is far more difficult, than antiently of the Hea­then Philosophers: Of whom many sin­cerely [Page 148] searched after the Truth, which commonly ended in the discovery of it, and embracing the Christian Religi­on: whereas these dispute only for the Love of their Lusts and sensual Plea­sures; are thence transported with vio­lent Prejudices, willfully shut their Eyes against the Truth, cast the words of Convicton behind them, and hate to be reformed. To vindicate the Honour of God, of Christ and our Religion against the Blasphemies of such men, is the Duty of every Christian in his place and station, and as opportunities are ministred to him. Nor are there wan­ting those among us, who openly and with great excess of apparent Zeal, seek to withdraw us from our most Ho­ly Religion, endeavouring to impose upon us the belief of pernicious Er­rours and Superstitions. They oppose not directly indeed the Faith of Christ, but corrupt it with Errours and false Opinions; rend in sunder the Unity of the Church, by promoting and perswa­ding a Schifmatical departure from it; and openly impugn the most Holy Reform'd Religion of our Church, which is indeed no other, than the pure and genuine Christianity, by [Page 149] decrying it as Heretical and Dam­nable.

To obviate the Designs of these men nothing can be more effectual, than to apply our selves diligently to the stu­dy of Christianity, to enquire in the Holy Scriptures what Christ hath re­vealed to us, and to search the Design and Mysteries of his Religion. This is become the Duty of every private Christian at this time; that so his Ig­norance may not lay him open to the Attempts of designing Men, who lay in wait to deceive; and betray him to be a prey to Errour and Superstition. To this pursuance and encrease of know­ledge, our Church encourageth, and earnestly intreats us. She taketh no re­fuge in the Ignorance of her Commu­nicants, nor discourageth them from examining her Doctrines and Opinions; as well knowing, that this Examination will end in a full Conviction of the truth of them; and that the Improve­ment of our knowledge in Divine Mat­ters, and an impartial study of them, will infallibly secure us from the delu­sions of her Enemies. And this is the first Reason why every private Christi­an ought to be fully instructed concern­ing [Page 150] the Reasons of his Faith; that so he may answer the Objections, and escape the Assaults of those who endea­vour to withdraw us from the truth, or seduceus to the belief of any Enrour.

II. It is a strict Enquiry into the Rea­sons and Arguments of our Religion, and full Comprehension of them, which properly maketh Faith to be praise worthy in it self, acceptable to God, and capable of reward. An as­sent to Christianity without respect to the Arguments of its truth, may be a Happiness to ignorant Persons, in as much as they enjoy those opportunities, which lead to such an assent; such as are Education in a Christian Countrey, or under Christian Parents or Masters; whereby through custom, or respect to the Authority of those Persons, they em­brace Christianity, and are led thereby to the knowledge of God, the Practice of their Duty, and dependence upon the Merits of a Crucified Saviour. But surely we cannot imagine this to be an Act deserving the Favour of God, or even comparable to the meanest of moral Vertues: Before all which a true Divine Faith is so frequently, and so eminently preferred in Scripture. For since such a [Page 151] Disposition of Mind, I mean an inclinati­on to follow the Example and Authority of our Countrey, Parents or Masters, in assenting to the Religion received by them, may and doth equally dispose Men to the embracing of Errour, as of Truth; it is to be accounted a thing wholly in­different; and if it proceeds from a a willful Negligence of examining the Grounds of any Religion, when means and ability are not wanting to us, is ex­tremely vicious; but no otherwise lau­dable, than in the happy consequences of it, and opportunities it may possibly minister of coming to the Truth.

Indeed Christianity is so admirably fitted to the perfection and Salvation of Mankind, that it cannot be assented to upon any Grounds whatsoever, even by the most ignorant Persons, without a precedent habit of Mind, which is tru­ly vertuous and excellent; and in an extraordinary manner testifying a pro­found obedience to the Commands of God in the Person assenting, may not unfitly be thought to qualifie him for the Divine Favour. For Christianity proposing such Rules, as restrain the corrupt Lusts and Passions of men; teaching a strict Sobriety and Absti­nence [Page 152] from unlawful Pleasures, forbid­ing the satisfaction of the most dar­ling Lusts; and commanding men to deny to themselves, what they are apt to imagine an extreme Happiness, the unlimited Fruition of all sensual Plea­sures; and even upon occasion to for­forsake the Conveniences of Life it self, Choosing rather to suffer affliction, than enjoy the pleasures of sin for a season: None can assent to a Religion of this Nature, without first overcoming his Lusts and Passions, and being thorough­ly convinced, that all these ought to give place to the Command and Will of God, which he believes to be pro­posed to him in the Christian Religion.

Such a Disposition is truly excellent; and in them who want means of at­taining a more perfect knowledge is re­warded by God, as a true and perfect Act of Faith: who condescends to the imperfection of Mankind; and requi­ring of none more than he hath given to him, supplyeth by his Mercy what is wanting to the perfection of our Faith. But then such a Disposition of Mind is so far from being a true and pro­per Faith, that it may consist without it, and be joyned with Errour. Nei­ther [Page 153] can we imagine that Faith, which hath all those glorious and particular Pro rises of Reward annexed to it in the Holy Scripture, consists only in assent­ing to, and firmly believing, what we are assured God hath revealed to us, For that we cannot but do. None e­ver that believed the Existence of a God, dis-believed what he was per­swaded to have been revealed by him. To do that were to suppose that God could err or lye, and consequently were not God. Such an assent therefore be­ing necessary and unavoidable, is not capable of a Reward, and hath nothing excellent in it. No Man can be an In­fidel in this Sense: And therefore none can be esteemed faithful from it.

And hence it appears, that to have only moral and not demonstrative Proofs, is so far from prejudicing the truth of Christianity, that it is both necessary and advantageous to it. For if the Truths of Christianity had been self evident, or placed in as clear a Light, as the Sun in Heaven, Assent to them had been necessary, and no Act of Choice, and therefore incapable of reward. Whereas now God hath so wisely contrived it, that a rational Af­sent [Page 154] to it, and perfect Comprehension of it, will exercise the diligence, obe­dience and reason of Mankind, in en­quiring into whatsoever carrieth the stamp of Divine Authority; in submit­ting to whatsoever justly appears to bear that sacred Character; in using a­right our Faculties of Reason and Un­derstanding, and employing them to the Glory of God. All these Acts and Ha­bits are in themselves praise worthy, and rewarded by God, with the Re­ward of Faith, that is, with infinite and eternal Happiness.

For 'tis in a rational and just Assent to the Christian Religion, for the sake of those Arguments which perswade it to have proceeded from the Divine Authority, and a due use of our Reason in discovering its Divine Original, that a true and perfect Faith consists. For upon Conviction of its having been re­vealed by God, we cannot but yield to the truth of it; and if we desire or ex­pect to attain the Rewards proposed by it, betake our selves to a serious obe­dience to the Precepts of it. For as a due use of our Understanding is no less difficult in it self, and advantageous to us, than of our Will; so we ought to [Page 155] suppose, that God will no less favoura­bly accept it, and no less high­ly reward it. Certainly a right use of our Reason tendeth no less effectually to the Honour and Glory of God, than a due Command of our Will. For God is no less dishonoured by mean and un­worthy Apprehensions of him by Ido­latry and Superstition; by denying his Existence, or debasing his Attri­butes, which are the effects of mis­guided Reason; than by an open Vio­lation of his known Precepts, which proceeds from the Corruption of the Will. And thus it appears, that a full Enquiry into the Reasons and Argu­ments of the Christian Religion, and a perfect knowledge of the truth of them, not only contributes exceeding­ly, but in Persons having means to at­tain it, is absolutely necessary to be­get a true and perfect Faith, and secure to us the reward of it.

III. A distinct and clear knowledge of the Mysteries of our Faith, and Rules of our Religion, will afford to us many and great Motives to the pra­ctice of our Duty, and direct us in the performance of it.

It is the peculiar Prerogative of the [Page 156] Christian Religion, that the more we search into the Reasons and Constituti­on of it, the more fully the Divinity of it will appear. Every new Discovery will give us fresh occasions to admire the Wisdom, Goodness and Justice of God, eminently conspiring in the Revelation of it. This will excite in us, if we be not insensible, a profound Veneration of the Divine Majesty, an ardent Love of his Excellencies, and the most intense degree of Gratitude. It will manifest to us the Misery of Man and his lost Condition without the Sacrifice of the Cross, which might expiate for his Sins, and mediate his Pardon: and hereby will increase our Sense of the Divine Mercy; will enhance the value of that inestimable Sacrifice; teach us to adore, love and devote our selves to our Sa­viour, to resign up our belief to his Re­velations, as to our Prophet; to depend wholly upon the Expiation of our sins once made, and Intercession for us always continued by him, as of our High Priest; to yield an intire Obedi­ence to his Commands and Precepts, as to our King.

Can we view the Love and Mercy of God manifested in our Redemption, the [Page 157] wonderful Contrivances of Providence, both to secure the Divine Justice and Honour, and yet give Pardon to sin­ful Man, and not be wound up into an Extasie of Love and Admiration? Can we consider the most wise Methods, whereby God brought this wonderful design to perfection, and trace the foot­steps of it through all Ages: can we think upon the Majesty of him who condescended to suffer for us, and the unworthiness of Man to receive so great a Favour, without filling our Under­standings with awful and reverent Con­ceptions of him; our Wills with a pas­sionate desire of Union with him; and enlarging all the Faculties of our Souls, to approach his Presence, and receive his influence? Or can we hope to raise our Souls to a worthy Sense of the Divine Favours and Benefits, and carry up our Affections to a gratitude not inferiour to the Greatness of them, without a perfect knowledge of their Design and Excel­lency? Surely the Admonitions of the Prophets, Apostles, and even our Blessed Saviour, were not in vain; which so earnestly press us to the study of Divine Truths, command us to search the Scri­ptures; assure us, That they were written [Page 158] for our instruction; and which is to be observed, commend those who were conversant in them above all other Persons. Yet how small a part of the Holy Scripture are those things, which are absolutely necessary to be belie­ved? The infinitely greater part of it, serveth only to declare the extraordina­ry Acts of his Providence to the Church, and Testimonies of his Love to Man­kind; to celebrate his Mercy and Good­ness; and induce us by manifold Ar­guments to our Duty.

Yet these also hath the Divine Wis­dom thought necessary to the know­ledge and instruction of Men; and sure­ly not without Reason. For what can be more worthy of Man, more perfe­ctive of his Nature, or conducing to enstate him in the greatest Happiness, than to comprehend the Riches of the Divine Goodness; to entertain noble Conceptions of his Creator; and by a constant Meditation and exalted Know­ledge raise his Affections to a vehement Love of him? By this we anticipate the Joys of Heaven, and begin to possess them even before we are receiv­ed into them. For both Reason and Revelation assureth us, that the Fruition [Page 159] of Celestial Happiness consists in a con­stant and unwearied Contemplation and Love of the Divine Perfections.

The study of these sacred Matters was esteemed the best indication of a pious Mind, and the most certain method of at­taining the utmost degree of Happiness upon Earth, even under the Old Law, when God had not yet made a full Ma­nifestation of himself, and the Reasons of the Divine Oeconomy were obscure, and hid under a veil of Ceremonies and Ritual Observations. For proof of this, to go no farther than the CXIX Psalm, wherein such inimitable strains of Piety, Devotion, and an ardent Love of God ap­pear. The Holy Psalmist every where ascribes his Proficiency in Vertue, and the inward satisfaction and Happiness of his mind, to the assiduous study of the Divine Laws. I will thank thee with an unfeigned heart, when I shall have lear­ned the judgments of thy righteousness. Open thou mine eyes, that I may see the wondrous things of thy law. For I re­membred thine everlasting judgments, O Lord, and received comfort. Lord, what love have I unto thy law, all the day long is my study in it. O how sweet are thy words unto my thro [...], yea sweeter than ho­ney [Page 160] unto my mouth. Thy word is a lan­tern unto my feet, and a light unto my paths. For thy testimonies are my delight and my Counsellours. See all the Marks of a Soul big with Devotion, and filled with transports of Joy, from the Con­sideration of the Divine Goodness and Excellency manifested under the Mo­saick Law. But alas how inconsidera­ble is this, if compared to that greater Light, which Christianity hath brought into the world? What satisfaction and advantage may not we now hope for from the study and Contemplation of the more perfect Law of Christ, that hath revealed to us the Mystery which hath been hid from Ages, and represents to us the Divine Goodness, not under a veil and shadow, but in its full Di­mensions?

The antient Christians were truly sensible of this, who placed their Hap­piness, on this side Heaven, in this Holy study, chose rather to part with their Lives than Bibles, and branded those, who delivered them up to their Perse­cutors, although in exchange for their dearest Blood, with the name of Tra­ditores or Traitors. And in the last Age our Forefathers gave eminent Instances [Page 161] of the same perswasion and resolution; when great numbers of them ventured their Lives to enjoy the advantage of reading the Scriptures in their Mother tongue; and rather than forego that Benefit chose to forfeit their Lives to the Persecution of a Church, whose interest it was that those Divine Truths should not be known. It is our Hap­piness to enjoy that advantage in a most eminent manner, to have the Scriptures translated most exactly into our own Language, to read them securely, and hear them weekly explained to us. Let us manifest that we are not insensi­ble of so great a Benefit by a right use of it; least we fall into the Condemna­tion of those, who abuse the Divine Mercy; and that Candlestick, of which we are not worthy, be removed from us.

It remains, that we briefly apply what hath been said.

And first, If our Religion be so ex­cellent and rational, attended with such Evidence and Conviction; it is our Duty to maintain a firm and con­stant Profession of it at all times, or in the words of my Text, To be ready al­ways to give an account of it; not to [Page 162] dissemble it for fear or interest, much less betray it by a denial of it. The great ends of Religion are to secure the Honour of God, and advance the Hap­piness of Mankind. By such shameful Cowardize both these ends are defeat­ed; the Honour of God is wounded, and the hopes of Happiness intirely de­stroyed. Hereby Men renounce all de­pendence upon God, disown him to be their Lord and Master, and bid defi­ance to him. Nor may we flatter our selves, that this execrable Crime of A­postacy consists only in denying all Christianity, and wholly renouncing our Saviour: to yield up the least truth which we are convinced to be Divine; to assent to the least Errour, which we believe to be false; to forsake a Com­munion, which we know to be pure and lawful, to embrace one which we are perswaded is corrupt and erro­neous; is no less truly the sin of A­postacy, and will undoubtedly meet with the same Punishment. The Nature of the sin is the same in both Cases, that we willfully recede from the Truth, and affront the Divine Majesty by pre­ferring a Lye to his revealed Will. The maintenance of Truth, and dire­cting [Page 163] our Conduct by the Dictates of it, is the Dignity of Man, and perfe­ction of his Soul. To betray the most inconsiderable Truth to any temporal Considerations, is a plain Confession, that we have inverted the order of Na­ture, and subjected our more noble part, the Soul, to the Lusts and Passi­ons of the Body; an Indignity unwor­thy a rational Being, which prostitutes the Honour of his Nature, Ranks him among brute Beasts, and from being the head of all visible Creatures, degrades him into the condition of a Slave to dust and ashes. But when Eternity, and an In­terest infinitely greater than any which can be promoted on Earth by such A­postacy, lays at stake: when immor­tality and everlasting Happiness are destroyed by it: nay, when the utmost Displeasure of an Almighty God, and the direful effects of it, eternal Tor­ments, are the consequences of it; to preferr a few trifling Pleasures of this World, disclaim all hopes of Hap­piness in another Life, and incurr the Divine Vengeance; is a height of Fol­ly which all the Affairs and Examples of this Life cannot equal; an Impiety, which neither the Art of Men or Devils can exceed.

[Page 164] When the Interest of Truth is con­cerned, the Honour of God engaged; to lay down our Lives in Testimony of the one, and Vindication of the other; to forego all the Conveniences of this Life; to despise all worldly Consi­derations, and with a generous Con­tempt overlook all the Sollicitations, and Threats of men; this the Dignity of our Nature requires of us; this our Duty to God obliges us to; this the Expectation of a future state leads us to. For surely we are no longer de­serve the Name or Character of men, than while we continue rational. We deny all Relation to God, when we sacrifice his Commands to our Interests; and disclaim all Title to a future state, when we yield up the Conditions of it for the sake of a present advantage. Yet how many Examples of such A­postacy hath the Church deplored in all Ages? And I wish our Age afforded none of those, who have betrayed the Profession of their Faith (I will not say to the fear of Death, for so great a Terrour all Spirits cannot overcome, And we of this Nation, thanks be to God, do not suffer) but, to the fear of Poverty, or perhaps to the hopes of continuing [Page 165] or advancing their Preferment in the world. A most amazing wickedness, that Men should Sell their God at so low a price, and exchange their Reli­gion for such mean Considerations: ‘Resign to me the hopes of Heaven, and I will give you a possession in the Earth: give me up your Soul, and I will enrich your Body: deny your Creator, and I will give you Honour among your Fellow-Creatures:’ A Proposal which even a Heathen Philosopher would en­tertain with Scorn; and every sober Christian with a pious Horrour. These are the Flatteries of the world, and with these the Prince of the world at­tempted our Saviour: All these things will I give thee, if thou wilt fall down and worship me. But our Saviour im­mediately rejected such base Proposals with a generous Disdain; and, with a get thee behind me Satan, manifested with how great Indignation he had received them: thereby giving us an Example how we ought to behave our selves up­on such occasions; and not to admit even the thoughts of such a Crime.

For surely in the cause of God, even to deliberate with our selves whe­ther we shall betray it or no, is a de­gree of Apostacy; in that Case delibe­rasse [Page 166] est descivisse, and the thought of foolishness is sin. To put the question to our own Souls, is to trifle with the Divine Majesty, to dishonour our Re­ligion, and degrade our Nature. But to decide it in Favour of our Lufts, and the petty Temptations of the world, is to fill up the measure of our iniquity, and in the most reproachful Sense turn the grace of God into wantonness. I speak of those who are convinced of the truth of any Religion or Communion, at the same time, that they forsake it. As sor those who may pretend Reasons of Conscience, and Conviction of Judg­ment for their departure from our Church; let them seriously consider, whether this be not indeed a Pretence, and whether they can really answer it to God, and their own Consciences. Let them examine themselves, whether they were not byassed in their Judg­ments, and powerfully prejudiced in Favour of that Communion, to which they have revolted, by the Temptation of secular interest and advantage; in this Case, let them know that God will not be mocked; and that to force our Understandings, is no less Criminal than to force our Consciences.

God hath proposed sufficient directi­on [Page 167] to us in the Holy Scripture, and will by no means pardon us, if we willfully shut our eyes against the Truth. We need not go any farther than the words of my Text for this direction. The Apostle commands all Christians to be ready to give an answer of the reason of the faith that is in them. If then any Socie­ty of men discourageth and overthrows the use of reason in private Christians; if it teacheth Doctrines contrary to Reason, and refuseth to give any ac­count of them; we may infallibly con­clude it to be erroneous, and to have departed from the true Faith. Yet we know a Church, that hath wholly eva­cuated the Apostles Precépt, by inhibi­ting to private Christians the use of Reason in Divine Matters, and setting up an infallible Judge to whom all ought blindly to submit; that useth her utmost endeavours to disable private Christians from giving a Reason of their Faith, by forbidding them to read the Scripture; that hath made Christianity irrational, by adding to it absurd and contradictive Doctrines. For what reason can be given, that men should not use their Reason? What Reason can be assigned for Transubstan­tiation, [Page 168] which is directly contrary both to Sense and Reason? What reason for a blind Submission to a pretended in­fallible Judge, which defeats all use of Reason? But these things are too ap­parent. I omit them, and pass to the second and last Branch of Application. That

2. We ought to adorn this most ra­tional and Holy Religion of our Savi­our with a correspondent Holiness and Purity of Life. The Apostle draws this inference in the words imme­diately preceding and following my Text: But sanctifie the Lord God in your hearts, and, having a good conscience; and indeed most naturally. For if it be the highest Perverseness to reject the Gospel after so clear a Demonstration of the Divinity of it; what a degree of Folly and Impiety must it be in those, who are perswaded of the truth of it, to contradict the Evidence and Design of it by the wickedness of their Lives, and live as if they believed it to be most false? The Apostle urgeth it as the utmost Aggravation of the sin of the wiser Heathens; that they held the truth in unrighteousness: and surely with much more force will the Argument [Page 169] fall upon immoral Christians. For the Heathen Sages dissembled their Opini­ons from the world, and so no wonder that they directed not their Actions by them: whereas these publickly pro­fess their belief of Christianity, and yet live in open Contradiction to it. And indeed it is a most astonishing Consideration, that rational Creatures should deliberately violate those Laws, upon which they acknowledge the hopes of Eternity to depend. Do we really believe the Christian Religion to be Divine; and yet go on without re­morse to trample under foot its Laws and Precepts? Are we perswad­ed that infinite Rewards in another world attend the performance of our Duty in this; and yet preferr the Temp­tations and Pleasures of the World to the Attainment of them? Do we pro­fess our Belief of eternal Punishments; and yet are not affrighted from the Commission of any pleasing sin by the terror of them? However we may pre­tend a firm Assent to all these Articles; yet certainly it will be impossible to perswade a considering Man, that the belief of them can be reconciled with the Practice of the contrary. And af­ter [Page 170] all, if we should be allowed to be, what we pretend, Believers in Christ; Can faith save us? No, Shew me thy faith by thy works. If a sober Heathen should come among us, and compare the Rules of Christ, with the Lives of Christians; the exercise of Piety, Temperance, and Chastity, and all moral Vertues commanded by the one in the higest degree, and upon the se­verest Penalties; and Impiety, Intem­perance, Lust, and all enormous Vices openly and greedily practised by the other; he would be tempted to believe that the Religion of Christ were no more than a pleasing Fable, wherewith Christians sometimes entertained them­selves. An ancient Father, who lived in the declining times of Christianity, tells us, how the Heathens in his Age formed dishonourable thoughts of Christ, from the scandalous Lives of his Disciples: Quomodo bonus est Magi­ster, cujus tam malos videmus Discipulos? How can he be a good Lawgiver, that hath no better Followers? how can his Laws be excellent, that do not reform the Lives of their Professours? And then proceeds to deplore this Scandal. In nobis Christus opprobrium patitur: [Page 171] Thus we defame our most excellent Religion, dishonour our Saviour, and blaspheme him in our Lives. Let us live up to the Rules of our Religion, and by a Con­scientious practice of them, manifest that we are perswaded of the truth of it; otherwise it will be in vain to be ready always to give an answer to every one, that asketh us a reason of the hope that is in us. This were unanswerably to refute our Arguments by our Pra­ctice, and add to our own Condemnati­on. Let us demonstrate the Divi­nity of our Religion, by the influ­ence it hath upon our Lives; and pro­fess an intire Belief of it by a constant Obedience to it: that so we may not fall short of the Promises annexed to it; and others seeing our good works, may glo­rifie our Father, which is in heaven.

THE infinite and wonderful Love of God towards Mankind, is in nothing more visible and conspicuous, than in the various methods which he makes use of to draw us to himself. The Faculties and Passions of our Soul are not more numerous and different, than are the means which he hath em­ployed to render us happy, and oblige us to the performance of our Duty: in­ducing us by all those Motives and Ar­guments which in other moral Actions are wont to make impression on us.

[Page 173] He hath engaged our Understand­ings, by proposing to our belief and practice, a reasonable and holy Religion, attended with the greatest Evidence, and in all things highly agreeable to the Nature of Mankind, and first Princi­ples of Reason. He hath assured our Wills, by presenting such Objects to it, as employ every single Passion of it. If the desire of obtaining the greatest good can move us; he hath allured us by the Promise of an infinite and eter­nal Happiness. If fear of Misery hath any influence upon our minds; he hath deterred us from the Violation of his Laws, by affixing to it the most severe and terrible Punishments. If hope can excite us; he hath given to us an in­fallible assurance of more than we can conceive. If Love can affect us; he hath obliged us by the greatest Bene­fits. Lastly, If reason and the sense of our Duty, if Rewards and Punishments, if Favours and Benefits can together engage us; he hath united all in one most holy and excellent Religion.

And in this appears the wonderful Goodness of God; that whereas any one of these methods were alone suffi­cient to oblige Mankind to the practice [Page 174] of our Duty, he hath chose to employ them all; that so that Attribute of Mer­cy, wherein he most delights, might be more conspicuous; and the impem­tence of Mankind in opposition to it, might not only become irrational, but even monstrous. It had been suffi­cient, as to the Obligation of it, to have proposed a reasonable Religion, without annexing to it any Rewards or Punishments: We had been obliged by the Laws of Creation to embrace and practice it, to obey the Dictates of Rea­son, that by obeying them we might have procured the perfection of our Na­ture.

Many Duties do arise from the Con­sideration of our Nature, and that Re­lation which we bear to God and the whole world, which would not have ceased to oblige us, although no Reve­lation had been made unto us. Or if it had pleased God to re-inforce these Duties by a particular Revelation; yet was it not necessary, that he should entail any rewards on the performance of them, as being parts of our Duty antecedently to any such Revelation.

If he had required of us more than was naturally suggested to us by the [Page 175] light of Reason, even the most difficult and laborious Duties, He might justly have done it, by the right of Creation, as being the Author of our Being. It had been a sufficient Reward to Man­kind, to have received from God the benefit of Existence, and the Continuati­on of it, and to enjoy the ordinary effects of his Providence. If to these he had added Threats and Punishments, he might reasonably be supposed to have abundantly secured Mankind from the neglect of his Commands; since none but the most stupid and brutal Persons would, for the Fruition of a few, not only irrational, but trifling Vanities, in­curr the displeasure of an Almighty Be­ing, and draw upon themselves the ef­fects of his Vengeance. Or if to Acti­ons in themselves indifferent, and not in the least contributing to the perfecti­on of our Nature, Actions having no­thing extraordinary in them, beside the greatness of their Difficulty, he had adjoyned a Promise of infinite Rewards; yet could we not have omitted them without the highest degree of Folly: when the performance of them might procure so vast a Reward; the sole hopes of which might induce us to [Page 176] force our Inclinations, and do violence to our Nature.

But when to the common Benefits of Creation and Preservation, he hath added the Revelation of Divine Truths, and adapted those Revelations to the capacity and imperfection of our Na­ture; when he hath urged the practice of these revealed Truths, by the Pro­mise of Reward on the one side, and the Threats of Punishment on the other: And, as if all this were not sufficient, proceeds to heap new Favours on us; intreats us as a Friend, bears with us as a Father, and by Prodigies of Mercy leads us to our own Happiness; we must profess our selves astonished and confounded at so stupendious a Good­ness; and acknowledge our selves una­ble to celebrate, as we ought, the Mercy of God; who when he might have sa­tisfied both the Justice and Holiness of his Nature, by requiring of us the per­formance of the greatest Duties with­out any Reward, or proportioned his Reward to the imperfection of our Service, or proposed both Rewards and Duties, without adding continued Acts of Mercy and Forgiveness; yet con­tributed all to the Happiness of Man­kind, [Page 177] and thereby made the Emana­tion of his Goodness, to be no less infi­nite than his Nature, the Fountain of them: Who when it was sufficient a­lone to manifest the Justice of his pro­ceeding, to appeal even to the Judg­ment of Mankind, as he did sometime in the Prophet, Are not my ways equal, are not your ways unequal? O house of Israel; chose rather to conquer us by kindness, and by the greatness of his Goodness lead us to Repentance.

By the Goodness of God, in this place, we are not so much to understand that incommunicable Attribute of perfect Holiness; upon account of which our Saviour said, Matth. XIX. 17. There is none good but one, that is God: As his kindness and benignity, which inclines him to exercise Acts of Beneficence, Love and Mercy; which is frequently in Scripture called by the name of Goodness, as Psalm LXXIII. 1. Truly God is good unto Israel, even unto such as are of a clean heart: And again, Psalm CXLV. 9. The Lord is good to all, and his tender mercies are over all his works: Where his Goodness is aptly expressed by the Tenderness of his Mercy.

[Page 178] The former Attribute indeed repre­senteth God to Mankind, as a fit object of Worship and Adoration; and incit­eth brave and generous Souls to the exercise of Vertue, that so they may attain a nearer Similitude and Confor­mity to their Creator; the imitation of whom is their ùtmost perfection. But the latter chiefly creates in us that Love of God, which is the best and most efficacious Principle of all religious Actions; by representing to us his in­finite affection to Mankind, his bene­factive Nature, and proneness to Acts of Mercy and Compassion; which even although we forget our Duty, and neg­lect our Interest, cannot but excite a lively Senfe of gratitude in us, and a profound Veneration of the Divine Mercy.

This Beneficence and indulgence of God, is designed in the Text by the term Goodness, or [...]: an emi­nent instance of which the Apostle had laid down in the former part of this Verse, in that [...] and [...], Forbearance and Long-suffering, where­by God does not immediately inflict the deserved Punishments upon Sinners, but [Page 179] with-holds his anger, and patiently a­waits their Repentance; whereby he does not presently revenge the Injuries and Affronts done to his Laws and Per­son by the sins of Mankind, but com­passionates our Nature; and at all times reserveth Mercy for penitent Sinners. An Attribute than which nothing can render God more amiable and dear unto us, or more effectually secure our Obe­dience to him; were not the Perverse­ness of Mankind no less infinite than his Goodness.

Yet did many in that Age, and, as I fear, more in our Times, make a con­trary use of this Goodness, by thence taking Encouragement to continue in their sins, because they see not Vengeance to be speedily executed, and experience in themselves and others the Forbearance and Long-suffering of God. The Apo­stle complains of these Men in the for­mer part of the Verse, That they despi­sed the riches of the goodness, forbearance and long-suffering of God; and from these Attributes inferrs a contrary Conclusion to what they had formed, namely, That this ought rather to dispose us to repen­tance and reformation of Life, by en­forcing [Page 180] all other Arguments of our Du­ty with a powerful Obligation of gra­titude: which is violated in a most enormous manner, by those who abu­sed the Divine Mercy to a contrary in­tent, Not knowing that the goodness of God leadeth us to repentance.

In handling these words, I shall en­deavour to illustrate and improve the Apostles Argument, by considering it, as well in Relation to that influence, which it ought to have upon all our Actions in general, as in disposing us to this Duty of Repentance in parti­cular. In Discoursing of the first Head, I will lay down these two Propo­sitions.

I. That gratitude, or a right Sense of our Obligation, arising from the con­sideration of the infinite Benefits, and Mercies of God towards us, was in­tended by God, to be to us the grand Motive of obedience to his Laws.

II. That it is the best and most effe­ctual Motive, which could be employ­ed for that Purpose.

I. Then, That gratitude, or &c. And this appears from the very Nature and end of Religion, which was intended [Page 181] to bring Man to the practice of his Duty, and consequently to Happiness and Salvation, by other Arguments, than what arose from the bare Consi­deration of the Divine Attributes, and our own Relation to God our Creator, our Selves, and our fellow Creatures, suggested by the light of Reason. If these Considerations had been duly pon­dered by our first Parents, they would have prevented the Misery of their Fall. And that they were sufficient none will deny, who acknowledgeth their Fall to have been an Effect of Choice, not of Necessity. Yet was the light of Re­velation, which God conferred on them, very small and dim in respect of that Evidence, which God conferred on following Ages. He shew them the means whereby they might obtain re­mission of their Sins, by promising that in due time, The seed of the woman should break the serpents head, and thereby to the Obligation of Creation added that of Redemption.

But it was the Memory of their Creation, yet fresh in the Minds of men, that maintained Religion in the world, and preser [...]ed a right Sense of the Majesty of God, and their Duty [Page 182] to him. It could not so easily be for­gotten, that God had produced Man out of nothing, and eminently distin­guished him from all other Creatures, by giving him Dominion over them. So great a Benefit could not easily be obliterated from their Minds, but for many Ages kept alive an awful regard of the Divine Power and Beneficence. When the Memory of that decayed, and therewith an universal Corruption of Life and Manners ensued, God re-in­forced it with the Benefit of preserving Noah and his Family from the common Destruction of Mankind. His Descen­dants could not but for many Ages retain a lively Sense of so signal a Mercy, which had rescued them from an universal Ca­lamity, and manifested thereby how dear they were to God.

Yet in time, the remembrance of this Benefit grew faint; and Men thought themselves little concerned in that, which was common to them with the rest of Mankind, I mean the Benefits of Creation and Preservation. They required nearer and more particular Te­stimonies of the Divine Favour, which being appropriate to themselves might distinguish them from other Men, by a [Page 183] greater Participation of the Divine Bounty. This was the effect indeed of an irrational Judgment, and prevail­ing ingratitude: (for was it not enough that God was the Author and Conti­nuer of their Beings, to engage them to his Service?) But an effect, to which the corrupt Nature of Mankind was so prone; that to restore decayed Reli­gion in the World, and revive the true Worship of himself, he found it neces­sary to set apart a peculiar People, whom he might oblige by particular Benefits to retrieve that gratitude, which the Sense of his universal Benefits ought in all reason to have produced, yet wanted its effect.

Hence forward God was worshipped primarily, not as the Creator of Man­kind, and producer of the ordinary ef­fects of Providence; but as the Au­thor of particular and peculiar Favours. Which however could have no other direct influence upon the minds of Men thus signally obliged, than to produce an extraordinary Sense of gratitude; since the common Benefits of Creation and Conservation tended more natu­rally to beget a right Apprehension of the Divine Omnipotence, and our de­pendance [Page 184] on it. Thus God separated Abraham from the rest of Mankind, and assured him with his Posterity to himself by a particular Covenant, and Promise of giving to him the Land of Canaan. Upon which account he was worshipped by Abraham, under the Notion of the Author of that Pro­mise, by Isaac, as the God of his Father, by Jacob, as the God of Abraham, and the f [...]ar of his Father Isaac; by their Des­cendants, till their Deliverance out of Egypt, as the God of Abraham, Isaac and Jacob; that is, as the God, who by the Promise made to their Forefathers had entailed upon themselves particular Blessings.

After their Deliverance out of Egypt, and those many wonders and prodigies wrought in Favour of them, God chose to be worshipped by them as the Au­thor of that Deliverance, and ushers in all his Commands with this Preface: I am the Lord thy God, which brought thee out of the land of Egpt, out of the house of bondage: And accordingly, he was in all succeeding Ages worshipped by them under that Notion; as appears from the frequent Commemoration of that Benefit in the Old Testament, and [Page 185] the whole System of the Jewish Reli­gion. In which God challengeth Ado­ration and Worship from them, not as the Author of their Creation, but of their Deliverance, who had so signally employed his Almighty Power in their Favour, and by the very words of the Covenant, so often repeated, declared himself to be their God, and them to be his people; whereby he manifestly im­plyed, that he intended to distinguish them from the rest of Mankind, by the greatness of his Benefits, and to be wor­shipped by them upon that account. For to all other Men he was a God in the Notion of a Creator, but to them only he was a God in the Notion of a particular Benefactor.

The Memory of these particular Bene­fits are every where the chief Argument, which he employeth to excite the Jews to his Service, or reduce them to Obe­dience when gone astray. Thus Esai XLI. 8, 9. But thou Israel art my ser­vant, Jacob whom I have chosen, the seed of Abraham my friend. Thou whom I have taken from the ends of the earth, and called thee from the chief men thereof, and said unto thee, Thou art my servant, I have chosen thee. Could any thing be [Page 186] spoken more passionately, or more ef­fectual to gain the Devotion of that People; whom if the Sense of being the Servant, the Friend, and the Chosen of God could not perswade to an ex­act Obedience; the Dictates of Nature, and common Principles of Reason would be little able to over-rule them? Not only doth he own them, in other places, for his chosen People, but, as if for their sakes he disclaimed his Re­lation to the rest of Mankind, he con­descends to be in a peculiar manner called their God, as Esai XLIII. 14, 15. Thus saith the Lord your Redeemer, the holy one of Israel: I am the Lord, your holy One, the Creator of Israel, your King. In urging the practice of his Com­mands, he seldom makes use of his Su­pream Authority, or Claims Obedi­ence to them any otherwise than in Gratitude to those wonderful and sig­nal Mercies. Thus Ezek. XX. 5, 6, 7. reproving them for their Idolatry, he ju­stifies his Law, whereby he had appro­priated all Divine Worship to himself alone, not from the Incommunicative­ness of his Divine Nature, but from the right which he had acquired by conferring on them those many Benefits. [Page 187] Thus saith the Lord God, in the day, when I chose Israel, and lifted up my hand unto the seed of the house of Jacob, and made my self known unto them in the land of Egypt; when I lifted up my hand unto them, saying, I am the Lord your God. In the day that I lifted up my hand unto them to bring them forth of the land of Egypt, into a land that I had espied for them, flowing with milk and honey, which is the glory of all lands. Then I said unto them, Cast ye away every man the abomination of his eyes, and defile not your selves with the Idols of Egypt. I am the Lord your God.

To say no more, this appears evi­dently from the name of JEHOVAH, under which God was constantly wor­shipped from the giving of the Law till the coming of Christ. For this name imported no more than the Im­mutability of the Divine Nature, and Constancy in effecting his Promise; the Completion of which should necessa­rily as often return into their Minds, as that most Holy Name was taken in­to their mouths. And therefore at that moment in which the Promises were compleated, God made himself known unto the Jews by this name Jehovah, saying unto Moses, Exod. VI. 3. And [Page 188] I appeared unto Abraham, unto Isaac and unto Jacob, by the name of El Shaddai, or God Almighty, but by my name Jehovah was not I known unto them. As if he should say. I was known indeed unto your Forefathers by my Attributes of Greatness and Omnipotence, whereby they were intirely satisfied, that I was able in due time to conferr upon them all those Benefits, which I had promi­sed to them: but my Attributes of Ve­racity and Immutability were not sen­sibly made known to them by the Com­pletion of those Promises. These now you see performed, and consequently are convinced that I am a God, true to my Promise, and invariable to my Re­solutions. By this Name, or under this Notion will I be henceforward wor­shipped by you.

The exceeding Care, which God took to perpetuate the Memory of these Bene­fits among the Jews, does manifest it to have been the best means of preserving Religion, and the true Worship of him­self among them. To this all the Rites and Ceremonies of the Law in some mea sure tended, but especially the grand Fe­stival of the Passover was instituted for no other Purpose, than to continue the [Page 189] remembrance of their Deliverance out of Egypt. Annual repetitions of the History of those Benefits were enjoy­ned, and Parents commanded to teach them to their Children on the severest Penalties. The greatest part of the Book of Deuteronomy (which was in more frequent use among the Jews, than any other Book of the Old Te­stament) is employed in repeating the Favours of God, and urging the Duty of gratitude arising from them. And, as if the whole Duty of that People consisted in retaining the Memory of those Favours, Moses in one place seems to require nothing else of them. Who after he had described the Excellency of that Law and Religion, which God had revealed to them, subjoyns, Only take heed to thy self, and keep thy soul di­ligently, least thou forget the things that thine eyes have seen, and least they depart from thy heart all the days of thy life: but teach them thy sons, and thy sons sons. Deut. IV. 9. He was sufficiently assur­ed, That if this grateful remembrance were preserved among them, it would draw along with it an universal Obe­dience to the whole Law. And there­fore as our Savio [...]r summed up the [Page 190] whole Duty of Man in the Love o God and our Neighbour; so he com­prized all in a thankful remembrance of the Divine Benefits.

Afterwards, when the deplorable Ido­latry of the Jews (for which God cau­sed them to be led into Captivity) had almost effaced the Memory of their miraculous Deliverance out of Egypt; and by a new Prodigy of Mercy, God had brought them out of Captivity, and replaced them in their ancient Pos­sessions, he tells them, he would not any longer be worshipped by them, as the Author of that almost forgotten Benefit of their Deliverance out of Egypt, the Memory of which was grown faint among them; but as the Author of the late Restitution, the remembrance of which was yet fresh in their Minds, and might therefore be supposed to produce a greater Sense of gratitude in them. For thus he bespeaks them, Jerem. XVI. 14, 15. Therefore behold the days come, saith the Lord, that it shall no more be said the Lord liveth, that brought up the children of Israel out of the land of Egypt. But, the Lord liveth that brought up the children of Israel from the land of the North, and from all the [Page 191] lands whither he had driven them; and I will bring them again into their Land, that I gave unto their fathers. The same words he repeats in the XXIII. 7th. and 8th. Verses. So studiously did God indeavour to oblige the Jews to pursue their own Happiness, in the true Worship of him; by heaping new Be­nefits upon them, and inculcating the Memory of them in all solemn Acts of Worship.

Under the Gospel also, God continues to be worshipt as the Author of some signal Benefits, as the God and Father of our Lord Jesus Christ, by whom we obtain­ed Redemption from our sins, and Deli­verance out of the spiritual Egypt, the bondage of Sin and the Devil. In every Act of our Christian Worship, the Memory of this Benefit is present­ed to us, while we are taught to di­rect our Prayers to him, and to wor­ship him, in the Notion of the Father; which cannot be, without recalling to mind his infinite Mercy manifested in our Redemption, which was designed by him, and effected by his only be­gotten Son.

All the Sacraments and external Wor­ship of the Christian Religion, tend no [Page 192] less to preserve the Memory of this Benefit, than did the Rites of the Jewish Law to Commemorate their Delive­rance out of Egypt, particularly the Holy Eucharist; which was intended for the constant and most solemn Act of the Christian Worship, was insti­tuted to this very Purpose, to preserve a lively Memory of that great and final Act of our Redemption; to represent to us the Death of our Saviour, and continue the Memory of those stripesby which we were healed, and of that blood, by which we were cleansed.

If by the degeneracy of latter Ages, it hath in great measure failed to produce that Effect, for which it was at first in­tended, that is to be ascribed to that de­plorable disuse of the Celebration of it, which crept into latter Ages, and is conti­nued in our times. That universal decay of Religion and Piety, which we all ac­knowledge and lament, cannot with so much Reason be attributed to any other cause as to this; the Memory of our Saviours Passion, and with that, of our Redemption, sensibly decayed in the minds of Men, when that venera­ble Mystery began to be discontinued, which was instituted on purpose to con­tinue [Page 193] for ever a lively Representation of it in the Church. Men perhaps may retain an Historical remem­brance of that inestimable Sacrifice, which was offered on the Cross; may confess and firmly believe that Jesus Christ died for the sins of Man­kind, was buried, and rose again: But then, I fear, this remembrance will, without the use of those Commemora­tive Rites, which God ordained for our Instruction, and the compleat Manifesta­tion of those infinite Benefits, become purely Historical, and have little influ­ence upon our Practice; and contribute much less to excite that Sense of Grati­tude, which might induce us to resign up our selves to his Will and Direction, who had done and suffered so great things for us. This is best procured by the use of those most Holy Mysteries, where the Death and Passion of our Saviour is in the most lively and signifi­cant manner represented to us; where the benefit of it is in particular applied to every one of us; where every single Communicant may behold the Body of Christ broken, and his Bloodshed for him; and by descending into a se­rious Consideration of it form a right [Page 194] Judgment of the greatness of that Be­nefit; which will then only appear in­finite and transcendent to him, when he is convinced that it reacheth to himself in particular, and may be pro­ductive of his eternal Happiness. This cannot but raise the utmost affections of his Soul, and create such a Sense of Gratitude, as shall not easily expire, but endeavour to exert it self in all those Actions which shall be judged acceptable to so great a Benefactor, while the lively Memory of those Be­nefits continue; which shall ever con­tinue, if often repaired, renewed and increased by a frequent Participation in that solemn Act of their Commemora­tion.

How great therefore was the pru­dence of the Apostolick and Primitive Times, which repeated that Comme­moration every day; and when the increase of their number permitted not that, at least every Sunday; and esteem­ed every baptized Person, who being come to years of Discretion, omitted constantly to bear a part in it, to have by that Intermission fallen from the Faith, and cut himself off from the Church of Christ? This produced and [Page 195] secured that lasting Gratitude, which served for the grand Motive and Spring of all Christian Vertues, permitted not their Zeal to grow cold, and continued the same heat of Devotion among them, as if their Saviour had been yet present with them.

And shall we deplore the decay of Religion in our Age, and the degeneracy from the Spirit of those antient Times; and yet neglect to make use of those means, whereby they raised and fo­mented a just Sense of their Obliga­tion to God, and therein laid the Foun­dation of their so much celebrated Piety? We are equally convinced of the truth of those Benefits; we no less firmly believe that Christ died for us than they did; we no less passionately desire eternal Happiness; and have all other means of Instruction equally af­forded to us. We enjoy the same Fa­culties of Soul and Body, and believe our selves to have the same innate gene­rous Inclinations of mind; the Grace of God doth no lefs abound to us, and the same Rewards do yet attend us. How then comes it to pass that we cannot equal their Piety and Holiness, that we fall short of their Zeal and De­votion; [Page 196] and come so far beneath the Example of those Holy Persons, that we seem to be the Followers of a dif­ferent Religion, and the Disciples of another Master? This can rationally be ascribed to no other cause, than to the willful neglect of those Assistances in the performance of our Duty, which our Saviour bequeathed to us; of which the chief and infinitely greatest is the frequent Celebration of the Holy Eu­charist, whereby that great Principle of Obedience in revealed Religion, I mean Gratitude, might be produced, kept alive, and receive continual Ac­cession in the Minds of Christians. This, to the no less scandal, than pre­judice of Christianity, hath in latter Ages been fatally neglected and discon­tinued, reduced to some few Seasons and Festivals of the year, and then performed by a very inconsiderable part of the Church in her several Con­gregations. An abuse which perhaps cannot be equalled in any System of Religion which ever obtained in the World; that the Primary and Es­sential Rite of it should be generally omitted by those who pretend to be Disciples of it.

[Page 197] Justly therefore doth it turn to the Honour of the Reformation in general, that it hath in some measure removed this abuse; and given occasion to more frequent and numerous Celebrations of the Holy Eucharist over all Christen­dom, which before that time in the Church of Rome were by long disuse almost become unknown. For as for their constant private Masses, what­soever may be pretended for their be­ing a Propitiatory Sacrifice for the quick and dead, most certainly they do not in the least conduce to Commemo­rate and set forth the Death of Christ. Justly also to the Honour of the Church of England in particular, which after a lamentable and universal disuse of these Holy Mysteries introduced in the late times of Confusion both of Church and State, hath happily re­stored the use of them, renewed fre­quent Communions, and enjoys numerous Communicants: May Pa­stors and People conspire to make this excellent Custom become universal; that so at last we may have the Hap­piness to see this Church equal the A­postolick times in Zeal and Piety, as it doth in Purity of Doctrine!

[Page 198] But I return to the prosecution of my Text, (although even this conduc­eth mightily to the Illustration of the Argument now in hand) and having sufficiently manifested that Gratitude, or a right Sense of our Obligation ari­sing from the Considerations of the in­finite Benefits of God, was intended by him to be to us the grand Motive of Obedience to his Laws; I proceed in the Second place, to shew, that

II. This is the best and most effectu­al Motive, which could be employed for that Purpose. Which however it cannot be called in question, since as we have already shewed, this Motive was before all others chosen by the infallible Wisdom of God, to lead us to Repentance, and thereby to Salvation; yet I will proceed to demonstrate the truth of it by these following Consi­derations.

First then, if we respect the force of Goodness in general, and how prevalent the Obligation of Benefits is in its own Nature; we cannot but conclude it to be the most effectual of all Arguments. Nothing is so amiable and perswasive as this Vertue of Beneficence, which carrieth invincible Charms along with [Page 199] it; and maketh greater Conquests in the hearts of Men, than all the force and terrour of the World. Other Vertues may create a Veneration, some a fear, and others an admiration of the Perse­ctions of the Person endued with them; but this alone produceth Love, the most active Principle of our mind. In God there are many Attributes which may confound the apprehension of Man­kind, as the infinity of his Nature, his Eternity and Omnipresence; others which may create awful Apprehensions of him, as his Omnipotence and Omnisci­ence; and some which may produce reverent Conceptions of him, as the perfection of his Wisdom and Holiness: but none of all these would naturally lead Men to the worship of him with­out the addition of his Goodness and Liberality. Without these men would esteem his Worship, both unprofitable and unnecessary; and think themselves little concerned in the Adoration ofhim, from whom they neither received, nor expected any Good.

The Benefits indeed of Creation and Conservation, if Men would duly con­sider the Greatness of them, were suffi­cient to introduce and secure the con­stant [Page 200] Worship of the Author of them. But such is the Nature of Mankind, that they little consider those Benefits which are common to them with ina­nimate Beings, and require to be di­stinguished from the rest of the Crea­tion by a greater proportion of the Divine Favour; as who alone can render Worship and Honour to their Creator, and conserve a Grateful e­steem of their Benesactor. To this we may add, that as it is the Sense of our own Wants, which chiefly induceth us to look up to God, and make our Ad­dresses to him; so it is the sensible experi­ence of the supply of those Wants, which moveth us to return thanks to God, and continueth the remembrance of him in our Minds. Without this it may be justly feared, the Worship of God would be lost among Men, and Reli­gion vanish into unaccountable Super­stitions.

If we view the several Religions of the World, we shall find that they all worshipped God on the account of his supposed Benefits. Insomuch as the Heathens enjoying no peculiar Benefits of God, worshipped with Divine Ho­nour those men whom they fancied, [Page 201] when alive, to have been their greatest Benefactors. They did equally par­take of the common Benefits of Creation and Conservation, and as St. Paul assureth us, Acts XVII. 28. acknowledged that in God they did live, and move, and have their being: But the want of peculiar Favours conferred on them, occasioned the loss of all true Notions, and worship of the Deity; not necessarily indeed, for then they had not been inexcusable, but in Conjun­ction with the depraved Nature of Mankind, which is led more by the Impressions of Sense, than mature Judg­ment of the Understanding: whence being more affected with the visible Benefits of mortal Men, than the com­mon Benefits of God, (which however infinitely surpassing the others, yet were not perceived by Sense) they forgot their Creator; and imagining Benefi­cence to be the best Indication of a Deity, ranked among the Gods their sellow Creatures, from whom they had received some extraordinary Benefit. These they worshipped with the utmost Efforts of Piety and Devotion; which however being in them directed to false Objects, tended to their Condem­nation; [Page 202] yet may justly make us asham­ed, who incited by infinite Benefits, and allured by subsequent Rewards, render not those Duties of Gratitude, to an Object, in its own Nature, wor­thy of Adoration, which they retur­ned to mortal Men for petty inconside­rable Favours.

They were content even to debase their Natures, and stoop to the Wor­ship of their fellow Creatures, that they might not seem to be wanting in returning thanks for slight and temporal Obligations: and we can scarce be induced by infinite Benefits to pay that Tribute of Adoration to our Creator, which is due to him on many other accounts also. For it is our Happiness, that our Gratitude is di­rected to the right Object, that it can­not be excessive or degenerate into Idolatry or Superstition, while paid to the true God, who deserves the most profound Subjection and highest A­doration from us. Even this is none of the least Benefits, for which we owe unto him the utmost transport of Gratitude, that he hath been plea­sed to awaken us, and draw us to him­self by wonderful Acts of bounty; and [Page 203] lay new Obligations upon us least we should forget the old; that he should condescend to conquer the Ingratitude of Mankind, by heaping new Benefits upon us, and prepare our Minds to the reception of true Knowledge, by stri­king our Senses with amazing Acts of Mercy.

For if we consider the several Reve­lations made by God unto the world; we shall find them all to have been preceded by extraordinary Arguments of peculiar Favour to that People unto whom those Revelations were made: which might raise their Apprehensions and induce them, to consider themselves obliged in Gratitude to pay an intire Obedience to the Dictates of so great a Benefactor. Thus God had newly created Adam, given him Dominion over all Creatures, and seated him in Para­dise, when he made known to him the Mystery of the promised Seed. He had assured Abraham to himself, by a continued Train of stupendious Bles­sings, before he entred into Covenant with him, or required him to manifest his Obedience in his Circumcision. But the Revelation of the Mosaick Law upon Mount Sina was the most express [Page 204] Instance of this kind; which was not delivered until God had abundantly convinced the Jews of that peculiar Favour which he bore unto them, by working Signs and Miracles in their behalf in Egypt, bringing them out thence with a mighty hand and a stretched out arm, drowning their enemies in the Red Sea, and miraculousty nourishing them­selves in the wilderness. Such amazing Prodigies of particular kindness could not but unite them to God their Bene­factor, in a firm resolution of Obedi­ence to his Commands, and convince them of their Obligation to worship him; and, amidst all their most gross Idolatries, force them to acknowledge that God was chiefly to be adored, Who had brought them out of Egypt; although their ignorance and proneness to Su­perstition often betrayed them to wor­ship him in a manner unbecoming his Nature, and displeasing to him. Inso­much that it may be observed; that when they committed that foul Apostacy re­lated in the XXXII. Chapter of Exodus, and worshipped God under the Repre­sentation of a molten Calf; they still forgat not that Benefit, but directed their Worship to him chiefly upon that [Page 205] account, saying, These be thy Gods, O Is­rael, which brought thee forth out of the land of Egypt, Ver. 4.

And when the last and most perfect Revelation was made unto the world by our Saviour; the same method of Divine Providence was retained and made use of by him; who in his trien­nial Preaching preceding his Crucifixi­on, and final Completion of his Office upon Earth, went about doing good, heal­ing the Sick, raising the Dead, curing Demoniacks, and restoring the use of their Limbs and Senses to unhappy Per­sons who before wanted them. These Miracles indeed were likewise intended to demonstrate the Divine Mission of our Saviour, who performed them.

But since the Conformity of the an­cient Prophecies concerning the Messias, to his Person, was to the Jews the far greatest Argument of his Divinity; and to the Gentiles, not the Relation of his Miracles, but the performance of other Miracles by the Apostles in Attestation of it; the Primary intention of his own Miracles feems to have been no other, than to raise the attention of the World by the Greatness of them, and excite their Gratitude by their direct Tendency to [Page 206] the benefit of Mankind. For among all the Miracles of Christ, not above three or four can be found, which do not im­mediately respect the Cure of the Infir­mities, the relief of the Wants, or in ge­neral the good of Mankind. And thus it appears both from the Nature of the thing, and the Example of the Divine Oe­conomy, that a right Sense of the Divine Beneficence, is the most effectual Motive of Obedience to the Laws of God. But then

Secondly, This will appear more manifestly, if we consider the Nature of the Divine Benefits, how much grea­ter influence they deservedly Challenge than any others: Benefits so truly infi­nite, and exceeding our comprehension, that God might justly make that appeal to the whole world, which he doth in the Prophet Isaiah, Chap. V. Ver. 3, 4. And now O Inhabitants of Jerusalem, and men of Judah, judge, I pray you, betwixt me and my Vineyard. What could have been done more to my Vineyard, that I have not done in it? So studiously hathGod endea­voured to procure the Happiness os Mankind, by all thoseObligations which are wont to make impression on it.

Every one of the Divine Benefits [Page 207] may Challenge the most exalted Grati­tude of our Soul; and affords us En­tertainment for Admiration as well as Love. For to omit the common Be­nefits of Creation, Preservation and the ordinary Acts of Providence; and the peculiar ones of Redemption and Sancti­fication, The means of grace, and the hopes of glo [...]y; I will consider only that mentioned in the words immedi­ately preceding my Text, which the Apostle expresseth by the riches of his Goodness, forbearance and long suffering; whereby he winks at the sins of Man­kind, while there are any hopes or pos­siblity of Reformation left; prolongeth the Execution of his Judgment; giveth [...]s space for Repentance, and gently leads us to it. A Mercy which might justly alone incline us to conquer the Temptations of the world, and deprav­ed Inclinations of our mind, and henceforward devote our Lives to the Service of God, which having been so often forfeited to his Justice, have been as often remitted by his Mercy. A Vertue which hath been always wont beyond others to win the hearts of Men, and hath antiently procured to the most admired Princes, the Titles of [Page 208] Fathers of their Countrey, and the delight of Mankind. In them it was esteemed the highest degree of Perfection, and to deserve from Posterity the most grateful Acknowledgements, to pardon their conquered Enemies, remit the offen­ces of their Subjects, and deferr the exe­cution of Justice until the Criminal should appear incorrigible.

But alas, how mean and inconside­rable are these Acts of Clemency, if compared to the Divine Forbearance and Long-suffering: where the Person offended is of infinite Worth and Dig­nity, and Author of the most illustri­ous Benefits; who is able to strike the Sinner dead in a moment, and vindi­cate the Honour of his Name by a sin­gle nod: where the offence is repeated, not once or twice, but very often, per­haps every day and moment, and that by inconsiderable Creatures, who are the work of his hands, the depen­dants of his Power; and unable to render any Service to him, which may tend to his Interest, or augment his Greatness? We are not ignorant with what transports of Joy, and Resoluti­ons of extreme gratitude, a condem­ned Person would receive his Princes [Page 209] Pardon. And if the same affection doth not seize us, as often as we view the sins of our Life, and consider the of­fers of Pardon made to us upon condi­tion of Repentance; if we do not with equal Gratitude resent the remission of every single sin; we must acknow­ledge it to be no other than the product of a brutish stupidity, which can be con­vinced by Sense, that hainous Offences may forfeit their Lives to the Laws of their Countrey; but will not be convin­ced by Reason, that more hainous sins do forfeit them to the Divine Justice.

But I speak to those who are con­vinced of the Truth of the Christian Religion; who believe they were crea­ted for no other end, than to honour God by Obedience to his Laws; that even by the Law of Nature the Com­mission of sin renders us obnoxious to undergo the Divine Vengeance, in whatsoever way that may be inflicted on us; but that by the revealed Law of Christianity, every single sin in its own Nature subjects us to the Divine Wrath, and in that to eternal Punish­ment. How infinitely therefore are we bound to celebrate the Mercy of God, in that he doth not imm [...]diately pour [Page 210] out his Wrath upon us, but patiently awaits our Repentance; and is not only ready to re-admit us to his Favour; but by an extraordinary Act of loving kindness, not to be parallelled in the Actions of Mankind, passionately wish­eth that by our Repentance we would capacitate our selves to receive his Fa­vour? For thus Psalm LXXXI. 14, 15. he testifieth, how delightful it would have been to him to continue his Fa­vours to the Children of Israel, if their obstinate perseverance in sin had not rendred it incongruous to the Holiness of his Nature to do it. O that my peo­ple would have hearkened unto me: for if Israel had walked in my ways; I should soon have put down their enemies, and turned my hand against their adversaries. And in like manner, Esai. XLVIII. 17, 18. Thus saith the Lord thy Redeemer, the Holy one of Israel, I am the Lord thy God which teacheth thee to profit, which leadeth thee by the way that thou shouldest go. O that thou hadst hearkned to my command­ments; then peace had been as a river, and thy righteousness as the waves of the sea. To name no more Passages of this Nature, how passionate is that Protestation of God, Ezek. XXXIII. 11. As I live saith [Page 211] the Lord God, I have no pleasure in the death of the wicked, but that the wicked turn from his way and live, turn ye, turn ye from your evil ways, for why will ye die O ye house of Israel? This carnest de­sire of God, that by Repentance we would qualifie our selves to receive his Mercy, can proceed from no other Principle than the utmost perfection of Clemency and Goodness to Mankind; and, beyond all other Arguments, de­monstrates to us the Greatness of it; since the execution of Justice tendeth no less to manifest the Divine Glory, than Acts of Mercy do. And thus it again appears, that a right Sense of our Obligation, arising srom the Divine Benefits, is the most effectual Motive of Obedience; since his Benefits being infinite and transcendent, may reasona­bly be expected to produce a sutable and not inferiour degree of Gratitude.

But then farther, in Relation to the Divine Benefits, it is to be considered, that they are not only great in their own Nature, but also wholly undeser­ved by us; which contributeth very much to raise the esteem of their Ex­cellency in our Minds, and amplifie the riches of the Divine Beneficence. [Page 212] The Psalmist made excellent use of this Consideration, when comparing the un­worthiness of Man, to the Greatness of the Divine Favours conferred on him, he cries out in Admiration: Lord, what is man, that thou art mindful of him; and the son of man, that thou so regardest him? The Apostle useth the same Argument, Rom. V. 8. For scarce­ly for a righteous man will one die, yet peradventure for a good man some would even dare to die. But God commendeth his love towards us, in that while we were yet sinners, Christ died for us: That is, scarce would any other conferr so great a Be­nefit, as to lay down his Life for his sake, upon any one, however punctu­ally performing all the Duties of Ju­ftice, and deficient in none of those Offices which are necessarily required of him: Yet perhaps for one, who out of the abundance of his Zeal and Chari­ty, for the good of his Neighbour, doth more than was in common Justice re­quired; some men, induced by a power­ful Sense of gratitude, would not fear to lay down their Lives.

And in this appeareth the incompa­rable Greatness of the Divine Goodness, that while we, far from performing [Page 213] those Duties, which in the strictest manner we are obliged to pay to God, much less from doing more than is necessarily required of us, had by our sins provoked the Divine Displeasure, and proclaimed our selves Enemies to God; yet notwithstanding all this, Christ vouchsafed to die for us. If we apply this Argument to our own Obligation arising from the Divine Be­nefits, we shall find it very cogent. For if for a good, although not for a just Man, some would, out of Grati­tude, even dare to die: What ought not we to do for God, who, by his super­abundant Goodness, hath so far exceed­ed, what he oweth to us in Justice, that the latter holdeth no Proportion to the former? In strict propriety of Speech he oweth nothing to us; Since our Creation is an Act of his own Free­will: and although when once created he cannot without Injustice necessitate us to be miserable, or lay greater evil up­on us without respect to our Demerits, than what may be countervailed by the Happiness necessarily flowing from our Existence; yet is this owing rather to the Justice of his own Nature, than to any right acquired by us. But then [Page 214] the undeserved Benefits bestowed on us are greater than we are able to con­ceive, and hold no Proportion with any thing save the infinity of his Goodness, as being no less than Redemption from eternal Death, and the hopes of ever­lasting Happiness.

For what can we plead in behalf of our selves to render us worthy of the Divine Favour? Not the Dignity of our Nature, which in his sight is dust and ashes: not the perfections of our Mind, which are the Products of his own Power, and miserably debased by sin­sul Habits: not our Righteousness or Piety, which is infinitely inferiour to our Demerits, and although most per­fect, yet were no more than our Duty: not the Ability of magnifying the per­sections of his Nature, and celebra­ting his Majesty; for that is infinite already, and can receive no Addition from our imperfect Praises. The An­gels were much more fitted by the Ex­ [...]lency of their Nature to persorm that Office; as ha [...]ing more noble Conceptions of the Divine Majesty, and [...]eing able, by reason of their Spiritua­lity, to sing Praises unto him with­out intermission: Yet obtained not [Page 215] they the same Favours with Mankind, nor enjoy the Benefit of the forbearance and long-suffering of God. For them, after Apostacy, he receiveth not to Mer­cy: But the Angels which kept not their sirst estate, but left their own habitation, he hath reserved in everlasting chains un­der darkness unto the judement of the great day, Jude VI. It is Man alone, whom God seems to have chosen out for the darling of the Creation; and to have tried how far it was possible to oblige his Creatures, by undeserved Benefits, to the Worship of him.

This Consideration cannot but strike our Souls with a lively Sense of our Obligation to God, that in dispensing the riches of his Goodness, he weighed not our Merits, but chose to make known his Power in our weakness. A Consideration which might justly find matter of Astonishme [...]t for our whole Lives, and working up our Souls into an Extasie of gratitude con­strain us to Obedience. Wisely there­fore did Moses so much inculcate it in the IX. of Deuteronomy, where aggra­ [...]ating the Greatness of the Obligation, which God had laid upon the People of Israel, by his wonderful and nume­rous [Page 216] Benefits, he chargeth them to re­member withall that they were unde­served. Speak not thou in thine heart, after that the Lord thy God hath cast out the Canaanites from before thee, saying: For my righteousness the Lord hath brought me to possess this land. Not for thy righteousness, or for the uprightness of thy heart dost thou go to possess their land, but for the wickedness of these Nations the Lord thy God doth drive them out from before thee, and that he may per­form the word which the Lord sware unto thy fathers, Abraham, Isaac, and Jacob. And this is the Second Head, upon the account of which the Divine Benefits ought to appear infinite unto us, and create a proportionable degree of thank­fulness: B [...]cause they are undeserved by us.

Lastly, if we consider the Nature of Mankind, we shall easily discover, that no Argument so effectual could be proposed to us, as this of Gratitude. The greatest part of Mankind are no otherwise moved than by the report of their Senses, and have not so far im­prov [...]d their Reason, as to conceive the perfection of the Divine Attributes, without the Assistance of sensible Ob­jects. [Page 217] These can be no other than the visible and most remarkable effects of the Divine Power and Goodness By these as Men are chiefly led to the knowledge of a God, so they are per­swaded to pay him Worship and Ado­ration.

To this Purpose no Actions of God are so adapted, as those which declare his Beneficence and Liberality, in which Mankind is peculiarly concern­ed, and receive the benefit of them. Other Actions indeed might equally manifest his Nature, if seriously reflect­ed on; but these few make the sub­ject of their Meditations. Men sel­dom consider God any otherwise than in Relation to themselves, and therefore want some extraordinary Benefits to ex­cite their Att [...]ntion, and entertain their Consideration. These, beyond all other Arguments, make the deepest Impres­sions on our Imaginations, and there­fore continue longest in our M [...]mories. So that if the remembrance of these be once effaced, we may reasonably con­clude, all other Arguments of our Du­ty and Subjection to God, to have been long before forgotten. And accordingly the Scripture frequently expresseth the [Page 218] final Apostacy of Men from Religion, by their forgetting the Benefits of God. Thus Judges II. after it had been said Verse 7. That the people served God all the days of Joshua, and of the Elders who had seen all the great works of the Lord, that he did for Israel: It is subjoyned Verse 10. That when all that generation was dead, there arose another generation after them, which knew not the Lord, nor yet the works which he had done for Israel. Now see the effect of this Forgetful­ness. It follows in the 11. Verse. And the children of Israel did evil in the sight of the Lord, and served Baalim, and for­sook the Lord God of their fathers. And therefore the Psalmist commonly joyn­eth both together, Oblivion of the Di­vine Benefits, and disobedience to his Commands, as Psalm CVI. 7. Our Fa­thers regarded not thy wonders in Egypt, neither kept they thy great goodness in re­membrance; but were disobedient at the Sea, even at the Read Sea; and Verse 19. They made a calf in Horeb and worshipped the molten Image; and they forgat God their Saviour, who had done so great things in Egypt: and Psalm LXXVIII. 11, 12. They k [...]pt not the covenant of God, and would not walk in his law: [Page 219] But forgat what he had done, and the wonderful works which he had shewed for them.

And indeed if the Sense of the Di­vine Benefits cannot perswade us; if an Argument recommended by so many great advantages cannot move us; if we be deaf to the obliging words of so sweet a Charmer, and inexorable to all his Invitations; in vain will it be hoped, that other Arguments will have any influence upon us. Other Argu­ments may be unknown to us, for want of Attention in us, or sufficient Propo­sal to us: But this of Gratitude gaineth entrance in our Wills without requiring any studious Attention, or claborate Proposal. So con-natural it seems to Mankind that it cannot be rejected, without doing violence to our Wills, and over-ruling the natural Propension of our Minds. If we hear of any il­lustrious Acts of Beneficence, or Cha­rity conferred even on any third Person, from whence we our selves reap no ad­vantage; we find our selves strongly in­clined in favour of the Benefactor, and carried with a secret Love towards him. If the Benefit be conferred upon our selves, we are even ne [...]essitated to [Page 220] form an Act of Love, and begin to be grateful, before we can make any seri­ous reflection on the Benefit.

So obvious is this Argument, so per­swasive in it self, and agreeable to fi­nite Natures, that it fails not to make impression even upon brute Beasts; who retain a grateful remembrance of their Benefactors, and reward their Benefits by a submissive Obedience. Unanswerably therefore doth God ar­gue in the Prophet Isaiah against the in­gratitude of his People, Esai. I. 23. I have nourished and brought up children, and they have rebelled against me. The Ox knoweth his owner, and the Asse his masters crib: but Israel doth not know, my people doth not consider. And shall Man be less grateful to his Creator, than brute Beasts to their fellow Crea­tures? Or shall we alone of all the Creation be untameable by kindness, and refuse to be mollified by any Fa­vours?

Let us rather consider how infinite the Love of God is to us, and how great our Obligation depending on it; that when he might have obliged us by the Law of Vassallage, by the Right of Creation, and his own supreme [Page 221] Power, to a strict and unsinning Obe­dience; he hath condescended to do it rather by repeated Demonstrations of peculiar kindness: That he hath adapt­ed the Arguments of Obedience to the weakness of our Wills, and imperfecti­ons of our Understandings; that he hath in a manner quitted his other glo­rious Attributes, of Omniscience, Om­nipresence, Almighty Power, and In­finite Majesty, and remitted our Duties belonging to them; requiring us to con­sider him only under the amiable At­tribute of Goodness and Loving-kind­ness; and worship him no farther, than as the Emanations of that shall oblige us. If after all this we shall continue impenitent, and fail in our Returns of Duty to God, we shall ren­der our selves inexecusable to the whole World; and fall just Sacrifices to his Wrath and Vengeance. We shall not be so much as able to plead the force of any Temptation for the Commission of so monstrous an ingratitude: Since God by heaping upon us so many al­luring Benefits, hath more strongly tempted us to the Obedience of his Laws, than all the Flatteries and Plea­sures of the World can entice us to our [Page 222] own Destruction. We have no less ve­hement a Propensity to Love our Be­nefactors, than to gratifie our Lusts; and if we view the Rewards on one side, and Punishments on the other; have infinitely more reason. And this is sufficient to prove the Second Head proposed, That the Sense of our Obli­gation arising from the Divine Bene­fits, is the most effectual Motive of obedience to the Laws of God.

It remains that I consider the influ­ence of Gratitude upon our Minds, arising from the Consideration of the forbearance and long-suffering of God, in Relation to the particular Duty of Re­pentance mentioned in my Text. But since the present time doth not permit that, I will only in a few words Summ up what I intended to say, by way of Application.

Of all the Acts therefore of Divine Mercy, this Forbcarance and Long­suffering ought least to encourage Men to deferr their Repentance and Refor­mation; since it was intended by God to procure an effect directly contrary; to produce that happy Reformation, by giving space for Repentance. If to forgetthe Divine Benefits be so great a [Page 223] Sin, how monstrous and unpardona­ble a Crime must it be, to abuse them to a quite contrary intent? May we not justly take up the words of Moses, Deut. XXXII. 6. Do ye thus requite the Lord, O foolish people and unwise? This is so manifest an Affront to the Nature of God, that an higher Indignity can­not be thought of; to refuse the offers of Mercy, willfully neglect the means of Pardon, and therein do despite to the Spirit of Grace. To pardon so notori­ous an Injury to the Divine Goodness is inconsistent with the Holiness of God; and therefore the Apostle assur­eth us in the Verse following the Text, That the despisers of this mercy treasure up to themselves wrath against the day of wrath, and revelation of the righteous judg­ment of God.

Let us remember, that by willfully deferring our Repentance we add to the number of our former Sins, and, which is infinitely more, render them finally unpardonable, by forfeiting our Claim to that Mercy, from whence alone Pardon was to be expected: That hereby we bid defiance to the Divine Justice, and provoke God to the Exe­cution of it upon our selves; and then [Page 224] that nothing is so terrible as an abused Mercy, and a slighted Goodness. You only, saith God to the Jews in the Pro­phet Amos (chap. III. ver. 2.) Have I known of all the families of the earth; there­fore I will punish you for all your iniqui­ties. So unpardonable is the neglect of Proficiency under the means of Grace. Whereas if we be induced by a Sense of Gratitude to Repentance; we have this Comfort, that our Repen­tance is placed upon the best Founda­tion, the Love of God, whence ariseth that true Contrition which God hath promised not to despise.

And then how much more noble is it, how more becoming the Excellency of our Nature and Religion, to per­form our Duty to God, rather out of the Sense of our Obligations to him, than the fear of Punishment, or the hope of Reward? In the first Case, the chief Principle of all our Actions will be the Love of God, in the latter the Love of our selves: By this we may become the Clients, but by that the Friends of God.

Lastly, Let us remember, that this Forbearance and Long-suffering of God will not endure for ever, that if despised it shall be withdrawn from us; and that [Page 225] God hath set a time for Repentance, be­yond which he will not a wait, nor suffer his Goodness to be abused. For we must not ascribe to God such an unlimited Exercise of Mercy, as may destroy his Justice, and include the highest Contra­dictions of Sinners, and pardon Offen­ces committed against plain Conviction of Conscience, and in open Contempt of all means of Repentance afforded to them. To pass by such enormous Sins would favour of a Childish Fondness, debase the Majesty of God, and, by making him irrational, destroy his Na­ture. How shall I pardon thee for this? saith God in the Prophet Jeremy, V. 7, 9. Shall not I visit for these things, and shall not my Soul be avenged on such a Nation as this? God hath appointed his Mercy as a refuge to Mankind for Sins of igno­rance, Passion and Inadvertency; not as a Sanctuary to prophane and incor­rigible Sinners. He winked indeed at the times of ignorance, but now commandeth all men every where to repent. If a man will not turn, he will whet his sword, Psal. VII. 13. And then the dreadful conse­quence of his anger himself tells us, Deut. XXXII. 40, 41. For I lift up my hand to heaven, and say I live for ever. [Page 226] If I whe [...] my glittering sword, and mine hand take hold of judgment; I will ren­der vengea [...]te to mine enemies, and will reward them that hat [...] me. Let us there­fore perfect our Repentance, while a space is yet open for us, before Mercy return to Judgment, and the Door be shut upon us; that so we also may par­take of the goodness, forbearance, and long-suffering of God, and not fall into their Condemnation, who despise the riches of them. W [...]oso is wise, will p [...]n­der these things; and they shall understand the loving kindness of the Lord.

THE coming of the Messias into the world, and therewith the Manifestation of the Divine Mercy to lost Mankind, which we at this time Commemorate, was so signal a Benefit, and in all respects so infinite, that it cannot but administer Matter of Ad­miration to us, to see it rejected, deri­ded and opposed, by the greatest part of Mankind. It may justly seem strange to us, that that which was pro­posed by God to rescue Men from that fatal Ignorance, wherein they were in­volved, [Page 228] should be treated with Scorn, become a Stumbling-block, and be ac­counted Folly. That the glad tidings of great joy to Men, should be made a Mat­ter of Derision, and be received not with Thankfulness, as it deserved, but with Scofts and Contumelies.

But such is the unhappiness of Man­kind, ever since the Fall of Adam, that their Understandings being darkned with Ignorance, as well as their Wills corrupted with Passions and inordinate Desires; it hath been equally difficult, without the Assistance of Revelation, to find out the Truth, as to pursue the Dictates of it, when once discovered. Such is the natural consequence of that unhappy Fall, and such have been the Effects of it in all Ages.

But then, whereas the Corruptions of the Will could not be denied or dissem­bled, the Sense of which induced Men to seek Remedies for them; the fail­ings of the Understanding were so far from being perceived and acknowledg­ed, that a great part of Mankind had flattered themselves into an Opinion of a perfect knowledge, and believed the Truth not only to be possessed by them, but their own Understandings to be the [Page 229] rule and measure of it. They had framed to themselves a System of Reli­gion, either from their own vain Ima­ginations, or some precedent mistaken Revelation; and being pre-possessed with Notions derived from thence, re­fused to hearken to any Doctrine dif­ferent from them. They falsely ima­gined their own Conceptions to be in­fallible; and thereby treated the Chri­stian Religion, which opposed them, as an erroneous and ridiculous Do­ctrine; especially being proposed with that unaffected Simplicity, to which themselves were so much strangers; as believing every Opinion to be so much Divine, by how much more it was more refined, and placed beyond the common Apprehensions of Men.

Whereas the Christian Doctrine was more humane and easie, lay level with the Capacity of the meanest Persons, and excluded not the most illiterate from a perfect knowledge of it; being an Enemy to Pride and Osten­tation, devoid of Subtilties, and un­useful Niceties, and resembling the Nakedness as well as the Purity of Paradise; withal teaching such Myste­ries, as might directly contribute to [Page 230] destroy the Pride of such men, not only by opposing their Opinions; but also teaching the Mystery of God in­carnate, therein humbling himself to take upon him an humane State, living a mean and obscure Life, and at last undergoing the shame of the Cross; a Mystery which at once intirely ruined both the carnal and spiritual Pride of the World.

The Simplicity of the Christian Re­ligion, its want of all those external pompous Arguments of Subtilty and mistaken Learning, which recom­mended other Systems, together with its opposition to the received false Opi­nions of men, had induced some Chri­stians at Corinth, who lived among the learned Philosophers of the Heathens, and Doctors of the Jewish Law, to doubt of the Truth of it; others to re­fine it into a System of mysterious and subtil Niceties; and so hindred many from becoming Christians.

The Apostle therefore in this Chap­ter argueth against all these Men, and in the 17th. Verse, opposeth to these new Refiners of Christianity, his own Exam­ple; who had preached the Gospel among them without any affected shew [Page 231] of Eloquence; with a Simplicity be­coming the Majesty, and agreeable to the intention of the Lawgiver, Not with Wisdom of words, least the Cross of Christ should be made of none effect, and fail of its Design: as it would most certainly do, if proposed according to the Fancies of those men, who turned it into a System of difficult and elabo­rate Contemplation. For hereby it would exceed the reach and capacity of the greater part of Mankind; whereas it was indifferently intended for the be­nefit of all. And it would want that powerful Confirmation of the truth of it, that being proposed in a plain and familiar way by mean and unlearned Persons, It notwithstanding surmoun­ted the pompous Learning of the Schools and Synagogue, and gained a more universal Reception in the world. That therefore as God had chose to con­trive the Redemption of Mankind in a way very different from their Con­ceptions; so he had chose to reveal the Mystery of it in a method contrary to that which they used in the Propaga­tion of their several Sects: which oc­cafroned the preaching of the Cross to be accounted foolishness, Verse 18.

[Page 232] Although, if Men would have laid aside their unjust Prejudices, they had sufficient reason to be convinced of the Reasonableness of this proceeding. The truth of this the Apostle manifesteth, not only by appealing to the Conscience of those who were perswaded of it, and the secret Effects of that perswa­sion in the minds of Men; but unto us which are saved, it is the power of God; but also by other external Arguments, which, by any considering Man, cannot be rejected. As, that it was foretold by the antient Prophets, particularly by Isaiah in XXIX. Chapter, Verse 4. For it is there written: I will destroy the wisdom of the Wise, and will bring to no­thing the understanding of the prudent; that it is abundantly justified by its admirable Success in the world, to have been the best and most wise manner of proceeding, being entertained by great numbers of Persons, and going on a­pace in procuring its designed end, the Reformation and instruction of Man­kind; whereas the Philosophy of the Gentiles, and the elaborate Interpreta­tions of the Mosaick Law, made by the great Doctors of it, gained no conside­rable Progress in the world; and being [Page 233] confined to some small number of Se­ctaries and Disciples only, manifested by their Unsuccessfulness, that they were never designed by the infallible Wisdom of God for the universal Dis­cipline or Religion of Mankind. Where therefore is the Wise? as the Apostle triumphantly upbraids them, Ver. 20. Whe [...]e is the scribe? where is the disputer of this world, who after all their labo­rious Searches missed of the Truth, and could never propagate their Doctrines with Success? Hath not God made fool­ish the Wisdom of this world, Baffling all the elaborate Schemes of these opini­onated Men, and confounding their glo­rious Pretences of Wisdom; in appoin­ting a quite different method for pro­curing the Happiness of Mankind from what they had imagined; and propo­sing it Successfully by means, in their Esteem, Contemptible, by Persons il­literate, and devoid of all Philosophy and curious Learning?

And that we may not conceive this way of procedure, to be either unjust or unreasonable; the Apostle proceeds in the 21. Verse to declare the Reason and Occasion of it. For after that in the Wisdom of God, the world by Wisdom [Page 234] knew not God; it pleased God by the fool­ishness of preaching to save them that believe. Since these Persons, who had conceived so great an Opinion of their own Wisdom, had apparently failed of discovering, by the light of Reason, the true God, and the natural Duties of Religion owing to him, however very easie and possible to them; no wonder that the Mysteries of a revealed Religion should appear Foolishness to them; and that God should as it were by way of Punishment confound their Arrogance and mortifie their Self-con­ceit, by instructing and saving Man­kind by a way directly contrary to their Suppositions, namely by Preach­ing, that is, by supernatural Revelation, not by their own proper Industry and Wit; and by the foolishness of preaching; and that considered in the matter of the Revelations, which having nothing of extraordinary Abstraction or difficult Contemplation in them, were in their Judgment accounted foolish; or in the manner of proposing these Revelations, which being different from their fond Conceptions, appeared foolish and ab­surd to them; the Jews requiring a sign, that is, the constant performance of [Page 235] glorious and pompous Miracles, which might secure to them the Fruition and increase of that temporal Felicity, which they vainly hoped to receive from the Messias: And the Greeks seek­ing after Wisdom, despising all Doctrines, which were not recommended with the specious shew of Philosophical Sub­tilty, and Mysterious Niceties, or not proposed by Persons, in the Opinion of the world, Learned or Eloquent.

After all these preliminary Argu­ments, the Apostle having thereby cleared the way, and removed all Ob­jections, lays down this Conclusion in the words of my Text: But we preach Christ crucified, unto the Jews a stumbling block, and unto the Gentiles foolishness: That is, we justly, and we boldly do it, neither valuing the Derision of the world, nor distrusting the Justice of our Cause. So then, the words thus opened, naturally and easily offer to us these two Considerations; of which I shall in order Discourse.

I. The Reasonableness or just cause of believing, and professing the Chri­stian Faith, notwithstanding its being a stumbling block to the Jews, and to the Gentiles foolishness.

[Page 236] II. Our Obligation to Preach and openly profess this Faith, without be­ing offended with the Contradiction and Opposition of the Jews and Gen­tiles; or being led away with the same Prejudices.

I. That we have reasonable and just Cause to believe and adhere to the Christian Faith, or the Mystery of Christ Crucified, notwithstanding the derision of the Gentiles, and scandal of the Jews.

For that by the phrase of Christ Cru­cified, is not so much meant, the par­ticular Mystery of the Death and Pas­sion of our Saviour, as the whole Sy­stem of Faith revealed by Christ, is manifest from the Context; although the Crucifixion of our Lord, as it is the grand Mystery of our Faith, so was it of all others to the Jews most scan­dalous, and to the Gentiles most ridi­culous. But the design of the Apostle being to vindicate the Christian Reli­gion in general, not this Mystery in particular; I shall close with his De­sign; and consider only the more ge­neral Prejudices and Objections, upon account of which the Faith became a scandal to the Jews, and folly to the [Page 237] Gentiles; that so by manifesting the un­reasonableness and inconclusiveness of them, I may manifest the Justice and Reasonableness of our Belief, notwith­standing their Opposition. These Pre­judices and Objections we before obser­ved from the Apostles Discourse pre­ceding my Text; and they concern either,

1. The matter of those Revelations, which are the Object of the Christian Faith: Or,

2. The manner of revealing them, and proposing them to the World.

In Relation to the first; the Spiritua­lity of the Christian Religion was a mighty Objection to the Jews, which they could not easily overcome: they being inured to gross and corporeal Conceptions of Divine Matters; train­ed up in carnal Ceremonies and Ordi­nances; expecting no other than tem­poral Rewards, and vainly expecting the glorious appearance of a temporal Messias. Then as to the manner of the Revelation, nothing could be more sur­prizing to the Jews, than to see it per­formed in an humble and gentle man­ner, not with the voice of Thunder and Lightnings, as the Law of Old at [Page 238] Mount Sina; not by force of Arms or victorious Success of the Messias; not by stupendious Miracles performed as often as the petulancy of a Stiff-necked People should require it; nor yet by the Learning and Cunning of their great Doctors and Rabbies; but by a few mean, inconfiderable, disarmed, and unlearned Persons: who set upon the work without any Preparation of Lear­ning or Interest; proceeded in it with quiet and simplicity; and in treating with the Jews chose rather to convince the Judgment, than amaze their Senfes; rather to argue from the Agreement of the antient Prophecies concerning the Messias to the Person of our Savi­our, than from the Performance of wonderful Miracles; although those were not wanting upon just occasions.

Such were the Prejudices conceived by the Jews against Christianity, which occasioned and continued their Illusion. They knew very well that super-natu­ral Revelation was the ordinary means, by which Man should arrive to Happi­ness; that it was agreeable to the Ma­jesty, and former Revelations of God, to propose Matters of Belief and Pra­ctice not exceeding the capacity of the [Page 239] meanest Persons: and thus far they proceeded in the right way; but then the aforementioned Prejudices were a stumbling-block in their way, which occasioned their Fall, and hindered any farther Progress.

The Gentile Philosophers (for against them, and not the more unlearned sort of Heathens, the Apostle here argues,) conceived yet deeper Prejudices against Christianity, accounting it Foolishness, and deriding the whole Design of it. They were puffed up with an Opinion of their own perfect knowledge, or at least Ability to obtain the perfection of it; believing it therefore unnecessary for God to reveal the Truth to them, which they could discover by their own Wit and Industry. Or if God should put himself to this unnecessary trouble, they vainly supposed, that no Persons were so fit to be employed in it as themselves, who were indued with extraordinary Assistances of acquired Learning: Or at least not the Apostles of all Men, who confessed themselves to be unacquainted with Secular Lear­ning, and appeared so to be; and which mightily added to their Prejudice, were by Birth and Education Barbarians; [Page 240] whom the Greeks were wont to treat as the most vile and contemptible part of the Creation, devoid of Reason, and not much Superiour to Brutes. And then as to theRevelation it self: the Chri­stian Religion seemed to them to be na­ked and homely, and which they accoun­ted a great indecency, fitted for the Reception of all Men, not the Con­templation of themselves only; as not consisting of abstruse Mysteries, and subtil Distinctions; which by their In­tricacy and Difficulty might Intitle themselves to Sublimity and a Divine Original; but made up of easie, natu­ral and unaffected Truths, equally ob­vious to the understanding of all Men, equally concerning all, and dispensing the Knowledge of her Mysteries to all.

Such were the Reasons, and such were the Prejudices, which caused the Chri­stian Religion to become a Scandal to the Jews, and Folly to the Greeks. To these the Apostle giveth one general Answer in the 25. Verse. Because the foolishness of God is wiser than men; and the weakness of God is stronger than men. An Answer which invincibly over­throws the Plea of these Opposers of Christianity, as who proceeded upon [Page 241] an arrogant Opinion of their Know­ledge and Comprehension: whereas the experience of many Ages might have convinced them, how unsuccess­fully Mankind hath ever endeavoured to obtain the knowledge of Divine Matters by its own Power. Matters of Natural Religion were almost uni­versally mistaken; and how should we hope that the Mysteries of a Revealed Religion can be fully discovered by us? We all find in our selves the defects of knowledge; we acknowledge our Er­rours by changing our Opinions daily; and may discover the imperfection of our Understandings even from the in­crease of Knowledge; for every De­gree added to it manifesteth a precedent Degree of Ignorance, and that some­what was still wanting to render our Knowledge compleat. So difficult, nay even impossible is it, for Man to discover the Counsels of God in Rela­tion to himself, or to pass a Judgment on them. He may easily perceive indeed whether any thing, which pretends to carry that Sacred stamp, be contrary to Sense and includeth a Contradiction, and may thence certainly conclude it to be false and counterfeit; but may [Page 242] not by any means be admitted to judge of the Conveniency or Inconveniency of the Divine Dispensations: This is too high a Presumption, and intrench­eth upon the Majesty of God; who being of infinite Wisdom, knoweth always what is most convenient; and knowing it doth effect it.

It is no hard matter to put plausible Colours upon this or that Model of Religion, recommend it with abundant Arguments, and pompously describe the Convenience of it. But as the Apo­stle assureth us, 1 Cor. III. 19. The wisdom of this world is foolishness with God, or in comparison of his greater and infinite Wisdom, who seeth all things and their Tendency or Subservience to procure the end he designeth; so that to be taught or commanded by him, is the most certain Argument of con­venience which can be proposed.

Not only doth the Excellency of the Christian Religion in general, appear from this Argument; the Reasonable­ness of the whole Design and Revela­tion of it in those Matters, which are before objected against, is no less ma­nifest.

For first, As to the Spirituality of it, [Page 243] this is so far srom prejudicing the truth of it, that if justly considered, it ought rather to recommend it to the Recepti­on of all considering Persons; being the most express Character of Divinity, which can be conferred on any System of Religion whatsoever: as bearing thereby a greater resemblance to God the Author and Object of it. This the Jews themselves did not deny; only they pretended that this spiritual Wor­ship opposed their own more gross and corporeal Worship, which was acknow­ledged on both sides to have been re­vealed by God; and defeated their hopes of a promised Messias, whom they expected would deliver them from the Slavery of other Nations, and by force of Arms settle them in a quiet and perpetual Possession of all temporal Happiness. It seemed to them absurd, that the glorious Messias should live an obscure, despised, and ignomini­ous Life, and at last die a shameful and a painful Death. An Errour in­deed into which the Genius of their Religion, depending upon temporal Promises and Rewards, did almost na­turally lead them; but which might easily have been discovered, if they [Page 244] would have wisely considered either the Nature of God, or Condition of Man.

From the first they might easily be convinced, that a spiritual way of Wor­ship was far more noble, pleasing, and agreeable to the Divine Nature. And if their former Religion induced them to different Sentiments, God had taken abundant Care to prevent their mistake, by frequent foretelling to them in the Prophets his intention of changing their Religion, dis-burthening them of the imposition of their Rites and Ceremo­nies, and re [...]ining it into a spiritual Worship; by describing the Condition and Office of the Messias, That he should be a man of sorrows, acquainted with grief; bear the sins of the people, heal them by his stripes, and be reckoned among the Transgressours.

Then as to the Nature of the thing it self; it was no other than a childish Fancy, to imagine that Pomp and Grandeur, Riches and Majesty did more become the Messias, than Hu­mility and Affliction; Poverty and Contempt, being things in their own Nature indifferent, and of no Esteem any otherwise than in respect to their [Page 245] conducement to some better end; Which in the Messias was the Instru­ction of the world, and the Reconci­liation of it by his Death to his offend­ed Father. To the latter, Contempt, Affliction, and Suffering, were abso­lutely necessary: And to the former highly convenient. For since our Lord was not only to reform the Errours of Mankind by his infallible Doctrine, and attone for the Sins of it by his Pas­sion; but also to deliver to us a most compleat Pattern of Vertue and Holi­ness in his own Person; it was highly expedient, that he should suffer all the Calamities incident to humane Nature, that so he might teach Men, by his own Example, patiently to endure Affliction, undergo Poverty with Contentment, and not be affrighted by the terrour of Death from the performance of their Duty. No perswasion was necessary to induce Men to admit Riches, Plea­sures and Prosperity; but to suffer all the Miseries of this World with a ge­nerous and unrepining Mind, nothing less than the Example of God incarnate could perswade them.

The manner wherein God chose to reveal the Gospel, might perhaps seem [Page 246] strange to the Jews, as being different from that wherein the Law was revea­led on Mount Sina: but far from ap­pearing incredible, ought rather to have seemed more congruous to the Nature of God; certainly more agreeable to the Nature of the things revealed; which being Matters of the highest Bounty and Clemency to Mankind, required not to be revealed in such a terrible manner as the Law, which was employed rather in denouncing the Judgments than the Mercies of God; but in a manner, which by the sweet­ness of it might declare the Clemency and Loving kindness of its Author.

It can be no other than a bruitish Stupidity, not to be raised to the know­ledge of God any otherwise than by the Effects of his Power and Justice; as if Acts of Mercy did not equally declare his Nature, and lay a far grea­ter Obligation of Obedience upon us: Or if Acts of Power must be employed, as indeed they are highly necessary; in the second place, they were far more numerous and wonderful in the Reve­lation of the Gospel, than of the Law; not so amazing, but more Divine; not so terrible, but more illustrious. The [Page 247] Jews indeed were wont to require a Sign as the last Proof of the Christian Faith; which, since it is apparent, that Miracles were frequently wrought by the Apostles in Confirmation of the Faith, can be understood of no other, than either that great and final Mira­cle, which they vainly expected from the Messias, the Restitution of their Nation to its temporal Happiness; or performing a Miracle as often as every single Person should desire it, for esta­blishing the Truth of Christianity; Or else relying more upon Miracles than the Testimony of the ancient Prophe­cies concerning Christ, and never urg­ing their Authority to the Jews with­out some concomitant Miracle. In whe­thersoever of these S [...]nses the Jews were wont obstinately to require a Sign of the Apostles; nothing could be more unreasonable or impertinent.

For would it not be unworthy the Majesty of God, to violate the ordinary Course of Nature to gratifie either a false Opinion, or a fond Desire? The Restitution of Liberty was never promised from the M [...]ssias to the Jews, and therefore was in vain expected from him. The Prophecies were suffi­ciently [Page 248] clear, and needed not the con­current Testimony of constant Mira­cles: and to gratifie the idle Curiosity of every petulant Humour, by work­ing Miracles as often as should be re­quired, would be such a trifling Extrava­gance, as would more effectually destroy the Authority of such a Lawgiver, than all his Miracles would confirm it. Or if a constant uniform Miracle attending the Publication of Christianity, would satisfie such Men, as surely it ought to do, they may discover one in that very Circumstance which they use to inforce their Objection; namely, that it was Successfully propagated in the World by ignorant and illiterate Persons, who could neither impose upon Mankind by the Crafty Artifice of Rhetorick or In­sinuation, nor delude them by the Au­thority of their Names; a Circumstance which unanswerably argueth a Divine Power and Assistance to have attended the first Preachers of the Gospel, and affected the Minds of their Auditors.

And then, what greater Argument can we desire of the Wisdom of God in contriving and using this Method, than those illustrious Advantages which it administred to the designed End, the [Page 249] Conversion of the World, and the Glory of God? For not only might the won­derful Success of it, in all parts, even of the learned World, wrought by such weak and contemptible means, con­vince all sober Persons of somewhat more than humane directing the Con­duct of it; but also this method admi­rably conduced to secure the Honour of God, and destroy the Pride and Am­bition of Men; who if they had been qualified for such an Office by acquired Learning, would have been apt to have ascribed their knowledge of Divine Matters to their own Sagacity, not the Gift of God; and intitled all the Glory of Success to their own Prudence, not the Divine Power: and further, might have induced Men to have attributed the Success of Christianity to the So­phistry and Insinuation of its Teachers, not the Power of that Truth, which accompanied it, and the Providence of that God, who founded it.

Thus we have answered the Prejudi­ces of the Jews, and by shewing the Wisdom of God in employing unlear­ned Persons, defeated a like Objection of the Heathen Philosophers. But then, what the Jews admitted, that Super­natural [Page 250] Revelations were both conveni­ent and necessary to the Salvation of Mankind, theseMen deny, trusting to the supposed Excellency of their own Lear­ning, and imagining themselves able by the sole light of Reason to attain the highest Perfection of spiritual Know­ledge; herein putting themselves into a worse Condition than those whom they treat with so much Scorn, Idiots and Barbarians. For these are sensible of the failures of their own Understand­ing, and therefore willingly admit a Remedy: whereas those disowning all Disease, neglect the Cure of it. Surely no great Reason is required to confute these Men.

For is it unworthy the Mercy of God to assist the Soul of Man by super­natural Revelations, even although it might, (although not without great Dif­ficulty,) attain to the knowledge of all things necessary? This none will say. Or is it unbefitting the Goodness of God to provide for the Instruction of unlearned Persons by Revelation, al­though most learned Men may not want it? This cannot be doubted. Or if a Revelation must be made, could it be done in any more prudent and ra­tional [Page 251] manner, than was Christianity? This none will affirm. So then the extra­ordinary Revelation of Divine Truths is consistent with the Majesty of God and Reason of Man; and the necessity of it to all Persons without Distinction, the most learned as well as ignorant, is no less apparent.

For however these Philosophers might please themselves with the false Opinion of a perfect Knowledge, it is too notorious that their Pretences were vain and trifling. They professed in­deed a Science of Divine Matters, but such as included only unuseful, and oft­times absurd, Notions; which were as various as their several Sects, and those as numerous as the Whimsies of ambi­tious Men; and all derided by a power­ful and learned Sect, which denied any truth to be in things. Or if any of them entertained right Notions of a Deity and Religion, yet was it rather by way of Conjecture, than Certainty, which therefore had no influence upon their Lives, nor afforded any other hopes of a future State, than what were founded only on faint Wishes and un­certain Desires; such as would never induce them to forego their Lives, or [Page 252] any part of their temporal Happiness, rather than renounce it; or give them intire assurance of any Reward or Pu­nishment in another Life.

If to pretend that Revelation is un­necessary and unuseful to them, was frivolous and irrational in these Heathen Philosophers; much more absurd was it to arraign the Christian Religion of its simplicity, which fitted it for the Reception of all the members of Man­kind, not appropriating it to the Bene­fit of Philosophers only, by proposing abstruse Contemplations and nice Sub­tilties, beyond the ordinary reach of unlearned Persons. This was the chief Reason why Christianity was by them accounted Folly, as being hereby be­come the Portion of reputed Fools, as well as the Science of those, who flat­tered themselves with the Title of Wis­dom. And this is none of the least Reasons why we ought to esteem it the most excellent of all Religions, and con­demn the intolerable Pride and Super­ciliousness of such Men, who either then did endeavour to engross the Knowledge of Divine Matters, or now do true Belief and Salvation, to them­selves only.

[Page 253] Religion was intended by God to procure the Happiness of the whole Race of Mankind, not of any Sect or Denomination of Men, much less of a small inconsiderable Party, who, by ap­propriating to themselves the greatest Blessings of Heaven, make themselves unworthy of the least of them. No­thing therefore contributes so much to declare the Mercy of God, or is so be­fitting the Holiness and Beneficence of his Nature, as the generous Spirit of the Christian Religion, which equally ad­mitteth all Men, and acknowledgeth no other distinction in Persons, than what ariseth from their more or less perfect Obedience to the Law of God. To this end it is admirably fitted by the Simplicity of it, imposing no necessary Duties of Life and Conversation, but what are commanded even by the Law of Nature, and observing no other Sa­craments or Ceremonies, than what are easie and significant, few and instru­ctive. And if this must be accounted a Prejudice against the Truth of Chri­stianity, to what a deplorable Condi­tion hath the Reason of Mankind de­generated, disliking Divine Truths be­cause rational, plain and obvious?

[Page 254] It hath indeed been a common mi­stake to despise all Doctrines recom­mended with these excellent Qualities, and because lying level with the Ca­pacity of the unlearned multitude; and to pronounce them foolish, as the Greek Philosophers in the Text accounted the Gospel to be Foolishness, because of its Simplicity. But this is such a Preju­dice, as nothing less than the most in­vincible Ignorance of the Nature of Truth and Religion can excuse. A mi­stake however, to which the corrupted Inclination of humaneNature is so prone, that it hath not only affected the Greek Philosophers, but also great numbers of Christians in all Ages; who disdaining the Profession of a simple and easie Reli­gion, either added abstruse and some­times incredible Articles to it; or turned it into an artificial Science, involved in the most perplex and intricate Subtil­ties; or affected to propose and deliver it in an Enthusiastick stile, in wild and undigested Conceptions.

It remains that I confider our Obli­gation, notwithstanding all these Ob­jections, and the Scandals derived from them, to believe and openly to profess the Faith of Christ. For however it [Page 255] be to the Jews a stumbling-block; and to the Greeks foolishness, we still preach Christ crucified; and as it appears from what, hath been said, have Reason so to do; being neither scandalized at the Contra­diction and Opposition of the Jews and Gentiles, nor deluded by the same Pre­judices with them: Which two Heads I will briefly speak to.

First then, If the Christian Religion be to the Jews a Stumbling-block, and to the Greeks Foolishness; if a great part of the World continue not only in Ignorance of it, but in Opposition to it; if the Mysteries of it appear to some incredible, and the manner proposing it ridiculous; this ought not to scanda­lize us, or induce us to believe the Truth of our Religion, to be either less plain or less certain. We all know Mankind to be subject to Errour, and experience the weakness of humane Understanding. We cannot be igno­rant how prone all Men are to follow the direction of their Lusts and Passi­ons; and then if we consider that Christianity opposeth and restraineth these unruly Passions, we shall cease to wonder at its Rejection and Contra­diction.

[Page 256] God hath indeed set his revealed Truths in as clear a light, as is suffici­ent for the Conviction of men; but still leaveth our Will in its full Liberty to embrace or reject them; that so he may leave place either for Reward of Belief, or Punishment of the contrary. Not that God requireth us to believe any thing incredible or extraordinary; not that we merit any thing at the hands of God by being more credulous than the rest of Mankind, or believing those things which other Men reject as fool­ish or monstrous. Our Faith is no otherwise capable of a Reward, than as it is just and rational, as it is the result of the right Exercise of our Fa­culties, and a Demonstration of readi­ness to obey the Will of God, and ac­knowledge his Attributes of Veracity and Dominion over us. It was there­fore a strange Expression of an ancient Writer, That the Mysteries of the Chri­stian Faith are for that very reason certain, credible, and meritorious to be believed; because they are foolish, incredible and im­possible: that in this consists the merit of Christian confidence; and that God there­fore chose this way, that he might, as it were, retaliate to Men the impudence of [Page 257] Idolatry in which they had voluntarily en­gaged themselves, by the impudence of Faith, which he imposed on them. If things were so; justly might Christianity be a Scandal to the Jews, and Folly to the Greeks. But blessed be God, and bles­sed be that Holy Religion which we pro­fess, nothing is required of us to be be­lieved, but what is entirely Conformable to the Laws of Nature and Reason, and which would be our Duty to ass [...]nt to, although no Reward attended the Assent.

In the next place, if we ought not to be scandalized at the Dissent and Opposition of the Jews and Greeks: Much less ought we to suffer our selves to be led away by the same Prejudices with them. Men perhaps professing Christianity may imagine this to be im­possible, while they continue in the open Profession of it, and so take no Care to prevent it. But if we exa­mine our selves, I fear, we shall find our selves obnoxious to the same Preju­dices, and to have been often seduced by them; if not to a Desertion of our Religion, yet to a Violation of it.

Was the Christian Faith a Stumling­block to the Jews, because defeating [Page 258] their hopes of a temporal Messias, and worldly Happiness? And are not we often tempted by the Pleasures of this World to withdraw our Obedience from the Laws of God, and thereby in effect to deny him? As often as Men preferr their worldly Interest to the least Duty of Religion; as often as by too anxious a Diligence about the Af­fairs of this Life, they neglect the care of another; they give just Reason to o­thers to suspect them Guilty of the same Errour of placing all their Hap­piness on this side Heaven, and dis-be­lieving the Joys of Paradise. Did the Jews often unseasonably and importu­nately require a Sign? And are not we often induced to distrust Providence, and murmur against the Divine Good­ness; as often as God deferrs to rescue us from imminent Dangers and Cala­mities and immediately ingageth not his miraculous Power in our Assistance? Do not Men call in question the Justice of the Divine Dispensation; because God refuseth to violate the established Laws of his Government, and some­times permitteth the good to pass un­rewarded, and the wicked to escape unpunished in this life? Was the Chri­stian [Page 259] Religion Foolishness to the Greeks, because proposed by mean and unlearned Persons? And have not the Effects of spiritual Pride been deplored in all Ages of the Church, and conti­nue to this day; while Men, puffed up with a vain Opinion of their own ex­traordinary Knowledge in Divine Mat­ters, refuse to hear the Voice of their ordinary Pastor, Scorn to be instructed by him, and rudely turn their backs upon him? Did the Greek Philoso­phers despise Christianity, because plain and simple, easie to be understood, and not difficult to be performed? And are not we often betrayed by a like Pre judice to neglect our Duty, and lay a­side the Study of Divine Things? How many Christians are at this day displea­sed with a sober and rational Form of Worship; either because it is not fraught with pompous and unuseful Ceremonies, or because it is devoid of Enthusiastick Raptures, and unintelli­gible Impertinencies? So that we must acknowledge our selves to be no less con­cerned in the words and meaning of my Text, than were formerly either Jews or Greeks.

To conclude, if the most certain [Page 260] Truths, and most Holy Religion, be notwithstanding liable to the contra­diction of foolish and unreasonable Men; if the Prejudices against Chri­stianity be found to be unjust and false; let us neither be offended at the Oppo­sition of her Enemies, nor drawn into like Mistakes with them either by Pas­sion or Inadvertency. Let us give most humble and hearty Thanks to God, for sending his Son, as at this time, into the World to redeem us, and reveal to us his Will and Pleasure. Let us adore his Wisdom and Goodness, who hath con­trived such excellent Methods, where­by the knowledge of this Mystery and Revelation may, with sufficient certain­ty, be transmitted to all Ages; improv­ing the Happiness of our Knowledge, by securing to our selves the Rewards of it in a careful Practice of our Duty; that so we may here with Comfort hold fast, and hereafter with Glory obtain the Promises of everlasting Life: To which God of his infinite Mercy bring us all, for the sake of our Lord and Sa­viour Jesus Christ.

I Intend not from these words to prove the Mortality of Mankind, or shew that all the Members of it are subject to that fatal Doom. The experience of almost Six Thousand Years may abundantly convince us of this. And least we should imagin our selves to be particularly exempted from the common calamity of Mankind, that decay which we find in our Bo­dies, and those frequent Infirmities to which we are all subject, permits us not to entertain any hopes of such an [Page 262] extraordinary priviledge. The neces­sity of ending this Life is so apparent, that it would be trifling to endeavour to demonstrate it; however the consi­deration of that necessity is a matter of the greatest Moment, and which may justly require the most serious reflecti­ons of our Mind.

But that is not my present purpose, nor the design of the Apostle in these words, wherein is expressed the di­vine Determination in relation to the Mortality, and future Judgment of Men, and the Order of them; name­ly, that God hath decreed, that all Men shall once Die, and that after Death, they shall receive either the reward or punishment of their Actions. Now however the secret Decrees of God be unsearchable, and his ways past finding out; however a curious desire of knowing the Nature and Reasons of them, may be rash and fruitless; yet in these which so immediately and uni­versally concern Mankind, and are, in effect, the great object of our Religion, no enquiry can be unnecessary or un­useful; the reasons of them are obvi­ous and satisfactory, such as may not only be discovered by us, but even [Page 263] ought not to be unknown to us; and surely not without reason: For no­thing tends more effectually to secure the Honour of God, and induce us to acquiesce in his Decrees, than an in­tire satisfaction of the Justice and Wisdom of them. And if this be ne­cessary in relation to all the divine De­crees which respect us; how much more will it concern us to have a per­fect knowledge of the reasons of those grand Decrees, of Death and Judgment, which the Apostle hath comprehended in the words of my Text? And from whence I shall take occasion to Dis­course upon these two Heads.

I. The Justice of the Divine Decre [...] of Death to all Men. It is appointed un­to Men once to die.

II. The Justice and Wisdom of the Divine Decree of Judgment to be exe­cuted, after Death, and not in this Life: But after this the Judgment.

First then, if we consider only the light of Reason, nothing can appear more just, than the Divine Decree which imposeth a necessity of Dying upon all Men. God being the Author of our existence, and the Lord of Life and Death, might justly dispose of, or [Page 264] dispense either, according to his Good Pleasure. It was a sufficient obligati­on to Man to have received the bene­fit of Existence, without expecting a perpetual and invariable conservation of that Existence. The very Nature and Constitution of Man declares him to be Mortal; and then surely it could neither be unjust or unreasonable in God to permit the natural course of Nature to be observed. Thus far the Divine Decree is unquestionable, and secure from all objections.

But then the revealed History of the Creation of Man, and the Divine Dispensations in relation to him, in­clude some apparent shew of injustice; which may induce inconsidering Per­sons to accuse God of overmuch Ri­gour, and even Tyranny, in condemn­ing the whole Race of Mankind to the Sentence of Death, for the single fault of the First Man; and extending the punishment of that to all his poste­rity, which was yet unborn, and there­fore wholly innocent of it. A proceed­ing and manner of Judicature, which would appear harsh and even cruel a­mong Men; especially as it hath been erroneously represented by many Wri­ters [Page 265] and Divines, who endeavouring to amplifie the unlimited Power of God, and meanness of Man, would per­swade us, that herein God had no re­spect to the merits or demerits of Men; that he created the far greater part of Mankind for no other end, than to make them miserable, and to shew forth, in their punishments, the effects of his Almighty Power; and that in punish­ing the fall of Adam, he subjected his whole posterity, not only to Temporal but Eternal Death. This would in­deed effectually declare the power of God, but such a Power as would be Odious and Intolerable, Unjust and Tyrannical, far unbecoming the purity of a most perfect Being. It becomes us to entertain more noble conceptions of God, and not fancy him to be the Author of such arbitrary Punishments, as are inconsistent with his Holiness and Justice. To vindicate therefore these Divine attributes in taking occa­sion from the fall of Adam to form an Universal Decree of Death to all his Posterity, it will not be unseasonable to reflect a little upon it before I pass any further.

To clear this matter therefore, we [Page 266] may observe, that the Nature of Man, as compounded of Soul and Body, is Mortal, and subject to Dissolution, as all compounded Bodies are. It is our Soul alone, which being immaterial, and void of all Composition, can pro­mise to it self an immortal State, and that no longer than while it pleaseth God that the ordinary course of Na­ture shall be observed. Death then was the natural effect and consequence of our Constitution, even in the State of Innocence, from which Man could not be rescued, but by a Miraculous and extraordinary assistance of God, constantly preserving the Union of Soul and Body, removing Diseases, repairing the defects of Nature, and renewing the vigour of it. This ex­traordinary assistance therefore, and means of preservation, was a superad­ded favour of God, which he might conferr upon Man, upon whatsoever condition himself pleased. Subjection, Adoration, and Gratitude was owing to God, the Author and Preserver of our Being, even without the Obligati­on of this supernatural Benefit. The Dictates of Reason and Natural Reli­gion, were wholly independent of it; [Page 267] and although performed exactly, and without any intervenient sin, could not justly claim any other reward from God, than the continuation of Existence, as long as the ordinary course of Nature should permit it.

The gift of Immortality was extra­ordinary, and as such might be annex­ed to whatsoever conditions or per­sons God should please to do it. God therefore made a Covenant with Adam, and promised to him, That if besides the observation of the Law of Nature, to which he was obliged from the consideration of his ordinary State and condition, he would more particular­ly manifest his Obedience and Subje­ction to him, by abstaining from the seemingly pleasant Fruit of a Tree in the Garden, called the Tree of knowledge of good and evil; he would in recompence en­tail upon himself and his posterity, performing the same condition, a per­petual fruition of the same State of Life, which he then enjoyed, and con­tinue his Existence beyond the ordina­ry course of Nature, even for ever: which because it could not be effected without some extraordinary remedies and assistance, God Created for that [Page 268] purpose the Tree of Life, by the power­ful vertue of whose Fruit the decaying Nature of Man might from time to time be restored and preserved with­out corruption. Whereas if he should neglect to perform this small condition, and be tempted to violate the Divine prohibition of Tasting the Fruit of the Tree of Knowledge of Good and Evil, he should forfeit this superadded promise of Immortality, not only to himself, but to all his posterity descending from him; not to be immediately destroyed or put to Death, but to be deprived of that extraordinary assistance, and so left to the ordinary course of Nature.

When Adam therefore really broke the condition, and violated the Com­mand of God; God might justly with­draw, as he in effect did, the superna­tural benefit of Immortality, and thenceforward deny it to Mankind.

The Mystery of the Fall of Adam be­ing thus explained; nothing can be more unexceptionable, or more agreea­ble to the strictest Rules of Justice and Reason. Hereby no Man is punished for the fault of another: For the loss or rather not obtaining a Favour, to which we have naturally no right or [Page 269] claim, can in nowise be called a pu­nishment. Hereby the Justice of God is cleared beyond all contradiction, seeing that no wrong or injury is done unto any. His Goodness is made evi­dent in entailing so wonderful a Reward as Immortality, upon the observation of so easie a condition; and enforcing the observation of it, by an Argument drawn from the happiness or unhappi­ness of all Mankind ensuing to it; which in all reason might be supposed to make Adam infinitely more careful and concerned in it.

Lastly, the Wisdom of God is most manifest herein: whereby this Myste­ry becomes not only just but rational. For by this fatal example, Mankind cannot but be made sensible, how sub­ject they are to Temptations, and how prone to Sin. That therefore, if, what they naturally desire, an extraordinary reward of their Obedience be expected, the hopes of which must be founded in a revealed Covenant; it can be obtain­ed no otherwise than in vertue of a Co­venant, wherein frequent remission of Sin and Disobedience may be bestow­ed, upon Repentance and Reformati­on; and Mercy allowed to Sinners, un­til [Page 270] they should appear absolutely incor­rigible. That therefore, neither plena­ry rewards nor punishments could be dispensed in this Life; and if either were desired, they must necessarily be deferred till after Death. A Truth, which Mankind would very hardly have been convinced of, had not the Example and Fall of Adam taught it to us: So naturally are Men led to ima­gine their Supreme Happiness to con­sist in the perpetual fruition of those worldly pleasures and enjoyments, which they now so much value; and to suspect the truth of those promises, the performance of which they cannot re­ceive till after Death. Whereas now, neither the Wisdom of God, nor the Reason of things, can permit it to be otherwise, which I will endeavour to shew in discoursing upon the Second Head proposed, namely in manifest­ing

II. The Justice and Wisdom of the Divine Decree, of deferring the execu­tion of Judgment till after Death, and not dispensing the final rewards and punishments of Men in this Life. It is appointed unto Men once to die; but after that, and not before, the Judgment. [Page 271] The continual Infirmities and Tempta­tions incident to Mankind, the daily Sins committed by us, and the fatal Example of our first Parent Adam, not able to retain his Primitive Inno­cence under so many and so great ad­vantages, evidently cause us to perceive that few, or rather none, would ever attain to Happiness, if that were be­stowed in reward to unsinning Obedi­ence only. That therefore, to make any considerable part of Mankind par­takers of this Reward, it was necessary that God should proclaim an Universal Pardon to penitent sinners, and forego the punishment due to former sins, if an earnest abhorrenc [...] of them, and true reformation of Life did succeed. If notwithstanding all the highest de­monstrations of repeated Mercy, and frequent Pardon of sins, our Saviour still assureth us, that strait is the Gate and narrow is the Way, which leadeth un­to Life, and few there be which find it: How unaccessible would it be if every single Act of Disobedience defeated the hopes of it, and laid us open to the ut­most Execution of the Divine Wrath? If therefore we desire that this merci­ful dealing should be continued to us; [Page 272] if a Covenant of this nature be Establi­shed; it is impossible that the final re­wards and punishments of Men should be dispensed in this Life.

For if a proportionate punishment should immediately follow the Com­mission of every sin in this Life; how can God be said to pardon our offences, and await our amendment? Or if it should not attend it, how can exempla­ry Justice be executed here, since we suppose it not to be executed hereafter? Or if God should presently crown eve­ry good Action with as great a degree of Happiness, as the present State of Human Nature will receive; what shall be done, when such a Person shall ex­change his Piety for Vice, or wicked­ness? Or if the reward of Temporal Happiness should not be inseparably annexed to a vertuous course of Life; how can God be said to reward Vertue in this Life? Must God as often change the Scenes of Human Life, as Man changeth the inclinations of his Will? Assuredly such an inconstant proceeding would derogate as much from the Ho­nour of God, as the Quiet of the World. Or must God await the last Scene of every Mans Life, wherein to [Page 273] display either his Favour or Anger to him, when the shortness of the remain­ing time defeats the possession of any great reward, and rescues the Delin­quent from the misery of his punish­ment? So that it is impossible to dispense the rewards and inflict the punishments of Men in this Life, but where Rewards and Happiness are annexed to unsinning Obedience only.

Again, such a manner of proceeding is not only unpracticable, but unuseful, even for those ends, for which it is commonly proposed; namely, to ma­nifest the Justice of God, to vindicate the Innocence of Men, to deterr them from Sin and Wickedness, and to allure them to Piety and Holiness. For such is the dissimulation of Men, so secret are many of the most enormous Sins, so usual is it to palliate the most hor­rid Crimes, and not only to conceal them from the knowledge of the World, but to create a contrary Opini­on of Holiness and Integrity; that no discrimination could be made by Re­wards and Punishments in this Life, which might conduce to any of the ends before mentioned.

Hypocrites are no less odious to God [Page 274] than the most prophane and debauch­ed Sinners, and are perhaps in no less number. Now, as it would be unrea­sonable to bestow any Reward upon these, least the Justice of God should be called in question for suffering ap­pearant vertue to pass unrewarded; so it would be impossible to hinder Men from censuring the Divine Dispensa­tions in relation to them, while they retained a false Opinion of their suppo­sed merits. How many Innocent and Worthy Persons are oppressed, calum­niated, and generally esteemed the worst of Men? whom if God should therefore refuse to reward, his Justice would be destroyed; if he Rewarded them, while labouring under these false suspicions, the opinion of his Ju­stice would perish. If then Piety and Wickedness may be hid from the eyes of Men; if contrary Judgments may be so easily and so often framed of their merits and demerits; the Justice of God can in no wise appear in dispen­sing Rewards or Punishments to them; no Argument can be thence framed in favour of Vertue or diminution of Vice, until the Secrets of all Hearts be disclosed and laid open, which the pre­sent [Page 275] Circumstances of this Life will not permit.

Not only is the Execution of Judg­ment in this Life incongruous to the Mercy and Justice of God, but also the Nature of the Rewards and Punish­ments to be bestowed or inflicted.

And first, it is impossible that Punish­ments should be imposed upon the wicked in this Life, proportionate to the Greatness of their Demerits. Every single Sin committed against the infi­nite Majesty of God by a Creature and Dependant of his own, is of an infinite Guilt, and therefore in Justice requires a not inferiour Degree of Punishment. Whereas an infinite Punishment cannot be suffered in this Life; and then how shall a Sinner answer for Ten thous [...]nd Sins of equal guilt? If we place the Execution of Punishment in destroying the Existence of a Sinner; this is so far from being terrible, that many have pla­ced the utmost Degree of Happiness, in Indolence or an insensible State, which is a necessary consequence of such a Destruction. And then, since good Men are not reprieved from an imma­ture Death, being no less subject to Sickness, Dangers and Violence; what [Page 276] an horrible Confusion of Justice would it be, that both good and bad should undergo the same Punishment, and not be di [...]tinguished in their End? Or if the Punishment of the wicked should be placed in insupportable Torments, continual Crosses, and dreadful Pains; what a slight matter would this be to an infinite Guilt, which deservedly calls for eternal Torments?

The greatest Aggravation of the Pains in Hell will be, that the wicked will be assured they shall have no end, and will be thereby cast into the most extreme Despair: whereas in this Case the Sinners would comfort them­selves with the hopes of approaching Death, which may end their Torments and their Life together. Nay, they will be able to rescue themselves from Punishment, and escape the Divine An­ger, by laying violent hands upon themselves; which they will not fear to do, when not awed with the terrour of any ensuing Punishment after Death. And after all, Punishments in this Life can only respect precedent Sins; how then shall a Sinner satisfie for those more dreadful Sins, which will escape him in the midst of his Pains; such as [Page 277] Blasphemy, Malice, and Unrepentance? Shall God suffer these to go unpunish­ed, or not rather reserve them to Judg­ment in another World?

But if Judgment cannot worthily be executed upon Sinners in this World; much lefs can the righteous recei [...] the recompence of their just Deeds therein. What Happiness can be bestowed upon Man in this mortal Life, worthy either the Supernatural Gift of God, or con­stant endeavours of Men? Is it Riches or Prosperity, sensual Delights and temporal Conveniences? Alas! that God should conferr no more noble Re­ward on his Servants and Followers: That for such trifles only we should employ all the Faculties of our Soul and Body in a careful discharge of our Duty, and universal Obedience to the Divine Laws: That after our Labour and Study to procure the perfection of our Nature by Vertue, Holiness and Obe­dience, we should attain no other Re­ward, than what even brute Beasts are capable of, the Satisfaction of our Sen­ses and ease of our Bodies. Or if any voluptuous Person should be found so degenerous as to place his utmost Fe­licity in these carnal Enjoyments; he [Page 278] would fall infinitely short of his design­ed Satisfaction, although heaped with all the temporal Blessings of Heaven and Earth. The constant thoughts of his approaching End, which may be deferred, but cannot be removed, will imbitter all his Pleasures, create a con­tinual disquiet, and torment him with perpetual Fears. And then what an inconsiderable Happiness is that which an Ague or a Fever, a Mistake or a Casualty may destroy?

So foolish is it for a pious Man to expect or desire the Completion of his Reward in this Life. And yet much more, if we consider that it would be as well impossible, as unreasonable to exercise the most Noble, and pleasing Acts of Vertue and Religion in such a state. If Riches and Prosperity were entailed on just Men only; there would be no room left for the exercise of Pa­tience and Constancy under Affliction; no occasion for Charity and Content­ment; in a word all the Beatitudes of the Gospel would be destroyed. What greater Demonstration of Religion can there be, than to conquer all the Temp­tations of the Flesh, and despise the Pleasures of the World? Yet this would [Page 279] then become not only indifferent, but even unlawful: being in that Case a Renunciation of the Supream Happi­ness, and relinquishing the assigned Re­ward by God. What more certain Manifestation of an ardent Love of God, than to lay down our Lives for his sake, or at least to forego all world­ly Possessions when called to it? Yet this would be then no less foolish than impracticable; when God should suffer no Persecutions to arise, and dispense no Rewards after Death. It would then in Wisdom concern every Man to con­tinue his Life and Possessions by all pos­sible means, and over-look all Interests standing in Competition with them. Charity to miserable Persons would be unlawful; for to the good, who should be free from all Calamity, it would be unuseful; and to shew it to the bad, in whom Misery were a Punishment, would be to reverse and overthrow the Sentence of God.

Nay, to proceed yet farther, no Ver­tue or Vice, Obedience or Disobe­dience to God, would then take place. For no Vertue is acceptable, no Obe­dience deserveth any Reward from God, any otherwise than as it is a free [Page 280] Act of our Soul, strugling with the Temptations of the World, the Flesh, and the Devil, or its own corrupt In­clinations; as it includes somewhat of difficulty in it, somewhat which evi­denceth a mature Choice of right Rea­son prevailing over the opposition of Lusts and Passions. Whereas if Re­wards and Punishments be executed in this Life, nothing will be left wherein free-will may interpose, all will indif­ferently strive to be good; and it will be no less difficult then to be Wicked, than it is now to be Pious; when the Commands of God, and the Temptati­ons of the World and the Flesh shall draw the same way; and the means to gratify our Carnal desires, will be to yield our selves up to the Obedience of God. What wonder will it be if Men then serve God, when it is even their Temporal Interest; and believe him to be a Righteous Judge, when their own Senses permit them not to disbe­lieve it? So that while the Nature of things remain, while the Notions of Good and Evil continue, while a real difference between Vertue and Vice is maintained, and room left for the lau­dable exercise of free-will: We cannot [Page 281] judge it possible or expedient, that the Final Sentence of God upon all Men should be Executed in this Life.

I will add but one consideration more, which is, that Punishments can­not be inflicted on Wicked Men in this Life, without making Good Men at the same time mi [...]erable. It would be highly unreasonable to expect from God the benefit of a constant Miracle in favour of Good Men, which may rescue them from the common calami­ties of Pestilence, Sword or Famine. Or if so great a discrimination could be allowed, Good Men would necessarily be involved in the same sufferings by their compassion, by the loss and tor­ments of their dearest Friends and nea­rest Relations, who being tormented for their Sins in this Life, would inter­rupt all the pleasures of Pious and Com­passionate Men by their Shrieks and Clamours. It is impossible to conceive what a Scence of horror theEarth would then be, if God should choose to exe­cute his Vengeance upon Sinners in this World. What a Face of Cruelty and Desolation would then appear! It would then bear so true a resemblance of Hell, that Good Men would rather [Page 282] choose to be annihilated, than to be present in it. So that even for the sake of Good Men, the Punishment of the bad is deferred to another Life.

And thus, I hope, I have at last a­bundantly satisfied you, both of the Justice and Wisdom of God, in For­ming both the Decrees mentioned in my Text, of appointing all Men once to Die, and in exercising a Final Judg­ment not till after Death. We may per­haps imagine that we are long since convinced of the Truth of this: But if we descend into our own Souls, and examin them throughly, I fear we shall find too much reason to question the reality of our conviction. We are inured to sensual things, and sensual proofs, and apt to disbelieve all that we are told of another Life, because the experience of sense doth not confirm it. We are too prone to call in question the Ju­stice and Providence of God, if he in­terposeth not in our behalf in this World; we are ready to believe that the wicked escape his knowledge, when they Die in peace; and a seeming neg­lect of the Righteous in this Life, be­trays us into a false opinion that they are equally forgotten in the next. Or [Page 283] if we cannot find in our Souls any tra­ces of such incredulity and suspicions; I am sure our Actions will discover them. We believe that it is appointed for all Men once to die, and yet put the thoughts of it far from us. We are assured that we cannot escape that Fa­tal Sentence, and yet live as if we were not concerned in it. We despair of prolonging our Life for many years, and yet are as solicitous about the af­fairs of this World, as if we were to continue in it many Ages. We own that the duration of this Life is even nothing if compared to the Eternity of the next, and yet every trifling plea­sure can perswade us to exchange E­ternity for this nothing.

If we review all the reasons, why God deferreth the Execution of his Judgments till another Life, we shall find abundant cause carefully to pre­pare our selves to undergo it. If God in mercy awaits our repentance even till the last scene of our Life, how dreadful may we imagin those punish­ments to be, which he would not in­flict, till the Sinner had filled up the measure of his Iniquities; and by dy­ing impenitent declared himself to be [Page 284] absolutely Incorrigible, and worthy to undergo the utmost fury of an enraged God? If he rather suffers his Provi­dence and Justice to be traduced in this World, than consent to dispose of his Rewards and Punishments accor­ding to the erroneous imaginations of Men; it is because he hath reserved an unerring Judgment to the last times, when he will infallibly return to every one the true Reward of their Actions, and discovering the most secret faults of every individual Criminal, make their demerits as publick as their punish­ment. If in this Life Punishments cannot be imposed with sufficient seve­rity; how rigorous and terrible, how much exceeding all the Calamities of this World must be the Torments pre­pared hereafter? If the highest and most admired enjoyments here, are not worthy to be conferred as a reward to a Pious Christian; we may conclude the joys of Heaven to be inconceivable, and ought to be powerfully insluenced by the hopes of them. If the Final Judg­ment of Men was not to be executed up­on Earth, because inconsistent with the exercise of all more noble and Christi­an Vertues; we may be then convinc [...] [Page 285] how necessary they are to fit us for the Judgment hereafter. Lastly, if God would not inflict the deserved punish­ments on Sinners here, least he should represent a Hell on Earth, and affright even good Men with so dismal a spe­ctacle, how dreadful must the Tor­ments of Hell be, which may in some measure even make the Spectators miserable?

Such powerful and forcing Argu­ments have we to oblige us to a care­ful practice of our Duty; and yet all this can scarce induce us even to a seri­ous consideration of it. Neither the certain assurance of Death can move, nor the Terrours of Hell affright us, nor the Hopes of Heaven allure us, nor the dread of future Judgment arrest us: and then what if none of all these had been; if neither Heaven nor Hell, Death or Judgment had attended us? If God had not appointed Men once to die, and we had been permitted to live Immortal Sinners? What Sins should we then have scrupled at, what Violence should we not then have com­mitted? So that even the Final De­cree of Death upon all Men is no small benefit to Mankind, and, far from be­ing [Page 286] repined at, ought to be gratefully received by us. At least let us take care to improve the knowledge of this Decree to a real advantage, by conti­nually preserving it in our minds, op­posing it to all Temptations, and acting under a constant sense of it. So shall we not need to fear the Judgment which shall follow it; but shall pati­ently a wait it, boldly encounter it, and joyfully receive it: which God of his infinite Mercy grant, for the sake and merits of our Lord and Saviour Jesus Christ.

THE Consideration of the Divine Attributes is of such excellent use to all Christians, and tendeth so highly to beget and preserve true No­tions of Religion in us; that the Spirit of God hath chosen frequently and up­on all occasions to inculcate it in Holy Writ. St. Paul in this place breaks out in Admiration of the Divine: Mercy to himself, which he had described in the foregoing Verses; and then returneth [Page 288] Praise and Thanksgiving to him in these words: words so admirably framed, that they express not only the extreme Grati­tude of the Apostle; but powerfully in­tice us also to joyn in the same Doxology to God, by representing and briefly enu­merating his infinite Perfections, upon account of which he deserveth to be adored by us.

And indeed in this chiefly consists the difference between true and false Religions; that in the one, right No­tions of the Divine Attributes are enter­tained, and Worship founded upon them; in the other, erroneous and mean Conceptions of the Deity are taken up, and religious Adoration paid upon Rea­sons which will not warrant it.

Religion is the perfection of Man, and therefore ought to be placed upon such Foundations, as may secure the Honour of it, and convince the Con­sciences of Men of the necessity and rea­sonableness of it. God hath indeed, out of his abundantMercy andLove to Man­kind, provided many other Arguments, whereby we may be induced to Fear him, to love him, to obey his Commands, and yield Submission to him. He hath sent his Son into the World to save Sin­ners, [Page 289] as we are told in the 15th. verse of this Chapter, that the sense of so won­derful a Benefit might engage us to gra­titude; he sheweth forth his long suffe­ring to them which believe; and to them which do both believe and actagreeably to their belief, he promiseth everlasting Life, as it follows in the next verse.

The consideration of these mat­ters will indeed strike us with a live­ly concern, we cannot but love the Author of these signal Benefits, admire his Goodness, and fear to displease him, least by his displeasure we forfeit the Reward proposed by him. These are indeed powerful Arguments to us to be Religious; but yet we find nothing whereon to place the most essential Act of Religion, Worship and Adoration; we know not how to Form it, nor to whom to give it, till we proceed to consider the Perfections and Attributes of God; till we begin to reflect with the Apostle, that he is a King Eternal, Immortal, Invisible, the only wise God; and then we cannot but conclude with the Apostle also; to him be Honour, and Glory, for ever and ever, Amen.

The words therefore present us with these two considerations, of which I in­tend to Discourse.

[Page 290] I. The Reasons, why Religious Wor­ship and Adoration ought to be refer­red and paid to God by us, namely, be­cause he is our King, Eternal, Immortal, Invisible, the only wise God.

II. The Nature of this Religious Worship to be paid to him; to him be Ho­nour and Glory, for ever and ever. Amen.

First then, the Reasons why Wor­ship and Adoration ought to be paid to God, are his Infinite Perfections or Attributes. That these belong to God we are taught by the light of Nature; it being the very first Notion which all Men conceive of a Deity, that he pos­sesseth all imaginable Perfections. Only in this Mankind hath miserably erred, in Forming wrong Notions of perfecti­on, and attributing that to God, which however they admired in themselves or others, would indeed not only debase but destroy the Nature of God. Such are believing an unlimited and Perpe­tual enjoyment of sensual pleasures to be a real Happiness and Perfection, and then ascribing it to God; which was the brutish Error of Ancient Heathens and Idolaters: Or imagining a perfect indolence and unconcernedness for ex­ternal matters to be none of his least [Page 291] Perfections; the mistake of the Ancient Epicureans and Modern Deists: Or the exercise of an Arbitrary Government, without respect to Justice, the Merits or Demerits of Men; as many wicked Hercticks of Old contended. Such false representations of the Divine Nature, are intirely destructive of the perfection of it; and therefore although simple Reason might easily and certainly dis­cover the Knowledge of the Divine Attributes; yet in compassion to the Ignorance and failures of Mankind, it pleased God to confirm, secure and ad­vance this Knowledge by extraordina­ry Revelation. The Apostle enume­rates the chief and most comprehensive of these Attributes, in the words of my Text; which I will in order consider

God therefore is our King. This impli [...]th Dominion over us, and that belongs to God, either by the right of Nature, or the right of Redemption. By the right of Nature, he hath a dou­ble Title to Dominion over us, both as our Creator, and as the Supreme Go­vernour of the World. He Created us, Formed us out of nothing; we are the Work of his Hands, and de­pendants of his Power. This is the [Page 292] most absolute Degree of Vassalage which can be imagined. Among Men propriety is claimed and preserved up­on many Titles; and common reason would arraign us of Injustice, if we should deny that subjection which is due to it; yet are the highest of these Titles inconsiderable in respect of Cre­ation, and subordinate to it. Justly therefore may God expect, that as often as we consider the Cause of our Being, we should adore the Hand that gave it, and in a grateful acknow­ledgment of it say, ‘Thou, O God, art the Author of my being, thou formedst me out of nothing, I am thy Creature, and thy Vassal; I acknowledge my self to be wholly thine, and resign my self intirely to thy disposal.’ Such an Act of Adoration would have been due, although God had wholly left us to our own disposal when once Created, and not interposed in the Goverment of the World; and we might even in that case be deservedly accounted the worst of wretches, if we either omit­ted or denyed to pay it. But then far from abandoning us to the inclinations of our own Will, and giving up the World to the fortuitous Motions of [Page 293] unruly Matter, he continueth to ex­ercise a constant Government of the Creation. He hath fixed Laws and Bounds, and a particular Sphere of A­ction to every part of it. Even inani­mate Beings are subject to the Rules prescribed by his Infinite Wisdom, and observe them without Variation, as is excellently and at length described in the 104th. Psalm. He laid the Foun­dations of the Earth, that it never should move at any time. Thou coveredst it with the deep, like as with a Garment, the Waters stand in the Hills. At thy rebuke they flee, at the voice of thy Thunder they are afraid. He appointed the Moon for certain Seasons, and the Sun knoweth his going down. Even brute Beasts at­tend his disposal and rely upon his Pro­vidence, as it follows in the same Psalm. These wait all upon thee, that thou mayst give them meat in due season. When thou givest it them, they gather it, and when thou openest thy Hand, they are filled with Good, when thou hidest thy Face they are troubled, and so on. Thus all parts of the Creation conspire in ac­knowledging the Supreme Dominion of God, and according to their several Natures, do Homage to him. And then [Page 294] surely we cannot imagin the Ratio­nal and Intellectual part of the Creati­on to be excused from this Universal Duty. We may rather conclude, that Reason demands, and God expects a more particular Obedience and Adora­tion from them, for whose sake only God framed the rest of Created Beings, and endued them with Noble Faculties, whereby they are fitted to Adore and Praise him. As for the more noble part of the Intellectual Created World, I mean Angels; they immediately attend the Service and Praise of God, and are wholly employed in it, as we are assu­red in the 4th. Verse of the same Psalm. Who maketh his Angels Spirits, and his Ministers a Flaming Fire. And then with what Justice can a Man plead an exemption from the performance of the same Duty? God gave us a Being, and sent us into the World to perform certain conditions, such as are Obedi­ence to his Laws, Submission to his Government, and Adoration of his Majesty. If then we own Life, and the Consequences of it to be a benefit; surely we cannot without extream In­justice refuse to fulfil the conditions of it. Shall Man alone of all the Crea­tion. [Page 295] become a Rebel to God his King, reject his Government, and violate his Laws, and defeat the very end for which he was Created, by neglecting it, or perhaps acting directly contrary to it? Surely we cannot imagin that the Su­preme Governour of the World, who possesseth Justice as well as Mercy in the highest perfection, will for ever omit to vindicate his Government, by a severe punishment of such unnatural Malefactors; and if the Queen of Sheba and the Men of Ninive will rise up a­gainst the Jews, and Condemn them at the last Day; all parts of the Creation, Heaven and Earth, Beasts and Birds, will unanswerably condemn us in the Day of Judgment, who have refused to pay that Tribute of Obedience to our common Governour, which they did.

Thus God is our King by the Right of Nature, and as such deserveth Ado­ration from us, although he had entai­led no Rewards upon it, nor obliged us with any particular Benefits. But then to us, who own our selves Chri­stians, who are Redeemed with the Blood of Christ, who are bought with a price; he is upon that account in a more [Page 296] particular manner our King and Go­vernour. We put our selves under his Government, and listed our selves un­der his Banner, at our Baptism; and continue to profess our obligation to it, in every Act of our Christian Wor­ship. We believe that Christ is our King, as well as our High-Priest; that he hath a particular Right to Govern us acquired by his own most precious Blood, and our voluntary submission to him. In vertue of this Right there­fore he justly demands an intire renun­ciation of our selves and resignation to his disposal, to adore his Goodness; and celebrate his Mercy, to own him to be our God, and testifie the sinceri­ty of that acknowledgment by an ex­act Obedience.

God was formerly in a more espe­cial manner a King to the People of the Jews; and therefore required an especial and particular Obedience of them; and, when neglecting their Duty, punished them in an extraordinary manner; as he tells them in the Pro­phet Amos, Chap. III. Ver. 2. You only have I known of all the Families of the Earth; therefore you (beyond others) will I punish for all your Iniquities; And [Page 297] if God requireth a greater return of Obedience in proportion to a clearer manifestation of himself, and more signal Obligations; we must conclude our selves far more nearly concerned, than were the Jews, as in the Divine Favours, so in the obligation of Obedi­ence according to the Apostles Argu­ment, Hebr. X. He that despised Moses Law, died without mercy; Of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God, and hath counted the blood of the Covenant, wherewith he was sanctified, an unholy thing, and hath done despite unto the spirit of grace?

Such is our Relation to God, consi­dered as a King. But then the Apostlc implyeth yet somewhat further by cal­ling him a King eternal, [...]: where I will not insist on their interpretation, who suppose by the Term [...], to be meant all other immaterial Beings, of what Dignity soever; that so the opinion of some HeathenPhilosophers and many Ancient Hereticks may be excluded, who in­troduced many immaterial Beings co­ordinate to God, and not subject to him. This Interpretation even al­though [Page 298] it should be true, is too nice for a Discourse of this nature. The more natural and useful Importance of this word is, that as God hath been our King ever since the first Creation of the World; so he will continue his Go­vernment for ever, and exercise it not only till the dissolution of this present Fabrick of the World, but as long as any immaterial Beings shall exist, that is, through all Ages.

A consideration, which cannot but powerfully incline us to adore the Ma­jesty of God, and strike us with a Re­verent awe of him; while we remem­ber that even Death cannot rescue us from the influence of his Government, and execution of his Wrath, if we shall have deserved it. Earthly Princes can maintain their Power no longer than their Lives, and reach not the Soul of Man; whereas God is our King, not only in this Life, but to all Eternity, not only while the Soul is joyned to the Body here, but after Death, whiles it conti­nueth in a separate State; and after the Resurrection also, when it shall be again re-joyned to the Body. How then ought we to revere, how to Adore that God, to whose Government we shall [Page 299] be subject to all eternity, from whose Dominion not even Death can rescue us, and in whose Hands are both Soul and Body?

Further, while we reflect on the continuation of the Divine Government over us to all Ages, we cannot but re­member and prepare for a Judgment to come. If he be then also our King, he will certainly exert his Power in a se­vere trial of our Lives and Actions, and in dispensing Rewards and Punish­ments; when the Nature of things, the Constitution of the World, and his own most wise Decrees, shall per­mit an impartial Judgment to be ex­ercised, that is, after Death. It was the comfort antiently of brave spirits among the Heathens, (by whom self-Murder was generally, though errone­ously, believed in many cases to be Lawful) that they could easily free themselves from the threats and op­pression of a Tyrant, by a voluntary Death; and is the comfort of us Chri­stians, that we can baffle and over­throw all the designs of the most out­ragious Violence, at least by a gene­rous Death: but who can rescue a Sinner from the anger of God, or how [Page 300] shall we escape his Judgment; if he be our Governour after Death also, to all Ages, the King Eternal?

The next Attribute ascribed to God in my Text, is Immortality; which however it may seem coincident with the former Attribute, is very different from it. That denotes the Eternity of his Government; this either the Eterni­ty or the Immutability of his Nature. For the word used in the Original im­plyeth both; and both mightily con­duce to raise in us an extraordinary dread and veneration of God.

Eternity confidered in the Divine Nature, is the most Transcendent and Essential of all the perfections belong­ing to it, and indeed the Fountain of them. For whatsoever is Eternal, that is, independent of any other Cause, includeth a necessity of Existence in its own Nature, and therefore may, in some sense, be said to give a Being to it self. But whatsoever can give a Being to it self, can add all other perfections, so that no Being can be Eternal, which is not infinitely and supremely perfect. From hence all other Beings derived their perfections, which being various­ly and obscurely divided among the se­veral [Page 301] parts of the Creation, are all uni­ted and concentre in the Creator.

It is impossible for our finite Souls to comprehend the fulness of this infi­nite Perfection; we can only entertain a faint resemblance of it, and compa­ring it to the several excellencies of Created Beings, imagin it yet some­what greater than them all. We ad­mire the brightness of the Sun, and cannot without astonishment view the Beauty of the World. We revere the Power of Princes, and have sometimes been amazed at the Wisdom and Knowledge of Men. The Nature of Angels is far more Glorious, and their perfections more refined. These are the most excellent Patterns of the Divine Attributes, but alas, imperfect Patterns, which hold no correspon­dence with the Original. Yet if we cannot but admire these; how Glorious and far exceeding all imagination must the Fountain of them be, of which these are no other than minute Streams or obscure Rays? To so glorious, so infinitely perfect a Being, what Ado­ration is not due? what Sacrifice less than of our selves, and all the faculties of Soul and Body, can be proportionate?

[Page 302] On the other side, if we reflect, that this so infinite and perfect a Being hath admitted us to a near participation of himself in this Life, and promised to us a much nearer in the next; that he hath entailed unconceivable Rewards on the faithfulObservers of his Commands, and threatned the most rigorous pu­nishments to the Violaters of them; and then, that all this will be most cer­tainly performed, that his Nature and Decrecs are immutable, that in him there is no variableness, neither shadow of change; we have all imaginable rea­son to apply our selves diligently to perform the conditions annexed to these Rewards, as being assured of the success, if we faint not, because he who is faithful hath promised.

The next Attribute of God is, Invi­sibility, which is a necessary conse­quence of the precedent Perfections; it being impossible that any thing visible or material should be infinitely Perfect or Eternal. For the things which are seen are Temporal; but the things which are not seen are Eternal. 2 Cor. IV. 18. This formerly distinguished the true Worshipers of God from Heathens and Idolaters, who framed to them­selves [Page 303] visible Gods; and is not without use even at this day. For this teach­eth us what manner of Worship we owe to God, Rational and Spiritual, the Product of the most excellent fa­culties of our Soul; instructs us in the Purity and Spirituality of his Nature; That he dwells not in Temples made with Hands, but in the Hearts and Souls of Men; that the Worship we offer to him, ought to consist, not in Exter­nal shew and observation, but in the affections and intention of the Mind. Lastly, reminds us of the affinity of our Souls to his Nature, by partaking in the spirituality of it; and thereby con­vinceth us, that the Soul as far exceeds the Body in its excellency and real interest, as God doth all Finite Crea­tures.

The last Attribute of God mentioned in my Text, is his Wisdom, the only wise God; which may respect either the extent or the supreme excellency of his Knowledge, either that he knoweth all things, the most secret Transactions and Thoughts of Men, or that he best of all knoweth the Causes of things, and the tendency of means to their proper ends; what is most fit in it self, [Page 304] what is most convenient for us. In either sense we must acknowledge God to be most worthy of our Adoration.

If God indeed seeth all our actions and the most inward recesses of our Soul; if the most private motion of our Heart cannot escape his knowledge; this not only describes him to be of Infinite Capacity, and thereby worthy of the highest Veneration, but also en­courageth to Adore and Worship him; Since we are sure that our Piety, al­tho never so secretly performed, can­not pass unregarded by him; that it will not be thrown away and become ineffectual. Whereas if we neglect to pay this Tribute of Honour and Glory, we cannot flatter our selves with the hopes of secrecy, and concealing it from the knowledge of God.

This of all other Attributes ought to create in us the most lively concern and diligence, to consider that God is always present as a Witness with us, to observe our demeanour, and note every Action of our Life. And if so, we may be assured, that no Action of Praise or Thanksgiving will miscarry, or fall short of its intended end, to pro­cure the Favour of God.

[Page 305] In the next place, God not only view­eth all the parts of the Creation, and is conscious of every motion, whether of the Soul or Body; but directeth all things to their best and most proper ends, fore-seeth all effects, knoweth the force and efficacy of all Causes, and ordereth all his designs in the most wise and per­fect method. And that we may not esteem our selves unconcerned in all this, he hath chosen to employ his Wis­dom most Illustriously in favour of Man­kind. Thus the whole Fabrick of the World doth in some measure tend to the Service and Happiness of Man, whom he Constituted Lord of all the Visible World; and most wisely con­trived it for his Convenience as well as Pleasure. This our Senses teach us: this we cannot doubt, if we view the several parts of the Universe, and con­sider in what a Beautiful and Harmo­nious Frame they are united, and con­spire to the use of Man. The Methods of Divine Providence in relation to the Government of the World, are more unsearchable; yet such as manifest a most compleat Wisdom and tender regard of our Happiness.

But above all, his Wisdom, as well [Page 306] as Love to Mankind, appears most emi­nently in contriving the Redemption of lost and sinful Man, in a method wherein Pardon is offered to Sinners without doing injury to the Divine Ju­stice; wherein Relief is afforded and Mercy granted to the infirmity of our Natures, yet Diligence and Vigilance required as necessary; wherein none are excluded, none can justly either pre­sume or despair. The Consideration of these illustrious Instances of the Divine Wisdom cannot but create in us a Sub­mission to his Laws, and Acquiescence in his Decrees; convince us of the Ju­stice of his Proceedings, and induce us to resign up our Wills and Passions wholly to his Conduct and Direction; which is the most noble Testimony of giving Honour and Glory to God, that the Soul of Man is capable of, most pleasing to God, and agreeable to his Nature.

For if we reflect upon the Quality of the Divine Attributes and Perfe­ctions, we shall easily discover, how justly the Apostle inferrs from them all, that to God the Possessor of them, ought to be ascribed Honour and Glory for ever and ever.

[Page 307] We find that from all these Perfecti­ons God hath a right to our Praise and Adoration; this is the natural result of true Conceptions of them, and cannot in Justice be denied, ought not in Duty to be neglected. To return Honour and Glory to God is the highest Effort of Gratitude which we can aim at, and indeed the utmost which God re­quires of us. It had been but a mean and unworthy Acknowledgment of those infinite Perfections, to represent them upon Earth by costly Images and magnificent Pageants, to erect stately Temples in remembrance of them, or acknowledge the deference due to them by elaborate and pompous Ceremonies; Actions indeed, wherein the greatest part of the World have always expres­sed their religious Sentiments, yet Ex­pressions far beneath the Dignity of that infinite. Object to which they were directed.

The perfections of God are spiritual, and as such, require a spiritual Ac­knowledgment, an inward Worship; that we ever preserve Noble thoughts of God in our Souls; that we main­tain an awful remembrance of our O­bligation; that we own him to be the [Page 308] Lord of Life and Death, our King and Governour, from whom we receive our Being, and in whose sight we are Dust and Ashes; that we cautiously fear to offend him, studiously endea­vour to satisfie those ends for which we were sent into the World; and in all our Actions manifest that we are sensible of our Subjection to him. Thus may we render Honour and Glory to him for ever and ever, in the words of the A­postle, that is, continually and without Intermission.

For a steady Course of Life fixed up­on Principles and Resolutions of Obe­dience, and agreeable to them, is a continued Act of honouring God; al­though we cannot always employ our Thoughts in admiring his Perfections, or our Tongue in confessing them. The Angels indeed are by the Spiritua­lity of their Nature fitted to celebrate the Praises of God without Inter­mission, as being not distracted with the Cares and Necessities of a Body, and having a more perfect Compre­hension of the Divine Attributes: but of Man, whose Knowledge in this Life is imperfect, whose Temptations are numerous, and Distractions conti­nual, [Page 309] no more is required, than a sin­cere Endeavour of directing his Life in general, by Principles and Rules, which arise from Obedience to the Commands and Will of God, and ultimately tend to the Honour of his Name. And surely we cannot imagine this Condi­tion of Happiness, to be any difficult, much less any Grievous Matter, which is the constant Exercise of Angels now in the Supreme Fruition of their Hap­piness. This Constitutes their present Joy, and in this will consist our future reward, to be admitted to perform conti­nual Acts of Honour and Glory to God in Heaven. To be urged to the Practice of the same Actions in this Life, ought ra­ther to be esteemed an Anticipation of those future Joys, than an Imposition. If it be indeed a Happiness in Angels to be employed in continual Acts of this Nature; if it shall be hereafter an infinite Favour to us to be admitted to the same Office; it is now at least some Degree of Happiness to perform that imperfectly, which we shall then com­pleatly; and so much the greater De­gree, by how much the more we are intent on it.

But then, That we may not deceive [Page 310] our selves with a false Opinion of giv­ing Honour and Glory to God, when we fall short of it; that we may not be ranked among those, of whom God complains, That they Honour him with their lips, but their heart is far from him; we must take especial Care that the Honour and Glory we pay to God be real and unfeigned. The Apostle teach­eth us to be sincere in this Duty by af­fixing an Amen to the end of these words; which is as much as to say, indeed, or may it be so; may Men sincerely and in earnest give Honour and Glory unto God; may their Hearts agree with their Mouths, and their Actions with their Declarations: Otherwise instead of honouring, we shall but vi­lifie and affront God, and deny his At­tribute of Omniscience, vainly imagi­ning that our Hypocrisie is concealed from him, and undiscerned by him.

And indeed no deliberate Sin can be committed without overthrowing our Belief of all the Divine Attributes, and effacing (or at least, for a while cloud­ing) all Notions of Religion arising from them. By the Commission of any such Sin, we disown him to be our King, withdraw our selves from his [Page 311] Government, and refuse to be directed by his Laws. We set up to our selves and pursue a different end from that appointed by the Laws of our Creation; we wrest our selves out of the Posses­sion of Christ, by the price of whose Blood we were redeemed; and deliver our selves to his and our professed Ene­my, the Devil. We deny him thereby to be a King eternal, who continueth his Government even after Death, and exerciseth severe Judgment upon Sin­ners, for things done in the Body. We dis-believe the immutability of his Will, and fondly imagine that he will, in our Favour, reverse his Sentence of Con­demnation pronounced against obstinate and deliberate Sinners. We perswade our selves that we escape his Know­ledge, and are hid from his All-seeing Eye. So fatal and erroneous is every deliberate Sin, that it either destroyeth, or debaseth for a time, all Principles of true Religion and Notions of a Deity; and thereby becomes a temporary Apostacy.

That we therefore may escape the Danger of that unhappiness, let us con­stantly keep in Mind the infinite Per­fections of God, and our Obligations [Page 312] arising from them; let us always re­member that he is our Creator, our King and our Redeemer; that he will after Death take an exact and impar­tial account of our Actions; that he hath decreed Damnation to all obstinate and impenitent Sinners, and will not recall his Sentence; that he knoweth all our Thoughts, and seeth our most private Motions. Let us frequently call these things to Mind, and Act as if we had them continually before our Eyes; so shall we give Honour and Glory to God in our Lives; so may we without the Check of our own Con­sciences confess his Glorious Attributes with our Mouths; and so shall we be ad­mitted to sing Glory and Honour to him eternally in Heaven: Which God grant for the sake of Jesus Christ our Lord.

THERE is no greater Argument of the miserable Condition of Mankind since the Fall of Adam, no ful­ler demonstration of the Dominion of the Flesh over the Spirit, of which the Scripture so often complains, than the willful Omission of those means, which are at the same time allowed to be the only way to Happiness. This Happi­ness all Men earnestly desire; and none are ignorant that the Conditions of it are Repentance and Obedience; all ac­knowledge this to be highly reasonable [Page 314] and absolutely necessary; yet all find and deplore in themselves a continual aversion to set immediately upon the serious Practice of these Conditions.

They flatter themselves indeed with some hopes at least of attaining the pro­posed Happiness; and by the hopes of this support themselves, whensoever they give their Souls leave to entertain any serious Reflections. The Scripture and their own Conscience tells them, That these hopes are vain, while they continue in unrepentance; yet they deferr their Repentance from day to day, and fondly imagine that it will never be too late to set upon it; they are loth to fix the time of this necessary Du­ty, and say to their Souls, hitherto thou hast served the Lusts of the Flesh, and Temptations of the World; hencefor­ward, from this very moment, abandon them, and devote thy self to God.

Wisely therefore hath the Church in all Ages, ever since the Apostles time, set apart a solemn time, in every year, which we call Lent; wherein all Christians should be taught, and obli­ged to attend more diligently upon the Execution of their Duty; to enter into a more serious Consideration of their [Page 315] eternal interest, and be exhorted to be­gin a resolute Opposition of their Lusts and Passions, by inuring themselves to a severe Exercise of Holiness and Ver­tue; by denying to gratifie the Lust of the Flesh in its inordinate Desires, and if it be otherwise untameable, to re­duce it by Maceration, or other sober Austerities.

By this means Sinners are induced to bethink themselves in earnest of their forlorn State and Condition; and, what they were always unwilling to fix them­selves, the time of their Repentance is appointed for them, and the perfor­mance of it is assisted by this excellent Discipline of th [...] Church. And then, that we may not neglect it, that we may not imagine immediate Repen­tance to be unnecessary; that we may not omit either to fix a time to it our selves, or to embrace the time appoin­ted by the Church, wherein all the Faithful do in a more particular man­ner apply themselves to exercise Acts of Repentance; we are assured by the Holy Ghost, That if we will not, yet at least God hath set a time, wherein he ex­pects our Repentance, and beyond which he will not await. To day if ye [Page 316] will hear his voice, harden not your hearts.

From which words I shall take oc­casion to Discourse upon these two Heads.

I. The Duty of Repentance, enjoyn­ed in those words, Harden not your hearts.

II. The term prefixed to it, that it be done immediately, To day if ye will hear, &c.

I. The Duty of Repentance enjoyn­ed, which is fitly expressed by these words, Harden not your hearts. For if we suffer our Reason to take place; if we willfully shut not our eyes against the Truth, and embolden our Minds against the influence of it, when disco­vered, we cannot but repent. To har­den the heart, is to Act against the Con­viction of a Mans own Conscience, and against the Dictates of Truth clearly and fully manifested.

Thus Pharaoh is often in Scripture said, To have hardned his heart, when he re­fused to let the children of Israel go. He was abundantly convinced, that the Dismission of them was commanded by God; he knew very well that Moses was a true Prophet; he experienced the [Page 317] Power of God, in the dreadful Plagues inflicted upon his Kingdom, and ac­knowledged him to be the true God, by recurring to him, and imploring his Mercy and Pardon, as often as he de­sired the Plagues to be removed. Yet for all this he perversely refused to obey the Command of God; and was therefore made an Example of the ter­rible Justice of God, even in this World.

We have yet a nearer instance of this kind in the People of the Jews, whom the Psalmist in these words par­ticularly reflects on, Harden not your hearts, as in the provocation; in the day of temptation, in the wilderness, when your Fathers tempted me, proved me, and saw my works. They were a People pe­culiarly chosen by God, and obliged by the most amazing temporal Bene­fits, that ever were conferred on any; fed with a constant Miracle, led by a Prophet, and confirmed by continual Miracles wrought in Favour of them. Here was sufficient Conviction of the Truth and Power of that God they wor­shipped, of the Greatness of the Obli­gation laid upon them, and the Reasons they had to yield an intire Obedience [Page 318] to his Commands: Yet we find fre­quent Defections in them, contempt of his Precepts, vilifying of his Benefits, and disbelief of his Promifes; which enforced God in Indignation to say of them; How long will this people provoke me; and how long will it be e're they be­lieve on me; for all the signs which I have shewed among them? I will smite them with the pestilence, and disinherit them, &c. Numb. XIV. 11, 12.

So then, To harden the heart, is to Act against the Convictions, and im­pulse of our own Consciences: a Sin of the highest Enormity; against which God expresseth the greatest Indigna­tion, and on which he inflicteth the most severe Punishments.

This we cannot but acknowledge; this we willingly confess. We wonder at the impudence and obstinacy of Pharaoh, we are apt to conceive In­dignation, and pronounce Sentence a­gainst him, when we read or hear his History. We abhor the ingratitude and baseness of the Jews, and are astonish­ed to think, that they should, after so many signal Miracles wrought in Fa­vour of them, rebel against God, slight his Favours, and endeavour to stone his [Page 319] Prophet, and their own Deliverer. We condemn the Folly and unreasonable Conduct of both; and are prone to con­clude with our selves, had we then been in the place of Pharaoh, or in the number of the Jews, far be it from us, that we should have imitated his obsti­nacy, or their Perverseness. But let us not deceive our selves, or flatter our selves with a vain Opinion of behaving our selves better in such Circumstances. Let us reflect upon our own Behaviour, in relation to the Duty of Repentance; and we shall find the Omission of it, to be in no less a Degree, a hardening of the heart, than was the Crime either of Pharaoh, or of the Jews.

For our Conviction is no less than was that of Pharaoh, our Obligation greater than was that of the Jews. We are without doubt fully satisfied, that our God is the true God, that he hath a just Right to lay his Commands upon us, and to require our Obedience. We know very well, that he hath com­manded us to observe the Rules of Ho­liness, Temperance and Justice, and that although he hath reserved Mercy and Pardon for Sinners; yet that this is dis­pensed upon no otherCondition than that [Page 320] of Repentance. Without the Practice therefore of this, no Obedience to God can consist or be preserved. And then may not he justly be said to have hard­ned his heart, and defied the Divine Majesty, who acknowledgeth all this; and yet cannot be prevailed on to ma­nifest his Obedience, by forsaking, be­wailing, and amending his former Dis­obedience? Who confesseth himself to be his Creature, and to owe to his Li­berality both his Life, and all the con­sequences of it; and yet continueth to profess Enmity to him, by retaining his sinful Habits? Who believeth all his Attributes of Almighty Power, Wis­dom and Omnipresence; and yet nei­ther dreads his Anger, nor reveres his All-seeing eye? So that if Men consider­ed but the natural Obligations, which they have to God, they could not disobey him, or continue in Disobedience by unrepentance, without either the con­stant Accusation of their Consciences, or a studious stifling of them, by a pro­fligate hardness of heart.

But then, who can reflect upon the wonderful Benefits of God, revealed in the Redemption of Mankind, without concluding impenitent Christians to be [Page 321] guilty of unparallel'd Obstinacy? When the Dictates of Reason and natural light of Mankind, by an universal de­cay of Piety, wanted their effect, and failed in promoting among Men obe­dience to their Sovereign Lord and Maker: God contrived such a method to reduce them to their Duty, as, if an inexcusable ingratitude did not oppose, could not miscarry. He invited them by the Blood of his only begotten Son, proclaimed Pardon to all penitent Sin­ners, proposed infinite Rewards to sin­cere Repentance, and settled a Succes­sion of Pastors in the Church, who might renew these Promises, and pro­mote Repentance by constant Exhorta­tions. After all this it is impossible to corroborate or add to the Obligation of what is required of us. And if we in­quire what that is; we shall find it to be briefly comprehended in Repen­tance.

This was the Message of John the Baptist sent to prepare the way to our Sa­viour; this was the subject of theApostles Sermons, Repent and be baptized. So necessary is it to the Profession of Chri­stianity, that it is pre-required to it. The main design of that most Holy Re­ligion [Page 322] is to promote the Honour of God, by procuring a just Esteem and Adora­tion of himself, an universal Obedience to his Laws, and Devotion to his Will. None of which can take place, until the love of Sin be first renounced and changed into a steady Resolution of Submission to the Divine Precepts. If then, neither the offers of Pardon can perswade us, nor the love of Christ con­strain us; if the frequent Exhortations of faithful Monitors cannot move us, nor the necessity of the thing it self en­gage us; if these Arguments contrived by the most Wise Providence of God, become fruitless and ineffectual; it must be imputed to an Obduration greater than any other, because opposing Rea­sons stronger than any other.

If to slight and over-look all these Obligations be so enormous an obdura­tion, much more Criminal will it be to despise the glorious Promises of Reward annexed to Repentance: because these ought so much the more to affect us, by how much the more they concern us. The Reward proposed to the Jews was no more than the temporary Pos­session of a fruitful Countrey, to which perhaps some Men would not value [Page 323] their Title, that they might gratifie their Lusts. Yet it is recorded as a heinous Aggravation of the impiety of the Jews, That they thought scorn of that pleasant land, and gave no credence unto his words. In the Christian Religion more noble Rewards are proposed, Re­wards with which nothing in this World can stand in Competition; and yet all bestowed upon this single Con­dition of Repentance: which if it be neglected, may we not reasonably con­clude that the Reward it self is despi­sed? How then shall God oblige Men to his Service, if this be ineffectual? He propofeth eternal Felicity, they preferr temporal Satisfaction; a Sa­tisfaction so far beneath true Happiness, that it carrieth no Contentment along with it, and in a short time becometh nauseous. He grants this upon easie Conditions; and yet Men think it not worth the while to bestow that easie Labour; he bestows it upon sinful Men who are thereby his professed Enemies, and yet they think not themselves obli­ged by the Gift of it. They harden their Hearts against these powerful Im­pressions, and suffer not themselves to be mollified by the most endearing kindness.

[Page 324] Men may perhaps imagine, that it will never be too late to undertake the Acquisition of this Reward, that it may be securely neglected till the last Scene of Life. But surely it cannot but be high­ly unreasonable even to endanger the hopes of so great a Purchase, for the sake of any worldly Pleasure; which so in­finitely transcends all the Satisfaction which this Life can afford. Not to say that it is impossible to preserve any true Satisfaction in this Life, without a pro­bable assurance of the Fruition of the next. Men may for a while stifle the natural Desires and Notions of their Souls, and cloud the Dictates of Consci­ence: Yet the Soul cannot but sometimes free it self from this affected Stupidity; and, being by the Light of Reason assu­red of its own immortal Nature, look forward into the Ages to come, and be folicitous of its future State.

It will then perceive that that fu­ture state is an Abyss of time in comparison to this present Life, and remember the distinction of Bliss and Misery, appointed by God to the departed Souls of good or wicked Men. What a dismal Prospect will it then be to a Soul employed in these Meditati­ons, [Page 325] to consider, that the distinction of these States is most certain, but the Application of either of them to them­selves most uncertain, unless the hopes of Happiness be secured by a timely Repentance? Not to say, that that Soul cannot appear before God without ex­tream Astonishment, which God by all his glorious Promises could not induce to Repentance and Obedience to his Laws; when the Devil could tempt it by petty Lusts and foolish Pleasures to its own destruction. If then the Propo­sitions made by God to penitent Chri­stians, be infinitely more perswasive than all the Temptations to Sin and Disobedience; surely to stand out against them, and refuse to embrace them, till we can Sin no more, is a most foolish and deplorable Obduration.

Further, the impenitent Sinner mani­fests the hardness of his Heart by con­temning the dreadful Punishments de­nounced by God against him. And in this, beyond other Arguments, consists that execrable Obduration, which is charged upon Impenitence. And up­on this account Pharaoh is chiefly said to have hardned his Heart: that when he had felt the most terrible Punish­ments [Page 326] inflicted upon himself and his Nation, and saw others yet more grie­vous ready to be executed upon him, after so many Plagues and Threats em­ployed for his Correction, he continued yet obstinate, and as it were defied God.

Or, that I may come nearer to my Text: The most wicked Aggravation of the Obduration of the Jews in the wilderness, was their contempt of the Divine Punishments. To them the highest Punishment was a temporal Death. And although by natural Rea­son they might conclude, that a Judg­ment, and more impartial Execution at­tended Sinners in another Life; yet that was not revealed to them: to whom as no more than temporal Rewards were promised, so no other than tempo­ral Punishments were threatned. God had given frequent and terrible Instances of his Justice in this kind, by destroying the most notorious Delinquents among them by Sword, Pestilence, Earthquake, Fire from Heaven, and many other ways; yet far from being terrified by these, and discouraged from displeasing God; when their foolish Desires were not gratified in opposition to the Divine Pleasure, they feared not openly to de­clare [Page 327] their Contempt of his punish­ments, and themselves rather willing to undergo them than submit to his Commands: As when they cryed out, Numb. XIV. 2. Would God that we had died in the land of Egypt, or would God we had died in this wilderness; and more remarka­bly, Numb. XX. 3. Would God that we had died, when our brethren, (That is, Core, Da­than, and Abiram) died before the Lord.

A sober Man might perhaps imagine it impossible to parallel so enormous an Obstinacy, did not the daily Experi­ence of Christians confute his Suppo­sition, who dare withstand the Threats of eternal Fire, and harden their Hearts against any impression from them. It may perhaps not be unaccountable, that resolute and desperate Persons should despise a temporal Death, when not af­frighted with any succeeding Judgment; but to slight a Punishment extream in its sharpness, and perpetual in its Dura­tion, is such a hardness of Heart, as al­though acccompanied with no other Crimes, might justly deserve to undergo the utmost Extremity of the Punishment. For the most wise contrivance of God provided the Torments of Hell, not on­ly for the Punishment of the wicked [Page 328] after Death; but also for the Correction of all in this Life; that by the Fears of them they might be affrighted from the Commission of Sin, and even enforced to Repentance, if a most stupid Obdu­ration of mind did not intervene.

To all these Aggravations of impeni­tence I should be unwilling to add, that none of the least or less usual Causes of it, is a perfect unbelief of the Revela­tions, Promises or Threats of God, (all Professors of Christianity being unwil­ling that the sincerity of their Belief should be called in question) did not the Apostle ascribe it to this cause, who citing the words of my Text, Hebr. III. and exaggerating the Obstinacy of the Jews, ascribes it chiefly to their unbe­lief in the last Verse, having before warned all Christians, least there be in any of them an evil Heart of unbelief. And surely not without reason: For it cannot well be conceived, that the Be­lief of these things should consist with a willful continuance in Impenitence; that any Man should really believe, that there are Rewards and Punish­ments prepared for Men in another Life, both infinite and inexpressible; and withal acknowledge, that there is [Page 329] no other method, whereby to obtain the one or escape the other, but a hearty and sincere Repentance, and yet with this Belief and Confession should conti­nue in a state of Unrepentance. Or if perhaps it may be possible, that two such contrary things should consist toge­ther; yet it cannot be denied, but that by his Actions he proclaims his Unbe­lief to the World, who neglects this necessary Duty of Repentance, or, which is all one, deferrs to perform it.

This was the Second Head proposed; namely, the time prefixed by God to our Repentance; To day, if ye will hear his voice, harden not your hearts: Or as the Apostle expresseth it, Hebr. III. 13. While it is called to day: Which may either import, the term of our natural Life; for that Repentance will take no place after Death, agreeably to that of our Saviour, John IX. 4. The night com­eth, wherein no man can work: So that Repentance being necessarily to be per­formed in this Life, and no more of this Life being certain to us than that moment, which we now enjoy, it ought to commence from this very moment: Or else, which seems most natural and agreeable to the Design of [Page 330] the Psalmist, and the Apostle in the III. of the Hebrews, Repent to day, That is, immediately; while God continueth his offers of Mercy, before it be too late; for that he will not await our Re­pentance till we please, nor suffer his Goodness to be willfully slighted.

This term of Repentance fixed by God to every Man may be easily dis­covered, as being no other, than the first moment of his Conviction of the necessity of Repentance. When that Conviction is once throughly formed; when Men are fully satisfied, that it is their indispensable Duty to conform themselves to the Will of God; when they know withal, that this Conformi­ty consists in practising all the Divine Precepts of Holiness, Justice and So­briety, and that all habitual Sins are an open Opposition to it; when they are as [...]ured that God hath proclaimed his Pardon to Penitent, and denounced his Wrath to Impenitent Sinners: Then is Life and Death truely set before them; Then is it committed to their Choice, which they will preferr. An easie Choice one would imagine, had not the deplorable Experience of so ma­ny obstinate Sinners taught us the un­happiness [Page 331] of Mankind in choosing the worse, even under Convictions of their Interest and Obligation to the contrary.

If we enquire after the Cause of this miserable Perverseness; we find indeed the Temptations to which Mankind is exposed, to be very violent; the Lusts of the World and the Flesh to be very powerful; and the Pleasures of sin of a bewitching Nature: Yet all this would not be sufficient to Master the Dictates of Reason, and natural desire of true Happiness, which is found in all, did not an unhappy mistake, mis­guide the practice of Men, and render all the present Convictions of Conscience ineffectual.

Men are apt to raise false Notions from the Divine Attribute of infinite Mercy, and flatter themselves with vain Hopes, that the term prefixed by God to their Repentance is not yet expired; that it will never be too late to begin their Repentance, and in Vertue of it take out their Pardon. This is that Deceit­fulness of sin of which the Apostle warns us in the afore-mentioned place, least any of us be hardened through it, after the Example of the Jews; of whom some when they had heard, did provoke, [Page 332] Verse 16. That is, after a full Convi­ction of the Power and Veracity of God, refused to obey his Commands, or rely on his Pomises; as in the Case of their refusal to go up and take pos­session of the Land, which God had given to them, related in the XIV. of Numbers; to which this Psalm particu­larly relates. They immediately indeed repented of their Folly, and resolved forthwith to take up Arms and enter upon the Design; but then it was too late, they had slipt their time, and God refused to be among them, or to give them Success.

It is frivolous therefore to plead the Hopes of continual offers of Pardon for deferring of Repentance; and to pre­tend, that if they exactly knew the time beyond which the Patience of God would not await, they would im­mediately begin to form a sincere Re­pentance. Such Resolutions may pos­sibly be true; and indeed unless a mon­strous stupidity intervenes, it cannot be otherwise. But then the term is ma­nifest, and cannot be unknown to any; being the moment from which we are convinced, that it is our Duty to obey God, and know what are the Rules and Measures of Obedience.

[Page 333] We must believe that God can do nothing irrational; now the reasonable­ness of Pardon to sinful Man, is found­ed either in the invincible ignorance of his Duty, or in the Infirmity of his Na­ture, prone to yield to powerful Temp­tations. The latter supposeth an endea­vour of Obedience and Piety, and can­not consist with a fixed and resolved unrepentance; for then every Sin will be the effect, not of humane Infirmi­ty, but of Resolution. The former Cause vanisheth, when the Ignorance of Men is removed by a clear Reve­lation of the Will of God. And there­fore the Apostle tells the Athenians, That God winked indeed at the times of ignorance; but now (after the Manifesta­tion of the Gospel) Willeth all men eve­ry where to repent. As for us Christians, we cannot pretend an Ignorance of our Duty, much less those who have the Happiness to be Members of a Church so excellently Constituted. We have the Scriptures open to us; are admoni­shed, and incited to the Practice of our Duty by weekly Exhortations; and disown all little Arts, so usual in other Churches, of procuring Salvation with­out a strict and real Obedience.

[Page 334] There remains then to us only the Plea of Infirmity, whereby to excuse our Sins, and not wholly to despair of the Divine Mercy. This supposeth our sincere Endeavours of performing our Duty, and a settled Course of Ver­tue and Piety; in which Course we may be overtaken with Temptations, and being unawares insuared by them, may be betrayed into Sin, while the Soul is clouded with a Passion, and by violent impressions from the Body, or outward Objects, hath scarce the Liber­ty of directing her thoughts aright. But if when this Tempest is allayed, this Cloud removed; when the Mind re­gains its perfect Freedom, and enters into a serious thought of its Condition, it entertains any Complacency with the Sin performed, or is willing to per­mit a continuance of it; this is no lon­ger a Sin of Infirmity, but of delibe­rate and resolved Choice; much more when any Man resolves wholly to stand out against the Divine Com­mand, and Convictions of his own Conscience, and to proceed in his unre­pentance, although but for a certain time. This is a Sin of so heinous a Nature, that no Pardon is promised [Page 335] to it under the Gospel, nor indeed can it consist with the Justice and Holiness of God to give it.

And then, even for Sins of Infirmity, it is our constant Duty to watch over them to prevent them, and if possible at last wholly to remove them. Other­wise, if the hopes of obtaining Pardon for them, betrays us into a neglect, or perhaps a voluntary Admission of them, they lose their Plea of Infirmity, and become Sins of Presumption; Sins of a much deeper Contagion. To cure therefore and prevent even thofe Sins, which alone can take place in a true and real Christian, we must endea­vour by an assiduous diligence and circumspect Carriage to form Habits of Vertue and Piety.

For this end the Observation of Lent was wisely instituted by the Church; wherein by a more than ordinary vigi­lance over our Actions, by frequent Meditation, Prayer and other pious Exercises; and if it were necessary, by Bodily Austerities and Mortifications also, we might seek Remedies to the diseases of our Soul; and begin to form Habits of Holiness and Sobriety, which should not expire with the Solemnity [Page 336] of the holy Season, but be continued and improved through the whole year, and even the whole Course of our Lives.

If then we be indeed convinced that Repentance is a necessary Duty, that it ought to be undertaken upon the first Conviction, and that to deferr it after That, is an unpardonable Obdura­tion; let us from this moment resolve to do it: let us confirm our Resoluti­ons by a more than ordinary vigilance and attention in this Holy Season; and so by making these pious Resolutions be­come Habits, continue the happy Ef­fects of them to our Lives end. So shall we not fail of that infinite Re­ward, which is annexed to true Repen­tance, and the consequent of it, un­feigned Obedience: To which Reward God of his infinite Mercy bring us all, for the Sake and Merits of our Lord and Saviour Jesus Christ.

IT is an ancient and most prudent Constitution of the Church, to set a part solemn Times for the exercise of Repentance, and a more serious applica­tion to the duties of Religion; founded upon the example of our Lord himself, who though he committed no Sins whereof to repent; yet, before he entred upon his Office, prepared himself for the execution by it, by an extraor­dinary abstinence for forty days toge­ther; and continued by the Church in all Ages; although the remissness and [Page 338] degeneracy of latter times hath almost defeated the use of it. The design of it was, that Men, who are always willing to put off their Repentance from day to day, and contriving reasons of their de­lay, being loth to fix the time of an un­welcom Duty, might be obliged by the Constitution of the Church, by the exam­ple of their fellow Christians, and by the admonition of their Guides to enter up­on it at this time; to apply themselves in a particular manner to search their Consciences, enquire into the condition of their Souls, discover their Diseases, and seek the remedies of them; by confessing their sins to God, acknow­ledging the guilt of them, begging pardon of God who is offended by them; removing them from the Soul, introducing contrary habits of Piety and Religion; taming the unruly paf­sions of the Body, by a serious attention to the Commands of God, to his pre­cepts, to his Promises, and his Threats, to the deformity and unhappy Con­sequences of Sin; by inuring the mind to Acts of Religion and Devotion, by a constant Meditation, both of the Duty prescribed and the Arguments enfor­cing it; and if all this be not sufficient [Page 339] to check and overrule the violent motions of the Body, to depress them by absti­nence and Fasting; in a word, to sub­due the Body to the Government of the Soul, and the Soul to the Obedi­ence of God.

We are indeed always obliged to watch over our Actions, to repent of our Sins as soon as we discover them, and to strive against them; yet it will be necessary to fix some certain times, wherein a more severe examination is to be made, the state of the Soul to be exactly searched, the imperfections and corruptions of it to be discovered; a stricter Course of Piety to be under­gone, whereby it may make deep im­pressions in the Mind, and as it were take Root in it. This time the Church hath most wifely determined, and not left her Sons to their own direction; who might possibly deferr their Repentance, till either it were prevented by Death, or Sin had taken such deep root, that it could not be removed.

And such was the excellent discipline of the Church herein, in former Ages; so Solemn and Devout their Observa­tion of Lent; I mean not in abstaining from this or that sort of Meat, for that, [Page 340] even when rightly used, is but [...]ubser­vient to the great Design; but in the Forming an Exercise of a strict Re­pentance, of a more careful Obedience, and more constant Devotion; that it could not fail to have great effect upon the Minds of all sorts of Christians. They were not content to exercise in secret all the [...]e Acts of Mortification (for so I call whatsoever tends to de­stroy Sin in Man, which is the true noti­on of mortification) but did it in publick, in the Face of the whole Church, and in many external Acts of Life. Those who had committed more hainous sins voluntarily underwent a publick Pe­nance; fequestred themselves from the [...]ank of the Faithful, placed themselves in a particular part of the Church ap­pointed for the Penitents; there pub­lickly confessed their sins, implored the mercy of God, and desired the Inter­cession of the whole Church for them.

Not only those, but all other Chri­stians, who were not conscious to them­selves of any flagrant Crimes, still ap­plyed themselves, during all that holy Season, to an extraordinary exercise of all the Acts of Religion; denied them­selves many of the ordinary and Inno­cent [Page 341] pleasures of Life; that they might without interruption attend to the forming of a true Repentance, to the mortifying of their Lusts, and to the im­proving of their good Resolutions into habits of Piety. I mean not that they macerated themselves with Hair-cloth, or Whippings, or unreasonable Fastings; those were the Follies of latter and more Ignorant Ages: but they afflicted their Souls with the continual thoughts of having offended God by their Sins; they endeavoured to Form a hatred of sin, by taking the shame of it upon themselves in a publick confession; they daily implored the Mercy of God, with all the ardent expressions and real signs of Repentance, which Pious Souls could invent. They fitted themselves for the receiving of that Mercy, by raising and fixing steady Notions and Reso­lutions of their Duty to God, and their obligation to all the Precepts of Reli­gion; by generous Acts of Charity, by a vigilant strugling with all sinful Motions, and even rooting them out by maceration, if no other means could prevail; that so they might pre­sent themselves pure and unspotted to their Lord at the ensuing solemnity of [Page 342] Easter; when whosoever did not Com­municate, and had not prepared him­self for it by such a precedent exercise of Repentance, did not presume to take upon himself the Name of a Chri­stian.

While this excellent Discipline pre­vailed, an Universal Piety could not but be produced among the Professors of Christianity; when all those Argu­ments, which now chiefly hinder the practice of Repentance, did then pro­mote it. I mean a general example, and the fear of Shame. It was then no more than fashionable to put on at least the pretence of Repentance in this Ho­ly Season; and then to indulge to the Body its wonted Pleasures and Gaye­ties was no less absurd than to rejoyce at a Funeral, when all compose them­selves with a seeming Gravity. Again to confess the guilt of Sin, when all joyned in the same Confession, was no matter of shame. Whereas now the example of Impenitence prevails; and to put on a more severe Deportment, to restrain the usual method of Life, would be accounted and derided as a Singularity. Now the Order of things is inverted, and through disuse [Page 343] of Confession, whether publick or pri­vate, shame is affixed, not to the Com­mission, but to the Confession of any Sin. So that if the former excellent Discipline could be retreived, the same shame, which now diverts us from Con­fession, would then deterr us from Commission.

It can scarce be hoped indeed, that a Discipline, so far surpassing the dege­nerate spirit of latter times, will ever be restored: yet this we think our selves obliged to remind you of, that ye might understand for what end this Holy Season was at first Instituted; and might be moved by this Noble Example to make at least some use of so excellent an Institution; if not to confess your sins in publick, yet at least to confess them to God in secret; if not to put your selves to an open Shame, yet at least to conceive inwardly both a shame and hatred of your Sin; to exa­mine your Consciences strictly, to purg them from all corruptions, to remove all vicious habits, to reconcile your selves to God by an earnest Repentance of past Sins, and a well grounded be­ginning of future Obedience. To this end the Church, since she can do no [Page 344] more, is wont, during this solemnity, to inculcate by frequent exhortations the Duty of Repentance; and to this purpose I have chosen this Text. Ex­cept ye repent, ye shall all likewise perish.

These words of our Lord were occa­sioned by a pernicious error of the Jews, that the not execution of exem­plary vengeance upon them in this Life, was an Argument that they were no great sinners; and that signal Ca­lamities were an Indication of an ex­traordinary Impiety; whereas those who escaped any such Calamities, might presume themselves to be Inno­cent, and thereupon deferr, or wholly omit repentance. Thus Pilate having lately slain several Galiteans at Jerusa­lem in the Act of Sacrificing, and the Tower in Siloam having slain Eighteen Men by a sudden Fall, as we read in the Second and Fourth Verses; the Jews presently concluded that this Ca­lamity, which they supposed to have been inflicted by the extraordinary dire­ction of God, was preceded with an ex­traordinary guilt of the Sufferers; and not finding such Calamities to fall upon themselves, thence raised a false perswa­sion that they were more Righteous than [Page 345] those unhappy Men, and more beloved by God. To correct this false per­swasion our Lord assureth them, that it was no other than a vain delusion to think that those Galileans were sinners a­bove all the Galileans: or that those up­on whom the Tower fell, were sinners a­bove all the Inhabitants of Jerusalem: or that themselves were more Righteous than either, and tells them that unless they repent, they shall all likewise perish.

In which words he

I. Insinuates the error of their per­swasion, that the not execution of Di­vine Vengeance in this Life, is an Ar­gument of the Innocence of Men, and little necessity of Repentance. And

II. Pronounceth the certainty of their Destruction without repentance.

At this time I will confine my self to the former only; and shew the unrea­sonableness of deferring repentance for this cause; that God doth not revenge the Sins of Men in this Life: a reason, which hath more hindred the practice of Repentance than any other.

It was long since a complaint of the Wise Man, that the Sinner goes on se­curely, because he seeth not Vengeance to be speedily executed; and because he [Page 346] feels it not in this Life, believeth there is none prepared for him in the other. He hath wholly busied himself in mat­ters of sense, and takes his measures, formeth his Judgments from the per­ceptions of it; believeth not any thing which that doth not ascertain to him; or if he doth believe the being and the Pro­vidence of God, the dispensation of Re­wards to Good, and infliction of Pu­nishment upon bad Men consequent to it; yet through a corrupted Judgment, cannot conceive himself capable of any greater Happiness than worldly Pro­sperity, nor of any more grievous Pu­nishment than Poverty and secular Di­stress.

So that if the Rewards and Punish­ments of God, be not consonant to these Conceptions, he cannot conceive wherein they should consist; and while he may be secured of the continuance of Happiness in this Life, he hath gain­ed his end, and resteth secure as to what may befall him hereafter; he can­not believethat God can be angry with him, to whom he permitteth the unin­terrupted enjoyment of worldly Happi­ness, which while he possesseth, he seeth no reason to believe himself to be [Page 347] in a State of Enmity with God. If such visible Punishments did attend his sin, as in the case of Ananias and Sap­phira, even fear would force him to be Pious; but the want of such terrible examples continually to awaken him, betrays him to a false belief, either of the remissness and negligence of God, or of his own Innocence, not deserving any such Punishment; and in both cases draweth him into a false opinion that Repentance is not necessary.

But what a miserable corruption must the judgment of Man have suffe­red, which can be cheated into a false perswasion, that himself is capable of none but sensible Rewards or Punish­ments? That Man should carry about him an immaterial Soul, and yet not conceive any spiritual Benefits or Mi­series? Either not know, or not va­lue any perfections or improvements, but what the Body may receive? Yet this delusion is too frequent in Man­kind; even that part of it which believe there is within them a Spiritual and an Immortal Being which actuates their Bodies, which giveth them their thoughts, by which alone they conceive themselves Happy or Miserable. They [Page 348] acknowledge all this; and yet will not believe any Happiness or Misery pecu­liar to the Soul alone; they confess the Soul must endure for ever; and yet continue wilfully Ignorant, that it can­not continue in a Neutral State, but must be the Subject either of Happi­ness or Misery. So true is that observa­tion of the Psalmist XLIX. ult. Man be­ing in Honour, hath no understanding, but is compared to the Beasts that perish. While he abounds in sensual pleasures, he acts not the part of a Rational Being, consi­ders not what distinguisheth him from a Beast, the existence of his Soul after death, and the capacity of receiving Rewards or Punishments from his Supreme Judge after the dissolution of the Body. Beasts are capable of a good or bad Condition, while Life is continued to them; and if a Man imagins that no­thing attends him beyond this Life, he doth therein compare or level him-self with the Beasts that perish.

Yet perhaps it may be imagined, that this mistake was pardonable in the Jews, to whom our Saviour spoke, whose Religion taught them not to expect any Rewards or Punishments, beyond the extent of this Life; whose [Page 349] Arguments of Obedience were an Earthly Canaan, a fruitful Land, a long Life, and abundance of Temporal Blessings; their punishments no other than the loss of these by Captivity, Oppression, Calamities, or sudden Death. Their Fathers received no o­ther promises, their Law taught no o­ther: and therefore it was but natural for them to believe, that signal Cala­mities were the Indications of the Di­vine displeasure arising from Sin; and freedom from Misfortunes, Arguments of the continuance of the Divine Fa­vour to particular Persons. Thus the Apostles seeing a blind Man, presently asked their Lord, whether for his own sin, or for the sin of his Parents that Calamity was inflicted on him: And in this Chapter, the Jews not partaking with the Galileans in their miserable end, immediately concluded, that nei­ther had they partaken with them in the guilt, which they supposed drew that end upon them.

Yet notwithstanding all this the Error of the Jews was not excusable. Their Religion did not warrant them to make any such conclusions: which proposed indeed no other than Tem­poral [Page 350] Rewards or Punishents to them; yet did not Teach that no other were to be expected by them. The cause of their mistake was, that what God had only promised to the whole Nation of the Jews together, they applyed to all the Members of it in particular. He engaged by his promise to bestow upon that Nation a Fruitful Land, to conti­nue the possession of it to them, while his Worship and Obedience to his Laws was publickly and generally maintain­ed; to make them fruitful, to multi­ply them and bless them, by giving them Fruitful Seasons, secure Peace, or at least Victory over the distur­bers of their Peace. He threatned to deprive them of their Possessions, to afflict thém with the Sword and Pesti­lence, to deliver them up to the Will of their Enemies, and deny the kind influences of Heaven to them; if they sorsook his Worship, or generally vio­lated his Laws.

In this general Prosperity and Cala­mity of the whole Nation, the promi­sed Rewards or threatned Punishments of every particular Man were includ­ed; and no otherwise. God no where promiseth to them that he would by an [Page 351] extraordinary interposition preserve the Possessions, the Peace and Plenty of a few good Men, when the prevail­ing and almost Universal Apostacy of the Nation did require a general Pu­nishment. In that case, those few good Men were to share in the com­mon Calamity, and retain no advan­tage beyond the others, besides the peace of their own Conscience, and the hopes of receiving from God hereafter a Reward of their Obedience. Nei­ther did he threaten that he would ex­traordinarily punish the wickedness of a few Men, when the generality of the Nation should continue in Obedi­ence to him. They shared in the com­mon Benefits of their Nation: and for the punishment of their particular Sins were reserved to a future Judgment.

We find indeed in the History of the Old Testament, that God did oft-times rescue good Men from a general Cala­mity; as Caleb and Josh'ua in the Wil­derness, Jeremy in the Captivity of Ba­bylon, and many others. On the other side, he sometimes inflicted exemplary punishments upon private Sinners; while the whole Body of the Nation preserved intire their Obedience, and [Page 352] therefore still enjoyed their Peace; as in the case of Achan and Uzziah. But these are to be esteemed so many ex­traordinary Acts of Providence, exer­cised for the vindication of his Justice and Government, not in vertue of the Covenant which he made with that People; which we find chiefly in the Book of Deuteronomy; and therein can discover no other than general threats or promises made not to particular Per­sons, but to the whole Nation taken in Society.

That the Covenant of God included no more, is manisest from the practice of following Times. For far be it from us to imagine that God violated his Covenant; yet we find that in after Ages the Good were involved in the general Calamities of the Nation, and the Bad often escaped unpunished in this World. An undeniable proof, that the contrary practice was never any part of the Covenant made by God with that People. Thus Mordecai and Daniel were carried away in the Captivity; thus Jeroboam and Ahab reigned securely. The Psalmist com­plains that the Wicked enjoyed all the satisfactions of Life, and came in no mis­fortunes [Page 353] like other Men; while the Good were Persecuted, Afflicted and Kil­led all Day long. Whereas if God had promised external Happiness to every good Man of that Church in particu­lar; or denounced visible Punishments upon the hainous Sins of every single Sinner; it is no more possible any such Conduct should have followed, than that God should lye. It was therefore no other than a falsé perswasion of the Jews, that such sensible Rewards or Punishments were entailed upon eve­ry one of them in particular.

That terrible Calamities were cer­tain Arguments of every hainous Crimes though unknown to Men, and that eminent prosperity was a certain mark of the Favour of God; was the Opinion of the Jews, whom our Savi­our here opposeth; and before them, of the Friends of Job, whose Arguments do all proceed upon this Principle; and which occasioned all those querulous expostulations with God in the Book of Psalms, concerning the prosperity of the Wicked and the afflictions of the Pi­ous. Rather the Jews ought to have concluded, that, since God distinguished not always the Good and Bad by visi­ble [Page 354] Marks of his Favour, or Disfavour; since he suffered his Prophets and Devout Worshippers to be Stoned, to be Sawn asunder, to Wander about in misery, and suffer all those afflictions which the Au­thor to the Hebrews Elegantly describeth; since he permitted the most notorious Sinners to go on still in their wicked­ness, to live in Plenty and dye in Peace; themselves had grosly mistaken the Intent of his Promise, and the Na­ture of his Covenant; and that a visible Impunity in this Life was no more an Argument of their own Innocence, than it was of those pro­sperous Sinners, at whose conti­nued Happiness they murmured, and whose impiety at the same time they could not deny.

A right Notion concerning the man­ner of the Divine Conduct and distri­bution of Justice under the Jewish dis­pensation, will contribute much to re­move a like prejudice from our Minds, with what they entertained. For if under the Jewish Law, which confi­ned it self wholly to the Actions and Concerns of this Life, God neither promised nor exercised any such con­stant visible Justice, which might di­stinguish [Page 355] the Good from the Bad, and sensibly teach Men the necessity of Repentance; much less can it be ex­pected, that in the more spiritual Re­ligion of Christ, and more abstracted from the Interests of the World, any such discrimination of Good and Bad by External Circumstances of prospe­rity should take place; that God should constantly awaken the negli­gence of slothful Christians by severe and visible Judgments; or, if he doth not, should be thought to approve their Conduct. Yet is this Error al­most as frequent among Christians, as it was formerly among the Jews. While Men enjoy the satisfactions of this Life securely, and find themselves at ease; they fondly imagine that Hea­ven also hath declared it self in Favour of them, and are not willing to enter­tain a thought of the displeasure of God towards their vicious Courses, least the thoughts of it should abridge their present Happiness. They are told indeed of the pleasures and punish­ments of another Life; but conceiving no greater pleasure than what they now enjoy, nor fearing any greater punishment than the deprivation of [Page 356] that enjoyment; because they find the possession of it continued to them, they [...]magine themselves secure, and think that they either have escaped the Di­vine Punishment, or not deserved it.

To be convinced of the unreasona­bleness of this conclusion, we need on­ly reflect upon the example of our Bles­sed Saviour; who, notwithstanding he was most dear to God, publickly de­clared to be his beloved Son, in whom he was well pleased, and even in respect of his Humane Nature taken separately, said to increase in favour with God and Man; yet in the Opinion of the World led a miserable and afflicted Life; under­went all those things which the sensual appetite of Man most dreadeth, as Po­verty, Hunger, Pain and a Violent Death; yet all this while continued to be the most beloved Son of God. In conformity to his Example, his Apo­stles, to whom he so often professed an extraordinary Love, suffered all the sensible inconveniencies of this Life; and were yet the peculiar Favourites of their Lord and Master now Exal­ted into Heaven. So that Temporal affliction is by no means any Indication [Page 357] of the displeasure of God; nor the con­trary of his Favour.

So then, in vain do Men reject or deferr Repentance, because they see not the constant execution of his dis­pleasure upon Notorious Sinners in this World. For how should that displea­sure exert it self? Not in Poverty, Affli­ctions, or in Temporal Calamities. For these we find in our Lord himself, and his dearest Servants, and therefore can never be any Argument of the dis-fa­vour of God. Yet from these Chara­cters alone, Man would take his mea­sures, who fondly imagineth nothing to be more dreadful than such Disa­sters, and knoweth no greater misery than what ariseth from them, while he consulteth his Sense alone. But God seeth not as Man seeth, he knoweth what will be real Happiness and Mise­ry to Man, and therein placeth his Rewards and Punishments. As his Rewards are not adapted to the sensual imaginations of Men; so neither are his Punishments to their Fears and Passions. What they suppose to be a se­vere Punishment, may possibly be a Be­nefit, but certainly is so small a Punish­ment, as does not at all compensate the [Page 358] guilt of having offended an Infinite Majesty. To revenge therefore the Wickedness of Men wholly in this Life, could not but come far short of the demerit of their Actions; and after all, would but little contribute to mani­fest the Divine Justice of God, or ex­cite the Repentance of Men; since what God would in that case inflict, would be far different from what Men esteem the greatest misery: which ren­ders the constant execution of Divine Justice in this Life unpracticable.

Other considerations make it unreaso­nable.

And first, the Wisdom of God hath appointed some time, wherein Man should give a trial of his Obedience, and live in a State of Probation; du­ring which time, neither Rewards nor Punishments of his Actions should or­dinarily be distributed; but both re­served till that Probation should expire, and the last resolutions of Man were known. This time can be no other than that of Life on Earth; in which Man at his first entrance hath propo­sed to him the Arguments of Obedience to God, the Rewards of that Obedi­ence, and all other Motives to his Du­ty. [Page 359] On the other side, the pleasures of Sin allure him, the suggestions of evil Spirits tempt him, the want of consideration fits him to follow the dire­ctions of sense alone, and not to trouble himself with any other Interest than that of this Life. His Will and the freedom of choice is still reserved intire to him; Life and Death is set before him, as it was by Moses before the Jews: he is at liberty to choose which he pleaseth; still remembring that upon his conduct in this Life depends the Happiness or Misery of his future State.

In the mean time God ordinarily affrights him not into his Duty, by a certain Execution of Punishment con­sequent in this Life to the Commission of his sins; neither doth he draw him to Obedience by the sensible experi­ence of Rewards. For that would destroy all the merit of Faith or Obe­dience; since the Actions of Men would then proceed from the dictates of their own sense, not upon the principle of believing this, because God hath said it, or doing that because God hath Commanded it.

I say, that ordinarily God doth not dispose Men to Obedience by the sensi­ble [Page 360] experience of Justice executed in this Life, although often in mercy to Mankind, he doth extraordinarily in this Life Reward the eminent good Actions of his Obedient Servants, and Punish the more notorious Sins of wick­ed Men. This he doth for the Vindi­cation of his Justice, and for the Instru­ction of other Men, to whom beside the ordinary Light of Revelation, he doth sometime indulge these extraor­dinary admonitions. But this is not to be drawn into any Rule by us; we may not hence conclude that Prospe­rity is an Argument of the Favour of God, or the not inflicting of exemplary Revenge, a sign of Reconciliation with him. Rather we ought to judge, that the time of this Life God hath given us for a Trial of Obedience, during which he patiently awaits our Resolution. All this our Lord manifests to us in the para­ble of the Tares, which the Houshold­er would not suffer to be plucked up till the time of Harvest, but till then, be mixed securely among the Corn; plainly insinuating, that the ordinary providence of God should in this Life make no discrimination between the Good and Bad; but suffer both alike [Page 361] to live secure without any denunciation of his Judgment till the time of Har­vest, which himself explains to be the time of the last Judgment, when the Tares and the Wheat should be severed from each other.

This proceeding indeed doth shock the common understanding of Men; but that ariseth from this prejudice, that Men forming Rules from like Cases of this World, fondly imagine, that Men have escaped all possibility of punishment, when they have put off the Body; as the Tyrant said of his Adversary, who had killed himself, that he had escaped his Hands. In that case Men see not the punishment infli­cted on them; and then those who are wont to consult the report of sense alone, will not believe it, little conside­ring that it is impossible the Soul of Man should perish; that after the dis­solution of the Body it is no less capa­ble of Reward or Punishment, since by that alone it is that Man even in this Life, is sensible of either; that af­ter Death it ceaseth not to be the Crea­ture of God, subject to his Dominion, and responsible for all its Actions done in this Life, which was the [Page 362] time of Probation allowed to it.

All this is illustrated by the Parable following in this Chapter, which our Lord purposely delivered in confirma­tion of what he had spoken in the Text. There God is represented in the Person of the Possessor of a Vineyard, wherein was an unfruitful Vine; the or­dinary apprehensions of Men are repre­sented in the Dresser of that Vineyard, who perceiving the unfruitfulness of the Vine, presently crieth out, that it ought to be cut down, that it cum­breth the Ground, that it should be rooted up and cast out of the Vineyard. The Owner of the Vineyard on the contrary commandeth it should be let alone for some while longer, that it may fully appear, if perhaps it will ever bear Fruit; during which he willeth the Dresser of his Vineyard to dig about it and dung it, to promote the fertility of it by all means possible; and if after all it continueth unfruitful, then giveth sentence that it shall be cut down.

During the time of this Life, God executeth not his final sentence upon Men; he doth not immediately deli­ver them up to the Tormenter upon the first Act of disobedience; for then [Page 363] alas who could be saved? But with an admirable patience awaits their Re­pentance till the end of Life, when there is no more place of Repentance left; and in the mean time promotes it by the solicitations of his Spirit, by the admonitions of his Pastors, by all imaginable methods, which may in­cline the Will of Man, without put­ting any force upon it. If then, in this Life, we find not the just recompence of our evil Actions; it is not because they have escaped the knowledge of God, or pass unregarded by him; it is not because they deserve not the Divine Vengeance, or that we continue in his Favour; but because he will not alter the method of his most prudent Go­vernment of the World, nor violate the ordinary Rules of it; by which he hath determined this World to be the Stage of Action for Mankind, and the next to be the Seat of Judgment.

Yet may not this forbearance of God encourage Men to deferr their Repen­tance till the end of their Life. That St. Paul tells us, Rom. 2. Is to despise the riches of the goodness, forbearance and long-suffering of God, and thereby to treasure up wrath against the day of [Page 364] wrath. Our Lord throughout all his Gospel warns Men concerning the sud­denness and unexpected time of his coming to Judgment, in prevention of this fatal errour. What his second coming was to the Jews, and what his last coming in Judgment will be to all Mankind, that Death is to us, which if it finds us unprepared, all the mise­ries which Christ denounced should befall them, will fall on us. Nor if Life were assured to us, could we at all times form such a true Repentance as would qualifie us for the Mercy of God; which consists not in a transient sorrow for past Sins, but in a total change of all the vicious habits and inclinations of the Will. Nor lastly, is there any pardon promised to presumptuous sins, deliberately committed in prospect of the pardon offered to all truly penitent sinners. But of the Nature, Necessi­ty and Benefits of Repentance, I shall speak more largely in the further pro­secution of these words in my next Discourse.

IN my last Discourse, I described to you the Reason and the Excellency of the Institution of this Holy Season. To improve which, I proposed to treat of Repentance from these words; and there­in observed the occasion of them; which was a pernicious mistake of the Jews, that the Divine Justice, not punishing the Sins of men in this Life, did thereby war­rant them; and that the Defect of such a visible Execution, was an Argument of the little necessity of Repentance. In opposition to which I shew you, that however the Jewish Revelation might [Page 366] give some Countenance to such an Opi­nion, yet that they had therein mistaken their Law: That under Christianity there is yet much less Pretence to entertain such a perswasion, which is contrary to the Constitution of humane Nature, to the Wisdom of God, and to the present Order of the world settled by him the Author of it. Lastly, That however God doth ordi­narily bear with the Sins of men in this Life, and deferr the Punishment of them to another world; yet that this giveth no reasonable Encouragement to men to put off their Repentance till the end of their Lives.

After having removed these obstacles of Repentance, I proceed to enforce the Duty, and direct you in the use of it. The Motive to Repentance is taken from the plain words of the Text, being the certainty of Destruction without Repen­tance, pronounced by our Lord, Except ye repent, ye shall perish. And the Useful­ness of it is insinuated in the same words; that by Repentance, if true, sincere and rightly applied, Destruction may be a­voided. These two then shall be the Heads of my present Discourse.

And first, I will improve the Argu­ment of Repentance, drawn from the in­evitable consequence of Destruction at­tending [Page 367] the want of it, and endeavour to convince you of the certainty of that Consequence. The Evidence of the Ar­gument, when once a full Conviction is formed of the truth of it, is manifest, be­ing taken from that which most affects Mankind, their own Interest. It were indeed more noble to pay our just Obe­dience to God, rather from a Sense of Du­ty, than that of Interest, rather out of Gratitude to God for the many Benefits received from him, and a Conviction of the entire Subjection due to that Almigh­ty Being, than from the fear of Punish­ment, or the hope of Reward. But such is the weakness of humane Nature, so cor­rupted is his Will, and so much darken­ed his Understanding, that this Argu­ment hath been ever found insufficient. God therefore of his infinite Mercy hath been pleased to employ that more sensi­ble Argument of Profit and Interest, by propofing Rewards to his obedient Ser­vants, and denouncing Punishments to obstinate Sinners.

An Argument, which cannot fail, if Man by reflecting on it would perswade himself, that his Interest is indeed engag­ed in it. For it affects those very Passi­ons, which are wont to betray the Will of man to sin, desire and fear; and, would [Page 368] men consider, could not but be more pre­valent than all other Objects which move those Passions; since the Reward propo­sed is more desirable, the Punishment de­nounced more to be feared, than any o­ther thing whatsoever. This was the Argu­ment which our Lord, his forerunner John Bapti [...]t, and his Apostles, employed to convert the World. Repent, for the King­dom of God is at hand; the time now cometh, when he will no longer wink at the Sins of Mankind; when he will evi­dently declare his Resolution to punish im­penitent Sinners, and even exemplifie it in the terrible Destruction of the impenitent Nation of the Jews, as he did shortly after. The axe is now laid to the root of the tree, and every tree which bringeth not fo [...]th good fruit, shall be hewen down and cast into the fire.

These and such like Denunciati­ons of the wrath of God to unrepenting Sinners, drew multitudes of Men to a sense of, and sorrow for their Sins; not only the more devout Jews, but also Soldiers and Publicans, who confessing their Sins, were then Baptized; manifesting by that anci­ently received Emblem of Purity and In­nocence, their Resolution of sinning no more. Even after a full Conviction for­med of their Duty, our Lord thought [Page 369] fit to propose this very Argument to his Disciples, who had been long trained up in Obedience to him, and were now en­tring upon the most difficult Point of Christianity, the patient enduring of Persecution, Affliction, and even Death it self; all which he foretold should befall them in that Mission, which he then en­joyn'd them. Yet to these Fears he oppos­eth, as the greatest Remedy, this Conside­ration only, Fear not them which can kill the Body, and after that can do no more; but I will tell you whom you shall fear. Fear him, who can destroy both Body and Soul in Hell. All other Motives of Interest, all other Objects of fear or hope, concern the Body only, and terminate there: But in the Matters of Religion, the Reward to be desired, the Punishment to be fear­ed, equally concern both Soul and Body; the common Happiness or Misery of both which depends upon it. The Reward you may slight perhaps, as not desiring any greater Satisfaction than what you now enjoy; but the Fear you cannot surmount; that will still affect you. For if you so much value the present ease of the Body, the one part of you; you cannot but be af­frighted at the certain Expectation of the eternal Misery of both Soul and Body.

If this Consideration hath not that effect [Page 370] upon us, which it had upon the Hearers of Christ, John Baptist and the Apostles; it is because the Expectation of this de­nounced Destruction, far from being cer­tain in us, is eluded by vain Perswasi­ons, that Destruction may be avoided without Repentance. We all believe the truth of the Divine Revelations prescrib­ing Rules of Piety, Justice and Tempe­rance; commanding Repentance, upon neglect or violation of these Rules; giving Sentence of dreadful Punishments, upon Impenitence. We all confess that we have violated those Rules, we apply not the Remedy of Repentance; and yet we hope to avoid the Punishment. For did not Men really flatter themselves with those hopes; it is impossible that the mind of Man, convinced of the truth of such a fu­ture Punishment, and conscious of its own Demerits, should not immediately apply it self to prevent the Execution of that dreadful Sentence by a timely Repentance. These false hopes and perswasions may be referred to a double Head; either that of Presumption, or that of Inadvertency. That men, through a fond Opinion of their own worth, fancy God will exempt them from the general Sentence, and from the necessity of Repentance, or at least allow this and another and a third Sin [Page 371] to them; or that they proceed in sin se­curely, and with a sort of Stupidity, ne­ver willingly considering the consequences of Punishment upon Sin; and when they are suggested to them, still putting them off, and continuing to imagine that God will however save them, though theyk now not why. Both these sort of Prejudices are too common among all Christians, and to both I shall oppose some general Consi­derations, shewing it impossible that Go [...] should not execute the Sentence of De­struction pronounced universally against all impenitent Sinners; or in the words of my Text, that it cannot be, that Men should not repent, and yet should not perish.

The necessity of Destruction conse­quent upon Unrepentance is drawn chiefly from the Determination of the Divine Will, which hath so appointed it. And the resolution of God herein is so fre­quently and fully expressed in Scripture; that no doubt can be admitted of it. Nay the holy Spirit of God seems to have taken particular care least men should be deceiv­ed herein, by affixing vehement Asseverati­ons to his Threats of Punishments. As in Ezech. XVII. 19. Thus saith the Lord God, as I live; surely my Oath that he hath despised, and my Covenant that he hath bro­ken; [Page 372] even it will I recompense upon his own head. And in the XXII. Chapter, ha­ving denounced to Sinners the extremity of his anger, he subjoyns, Verse 14. Can thy heart endure, or can thy hands be strong in the days that I shall deal with thee? I the Lord have spoken it, and I will do it. So that those, who promise Salvation to themselves without Repentance of past Sins or Reformation of Life, must either pretend to new Lights and new Revela­lations, new terms of Covenant; or dis­believe those contained in Scripture, which are indeed the only true ones.

Yet I will not say dis-believe them. For far be it from me to judge that of many Christians, who do firmly indeed believe all the Revelations of that Sacred Writing, and yet continue their hopes of Salvation without employing the means of it. On­ly, we must confess, that believing them, we do not regard them; and when we do seriously reflect upon it, must acknow­ledge that such vain hopes are inconsistent with those revealed Truths.

For, I hope, none of this Assembly have been deceived with the idle Pretences of inward Lights, or unaccountable Reve­lations; of Arbitrary Election for secret Reasons, and absolute Reprobation for unknown Causes; which Delu­sions [Page 373] when once entertained, would ren­der all Repentance useless. We hold fast to the old form of Tradition delivered to the Saints; pretend to no Revelations un­known to former Ages; to know more of the Will of God, than what our Lord or the Apostles have plainly delivered in Scripture. We are content to go to Hea­ven the same way that all Saints have gone before us, by the Exercise of Re­pentance and good Works. Nor, if there be any truth in those Sacred Writings, is there any other way. Yet we hear those Holy Scriptures daily read to us; where­in we are commanded by Precepts, we are allured by Promises, we are terrified by Threats, we are warned by Examples to Repentance, and still continue un­moved. We hear the voice of our Lord calling to Repentance, the Exhortations of his Apostles preaching to the World, whose Message was Repent, and be baptized. We read the dreadful Examples of Pu­nishments inflicted in this World upon notorious Sinners: And yet reflect not that we are the Creatures of God as well as they, that we are subject to the Laws of Government; that the Duty is not remit­ted, but made more severe; and that the hand of God is not shortned, that he cannot punish us; but that his Power always con­tinueth [Page 374] the same; and that the Rules of Conduct given to Men are no more chan­ged than is the Nature of them.

It is somewhat surprizng indeed, that Men should know and confess all this, and yet not attend to it; that it should be possible to form an habit of Acting constantly in opposition to the clearest, and no less constant Conviction of mind. For can we hear with what Detestation the Scripture speaketh of the hardness of Pharaohs Heart, and what a sudden De­struction followed; and not reflect, that in continuing deaf to so many Admonitions of Repentance, we are guilty of the same Crime, and that, in one respect, in a higher Degree; inasmuch as he knew not at first, that that God, who com­manded him to let the Captive Jews de­part, was the true God, until he was con­vinced by many Miracles; whereas we are convinced from the beginning, of the Divine Authority of him who imposeth this Duty on us? Or can we call to mind the severe Judgments, which God exer­cised upon the Jews for sudden and rash Resolutions taken up in heat, and as soon repented of; such as their frequent Rebellions against Moses, their refusing to march to the promised Land after having r [...]ceived a false account from the timorous [Page 375] Spies; and many such other occasions? Do we remember all this, and imagine that God will pass-by unregarded our de­liberate and obstinate Rebellions, such as is the Continuation of every habit of Sin? These things were written for our Exam­ple, that by them we might receive In­struction; being terrified by the know­ledge of their Sufferings from following the Example of their Sins.

It is absurd to think that God hath remit­ted his Justice herein, and will oversee those Sins in us, which he so eminently reveng­ed in elder times. His Attributes always continue the same, his Justice, his Holi­ness, and his hatred of Sin. The Rea­sons of his Favour are eternal and un­changeable, being Piety and Obedience. Although he hath been pleased in ancient times to demonstrate his Justice by more visible Examples than in after Ages; which was no more than was necessary at the first Delivery of any general Reve­lation; partly to attest the Authority of those Revelations, and partly to deterr Men by such severe Examples from the Prosecution of sin; who ought thence to conclude, That if God exercised not the same Severity toward them in this Life, he reserved it for another; it being impos­sible, that God, who is no respecter of [Page 376] persons, should be so inexorable to some Sinners, and unaccountably indulgent to others involved in the same Guilt.

To be farther convinced of the impos­sibility of Salvation without Repentance, we may consider the Mystery of our Lords Incarnation, Death and Passion; who having taken upon himself the Sins of Mankind, bore our Infirmities upon the Cross, and became answerable to God for them. Surely, if ever God would Pardon the sins of Men without any Sa­tisfaction, whether of Punishment or Re­pentance; he would have remitted his Methods of Justice to his only begotten Son, and not required him to take upon himself the Shame and Bitterness of the Cross. Yet such was the Divine Hatred of Sin, that although earnestly and pas­sionately intreated by Christ in his Prayer in the Garden to remit his Decree therein, and receive Mankind to Mercy without requiring so severe a Satisfaction, he would not condescend to do it; nor would give Pardon to Man upon any other terms, than that that ever Blessed Person, who had taken the Sins of Mankind upon him, should suffer all the Marks of Di­vine Displeasure, which Man in this Life can undergo, and expiate it by the shed­ding of his own Blood. Could the Ju­stice [Page 377] of God permit him to Pardon the sins of Man without any satisfaction, he would never have put such an hard Con­dition upon his own Son; as that either the World, whose Redemption he had undertaken, must be for ever lost, or him­self must lay down his Life in exchange for it. When therefore a Life of such inestimable value must be Sacrificed to appease the Anger of God to sinful Men, how terrible must that Anger have been? how vehement his Hatred of sin, the oc­casion of it?

Nor did his Hatred of sin expire with the offering up of that inestimable Sacri­fice; that continueth yet fixed and con­stant. Only now, he may remit to men the full and just Punishment of their sins without any prejudice to his Attributes, of Holiness and Justice; which with­out that Satisfaction of the Cross he would not do; least Man should conclude that he took delight in, or winked at their sin, which he pardoned so easily; or that Sin was not of so deep a Guilt, since Man with all his sins was capable of the Di­vine Favour without any Compensation for it; whereas now Man cannot reflect upon the means of Pardon offered by God, without conceiving at the same time his hatred of Sin. God indeed required ne [Page 378] the Life of every particular Man in Pu­nishment of his Sins, which in strict Ju­stice would seem agreeable; but he requi­red the Life of his own Son more valua­ble than the Lives of all sinful Men put together. He receiveth to Mercy the most enormous Sinners; but condemned to Pu­nishment that Divine Person, who took the Sins of them all upon him.

And even after so much done and suf­fered by Christ for the Expiation of the sins of Men, God distributeth not the Benefits of that Sacrifice indifferently to all who lay any Claim to it. Hereby the sins of Men are not actually pardoned, nor Man immediately acquitted of the Guilt of them; but only made capable of Pardon; and the grant of Pardon in God made possible without any Diminution to his Justice. This Pardon he distributeth to Men upon those Conditions which him­self hath pleased to appoint, and those such which farther declare his Hatred of sin, be­ing Repentance and Reformation, a Con­fession of the guilt of sin, and a forsaking of it; such means as may produce in the Soul of Man a like Detestation of Sin. Upon no other account can Man claim any Benefit from the Merits of that Sacrifice; the sum of the Conditions required be­ing included in that comprehensive form [Page 379] of Speech so often mentioned in the New Testament: Repent and be baptized. Ac­knowledge the Guilt of your former sins, conceive a Sorrow for them, and form a Hatred of them. Renounce any farther Exercise of them; testifie your Resolutions to the Church into which you are received, by taking such a visible Mark upon you, as may be both a fit Emblem of your designed Purity, and a Seal of the Covenant made there with God.

These are the Conditions upon which alone Mercy is offer'd to Mankind, even after the great Expiation of the Cross. Nor may it be hoped that God will dis­pense with these Conditions in any Man. God proposed to his own Son undertaking the Salvation of the World, as the only Condition to effect it, the laying down his Life for it. He proposeth to Man, seek­ing Delivery from the Sentence of Dam­nation due to his Sins, as the only Con­dition of Pardon, sincere Repentance. He would not remit to his own Son the de­termined Condition of the Salvation of the World; much less therefore will he remit to sinful Men the Condition of Par­don, which he hath once fixed. If he spared not his eternal Son herein; much less will he spare Man the work of his [Page 380] own hands, especially while continuing in Rebellion against him.

It neither becomes us, nor will it be of any use to us to enquire, whether God could not have pardoned the Sins of men without exacting so great a Satisfaction; or whether he cannot yet Pardon the sins of particular Men without requiring from them the ordinary Condition of Pardon, which is Repentance. It is sufficient to us, that he hath declared that he will not do it; and that he hath also said of himself, that he cannot lie. He hath done all which is wont to create a Belief in Man to perswade him of the certainty of his Resolution in this Matter; he hath affirmed that he will not justifie the Sinner, unless he turns from the evil of his way. He hath often repeated his Asseverations; he hath con­firmed them by an Oath; he hath given fre­quent Examples of it, in visible Punish­ments of more notorious Sinners; he hath Sacrificed his own Son, because he would not change his Resolution; and yet he cannot perswade us, that in all this he deals in earnest.

We willingly believe all other Points of Revelation, but this we will not believe, that God will judge us according to the strict Rules of his Gospel; nor grant us any more Mercy, than what he hath there [Page 381] promised. We presently lay hold of all such Passages, as declare the infinity of his Mercy, little considering that it is joyned with no less infinite Justice. We remember what passionate Concern he often expresseth for the good of Man­kind, forgetting his unchangeable Ha­tred of sin. Whereas if we fairly con­sidered those very places, where God ex­presseth the greatest Tenderness, and whence Men chiefly raise their hopes; we shall find, that even in them he giv­eth manifest Indications of the impossi­bility of receiving his Mercy without their own precedent Repentance. He representeth himself as stretching forth his Hands to them all day long; but adds that if they will not hear, he giveth them up to their own hearts Lusts. He de­scribeth his Concern for them by the simili­tude of a Housholder cultivating his Vine, Dressing, Digging about it and watering it; but subjoyns his command of cutting it down, if it still remains unfruitful. He breaks out into passionate Exclamations in sorrow for their obdurate Impenitence. As in Ezek. XXXIII. 11. As I live, saith the Lord God, I have no pleasure in the death of the wicked, but that the wicked turn from his way and live. Turn ye, Turn ye f [...]om your evil way, for why will ye die O [Page 382] ye house of Isaael? And Psal. LXXXI. 14. O that my people would have hearkned unto me, for if Israel had walked in my ways; I should soon have put down their enemies, &c. and Matt. XXIII. 37. O Jerusalem, Jerusalem, thou that killest the Prophets, &c. how often would I have gathered thy chil­dren together, even as a hen gathereth her chickens under her wings, and ye would not? In all the Scripture there are not more vehement Protestations of kindness to Mankind; and yet all these carry along with them a certain Denunciation of De­struction without Repentance.

In the first place it is plainly insinuated, that if Israel will not turn from their evil way, there is no Remedy but they must die. The second Passage carrieth this Sense in other words. O that my People would put themselves into a capacity of receiving my Favour, which while they continue Disobedient to me, I cannot be­stow upon them! Which because they would not do, it is adjoyned in the 13. Verse; But my people would not hear­ken unto me, and Israel would have none of me. Therefore I gave them up unto their own hearts lusts, and let them follow their own imaginations, or in other words, I would have none of them. And in the last place, where to the passionate Com­miseration [Page 383] of Jerusalem, it is added that our Lord even wept over it; yet it im­mediately follows, that because they would not obey his command of Repen­tance, and put themselves under his Pro­tection, Behold your house is left unto you desolate.

However then we dare [...]not affirm that God could not have pardoned Man with­out the Expiation of the Cross, or that he cannot communicate the Benefits of the Cross to an unrepenting Sinner, be­cause we presume not to measure the Power of God; yet this we may affirm, and this is most evident, that Man con­tinuing in a state of Unrepentance can­not receive the Mercy, and the Pardon of God. For the distribution of Mercy or Pardon supposeth a Reconciliation between God and Man; and therefore St. Paul saith of his Exhortations to Re­pentance, We pray you in Christs stead, be ye reconciled to God. While Man conti­nueth in Sin, he is in a state of Enmity with God; in as much as every Sin is a violation of the Divine Authority, and a Rebellion against him in its own Nature; and every willful Sin is an absolute dis­claiming of his Government, and renoun­cing Subjection to him. Resolvedly to deferr Repentance is such a willful Sin; [Page 384] and therefore cuts off all Communication of Favour between God and Man: it be­ing absurd to say, That he is reconciled to God, who continueth in Rebellion to him, and fears not to Affront him with his sins; who defieth his Threats of Pu­nishment against impenitent Sinners, or at least slights his Commands of universal Repentance. These things are so incon­sistent, that the least Attention will ma­nifest the impossibility of a Pardon with­out Repentance.

This also follows from all those earnest Exclamations of God before recited; which are so many Affirmations, that while Men continue in disobedience to him, he cannot bestow any Act of Favour on them: cannot, I say; not by reason of any defect of his Power, but by rea­son of the incapacity of Man to receive, in that state of Unrepentance, any such Fa­vour; and in complyance to his most just Determinations of the contrary. Upon which account he plainly makes it impos­sible for himself to Pardon unrepenting Sinners, Jeremy V. 9. Their transgressions are many; and their backslidings are increased: How shall I pardon thee for this?

We have hitherto considered God on­ly as the Author of that revealed Reli­gion which we profess. It may not be [Page 385] amiss to consider him also as the common Governour of the world, and the Judge of all Mankind. To the Execution of these Offices nothing is more necessary than an impartial Execution of Justice; which cannot consist, if Rewards and Punishments be distributed without any respect to the Merits or Demerits of Men; if the Rewards proposed to the diligent observers of the Divine Commands, be given in common to the Neglecters of them. In vain then would good Men employ so much Industry, Zeal and Cau­tion; in vain should they forego the Plea­sures of Life, deny the Desires of the sen­sual Appetite, and Labour in the more arduous Duties of Christianity; if by all this they gained no more, than what neg­ligent Sinners might secure to themselves, and yet retain the use of all those Plea­sures which a depraved Will could desire.

Nor could we account for the Justice of God, if he should require such diffi­cult Duties of his most faithful Servants; and yet allow the same Rewards to his Enemies, to impenitent Sinners, which he hath proposed to them. Our Lord told the Pharisees indeed, those great Preten­ders to Holiness, That the Sinners and Publicans go into heaven before them; and in another place saith, That the Kingdom [Page 386] of heaven suffers violence, and the violent take it by force. But then those Sinners did repent, which the Pharisees refused to do; and the violence offered to Heaven, is there no other than Prayers and Tears. Without those the supream Judge would continue inexorable to them; who hath promised indeed to lay open Heaven to penitent Sinners, but upon no other Con­dition will admit them into it. Other­wise what Abraham said to God, Gen. XVIII. 25. when he imagined that God would involve the just Inhabitants of So­dom and Gomorrah in the unive [...]sal Destru­ction, which he was about to bring upon those Cities. That be far from thee to do after this manner, to slay the righteous with the wicked, and that the righteous should be as the wicked. That be far from thee. Shall not the Judge of all the earth do right? The same we might justly apply, if God com­municated the Rewards of just Men, such as Pardon of sins, and hope of future Happiness, to impenitent Sinners. But sar be it from us to imagine any such un­even Conduct in God; who from the in va­riable distribution of Pardon to Penitent, of Punishment to unrepenting Sinners, raiseth the Proof of his own Justice, Ezek. XVIII. 25, 26, 27. Hear now O house of Israel, Is not my way equal, are not your [Page 387] ways unequal? When a righteous man turn­eth away from his righteousness and commit­teth iniquity and dieth in it; for his ini­quity that he hath done he shall die. Again when the wicked turneth away from his wick­edness that he hath committed, and doth that which is lawful and right; he shall save his soul alive. Therefore I will judge every one according to his ways, saith the Lord God: Re­pent and turn your selves from all your Trans­gressions; so iniquity shall not be your ruin.

I have been so long upon this Head, that I have little time left to speak of the Second; which is, the Usefulness of Re­pentance; in that, if it be perfect, sincere and rightly applied, it averts the Punish­ment due to sins: Not through any in­trinsick Merit of its own, but through the gracious acceptance of God, who hath promised Pardon upon true Repen­tance. That we may not be deceived therefore in the Nature of Repentance; we may reflect upon the Reasons for which Repentance is so acceptable to God, who, as he is a most perfect Being, doth nothing without most evident reason.

God therefore, whensoever he taketh the Soul of Man to himself, and ca [...]th it to Judgment, judgeth it according to the present Disposition of it. If a Man hath formerly lived up to his Commands, [Page 388] but did afterwards Apostatize from them, and gave up himself to the direction of his Lusts, and died in that corrupt Habit of Mind; he shall be judged according to it. If he formerly neglected his Duty, but before his Death, had changed all the Habits and Dispositions of his Soul into firm Resolutions of Obedience to God, into a perfect Hatred of Sin, and a love of Piety, and dieth in them; God will reward him according to that prefent Dispofition.

Such a Repentance then, which God will accept, must be an entire change of the very frame of the Mind; not a slight Sorrow for past sins, nor even a bitter Sorrow for them; if founded only upon the prospect of the Punishment attending them, it proceeds not to change the Ha­bits of the Soul: For with such a Sor­row a love of sin may well consist. Nor even if this Sorrow should proceed to a careful discharge of Duty for many days together, and often break out into ardent Ejaculations of Devotion; yet will not this avail; unless the Will be firmly set­led in Resolutions of continuing the work so well begun, and taken off from all Complacency in sin. As the Body of Man is not to be accounted sound or healthful, although it hath now and then [Page 389] some intervals of Health; unless the whole Crasis of it be strong and uncorrupted.

That every one may judge of himself herein, let him propose to himself the greatest Temptation, which he know­eth can affect him; let him imagine himself secure from being discovered in this World, and not being immediately snatcht away to Judgment; then let him impartially examine himself, whether in those Circumstances he should preferr his Duty before the Pleasure of sin. If he be well assured of his Resolution therein, he may then hope well of his own Con­dition. But because Men in such Exa­minations will be partial to themselves; let him take a View of his latest Actions; in which if he can find any sin committed deliberately, after Consideration, in cool Blood, and the Suggestions of his own Conscience to the contrary; then let him assuredly conclude, that the state of his Soul is depraved; that the whole frame of it must be changed by Repentance, before God will extend any Mercy to him; and that without such Repentance he is for ever lost.

For in every such deliberate sin Man really chooseth Damnation to himself. In the precedent Deliberation of it, his Con­science sets before him Life and Death; [Page 390] on the one hand the Command of God, the Authority of his Command, and the Promises of Obedience; on the other hand the Guilt of sin, and the Punishments af­fixed to it: If notwithstanding all this his Will be over-ruled by the seeming Plea­sures of Vice to embrace it, and violate the Laws of God; Man doth therein make an absolute Choice of Damnation for himself; and doth as truly renounce Obe­dience to God, as if he made an open and formal Abjuration of it. A mind therefore so corrupted can by no means be said to be well disposed or fitted to receive the favour of God.

Other Sins there are, which may con­sist with such a pious Habit of Soul as is required; namely, Sins of Ignorance and Infirmity. The first sort arise from an Errour of the understanding; when a Man offends against his Duty, because he knows it not. The second Spring from the disorder of the sensual Appetite; as when a Man through a sudden fear or Pas­sion is hurried on rashly to commit a Sin, before he well considers what he doth; before he hath time to reflect upon his Duty, or to consider with himself what he should, or should not do. But a will­ful Sin, or Sin of Presumption ariseth from a corruption of Will, and proceeds [Page 391] upon deliberate Choice and advised Re­solution. I will illustrate all these by Ex­amples. St. Paul persecuted the Church of God, not knowing it to be his Church; although he was all the while ready to receive and obey the Truth, as soon as it should be manifested to him. This was a Sin of Ignorance; for which he saith of himself that he received Mercy, because he did it in unbelief. If this Ignorance should be affected; because Men will not inquire after Truth, or will not attend to it; the mis-carriages founded upon it cease to be Sins of Ignorance, and become willful Sins. Of sins of Infirmity St. Peter is a great Example; who through a sudden fear of Death or Punishment, was betray­ed to deny his Master: Although he had before fully resolved against it, and as soon as the violence of his Fear was over, and his Mind returned to the former Freedom; as soon as he thought of it, He wept bitterly. Of willful Sins that of David against Uriah is an emi­nent Instance; where the Sin of Adul­tery and Murder was, after long Delibe­ration and a Contrivance of many days together, at last put in Execution by him. And for this it was that Nathan told him he had deserved to die; this created to him that lasting and vehement Sorrow, [Page 392] which we often find described in the Book of Psalms; and this stuck as an indelible blot to his Memory, when lesser offen­ces were passed by. And therefore it is said of them, 1 King. XV. 5. That Da­vid did that which was right in the sight of the Lord, and turned not aside from any thing which he commanded him, all the days of his life, save only in the matter of Uriah the Hittite. We read of many Sins of In­firmity which he committed, but these were easily pardoned; that stuck close to him, and could not be wiped off but by a long and strict Repentance, and patient enduring of terrible Calamities inflicted on him. Other Sins alter not the Con­stitution of the Soul of Man; and if a good Man should suddenly die even in the Commission of one of them, we might still hope for Mercy; but for a willful Sin no Mercy is to be expected, till the habit of the Mind be intirely changed by Repentance.

This Distinction of Sins may instruct you in the necessary manner of forming your Repentance. For Sins of Ignorance and Infirmity, a general Repentance may suffice; a hearty Sorrow for having of­fended God in Thought, Word or Deed; an humble Supplication of Pardon, a sin­cere Resolution of endeavouring to avoid [Page 393] any such for the future. But for every willful Sin a particular Repentance is re­quired, a sad reflection of the Mind up­on it, an earnest and continued Supplica­tion for pardon of it; a diligent strugling with the corrupt Inclinations of the Will; a long Preparation of it by Prayer, by Re­solution, by Meditation, by all necessary Acts of Mortification, which may intire­ly change the Bent, and remove the Cor­ruptions of it, and subdue it to the Obe­dience of God. Then, and not till then may the willful Sinner presume of Par­don; believe himself reconciled to God, and to have escaped the Sentence of De­struction pronounced in the Text: which God of his infinite Mercy Grant, that by a true and perfect Repentance we may all avoid, for the Sake &c.

THE Christian Religion being the ultimate, ought also to be the most perfect Revelation of the Will of God. And that it is so, cannot better be discovered, than from its most perfect agreement with the Divine Attributes, and subservience to them.

The end of all Religion is first the Ho­nour and Service of God, and then the good of Men. The first is promoted by noble conceptions of God and his infinite perfections, the latter is inhanced by the [Page 395] extent of it. The primary attribute of God in relation to us is his Goverment of the World, and the excellency of that con­sists in the Justice of it. This Justice appears most conspicuously in the Universal diffusi­on of his Benefits, in dispensing his Rewards as well as punishments impartially to all Orders and Ranks of Men, in excluding none from his Favour, but for Reasons common to them with all Mankind.

This all Men conceive to be a perfecti­on in God, and as such it must be an eternal Attribute of the Divine Nature; although the influences and effects of it may be more manifest in some Ages, and under some dispensations, than in others. As his Mercy, his Goodness, and his Po­wer, were from all Ages equal and uni­form; but more openly declared to the World by external Actions relating to us. His Justice was always impartial and universal; yet clouded in a great mea­sure under the Mosaick Law, while the Divine Mercies were in appearance ap­propriated to a small division of Man­kind; not clouded indeed directly and by necessary consequence; but by reason of the fond Opinion of Men, who from the peculiar Favours of God, would take occasion to fancy him partial in their be­half, and exclude the rest of the World [Page 396] from the participation of the same Hap­piness.

This the Jews in a most gross manner did, who imagined themselves to be the on­ly Members of Mankind, for whom God had any care or respect; fancied them­selves dear to God, not upon the common account of Piety and Obedience, but for peculiar Reasons; as their descent from Abraham, their separation from the rest of the World by Circumcision, and other Typical Rites. Upon this account they Treated all other Persons as Prophane and Unclean, allowed no share of the Di­vine Favour to them; and believed them to be utterly unregarded by God in his Government of the World.

A prejudice which the Jews had so far imbibed, that the Apostles retained it many years, even after the descent of the Holy Ghost, and would not receive the Gentiles to their Company or Con­versation; much less to the hopes and fellowship of the same blessed Calling, un­til God by an extraordinary Vision, and by the example of Cornelius, taught St. Peter not to call any Man common or un­clean; and convinced him that his Fa­vours were not to be restrained, according to the mean and unworthy conceptions of the Jews; that the extent of his Mer­cy [Page 973] and Goodness was no more capable of limitation, than the Nature of them; and that the conditions of his Favour should not, as his Countrey men had hitherto vainly imagined, be descent from Abra­ham, and observation of legal Ceremo­nies; but the more noble and universal conditions of Fear and Righteousness. Convinced of this Truth, Peter opened his Mouth and said: Of a Truth I perceive, that God is no respecter of Persons: But in every Nation, he that feareth him and work­eth Righteousness, is accepted by him. In which words we may observe

I. The Universality and Impartiality of the Divine Justice and Favour.

II. The conditions of it, which are Fear of God and working of Righteous­ness.

The First is founded in the excellen­cy of the Divine Nature, which enjoying all perfections in the most Transcendent manner, cannot be supposed to want that, which above all is necessary to a Su­preme Judge and Governour of the World, Impartial Justice in the dispen­sing of Rewards and Punishments. All Men were equally created by God, and if we respect that alone, all have an equal Right to his Favour. He accepteth not the Persons of Princes, saith Job. XXXIV. 19. [Page 398] nor regardeth the rich more than the poor: for they are all the work of his Hands: or as it is in the Book of Wisdom, VI. 7. He made the small and the great, and doth equal­ly take care of all. So that in the right of Creation only, antecedently to all Me­rits or Demerits of Men, no respect is had to the Persons of Men. Otherwise we could not but conceive Injustice to be in God; nor were it possible to recon­cile such a partial Conduct with his infi­nite Excellency. And therefore in 2 Chron. XIX. 7. the reason why God is no respe [...]er of Persons, is said to be; be­cause there is no Iniquity with the Lord.

All reasonable preference of one Person to another must necessarily be founded upon some just cause; otherwise it would be trifling and fond, nay even injust and foolish. We find indeed in our selves, our affection oft-times excited without suf­ficient Reasons. We are passionately carried to Objects not worthy our Love or Desire. We value the Objects of our Love beyond their true Merits; and weigh not so much the Reason of the Thing, as the dictates of a blind desire. Yet after all, we never fix our affections without some apparent shew of Reason: Reasons indeed oft-times false and frivo­lous, yet specious and pleasing: which [Page 399] the imperfection of our Nature permits to become effectual with us, and falsly repre­senteth to us, as perswasive Arguments.

But far be it from us to imagine any such imperfections to be in God. In him is no variableness or shadow of change. He fully knoweth the Merits of all Causes, and can never be deceived by false Lights or Prejudices; he cannot be swayed by Passions and Affections, or be betrayed into erroneous Judgments by false repre­sentations. He ever proceedeth upon fixed and immoveable principles, drawn from the nature of things and reason of Causes, principles which equally serve for all Actions and Causes; and are never violated for the sake of external Circum­stances. Such as are, to be Descended of this or that Family, to be Born in this or that part of the World; or to practice this or that Ceremony (I mean not as a Religious Action, but as a Custom of the Countrey.) All these outward Circum­stances ought not to be respected by an Earthly Judge, and therefore cannot have any place with God, who hath fixed most juft and impartial Laws of Govern­ment, which universally affect all the Members of Mankind. It may not be amiss to view these principles; and from them to Form right Notions of the [Page 400] Divine Justice. They may be brief­ly comprehended in these three.

1. God cannot create Man on pur­pose to make him miserable; or after a promulgation of an Eternal Cove­nant, deny the benefits of it to any per­forming the conditions of it. It may perhaps seem offensive to say, that God cannot do this: but as the Apostle saith, He cannot lye; so we may truly say, He cannot be unjust. But what greater Inju­stice than to necessitate a Man to be mi­serable? What more notorious respe­cting of Persons, than to conferr Salvation upon one, and deny it to another, using equal diligence to attain it; nay not only to deny this to him, but to punish him everlastingly without respect to his de­merits, and only in vertue of an Arbitra­ry Decree of Reprobation? Surely those who would perswade Men that God acteth in this manner, contribute no less effectually, although not intentionally, to the extirpation of Religion and disho­nour of God, than either Atheists, or the most gross Idolaters.

For to what purpose was Religion In­stituted, Rewards and Punishments pro­posed, Laws prescribed, and Rules fix­ed; if after all Judgment is given at the last Day, not according to the observa­tion [Page 401] of them, but the unaccountable De­crees of Election and Reprobation? It is vain to pretend that God may justly do all this in right of Creation: For this can­not still be denied to be respect of Per­sons; and no respect of Persons can be Just in God. Besides Eternal Damnation is a State, whose miseries far surmount the necessary Benefits flowing from exi­stence; and as such, cannot be by God ne­cessarily imposed on any; for then the exi­stence which he gave them, would not compensate the misery, which he cast upon them; which would be a manifest defect of Justice. If any believe it a more preferable State to be infinitely miserable than not to be, I would not be so uncha­ritable as to wish they might be convin­ced by their own experience; but surely all will conclude them grosly mistaken, unless the necessary Benefit of existence be also infinite; which none will say.

2. That which is the true and ulti­mate Happiness of Man, I mean Eternal Salvation, God will not, and in Justice cannot, conferr upon one merely for the sake of another, nor deny to one only for default of another. None is capable either of Reward or Punishment, but for the good or bad use of his own free-will; and if after his utmost diligence used, [Page 402] Man could mifs his intended Happiness through default of another; or gain it without employing that careful diligence; there could be no obligation, at least no encouragement to pursue the means, Reason directeth Men to use any means, only upon assurance or belief of their subserviency to the acquisition of the end proposed; and if there be no necessary con­nexion between the means and the end, it would be unreasonable for Mankind to employ the one or hope the other. Not to fay, that it would be an inexcusable partiality to bestow Happinefs upon one Man without any concurrence of his own, and deny even the possibility of obtaining it to another, although acting in the same Circumstances.

3. Temporal Benefits and worldly [...]elicity God may bestow or deny to any one for the fake of another, without any [...]minution of his Justice and Impartiali­ty; which requireth no more, than that [...]f [...]e punisheth Man for neglecting to o [...]tain his Supream Happiness, he should [...]ut it into his power to obtain it. This [...] be done either with or without [...]nporal Benefits or Calamities: which [...]ly contribute nothing to that su­ [...] end, and are purely accidental to [...] God may dispose them in this [Page 403] World, either for the vindication of his Providence, the encouragement or trial of the Faithful, the punishment or corre­ction of the Wicked. But while they impose not on any a necessity of doing Well or Ill; nor render any Man truly Happy or Miserable; they may not be always Rewards or Punishments: and so do not necessarily attend the Obedience or Disobedience of Men.

Upon these unalterable principles, the Divine Justice doth proceed; and al­though we cannot deny any of these, without denying God at the same time to be Just and Impartial; yet Men have still continued to frame different Noti­ons to themselves, and to Act upon them. It is so pleasing a delusion to fancy them­selves dear to God in an extraordinary manner, and for unaccountable Reasons; that no wonder many have been always tempted to entertain such a charming Er­rour, which flatters their Ambition, grati­fies their Self-love, sets them above the ordinary Rank of Men, and even exempts them from the obligation of pursuing the Ordinary means of Salvation, Righteous­ness and Holiness, Purity and Obedience.

This seduced the Jews to grow secure and confident, and to found their Title to the Favour of God, not in the diligent [Page 404] performance of his Commands, but in their Relation to their Father Abraham; for whose sake they imagined themselves so dear to God, that he would certainly conferr Happiness upon them without any further consideration.

This prejudice hath also corrupted great numbers of Christians, especially in this last Age of the Church; who place their hopes of Salvation, not upon the ge­neral grounds of Piety and Obedience, but upon secret Decrees of Election and Pre­destination; which may set them above the Rank of their Fellow-Servants, and exempt them from the Obligation, which is common to all Sober Christians, of a diligent pursuit of Salvation by its pro­per means, observation of the Divine Precepts, and performance of the Condi­tions prescribed by God. Hence also the fond pretensions of Men have proceed­ed so far, as to perswade themselves that all of such an Order shall be saved; or that whosoever are of this or that Con­fraternity or Congregation shall not be Damned; and then the natural Conse­quence will be, to change the ordinary Methods of Salvation, and either to reject all care of it, or place that care upon trifling and fond Observati­ons.

[Page 405] Thus Men have forsaken the Well of Life, and hewed Cisterns to themselves, Cisterns which will hold no water; not considering, that if things were so, all Religion would be vain and foolish; but above all, that God would be in a most gross man­ner unjust and a partial respecter of Per­sons, against the express Declaration of the Apostle in my Text.

I need not now confute the Erroneous pretensions of these deluded Christians; but it may not be unseasonable to clear the Divine Impartiality in relation to the Jews. For it may be imagined, that can not consist with his Conduct to them. Could God interpose by Miracles so of­ten in their behalf, feed them with Bread from Heaven, and destroy whole Nations to make room for them; and not be partial? Could he choose them out of all the Families of the Earth, declare himself to be in a particular manner their God, and them to be his People; who far from excelling other Men in Holiness and Obedience, continued always to be a stifnecked and stubborn Generation, a Ge­neration, that set not their hearts aright? Could he profess all this Favour to be shewed to them, as he often doth, not for their own Righteousness, but for per­sonal respects, for the sake of their Fa­ther [Page 406] Abraham, and their Descent from him? Could God perform all these ap­parent signs of partiality; and yet not be partial?

Yes surely, Justice and Impartiality are eternal Attributes in God; which be­gan not with the Revelation of the Chri­stian Religion, but are Essential Proper­ties in him, and inseparable from his Na­ture: which however St. Peter discovered not till now, as being blinded with pre­conceived Prejudices, taken up in his Education among the Jews; a little re­flection will clearly shew it unto us.

First then, This Favour of God to the Jews for the sake of their Father Abraham, consisted not in bestowing on them Eternal Happiness, but only Tem­poral Blessings; which we before shewed to be consistent with the strictest Rules of Justice; and even those he dispensed to them not merely for the sake of their Fore-father, but in conjunction with their own Obedience; whom he required to distinguish themselves from the rest of Mankind by a careful observation of their Duty, and extraordinary Precepts, not incumbent upon other Men, nor en­joyned by the Law of Nature.

When these Conditions were negle­cted or violated, he inflicted punish­ments [Page 407] upon them, no less extraordinary than his Benefits; and severely reveng­ed in them what he oversaw in others. He admitteth them indeed to the hopes of Eternal Felicity; but that was no part of their particular Covenant, nor in con­sequence of any private Promise. The hopes of this were common to them with all Mankind; and not to be obtained, but upon Conditions common to all. In that no respect is had to their descent from Abraham; they are therein Judged by such Universal Rules, as admit no exceptions.

And then even those Temporal Bles­sings were not appropriated to them; but equally laid open to all the Mem­bers of Mankind; who if they obliged themselves to the observation of the Mosaick Law, and confirmed their en­gagement by the Seal of Circumcision, were no less Heirs of the Promises made unto Abraham, than were his immediate Descendents.

Lastly, These Temporal Benefits were at first conferred as a Reward to extraor­dinary and wonderful Acts of Obedience and Piety in Abraham, and entailed with Conditions of the same Obedience to his Posterity; as well to encourage him to continue his Obedience by the prospect [Page 408] of the Happiness of his whole Posterity depending on it, as to excite them to the same practice, by the visible example of his Reward.

Thus the Divine Justice in relation to the Jews alone, is unexceptionable; but then what shall we say, if we consider bo [...]h Jews and Christians as partakers of the Promises of Eternal Salvation; and compare them with the Gentiles, who are Strangers to the Covenant of Grace, and never knew either the promises or con­ditions of Salvation? Is God the God of the Jews and the Christians only? Is he not God of the Gentiles also? Are not his Attributes always unalterable; and the influences of them equally derived down to all his Creatures? We believe that the Jews under the Old Law shall be saved through Faith, and the Merits of a Cru­cified Saviour, even as we are; but what provision shall be made for the far great­est part of Mankind, who never heard of this Mystery, nor knew any revealed Religion?

For as for those, who have rejected the Gospel when preached, and sufficiently proposed to them; no Doubt can remain concerning them. But for the rest, who know not the Gospel, nor have heard of Christ, hath God concluded them in an [Page 409] Universal Sentence of Damnation? as some Men Dogmatically pronounce. This seemed so hard and unjust to the Ancient Christians; that rather than conceive such partiality to be in God, they framed to themselves diverse Erroneous Systems, whereby Salvation might be rendred equally possible to all Men.

Some fancied that Christ descended in­to Hell on purpose to Preach the Gospel to all departed Souls Imprisoned there; that so he might carry with him into the Regions of Bliss, all those who embra­ced it; and leave in deserved Torments, those who rejected it.

Others Taught that the Souls of all Men should be so often reunited to the Body and live again, until the Gospel fhould be in order proposed and Preach­ed to all the Sons of Adam; that so their Salvation or Damnation consequent to their belief or disbelief of it, might be an Act of their own deliberate choice.

Some believed a particular place should be appointed to receive them af­ter Death; where they should enjoy a State of Indolence.

And not a few of the most Learned of them Taught, that they might be saved; for that whatsoever they did rationally, and in compliance to the Law of Nature; [Page 410] they did it by a Reason, Light, and Instinct derived from Christ himself, who is the Eternal [...], the Word and Wisdom of the Father.

It becomes not us indeed to dive too curiously into the secrets of Heaven; or to pretend to discover what is hidden from us; much less to propose such unwarran­table Opinions, which have no certain foundation in the Word of God. How­ever it will be neither unlawful nor un­useful to carry our inquiries in this mat­ter, as far as Reason, and Scripture, and modesty will permit us: whereby we may satisfie our selves of the impartial conduct of God, and vindicate his Ho­nour in the World.

Those who include all the Gentiles without distinction, in an universal Sen­tence of condemnation, have certainly no warrant from the Word of God; and it is at least more charitable to err on the other hand. If by Gentiles we under­stand all those who being unacquainted with any supernatural Revelations, acted only by direction of the Law of Nature; almost all the Patriarchs before and after the Flood, till the days of Abraham, will come under that denomination; and surely none will deny the hopes of Sal­vation to them. But if we mean by th [...] [Page 411] Gentiles those who lived as without God in the World, who obeyed not the Law of Nature, but delivered themselves up to Idolatry and Immoral Sins, (under which notion the Name of Gentiles is al­most every where to be understood in the New Testament) we cannot doubt of the Justice of God, in giving Sentence of Condemnation on them, and the certain­ty of the execution of it.

The doubt then remaineth only con­cerning those Gentiles, who lived since the Covenant made with Abraham; and per­formed the Law of Nature, as far as Human Infirmity would permit: who studiously observed the precepts of Piety, Temperance and Justice; who cultiva­ted all the Faculties of their Soul with all Noble Perfections, and above all made a right use of their free will; who yeil­ded not to the common corruptions of Idolatry and Immorality; but yet ne­ver received the knowledge of any divine Revelation, nor heard of the Name of Christ, at least heard it not suffici­ently proposed to them. That there have been such brave Persons in the World, it cannot be denied; and that God cannot be unjust to them, we are no less assured, although we know not certainly his Decrees in relation to them. [Page 412] Only let us take care of affixing such De­crees to him, as cannot be accused from partiality.

It must be confessed that all Men do in strict Justice deserve Damnation, in as much as all have sinned, and come short of their Duty. But since God hath pleased to pardon the infirmity of Men; his Holiness requireth him to grant his par­don by such general Rules, as all may, if they will, partake of it. It must also be acknowledged that all are saved by the merits of Christ, and that there is no other Name under Heaven by which any one can be saved; that we [...]all obtain salvation and remission of sins, by the application of his merits to us.

But then, how shall those lay hold of his Merits, and apply them to their selves by Faith, who knew not of them; or must they be condemned merely for involuntary Ignorance? Surely if we con­sider the State of the Jews before the co­ming of Christ, we all believe and con­fess, that they shall be saved through the merits of Christ; and yet they had no distinct knowledge of him. They knew indeed and believed that a Glorious Messias should be given to them, who should redeem them and make them hap­py; but as for the Sacrifice of the Cross, [Page 413] by which the eternal Redemption of Man­kind was chiefly wrought, and remissi­on obtained for sins; they knew little of it, and even the Apostles understood it not after the performance of it; until our Lord rising from the Dead, and pouring the Holy Ghost upon them, instructed them in the mystery of it. So that a di­stinct knowledge of the Redemption wrought by our Saviour, seems not in all absolutely necessary to the application of his Merits.

Besides since it is by all confessed, that the Gentiles, before the Covenant made with Abraham, were by the observation of the Law of Nature capable of Salvati­on; it cannot well be imagined, how a particular Covenant, and that a Cove­nant of Temporal Blessings only, made with Abraham, should exclude them from any further hope; especially since the ob­servation of Moral vertues is even in all revealed Religions, that which chiefly recommends us to the Favour of God, and is the most necessary condition of Sal­vation. If then as St. Paul saith Rom. II. 14. The Gentiles which have not the Law (that is not any revealed Law) do by nature the things containĕd in the Law, (exercise the same Divine Vertues, which are enjoyned and reinforced in revealed Re­ligions) [Page 414] these having not the Law, are a Law unto themselves. And then we may charitably conclude with the Apostle also, Glory, Honour, and Peace to every Man that worketh good, to the Jew first, and also to the Gentile. For there is no respect of Persons with God. ver. 10, 11.

After all it must be confessed, that we are wholly in the dark in this matter. And what I have said, is not so much to perswade you that the Gentiles may be saved, (for that we have no certain war­rant to determine) as to shew you, that no objection to the Justice and Impartia­lity of God, can be deduced from his con­duct in relation to them. Which not only tendeth to vindicate his Honour, and to create in us a just esteem of his infinite Perfections; not only restrains us from passing uncharitable censures upon our fellow Servants, or conceiving amiss of those immutable Rules, which God hath fixed to the exercise of his Mercy and Judgment; but also teaches us that Salva­tion depends, not so much upon any ex­ternal Relation or Denomination, as upon the eternal Obligations of Righteous­ness and Holiness.

This was the Second Head proposed to be Treated of; namely, the Conditions of the Divine Favour, expressed in the [Page 415] latter part of the Text. But in every Na­tion he that feareth him and worketh Righte­ousness is accepted with him. The favour of God is not now, as it seemed to be under the Jewish dispensation, annexed to a Family or a Nation, to external Badges and ritual Observations; but to the more noble and universal obligations of Fear and Righteousness; offered and dispen­sed unto all Men upon the same Conditi­ons; Conditions from which none can plead exemption, even although no Re­velation had enforced them. They had then been Duties even without a Re­ward, but are now conditions of a Re­ward: which manifesteth the infinite Mercy and Goodness of God, which is also enhanced by the universality of it; for that in eve y Nation he that worketh Righte­ousness, is accepted by him.

For after all, the Title to a Reward must be grounded upon the Divine ac­ceptance, not on any merit of the Work.

But the time will not permit me to Dis­course farther of these things. I will on­ly exhort you to make a just use of what you have already Learned, That God is no respecter of Persons. This cannot but be a mighty encouragement to you to use your utmost diligence to attain that Re­ward, which God hath rendered equally [Page 416] possible to you, with those who are now the greatest Saints in Heaven; that what­ever your condition or circumstances may be here below, God respecteth not that in distribution of his Favour, but on­ly what is in your own power. On the o­ther side, if you neglect these possible, these easie conditions offearing God, and working Righteousness; flatter not your selves with the thoughts of being exemp­ted by any peculiar Favour from under­going that universal Sentence of Con­demnation, which is indifferently pro­nounced against all Sinners. Which is also the conclusion drawn by St. Peter from this very consideration, 1 Pet. I. 17. And if ye call on the Father, who without respect of Persons judgeth according to every Mans work, pass the time of your Sojourning here in fear.

THE Resurrection of our Blessed Saviour from the Dead hath by the Church, in all Ages, been deservedly celebrated with a greater Solemnity, than any other Festival whatsoever; as being instituted in remembrance of the most signal Act of our Lord here on Earth, and the final Completion of our Redemp­tion by it. Other Actions indeed prepa­red the Minds of his Followers to ex­pect Salvation from him; but this alone gave them infallible assurance of the per­formance of it.

[Page 418] Till then they retained Doubts and Scruples; were meanly instructed in the Nature of his Office, and Design of his Coming; were confounded at his Igno­minious Crucifixion; and began to sus­pect that they had been mistaken in the Person of the Messias. All their glori­ous hopes of a temporal Kingdom to be founded by their Lord and Master, were laid aside; and in a little time they be­gan to doubt whether it were he, that should have redeemed Israel.

The Church then was not only dis­persed but destroyed; and none left who would own their Belief in a Crucified Sa­viour. The Apostles were fled: The Women prepared Spices for his Body now lying in the Grave, as not expecting it should rise again; and the Jews trium­phed over his afflicted Disciples, as ha­ving defeated their hopes, and overthrown their Pretences.

At this time, in this State of things, our Lord rose from the Dead, and by his Resurrection demonstrated the Divinity of his Person, dispelled the Anxiety of his Disciples, and confounded his Ene­mies. By this he retrieved the lost Faith of his Followers, and put it beyond all possibility of being subject to any more Fluctuations. Hereby he not only gave [Page 419] the last and most infallible Confirmation to the truth of his Doctrine, by a Mira­cle unheard of in former Ages; but also established in Mankind, the glad assu­rance of a future Resurrection. He had before indeed promised it; but now gave an earnest of it in his own Person, and manifested it to be possible by the actual effecting of it.

No wonder then, that as the Church did at first receive our Lord from the Dead with unspeakable Joy and Tri­umph; so it always continued to renew the remembrance of that Triumph by ex­traordinary Solemnities; that the Apo­stles urged the Miracle of his Resur­rection, as the highest Argument of Con­viction to Jews and Gentiles; and admo­nished their Disciples to comfort one an­other with the Remembrance of it. And not only so, but also drew continual Arguments of Instruction and Motives of Holiness from it, and made all the My­steries and Sacraments of the Christian Re­ligion to be in some measure subservient to it.

An Action of so great importance was not barely to strike the Senses, and to satis­fie the doubtful, or convince the incredu­lous; but to affect the Soul, and become a Foundation of Practice, as well as Be­lief [Page 420] to all Christians. Our Lord raised not his natural Body from the Grave, to leave us his Mystical Body groveling on the Ground; he resumed not his bodily Life, to leave us in a spiritual Death; but taught us thereby to raise our Thoughts and Affections from the Earth; to free our selves from the Power of Darkness, and enter into the Regions of Light. For we are risen with Christ, if we be true Christians, as the Apostle assureth us in my Text; and if so, the natural conse­quence will be, That we seek those things which are above, and act agreeably to the new state of Life into which we are entred. If then ye be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God.

The words therefore will oblige me to treatFirst of our Resurrection with Christ; and Secondly, of the Conclusion drawn from thence by the Apostle, that we ought therefore to seek those things which are above.

That we shall hereafter rise and bewith Christ, is the most firm Belief of all Chri­stians; but that we are already risen, may not perhaps be so easily conceived, especially by those, who experience not in themselves any Effects of this Blessed Resurrection. We are therefore said to [Page 421] rise with Christ even in this Life, either by similitude, or by hope; by mortifying and changing our former vicious Course of Life, into a new and Heavenly Life; or by conceiving firm hopes and assurance of the Divine Promises concerning our own Resurrection, by the Example of our Lords Resurrection.

The former manner indeed is purely Al­legorical; but an Allegory as well most natural in its self, as most familiar to the Apostle; who treats of it often and largely, and inculcates it in almost all his Epistles. As in the Chapter preceding my Text, he tells the Colossians, Col. II. 12, 20. Ye are buried with him in Baptism, wherein also ye are risen with him; and ye are dead with Christ from the Rudiments of the world, Galat. II. 20. I am Crucified with Christ. Philip. III. 10. That I may know him, and the power of his Resurrection, and the fellow­ship of his sufferings; being made conforma­ble unto his Death, 2 Cor. IV. 10. Alway [...], bearing about in the body the dying of the Lord Jesus; that the life also of Jesus might be made manifest in our body. But more especial­ly in the III. and IVth. Chapters of 1 Pet. and Rom. VI. this Conformity between our Lord and us in dying and rising again is at large explained. We were baptized into his death; therefore we are buried with him [Page 422] by Baptism into death; that like as Christ was raised up from the dead by the Glory of the Father; even so we also should walk in new­ness of life, &c.

These Allegorical Conclusions were not the mere products of Fancy, but the de­signs of the Divine Wisdom; which so admirably contrived the Christian Reli­gion, that all the Actions of our Savi­ours Life tend no less to our Instruction than his Precepts; and could not but have exceeding influence upon the Minds of Christians, whose thoughts were then, and ought now to be, chiefly employed about our Saviours Resurrection. They were excellently fitted to the Genius of the World at that time, when both Heathen Philosophers, and Jewish Doctors employ­ed themselves almost wholly in Allegori­cal Explications of Natural or Divine Truths; and were more particularly a­dapted to the Religion of the Jews, and the Writings of the Old Testament con­cerning the Messias, consisting in Types, shadows and symbolical Representations of things to come. And lastly, least we should conceive any unreasonable preju­dice against these Allegorical inferences; besides that they are recommended by the Authority of the Divine Pen-man, the present Allegory drawn from our Savi­ours [Page 423] Resurrection, doth most excellently describe to us the Nature and Duties of our spiritual Regeneration; as it will ap­pear, if we consider it more fully.

The design of the Christian Religion was to recover Mankind from his lost Con­dition, free him from the Subjection of the Devil, reform his Life, and fit him for the Reception of those infinite Benefits, which God had designed for him in ano­ther Life. To this end a total Desertion of that corrupted state of Life, wherein he was before engaged, was absolutely necessary: As well in the Nature of the thing; it being wholly impossible that a vicious Soul should receive that Reward; as by the Appointment of God, who had determined not to grant the Reward on any other Condition. And therefore our Saviour had assured his Followers, That unless a man be born again, he cannot enter into the Kingdom of Heaven.

It was required, that every one should re­linquish all those temporal Enjoyments and Satisfactions, which were contrary either to right Reason, or the express Command of God; and because the greatest part of Mankind placed the whole Satisfaction of their Life in these unlawful Enjoyments; whoever renounced the use of them, might well be said to die unto the world.

[Page 424] And this was it, which all Christians were obliged to Promise at their Baptism, solemnly to renounce the World, the Flesh, and the Devil, and give themselves wholly to a new Life instituted by God; which was excellently represented in the antient Form of Baptism, to which the Apostle in all the places before mentioned referrs; where­in the Person baptized, was wholly im­merged in the water; so that the Immer­sion represented his Resolution of dying to the World, and imitation of our Lord, who was by Death taken from the World; and then his Emersion presently follow­ing, signified his entrance into a new state of Life, and the Resurrection of our Sa­viour reviving and appearing after Death.

It is not sufficient therefore to mortifie one single Lust, or to give up this or that sinful Affection in exchange for eternal Rewards, and retain the rest. This is not to die in imitation of our Saviour; whose Soul was fully separated from his Body, and continued in a separate state till the Resurrection. He satisfied not himself to have endured Scourgings, Reproaches, and Buffettings; he descended not from the Cross, after he had endured most bit­ter Torments, till he had completed his Sufferings by Death, and laid down his Life as a Sacrifice to God; which it could [Page 425] not be, till it were destroyed: It be­ing the necessary Condition of all Sa­crifices to be annihilated. If then we be really baptized into his Death; if we re­solve to offer up our selves a Sacrifice to God; we must yield up all our Pretences to the Pleasures of this World, and enjoy no more of them than God permitteth to us; we must absolutely free our selves from the Slavery of Sin and Satan, and devote our selves intirely to the Divine Pleasure.

To die unto the World supposeth a full Conviction, that the true Interest of a Christian is not placed on Earth, and that his great Concern here is only to im­prove his short term of Life to the Acqui­sition of a more excellent and more dura­ble Happiness hereafter. From this per­swasion it will easily follow, that different Interests from this are not to be pursued in this Life, which ought to be no other than a Preparation for a better. And herein a Christian truly imitates the Death of his Lord and Saviour, who best of all manifested that his Kingdom was not of this world by laying down his Life wil­lingly; that his Designs were far from founding an Empire, and procuring to himself worldly Advantages, when he submitted to undergo the Pains of Death. Thereby teaching us, that we are not [Page 426] truly Crucified with him, until we as ab­solutely forsake all Desires and Inclina­ons to our former sinful Life, as if we were deprived of Life it self; that we re­tain not the least Claim or Title to our former vicious Satisfactions, but by a to­tal relinquishing of them, even put it out of our Power to recal and re-establish them.

In the next place, if we view the dread­ful Horrour and Anxiety under which our Saviour laboured, while he bore the Sins of Mankind upon the Cross; if we re­flect on the Melancholy state of the Church, his ignominious Condition, and the Triumphs of the infernal Powers, while he was detained in the Grave; we may perceive the desperate and deplorable State of Man, while yet detained in Sin, labouring under the just Displeasure of an angry God, and not broke loose from the Chains and Dominion of the Devil. The state of our Lord and his Church were indeed at that time in the highest confusion: without any Consolation, or ap­parent possibility of Recovery. Yet much greater is the Misery of an unrepentant Sinner, who suffers all this thro' his own Fault, and until he be regenerate seeth no approaching Delivery.

From all these Calamities our Saviour [Page 427] and his Church were rescued by his glori­ous Resurrection. And from all these Mi­series is unhappy Man delivered by his Regeneration. Our Lord by his Resur­rection vindicated his Honour from the Blasphemies of Jews and Gentiles, who had argued against his Divinity from the seeming Imperfections of his Sufferings; overthrew the design of wicked Spirits, endeavouring to defeat the Success of his Mission by the Ignominy of the Cross; and delivered his Church from that Disgrace and Despair, which it had by his Death in­curred. Such were the Benefits and Glo­ries of this days Resurrection; and no less are the Advantages of rising with Christ from Sin unto a new Life, which remov­eth that Stain and Imperfection introdu­ced into our Nature by Sin; restores it to that primitive Glory which it obtained in the State of Innocence; rescueth us from the Slavery of the Devil; repairs the Honour and Integrity of our Souls; and renders us infinitely Happy, by making us Parta­kers of the Divine Favour.

For this was none of the least Argu­ments, which inhanced the Glory os Christ's Resurrection; that God by inter­posing in so extraordinary a manner in his behalf, evidently manifested how dear he was unto him, whom he would not leave [Page 428] in Hell, in a state of Disgrace, nor suffer to see corruption. This raised him beyond the Degree of all mortal and corruptible Men, and placed him in such an height of Glory, as cannot be resembled by any thing but the Regeneration of a Christian; wherein God interposeth by his Power, not so visibly indeed, but no less miraculously, converting, assisting and confirming him by his Grace; without which this admi­rable Change cannot be effected. A Change which, however in an inferiour Degree, declares the Power and the Love of God, who produceth Habits of the most exalted Vertue in a Soul before over­whelmed with Sin and Wickedness.

For Resurrection denotes not only a Deliverance from the Calamities of Death and Corruption, but also an enabling any one to renew an active Course of Life. Our Lord was not barely content to rescue his Body from the Grave, and the insults of his Enemies; but he carried it with him triumphantly into Heaven, and there sitting at the right hand of God, employ­eth it in Conjunction with his Divine Na­ture to mediate continually the Redemp­tion of Man. If then we be risen with Christ, we must manifest the truth of our Resurrection, by vital Actions proper to a new and spiritual Life; which are the [Page 429] Exercise of all spiritual Vertues, and a strict Conformity to the Laws of that new Society with Heaven, wherein we are engaged.

Farther, a bare recovery of Life de­serveth not the Title of a Resurrection, for then the intermediate Death would have been of no advantage; at least it reach­eth not the illustrious Example of our Lord's Resurrection; who after that was endued, with a farr more glorious State than before his Death. Before his Crucifi­xion he was subject to all the Infirmities of humane Nature, Sin only excepted; after his Resurrection exempted from them all-Before his Passion subject to change and decay, after his Resurrection instated in an eternal and immutable Possession of Glory. For as St. Paul amplifies this very matter, Rom. VI. 9. Christ being raised from the dead, dieth no more; Death hath no more Dominion over him.

His Life preceding and following his Resurrection were infinitely different; that contemptible and mean, this glori­ous and terrible; that common with the rest of Mankind, this exalted above all the Infirmities of humane Nature. And this is the Reason, why our Saviour con­versed not openly among the Jews after his Resurrection, as he had done before; [Page 430] from that time a new and different State of Life was to commence, never any more to be altered or relinquished. Whence we are taught, that to come up to the Resurrecti­on of our Lord and Master, and express it nearly in our Lives, we ought to ex­ceed what is required of us in a Natural State, and improve our Obedience far­ther than was exacted of us in a State, wherein no more than temporary Re­wards were promised; at least that after our Entrance into a new Life, after our Pro­fession of Christianity, we walk invaria­bly whereunto we have attained; that we suffer not our selves to relapse into our former State, which we relinquished by­dying with Christ; and deprive our selves of the Benefit of partaking in his Resur­rection, by a similitude in this Life, which might otherwise secure to us a nearer imi­tation of him by a glorious Resurrection in the next.

Of this the Resurrection of our Lord giveth us the greatest assurance. Without that signal Confirmation of the truth of the Divine Promises Men would have been prone to dis-believe them. It seemed a matter incredible both to Jews and Gen­tiles, that God should after many Ages recollect the scattered parts of a dead Bo­dy, and reuniting them into their former [Page 431] Frame, once more animate them with a living Soul. This to some seemed impos­sible, to others improbable. But both were refuted by the Example of our Lord's Resurrection; which was to that purpose always urged by the Apostles in their Preaching, and is employed by St. Paul as the chief Argument against the incredulity of the Corinthians, in the 1 Epist. XV. Chapter. God had promised as well to raise up Mankind at the last day, as to raise up his Son on the Third day; and the certain Completion of this latter Promise secured the Belief of the former; there being no more effectual Ar­gument to perswade Men to rely upon the Promise of future Benefits, than to demonstrate to them, how all preceding Promises were infallibly performed. And thus in some sense all Mankind may be said to rise with Christ, inasmuch as Christ being risen from the dead, is become the first fruits of them that slept, 1 Cor. XV. 20.

That as the whole Mass is sanctified by the Dedication of the first Fruits; so all Man­kind received an earnest of the Divine Promises concerning their Resurrection, in the Person of Christ.

But then in a more particular and proper manner, all faithful Christians may be said to rise with Christ. There is a Re­surrection [Page 432] to Death as well as Life; a terrible as well as a desireable Re­surrection. To rise therefore with Christ, is the happy Resurrection, and That, as St. Peter tells us, 1 Epist. I. 4. is to rise to an inheritance incorruptible and undefiled, and that fadeth not away, re­served in Heaven for us. That this will be the Reward of all good and pious Chri­stians, the Resurrection of their Lord and Master is sufficient assurance to them. To such Christ is a Head; and what more natural than for the Members to follow their Head? He is the Captain of their Salvation; and what more consistent than for Soldiers to follow their Captain? He is their forerunner; and what more usual than for Travellers to follow their Leader, a Forerunner who is for us entred, Hebr. VI. 20. that is, to take Possession in our Names, and for our behalf; agreeably to what himself had promised to his faithful Disciples, that he departed from them in­to Heaven, only to prepare Mansions for them; and that where he was, there they should be also.

How blessed and desireable then shall the state of the Faithful be after the Re­surrection, when they shall be made Com­panions with the Son of God, and even share with him in his present Happiness? [Page 433] A Happiness, which, however inconceiva­ble in this Life, is excellently deseribed by the Apostle in the latter words of my Text, where Christ sitteth at the right hand of God. He sitteth, to denote the Per­manence and Eternity of his Happiness; and at the right hand of God, to shew the Power, Majesty, and Glory, wherewith he is invested.

Such were the glorious consequences of our Saviour's Resurrection; and such will be the blessed Effects of our's also, if we diligently observe the Apostle's Precept, which he inferrs from our rising with Christ, That we seek those things which are above. If ye then be risen with Ch [...]ist, seek those things which are above, where Christ sitteth at the right hand of God. Our Lord after his Resurrection settled not his abode upon Earth, he stayed no longer than to instruct his Disciples in the necessary Du­ties of their Mission, and convince them that he was really risen. Even while he remained upon Earth, he was farr more reserved than before his Resurrection; ab­stained from a publick and ordinary Con­versation, and resumed not the common Offices of mortal Life, such as eating and drinking, but only to convince his Followers of the reality of his Resurre­ction. Not but that he might, if he had [Page 434] pleased, continued all these Actions untill his Ascension, with the same Innocency and Freedom from sin, which was inse­parable from his whole Life; but he chose rather to teach us thereby, that af­ter our new Birth and spiritual Resurre­ction, we are not to imploy our Care and Affections in the things of this World; but living here as if we lived not, carry our thoughts much higher, even whither he is gone before us, and fix them upon the Interests of Eternity. Not but that we may, and even ought to take a pru­dent Care for the Concerns of this world, while we are engaged in it; but that we ought not to rest here, or make this our ultimate end; but make it the great bu­siness of our Lives to secure those more noble Ends, which are proposed to us, the Fruition of God, and Society of Christ in Heaven. This all will acknowledge to be our farr greatest Concern; and then surely our utmost Care ought to be em­ployed in the Acquisition of it. What we earnestly Love, we cannot but diligent­ly seek; it being most true, That where our treasure is, there will our hearts be also.

Desire is the Spring of all Actions in us; and whatsoever we perform, even the most trifling Action, ariseth from the de­sire of some end to be obtained by it; so [Page 435] that we cannot be said so much as to de­sire the Joys of Heaven, if we diligent­ly seek not to obtain them, by all those means which are possible to us and pro­posed by God. If we retain an unlawful Love of the Pleasures of this Life, it is manifest we preferr the Satisfaction pro­ceeding from them, before the Concerns of the next; and however we be said ab­stractedly to desire these, yet certainly in that Case we desire them not in Com­parison of the other; nay, we even quit our desire of them, which we may truly be said to reject, when we espouse an Inte­rest, which we know to be utterly incon­sistent with it. But farr be this from any Christian, to admire and celebrate the Glories of his Lord's Resurrection, and yet refuse the offers of sharing with him in it. We have all already, by our Baptism, and by assuming the Name of Christians, professed to die with Christ, and to rise with him; and if we falsifie not these Re­solutions, we cannot but set our selves wholly to seek those things which are above.

To die is to suspend, or to cease the or­dinary Actions of Life; and if yet the Lusts of the world and the Flesh be retained; if the same Care be employed on the Concerns of it, which were before any [Page 436] hopes of a future & better Life were given; if the same Love, the same desire of earth­ly Satisfactions continue, such a Person can no more be said to have died to the World, than a Body to be naturally dead, which yet continueth to eat, and drink, and walk, and perform all the ordinary Actions of Life. After those things do the Gentiles seek, who are without God in the world, who have hope only in this Life; who expect no Satisfaction, but what they reap here below. From these a Christian separates himself by his Baptism; professeth himself a Member of a different Society, which proceeds upon contrary Principles, and foundeth his Interests in another Life. He abandons his Pretensions to the unli­mited Pleasures of this Life, Crucifies his Affections, and dieth to the world, that he may rise with Christ; rise with him here to a new Life, that he may rise with him to Glory hereafter.

In Confirmation of this blessed Hope, he often considers of his Lord's Resurre­ction; he celebrates the Mercy and Faith­fulness of God in comforting his afflicted Church as upon this day, by restoring to her the Presence of her Beloved Saviour: He thence conceiveth assured Hopes that himself shall in like manner be raised up at the last day. And now that the [Page 437] bodily Presence of his Lord is after his Ascension taken from him, he strengthens his Faith, and confirms his Hope by the frequent Participation of the Holy Eucha­rist, instituted in remembrance of him: He esteemeth these sacred Symbols re­ceived and eaten by him as an infallible Pledge of his own Resurrection; agreea­bly to the Belief of the ancient Christians, who accounted the Body and Blood of Christ delivered to the Faithful, to be a most certain earnest of their future Re­surrection; as being perswaded, that as God permitted not the natural Body of Christ to see Corruption; so neither will he suffer his Symbolical Body to be im­prisoned in the Grave for ever. By the Reception of these sacred Elements we are incorporated with Christ, and be­come Members of his Mystical Body, and thereby obtain the highest assurance that we can desire, that as he raised up his own Body on the Third day, so he will raise up us, who are thereby Members of his Body, in his due time. Only let us by dying to the World and living to him, by renouncing the inordinate Affections of the Flesh, seeking those things which are above, so fit our selves for the Reception of his Representative Body in the Holy Sa­crament, that we be not unworthy after [Page 438] Death to be received unto the Society of his Natural, and now glorious Body in Heaven, Where he sitteth on the right hand of God. To him with the Father, and the Holy Spirit, be ascribed all Honour, Power, and Glory, henceforth and for evermore.

OUR Lord and Saviour, being now ready to leave the World and re­turn to his Father, endeavoured by ma­ny Preparatory Discourses to confirm the Minds, and dispel the Anxiety of his Dis­ciples, who began to despond at the News of his approaching Departure. This to them, not yet fully understanding the de­sign of Christ's Coming, seemed a total Dereliction of them, and abandoning them to the World. They had forsaken all the present Conveniences of Life, when they entred into the number of his Dis­ciples; and had all along shared in the [Page 440] Miseries and Hardships, that their Master was content to endure on Earth, in hopes of partaking at last in the Glories of that temporal Kingdom, which they fondly imagined he would found on Earth.

With these Hopes they supported them­selves under all their Calamities; and bu­sied themselves in proposing imaginary Methods of enjoying what they so long and so earnestly expected. We find them disputing who should be the greatest Offi­cer, or the principal Favourite in this Kingdom; who should sit on his right hand and on his left. And now that af­ter their Lord had entred into Jerusalem in a triumphal manner, their Hopes were enhanced, and Expectations grew higher, as believing the Completion of them to be at hand, and that this glorious King­dom of the Messias would immediately commence: When on a sudden all their Hopes were dashed, and their imagi­nary Happiness overthrown, by a free and open Declaration of their Lord concerning his Sufferings and ignomi­nous Death, which now drew near, and were immediately to be accomplish­ed. In what Confusion and Anxiety must we then conceive them to have been, when not only their Hopes, and therein, in their own Opinion, the Fruits and Re­ward [Page 441] of so many Labours, so much Hard­ship undertaken and endured in pro­spect of their Preferment in a temporal Kingdom to be founded by their Master, were in an instant overthrown and can­celled: When not only themselves were to be dispersed, as sheep having no Shep­heard, exposed to the Derision, Insults and Persecution of the Jews, who, as our Lord foretold, should even force them to deny their Master, and thereby renounce all Title to any share in the Glories of his Kingdom: When they were to be left alone without any Head to direct, com­fort, and protect them: When not only all these Calamities were to come upon themselves; but also their dearest Lord and Master was to be delivered up to the Rage of wicked Men, to be treated with the utmost Indignities, and at last Crucified as a Malefactor? What Distra­ction must they then have suffered, when so many contrary Passions, Love of their Master, and fear of their own Misery, Deprivation of past hopes, and Despair of future Happiness wrought together in their Minds? They retained still indeed some faint Hopes of the Resurrection of their Lord, after three days Imprison­ment in the Grave, who should then en­ter upon his Kingdom and satisfie all their [Page 442] Expectations; but alas even these remain­ing Hopes are dissipated by our Saviour's acquainting them in this Chapter, that immediately after his Resurrection he was to leave the World, and go unto the Fa­ther.

In this disconsolate Condition of the Church, our Lord seeks to chear up the Spirits and remove the Despair of his Followers; by representing to them the necessity of his Suffering, That thus it was written, and that thus it behoved Christ to suffer; by giving them the Promise of the Holy Ghost, who should both Com­fort, Instruct and Guide them; by assur­ing them this Comforter could not be sent, untill himself first returned to the Father, and by his Intercession should obtain the Mission of him; that although his Bo­dily Presence should be taken from them, yet that it was for their good; and that he would ever continue to be present with them, by the influences of his Government and Blessed Spirit, by in­terceding for them continually with the Father, by promoting their Requests in the Court of Heaven, by pouring down his Gifts and Graces on them, and watch­ing over them with a constant Eye of Providence; but above all, in preparing Mansions for them in Heaven, to receive [Page 443] them after Death, and the Final Com­pletion of their Labours upon Earth.

Upon all these Accounts he bids them not be troubled in their Hearts for his De­parture, and the temporal Calamities which they fancied would ensue upon it; and for an Argument of Consolation, says to them, Ye believe in God, believe also in me. As if he should say; You canno [...] deny that it is both your Duty, and Safety also to trust in God, considered only as the Crea­tor and Governour of the World; to re­sign up your Wills to his difposal, and upon firm assurance, that he both know­eth and willeth what is best for you, rest contented in all the various Conditions of Life. If you consider him as the Author of your Religion, in which ye have been brought up, ye have yet much greater reason to rely upon his Care and Provi­dence in all doubtful Cases and Distresses; as having often experienced his peculiar Kindness to your Church and Nation, in many and wonderful Instances, which were therefore at first recorded, that ye might from thence conceive assured hope of the Divine Goodness and Providence, interposing in your behalf in all Calami­ties; as it is in the LXXVIII Psalm. He gave Israel a law, which he commanded our forefathers to teach their children: To the [Page 444] intent, that when they came up, they might shew their children the same. That they might put their trust in God, and not to forget the works of God. If for these Rea­sons you are content to trust in God, and depend on him for relief in your Afflicti­ons; for much greater Reasons ye ought to confide and relye upon my Promises of Assistance to you, and constant Care of you, even after I shall be removed from you; inasmuch as ye have receiv­ed from me more manifest Assurances of the peculiar Favour of God to you, than ever were indulged to any part of Man­kind, to the Patriarchs or the Jews.

My Ability to do all this you cannot doubt; As knowing who I am, and what place I bear in Heaven; or if ye should not believe this merely for the Consideration of the Divinity of my Person, yet believe me for the very works sake, Ver. 11. being convinced by so many Miracles, as I have wrought for your Satisfaction; that I am able to perform whatsoever I Promise to you. And then for my willingness to do it, you have all along experienced my Affection to you; and if you do still doubt, I do now give you fresh Assurances. For if it were not so, I would have told you, Verse 2. And if ye shall ask any thing in my n [...]e, I will do it, Verse 14. Even [Page 445] my Crucifixion is for your sake, for to purchase Redemption for you; and after that, my return into Heaven is for your sake also, to secure your Reward, and prepare you Mansions there. For in my Fathers house are many Mansions: As it fol­loweth in the second Verse. I go not to take possession of the Joys of Heaven for my self alone, but in your Name also, and in your behalf. Let not your hearts therefore be troubled, neither he distracted with the Afflictions that may fall upon you. For whatsoever Shocks you may meet with in this World; although you be persecuted, injured, and oppressed; let not this afflict you, or cause you to despair; this is not your abiding place, your Man­sion is in Heaven: let this be your Con­solation.

This was abundantly sufficient to dis­pel the Anxiety, and raise the drooping Spirits of the Apostles; and not only so, but also in some manner to support all faith­ful Christians in difficult Emergencies to all Ages. This was spoken indeed to the Apostles, but written for our Instruction, whom it doth no less concern. For the Church succeeding the Apostles, was not by any peculiar Priviledge exempted from Difficulties and Disasters. The Promises made unto her were not to take place in [Page 446] this Life; and therefore if she were as­saulted with Tempests, and oppressed by the Malice of Men or Devils, she suffers no more, than her Lord and Master did before her; than her Founders, and his beloved Disciples also did. A greater Ca­lamity cannot befall the Church, than what befell the Apostles at this time: Nay, all that ever the Church suffered, all that it can suffer, come farr beneath it: and yet our Saviour thought this Con­sideration a sufficient Remedy to their Affliction. Much more therefore will it suffice to remove our lesser Troubles, and continue a constant quiet and tranquility in our Minds, who are Followers of the same Faith, and Heirs of the same Hopes. And that it may do so, I will take occa­sion from the Text to Discourse of these two Heads.

I. What reason and ground Natural Religion, or the Mosaick Dispensation giveth us to trust in God, and receive Comfort from thence in all Difficulties and the apprehension of Calamities; insi­nuated in those words, Ye believe in God.

II. What force the Christian Religion hath superadded to these Reasons of Trust and Consolation, Believe also in me.

First then, What Reason, &c. I joyn Natural Religion, and that of the Jews [Page 447] herein together, because no certain hopes or promise of Happiness in another Life were given to either; and upon that ac­count the Reasons of depending upon God in this Life were common to both. The Jews indeed had stronger reason to relye upon the Divine Providence, as ha­ving had more frequent and apparent Ex­perience of it; but it was a Reason of the same kind with that common to Na­tural Religion; which proceedeth no far­ther with any certainty, than the conside­ration of the Divine Government of the world in this present Life.

Let us then enter into the same Consi­deration; where the first thought, which presents it self, will be, that since God created Man by his own good Pleasure, and continueth to govern him and all o­ther parts of the Creation, according to his own Primary Decrees, it is but rea­sonable that Man should acquiesce in the Laws of his Government. For if God bestowed on him the benefit of Exi­stence, and continueth it by a constant Preservation, he may justly expect that Man should thankfully receive that Be­nefit, without repining that it was no greater. All other parts of the Creation perform their Duties without variance in their several Stations and Capacities; and [Page 448] if Man alone desires, that his Station may be changed, his Post removed, he shews himself unworthy even of the first Benefit, I mean that of Existence; much more of any extraordinary Acts of Fa­vour to be wrought by God in his behalf. The meanest and most miserable Member of Mankind, excluding his Sins, which are the product of his own Choice, is farr more Happy, than any other part of the visible World; as enjoying a noble and capacious Soul; which is capable of re­ceiving true Happiness, if directed aright, or at least pleasing it self with a mistaken Happiness; a Priviledge which is denied to the irrational part of the Creation; which however many of them have more exquisite and accurate Organs of sense than Men, yet thence receive neither real nor imaginary Happiness, because not re­flecting on any Perceptions of sense.

After all, let the Afflictions of any pri­vate Man be never so heavy; yet it cannot be denied, that the more noble part of him, the Soul, is still at Liberty to improve its more real Happiness, and not subject to any of those Calamities any farther, than it shall immerge, or interest it self in the Concerns of the Body. And even this is no small Consolation, that in all the mis-fortunes of this Life, we perform [Page 449] the Will of God, in executing that Sta­tion, which his Providence hath appoint­ed us in the World. And that this Sta­tion is fittest for us, we must believe, if we reflect on the perfection of the Divine Wisdom; if not fittest for us simply, and in its own Nature, yet in Conjunction with all other Circumstances; it being not rea­sonable that we should at all times expect the interruption of the publick Govern­ment of the World for our private Concerns.

Indeed it must be acknowledged, that as God is the absolute Governour of the world, so he is also infinitely Just and Holy; which may encourage Men, who have no know­ledge of Rewards or Punishments in ano­ther Life, to expect, that he should, in an ex­traordinary manner in this Life, interpose in behalf of good Men, and against bad Men. So that however the former Conside­ration may remove the Anxiety of Men; yet nothing less than an assured Belief of this latter will ever perswade them to trust in God, which supposeth the hopes of some extraordinary Assistance or pro­ceeding in the World. And therefore such extraordinary influences were actually conferred upon the Jews, whose Obedience, or Dis-obedience was commonly attended with temporal Rewards or Punishments. But this was in Vertue of a particular Co­venant; [Page 450] which, admitting no better hopes, confined it felt to the Concerns of this Life; and after all, received frequent Exceptions and Variations; many wicked Men among them living in Plenty, and dying in Peace; and oth [...]rs of eminent Sanctity persecuted, oppressed, and at last unjustly Slain.

So that only probable Motives of trust in God remained in that Dispensation un­der the Law; as, because Peace or Misery did for the most part accompany Virtue or Vice: and this even those, who follow­ed the Dictates only of natural Religion, in some measure had; who have often taken notice of singular instances of Providence in reward of the good, and Punishment of the bad: And related not only particular Ex­amples of this kind, but also from the frequency of them formed and delivered general Rules, that Wickedness never e­scapeth unpunished, or Innocence unre­warded.

In short, it is the indispensable Duty of Man to Act cheerfully and submissively in that Station, on in those Circumstances wherein the supreme Author of Life hath placed him.; to receive not only without murmuring, but also with Reverence, all Dispensations proceeding from him. He hath just ground to believe that God will not forsake him, if sincerely putting [Page 451] his Trust in him, nor suffer his Inno­cence to pass unregarded; which is a suf­ficient Motive of relying on his Providence, and a necessary one of submitting to it. But the certain and infallible assurance of these Hopes, the exact knowledge of the methods of Providence in this matter, and the unerring experience of the Divine Ju­stice and Goodness herein, is to be found only in the Christian Religion: And that it is abundantly found there, I come next to shew, by considering in the second place

II. What force and weight the Chri­stian Religion hath superadded to the na­tural or precedent Reasons and 'grounds of Trust and reliance in God, and therein of Consolation in Dangers and Afflictions. In the Natural, or under the Mosaick Law, the apparent hopes of Mankind were ter­minated in this Life; and although the common. Notions of the perfection of the Divine Justice, and the visible expe­rience of the great Disproportion in the distribution of Rewards and Punishments in this Life, induced many to believe, that a more equal and impartial Survey of the Actions of Men would be taken after Death; and the Soul of Man, which is not capable of Dissolution, receive then the merits or demerits of its Actions; as considering. Men could not but esteem [Page 452] this as most rational in it self, so not un­likely; yet the perswasions of it were in the Gentiles little more than some faint Hopes and Wishes, and in the Jews wrapt up in obscure Prophecies, or uncertain In­terpretations. But in the Christian Reli­gion, these Conjectures being advanced into certainty, these Hopes into assurance; the reliance and trust in God consequent to them, which in the former could not but be faint and weak, became now live­ly and vigorous.

To a Christian, who professeth him­self a stranger and Pilgrim in the earth, who disowns the placing of his hopes on this side Heaven, it seems not strange, that God should suffer him to labour un­der Difficulties and Calamities; since these affect not his grand Concern, hin­der not his real Happiness, and many times tend highly to promote it. In ta­king that Profession on him, he renoun­ced the immoderate Love of the World, the gratifying his Lusts, and the ease of his Body; professed himself a Citizen of another Countrey, and listed himself un­der the Banner of a Crucified Saviour; and in Vertue of these Resolutions pro­ceeds in a steady course of Vertue and Holiness to attain his end; is not amazed at any Terrours or Disasters, [Page 453] which may meet him in the way; de­clines them indeed as farr as Prudence will permit, but will not forsake the right way to avoid them. A natural conse­quence to a firm Belief in God and Christ, and that Opinion which is rooted in all true Christians, that the real Happiness and perfection of Man is to be expected in another Life; that Crosses and Affli­ctions in this world hinder not the Acquifi­tion of this supreme Good, and oft-times promote it.

If publick Calamities invade the Church, if private Miseries affect himself, a sincere Christian is neither scandalized at the one, nor Despairs through the o­ther. He considers, that if he suffers for the name of Christ he is happy; if upon any other account, without his own fault, his Affliction may be of use to him, may correct his wandring thoughts, and fix his hope upon God alone; but that in no Case it tends to deprive him of his chief and ultimate End, the Fruition of God in another Life. The exceeding Happi­ness of that Fruition so infinitely sur­passeth all the Petty satisfactions of this World, and the Duration of it the con­tinuance of this Life; that no Affliction, no Calamity so grievous, can happen to any one, which will not seem light un­der [Page 454] the apprehension of those Blessed Hopes. Men may lessen our Enjoyments here below; but yet notwithstanding the Rage or Envy of Men, it is in our Power to augment and improve them above. For so the Fathers do generally expound the Promise of our Saviour following the Text: In my Fathers house are many Man­sions; that is, in Heaven are many and different Degrees of Glory prepared for you, to be distributed according to your greater or less perfection in Holiness. This is the only Ambition worthy of a Christian, to aim at an eminent Station in that Blessed place, where Preference will be no Injury to another, nor diminish an­other's Happiness; contrary to the pro­ceedings of this World, where the great­ness or estate of one Man can be raised no otherwise than upon the Ruins or Decay of another.

It can scarce be hoped indeed, nor is it expected by God, that Man should free himself absolutely from all concern for things here below. Such impassibility will be one of our chief Perfections, when our Nature shall be raised above this corrup­tible Condition, and become spiritualiz­ed; but to aim at it in this Life may perhaps be an impossible Design, but cer­tainly not our Duty. We are here Citi­zens [Page 455] of the whole World, and as such, bound to seek the good of Mankind in general; Members of a Civil Society, and as such, obliged to promote the Peace and Welfare of our Countrey; Members of a Christian Church, and as such, com­manded to Labour for the external Peace and Prosperity of Jerusalem; Lastly, in our own private Capacities. God de­signed at least some sort of Happiness even in this Life for Man, when he placed him in the World; and this we may lawfully pursue and improve, as far as the Rules of Justice, Sobriety, and Religion will permit. To be unconcerned in all these is so far from being a Duty, or required by God, that in most Cases it may be­come a Crime.

But the Exhortation of our Saviour in this place, and the Precepts of the Chri­stian Religion in general, require us not to be anxious and sollicitous about any Contingencies on this side Heaven: Not to suffer our selves to be so transported with Passions, arising from either the Sense or the prospect of unhappy Accidents in this World, as may embroil our minds, disturb our thoughts, and hinder the performance of more noble and Divine Duties: much less to conclude our selves unhappy, to despond and murmur, to re­pine [Page 456] at the publick Government of the World, and distract the Soul with Me­lancholy thoughts of private mis-fortunes. Such a Perturbation of mind would be most unworthy a rational Man; much mo [...]e a knowing Christian, who cannot but be convinced, that it is in his own Power to render himself truly happy not­withstanding all the opposition of Men or Devils; and amidst all the Disasters of Fortune, the Injuries of Men, and Cala­mities of this Life, to press forward toward the Mark of his high calling, and attain the Reward of his Labours.

But the chief design of our Lord in these words, was to warn his Disciples to avoid that common Errour, to which Mankind is so prone, of concluding from private Mis-fortunes or publick [...]alamities, that God hath forsaken them, and withdrawn his Protection and delivered them up to the Will of their Enemies, to Despair and Misery. Men are so much inured to pass Judgments from the report of their Senses, that they are apt falsly to perswade them­selves that God hath disowned them, and withdrawn the influences of his Favour, as often as he interposeth not his Power in a visible manner to rescue them from Injuries and Oppressions, from Miseries and Mis-fortunes. Thus the Apostles re­ceiving [Page 457] the News of their Lord's intenti­ons to leave the Earth, and return to Hea­ven, could hardly be induced to believe, that when he had removed his Bodily Pre [...]ence from them, he would continu [...] his Care of them, or Favour to them. They abandoned themselves to Grief and Despair, gave up themselves for lost, and began to question the sincerity of his Love and reality of his Promises. It was indeed so great an Affliction to the Apo­stles to be deprived of the Blessed Pre­sence of their beloved Master, that no Christian since those days, can pretend to have endured such a Loss; but in a Chri­stian, assured of the Promises of another Life, knowing the Nature of true Hap­piness, and the method directed by Christ to attain it, it is inexcusable to form an Opinion of the dis-favour of God from temporal Afflictions.

According to the ordinary Course of the World, it cannot but happen that Mis­fortunes will attend the best of Men, and whole Societies be involved in general Ca­lamities. But then none will presume to say, that it is convenient that the fixed and constant Course of the World should be violated to satisfie these particular Cases.

The Preservation of the publick Order of the World, and general Laws of Pro­vidence, [Page 458] is a matter of greater Concern than the relief of particular Irregulari­ties. It is sufficient to manifest both the Justice and the Wisdom of God, that he hath settled such Laws of Government in the World, that all Men may, if they please, make themselves truly Happy; none become truely miserable, but through their own default. We believe indeed that God doth often, even in this World, interpose in an extraordinary manner in behalf of his Church, or faithful Servants; but the Motives and Causes of the Di­vine Conduct herein, may be so various and different, that no certain Argument of favour or dis-favour can be drawn from them. He may bring Mis-fortunes upon pious Men to Correct them, to restrain their Passions, or afford them opportuni­ty of improving particular Vertues and Duties. He may conferr temporal Feli­licity on wicked Men, to oblige them by Benefits to Repentance, or to serve and promote some wonderful Ends in the Government of the World or the Church, which they little think of, and con­tribute to it without their knowledge. He may punish the good in this Life, for their sins of Omission, Passion, or Inadvertency, that so he may Reward them in the next, for their more constant and regular Course [Page 459] of Piety. He may reward bad Men in this Life, for those few good Actions which they do; that so he may leave them without excuse, when he shall pu­nish them in another World for their ha­bitual Wickedness and, Disobedience. He may continue their present Condition, whether of Riches or Poverty to either; because he, who knoweth the Constitutions and Hearts of all Men, foresees that the one would not be able to continue his Inno­cen [...]e, and the other grow much worse, in a different state of Life. He may pu­nish with general Calamities, the Sins and Corruptions of publick Societies, which cannot be punished as such in another Life; and then it is not reasona­ble, that any good Men, who share in the Society, should require to be exemp­ted by so many private Miracles from the universal Calamity.

The Church of Christ hath received in­deed many and greatPromises of particular Favour and Assistance. But then it is not necessary that this Divine Favour should exert it self in bestowing of temporal Pro­sperity. Affliction and Persecution may be sometimes farr more convenient to the Church, to restore her decayed Di [...]cipline, to revive her languishing Zeal, to awaken the negligent, to separate the false, to reform [Page 460] all the Members of it. The Church hath indeed experienced in all Ages manifest interpositions of Divine Providence in fa­vour of her: She hath been often freed in an extraordinary manner from the Rage of her Persecutors, the designs of Apostates, and infection of Hereticks. Kings have been her nursing Fathers, and Queens her nursing Mothers; She hath surmounted the opposition of all her Enemies, and through an uninterrupted Course of ma­ny Ages, enjoyed both the Blessings of the Earth, and the Hopes of Heaven.

The Apostles, reduced at the Cruci­fixion and Departure of our Lord to that miserable Condition, which we before re­presented, were comforted, and re-anima­ted by the Mission of the Holy Ghost, at the approaching Feast of Pentecost. Heaven then declared for them, by con­ferring extraordinary Gifts of knowledge on them, and afterward by confirming their Preaching, with no less wonderful Miracles; which removed their Anxiety, convinced them that the Love of their Master now in Heaven, was both conti­nued and increased to them, and enabled them to subdue the victorious Roman Em­pire, to the Laws and the Name of Christ. And least we should imagine the Arm of God to be shortned to us, we of this [Page 461] Church and Nation have been more than once, even in this Age, delivered in an extraordinary manner from Danger of Po­pery on the one hand, and Fanaticism on the other. But from hence we are not to raise confident assurances, that God will always continue the same Prosperi­ty to his Church. He hath promised in­deed, that the Gates of Hell shall not pre­vail against it; that the Faith shall never be wholly destroyed; nor a Succession of Pastors, wanting to preach the Word, and administer the Sacraments; but has no where engaged, that she shall always enjoy the Protection of the Civil Power, and the Blessings of outward Peace. Ex­ternal Grandeur and Happiness is not ne­cessary to the being of a Church; which may be found in the Wilderness, as well as in the Land of Rest; in an upper Chamber, as well as in a stately Temple.

After all, we must acknowledge our selves not to be merely Passive, in receiv­ing the influences of the Divine Care and Providence. Our Lord bids us not be troubled nor torment our selves with over-much Anxiety, in Confidence of his Protection, and assurance of his designed Rewards; but then at the same time he requires as a Condition, or Qua­lification of us, Ye bēlieve in God: believe also in me.

[Page 462] Belief is an active Principle, and in­cludeth Hope, the great Spring and Mo­tive of all Humane Undertaking. We know, that we cannot attain the spiritual Re­wards of another Life without our own diligent Endeavours; and it is no less vain to expect from God any temporal Bene­fits, such as Peace, Protection and Secu­rity, to our selves in particular, and the Church in general, without addressing our selves by all possible means and in­dustry to the Acquisition of them. One of these means, and that the most effectual, our Saviour proposeth to us in the end of this Discourse, Verse 13. Whatsoever ye shall ask in my Name, that will I do.

May God therefore, of his infinite Mer­cy, Grant that the Course of this World may be so peaceably ordered, that we may not be distracted by Trouble and Anxieties; may he defend and protect his Church from the rage and designs of her Enemies; may we so pass through things temporal, that we finally lose not the things eternal; for the sake of our Lord Jesus Christ, to whom with the Fa­ther, &c.