TO excite and call forth our best attention to the Words rehearsed, the HOLY GHOST has prefac'd them in a so­lemn manner, and grac'd them with an high and pompous Introduction. This is a faithful saying, and worthy of all acceptation. What more could have been said in so short a Period, to rowze us to serious animadversion of them?

There are two things that mightily commend a Doctrine or Aphorism, to the fixed notice and ob­servation of Men. The Verity, and Acceptability thereof. And both these are eminently combined in the recited sentence: For it is [...], a faith­ful or credible saying, and [...], Wor­thy of all reception or acceptation. If I can prove the first, the latter will follow of its own accord. If I can make it out to be True, that CHRIST came into the World to save sinners; the Position must needs be very Acceptable, because of singular advantage to us.

And that it is a great and notorious Truth, may be argued with powerful and evictive evidence, from these three Topicks.

• [Page 2]1. Divine Testimony.
• 2. The Titles of CHRIST. And
• 3. The course or tenour of his Terrestrial Life.

First, This is manifest from inspired Testimonies; which are every where respersed in the New Testa­ment. And so I pass by all those Types and Pro­phecies, of his coming as a SAVIOUR, contain­ed in the Old: Which might well be call'd in as un­exceptionable witnesses to the Proposition. It may serve our purpose to note, that the Four Evangelists confirm the Article, by their joint suffrage and attesta­tion.Matt. 18.11. St. Matthew asserts it in his Gospel; The Son of Man is come to save that which is lost. St. Mark avers it in his;Mark. 2.17. I came not to call the righteous, but sinners to Repentance. St. Luke in his; The Son of Man is not come to destroy Mens lives, Luke 9.56. but to save them. And St. John in his;John. 12.47. I came not to judge the World, but to save the World. And to these in this case, are Apostles Symphonous and the exactly consenti­ent. But we need not the concurrence of Parallel Quotations out of their Writings, to settle us in the belief of so generally a received and approved Prin­ciple.

Secondly, It is apparent from the Various denomi­nations that are given to CHRIST, he is stiled a King. And it is the Office of a King to save his Sub­jects from the mischiefs and hostilities that their Ene­mies machinate and contrive against them. He is called a Shepherd, the Good Shepherd; and it is the part of a Good Shepherd, to save his Flock from spoil and violence; and such piteous havock and di­laniations, as ravenous Wolves and rapacious Vermin would make amongst them. He is said to be the LIFE: And therefore when he came, it was (most assuredly) to save us from Death; Or (as himself [Page 3] expresses it) That we might have life, and that we might have it more abundantly. But what need we go farther than the venerable Appellative, mention'd in the Text, JESUS? In this we may read him the Author of our Salvation, in great Letters. To that sense was the name expounded, when by the Angel it was first imposed: Thou shalt call his name JESƲS, St. Matt. 1.21. for he shall SAVE his People from their sins.

Thirdly, It is Evident from the manner or condition of his Life, in the state of humiliation, and the days of his flesh. It was little else than a concatenation or producted series of miseries and sufferings; all which must have a direct tendency and subservience to the Salvation of sinners. For if this were not the drift of his Travels and Penances, it will be hard to find the reason of their Infliction; the nature of God being infinitely good, and the Providence of Heaven accurately just, and the person of our LORD, not only immaculate, but of perfect Sanctity. For tho he was called a Samaritan, and counted a Daemoniac, and reckoned with Transgressors; yet he knew no sin, nor was there any guile found in his mouth. No, he was harmless, and blameless, and the SON of GOD without rebuke: Whiter than the Snow, and Purer than the Light, and Brighter if possible, than Holiness it self. None could charge him with the shadow of a Trespass against GOD; nor in ju­dicial Process convict him of a crime, or any thing like it, against Men. He was the most glorious Practist of all Righteousness that ever lived: And as he came to fulfill his Fathers will, so he did it in exactest measures. His life was clear from all miscarriages, and his obedience commensurate to the whole Law, in its fullest Latitude of injunctions. He was so far from resisting the Heavenly mind, and [Page 4] acting contrary to the Divine pleasure; that he never violated any Political or Humane Sanctions, provided they were just in their Constitution, and in their Ob­servance warrantable.

And hence it follows, that when he was afflicted and strangely abused, it was not for any personal faults or delinquencies, because he had none. And since he could not suffer and die as he did, for any ob­liquities or misdemeanors of his own, it remains he did so for nobler causes, and to higher and more ex­cellent ends and purposes. To perform a work of amplest Charity, and an office of Mercy for the World of sinners. To reconcile them to the DEITY they had Rebelliously slighted, and prevent the ru­ine of those precious Souls they had rashly forfeited; by giving his Blood for the deletery of their Offences, and his inestimable life for the price of their Re­demption.

And to make it clear that the passive part of his life upon Earth, ministred to the design of expiating our sins, and redeeming us from the punishments and torturous severities due unto them; he is said in Scripture, to bear our sins; to be wounded for our trans­gressions; to be bruised for our iniquities: and where there is mention made of his dismal Sufferings, they are referred to us, and put as it were upon our ac­compt. And truly unless by his Sufferings he saves us from sin; he is falsly stiled a SAVIOUR and DELIVERER by the Infallible Writers. For as every one sees, they that are CHRIST'S, are liable to infelicities, as well as others. To as many fears, and dangers, and miseries, and deaths as any in the World. Yea, for their being the Servants and Disciples of JESUS, they are more liable to these, than other Men. So that, if his sufferings do not res­cue [Page 5] them from their sins, he is in no sense a SA­VIOUR at all, but rather a betrayer of his people: By ingaging them in that Religion, which exposeth them to those evils, that otherwise would fall more seldom, and less heavy upon them.

The Doctrine then is True, CHRIST JESƲS came into the World to save sinners. But Why he rather than another?

The reason is easie, and soon given; because none besides him was able to do it. To vanquish death, and deprive it of its sting; to conquer Hell, and disarm it of its power; to satisfie the Law, and to bear away its curse; to pacifie the wrath of an incensed GOD, by doing right to his offended Justice; and to redeem a number of captivated Spirits, by expiating the guilt of their horrid impieties; is a work of no less than insuperable difficulty, to any but him with whom all things are possible. If the weight and pressure of this ponderous burthen, had been laid upon the shoulders of the strongest Angel, it would have sunk him immediately into perdition, and there have kept him for ever and ever. And if the loftiest Angel could not save the World, how much less able is any Man to do it? The Soul plung'd into Hell Five Thousand Years ago, is as far from satisfying for her own im­probities, by what she hath indured; as if she were thrown in but yesterday. And when she has there been excruciated Five Thousand times as long, her satisfactions will still be as short and imperfect, as they were the first moment she began to flame. And if a man by suffering the infernal plagues, cannot make amends for his own enormities; then how much less for the superabounding wickedness of all the World?

That no Creatures are able to satisfie for our sins, and so to save our Souls; is demonstrated thus.

This Satisfaction they must effect, either by duties or sufferings: But by neither of these ways can they do it; and therefore not at all.

1st. Not by Duties. For the best obedience perform­able by them is due to GOD as the Author of their beings. And if all their obedience must go to HIM, as payment of a debt which they owe them­selves; how can any of it be imploy'd towards Satisfaction for others? Yea God is not only the Au­thor of their beings, but moreover the Donor of that very power, whereby they yield obedience to himself. And so they are the more oblig'd to Him still, but have the less ability to satisfie either for their own, or others immoralities. Nor

2ly. Can they do it in way of punishment. For our sins being perpetrated against an Infinite Majesty, do so become of an Infinite malignity, and are not to be ex­piated but by an Infinite penalty. But creatures, being finite, are utterly incapable of punishments that are in­finite, unless they be so in way of duration. And should any undertake to suffer punishments always to endure, thereby to satisfie for the sins of Men; when would this satisfaction (so making) be finisht? How would our Salvation ever be accomplisht? And because none could do this mighty Work, besides that adorable one in the Text, therefore he was pleased to set his hand to it; CHRIST JESƲS came into the World to save sinners.

But by what means is it done? Why, by entire satis­faction, he made for our trespasses. Which satisfaction lyes chiefly, if not only, in his ruful sufferings. For be­ing made under the Law, by virtue of his condition, [Page 7] he was strictly oblig'd, to yield an Adequate obedi­ence thereunto, on his own accompt. Nor does his active Obedience seem to be an ingredient into his satisfaction, but only as it may be reckoned a piece of his passion; in his free and voluntary submission to, and meek and lowly susception of, the Obedien­tial state. And therefore I say, His sufferings are the Matter of his satisfaction. And these are either cor­poreal, in regard of which, he is said to bear our sins in his body: Or else Spiritual; in reference to which, his Soul is said to be made an offering for sin.

The Efficacy of his Satisfaction results from his transcendent merit. That merit from the superlative dignity of his Person, That dignity from the peer­less excellence of his Nature; that is, his Divinity. Which in his miraculous conception, was complica­ted or connected to our despicable Flesh, and stooped to an intimate conjunction with humanity. And tho the way of its union and humble copulation, was ever so mysterious, as to be unintelligible; yet in re­proof and condemnation of daring Haeresiarchs, it is fairly elucidated by the Council of Calcedon. For there the Fathers (adhering to Decrees of Antece­dent Synods) Orthodoxly defined; that CHRIST is perfect GOD, and real Man, [...], unconfusedly, unchangedly, in­dividedly, inseparately: Thereby rightly defending the unity of his Person: Truly maintaining the duplicity of his Nature: and plainly asserting, and piously in­dicating, the respective proprieties of each Nature to be still retained, in their genuine distinctness and in­tegrity. But not to digress

This Satisfaction Socinus denies, affirming posi­tively, Divinae Justitiae neque satisfecisse, Disp. par. 1. cap. neque ut sa­tisfieret, opus fuisse. That CHRIST neither hath [Page 8] satisfied the Divine Justice, nor was it necessary, that it should be satisfied. Yea, which is worse, he ranks this Doctrine amongst planè nugatoria, meer trifles. And which is grossest of all, he calls the opinion, Frigidum, Lib. 3. de Ser­vat. cap. 10. falsum, absurdum, faedè summéque injustum, & horribiliter blasphemum: Cold, false, absurd, vilely and extremely injust, and horribly blasphemous.

But in confutation of this black, and wild, and pernicious figment; we are taught from above, that CHRIST died [...], and [...]. For us. And that not only as an Example, but as a REDEEMER. And therefore he is called [...], a price, and [...], a ransom. And we are farther instructed that he died [...], for our sins: and was delivered [...], for our offences: and suffered [...], for our iniquities. All which phrases (to them that understand the Greek Idiom, and the sense of the expressions, as commonly used by Masters of that language, and Writers in it) do clearly signifie; that our sins are not only the final, but impulsive and me­ritorious cause of CHRIST'S death.

And therefore we are told farther still; that he was a sacrifice for us. Not only [...], an offering; but [...], a propitiation: Yea, [...], a curse. Which implies again, and irrefragably proves, that he did not only die, nostro bono, for our Good; but nostro loco, in our stead. And that his death was really satisfactory in that sense, which our Church em­phatically teaches in her common Office, He suffered death upon the Cross, for our Redemption, and made there a full, perfect, and sufficient sacrifice, oblation, and satisfaction, for the sins of the whole World. And by means of this satisfaction, the displeasure of ALMIGHTY GOD, who was provoked, is ap­peased. The Equity of his inexorable Justice, which [Page 9] was injured; is vindicated. The Authority of his indispensable Law, which was prevaricated; is fenced and secured. The guilt of the Criminous, where­with they were corrupted; is exterminated, and abolish­ed. And the guilty, most guilty sinners, which must have been condemned; may now be certainly and eternally saved.

But there is one Query still behind.

Ʋpon what conditions may we through CHRIST obtain Salvation? They are these two; Faith and Righteousness. And therefore it is said, He that believ­eth shall be saved: and, The Righteous shall go into life Eternal. But if in this faith there happens a failure, or an intercision salls out in our Righteousness; then Repentance comes in as an useful Supplement, and where it is unfeigned, makes amends for all defi­ciencies.

Upon this Question another may be grafted; Name­ly, Whether we are to be saved by CHRIST'S im­puted Righteousness? The judgments of most have leaned to the affirmative. And tho I must not under­take to determine the Problem; yet I may venture to assert of this prevailing opinion, that notwithstand­ing its great reputation and Authority, it is liable at least to one notable exception; and meet to be recei­ved with one prudent caution.

The Exception is this: It is not so perspicuously laid down in Scripture, as the Patrons and Propugners of it do pretend. It is said indeed in the 4th of Rom. That Abraham believed GOD, and it was IMPƲTED to him for Righteousness. But the sense of that Text, can only be this. GOD gave Abraham a Promise; and Abraham gave credit to the Promise he made; as it was fit he should upon the accompt of his ve­racity. And in so doing, he did a righteous act; and [Page 10] for so doing GOD reckoned him, in that instance, a righteous person. But what's this to the imputing of CHRIST'S righteousness?

In the same Chapter it is remembred, that David describeth the Blessedness of that man, unto whom GOD imputeth righteousness. And his words are these: Blessed are they whose iniquities are forgiven, and whose sins are covered. Blessed is the man unto whom the LORD will not impute sin. So that all the imputing of Righteousness here, amounts to no more, than a non-imputation of sin. And therefore this place does planely subvert, rather than support the controverted Article.

It is said also, 1 Cor. 1.30. That CHRIST is made unto us Righteousness. But how should this be done, say the favourers of the opinion, unless by imputation? Yet the whole verse runs thus: But of him are ye in CHRIST JESƲS who of GOD is made unto us Wisdom, and Righteousness, and Sancti­fication, and Redemption. Now durst any maintain, that CHRIST is our Redemption, by imputing it to us only? Yet as well they may hold that, as infer from the words, that he is our righteousness by imputation. For the one is there said to be im­puted, as much as the other. And therefore for ought that is colligible thence, he must be the one, in the same way and notion, that he is the other. And is he not both, because he procured both? And for the same reason he is said to be our peace too; because he purchas'd and procur'd it for us.

Again, they allege that of St. Paul. By the obedi­ence of one (that is, CHRIST) many shall be made Righteous. Rom. 5.19. But can any be made righteous by his obedience, except it be imputed? I answer; It is pro­bable they may: And these very words seem to in­cline [Page 11] to another sense. The same Pen which wrote them, has recorded this of CHRIST likewise: That He humbled himself, and became obedient unto death, even the death of the CROSS: [...], wherefore, (for which very condescensive obedience of his) GOD has highly exalted Him, and given him a Name above every Name. Or (as we read elsewhere) has given Him all power in Heaven and Earth. And so power to dispense Righteousness unto his People. And so the obedience of CHRIST, may become instru­mental to the making many Righteous, tho it be not imputed to them, because it was a means to intitle him to, and invest him in, a power of dispensing Righ­teousness to men.

These are chief Texts upon which the Doctrine of Imputation has been founded. And from these it has been as boldly and magisterially taught and recom­mended, as if it were there delivered totidem verbis, in express words. But whether they teach it so clearly, and justifie it so fully, and make it so very necessary to be believed as some imagine; let the intelligent judg. I speak nothing in a definitive or dogmatical way. Only I find that our Church in her Articles, says not thus; but that we are accompted righteous, only for the merit of our LORD.

But those of us that have cordially embraced this opinion, and think we have reason to adhere to the same; let us always do it with this caution: Never so re'ly upon the righteousness of CHRIST, as to neglect righteousness in our selves. For that's the In­fluence (it is to be feared) which this perswasion has upon many: While they trust to be justified by their SAVIOUR'S righteousness, they disregard righteousness in themselves: Without which, the righ­teousness of CHRIST shall never be imputed, tho [Page 12] the Doctrine in dispute were true. And to take us off the neglect of Righteousness in our selves, we may consider; there is nothing more earnestly or frequently urged in the sacred Volume, than our be­ing actually righteous. Awake to Righteousness: fol­low after Righteousness: live unto Righteousness: ha­ving on the brest-plate of Righteousness: being filled with the fruits of Righteousness. And not to multiply Quotations, St. John, let us hear speak once for all, He that doth righteousness is righteous. So that he alone can be the truly righteous man, that is practi­cally so.

And besides; we are required to be Holy as GOD is Holy. But GOD we know is not imputatively Holy, and therefore neither must we be so only. But as his holiness is intrinsic, natural, and essential: so ours must be inherent, proper, and personal. Else it can never symbolize with his, nor come up to a just resemblance of it; as it ought to do, in confor­mity to that Apostolical Precept; Put on the new man, which after GOD, is created in Righteousness and true holiness, Eph. 4.24.

And the truth is, such actual, solid, and substan­tial Righteousness as this, is indispensably needful to qualifie us for the happiness of the future state. For should impious miscreants that are destitute of it, be translated thither; they would be but as Batts in the Sun-shine; and the felicities about them, would be matter of trouble and uneasiness to them, through want of righteousness. For the blessedness of a state results from the congruity betwixt the excellencies in it, and the persons that possess it. Now unless we be righteous, there is no symmetry or agreement, be­twixt our dispositions, and the Heavenly Beatitudes: and therefore were we placed in Heaven its self with­out righteousness, we could not be happy.

And this (by the way) gives a plausible accompt, and the true reason why God imposes duties upon us. Not because acting them is beneficial; or omit­ting them, any way detrimental to himself: but be­cause thereby we might improve our righteousness, and acquire such habits of goodness to our selves, as might elevate our Souls into a meet capacity, of injoying the Glories of the Eternal World, and of being beatifi'd in that fruition.

And for this reason CHRIST cannot save sinners, but on terms of righteousness. Not only because it is otherwise decreed, but because it is impossible; there being no salvation, no such thing as happiness to be had, without actual righteousness, even in the presence of GOD himself. An unrighteous Soul is as incapable of the Beatifie Vision, as a blind Eye is of seeing the light of the Sun.

And therefore as for Infants, Idiots, and the like, who cannot be indued with this sort of righteousness; mercy saves them upon another accompt, and their happiness may be another thing: consisting not so much in accumulated pleasures, as in an Anodynous condition, and a state of Indolence. For the Higher life having several degrees of bliss in it, the lowest of these degrees (which falls to the lot of the menti­oned parties) may lye chiefly in an exemption or total immunity from all kind of troubles. At least the felicities cannot be so sweet, and strong, and sub­limate; as those of more perfectly righteous Spirits.

Having made good what the Text asserts, that CHRIST JESƲS came into the World to save Sinners: And resolved three material Questions con­cerning our Salvation: The First, touching the Au­thor; the Second, the Means; and the Third, the Terms and Conditions thereof: Now may such [Page 14] Inferences seasonably come in, as are most deducible from the words.

The First, This;

If man had not sinned, GOD had not been Incar­nate. The very end of his Advent, or coming in a Body, was to save Sinners: If therefore there had been no sinners to save, he had never so come into the World. Some have thought and taught other­wise: and amongst the rest, that noble and renowned Picus of Mirandula. Who undertook to maintain, that, Si Adam non peccasset, Deus fuisset incarnatus, sed non crucifixus. If Adam had not sinned, GOD had been incarnate, but not crucified: Which is highly improbable.

2. What a bitter Lamentation may we justly take up for the unbelieving Jews? CHRIST is come to save them, and they still expect him. He died for them, he died amongst them; and yet they think he is not born. Being given up to a Reprobate mind, and strong delusions; and a spirit of dull and mon­struous incredulity; they will not be perswaded that he assumed our Nature, and tabernacled amongst us, according to the expression of the HOLY GHOST.

He answered the Quality and character of the Mes­siah in all points; save only that he was not a tem­poral Prince, as they misconceiv'd he should be. Which gross and unhappy notion of theirs, was in­deed the foundation of all theirs prejudice, and malice against him. He was born when the Regal and Le­gislative power was departed from the Jews: His Mo­ther was a Virgin; of the City of Bethlehem; of the Tribe of Judah; of the House of David. All which was to be. And, which is more, when he Preached to the Jews, and converted with them, he attested his Divinity with signs and wonders, with Glorious [Page 15] prodigies and stupendious Miracles. Which all toge­ther prevailed so far, that they entred him in the pub­lic Register of their Priests, by this Title; IESVS the Son of the living GOD, and of the Virgin Mary. But when all was done, they rejected him at last; and count him no better to this very day, than a Grand Impostor, and base and cursed Seducer of their Nation.

O let us pity them, and from our hearts bewail their deplorable condition. We can hardly bestow our tears better, than upon that blind, and obstinate, and forsaken People.

3. 'How vast, abounding, and illimited, is CHRIST'S affection towards us? It is high as the Heavens, un­measurable as Eternity, infinite as Himself.' It has far out-acted all Romance, and scorns to be contain'd within the compass of Hyperboles. In compare with this, the wildest extravagancies, and most impossible stories of licentious fiction, may seem both probable and modest things. That CHRIST JESUS should come, and come into the World, to save sinners; Lord what a Love was this, and who can Express it! Ex­press it? Alas in words there's too great penury to do it. Yea thoughts themselves are much too narrow to conceive it. When they unite with strongest force, and even dilate their whole capacity, and strive to grasp it in their apprehension; they strain them­selves quite beyond their power, and so dissolve in­to confus'd distraction, leaving the mind in sweet a­mazement.

Miraculous love! such as none but a GOD could ever have manifested. And so manifested, as no men upon Earth durst ever have desired. For us once to have whispered such a thing in the ALMIGHTIES Ear, as his Sons Incarna­tion [Page 16] for our Redemption; tho with lips laid in the dust, and spirits cloath'd with lowest humility; would have been the highest pitch of Unpardonable Presump­tion, and a blasphemy as loud as Thunder. But that monstruous savour wich the boldest durst not ask, GOD freely granted without request: and so much the greater was his love for that.

'The HOLY GHOST'S description of this matchless love, is strange and unusual, to make it the more emphatical, Eph. 1.18. That ye may be able to comprehend the bredth, and length, and depth, and heighth of CHRIST'S love. We no where read of Love described thus. Yet this, I say, is so far from being improper and absurd, that it is most apt and congruous.' For while he imputes Physical dimensions to it, he does but illustrate and commend its excellence, making it even a firm and solid Body of Love; such as for the unparallel'd perfection and peculiarity of it, is not to be found but in the Bles­sed DEITY, which is love essential. O consider this love and wonder; consider it, I say, and won­der at it. That GOD the FATHER should send his SON; and GOD the SON should come himself; and come to such a place, and come in such a way, and come to such an end; what man­ner of love was here? What mighty love? What marvellous Love? What boundless, peerless, passio­nate Love? Speak O Heavens, and declare O Earth, if ever ye beheld the like. What shall I say to it? O what shall I say concerning it? My best way is to hold my peace. I will do therefore as I now di­rected; think and wonder, but speak no more; Astonisht silence is the fittest Eloquence.

And truly we may well give over speaking, and say no more of this wondrous Love. For I remember that famous Doctor S. Paul, who (as all must grant) wanted no Elocution; was remarkably plung'd in dis­coursing about it. He was egregiously learned and inspired too; yet treating of this incomprehensible love, he was presently non-plust, and fain to deliver himself at a strange rate, Eph. 3.19. writing no less than contradiction. That ye may be able to know the Love of CHRIST, that passeth knowledge. What a significant inconsistency? What a sweet and pregnant incongruity is here? Can we measure that which is boundless? Can we fathom that which is bottomless? Can we know that love which passeth knowledge? But thus we must talk of this surpassing love, nor can we do it in better terms: To such absurdi­ties it drives our shallowness, to discourse of its im­mensity.

But then while they live, let none of CHRIST's sincere and hearty Proselytes, go about to question the divine love to them. To do that now, will be too disingenious and unreasonable. For he that contem­plates this illustrious act, of his coming into this World to save it; and fluctuates and staggers in the belief of JESUS his indulgence to his People: May next dispute, whether the Sun shines at noon-day or no; and doubt if the plainest and most demonstrable truths, be not fallacious and incertain things.

Herein he has given us, a stronger argument, a surer token, a clearer evidence, a larger instance of his love, since mans defection and apostacy; than ever he did afore.

To go a little farther; Since the love and kindness of the SON of God, has been, and is so ardent to us; let this holy flame warm our Souls with reciprocal affections to him again. And let the egressions of our love to him, correspond to his way of expressing love to us. That is, as he has manifested his love, in actual coming to us; so let us shew ours, in passionate desires of going to him.

Were we exalted to the highest Glories; were we surrounded with bliss, and incircled with Joy, and crowned with Honour and Immortality: In a word were we above in the heavenly state; yet were we there without CHRIST, who brought us thither; methinks we should be impatient even of that sweet condition, and find a weariness and restlesness in our selves, till we might pass into his wished presence, where-ever it should be. But how much greater cause have we now, of longing to be where our REDEEM­ER is; when we are not in Heaven, but on Earth; in a sinning, suffering, dying state; which were it not that it leads to a better, would not indeed be worth the having.

Methinks O Christians! As oft as our dear and lov­ing SAVIOUR comes into our minds (and sure he can never be long out) our glowing hearts should presently take fire, and burn with pathetic longings after him; and we should not care, either what we did, or what we suffered, so we might but ascend unto his MAJESTY.

Thus it was with that glorious Martyr S. Ignatius, S. Johns Disciple, and Arch-Bishop of Antioch. He professes of himself in his Epistle to the Romans; I de­sire nothing, [...]. Either of things visible, or invisi­ble, so I may injoy JESUS CHRIST. [...], [Page 19] &c. Let fire, and the Cross, and troops of wild Beasts; let cuttings, and lancings, and rackings of my bones; let tearing of my members, and the dissolution of my Body, and the chastisement of the Devil come up­on me, so I may possess JESUS CHRIST. [...]: 'Tis good for me to die for JESUS CHRIST; [...], rather than to reign over the Ends of the Earth. And a little after he cries out, [...], the LORD I desire, [...], him I seek. Thus the holy man breathed, and thus his holy Soul panted after JESUS. O that our desires would rise and run, and at such rate, as they have greatest reason to do continually.

4. How studious, officious, and laborious should we be, for the good of Men; though in what we do we debase our selves, and stoop to the most inferior im­ployments? The SON of GOD came into the World. And to what end? To be sole and absolute Monarch of the Earth? And to act pompous state, or splendid greatness, in, or over it? Did he come to wear a Robe, and to sway a Sceptre? To live in Honour, and to rule in Glory? To have Princes for his servants, and Kings for his attendants, & Puissant Emperours for his companions? Or did he come to erect his Pavilion in the Clouds, and to make the Skies his spatious territories? Did he come to be crowned with the Stars, and to be clothed with the Sun? To have Cherubim for his Guard, and Seraphim for his train? To threaten with accents as piercing as lighte­ning, and to command with a voice as dreadful as Thunder; and to receive the homage and prostrate adorations of all the Inhabitants of the Universe?

This I confess, and a great deal more, would have been but highly befitting his MAJESTY. But wide­ly [Page 20] different from all this, was the end of JESUS his coming in the Flesh. It was to save Sinners: De­spicable dust and sorry worms. Then which he could have made a thousand times more, and a thousand times better creatures with a word. And this was a mean work for him, especially considering how it was to be done. For he was to save them, by satisfying for them: And to satisfie, by Suffering. By Suffer­ing shame, by Suffering pain, by Suffering death, and all that innocence could indure.

BUT less then we cannot learn from hence, than to serve Mankind with a pious industry; and never to stick at our own diminution, so we may contribute to their Salvation. An example of this, is the great S. Paul: I will very gladly spend, and be spent for you. 2. Cor. 12.15.

5. 'How confident may we be of our Souls Immorta­lity? For were not their Existence lasting, and their Life extended beyond the term of this transitory state; our blessed LORD need not have come to purchase their Salvation, But since he was born to ransom them from Hell, and to put them in a capacity of fu­ture happiness; this fully evinceth, that they shall have being, when this World has none, and live through the longest tracts of Eternity.' This Heathens saw by their glimmering light. For as the Ingenious Poet sang, Morte carent animae.— And another, Sunt aliquid manes, lethum non omnia fiunt. Ghosts are somewhat upon which the fangs of Death don't fasten.

Our Spirits are not of so mean a make, as at Death to perish with their concrete bodies. They are privi­leg'd with perpetuity a parte post as the Schools speak. Tho' not [...]; simply, absolutely, essen­tialy, and independenly; yet per gratiam creationis, [Page 21] by singular favour bestowed on them in their creation. Those noble Essences, whatever darker minds may wildly imagin, were not design'd for a temporary con­tinuance. Their nature is Immortal, and runs paralel with the longest line of endless duration. Their ori­gin is derived from GOD himself, and when his All-powerful goodness formed them, he never meant that such Glorious lights, should only twinkle a little, and then go out: Glitter a while upon the stage of being, and so be thrust down into the black abyss of non-existence.

Indeed at Death he Suffers them to set in a Cloud, and lets them go down in the Horizon of time: But then it is that they may rise in the Hemisphaere of E­ternity, and shine in the vertical of a future life with­out declension. Death is so far from extinguishing the life of Souls, that it excites it, and makes it more energetical; raising them to an higher degree of vi­vacity, than any here possessed. It only cuts the cord of vital union, which ties them up in these rags of Flesh, and strips them of those sordid clothes of dust, which dress them for Mortality. It only pricks the bladder of the Body, and refunds that [...] (as Nazianzen calls the Soul) breath of the Immense mind, GOD, back unto Himself. O let us live like those that have Souls, that have such Immortal Souls to be sowed.

6. What a vindication of Providence is here as to the Eternal perdition of the Ʋngodly? Dismal things occur in Scripture, touching the final state of Souls. We read there, that CHRIST's Church is a litle Flock: That the Gate of Life is straight and narrow: And that there are few that shall be Saved. And many Father the event upon GOD, his Sovereign Power, and irrespective Decree: And talk reflectingly against [Page 22] his MAJESTY, as if he had arbitrarily condemned the greatest part of Men, by irrevocable Sentence; to the most extreme and interminable Miseries. But is this likely? Or can this be? When his own SON, his only Son, came into the World to save Sinners; all S [...]nners that will be saved?

Much might be said against this rigid, sour, ill-natur'd Opinion, (which strikes so directly at the GOODNESS of GOD, that central and radi­cal perfection of his; and derogates from his kind and gracious Philanthropy with mighty disparagement and defamation.) But it will not do well in confuting an Error to confront Authority. Yet this I will add, and I wish the whole World could hear it at once; and glad I am, that I speak it this day in so celebrious an Assembly, because it does right to the GOD of Heaven.

There is nothing less grateful, nothing more grievous to his Sacred MAIESTY, than the ruine of those Souls which his hands have made.

And O that none of Mankind might Perish! But they that do so by absolute Decree. Then all the Posterity of fallen Adam, would be sure to be Chil­dren of the Living GOD, and to triumph together in the Peace, and Joys, and Glories of his presence, for evermore.

7. 'Let no Persons that repent truly of Sin, ever despair of their Salvation. I know it is the commune fault of Men, rather to presume than despond of Happiness. But tho' the many amongst us be addict­ed to presumption; yet some may be in danger of the opposite Evil; and through the sense and sting of their own Guilt, and the cursed instigations of malicious Spirits, strongly inclin'd to desperation. And to [Page 23] such the comfortable Doctrine of this Text, does next apply it self.

It bids them lift up their drooping Heads, and be­hold their kind and compassionate REDEEMER. It bids them look and see how he hasts and flies most swiftly towards them, with extended Arms of tender Mercy ready to embrace them. A sight able to revive their gasping hopes, and buoy up their heavy, pensive Hearts, though immers'd in greatest depths of sor­row. What! can we see the Son of GOD clothed with our Flesh, and joined to our nature, and yet con­clude our own adoption a thing impossible? Can we see the high and mighty JESUS, come into the World to save Sinners; and yet think we cannot be saved by Him? They are sunk into a low condition indeed, whom he cannot advance to Pardon and Feli­city. He is able to save [...] Heb. 7.25. to the uttermost. And no Sinners (relying on his me­rits, and Faithfully discharging their own duties) ever miscarried or fell short of Heaven, through deficiency in him, or any inability to conveigh them thither.

'But we are apt to question his will therefore, ra­ther than his Power, to save us. But I assure you we have little cause to do it. Does He not freely invite us to Salvation? Come unto me all ye that labour and are heavy laden. Does he not promise to receive us if we come? Him that cometh unto me, I will in no wise cast out. Does he not complain, because we will not come? Ye will not come to me that ye might have Life. Yea did he not grieve and weep to see Mens backwardness? So he did over the famous City: O Jerusalem, Jerusalem, &c. And when CHRIST thus importunes us to come and be saved; promises to receive us, if we come; complains, and grieves, and weeps, because we do not come: Can we think he is unwilling to save us?

Should we take our Bibles, and turn over the Hi­story of his blessed Incarnation, his holy Life, his bitter and his bloody passion; we could no where dis­cover or find out any thing, that looks like the least unwillingness in CHRIST to save Sinners. If he were unwilling to do it, why did he come into the World on purpose? As the Text informs he did. Or when he had been a while here, and had felt in some measure, the weight and pungency of his direfull Sufferings; if he had not been willing to save Sinners, why did he not shrink and draw back, and refuse to go through them, but meekly submit to the tollera­tion of them? We know what he once said: He could have prayed his FATHER, and he would have sent him more than twelve Legions of Angels. A suffi­cient Power to have rescu'd him from a few silly and abusive Worms. But he never put up this petition; and was he then unwilling to save us? O do not think so! Do not wrong him with such a thought. Once indeed he prayed, that if it were possible, the Cup of his affliction might pass from him. But therein he did not so much show any reluctance or unwillingness to drink it off, as the ex­ceeding bitterness and acerbity of it. For at the same instant, he resign'd himself wholly to GOD's dispo­sal, and desired to Die if he so pleased. Not my will, but thine be done.

But if CHRIST be thus willing to save Sinners, then how comes it about, that the day of Grace should ever be past with any in this Life? And that Men should grow up to such an height of Sin, as here to be debarr'd from the Mercy of Pardon, and even to anticipate their final Sentence, by being condemned before the Judgment?

And To this I Answer, First: it is a great Question whe­ther the day of Grace can be past so long as the day of Life continues. For the lewdest Persons while they dwelt upon Earth, are no where said to be fallen into so Ruful a Condition.

Cain was a Man unmeasurably Sinful: and so was Esau: and so was Simon Magus: and so was Judas. Yet concerning the worst of these, it was never pro­nounced, that their Day of Grace was over in this World.

'Tis true, Cain was thrown out of GODs presence with a Curse, But (so have many Excommunicated Persons been) and if he had returned and sought it by Obedience, he should certainly have found Re-ad­mission to his Favour.

And of Esau it is recorded, that he found no Place for Repentance, though he sought it carefully with Tears. But then what Repentance was that which he sought so mournfully? He did not seek to Repent of his Sins; but besought his Father to Repent of his Blessing, that so he might have recovered the Right of Primogeniture, which he profanely alien'd to his Bro­ther. This the sight of his loss, not the sense of his Sins, made him weep and cry out with exceeding bit­terness, (Gen. 27.) not to GOD, to have his Tres­passes remitted; (then he had been happy;) but to Isaac, to have his Blessing reversed. But because Isaac's Benediction was irrevocable, therefore was Esau's La­mentation bootless.

And touching Simon Magus we Read, that though he was in the gall of bitterness, and the bond of iniquity, soak'd in the virulence and venom of Sin, and a per­fect captive to the Devil; yet St. Peter advised him to Repent of his Wickedness, and to pray to GOD, if peradventure the thoughts of his Heart might be for­given [Page 26] him. He was gone very far, when he was come to this. But though his Case was hazardous, it was not hopeless. For the Apostle would never have set him to work, if he had thought his Labour would have been in vain.

And for Judas, it is believed, that though his crime was of a monstrous nature, and prodigiously aggravated by most horrid Circumstances; yet Repentance would have brought him under the line of Mercy, and with­in the compass of Pardon. So St. Austin concludes in his Tractate de util. Paenit. Judam Traditorem, non tam scelus quod commisit, quam indulgentiae desperatio, fecit penitus interire. It was not so much the Villany he committed, as despair of Mercy, that made the Traytor Judas to Perish.

Now if the Day of Grace were not past with these so notorious Offenders, why should it be past with any while alive.

Secondly, to the Quaere I Answer: If the day of Grace, may in this Life be past with us; this is consistent enough with CHRIST's willingness to save us. For it is not long of him, but our selves, that the unhappiness befalls us. While our LORD endeavours to reclaim us from our Sins, and Reduce us to himself: and we resist the strivings of his SPIRIT, and defeat the work­ings of his Providence, and elude the Methods of his Wisdom, and frustrate the Contrivances of his Love and Kindness, destin'd to our good: we may hereby arrive at such a pitch of Malice, as to be incapable of Salvation in some respect: at such a pitch of Malice that the Ordinary influence and concurrence of Di­vine Grace, which is sufficient to other Mens Salva­tion, will not be effective of ours. Nor is God obli­ged then to exert his Grace in mightier efforts and a Power irresistible. No, rather (considering how we [Page 27] have despised his former Goodness) it is but just with him to withdraw the Commune Effluxes of it, lea­ving us (as he did that stubborn Pharaoh) to our selves. And then our Hearts, which would not be in­tenerated and mollifi'd by his Grace, will grow more obstinate and inflexible.

When we are come into these Circumstances, we may well suspect that our Day of Grace is past indeed. For then we are unlike to get to Heaven, unless by extraordinary Dispensations, which GOD has promi­sed to none, and very seldom affords to any. But then who is to blame for this? Not CHRIST, for he is willing to save us still: but our selves alone, who have sunk so deep into the Gulf of Sin, as to render our E­mergency into a State of Righteousness extremely diffi­cult, and in the Course of GODs usual dealings with Men, utterly impossible. And when by our vile & licen­tious practices, we thus straiten and block up our way to Heaven, and shut and bolt the Gate of Paradise a­gainst our selves; we cannot complain that we are kept out, because CHRIST is unwilling to let us in. No, amongst all the outcries of Perishing Souls, that pierce the horrible Regions of Darkness, and eccho in the dismal Caverns of Hell, I dare boldly say, there is none like this: That they Languish and die in endless misery, for CHRIST's being loth to save them from it.

But then (may some dissolute Miscreants say) if the Case stands thus: if none may despair, if all may be saved; then what good news is here for us? we may then continue where we are, and lay down and rest in our old delights, and go on with confidence in our Sinful Pleasure, and yet do well enough at last.

But to them that talk at this extravagant rate, I reply in short; My design was not to encourage the sinful, but to support the sorrowful. Not to harden [Page 28] the presumptuous, but to relieve the penitent. To build a Sanctuary for the contrite, not a refuge for the careless. And if they will snatch the Doctrine out of my mouth, and make it minister to evil pur­poses; be it known unto them, they do great dis­service to their own Interests. If like Pharaohs Ma­gicians, they will turn a staff into a serpent; or change an antidote to deadly poyson: if they'l burn by that fire, which was kindled to warm them; and surfeit of that food which was prepar'd to nourish them; who can help it? Themselves must answer for their wilfull ruine; and by inverting the use of such whol­some remedies, shall perish like fools, and none shall pity them.

For albeit CHRIST is willing to save us, yet save us he will, on his own terms, and in his own way. And how is that? The Scripture certifies.

GOD sent his SON to bless us, in turning every one of us from our Iniquities. And CHRIST gave himself for us, that he might REDEEM us from all Iniquity. So that first he saves us from sin, and then from misery. That's the progressive method or or­der, which he has fixt and prescribed to himself, in carrying on and compleating the work of our Salva­tion. First he rescues us from the reign, and power, and practice of Sin: and then from the guilt, and curse, and punishment of it. If therefore we mean to persist in Sin, it behoves us to seek out for another SAVIOUR, if in the end we would be happy. And we cannot but remember, that this Inference, counsels none against despairing of Salvation, but such as repent, and repent truly of Sin.

8. How little cause have we to distrust Providence, as to our temporal maintenance! GOD that honoured us with so great a blessing as JESUS's Advent, will [Page 29] not deny us those that are less. 'Tis the Apostles In­ference from the same Doctrine. He that spared not his SON, but delivered him up for us all; How shall he not with him also freely give us all things? He that paid such a vast price for our Souls, will not neglect them while they dwell in these Bodies. He will cer­tainly vouchsafe us as much as we need; though per­haps not so much as we wish. What the Psalmist as­serted, we may boldly believe; they that fear the LORD, shall lack no manner of thing that is good. They may lack many things good in themselves, but nothing that is good for them. He that fed Elijah by the ministry of Ravens, and the Sereptan Widdow by miraculous augmentation of her exhausted provisions; will find out ways for our competent subsistence, in our greatest destitution of necessary supplies: and will take care that we shall never want, what it were bet­ter for us to enjoy.

Lastly, Since CHRIST JESUS came into the World to save sinners, how should we laud him for that signal Mercy? It is the highest and most glorious favour, that ever we received at his hands: And there­fore for it, we should exceed in gratitude. And there­fore our Church in a deep sense of this incumbent Du­ty, has appointed the Benedictus, that most admirable Hymn or Song of Blessing for our SAVIOUR's Incarnation, to be offered up to GOD in her Mor­ning Devotions: and mentions it also in the General Thanksgiving; and good reason. For had he given us leave to ask what we would; and a promise to ob­tain whatever we asked; we could not have requested any thing so great: yet this he imparted, undesired. Yea, if GOD had studied and cast about with him­self to all Eternity, he could not have invented or projected for us, a more noble kindness. O that Men [Page 30] would therefore praise the LORD, for this his GOODNESS. But Men alone cannot do it e­nough: let the whole Creation make one Quire, and joyn in consort to celebrate his Name with solemn Praises. Let the Saints and Angels praise him. Let the Heavens and the Earth praise him. Let the World, let both the Worlds, and all that is therein praise him. But above all, let every sincere Penitent rouze up him­self, as the good Man did; Praise thou the LORD, O my Soul. Methinks we should wish we had a Thousand Tongues to sing forth thankful Anthems to his MAJESTY: And that our selves were turned all into Harmony, that so we might extol him with the sweetest Melody. But being sure we are unable to praise him sufficiently here upon Earth, let us resolve to do what we can, and let the rest alone till we get to Hea­ven. Where our faint, and flat, and low magnificats, shall rise up to Divine and lofty Hallelujahs, and run out in most high and Eternal Doxologies.

I now conclude with this one Corollary. Such is the sweetness, such the usefulness of the Text before us, that it ought never to be forgotten by us. Let us set it therefore continually in our sight. Let us fix it in our minds, and Print it in our memories, and every day revolve it in our cogitations. It is as choice, as pa­thetick a place, as any in the Bible. CHRIST JESUS came into the World to save sinners: what a strange gratification drops and distills, from the af­fecting words? They are more fragrant than Perfumes; more savory than Banquets: more precious than Jew­els; more powerful than Rhetorick: more cordial than Wine; more healing than Balm: more taking than Beauty; more ravishing than Love. I know not what to say, to express my own Sentiments of them; much less to set forth their native Excellence. They are more valuable than all the World, to repenting [Page 31] Sinners. And all the felicities in the World, cannot lift them up to such a degree of rapturous Joy, as that which spreads and flows through their Souls, up­on the serious contemplation of this most faithful, ac­ceptable saying, CHRIST JESUS came into the World to save Sinners. To whom be all Glory, Love, and Obedience, for ever and ever. Amen.