IN the foregoing Verse, we find the Prodigal Son so far awakened and come to himself, as to be sensible of the miserable Condition he had brought himself into by his own folly and wickedness. But, before he came to this, there is a remarkable Turn in [Page 2] the Course of his Life, set down by our Saviour in the beginning of this excel­lent Parable. For, he was first very impatient of being under the wise Con­duct of his Father, and thought he could manage his own Affairs far more to his Contentment and Satisfaction, if he were but permitted to use his Li­berty, and were not so strictly tyed up to the grave and formal Methods of living, observed and required in his Father's House. Which might pass for Wisdom in Age, and be agreeable e­nough to such whose Life and Vigour were decayed; and who were now to maintain their Authority over their Children by seeming to be so much wiser than they: But it is a rare thing for Youth and Age to agree in the O­pinion of Wisdom: For it is not the Care, the Experience, the Judgment of a wise and tender Father, that can al­lay the Heats, or calm the Passions, or over-rule the violent Inclinations of Youth; but whatever it cost them af­terwards, some will be still trying the Experiment, whether it doth not more conduce to the happiness of Life to pursue their own Fancies and Designs, than to hearken to another's Directi­ons [Page 3] (though a Father's) whose Cir­cumstances are so much different from their own. Thus our Blessed Saviour represents in the Parable this young Prodigal, as weary of being rich and easie at Home, and fond of seeing the Pleasures of the World: and therefore nothing would satisfie him unless he were intrusted with the Stock which was intended for him, that he might shew the difference between his Father's Conduct and his own.

And this very soon appear'd; for this hopefull Manager had not been long abroad, but he wasted his substance with riotous living. And to make him the more sensible of his Folly, there happened a more than ordinary Scar­city, which made his low and exhau­sted Condition more uneasie to him. But the Sense of Shame was yet grea­ter with him than that of his [...]olly; and whatever shifts he underwent, he would by no means yet think of retur­ning home; but rather chose to sub­mit to the meanest and basest Employ­ment in hopes to avoid the Necessity of it. But at last, Reason and Consi­deration began to work upon him, which is called, his coming to himself: [Page 4] and then he takes up a Resolution to go home to his Father, and to throw himself at his Feet, to confess his fault ingenuously and freely, and to beg pardon for his former Folly, in hopes of Forgiveness and Reconciliation. I will arise and go to my Father, and say to him, Father, I have sinned against Hea­ven, and before thee.

Under this Parable, our Saviour sets forth the state of a Sinner, (1.) In his wilfull degeneracy from God, his Fa­ther, both by Creation and Providence; his uneasiness under his just and holy Laws; his impatience of being restrai­ned by them; his casting off the Bonds of Duty to him; and running into all kind of Disorders without regard to God, or his own Soul. (2.) In the dis­satisfaction he found in his evil Cour­ses; being very much disappointed in the great Expectations he had in the Pleasures of Sin; wasting his health, interest, reputation, estate, and above all, the Peace and Tranquillity of his Mind, which was more valuable than any other Delight whatsoever, and he now found impossible to be enjoy'd in a Course of Rebellion against his hea­venly Father. (3.) In the Conviction [Page 5] of his Folly upon due Consideration of what he had done; which is Emphati­cally called Coming to himself; having before acted so much below himself, and against himself; unworthy of the Relation he stands in to God; of those Faculties he had bestow'd upon him; and of those hopes and expectations he might have had from him either as to this or another World. (4.) In the Re­solution he takes upon this Convicti­on, no longer to delay his purpose of repenting and returning home, but to embrace the present opportunity of do­ing it freely, heartily and ingenuously, I will arise and go to my Father, &c.

Having formerly in this Place, and on a like Occasion considered the pro­digal Son's coming to himself, I shall now pursue the Method of his Repen­tance in the Resolution he here takes to arise and go to his Father, &c.

And therein I shall enquire into these things.

I. What grounds a Sinner hath to in­courage him to repent; or to form such a Resolution in his Mind that he will arise and go to his Father, when he knows he hath so much provoked and offend­ed him.

[Page 6] II. How necessary it is in order to true Repentance to form a fixed and steady Resolution to go through with it, I will arise and go, &c.

First, What grounds a Sinner hath to incourage him to repent; or to make Application to his Father in order to Forgiveness, since he is convinced he hath so justly offended him. For, if we consider the Circumstances here mention'd, he had no such Reason to hope to be receiv'd into Favour upon such easie Terms, as are here expres­sed; For,

(1.) He had wilfully forsaken his Fa­ther's House, without any just Cause of Complaint of any hard usage there.

(2.) He had embraced such a Course of Life, which he knew was displeasing to him, living riotously and disorderly, in a way contrary to his Will.

(3.) He never thought of returning home, till mere Necessity forced him; till Hunger and Poverty made him come to himself.

And what could be more disobli­ging to a Father, than such Circum­stances as these?

[Page 7] (1.) His Father never forced him from home, nor made his Condition uneasie there. Our Saviour here re­presents Almighty God, as dealing with Mankind like a tender and indulgent Father, and not like a severe and hard Master; his Laws being intended for our Good, and not for his own Advan­tage. There is no Duty of ours to­wards God, or our selves, or others, but is founded on this Relation to God as a Father to Mankind. Nothing can be more reasonable in general than that the Father should order and direct his Children, and give such Rules which are fitting for them to observe; And if we examine the particular Laws of Na­ture, or the Dictates of Reason as to Good and Evil, we shall find them ve­ry agreeable to God's Paternal Govern­ment.

What is the Duty of Prayer to God, but asking daily Blessing of our hea­venly Father? What is our Thanksgi­ving, but a solemn owning his Pater­nal Care and Bounty towards us? And in these two, the main Duties of Na­tural Religion consist. The Neglect whereof, is such a disrespect to our heavenly Father, as is not consistent [Page 8] with our believing him to be so. For, as God himself argues in the Prophet, A Son honoureth his Father, and a Ser­vant Malac. 1. 6. his Master: If then I be a Father, where is mine Honour? And if I be a Master, where is my Fear? God was a Fa­ther by the Right of Creation and Pro­vidence: but he was a Master to the Jews in respect of the Bondage of the Law; and as there was a Spirit of Bondage on that account in them, which inclined them to a more servile Fear; so there ought to have been a natural Spirit of Adop­tion toward God as their Supreme Crea­tour and Father; which should excite all Men to such a dutifull Love, such a reverential Esteem, such a Mixture of Awe and Kindness as is in Children to­wards their Parents. Yea, it ought to be much greater than that can be sup­posed; because the Distance is Infinite between God and us; and our Depen­dence more immediate and necessary; and there is in him a Concurrence of all Perfections, which may cause in us the highest Esteem, and the humblest Adoration. There is an unquestiona­ble Duty owing by Children to their earthly Parents, but how much rather Heb. 12 9. [...]. (saith the Apostle) ought we to be in [Page 9] subjection to the Father of Spirits? The Fathers of our Flesh may be very Kind, but not Wise in their Love; or Wise and not so Kind; or they may be both Wise and Kind, but not able to help their Children. They may love and pity, and pray for them, when they are in Misery, or Sickness and Pain, but after all, they are unable to relieve them; For the most indulgent Father, when his bowels yearn, and his heart is ready to break at the sight of a Child lying under the Agonies of Death, is not able to give a Moments Respite to the terrible Pangs, which he can nei­ther behold nor abate. But our hea­venly Father hath not only Infinite Wisdom, but Infinite Kindness and Power; and where all these are joined together, what Honour, what Love, what Fear is due unto him! Although there be defects in their Parents, yet Children are still bound to obey them, and to shew a mighty Regard and Re­verence towards them; but here it is so much otherwise, that if we could conceive our selves without this Rela­tion to God, yet his Perfections are so many, so great, so infinite, as to de­serve and require our utmost Venerati­on. [Page 10] The prodigal Son could then have no Reason to complain of the Duty which he owed to his Father.

And was it not fit for him to ap­point the Orders of his Family, and to expect that his Children should behave themselves therein, as became the Re­lation they stood in to himself and to one another? That they should have a decent Regard to themselves in Sobrie­ty, Temperance, Command of their Passions, and Care of their Words; That they should behave themselves towards their Brethren with Sincerity, Kindness and Justice; which compre­hend all the Duties we owe to one an­other?

And what now was there in all this, that the Prodigal could have any Cause to complain of, or that should make his Father's House so uneasie to him? But his Father had just Cause to be provo­ked, when his wise Counsels, and pru­dent Care, and constant Kindness, and righteous Government were so much slighted and despised by a disobedient and ungratefull Son; who had so lit­tle Sense of his Duty or his Interest as to be weary of being so well at home, and therefore impatiently desiring to [Page 11] find out new Methods of living well, as he then thought, when the best Or­ders of his Father's Family were become so displeasing to him.

(2.) But what were these new and fine Contrivances for his own happiness? He began to suspect his wise Father did not allow his Children liberty enough at home, and that he concealed from him the great Mystery of the Happi­ness of Life, and therefore concluded, that if he did give way to those Desires which he found to be natural, but his Father thought unreasonable, he should enjoy much more Pleasure and Satisfa­ction than he did at home. And be­ing resolved upon this, he gives way to those Inclinations he found strongest in himself, denies himself no Pleasures of Life, accounts Vertue but a Name which sowre and morose Persons put upon their own humours; and Religi­on but a Device for Fools to deceive themselves, and Knaves to deceive o­thers by. And so he throws off all checks and restraints upon himself, and never regards the Good or Evil of what he doth, for his Lusts are his Laws, and the satisfaction of them he now looks upon as the only real Happiness of Mankind.

[Page 12] And could any thing be supposed more provoking to his heavenly Fa­ther than such a wicked and dissolute way of living? So contrary to his Fa­ther's Will, to his own Reason, Consci­ence, Interest, Reputation; and which soon brought him to Shame and Mi­sery?

(3.) But that which added yet more to the height of the Provocation was, that he did not think of returning home to his Father, upon the first apprehen­sion of his own Folly; but he resolved to undergo any difficulty, and submit to any hardship, rather than do what was necessary in order to Reconciliati­on with his Father.

How hard a Matter then is it to bring an habitual Sinner to Repentance! It is not easie to bring him to any due and serious Conviction of the Evil of his doings; but it is far more difficult to change the inward Disposition of the Mind, and to alter all the great Designs and Pleasures of Life. It is but a mean Notion of Repentance which is apt to prevail in the World, as though it im­plied no more than some Acts of Con­trition for greater Sins, when the Ha­bit and Disposition remain the same. [Page 13] But true Repentance is the turn of the whole Soul from the Love, as well as the Practice of Sin; and this is not a thing to be done easily or suddenly; a Sinner will bear a great many Checks and Reproofs of Conscience before he will part with his beloved Sins; he will struggle a great while with him­self; and endure many Conflicts be­tween an awaken'd Conscience and rooted Inclinations, before the penitent Sinner can assure himself that his Re­pentance hath had its due and effectual operation upon him. For we see here nothing but extremity brought the Pro­digal to himself, and made him at last to resolve to arise and go to his Father, &c. As Themistocles said of the People Aelian. var. hist. l. 9. c. 18. of Athens, they did by him, as Men commonly do by a great Tree, they run to it for shelter in a Storm, but care not how they use it another Time; that is too true of Sinners with respect to God; when they can make a shift for themselves any other Way, they despise Religion; and make God their Refuge only at a day of Extremity, but not their Choice, when their Conditi­ons please them.

[Page 14] But when the prodigal Son had so slighted his Father, broken his Com­mands, despised the Advantages he had at home, and was so hardly brought to think of returning thither, how came he now to be so incouraged in his Mind to arise and go to his Father, and con­fess his fault with hopes of being forgi­ven after all this?

We find no other Account here given, but that he was his Father, however he had offended him; and therefore he was resolved he would arise and go to his Father; as though there were charms and force enough in that word to an­swer all Discouragements. Which be­ing an Argument taken from the Bow­els of Pity and Compassion which a Father hath towards a relenting Child, we must enquire, how far this will hold with respect to God, who is so infinite­ly above all the fond Passions of humane Nature, that it is a diminution to his Glory and Majesty to be thought like to Mankind; and therefore his thoughts and ways are said to be as far above ours Isa. 55. 8, 9. as the Heavens are above the Earth?

To clear this, we are to consider, not only that our Blessed Saviour doth here lay the force and weight of the Para­ble [Page 15] upon the tenderness of a Father to his Son; but that he elsewhere argues from it in such a manner as to con­vince us that God hath far greater Pi­ty and Compassion towards Mankind when they make due Applications to him, than Fathers can have towards their Children even when they ask for necessary Sustenance. What Man is Matth. 7. 9, 10, 11. there of you, whom if his Son ask bread, will he give him a stone? Or, if he ask a fish, will he give him a serpent? If ye then being evil know how to give good gifts unto your Children, How much more shall your Father which is in Heaven give good things to them that ask him? There have been Philosophers so severe against the Passions of humane Nature, that they would not allow any Pity or Commiseration towards others, what­ever their Condition or Relation were, but only acting according to Reason in supplying their Wants. But the Christian Religion doth far more rea­sonably allow such Passions in Mankind as dispose them to do good to others, by fixing such an impression on their Minds of others Misery as doth excite them to do what is fitting for their Ease and Support. And Compassion is [Page 16] not, as some imagine, such a mean and selfish Passion, as doth arise only from the Apprehension that we may suffer the same things our selves, which we pity others for; but it is a generous Sense of what others feel, joined with a Readiness to help them according to our Power. And in this Sense, our Saviour not only allows it in Fathers towards Children, but looks on it as necessary in humane Nature in order to the good and advantage of Mankind; and therefore himself taking our Na­ture upon him is said to be touched with Heb. 4. 15. 5. 2. the feeling of our Infirmities; and to have compassion on the Ignorant, and on them that are out of the Way.

But although this be allowable in humane Nature, how can such a thing as Compassion be attributed to the Di­vine Nature which is uncapable of such impressions and motions, which we are subject to?

And yet the Scripture is very full and clear in attributing Pity and Com­passion to Almighty God with respect to his Creatures. The Psalmist saith, The Lord is full of Compassion and Mer­cy; P [...]. 103. 8. long-suffering, and of great Goodness. St. James saith, He is very pitifull, and Jam. 5. 11. [Page 17] of tender Mercy. And in that wonder­full Appearance to Moses, when God himself declared his own Attributes, the greatest part consists of his Kindness and Mercy towards Mankind; The Lord Exod. 34. 6, 7. God, mercifull and gracious, long-suffer­ing, and abundant in Goodness and Truth, keeping Mercy for thousands, forgiving Iniquity, Transgression and Sin. And the Psalmist useth the very same similitude of a Father's Pity to his Children, Like Ps. 103. 13. as a Father pitieth his Children, so the Lord pitieth them that fear him. And when the Prophet speaks of God's thoughts and ways being so much a­bove Man's, it is for this end to prove thereby that God may shew more pity to Mankind, than they find in their hearts to shew to one another. Let Is. 55. 7. him return unto the Lord, and he will have mercy upon him; and to our God, for he will abundantly pardon; For my thoughts are not your thoughts, &c. But setting aside all this, the whole Scheme of the Gospel is drawn upon the Sup­position of God's Pity and Compassi­on towards penitent Sinners; which is the Reason our Saviour insists so much on the Proof of it in this whole Chapter. Wherein we not only read of Joy in v. 7. 10. [Page 18] Heaven at the Repentance of a Sinner; but the Compassion of God Almighty towards a penitent Sinner is set forth with all the tenderness of an indulgent Father running into the Embraces of his Son, when he saw him at a distance coming towards him.

What now is the meaning of all this? Are we to conceive of God as one like to our selves, who either do not see faults in those we love; or do not hate them, as we should do; or are too apt to pass them over; or are at first, it may be, apt to be angry upon a slight provocation, and then as easily made Friends upon as little Reason as we were made Angry? But none of these things ought to enter into our Minds concer­ning God with respect to the Follies of Mankind.

And in this Case, if we will form in our Minds right and true Conceptions of the Divine Nature (as we ought to do) we must have a great Care lest we attribute any thing to God, which looks like Weakness and Imperfection, as the Motions and Changes of Passi­ons do; therefore to understand his Pity and Compassion, and Reconcilia­tion to penitent Sinners, we must first [Page 19] know what his Anger and Displeasure against Sinners mean.

Some think that Epicurus did in ear­nest Lact. de Ira Dei, c. 4. believe a God, but he was there­fore forced to deny Providence, because he could not conceive that the Govern­ment of the World could be managed without such resentments as were in­consistent with the complete Happiness of the Divine Being; and therefore he rather chose to make him careless and easie, than active and liable to Passion. The Stoicks attributed to God all that was good and kind and obliging; but would by no means endure that ever he should be said to be angry or dis­pleased; which Doctrine did in effect overthrow Providence with respect to moral Actions, as much as the Epicu­reans. For if God did not regard the difference of Men's Actions, but was equally kind to them whether they did good or evil, such a Providence would have as little influence on Men's Lives as if there were none at all. We must then suppose, if we would uphold Re­ligion and Morality in the World, not only that there is a Providence, but that God hath a different regard to Men according to the Good or Evil of [Page 20] their Actions. The Regard he hath to Men for being good and doing good is called his Love, his Kindness, his Good­will, his Grace and Favour; that which he hath to things that are Evil is called his Hatred; that which he hath to Per­sons for doing Evil is his Anger, Wrath, Displeasure, Indignation; according to the different Nature and Circumstances of their evil Actions.

But in order to the preventing any false or mean Apprehensions of the Di­vine Nature, when the Passions of Man­kind are attributed to it, we must con­sider these two things;

(1.) That we must by no means at­tribute to God any thing that is unrea­sonable in our selves; such are all irre­gular Motions, which we call violent Passions, arising from Surprize, Mistake, Inadvertency, Weakness, or corrupt In­clination. But setting all these aside, the original Passions of Mankind, which are agreeable to Reason, are no other than what arise from an Inclination to what we judge to be good, and an A­version from what we apprehend to be evil; which holds as to the Divine Na­ture.

[Page 21] (2.) That there is an observable Dif­ference in the very Nature of some Passions, which imply a Repugnancy in themselves to the Divine Perfections, which others do not. For Love and Kindness, and Joy, and inward Satisfa­ction have nothing in them supposing their Object good, but what agrees with the Divine Nature; but the Passions contrary to these, as Envy, [...]ll-will and Revenge are not only repugnant as Passions, but in their own Nature; for God cannot envy the Good of his Crea­tures, nor bear ill-will to them as such, nor take pleasure in their Torments. And of this Nature Anger properly ta­ken is, as it doth imply a present Dis­order and Disturbance within, from the Apprehension of some Injury done or intended, with a Desire of Revenge on those who do it; all which is inconsi­stent with the necessary Perfections of God; for they argue Meanness, Imper­fection and Mutability.

We must therefore fix on such a No­tion of Anger as becomes the Almighty Wisdom and Goodness; and that lies in,

(1.) A Displeasure against the Sinner on the account of his Sins; for God cannot have any Complacency in those [Page 22] who displease him as all Sinners do, whether they design it or not.

(2.) A Will to punish Sinners accor­ding to their Demerits; which being according to the Rules of Wisdom and Righteous Government, cannot be said to argue an indecent Passion.

(3.) The actual Execution of his Ju­stice upon great Provocations. And so God is said to be angry when he pu­nishes; especially when he doth it sud­denly and severely; as Men in their Passion are wont to do. But whatever God doth in this kind, he doth it with the Wisdom and Temper of a Judge, and not with the Fury or Passion of an angry Being.

And there is nothing in all this unbe­coming the Divine Nature, but very agreeable thereto. And this is all which in strictness of Reason is understood by God's being angry with Mankind. For we must never imagine that God acts according to sudden Heats and Passions; but whatever he doth is according to the Counsels of infinite Wisdom and Goodness.

I do not deny that the Scripture doth represent Anger in God as if it were a Passion raised upon great Provocation, [Page 23] and capable of being laid by Submissi­on and true Repentance. Thence we read, of God's Wrath waxing hot, of his Exod. 32. 10. Isa. 5. 26. Jon. 3. 9. Anger kindling against his People, and his turning away from his fierce Anger, and many such Expressions; but so we read of the Fire of his Indignation, the Sword of his Wrath, the Stretching forth of his Hand; which all grant are not to be literally understood. If then in these Expressions, the Perfections of the Divine Nature are to be our Rule, ac­cording to which we must interpret them, because the literal sence implies an incongruity to the Divine Perfecti­ons which are all wholly Spiritual; then from the same R [...]ason we must re­move all Perturbations from it which are as inconsistent with the absolute Perfection of it, as Eyes and Ears and Hands and Feet are, although they are all mention'd in Scripture.

From whence we justly inferr, that there is a wonderfull Condescention to the ordinary Capacities and common Apprehensions of Mankind in the Lan­guage of Scripture, concerning the Di­vine Nature, which makes deeper im­pressions on meaner understandings, and those who are of finer thoughts will see [Page 24] cause to attribute only such a Sense of things relating to God, as is consistent with his Infinite and Divine Perfecti­ons.

But what now shall we say to this Tenderness and Compassion of God to­wards penitent Sinners? Can he be mo­ved by our Trouble and Sorrow and Acts of Contrition for our Sins? If we be righteous what doth it profit the Almighty? And if we be evil, how can it hurt him? And if when we have sin­ned, we repent, we do no more than is fitting for us; but why should we ima­gine the Great and Wise God should have Compassion upon us, when we become sensible of our own Folly? For when we sin against God, wilfully, de­liberately, knowingly, habitually, we do what lies in us to provoke him to Wrath and Indignation against us; we reject his wise Government, we slight his righteous Laws, we preferr the plea­sing our corrupt Inclinations and sen­sual Lusts before our heavenly Father. And what can be more provoking to him than to be so despised by one who had his Being and all the Comforts of Life from him?

[Page 25] Suppose now such a disobedient, re­bellious Son, as here in the Parable, be made sensible of his Folly, is his Fa­ther bound to receive him? Was it not his own choice to go from him? If he hath suffered by his Folly, he may thank himself for it; and if his Father lets him alone in it, he hath no cause to complain.

But such was the Tenderness of the Father towards his repenting Son, that he shew'd the greatest Compassion ima­ginable; for he did not stay at home expecting his Son's solemn Submission before his Family, but he ran towards him, and fell upon his Neck, and kissed him.

What Conceptions now ought we to have of God's Compassion towards pe­nitent Sinners answerable to all this? This I shall endeavour to clear in these Particulars.

(1.) That God's hatred is not pri­marily against Persons who are his Crea­tures; but against that which is evil, which is none of his making; and a­gainst Persons only so far as they are corrupted with Evil. Thou lovest Righ­teousness, Psal. 45. 7. and hatest Wickedness, faith the Psalmist. God hates nothing for [Page 26] its own sake, but Sin; and for the sake of that he hates all Workers of Iniqui­ty. Ps. 5. 5.

(2.) There may be Good-will to­wards the Person of a Sinner at the same time when God discovers the ha­tred of his Sins. I do not say, God takes any Pleasure in him while he goes on in Sin, for that is against the Eter­nal Rules of Righteousness in God; but that he may have so much Good-will towards him, as to design to reduce him from his evil Ways. And this every Father finds in himself towards a disobedient Son; while he hates his evil Courses, yet he would make use of the best Methods to bring him to him­self, and to his Duty. And upon this is grounded that Love and Kindness of Tit. 3. 4. God towards Mankind, in sending his Son to be our Saviour, and all the Pro­mises and Invitations which are made to Sinners in the Doctrine of the Go­spel.

(3.) It is very agreeable to Infinite Wisdom and Goodness for God to shew himself full of Pity and Compassion to­wards penitent Sinners, i. e. so as to forgive them their former Sins, and to receive them into his Favour. For Pity [Page 27] and Compassion in God is to be judged, not according to the inward Motions we find in our selves, but according to these two things.

(1.) A readiness to do good to his Creatures according to their Necessities. Which being in general, is his Bounty and Goodness; but considered with re­spect to the Persons of Sinners, it is his Clemency, or readiness to forgive; and with respect to the Punishment they de­serve by their Sins, it is his Mercy and Pity: Which in us is Aegritudo ex Mise­ri [...] alterius, and therefore called Mise­ricordia, because the Heart is touched with the Sense of another's Misery; but we are not so to apprehend it in God; but that such is the Goodness of God towards repenting Sinners, that he is as willing to shew Mercy as they are to repent.

(2.) God's Pity and Compassion lies in the proper Effects of it; which here in the Case of the Prodigal were, pas­sing by his former Extravagances, and receiving him into as much Favour as if he had not gone astray. This my Son was dead, and is alive again; was lost, v. 24. 32. and is found. Those who think, they stand not in need of so much pardoning [Page 28] Mercy as others do, are apt to repine at the Favour shew'd to great Sinners when they repent; and therefore the Elder Brother could not bear the ex­pressing so much kindness towards such a disobedient Son, though now a Peni­tent. But that there is nothing disa­greeing to Infinite Wisdom and Good­ness in such Compassion towards peni­tent Sinners, will more fully appear, if we consider,

(1.) That God is not bound to deal with Sinners according to the utmost Rigour and Severity of his Justice. Be­cause he is under no fatal Necessity; no superiour Law; and therefore may act freely in the forgiving Offenders as seems best to his Infinite Wisdom. The whole Race of Mankind is a perpetual Evidence that God doth not act accor­ding to the strictness of his Justice, for if he had dealt with them after their Sins, or rewarded them according to their Ini­quities; their Spirits would have failed before him, and the Souls which he had made; they had been long since de­stroy'd from the Face of the Earth, and not suffer'd to continue in their Provo­cations. But God hath not only for­born Sinners long when he might justly [Page 29] have punished them; but he gives them many real Blessings and Comforts of Life, freely and bountifully. Now if God deal so mercifully with Sinners while they continue such, is there not greater Reason to suppose he will be far more so, when they cease to be such?

(2.) A penitent Sinner doth what in him lies to vindicate God's Honour. I do not say, he can make satisfaction to Divine Justice; for that is impossi­ble for him to do; and God hath pro­vided for that by his own Son, whom he hath made a Propitiation for the Sins of the World. But a true Penitent takes all the Shame and Dishonour to him­self; he clears the Justice of God's Go­vernment, and the Equity of his Laws, and owns himself guilty of unspeakable Folly in his Disobedience. ‘O how justly, saith he, might God have ta­ken me away in the midst of my Sins, when my Conscience checked me for my Sins, and yet I had no heart to repent of them! When I could not but see my danger, and yet was unwilling to come out of it. I can never be sufficiently thankfull for so great a Mercy as his bringing [Page 30] me to my self hath been; I had gone on in the same secure, stupid, sense­less Condition, that others lie in, if he had not throughly awaken'd me, and roused me out of my impenitent State. How dreadfull had my Con­dition for ever been, if my first awa­kening had been in the Flames of Hell? Nothing but infinite Goodness and Patience would have waited so long for the Repentance of such an Offender as I have been. I have sin­ned so often, that I am ashamed to think of the Number of my Trans­gressions; so deeply, that I am con­founded at the thoughts of them; so foolishly, that I am unworthy to be called thy Son, who have acted so unlike thy Children (so the prodi­gal Son here speaks to his Father.) And if thou wouldst admit me but to the meanest Condition of thy Ser­vants, I shall ever esteem it as the greatest Privilege of my Life, and endeavour to serve Thee for the fu­ture tho' in the lowest Capacity.’ Thus the repenting Prodigal goes on, v 19. And in a suitable Manner every true Penitent behaves himself towards God with great Humility, and a deep Sense [Page 31] of his own Unworthiness; and is there­by rendred more capable of Divine Fa­vour. For God re [...]steth the proud, but Jam. 4. 6. giveth grace to the humble. And there­fore it is very agreeable to infinite Wis­dom and Goodness to shew pity towards a truly humble and penitent Sinner; For a broken and contrite heart he will not despise. Ps. 51. 17.

(3.) If God were not so full of Com­passion to penitent Sinners, there would have been no incouragement for Sin­ners to repent; but they must have sunk into everlasting Despair. For if God should forgive none that Sin, then all Mankind must be condemned to Eter­nal Misery; for all have sinned; and Rom. 3. 23. Eccl. 7. 20. there is not a just Man upon Earth who sinneth not; and so the best and worst, and all forts of Sinners must here suf­fer together; which would have taken away all the Notion of any such thing as Mercy and Clemency in God to­wards Mankind. But if we set bounds to it as to some particular kinds and degrees of sinning; we limit that which is infinite; we determine what we know not, viz. how far God's Mercy doth extend; we destroy the Power of Divine Grace in changing and refor­ming [Page 32] the worst of Men. But the Scri­ture hath recorded some remarkable In­stances of great Sinners, who have been great Penitents, and upon that have been pardon'd (such as Manasses, and some others) that no penitent Sinner might be discouraged in the Work of Repentance. For a true Penitent search­ing to the bottom, and setting all his Sins before him, with their several Ag­gravations, can be kept from Despair by nothing less than the Infinite Mercy of God to those who truly repent.

(4.) Because there is nothing so pro­voking in Sin, as obstinate Impeniten­cy, and Continuance in it.

It is true, God hates all Sin for its own sake; but not all equally; some Sins being of a higher Nature than o­thers are; being against plainer Light, stronger Convictions, more easie Com­mands, stricter Obligations than others are; but yet it is the Temper of a Sin­ner's Mind, which is most provoking, when Sins are committed, not through Infirmity, or sudden Surprize, or a vio­lent Temptation; but habitually, know­ingly, wilfully; especially when they are done in Contempt of God and his Laws, and with an obstinate Resolution [Page 33] to continue in the Practice of them. This is so provoking to God, that the chief Reason of the severe Punishments of Sinners in another World is taken from thence; because God hates obsti­nate and impenitent Sinners. And thus Exod. 34. 7. 1 John 5. 16, 17. he will by no means acquit the Guilty. There is a Sin unto death, saith St. John, and there is a Sin not unto death. There is a Sin unto death, which Christ hath said he will never pardon; and that is blasphemy against the Holy Ghost; a Sin which none who do truly own Christi­anity, Matth. 12. 32. are capable of committing.

But is there then no Sin unto death to them? Yes, it is possible for Men who have clear Convictions in their minds of the Truth of the Gospel, to act so plainly, and wilfully, and directly against it, as either to provoke God to take them away by an extraordinary Judgment, and so it is properly a Sin unto death; or to withdraw his Grace from them, and leave them to the hard­ness of their own Hearts, and so it be­comes a Sin unto a Spiritual death. But besides these Cases; every wilfull Sin­ner who adds Impenitency to his Sin, commits the Sin unto death; because there is no other Condition of Pardon [Page 34] allow'd by the Gospel without true Re­pentance.

How infinite is the Goodness of God that excludes no Sinners from the hopes of Pardon who have a heart to repent sin [...]erely of their Sins! And how just is God in the final Punishment of those Sinners, who still go on in their Sins, and refuse to repent; after all the Invi­tations and Incouragements which are given them to that End! Can we in Reason suppose that God should stoop lower towards Sinners, than to offer them pardon of former Sins, if they do repent; and to tell them they must ex­pect no Mercy in another World if they do not repent?

But suppose we are come thus far, that we are convinced we must repent, what Course and Method must we take in order to it? Of this briefly, and so to conclude.

Secondly, I know no better than to follow the Example of the prodigal Son here: And in the first place to form a present, sincere, fixed and peremptory Resolution of do [...]ng it; I will arise and go to my Father, &c. If we suffer Con­victions to cool upon our Minds, the [Page 35] force and spirit of them will soon be gone. It hath been of late observed by the strictest Enquirers into Nature, that Harv. Ex­erc. 16, 17, 18. the beginnings of Life are very small, and hardly discernible. It is but as a spark that appears, and may easily be exstinguished; but if it be incouraged by a continual heat, a wonderfull Alte­ration soon follows, and the distinct parts begin to be formed; the first which is discerned is the Eye, but the Fountain of Life is in the Heart; and when the Course of the Bloud is there setled, the other parts come to their due formation with greater quickness. This may be a Representation of the first Beginnings of Spiritual Life, that which answers to the Eye is the Convi­ction of the Mind, where the inward Change first appears; that which an­swers to the Heart is Resolution, and when that is fixed, a mighty Reforma­tion will soon follow. But Spiritual Life as well as Natural is in its first Be­ginnings a very nice and tender thing, it may be easily stopt, and very hardly recovered: It is therefore of very great Concernment to keep up the Warmth of our first Resolutions, and to improve them into a present Practice agreeable [Page 36] thereto; as the prodigal Son here did, who when he had resolved upon it, did accordingly arise and go to his Fa­ther, v. 20.

I do not think there are many Per­sons in the World who have Convicti­ons upon their Minds of the Evil of their Ways; but do resolve at one time or other before they die to repent of their Sins, and to make their Peace with God. But alas! these are Ova sub­ventanea, they make a fair appearance, but there is no principle of Life in them; or as St. Jude expresses it, they are Clouds without Water; of no Consi­stency, Jud. v. 12. but carried about with winds; hurried to and fro with the force and power of Temptations; and then their Resolutions are like the Vapours St. James speaks of, which appear for a little Time, Jam. 4. 14. and then vanish away. Trees they are without fruit, as St. Jude goes on, [...]; not that make no shew or appearance of Fruit; but it hath no such firmness and substance in it as to endure the nipping Frosts, and so it drops off, and withers away. Just such are the Effects of faint and imper­fect Resolutions, they never hold out long, and only aggravate the Sins com­mitted [Page 37] after them. For every such Sin is a plain Sin against Conscience; or else they would never have made any Resolution against it. And those who continue to sin after Resolutions against their Sins, not only lose all the Peace and Comfort of their Minds, but make it much harder for them, either to make or trust their Resolutions again, and consequently to be satisfied of the Sin­cerity of their Repentance.

If we would then lay a sure Founda­tion for the Satisfaction of our Minds in a matter of such unconceivable Moment as the Truth of our Repentance is, let us call our selves to an Account as to this matter of the firm Purpose and Re­solution of our Minds. Have we strict­ly examin'd our selves as to our particu­lar Sins? For there is no Age, no Im­ployment, no Condition of Life but hath its Temptations belonging to it; which require not only our Care and Consideration, but Resolution to keep us from them. But suppose we have been overcome by the Sin which doth so easily beset us; the Work is harder to recover the Ground we have lost, than at first to maintain it; but if we have sinned, we must repent; and the [Page 38] sooner the better; but it is not to be done without awakening the drousie and benummed Faculties of our Minds, and exercising the secret and hidden Powers therein. Not as though this were to be done without the Grace of God preventing and assisting us; but because God worketh in us to will and to doe of his good Pleasure, we ought to work out our own Salvation with Fear and Trembling.

Let us then trifle no longer in a Work we can never do too well, nor too soon; nor go about it with too much Resolution. It is the want of this, which ruins such a Number of those who would fain go to Heaven, but have not Courage and Resoluti­on enough, to own their Repentance, and to break off their former Sins: They are half Penitents; they are in­wardly troubled for them, and wish themselves able to withstand the next Temptation; but when it comes, they yield and suffer themselves to be drawn away, as a Bird hasteth to the Snare, and knoweth not that it is for his Life. Prov. 7. 23. Now in such Cases, Resolution is not only a convenient and proper thing; but a very wise thing. For, when once [Page 39] a Resolution is found to be serious, and in good earnest, the former Compani­ons in wickedness will leave off to so­licit; and if once a penitent Sinner can endure to be despised, and exposed for a time by evil Men for owning his Re­pentance, he will find the other parts of his Change grow more easie to him; and the Devil's Instruments in temp­ting will be like himself; i. e. they will give over tempting when they see no hopes to prevail. And let no Men ever complain that they want Power to break off their former Sins, till they have tried what the strength of a Vi­gorous Resolution will do. But be­cause we have always Reason to suspect our selves, let us make our devout Ap­plications to Almighty God to give us the Assistance of his Grace through the only Mediation of his Son Jesus Christ. To whom, &c.

THERE are two things observa­ble in the manner of St. Paul's expressing himself to the Colossians in this Epistle,

[Page 41] 1. That he had a very good opinion of them at present, as appears by the foregoing Verse. For though I be absent in the Flesh, yet am I with you in the Spirit, joying, and beholding your order, and the stedfastness of your Faith in Christ.

What could be said more to the Ad­vantage and Honour of a Christian Church? For Order is the Strength and Beauty of any Society, uniting the se­veral Parts to each other, and thereby preserving and adorning the whole Bo­dy. And the more there is of this in any Christian Church, the more it re­sembles the Body of Christ, and the greater Honour it brings to the Christi­an Profession. Especially, when it is joyned with a stedfastness of Faith in Christ, i. e. with a firm and well setled Resolution to adhere to that Faith which Christ himself delivered. For the true Faith of Christ is not only the Mark which distinguishes, but the Soul which enlivens the Body of the Church, and by its Vigour and Influence makes the several Parts of it become the living Members of Christ's Body.

But if all this were seen by St. Paul in the Church of the Colossians, what [Page 42] need he to write so warmly and ear­nestly as he doth to them? Must we think, as some do, that he uses these Expressions as gentle Methods of Insinu­ation, and commends them for that, which he would perswade them to? But this doth not seem agreeable to the Apostles simplicity and godly sincerity, 2 Cor. 1. 12. which he elsewhere sets such a value upon. But it is far more probable that hitherto they had been very orderly and stedfast: But Epaphras going to St. Paul had informed him throughly of their condition, viz. That they were like a Garrison closely besieged on all sides; and although hitherto they had held out with great Courage, yet he did not know what earnest Sollicitations, and fair Promises, and tempting Motives might do with them, and therefore the Apostle writes this Epistle to encourage them in their stedfastness, and to warn them against Temptations. Which he doth in such a manner, as shews,

2. That he had a more than ordina­ry Apprehension of the danger they were in. And this I say, saith he, lest any man should beguile you with enticing words, v. 4: And beware lest any man spoil you with Philosophy and vain deceit, after [Page 43] the Traditions of men, after the Rudi­ments of the World, and not after Christ, v. 8. Let no man beguile you of your re­ward in a voluntary humility and wor­shipping of Angels, &c. v. 18. All which expressions do imply, that he had just reason to fear and to give them cauti­on in time, that while they did yet think that they stood, they should take heed lest they fell.

And this is that which the Apostle aims at in the words of the Text; As ye have therefore received Christ Jesus the Lord, so walk ye in him.

Receiving Christ Jesus the Lord, doth not here relate to his Person, but to his Authority, and to his Doctrine; so the Apostle himself explains it in the next Verse, Rooted and built up in him, and established in the Faith, as ye have been taught.

Walking in him is an Eastern-way of speaking and supposes both an adhering to that Faith they had then received, and living according to it, looking on Christ and his Doctrine, as their only way to Heaven.

And as ye had received him, so walk ye in him, implies that the manner of their receiving Christ and his Doctrine [Page 44] at first was different from that which the false Apostles endeavoured to bring in among them, and that they were bound to keep close to that pure and primitive Doctrine which they at first received.

From hence we may consider a dou­ble Obligation lying upon them.

1. To keep stedfast to that Faith which they first received, without being sedu­ced from it by the Arts of Deceivers, who were then busie among them.

2. To live according to it, by making that Faith the Principle of a Christian Life; and so walking in him, as they have received him.

1. As to the former, the Reasonable­ness of it cannot but appear from the supposition here made, viz. that they had received Christ Jesus the Lord.

For, thereby they declared, that they received him as the Christ, i. e. as him who was anointed of the Father to teach and instruct his Church; and therefore they were bound to adhere to his Doctrine; there being no other, whom the Father hath sealed and ap­pointed to declare his Will; and in him were hid all the Treasures of Wisdom and Knowledge. Col. 2. 3.

[Page 45] They received him as Christ Jesus, that is, they hoped for Redemption thro' Col. 1. 14. his Blood, even the forgiveness of sins. And if their hopes of Heaven depended upon his Mediation, they had the grea­test Reason to adhere only to him.

They received him as Christ Jesus the Lord, and therefore they ought to sub­mit to his Authority, to obey his Com­mands, and to observe his Institutions, and in all Circumstances of Life to keep stedfast to the Doctrine which he deli­vered.

But here arises the great Difficulty, how they should know by any certain Rule, what was the true and genuine Doctrine of Christ, which himself deli­vered? For,

1. The false Teachers among them pretended to deliver the true Doctrine of Christ as well as the Apostles.

2. That which they at first received was no certain Rule. For the false Tea­chers might have been before them. And first Possession gives no Title in Re­ligion.

3. The Apostle doth not put the whole Trial meerly upon their Judg­ments or Memories, or Capacities; viz. What they thought, or remembred was [Page 46] at first taught them for the Doctrine of Christ.

For, it was very possible for them to have mistaken, or to have mis-remem­bred, what was at first delivered.

Nothing can be more weak than to imagine that the Judgments of People in Matters of Faith, must be formed according to the skill and excellency of their Teachers. For the hearers of Christ himself; although he spake as never Man spake, yet did very often mistake his meaning. And at one time so remark­ably, that although he took care to re­ctify their misapprehension, yet it is said, From that time many of his Disci­ples John 6. 66. went back and walked no more with him. So that the highest Infallibility in the Teachers, doth not prevent the Possibility, or the danger of mistaking in the Hearers. And whatsoever any vainly pretend, nothing can do it, but Transfusing the Spirit of Infallibility in­to all.

If we look over the Apostolical Chur­ches while they were under the Care and Conduct of an infallible Spirit; yet this did not prevent their running into great Errours and Mistakes, as appears by the Account we have of them, given by [Page 47] that Spirit which cannot deceive in the Apostolical Writings.

In the Church of Rome it self, even at that time, when its Faith was spoken of throughout the World, yet there were Rom. 1. 8. dissensions and differences there, and such as were contrary to the Doctrine which was delivered. And St. Paul bids them to mark such which caused them; 16, 17. he doth not say, it was impossible for them to introduce any thing contrary to the Doctrine which they had learned by Tradition from the Apostles; but he not only supposes it very possible, but he bids them have a particular Eye to them, lest they should be deceived by them.

The Church of Corinth was planted by Paul, and watered by Apollos; and there were Disciples of Cephas and of Christ himself. And yet in the Midst of so many infallible Teachers, they had like to have lost all their Faith; as one of them tells them. How say some a­mong 1 Cor. 15. 12. 14. you there is no Resurrection of the dead? And if Christ be not risen, then is our Preaching vain, and your Faith is al­so vain. Could not they remember to day what was taught them yesterday, and so what the Apostles at first preach­ed to them?

[Page 48] The Churches of Galatia had such an opinion of St. Paul, upon his first preach­ing the Gospel among them, that they received him as an Angel of God, even as Gal. 4. 14. Christ Jesus; yet presently after he saith, am I therefore become your Enemy because I tell you the Truth? What! Of an Angel of God, or of one received as Christ Jesus, 16. to become their Enemy, and that upon the most unjustifiable Account, because he told them the Truth! But, where Truth can make Enemies, Errours may easily gain Friends. And so we find it was in the Apostolical Churches, even under the Conduct and Teaching of the Apo­stles.

The Colossians were not yet so far gone; but they were in such danger, that the Apostle writes this Epistle with great Concernment for them. He tells them v. 1. he had a sharp Conflict in his own mind about them. They had not yet seen his Face in the Flesh, being con­verted Ch. 1. v. 7. 4. 12. by some sent by him, of whom Epaphras is most taken notice of; but he was present with them in Spirit, v. 5. i. e. He was deeply affected with their Condition; for he understood the De­signs and Artifices of the Seducers a­mong them. He knew what fair and [Page 49] plausible Pretences they had; viz. that they went about not to undermine Chri­stianity, but to advance it, by taking in some Jewish Customs, and some Gen­tile Observances, and Modes of Wor­ship which might easily be accommo­dated to the Christian Doctrine; and so a great deal of the Animosities both of the Jews and Heathens would be re­moved; and Christianity would there­by gain more Friends, and meet with fewer Enemies.

The Apostle finding how necessary it was at this time, if possible, to keep them stedfast in the Faith,

1. He assures them, that the Chri­stian Doctrine was of it self so suffici­ent for the good of Mankind, that it needed no Additions, either from the Law of Moses, or the Philosophy of the Gentiles, which might introduce seve­ral things, with a specious Appearance of Wisdom, Humility and Mortification; but they ought to be assured, that from Christ they had all that was necessary or usefull for Salvation; For in him are hid all the Treasures of Wisdom and v. 3. Knowledge.

2. That this Doctrine was at first truly delivered to them, and they ought [Page 50] to be stedfast in it; which is the design of the Text.

But they might object that Epaphras was no Apostle of Christ himself; and if he were, yet there were many Apo­stles, and the false Apostles pretended to be true ones; and although St. Paul interposed his Authority; yet he was but one, and the Judaizers would not yield to it, but were ready to suggest, that the other Apostles were more fa­vourable to the Jewish Customs than he; and therefore it was necessary some more general and common Rule be found out, whereby to distinguish the Original and Genuine Doctrine of Christ from that of Pretenders and Seducers.

The clearing of this is in it self a Matter of great Consequence; and not only was to those of that Age, but is so in every Age of the Christian Church, where the same Question may be put: What was the true Primitive Doctrine of Christ; and by what means may we come to it? which concerns us at this day as well as them.

And the Answer lay in two particu­lars, which I shall endeavour to clear.

1. That which the Apostles did in common deliver to the Churches plan­ted [Page 51] by them, was the Genuine Doctrine of Christ.

2. That which they have left in their Writings, after it came to be contested which was the true Doctrine of Christ.

1. That which the Apostles did in common deliver to the Churches plan­ted by them. For, we have all the reason in the World to believe, that the Apostles delivered one and the same Faith to all the Churches; having the same infallible Spirit to direct them. There was no need for them to meet to­gether before their dispersion, and to agree upon some common Article of Faith, as Ruf­finus Ruffin. iil Symbol. imagines, lest they should differ from each other; For how could they differ, who had the same Spirit of Truth to lead Joh. 16. 13. them into all Truth? And we find no­thing like a Combination among the Apostles, as to Matters of Doctrin [...]: And if there had been, it would have rendred the Faith they delivered more suspicious, in that they durst not trust particular Persons with delivery of it, without an antecedent Confederacy a­mong themselves, which would have looked like a mistrust of that Promise of the Spirits being fulfilled, upon all of them. And we find, when the Gospels [Page 52] were to be written, there was no such meeting together, to settle the several Parts of it; and yet this was of as much consequence to the Church of God; but St. Matthew writes his Gospel in Judoea, at the time, saith Irenoeus, that Peter and Paul preached and founded a Iren. l. 3. c. 1. Church in Rome, St. Mark either at Rome or in Egypt, not till after their decease, saith the same very Ancient Father: St. Luke in Greece, after St. Paul plan­ted Euseb. l. 5. c. 18. Churches in Rome, and St. John in Asia, after all the rest. But there was the same Divine Spirit, which assisted them all, and therefore there was such a concurrence as shewed their veracity, but such a variety as shewed there was no Combination.

But it is observable, that none of the Gospels were written till the Doctrine of Christ had been preached by the Apostles in many Places, and many Churches were formed and established by them. And there were two great Advantages thereby.

1. The Unity of the Faith delivered by the Apostles was the more seen; because then without the help of a writ­ten Rule, they so unanimously agreed in the Doctrines they delivered. Not, [Page 53] as though it were less possible to mi­stake without it; but on the contrary, there being a much greater liableness to mistake, so Universal a consent, was the stronger Argument of a Divine Assi­stance. If there had been any difference in the Doctrines preached by the Apo­stles, there were so many Enemies both of Jews and Infidels, and false Apostles, who would presently have reproached the Christian Churches with it. But no disagreement is ever so much as men­tion'd, as to what the Apostles them­selves taught; They had one Body, one Eph. 4. 4, 5, 6. Spirit, one Lord, one Faith, one Bap­tism, one God and Father of all. Where­ever the Apostles went, whether into Scythia, Parthia, Mesopotamia, or any Provinces of the Roman Empire, all who were converted by them were baptized into the same Faith, which St. Jude calls the Faith once delivered to the Saints. Jude v. 3. But once delivered though by many Persons, and in very distant places; and so once delivered, as the same Faith once delivered is to continue to the World's end. For nothing can be made the Faith of Christ, which was not al­ways so; for that were to lay a new foundation, and to make another Cove­nant [Page 54] than what Christ hath sealed with his Blood. But he is the same yesterday, Heb. 13. 8. to day, and for ever. The Terms of Salvation can never be altered, unless there be a new Saviour, and new Apo­stles, and new Teachers. But if we go to Heaven by Christ, we must go that way that himself hath directed. For Men and Angels joining their Powers together cannot save one Soul; Christ alone being the Way, the Truth and the John 14. 6. Life; and none can come to the Father but by him. This the Apostles very well knew, and were therefore carefull to deliver nothing to the Church but what they received from Christ, as St. Paul saith of himself, For I have received of 1 Cor. 11. the Lord that which I delivered unto you. Not by way of Tradition from Men, but by immediate Divine Revelation; for as he saith, he was not an Apostle of Men, or by Men, but by Jesus Christ, and God the Cal. 1. 1. Father; and not long after he saith, he neither received the Gospel of Man, nei­ther 12. was I taught it but by Revelation of Jesus Christ.

There was none of all the first Prea­chers of the Gospel so liable to the Su­spicion of setting up for himself, and va­rying from the rest as St. Paul was. [Page 55] For he was none of the Original Num­ber of Apostles, and he was a known Persecutor of the Disciples of Christ and sudden Converts are always suspe­cted; and Ananias had a Vision to sa­tisfie him, and yet he could not tell what to think at first concerning him; and the Disciples when they first heard him were amazed; after this, he took a Acts 9. 13. 21. Gal. 1. 17. course by himself, and did not go up to Jerusalem to the College of Apostles there resident, but went into Arabia; so that, if any one might be thought to set up another Doctrine, it was he; but he was so far from it, that he establish­ed and confirmed the Truth of what they delivered, and was very successfull in his Apostleship in all Places. And when there had been some Whispers concerning him, as though he proceed­ed not in the same way with the rest, he went up to Jerusalem, and there up­on full examination, James and Cephas, and John, who were the leading Apostles, 2. 9. gave him the Right-hand of Fellowship; in token of their full consent in the same Faith.

2. The truth of the Gospel was the more plainly discovered.

[Page 56] All this while, the Apostles only prea­ched and delivered their Doctrine to the several Churches by verbal Instructi­ons; but after these had been received in the hearts of such Multitudes, that there could be no suspicion that a false Representation of Christ's Doctrine or Actions could be received by those Churches, then the wise Providence of God took care for Posterity, and im­ploy'd several Persons in distant Places and Times to write the History of our Saviour. And there was this advantage to the Church that the Gospels were written no sooner. For all the Chur­ches planted by the Apostles, were then made Judges whether the Gospels writ­ten were agreeable to the Doctrine which the Apostles had taught; and if not, there would have been just reason to have question'd either the Truth of what had been taught them, or what was de­livered in the Gospels.

But when they found the main to be fully consonant to what they had been taught, the Testimony of every one of these Churches did shew the concurrence of all the Apostles, as to the Doctrine contained in the several Gospels.

[Page 57] And that which adds to the strength of this Proof is, that when the true Go­spels were written, there were several false and counterfeit Gospels dispersed abroad under the Names of the Apo­stles themselves. As of St. Peter, St. Thomas, St. Matthias, and others; as Eusebius informs us; and as we have Euseb. Hi [...] l. 3. c. 25. the genuine Acts of the Apostles, so there were the pretended Acts of Paul, of An­drew and John, and the other Apostles. How came these to be rejected, and the other to be carefully received? Here lies the true Advantage of Original Tra­dition before the written Gospels, that by it the several Churches were enabled to pass a true Judgment concerning them when they came to be dispersed among them. For they could presently tell, whether what they read wer a­greeable to what they had heard and received from the Apostles. As suppose the Gospel of St. Matthew being pub­lished in Judoea, were carried into Me­sopotamia or Persia, where many Chri­stian Churches were very early planted; these being throughly instructed by the Apostles in all things relating to the Life, Death, Resurrection and Doctrine of Christ, could presently judge whe­ther [Page 58] St. Matthew's Gospel agreed with what they had heard or not, and the like holds as to all the Churches in the Roman Empire. So that the consent of the Churches so soon, while the Memo­ry of the Apostles Doctrine was so fresh in their minds, is in effect the consent of all the Apostles who taught them.

And this is very different from the case of particular Persons in some Chur­ches, who might mistake or forget what was taught; for this is a concurrent Testimony of all the Apostolical Chur­ches, who could not agree to approve an Errour in the Gospels contrary to the Faith delivered to them. And that while some of the Apostles were still living. For the other Gospels were re­ceived and approved, before St. John wrote his.

The case had been far otherwise, if no Gospels had been written in that Age; for then it might have been suspected, that either the Impressions of the first Teachers were worn out, or they had been by degrees alter'd from their first Apprehensions by the cunning craftiness of those who lay in wait to deceive them.

[Page 59] After the decease of the Apostles, the common Tradition of the Apostolical Churches was usefull in these cases;

1. To convey down the Authentick Writings of the Apostles or Evangelists, which were delivered to any of them.

2. To bear Testimony against any pretended Writings, which were not first received by the Apostolical Churches to which they were said to be written. For there can be no Negative Testimo­ny of more force than that; it being improbable to the utmost degree that such a Church should not know, or not make known any true Apostolical Wri­tings.

3. To overthrow any pretence to a secret Tradition from the Apostles diffe­rent from what was seen in the Aposto­lical Writings. And to this purpose Ire­noeus Iren. l. 3. c. 3, 4. Tertul. de Praescript. Haer. and Tertullian make very good use of the Tradition of the Apostolical Chur­ches against the pretenders to such a Tradition, which those Churches were not acquainted with.

But they agree that the Apostles com­mitted the same Doctrine to writing which they preached, and that it might be a Foundation and Pillar of Faith; that this Doctrine was contained in the four Go­spels; [Page 60] and that the Apostolical Churches did receive them from those who first wrote them, and that within the com­pass of the Apostolical Age.

It was therefore most agreeable to the infinite Wisdom of God in provi­ding for a constant Establishment of the Faith of his Church in all Ages, neither to permit the Gospels to be written till the Churches were planted, nor to be put off to another Generation. For, then it would have been plausibly ob­jected; ‘if these things are true, why were they not recorded, when there were Persons living who were best a­ble to have either proved, or confu­ted them? Then we might have been satisfied one way or other; but now the Jews are dead, and the Apostles are dead; and although there are ma­ny left who believe their Doctrine, yet this can never reach to the Te­stimony of those who saw and heard the things themselves, or whose Do­ctrine was attested by those who did so.’ And this is now the mighty Ad­vantage of the Church ever since that the things concerning Christ were writ­ten by such Persons. With what ano­ther kind of Authority do those words [Page 61] command our Assent, That which was from the beginning, which we have heard, 1 John 1. 1, 2, 3. which we have seen with our eyes, which we have looked upon, and our hands have handled of the Word of Life; For the life was manifested, and we have seen it, and bear witness, and shew unto you that Eternal Life; which was with the Father, and was manifest unto us, that which we have seen and heard declare we unto you; then if all the Testimony concerning Christ were to be resolved into those who heard some say, that others told them, they had it from such, who saw those who conversed with them who saw Christ in the Flesh? At such a di­stance the Authority of a Testimony is extremely lessen'd; which is not like a River which grows greater by run­ning; but like a mineral Water which loses its strength by being carried too far. We find in the time of Papias who lived but in the second Century, the Authority of bare Tradition was migh­tily sunk; For, Eusebius saith he con­versed Euseb. Hist. l. 3. c. 39 [...] with the Disciples of our Lord and his Apostles, he saith of himself, that he went up and down to them to get what he could from them, having a greater e­steem of what he could learn from them [Page 62] than of what was written. And what Ad­vantage did this bring to the Church? It brought some idle opinions into reputa­tion, saith Eusebius; for afterwards they thought it enough to fix them upon Papias. But how was it possible for him to mistake? Eusebius saith, that be­ing a Man of mean capacity, he might ea­sily misunderstand the meaning of what was spoken. But if Tradition might fail af­ter such a manner so near the Apostle's times; then we must be assured of the Capacity as well as Integrity of those of every Age through whom a Tradition passed, or else they might deceive, or be deceived about it.

But God was pleased to provide bet­ter for the security of our Faith, by causing the Gospels to be written either by the Apostles themselves, as St. Mat­thew and St. John, or by the Disciples of the chief Apostles, while the others were surviving, as St. Mark and St. Luke; and the latter gives this account of his undertaking to write it, viz. That thou mightest know the the certainty of those Luke 1. 4. things wherein thou hast been instructed. His instruction was by an Oral Tradi­tion; but that it seems wanted some­thing to strengthen and confirm it; and [Page 63] that was by St. Luke's writing his Go­spel. How could they add any assu­rance to him, if all the ground of his certainty were to be taken from Tra­dition? St. Luke thought it necessary then, that those things which concer­ned the Life and Doctrine of Christ should be put into Writing, that they might be more certainly convey'd; and that while they had the Testimony of those, who were Eye-witnesses and Mini­sters of the Word.

2. And so I come to the second Rule of discerning the Primitive Doctrine of Christ; viz. The Writings of the Apo­stles, when Matters of Doctrine came to be contested, were the infallible Rule, whereby they were to judge, which was the true and genuine Doctrine of Christ.

There are some who pretend, that the Apostle's Writings were meerly Ac­cidental and Occasional things, but that the main Design was to lodge the great Assurance of th [...] Doctrine of Christ in Tradition from one to another; and what they wrote was not to make any Rule of Faith, but only to give some good Advice to those Churches they wrote to.

[Page 64] But I shall now prove that the Wri­tings of the Apostles were intended by the Holy Ghost to be a standing Rule, whereby the Church was to judge which was the true and genuine Doctrine of Christ.

1. From the Reasons and Occasions of writing the Books of the New Testa­ment.

1. As to the Gospels, we must distin­guish the General Reason of writing them, from the particular Occasions as to the several Gospels. The general Reason is to be drawn from the Divine Wis­dom which inspired and guided them; the particular Occasions relate to the cir­cumstances of writing them.

The General Reason is that which Ire­noeus gives, viz. That the Gospel which Iren. l. 3. c. 1. they had first preached, was by the Will of God put into Writing, that it might be a Foundation and Pillar of our Faith. Not meerly to keep up the Remembranee of it, which Feuardentius yields, and thereby overthrows the Infallibility of Oral Tra­dition; but that so it may be a certain Rule of Faith to all Ages. The Evan­gelists saith St. Augustin, were but Christ's Aug. de Consens. E­vang. l. 1. [...]. 54. Hands, which himself as the Head, di­rected in writing the Gospels, and there­fore [Page 65] we are to look on the Gospels as his own Hand-writing. The Holy Ghost, l. 2. c. 53. saith he, directed the Minds of the E­vangelists, as to the order and manner of their Writing. Which varied according to the particular Occasions, but yet were all subservient to the General Rea­son.

St. Matthew wrote the first Gospel, saith Eusebius, to the Jews to whom he had Euseb. Hist. l. 3. c. 24. preached, because going into other parts he would supply the want of his Presence among them by his Writing. What need this, if Tradition were a certain and in­fallible way of conveying the Doctrine of Christ? St. Chrysostom saith, the Jew­ish Christians desired him to put into Wri­ting Chrys. Hom. 1 in Matth; what they had heard him preach. Did not they understand the force of Tradi­tion better? Or why should St. Matthew put them out of an infallible way? The Author of the imperfect Work on St. Matthew saith, they desired him to Opus Im­perfect. in Mat. in Prologo. write his Gospel, that where-ever they went they might carry an Account of their Faith with them. Clemens Alexandrinus saith, the occasion of writing St. Mark 's Euseb. l. 2 [...] c. 15. Gospel was, that the people were not satis­fied with an unwritten delivery of the Holy Doctrine, and therefore importuned [Page 66] Mark, who was the Disciple of St. Peter, that he would leave a Monument of his Doctrine in Writing; which St. Peter un­derstanding by Revelation, approved and confirmed his Gospel for the use of the Churches. Origen saith, he wrote it ac­cording to St. Peter's directions. Epipha­nius Euseb l. 6. c. 25. Epiphan. Haer. 51. Athanas. in Synopst. p. 155. saith, by his Authority. Athanasius saith, it was dictated by him at Rome.

It seems that Peter himself did not think fit to leave the Doctrine of Christ to an Oral Tradition, even at Rome, but Irenoeus thinks it was written after St. Peter's decease, who therein differs from the rest, and shews how uncertain meer Tradition is. Tertullian saith, St. Mark 's Tertul. c. Marc. l. 4. c. 5. Hieron. de Script. Ec­cles. Gospel was attributed to St. Peter, and St. Luke 's to St. Paul. St. Jerom men­tions the Opinion of some, that when St. Paul saith according to my Gospel, he means that of St. Luke.

But St. Luke himself plainly gives an Account of the occasion of his writing. St. Ambrose thinks by those who had ta­ken Ambros. in Luc. 1. 1. in hand to write of those things which were firmly believed among us, he means the Authors of the counterfeit Gospels, as that of the Twelve Apostles and St. Mat­thias. But we have no evidence that these were older than St. Luke; his mea­ning [Page 67] is, that in those parts where he was, there were some who did under­take to give an Account of the Life and Actions of Christ, who wanted the Ad­vantages which he had; having had great opportunities of knowing circum­stances from the Eye-witnesses; and there­fore he set himself to give an exact Re­lation of them, that not only Theophi­lus, Epip [...]. Haer. 51. but every one that answers his name might know the certainty of those things wherein they had been instructed. But, did not they know the certainty of these things by the Apostle's Preaching? Yes, but the things they heard might slip out of their Memories; and to pre­vent this, saith Theophylact, St. Luke Theophyt. in Luc. wrote his Gospel, that they might retain these things with greater certainty. And words that are only spoken are more easily misunderstood; which Maldonat Maldonat. Com. in E­vang prol. assigns, as one great Reason of the E­vangelists writing their several Go­spels.

St. John likewise gives an account him­self of the Reason of his writing; and that the greatest imaginable. But these are written that ye might believe that Jesus is Joh. 20. 31, the Christ, the Son of God, and that belie­ving ye might have life through his Name. [Page 68] Why written that ye might believe? Did the Apostle in his old Age mistrust the Understandings or the Memories of Christians? Was not the Apostle's Tea­ching sufficient to keep up the Princi­ples of the Christian Faith in the hearts of the People; no, not while St. John himself was yet living? He had certain­ly a very mean Opinion of Tradition, that thought it necessary for him to write that they might believe that Jesus is the Son of God. For there was no point of Faith more necessary than this, which was required of all Persons to be owned before Baptism.

Yet for all this, and whatever else can be said, St. John thought it necessary that these things be written that they might believe.

He lived the longest of any of the Apostles, and therefore saw how little Tradition was to be trusted; for it was already corrupted in so weighty a point as the Divinity of Christ.

Cerinthus and his Followers allow'd the general Tradition of the Church, that Jesus was the Son of God; but then they gave their own sense of it, by extraordinary Favour and Adoption. And from hence the Fathers agree that [Page 69] St. John took occasion to write his Di­vine Hierom. Prooem. in Matth. De Script. Eccles. Epiph. Haer. 51. Chr [...]sost. Ho [...]. 1. in Matth. E [...]seb. l. 3. c. 24. Gospel, to clear this Fundamental point of the Christian Faith.

And withall observing that the other Evangelists insisted chiefly on the Acti­ons of Christ for one year, viz. after John 's Imprisonment, he resumes the whole Matter, and adds those things which were omitted by the rest; that so the Church might be furnished with a full Relation of all that was necessary to compleat and establish the Faith of Christians.

2. As to the Epistles.

The first Epistle we read of in the Christian Church, (and in probability the first writing in the New Testament) was the Decretal Epistle of the Council of Jerusalem. Act. 15. 23.

What should make the Apostles put these Decrees into Writing? They were very short, and concerned the Practices of Men, and withall were sent by Bar­nabas and Paul, and Judas, and Silas. Were not these sufficient to deliver the Apostle's Sense to the Churches, with­out Letters from them? What a pitifull thing did they take Oral Tradition to be, if they thought such Men could not by it give full satisfaction to the Churches [Page 70] of Syria and Cilicia, unless they sent it under their hands?

The Epistle to the Romans was writ­ten by St. Paul on purpose to clear some main Points of the Christian Do­ctrine, which were then warmly dispu­ted between the Jews and the Christians, and between the Judaizing Christians and others, as about Justification, Reje­ction of the Jews, the difference of Meats, &c. And St. Paul took very needless pains in writing that excellent Epistle, if he knew of Christ's appointing a Judge of Controversies there; or if he thought Writing were not a certain way to make a Rule of Faith, whereby they were to judge in those Matters.

The first Epistle to the Corinthians was written not meerly to reprove their Factions and Disorders; but to direct them, and to establish and prove the Faith of the Resurrection, which was [...] Cor. 15. 12. then contested among them. The E­pistle was sent by Stephanus and Fortu­natus, who could have carried the Apo­stle's Sense without his Writing; but there are many weighty things, besides the particular occasions which are of lasting concernment to the Church in all Ages; as there are likewise in his second Epistle to them.

[Page 71] The Epistle to the Galatians was writ­ten on occasion of one of the greatest Points of controversie at that time, viz. the Use and Obligation of the Law of Moses. And St. Paul found by sad ex­perience among them, that it was very possible for those who had the best In­structions, either to forget them, or to grow out of love with them, and to be fond of a change: else he would never have said, O foolish Galatians, who hath Gal. 3. 1. bewitched you that you should not obey the Truth? And I marvel that ye are so soon 1. 6. removed from him that called you into the Grace of Christ into another Gospel. How! was it indeed possible for them to be removed, and to be so soon removed, who had received the Faith by the De­livery of St. Paul himself? Then, for all that I can see, humane Nature taken with all its Advantages and Motives, and Evidences, is a very fallible thing; and if then it might be deceived, and that so easily and grosly; then much more in any following Age of the Church; unless humane Nature be migh­tily changed for the better, since the Apostle's times; or any Teachers since be more effectual, than the Apostles, and especially than St. Paul, who laboured more 1 Cor. 15. 10. abundantly than they all.

[Page 72] The Epistle to the Ephesians, though written upon a general Argument, yet doth suppose that they were in conti­nual danger of being deceived; and tos­sed up and down, and carried about with Eph. 4. 14. every wind of Doctrine by the slight of Men, and cunning craftiness whereby they lie in wait to deceive.

And therefore he advises them to be upon their guard, and to have their Armour about them, and one choice part of it, is the Sword of the Spirit, which is the Word of God. 6. 17.

The Philippians were assaulted by a rude, violent, head-strong Faction of Judaizers; which the Apostle bids them to beware of; and writes his Epistle to Phil. 3. 2. them for that purpose, and he exhorts them to stand fast in one Spirit, with one 1. 27. mind striving together for the Faith of the Gospel.

In the second Epistle to the Thessaloni­ans, and in both Epistles to Timothy, he [...] Thess. 2. 3. gives notice of a great Defection from the Christian Faith; he describes the manner of it, that it shall be with signs [...]0. and lying words, and with all deceiva­bleness of unrighteousness in them that perish, because they received not the love of the truth; that they shall speak lies in Tim. 4. [...], 3. [Page 73] hypocrisie, and forbid to marry, and com­mand to abstain from meats, being evil Men, having a form of godliness, and de­nying 2 Tim. 3. 1. 5. the power of it. I meddle not now with the time when this Apostacy be­gan; but from hence, it is evident that St. Paul supposed, that those who at first received the Christian Faith by Tradition from the Apostles themselves, might notwithstanding through their own Weakness and Folly, and the Arti­fices of Deceivers be drawn from it; and that to prevent such mischievous consequences, he knew no better means than a written Rule, which he tells Ti­mothy was able to make him wise to Sal­vation; 2 Tim. 3. 16, 17. and to make the Man of God per­fect, throughly furnished to every good Work.

And to name no more, the Colossians were set upon by some who thought to refine Christianity; or at least to make it more passable in the World, and therefore would have introduced into it some Rites of the Jews, some Austeri­ties of the Gentiles, some ways of Worship which would recommend them to their Adversaries; and upon this occasion he writes this Epistle to them to convince them that Christia­nity [Page 74] alone was far beyond any Mixtures of the Fancies or Traditions of Men, and therefore he could give them no better Advice, than as they had first received the Doctrine of Christ to con­tinue in it, or in the words of the Text, As they had received Christ Jesus the Lord, so to walk in him.

The design of what I have said is, that although the Gospels and Epistles were written upon particular occasions; yet those occasions were so great and con­siderable; and the Assistance of the Ho­ly Ghost did so direct the Hands and Pens of the Evangelists and Apostles in writing them, that what they have therein delivered contains a compleat Rule of the true and genuine Faith, as it was at first delivered to the Church.

But against this, it is objected, that St. Paul himself charged the Thessaloni­ans 2 Thess. 2. 15. to stand fast and hold the Traditions which they have been taught either by Word or by his Epistles. From whence it appears, that there were other Traditions to be held, that were not written.

The force of all this will be taken a­way, if we consider when that Epistle was written; viz. one of the first which St. Paul wrote, and soon after the for­mer [Page 75] Epistle to the Thessalonians; which was some time before St. Luke's Go­spel, which was first received in the Churches of Greece planted by St. Paul. Therefore all the proper Doctrine of Christ himself, and all that relates to his Life and Actions were then but Tra­ditions among them; and therefore St. Paul had great Reason then to require them to stand fast to the Traditions they had been taught; i. e. to the Doctrine of Christ they had received in that man­ner.

But it is urged, that he mentions be­fore, something he had said about Anti­christ's Bell. de ver­bo. l. 4. c. 5. coming when he was with them, v. 5.

If this be allow'd, it will be more a­gainst than for Tradition. For, what is become of that Tradition? If it be lost, then it follows that Tradition is no in­fallible Way of conveyance; and there­fore we have more Reason to adhere to a written Word.

2. Which leads us to the second Rea­son from which I designed to prove, that there ought to be a written Rule for discerning true primitive Christia­nity; and that is from the notorious un­ [...]ertainty of meer Tradition. I say, noto­rious, [Page 76] because there never was any Trial made of it, but it failed, even when it had the greatest Advantages.

I might insist upon the Tradition of the first Ages of the World; when Men's lives were so long, and the Prin­ciples of the Natural Religion so few; and yet both before and after the Flood, Mankind was strangely degenerated from them.

I might insist on many Instances in the first Ages of the Christian Church; so many, that scarce one can be produ­ced wherein they pleaded meer Tradi­tion, but they were mistaken in it; As about the Millennium, the Age of Christ, the time of Easter (on one side or other) the communicating Infants. For St. Au­gustin quotes Apostolical Tradition for it. Aug. de Peccat. Me­ritis. l. 1. [...]. 4.

But I shall wave all these, and only mention a very necessary and impor­tant thing, which was a long time trust­ed to Tradition, and yet they differ'd so much about it, as evidently proved, that meer Tradition was no infallible Means of conveyance. And that is a­bout the Apostle's Creed which was to be repeated by all that were to be bapti­zed.

[Page 77] We have many plain Testimo­nies to prove, that this was not to be written; but to be conveyed from one to another, by an Oral Tradition; In Symbolo Fi­dei & Spei nostrae, quod ab Aposto­lis traditum, non scribitur in Charta & Atramento, sed in tabuli [...] cordis carnalibus. Hieron. ad Pammachium advers. Errores Joh. Hierosol. St. Hierom, Nec ut eadem verba Symboli teneatis, ullo modo debetis scri­bere, sed audiendo perdiscere; nec cum didiceritis scribere, sed me­moriâ semper tenere & recolere. August. de Diversis Serm. 75. St. Augustin, Idcirco denique haec non scrib [...] chartalis & membranis, sed re­quiri credentium cordibus tradiderunt, ut certum esset haec neminem ex lectione, quae interdum pervenire etiam ad infideles solet, sed ex Apostolorum traditione didicisse. Ruffinus in Symbol. Ruf­finus all affirm it.

And the Creed was commonly then called Ter­tul. de Prae­scrip. c. 12, 13, 14, 21. De Virgin. Vol. c. 1. Advers. Praxeam c. 2. August. Serm. 59. 186. 213. 215. Retract. l. 2. c. 3. Enchirid. de Fide, n. 15. De Symbol. ad Catech. Ruffin. in Prooem. the Rule of Faith; which shewed that they looked on all the Ar­ticles therein contained, as the Standard of necessary Points.

And yet there is a plain and conside­rable difference in the Ancient Creeds; some Articles being in some which were not in others; Although we have Rea­son to believe the necessary Points were at first the same in all. Or else the se­veral [Page 78] Churches must have different Rules of Faith.

The Church of Jerusalem was called Theod. l. 5. c. 9. the Mother of all Churches by the General Council of Constantinople; and in the Creed there delivered to the Ca­techumens. Cyril. Catech. 11. St. Cyril mentions the Eternal Generation of the Son before all Worlds; and so doth Theodo. l. 1. c. 12. Eusebius at Coesarea in the Creed, which he saith, he learnt at his Baptism, which was long before the Nicene Creed. Cassian de fucaru. l. 6. c. 3, 4. Cassian makes it a part of that Creed which the Apostles delivered to the Church, and was particularly received in the Church of Antioch.

But no such thing was delivered in the Western Creeds as far as now ap­pears, by what St. Augustin, Russinus, and others say in their Expositions of it.

St. Jerom writing against the Bishop of Jerusalem, urges him with the Creed, Hieron. ad Pam­mach. (no doubt that which was received in his own Church) and he saith, it consisteth of three main Points, the Con­fession of the Trinity, the Unity of the Church, and the Resurrection of the Flesh.

[Page 79] And the Creed of the Church of A­quileia went no farther, saith Ruffin. in Symbol. p. 191. V. Usser. de Sym. p. 8, 9. Ruf­finus; nor some old Copies of the Ro­man Creed.

But Marcellus of Ancyra had Eternal Life in his Epiph. Haeres. 72. Creed, and so had Cyrill. Catech. 18. Cyril of Jerusalem; so had the African Church in St. Aug. de Symb. l. 1. Petr. Chry­sol. Serin. 57, &c. Augustin's time; so had the Church of Ravenna; but not the Church of Turin; nor the Gallican Chur­ches; if Maximus Taurinensis, and Ve­nantius Fortunatus explained all the Ar­ticles of their Creeds.

Ruffinus confesses the Article of De­scent into Hell, was not in the Roman, nor in any of the Eastern Creeds.

The Creeds of Jerusalem and Aquileia had not the Communion of Saints; nor those of Marcellus and Epiph. Ancorat. Epipha­nius.

The Title of Catholick was not added to the Church in the Creed in St. August. de Fide & Symbolo. Et de Sym­bolo Serm. 243. Augustin's time; for the makes it a Pe­riphrasis, utique Catholicam, from whence probably it came to be added after­wards.

Ruffinus takes no notice of it, and it was not extant in the old Copies of the Roman Creed; nor in that of Marcellus Ancyranus. [Page 80] These things I mention, not in the least to shake the Faith of the Articles of the Apostle's Creed; which DeSym­bolo ad Ca­tech. c. 1. St. Au­gustin saith was gathered out of Scriptures, and is agreeable to them; but to shew what an uncertain way of conveyance meer Oral Tradition is, when a thing so easily remembred, so constantly used, of so much weight and consequence, fell into such varieties in the greatest Chur­ches, while they were so scrupulous a­bout the writing of it.

What cause have we then to be thank­full to God, that hath taken so much care of his Church, as to provide us an infallible written Rule in the Holy Scri­ptures, whereby we certainly know, what the true Primitive Christianity was, which was delivered by Christ and his Apostles?

But here is a great difficulty to be re­moved, as to the written Word.

How can we be certain, we have it, if not by Tradition? and if Tradition be so uncertain, how can we be made certain by it, that we have that written Word which the Apostles delivered? For might not that fail in this, as well as the Creed? And then what security can we have for our Faith?

[Page 81] In Answer to this, I shall shew,

1. What Advantage things that are written have, as to the certainty of conveyance above things meerly com­mitted to Memory and Tradition.

2. What Advantage the Scriptures have, above any other things commit­ted to Writing as to the certainty of their conveyance.

1. As to the Advantage things writ­ten have above those committed to Me­mory and Tradition only. Which will appear by these things,

1. It was the way God himself made choice of, where the Reason for Traditi­on was stronger; I mean as to the Ten Commandments, which were short and plain, and easie to be remembred, and very agreeable to the Sense and Gene­ral Interest of Mankind; yet the Wise God who perfectly understood the Na­ture of Man, would not leave the Ten Commandments to an Oral Tradition, but God delivered to Moses Two Tables of Stone written with the Finger of God; and on them he wrote the Ten Commandments. What a vain and su­perfluous Deut. 9. 10. 10. 4. thing were this, if Oral and Practical Tradition were infallible? But God's own pitching upon this way, af­ter [Page 82] so long a Trial of Mankind in the other; is a Demonstration of the grea­ter certainty of it, if we suppose that God aimed at the benefit of Mankind by it.

2. When Religion was corrupted a­mong the Jews, the only way of resto­ring it was by a written Book of the Law.

As we find in the case of Josiah's Re­formation, which was made by the Book of the Law, which was found in the 2. King. 22. 8. 23. 2, 3. House of the Lord.

This was the Rule by which Hilkiah the High-Priest, thought it necessary for Josiah to go by; and not by any Tradition left among them concerning the Law which God had given by Mo­ses.

3. This was that which our Saviour appealed to in all his Disputes; search Joh. 5. 39. the Scriptures, saith he to the Jews; not run to your Traditions, for those were then very corrupt, especially about the Messias, as that he was to be a Tempo­ral Prince, &c. which was then a dan­gerous and fundamental Mistake; and therefore Christ ap [...]eals from them to the Scriptures; And they are they which 46. testifie of me. Had ye believed Moses, 47. [Page 83] ye would have believed me, for he wrote of me; but if ye believe not his Wri­tings, how shall ye believe my Words? And our Saviour severely checks the Matth. 15▪ 3. 9. Pharisees for regarding their own Tra­ditions more than the written Law. And yet they pretended to an Oral Tradi­tion down from Moses; as the Jews do to this day; and none are more grosly deceived than they.

4. The general Sense and Experience of Mankind agrees herein, that all matters of consequence are more certainly pre­served by Writings than by meer Words. There is no Invention hath been more valued by the wiser Part of Mankind than that of Letters; because it is of such excellent use for conveying the sense of our Minds at a distance to o­thers. All men have so great a Mistrust, either of the capacity or memory, or fidelity of others; that what they would have done with security they commit to Writing. And whatever we truly understand of the Ages before us, we are beholden to Writing for it; all those memorable Actions, and Institutions, either of Philosophy or Religion which were not written, are long since buried in Oblivion, without possibility of a Resurrection.

[Page 84] But where they have been commit­ted to Writing they are preserved after so many Ages; and by it we certainly know the History of the Patriarchs, and the strange Revolutions that happened from the beginning of the World. By it, we converse with the wisest Persons of former times; and are able to justifie the Scriptures by the concurrent Testi­monies of other Writers. By it, we are enabled to interpret Prophecies, and to make plain their Accomplishments, which without it, we could never make out. Yea by it, the Wisdom of those is preserved for the benefit of Mankind, who thought fit to write nothing them­selves, as Socrates and Pythagoras, but their Disciples took care in time to write their Doctrines. So that we have the general Consent of the wisest Part of Mankind, that Writing is a far more certain way of conveyance than meer Tradition.

2. And especially in our case where there are so many particular Advanta­ges, as to the Holy Scriptures, above any other Writings.

1. From the special Providence of God, with respect to them; for since it is agreed by all Christians, that these [Page 85] were written by Divine Inspiration, it is most reasonable to believe, that a more than ordinary care would be ta­ken to preserve them.

And therefore to suppose any Books of Scripture to be lost, which contain­ed any necessary Points of Faith is a great Reflexion on Divine Providence. For, if God watches over his Church, he cannot be supposed to let such Books be lost which were designed for the universal and lasting Benefit of his Church.

2. From the mighty Esteem which the Church of God had always for them; for, they built their Hopes of Heaven upon the Promises contained in them. The Book of Scripture was their Evidence for their future Inheritance; the Foundation of their Hope, and Rule of their Faith; their Defence against Assaults and Temptations; their Coun­seller in cases of Difficulty; their Sup­port, under Troubles; and their surest Guide to a happy Eternity; and there­fore the Primitive Christians chose ra­ther to endure any Torments than base­ly to betray it, and give it up to their Enemies.

[Page 86] 3. From the early disputes that were about them. Which shews that they were no Invention of After-times; nor were brought into the World by Stealth and Art; for, they endured the greatest shock of opposition at first, while the Matters of Fact concerning them were the most easily proved. And having passed the severe Scrutiny of the first Ages, when so many counterfeit Wri­tings were sent abroad, the following Ages could have no Reason to call their Authority in question.

4. From the general Consent of di­vided Churches about them. It might have pleased God to have kept his Church from those unhappy Breaches which have been in all Parts of the Christian World; but the East, and the West, the North and the South can all bear Testimony to the sad Divisions of Christendom; and those of many Ages standing. But yet, we have this consi­derable Advantage by them; that we can have no Reason to mistrust a con­spiracy where the several Bodies are so much divided.

5. From the great internal Satisfacti­on which the Minds of good Men have concerning them; and which no other [Page 87] Writing can pretend to give. For here we read of the Promise of Divine Assi­stance to sincere and humble Minds. And that Assistance carries a Lumen Fi­dei into the Mind; as Aquinas calls it 2. 2. a 3 ad 2. and by that, he saith, the Mind is united to Truth, that its Assent is only fixed upon it; and therefore there is no danger of Damnation to those who are in Christ Jesus, and are thus illumi­nated by Faith in him. Not that this is an Argument to convince others, who have not that inward Sense which they have; but the same Holy Spirit which did at first indite them, may give such an inward and effectual Testimony as to the Truth of the Matter contained in them; that from thence they may firmly conclude these Books to contain the Word of God. And that Assurance which the Minds of good Men have from the Influence of Divine Grace, may be more effectual and powerfull in them, than all the pretended Infalli­bility or Demonstration in the World. It is certain those cannot be deceived whom the Holy Spirit teacheth; and the best and wisest of the Antient School­men did make the great firmness and certainty of Faith not to depend on out­ward [Page 88] Motives, but on inward Grace; which so inlightned the Mind, and fix­ed the Inclinations of the Soul, that no­thing is able to remove it. This sort of Faith is no blind Assent; but after all the Evidence which it hath to make its Assent reasonable; it takes so fast a hold of Divine Truths by discerning the ex­cellency and value of them, that he that hath it is willing to let go any thing rather than that; and although the Ap­prehension of Faith be not so clear as that of Science; yet the Hypostasis, as Heb. 11. 1. the Apostle calls it, may be so firm, that no Temptations may be able to shake it. And he that can die for his Religion hath a stronger and better F [...]ith, than he that thinks himself never so in­fallible in the Grounds of it. That is a true Divine Faith which purifies the Acts 15. 9. Heart, and thereby enlightens the Mind; which works by Love, and not Gal. 5. 6. by cavilling and wrangling about the Grounds of it; which overcomes the World, 1 Joh. 5. 4. and not that which is overcome by the Temptations of it. And such a Faith, and only such a one will carry us to Heaven; when, if it were possible for us to have the utmost Infallibility in the Act of believing; yet if it did not work [Page 89] effectually on our Hearts and Lives, we might go infallibly to Hell.

And so I shall conclude this Discourse with the second Sense of the Obligati­on which lies on those who have received Christ Jesus the Lord, so to walk in him: i. e. to improve their sound Faith into the Practice of a good Life.

For alas! What advantage will it be to us, to have the most Primitive and Apostolical Faith, if our Works be not answerable to it? Why call ye me Lord, Luk. 6. 46. Lord, saith Christ, and do not the things which I say? Why do we pretend to re­ceive Christ Jesus the Lord, if we do not observe his Commands? It is good, saith St. Paul, to be zealously affected always in Gal. 4. 18. a good thing. And no doubt our Faith is such; but then let us be zealous of good Works too, that we may shew our selves to be that peculiar People who are Tit. 2. 14. redeemed by Jesus Christ. So that our Obligation arises every way from Christ Jesus the Lord, to walk in him; if we consider him as our Lord, so we are to obey him; if as Christ Jesus, so he died for us to redeem us from all iniquity. We can have no pretence to live in our sins, if we have received him who commands us to forsake them; for then we receive [Page 90] and reject him at the same time. Let every one that names the Name of Christ, 2 Tim. 2. 19. depart from iniquity, saith St. Paul, what should those then do that profess to re­ceive him as their Lord, who are there­by bound to yield obedience to his Laws? one of the great causes of the Degeneracy of the Heathen World was the separating Religion and Morality; when this was left to the Schools of Philosophers to instruct men in, where­as their Religion consisted only of some Solemn Rites and Sacrifices. Let us have a care of as dangerous a Separati­on between Faith and Works, or which is all one, between receiving Christ, and doing his Will. For those are the pro­per Works of the Gospel, wherein we own Christ as our Lord, and do them because he commands us. And the A­postle hath summ'd up the whole Duty of Christians in those comprehensive words, Teaching us that denying ungod­liness Tit. 2. 12. and worldly lusts, we should live so­berly, righteously, and godly in this pre­sent World; looking for that blessed hope, 13. and the glorious appearance of the great God, and our Saviour Jesus Christ. To whom, &c.

THis Epistle was written by S. Peter for the Incouragement of Christi­ans under all their Sufferings; but these Words seem to carry so much Terrour [Page 92] and Severity in them, as though none but Martyrs and Confessors could have any Reason to hope for Salvation, and all others were to be left in Despair. Although Mankind be not easily satis­fied concerning the Punishment denoun­ced against the Ungodly and Sinner, yet the Justice of God, the Equity of his Commands, the Freedom of their Choice, the Contempt of Grace, and their wil­full and obstinate Impenitency take a­way all just Cause of Complaint: But, that the Righteous should scarcely be saved, seems hardly reconcilable with the Grace, and Design, and Promises, of the Gospel. For the Righteous here are not vain, proud, self-conceited Hypocrites, such who think they need no Repentance, but such who by the Grace of God were brought off from their former Sins, and were redeemed from their vain Conversa­tion with the precious Blood of Christ, [...] Pet. 1. 18, 19, 20. who had purified their Souls in obeying the Truth through the Spirit; Who were a chosen Generation, a royal Priesthood, an c. 2. v. 9. holy Nation, a peculiar People; yet of such as these it is said, if the Righteous scarcely be saved. But how can this a­gree with the infinite Goodness and Mercy of God declared in the Gospel, [Page 93] whereby Sinners are courted and en­couraged to repent with the Hopes and Promise of Salvation? Did not Christ come to save Sinners, and St. Paul call this a faithfull saying and worthy of all acceptation; and yet after all, shall the 1 Tim. 1. 15. Righteous scarcely be saved? What Joy in Luke 15. 7. 10. Heaven can there be over one Sinner that repents, if after his Repentance it be so hard to come to Heaven? Doth not Christ himself invite those who are weary, and heavy laden, to come to him, with a Promise that he will give rest to Matth. 11. 28. their Souls? But what Rest can they have, who, notwithstanding their com­ing to him, do with so much difficulty attain to Eternal Rest? How can that be said to be an easie yoke, and a light v. 30. burthen, which is of it self so hard to be born, and the Reward which is to make it easie so hard to be attained?

If it be said that this Expression, that the Righteous are scarcely saved, is to be understood of some Sufferings, and Per­secutions, which the Christians were then to undergo, and it was very hard for any though never so righteous, to escape; and that to this, v. 17. referrs, I answer, That this doth not clear the Difficulty; For from whence doth this Necessity of [Page 94] Suffering arise? Is it not enough to re­pent and forsake our Sins, but we must undergo some Punishment for them in this Life, although God remits that of the World to come? But how is this consistent with the Fulness of Christ's Satisfaction, and the Freeness of God's Remission of Sins? And if God's Justice be satisfied and the Sins be forgiven, what need can there be that Persons must here suffer for their Sins before they can come to Heaven?

So that for the clearing this Subject these things must be spoken to:

I. In what Sense the Righteous are said to be scarcely saved.

II. How this is consistent with the Grace of the Gospel.

III. What incouragement there is for us to hope for Salvation, when the Righteous are said to be scarcely sa­ved.

I. In what Sense the Righteous are said to be scarcely saved. That may be un­derstood Two ways;

(1.) With respect to accidental Dif­ficulties arising from the particular Cir­cumstances of Times and Seasons.

[Page 95] (2.) With respect to the General Terms of Salvation, which are com­mon to all Persons and Times.

(1.) With respect to accidental Diffi­culties arising from the particular Cir­cumstances of Times and Persons. For the Difficulties of Religion are not a­like in all Times, nor to all Persons; for they are not like a Geometrical Measure, which is always exactly the same; but rather like a Voyage at Sea, which is to be managed by the same Compass and to the same Port; but it sometimes proves calm and pleasant, and at other Times stormy and tempe­stuous. Which chiefly happens, when a Religion appears New, or goes about to reform the Old; for then it is sure to meet with all the Opposition, which the Passions, and Interests, and Preju­dices of partial Men can raise against it. It's true, he that stills the Raging of the Sea, and the Madness of the People, can, when he pleases, calm the most violent Passions of Mankind, and make way for the Reception of Truth in their Minds; but he thinks fit by such means to try and discover what is in Men. Who ne­ver shew their Passions more violently and unreasonably than when they are [Page 96] mask'd under a Pretence of Zeal against Heresie and Innovation. For that blinds their Understandings, corrupts their Wills, inflames their Passions, hardens their Hearts, and shuts up all Bowels of Pity and Compassion towards Brethren. Thus it was among the Jews towards the Christians, both in Judoea, and in the several Places of their Dispersion: For they looked on them as Apostates and Hereticks, and treated them, not only with the utmost Scorn and Con­tempt, but with all the Fury and Rage imaginable, and where their own Power fell short, they called in the Assistance of the Roman Governours, representing the Christians to them, as an Upstart and pernicious Sect, seditious and tur­bulent, and therefore ought by all means to be supprest: By such Insinua­tions the poor Christians in the Eastern Provinces of the Jewish Dispersion, were miserably harassed and proceeded against as Malefactours. Thus it was at that time when St. Peter wrote his Epistle to the Jewish Christians, who were scat­tered throughout Pontus, Galatia, Cap­padocia, Asia, and Bithynia, where there 1 Pet. 1. 1. were abundance of Jews, and many Con­verts, but very hardly used among [Page 97] them. St. Peter having been imployed much among them, (the Apostleship of Gal. 2. 8. the Circumcision being committed to him) and being withdrawn in­to the Kingdom of Par­thia, Although Babylon were very much exhausted, by the Neighbourhood of Seleucioe first, and afterward of Ctesi­phon; yet I see no Reason to conclude that Babylon was not then capable of having a Church in it, when S. Pe­ter wrote this Epistle. For Josephus, lib. 18. owns, that there was in Babylon [...] in the time when [...]yrcanus was sent thither; and out of such a Multitude of Jews a Church might ea­sily be gathered. The Ca­lamities which befell the Jews of those Parts after­wards rather reach to the Country than the City of Ba­bylon. And when such Num­bers of Jews are allowed to have been after them in Cte­siphon, Nearda and Nisibis, which were all Cities in those Parts, I see no cause to question that there were great Numbers of Jews at that time in Babylon; since even in Trajan's time, they are con­fessed to have been very numerous in Mesopotamia Strabo, lib. 16. saith, that a great part of Babylon was deserted in his time, and so it might well be, and leave room enough for a Christian Church to be there notwithstanding. So that no reason appears sufficient to me to take Babylon in any other sense, than for the City gene­rally known by that Name, without flying to any Mystical Sense, or a Strong-place in Egypt bearing that Name; these being less probability of a Church in a Garrison, as Strabo describes it, than in the Remainders of so great a City. where he had plan­ted a Church at Babylon, (not so desolate at that time, as not to be suffi­cient for such a Number, as appears by Strabo and Josephus) from thence he writes this excellent Epi­stle for the Advice and Comfort of the suffering Christians. He adviseth them to behave them­selves with great Pru­dence and Care of their Actions, to give no Ad­vantage against them­selves, by doing any ill things; and then, if it [Page 98] pleased God to call them out to suffer, they ought not to murmur, or com­plain, or mistrust his Gracious Provi­dence towards them, but commit them­selves to God in well doing, as unto a Pet. 4. 19. faithfull Creatour. And if they did think it hard for them to suffer these things, they ought to consider, there was a wise Directour of them above, who had be­fore hand appointed such a Series of E­vents, that although their Enemies re­joyced to see them suffer in the first Place, yet their Turn would come not long after, and then these Enemies of the Gospel would feel the Severity of God's Wrath and Displeasure against them. Which is the meaning of the foregoing Verse.

For the time is come that Judgment must begin at the House of God; and if it first begin at us, what shall the end be of them that obey not the Gospel of God? i. e. Christ hath foretold Desolation and Ruine to come upon the Jewish Nation, for rejecting him when he came to save them; but he withall saith, that before these things, they shall lay their hands on Luke 21. 12. you and perfecute you, delivering you up to the Synagogues, and into Prisons, being brought before Kings and Rulers for my [Page 99] Name's sake. Which implies a severe Persecution of the Christian Church, begun by the Jews, but carried on by the Governours of Kingdoms and Pro­vinces. And therefore saith the Apostle, although the time be now come that Judg­ment begins [...]t the House of God, yet it will not end there; but that which is only a Cup of Trembling and Astonish­ment to them shall be a Cup of Fury and Destruction to the obstinate and impenitent Jews. The cafe was hard to the poor Christians, but it would be much more severe towards their cruel Persecutours; for if the Righteous, whom God loves, meet with such sharp usage by his Permission for a time, the day will come when God will avenge the Cause of his suffering People, and make their ungodly and perfidious Enemies feel the smart of his displeasure in such man­ner that they shall not know where to hide themselves, Where shall the sinner and ungodly appear.

But that which I observe from hence is, that there are some accidental Cir­cumstances which depend on Divine Providence, which may make the con­dition of some Men, as to Salvation, much more difficult than that of others: [Page 100] For it is no such easie matter to go through many Tribulations into the King­dom Acts 14. 22. of God, i. e. to be content to be contemned and reproached as the worst of Men; to be torn from Friends and Relations, and all the Comforts of Life; to be cast into loathsome Prisons, and more loathsome Company in them; to be in continual expectation of such cruel Usage and Torments, as make Death to be look'd on as their best Friend and most seasonable Deliverer.

If sufferings do not rise so high, yet when Men cannot keep Faith and a good Conscience, without hazarding the loss of what Mankind are apt to set too great a value upon, their Ease, and Riches, and Expectations in this World, even these make it harder for such Per­sons to get to Heaven; because Since­rity and Constancy are the necessary Conditions of it, which may be tried much more in some than it is in others. We must all have the same Journey's­end, if we hope to get to Heaven, but some may meet with a freer Road, and a calmer Season, and better Company, in their Journey than others. How­ever it happens we must go through all, and not be discourag'd at any appearance of Difficulties upon our way.

[Page 101] But herein Mankind are apt to be de­ceived, as though all the Difficulties lay in a suffering Condition; whereas a soft, and careless, and voluptuous Life is rather more dangerous to their Souls, because Persons are less apt to suspect their Danger. He that is set upon by force and violence endeavours to defend himself as well as he can; but he that is betrayed under a Pretence of Kind­ness is drawn into his Ruine before he is aware, and goes on chearfully to his own Destruction. Prosperi [...] hath the true Nature of an Opiate, for it stupifies and pleases at the same time. The Temptations of the suffering Side are apt to allarm, awake, and rouze up the sleepy Powers of the Soul; whereas the gentle and easie Condition of Life either lays them asleep, by a kind of Intoxi­cation, or so div [...]ts them from all seri­ous things, as puts them out of the ve­ry way to Heaven. For, the first thing in it is a steady and serious Resolution of Mind to do what lies in them to go thither; which can never be done with­out a true Consideration of the Vani­ties of this World, how pleasing soever; and a fixed and settled Judgment, pre­ferring the Happiness of Heaven before [Page 102] all the most alluring Pleasures of this Life.

So that the different Circumstances of Life do make the way of Salvation more difficult to some than to others.

But this is not all; for there are ma­ny things which make it more difficult to some than to others, which are of another Nature. Some Tempers are more flexible and pliable than others; more capable of hearkning to Reason; and mo [...] [...]t to reflect on their own Actions, [...]hereas others are naturally stiff and obstinate, who stick as fast to an Opinion or Prejudice which they have once taken up, as if they were fa­tally determined to it; and such as these can hardly ever be convinced they are in an Errour, unless by a Power superi­our to Nature. Some again, are very easily convinced of [...] Fault, but very hardly reclaimed; for that Facility of Temper which makes them easie to be convinced, lays them open to the next Temptation, which they are not able to withstand. These are always repenting and amending and beginning to reform, but without the Grace of God, not able to go through with it. Some are mo­dest and bashfull Sinners, whom Fear [Page 103] and Shame may restrain; others are so hardned and impudent in their Wicked­ness, that they deny even the very first Principles of Morality as well as Religi­on, and not only refuse to hearken to Reproof, but reject it with Scorn and Indignation. And it cannot be suppo­sed that the Grace of God, working on Men's minds in a way suitable to them, should have as easie an Admittance into one as into the other; for the one are like a House with doors shut, but easily opened; the other like a House not on­ly shut, but bolted and barracadod.

Again, some have had the Advantage of a Pious and Religious Education, by which the Principles of Piety and Vertue have made an early Impression on their Minds, and have been a continual Check upon evil Inclinations; and if they have been too weak to subdue them, yet they have been strong enough to prevent their Extravagancies, or to bring them to a speedy Repentance, and to take up firmer Resolutions; and such are more easily brought to themselves and settled in a vertuous Course of Life. But the Generality of Mankind, thro' a wretch­ed Carelesness, mind not the early Im­provement of their Children in what is [Page 104] good; and what Education they give them tends to any thing more than the planting the Sense of God, and true Re­ligion, and Vertue, in them. It were well, if they would but let Nature a­lone in their Children; but instead of that, they often place such about them, who humour them in their worst Incli­nations, and give them an early Taste of Profaneness and Irreligion; so that when they come into the World, they run into all Manner of Wickedness, and commit it with Greediness, having so quick a Relish of it; and then indeed it is a very hard Matter to bring them to Repentance; for that is to take Shame and Dishonour to themselves, to say they have been Fools, and have done wickedly; and rather than do this, they chuse to go on in their Impieties, and treasure up wrath against the day of wrath.

Those who magnifie the Freedom of Will in Mankind in this degenerate State, seem to consider them only in Theory and Speculation; not as they are, but as they ought to have been. It is like that which they call the Spring in some Bodies, which are apt to dilate and expand themselves, but may be ea­sily [Page 105] oppressed with such a weight as makes it impossible for them to enlarge themselves till it be removed. There is no doubt in Mankind, considered in it self, a Power of acting according to Reason, which is the truest Freedom, (for a Power of acting otherwise is Weakness and Folly,) but what through the Natural Propensity to Evil; what through the Power of bad Examples; what through the violence of some Tem­pers and Passions; what through the Cloudiness of some Understandings, from bodily Distempers; what through the strength of evil Habits, and corrupt Dispositions, there is scarce such a thing as Freedom of Will left, especially as to Matters of Salvation. So that if the Scripture did not so plainly express the Necessity of Divine Grace for the Con­version of Sinners (as it doth,) the mere Consideration of the state of hu­mane Nature would make me believe it, supposing that any Part of Mankind be designed to be fitted for Heaven. For although the Difficulties be not alike in all, yet, of one kind or other, they are such as cannot be overcome by our selves, without the Power of Divine Grace Exciting, Preventing, and Assist­ing of us.

[Page 106] (2.) Having thus shewed what Diffi­culties there are which arise from the different Circumstances of Times and Persons, I am now to consider those which arise from the Terms of Salvati­on, which are common to all Persons and Times.

Here we must suppose Salvation to be the thing aimed at, as the chief End or Happiness of such Men; and here are two Kinds of Difficulties to be enquired into;

(1.) Such as are implied in the gene­ral Pursuit of Happiness.

(2.) Such as immediately relate to this Kind of Happiness.

(1.) Such as are implied in the gene­ral Pursuit of Happiness: For Happiness is not a thing of Chance or Necessity, but a Matter of Choice and Design. It is a vulgar Mistake (and I wish it were only among the Vulgar) to account those happy, who are fortunate: But this Notion of Happiness was unani­mously rejected by all the Ancient Mo­ralists. Some of them indeed have thought it repugnant to common Sense, to call those happy who were under great Calamities, i. e. who were, in the Sence of Mankind, miserable: But then [Page 107] they utterly denied, that the best out­ward Circumstances could make a Man happy; for that must depend upon the Temper of a Man's mind, and his Im­provement in Vertue. These are some things which the Moralists agreed in, which may be of great use to us for clearing the Christian Doctrine in this Matter about the Difficulty of attaining Salvation.

(1.) That Happiness did consist in one uniform Design of Life, i. e. that a Man must chuse one proper and chief End to himself, and so order his Thoughts and Actions that he may attain it. And therefore the dissolute and careless Li­ver, that minds or thinks of nothing but Eating, and Drinking, and Sleep­ing, and passing away his Time, was no more capable of Happiness than a Brute, which exceeds him in that which he accounts the Happiness of Life.

(2.) That there must be a carefull and attentive Mind to pursue this De­sign. And that is by keeping close to those Maxims, which were laid down as necessary to attain it. For, accor­ding to their different Notions, they had different Maxims, or Rules of Pra­ctice, either as to Vertue or Pleasure, [Page 108] and as Men did observe these, they were nearer to their Happiness: But if they broke their Rules, they must blame themselves if they missed of it.

(3.) That any Man who desired to be happy, must above all things take pains about himself: For without that they concluded it impossible for a Man to be happy, let his outward Condition in the World be what it would: For that was too uncertain a Foundation to build such a Structure upon. Therefore it was necessary for any one that pre­tended to Happiness, to have a true No­tion of what conduced to it in his Mind; and to bring his Passions into Order. For all the World cannot make one whose Passions are violent and extravagant, to be happy; no more than him to be a sound and healthfull Man, that hath a Fever, and a Dropsie, and Convulsions, at the same time upon him. For the Violence of Lust is an inward burning Fever; Covetousness, or an insatiable Desire of Riches, a perpetual Dropsie, which encreases the Thirst by an endea­vour to quench it; an excessive Anger is a Convulsion of those Powers of the Soul which ought to be sedate, and composed, in any one who pretends to [Page 109] Happiness. But when they considered the Force of natural Inclinations, they found it was no easie Matter to make the unreasonable Part to be governed by the Reasonable. For the less of Rea­son, the more Wilfulness and Stubborn­ness; and therefore the harder to be brought to Reason and to be govern'd by it. And herein lay the main Difficulty; and after all their Arguments, and Rules, and Directions, humane Nature was found too refractary to submit; and the Violence of Man's Passions overthrew all the plausible Schemes of Happiness which the Philosophers had set up. To which I add,

(4.) That those who consulted most the Ease and Pleasure of Mankind, were forced to put Men upon some hard and unpleasant things to make any thing like Happiness to consist in Pleasure. For they cast off all Riot and Excess, all Intemperance and Luxury, because the Pain which followed exceeded the Plea­sure; and therefore they made Tempe­rance and Chastity necessary to the true Pleasure of Life. They reduced the Happiness of Pleasure to a fixed and set­led State, and so took it off from that which was only sensual. They brought [Page 110] Men's desires within so narrow a Com­pass, that the true Lovers of Pleasure would abhorr such Confinements as they made necessary. And although they could never conquer the Fears of invisible Powers, and of Death, yet they thought no Happiness was to be had without it. So that all were a­greed, that it was impossible to attain to any thing that looked like Happiness without some real Difficulty, which was necessary to be undergone, altho' the Success were uncertain.

(2.) Let us now consider the Diffi­culties relating to Salvation, or that Happiness which Christians expect. And here I shall shew,

(1.) That it is far more reasonable to go through Difficulties, for the sake of it.

(2.) That they are not such, but that we may reasonably hope to over­come them.

(1.) It is more reasonable to expect Difficulties in the way of Salvation. For the more excellent and desirable the Happiness is, the more it is worth the while for us to take pains about it; especially when there is a Certainty of attaining it. The Moralists had but [Page 111] very dark, and confused, and uncertain Notions of Happiness; something they saw, but with a very glimmering light: They found that all Men desired it, and wise Men sought after it; but wherein it lay, and how to be attained, they could not agree. The most considering Men were convinced it must be in the best Part of our selves, and that is our Minds, and in the greatest Perfection of that, viz. Vertue and Goodness. But they met with insuperable Difficulties in the way to it, and the best among them sadly lamented the State of hu­mane Nature, after all the Pains and Endeavours they had used to rectifie their Opinions, and to subdue their Pas­sions. For they found it too restiff and untractable, too much under the Sway and Dominion of the sensitive Appetite, for them ever to hope by the mere Power of Reason to bring it into such Subjection, as to pretend to a total Con­quest. And those who refined Pleasure so much, as to make it a Happiness fit for Mankind to own, did make a Hap­piness just as they made their Gods, viz. a Fine, Subtil, Airy, Pleasant No-thing, or that had no Solidity in it: For the Epicurean Happiness, with all its Refine­ments, [Page 112] was rather a Matter of Specula­tion than Practice; and after all was not worth so much Pains about it, but like the Gourd, which after its paring, and cleansing, and dressing, is fit only to be cast upon the Dunghill.

But it cannot be said that the Hap­piness offered to Christians is of such a Nature: For it is really the best, the most valuable and desirable Good, not promised to be enjoyed in this mean, despicable, and uncertain State of Life, but reserved for a more free, spiritual and continuing State. So our Apostle calls it, an Inheritance, incorruptible and 1 Pet. 1. 4. undefiled, and that fadeth not away, re­served in Heaven for you. Such is the Condition of the World without us here, and of the Passions and Infirmities with­in us, that it is a vain thing to expect a true Happiness to be enjoyed in this Life; the utmost we can hope for, is to be prepared for a better; and God knows there is difficulty enough in that. We have Hearts so vain and sensual, so addicted to the Pleasures and Imperti­nencies of this World, so prepossessed with the Objects of Sense, that it is no easie Matter to bring them so much as in earnest to consider of another World. [Page 113] But it is yet harder to fix the Thoughts of it upon our Mind [...] so as to make a deep Impression upon them, as they must do, if we make the Happiness of Heaven our chief End and Design. Sup­posing that Paradise were still upon Earth in its first Glory, and to be found by the Description which Moses gives of it; a Man may think often concerning it; where it lies, what the Rivers are by which it is to be discovered; but all this amounts but to a mere Speculation: But suppose that he takes up a Resoluti­on to go thither, what other kind of thoughts hath he then about it, as to the Truth and Certainty of the Place; and the Way that leads thither, and the Difficulties he is like to meet with? Which make another kind of Impressi­on than the former dry Speculation did. If a Man doth not think Heaven worth all the Pains and Difficulties which lie in our way to it, he never yet had one serious and becoming thought concern­ing it. For the Happiness proposed is really so great and invaluable, that the more we think of it, the more we shall esteem it, and the more we shall despise and triumph over the greatest Difficul­ties in order to it; it being no less than [Page 114] the perfect Enjoyment of the most per­fect Good, in a most perfect State of Life, and nothing can be desired by hu­mane Nature greater than this.

(2.) The Difficulties in our Way to Salvation are not such, but we may rea­sonably hope to overcome them; i. e. if we set our selves about it; otherwise a very mean Difficulty will appear too great for us. Therefore we must sup­pose not only a willing Mind, but a firm Resolution to do what lies in us. And there are two things to shew that we may hope to overcome them;

(1.) That the most difficult Duties are in themselves reasonable to be per­formed by us.

(2.) That God offers his gracious As­sistance for the performance of them.

(1.) That the most difficult Duties are in themselves reasonable. I mean such whose Difficulty doth not arise from accidental outward Circumstances; but from a Respect to the present State and Condition of humane Nature. Such as,

(1.) True Repentance; which is one of the hardest Works of a Man's life, when he hath been long engaged in a Course of sinning against Conscience. [Page 115] It is not hard for such a one to be made sensible that he hath done amiss; for he that acts against his Judgment is, as A­ristotle observes, apt to repent, i. e. to [...] Ni­com. l. 7. c. 8. Inter caete­ra mala, hoc quoque habet stul­titia pro­prium, sem­per incipie vivere. Sen. Ep. 13. find fault with himself for his own Acti­ons, and to resolve to amend. There is a sort of Displeasure against Sin, which is consistent with the Practice of it, which is called by the Casuists, Attritio Impoe­nitentium; but they say it is without a Purpose of forsaking it, if there be such a Purpose that they say is Attritio Poeni­tentium; but if it be an ineffectual Pur­pose, the Scripture no where calls it Re­pentance. For as long as the habitual Practice continues, it is certain that Man's love to his Sin exceeds his Ha­tred of it; and what Repentance can that be which is consistent with a pre­vailing Love of Sin? When Persons were first made Christians, their Repentance was easily discerned, whether true or false, because it was a publick and so­lemn Renunciation of all their former Sins; but when Men have accustomed themselves to sin under a Profession to renounce their Sins, it is a harder Mat­ter to find out the Sincerity of their Repentance as to those Sins. And here a difference must be made as to the Na­ture [Page 116] and Kind of Sins: For there are some Sins which all agree to be Sins, yet it is a hard Matter to convince Per­sons that they are guilty of them, such as Hypocrisie, Schism, and Idolatry, which Men will find something to excuse them­selves from, notwithstanding the clearest Evidence against them. Some are such Strangers to themselves, that they do not suspect themselves for those Sins which others easily discern in them, as is common in the Case of Pride, and Envy, and Covetousness, and Superstition. It cannot be supposed that Persons should so particularly repent of such Sins which they are not sensible of; but where Self-love blinds it cannot excuse. And where such evil Habits prevail, Persons must repent, and search, and ex­amine themselves in order to a particu­lar Repentance. There are other Sins which are really perpetual Burthens to a good Mind, but it knows not how to get rid of them with the utmost Care; such as inward Motions to Sin, sudden Heats and Surprises, mixt Infirmities, Coldness in Devotion, Distractions in Prayer, and many Omissions of Perso­nal Duties; in such Cases as these, if we do not allow Sincerity of Repentance [Page 117] without through Amendment, we make a general Repentance insignificant, and make the Condition of many good Men desperate; for none can be saved with­out true Repentance. And if there can be no true Repentance without actual forsaking all such Kinds of Sins, there is no such thing as true Repentance to be found. But there are other Sins of a more dangerous and malignant Nature, which argue a very bad Mind; such as Malice and Hatred, a rooted Aversion to what is Good; and a strong Inclination to Evil. There are some Sins that are gross and notorious, of which St. Paul saith, The lusts of the Flesh are manifest; i. e. such Sins are easily known to be Sins, and Men's Consciences condemn them even while they commit them; such as Murther, Adultery, Intemperance, Injustice, Perjury, and such like. Of which the Apostle after declares, That they who do such things shall never come to Heaven. Therefore as to them, such Gal. 5. 19, 20, 21. 1 Cor. 6. 9, 10. Eph. 5. 5, 6. a Repentance is necessary as implies not merely a dislike and sorrow for them, but a thorough Change of a Man's Mind, and the Course of his Life, with respect to them. And surely it is no easie Matter to new mold the Temper [Page 118] of ones Mind, and to turn the Tide of our Actions; to break off our beloved Sins, and to bring forth Fruits worthy of Repentance. This is indeed a hard Work; but yet it is a most reasonable Work. It is hard, but it is like the ta­king violent Physick in some Diseases, where the Humour must be purged out, or the Party must die; the Uneasiness i [...] not to be considered, but the Necessity; and in such a Case the Mind cannot be at ease till it be done. So that the very Difficulty of Repentance lays the Foun­dation for greater Peace of Mind after­wards. And who will think much of such a Difficulty, which is so necessary to Peace with God and his own Con­science?

(2.) The love of God above all things. This is so fundamental a Duty, that we cannot place our Happiness in God with­out it. For if we do not love God a­bove all things, we must love somewhat else so; and whatever we love above all things, that we make our Happiness. But I am affraid the greatest Part of the World love all things above him: For we are to judge of Men's love and esteem by what they court, and pursue, and de­sire, and delight in; it is impossible there [Page 119] should be such a Love of God, where the Stream of the Affections and Course of Actions run quite another way; I mean, to the Vanities of this World, of which the Apostle hath said, If any Man loves it, the love of the Father is 1 Joh. 2. 15. not in him. But this is a hard Point: For some degree of love to this World is allowable; else how can we thank God for the Comforts of it? And all Persons who know God do grant, that his Perfections are far above all the World, and therefore they seem to have a Value and Esteem for him above it. We must here distinguish a notional Esteem from that which is Practical. A notional Esteem implies no more than a mere Conviction that God must ex­ceed all the Excellencies which are scat­tered in the Creatures; but a practical Esteem is, when the Acts of our Souls towards him are suitable to the Appre­hensions we have in our Minds concer­ning him. When we adore his infinite Perfections, and delight in the Meditati­on of them; when we desire to do all things pleasing to him, and avoid what we know to offend him; when we be­lieve, and hope, and trust in him, and commit our selves to his Conduct in [Page 120] this World, in hopes of being happy with him in another. This is the Love of God above all things; but alas! Where is this Love of God to be found? It is no very hard Matter to work up a hea­ted and devout Imagination to the Fan­cy of Raptures and Ecstasies and Mysti­cal Unions; but after all, This is the love of God, that we keep his Command­ments. [...] Joh. 5. 3. As the true Love of a Prince is not to flatter and admire him, and watch for his Smiles; but to observe his Dire­ctions, and obey his Orders, and to do what is most for his Service. And al­though such a Love of God be hard to those whose hearts are full of carnal Af­fections, and are taken up with the Fol­lies and Vanities of this World, yet we cannot take one true step in the way to Heaven without the Love of God. For even those who have most corrupted the Doctrine of Repentance do confess, that there can be no true Contrition for Sin, which is not founded on the Love of God as the Principle of it, and however they have dangerously flattered and de­ceived those who are so weak to believe them, that Attrition with the Sacrament of Penance is sufficient to put Men into the State of Grace; yet St. Peter's Keys [Page 121] must have an extraordinary Virtue, if they can change Nature into Grace, or Fear into Love, or mere Horrour of Conscience into true Repentance.

But although such a Love of God a­bove all things be so hard a thing to Minds prepossessed with the Love of o­ther things; yet no one can deny that it is the most reasonable Duty in the World. The very Thoughts of God, if they are such as we ought to have, im­ply, that he is the best, the wisest, the most perfect Being, and therefore the most amiable and desirable Object. And whither then should the most Natural Stream of our Affections run, but to­wards him? What do we mean to suffer so much Earth and Filthiness to obstruct the free Passage of them in their most proper Course? What can we meet with in this deceitfull World, that can bear the least Proportion to such infinite Goodness? Oh what a difference is there between our Reason and our Love? We verily believe that God deserves our Love above all things, and yet how small a share hath he in it? We love what we profess to despise above all things, viz. our Sins and this vain World; and we really too much despise what we still [Page 122] profess to love above all things, viz. God and our Eternal Happiness. O miserable Condition of Humanity! Made to be happy, and yet fond of Misery; loving what's vain, and yet despising Vanity; hating what's good, and yet accounts it best; and therefore fittest for our Choice and Love. The Love of God above all things is so just and reasonable, that those who do it least approve it as the most excellent Imployment of our Minds; and those that do it most, think they fall short of what God deserves from them. The more we know of God, the more we know that we ought to love and de­light in him; and all our Difficulty in the Practice of it can never make us think it is unreasonable to love him a­bove all things, without whom nothing can make us happy, and who alone can do it.

(3.) Universal Holiness of Heart and Life. If this were not necessary to Salvation, our Apostle would not have pressed it with so much earnestness as he doth; As obedient Children, not fa­shioning 1 Pet. 1. 14, 15, 16. your selves according to the for­mer lusts in your ignorance, but as he which hath called you is holy, so be ye [Page 123] holy in all Manner of Conversation; be­cause it is written, be ye holy, for I am holy. Again, Dearly beloved, I beseech 2. 11. you, as Strangers and Pilgrims, abstain from fleshly lusts which war against the Soul. And again, That he no longer 4. 2. should live the rest of his time in the flesh, to the lusts of Men, but to the Will of God. This is a hard saying to Mankind, who part with nothing so hardly as with their Sins; yet these must be par­ted with, if ever we hope to get to Heaven. I do not say, that a Perfecti­on in Holiness is required, (for that were to suppose Happiness in this World, since there can be no perfect Holiness without it,) but there must be a con­stant, uniform, and sincere Endeavour after it; by avoiding all known and wilfull Sins, and doing all our Duties to God in such a Manner as our Con­science cannot charge us with gross Neglect or Insincerity. There are some things we cannot say are down-right Sins; yet if they lead to them; if they indispose our Minds to God, and his Service; if they tend to Lightness and Vanity, and make us more easie to entertain the Devil's Temptations, we ought to avoid them as the Snares of [Page 124] the Devil. So, on the other side, there are some things which we cannot say are plain, and express, and necessary Duties of Religion, yet they tend so much to keep up the Life and Spirit of it, that a general Design of Holiness is enough to recommend them. As to positive Duties of Religion, we cannot exactly fix the Time, and Measure, and Season of their Performance, which must vary according to Circumstances; but this we can say, that the more Persons set themselves to the Practice of Holiness, and the greater Preparation they make for another World, the more they will delight in the Perfor­mance of God's Service, and the more ready to embrace any Opportunities for it. Those who would have all Re­ligious Duties determined as to the Circumstances of them, are like Men who would have punctual Rules set down, how often two Friends should converse with each other, and how long time they are to stay together. True Friendship will need none of those things, but will incline them to em­brace the best Opportunities for mu­tual Conversation, lest too long distance beget a Coldness first, and then the [Page 125] Friendship dissolves. It is no hard mat­ter to pray as far as words go; but to pray with Zeal and Devotion, to at­tend upon God with that seriousness of Mind we ought to do, will require our utmost Attention. And it is no easie matter to keep our Minds composed and fit to converse with God in Prayer, and other solemn Duties of Religion. But as hard as this appears to us, it is most fit and reasonable that we should do it: For what an unbecoming thing it is to worship God in a careless, trifling, perfunctory Manner; as though no­thing less deserved the imploying the Vigour of our Minds about, than the Service of God. But how can we love him with all our Hearts, if we do not serve him with all our Minds and Strength.

(4.) Resignation of our selves to God. This the Apostle calls casting all our Care 1 Pet. 5. 7. upon him. This is a very wise Duty if we can attain to it, because it eases our Minds of many Fears and Perplexities, both as to our selves and others: But it is no easie thing to set our Minds free from solicitous thoughts, about possi­ble Evils. We cannot mend our Con­dition, nor prevent what is determined [Page 126] by our most anxious Care; but we may enjoy our selves with far greater Peace and Tranquillity, if we can be content to commit our selves to the best Con­duct, and that is of him that governs the World. And whatever strugglings we may find within our selves about it, yet the more we search, and weigh, and consider things, the more we shall be satisfied, that the Resignation of our selves to God, as to all our Concern­ments in this World, is the best means to calm our Passions, and to abate our Fears, to prevent our Impatience, and so to attain to that Ornament of a meek 1 Pet. 3. 4. and quiet Spirit, which is with God of great Price.

But if all these Duties be so necessa­ry to our being saved, and we lie un­der such Difficulties as to the Perfor­mance of them, their appearing to be reasonable makes our Condition so much worse: For to find it so hard to do what we are convinced is most reason­able to be done, is one of the worst Circumstances of our Condition. It's true we do not want Faculties of Un­derstanding and Will; but what then, if our Moral Indispositions make these useless to our Spiritual Advantage? A [Page 127] Man that is like to be stifled in a large Vessel full of Downy Feathers, canno [...] complain of the hardness of what he lies upon, for all things feel soft and easie about him, yet he may be stifled with them; our evil Habits, and cor­rupt Inclinations, have nothing that feels hard or troublesome to us; but if we cannot overcome them, they will certainly ruine and destroy us. There is therefore a Necessity of a higher Prin­ciple of Divine Grace to enable us to break through all these Difficulties. Which Grace is so abundantly promised by the Gospel to those who seek it, that it comes at last to be our own fault, if we be not saved.

II. And this helps us to reconcile the Difficulty of Salvation, with the Easi­ness of the Terms of the Gospel: For that which is not only hard, but im­possible to us, in our own strength, may, by the mighty Power of Divine Grace, become not only possible but easie to us: And withall those things are accounted easie which bring ease, and that is a light Burthen which rids one of a far harder. And thus the Commands of Christ, however hard in [Page 128] themselves to us, yet being considered with the Grace of the Gospel, and the blessed Effect of inward Peace, which follows sincere Obedience, even his Yoke, which keeps us most in, may be said to be easie, and his Burthen, which sits har­dest upon us, may be said to be light.

III. And from hence we see what Encouragement there is still for us to hope to be saved, if we be righteous.

There is none for the Ungodly and Sinner; i. e. for the profane Contemner of God and Religion, or for the wick­ed Liver. For however they may flat­ter themselves with vain and presump­tuous hopes, there is no more ground to think that the Righteous shall be sa­ved, than that the Ungodly and Sinner shall not. For both are alike made known by the same Word of God.

‘But what Comfort is it (may some say) to hear that the Righteous are scarcely saved, when we are so con­scious to our selves of our own Un­righteousness? If we could think our selves righteous before God, there were some hopes, but we are Sin­ners; and if we should deny or ex­cuse it, we should be so much more [Page 129] so; what hope can there be then for us?’

To this I shall answer, and conclude.

(1.) The Righteous here spoken of were once great Sinners; for St. Peter mentions their former lusts, and work­ing 1 Pet. 1. 1 [...]. the Will of the Gentiles in lascivious­ness, 4. 3. lusts, excess of Wine, Revellings, Banquetings, and abominable Idolatries. Yet these are said, to be redeemed from 1. 18, 19. their vain Conversation by the precious Blood of Christ; and to be begotten a­gain 1. 3, 4. to a lively hope of an inheritance incorruptible, &c.

There is therefore, not merely a Pos­sibility of being saved, but a just and grounded Hope, if we renounce our former Sins, and become righteous, ac­cording to the Terms of the Gospel; i. e. If we sincerely repent of our Sins, and turn from them, and live the rest of our time, not to the Lusts of Men, but to the Will of God. But if God 4. 2. had declared, that he expected from Mankind an entire and perfect Righ­teousness without any Sin, it were all one, as to publish a general and irre­versible Decree of Damnation to all, for all have sinned and come short of the Rom. 3. 23. glory of God. From whence the Apostle [Page 130] well argues, that Men cannot save themselves: But God of his infinite Pi­ty and Mercy towards the deplorable Condition of Mankind, hath found out a way to save them, by the Redempti­on which is in Christ Jesus, whom he hath made a propitiation for their sins. Al­though therefore as to our selves we have no hopes, yet herein God hath magnified his abundant Love towards Sinners, that although they have sin­ned to a high Degree, yet if they be so far wearied with the Burthen of their Sins, as to take Christ's Yoke upon them, then he hath promised Ease and Rest to their Souls, which is the grea­test Blessing in the World, especially to repenting Sinners.

‘But (some may again say) we have repented and sinned, and sin­ned and repented again, and can hardly yet tell which will get the better at last; we cannot say that we have entirely submitted our Necks to Christ's Yoke, for that requires a great deal more than we can per­form; how then can we be thought Righteous?’

I answer therefore,

[Page 131] (2.) Where there is a sincere and honest Endeavour to please God, and keep his Commandments, although Persons fail in the Manner of doing it, God will accept of such as righteous: But where they please themselves in their Unrighteousness, and go on in it, hoping that God will accept some kind of Repentance in stead of it; or, where there hath been long struggling, and many Acts of Repentance, and the In­terest of Sin prevails; the Case of such is very dangerous, but not desperate. For as long as there is hopes of a true Repentance, there is of Salvation; and there is still hopes of Repentance where Men's hearts are not hardned by an in­corrigible Stiffness: For, according to the best Measures we can take by the Rules of the Gospel, none are effectu­ally excluded from the Hopes of Salva­tion, but such as exclude themselves by their own Impenitency.

IF Solomon had said, Rejoyce not, O young man, in thy youth, neither let thy heart chear thee in the days of thy [Page 133] youth; walk not in the way of thine heart, nor in the sight of thine eyes; for know thou, that for all these things God will bring thee into Judgment, the Sense had been so easie and plain, that there had been no Appearance of Difficulty in re­conciling one Part with the other: For the whole had been look'd upon but as a necessary and seasonable Admonition to such who by the Heats of Youth, and Strength of Inclination, and Al­lurements of the World, are too apt to be transported with the Love of sensual Pleasures. And this had been very be­coming the wise Man towards the Con­clusion of his Book, wherein he had not only before set forth the several Vanities of humane Life; but so soon after, bids Men Remember their Crea­tour Ch. 12. 1. in the days of their Youth, while the evil days come not, nor the years draw nigh of which they shall say they have no pleasure in them, i. e. in the days where­in they are most apt to walk in the way of their hearts, and in the sight of their eyes. For he knew very well, that no­thing is so powerfull a Check and Re­straint upon Men's Inclinations to Sin, as the serious Consideration of that God that gave them their Beings, and will [Page 134] bring them to an Account for their Actions.

But how then comes he in this Verse to seem rather to give a Permission to young Men in the time of Youth to indulge themselves in their Mirth and Vanity? Rejoyce, O young Man, in thy Youth, &c.

Some think that the wise Man only derides and exposes them for their Fol­ly in so doing; but that seems not a­greeable with the grave and serious Ad­vice which follows. And we find no­thing like Irony; or Sarcasm in any Part of the foregoing Book; for he be­gins it with a Tragical Exclamation against the Vanities of humane Life; Vanity of Vanities, saith the Preacher, Ch. 1. 2. Vanity of Vanities: all is Vanity. And he pursues his Argument by a particu­lar Induction of the most tempting and pleasing Vanities of Life; and particu­larly all sorts of sensual Delights; as Mirth and Jollity in the first Place, then Ch. 2. 1. Wine and Musick, fine Palaces, curious Vineyards, Gardens and Pools, a great v. 3. Retinue, and, which was needfull to v. 4, 5, 6, 7. maintain all this, Abundance of Silver v. 8. and Gold. But what a melancholy Re­flection doth he make on all these Plea­sures [Page 135] of Life? Then I looked on all the works that my hands had wrought, and on v. 11. the labour that I had laboured to do; and behold all was vanity and vexation of spirit. What incouragement then could the wise-Man, after so much Experi­ence of the World, give to young Men here in the Text, to rejoyce in the days of their Youth, and to walk in the way of their hearts, and in the sight of their eyes? i. e. to pursue Vanity, and to lay the Foundation for greater Vexation of Spirit, when they come to reflect on their own Follies.

What then is the meaning of these words? For this, we are to observe, that the Preacher having declared his own main Scope and Design in the be­ginning and conclusion of his Book, brings in sometimes the different Sen­ses which Mankind are apt to have con­cerning the Happiness of Life. And that is the Reason that we meet with such different Expressions concerning it.

In one Place it is said, that there is no better thing under the Sun, than to eat and Ch. 8. 15. drink, and to be merry; but in another, he saith, Sorrow is better than laughter, and Ch. 7. 3. by the sadness of the countenance the heart is made better.

[Page 136] In one Place he saith, All things come alike to all, there is one event to the Ch. 9. 2. righteous and to the wicked: But in an­other, That it shall be well with them that fear the Lord, but it shall not be well Ch. 8. 12, 13. with the wicked.

How can such Passages as these be reconciled, if we look on them as ex­pressing the Sense of the same Person? But if we allow them to be the diffe­rent Notions of two sorts of Men in this World, they are easie to be under­stood, although not to be reconciled. And the one sort is of those who place all Happiness in this Life, without re­gard to Religion or Vertue, or another World; and the other of those, who look on this Life only as a Passage to another; and that all Persons ought to behave themselves here, so as conduces most to their Happiness hereafter.

And according to these different Schemes, we have in the words of the Text two very different sorts of Coun­sel and Advice to young Men.

I. The first proceeds upon the Sup­position that all the Happiness of Man lies in this Life, and in the Enjoyment of the sensual Pleasures of it; Rejoyce, O [Page 137] young Man, in thy Youth, and let thy heart chear thee in the days of thy Youth; and walk in the way of thy heart, and in the sight of thy eyes. We have no other Rule here given but the sight of the eye, and the way of the heart; i. e. outward Appearance and inward Inclination; and these are the beloved Rules of the most sensual and voluptuous Persons, and they judge of Happiness only by the pursuit of them. Here is nothing mention'd of Reason or Conscience, or a regard to Vertue in the Restraint of Natural Inclinations: Nay, here is no­thing of that Severity which Epicurus himself thought necessary towards the maintaining of a pleasant State of Life; which he granted could never be done without some Restraint of Men's Appe­tites and Inclinations to the Pleasures of Sense; and it is not to be imagined, that Solomon should give young Men greater Liberty than the corruptest Mo­ralists did. Therefore I cannot look upon these words as a Permission for them to do what is here expressed; but as a full Description of that Method of Living, which the jolly and voluptu­ous Corrupters of Youth would in­struct them in, Rejoyce, O young Man, [Page 138] in thy Youth, and let thine heart chear thee, &c.

II. We have here the most powerfull Check and Restraint laid upon all these sensual Inclinations of Youth. But know thou that for all these things God will bring thee to Judgment. Which words are the wise Man's Correction of the foregoing Liberty, or the Curb which Reason and Religion give to the pursuit of Natural Inclinations, where­in every Word hath its force, and ought to make a deep Impression upon us; For,

(1.) Know thou: Thine is not then the same cafe with Creatures that have no understanding; they are not capa­ble of any Check from themselves, ha­ving no Law of Reason or Conscience within them to controul or govern the [...] sensual Desires; but God hath gi­ven thee not meerly a brutal Appetite, but a rational Soul, capable of under­standing the differences of Good and Evil, and the Reasons why some things which appear pleasant are very difa­greeing to the Principles of humane Nature; i. e. to that Order, Decency, Modesty, and Regularity, which the [Page 139] more elevated Frame and Capacity of Mankind do require.

(2.) For all these things; as light and vain as you esteem them, as soon as they are over and forgotten by you, as secretly and closely as they are com­mitted, as much as you endeavour to palliate and excuse them, yet but for all these things God will certainly bring thee into Judgment. Therefore you have all the Reason in the world to consi­der what you do, since every thing will Ch. 12. 14. be brought to Judgment, whether it be good or evil, as Solomon concludes this Book. Which shews the great regard God hath to the Good or Evil of ou [...] Actions; and if the great Judge of the World hath so, certainly we ought to have it, and never think our selves at liberty to do what we please, in grati­fying our Lusts, and pursuing our Na­tural Inclinations to Evil.

(3) God will do it. If there were no God to call thee to an Account, yet there are some Actions of Vertue so a­greeable to Mankind, and some Vices [...]o loathsome and deformed, that there would be sufficient cause for them to love the one and to abhorr the other. If we could suppose such a Frame of things [Page 140] things and such sorts of Beings as we now see, and no God to make them, (which is most absurd and unreason­able,) yet we must suppose these Be­ings to have Natures and Properties di­stinct from each other; so that we could not imagine Men to become Beasts, and therefore they must not act like them, but preserve that Deco­rum or Agreeableness in their Actions which is suitable to the peculiar Excel­lencies of humane Nature. And there are some Sins so much below the Dig­nity thereof, that no Circumstances, no Suppositions, can make them fitting for Mankind to commit them; which shews that the Nature of Good and Evil is no Arbitrary thing, but is foun­ded in the very Frame of our Beings, and in the Respects we owe to our selves and to one another. And since there is an Infinite and Supreme Being which hath absolute Power and Com­mand over us, and gives us both our Beings and the Comforts of our Lives, it is most absurd to suppose it not to be a fault to hate his Goodness, or to de­spise his Mercy; or to slight his Power, and to contemn his Authority: For in all these there is something repugnant [Page 141] to the common Sense of Mankind, and to all Principles of true Honour and Justice. And there are such com­mon Principles of Morality arising from our necessary Relation to God and each other, which are of so clear and con­vincing Evidence, that every one that considers them will grant that wicked Men may as well go about to dispute their Beings as their Sins; and may as easily prove that they are not, but on­ly appear to be, as that no Actions are really evil, but only by false Glasses appear so to be. But however vain Men may deceive themselves, God will not be mocked; for he not only sees and knows all our Actions, but he will bring us to an Account for them.

(4.) God will bring thee into Judg­ment. It is a dreadfull Consideration to a Sinner, that God knows all his false Steps, all his secret Sins, all his Falshood and Dissimulation with God and Men: And there is nothing which Men of Art and Design hate more, than to be discover'd and found out in all their double and deceitfull Dealings; but to have these not only privately discover'd, but exposed and laid open to the view of the World; and not on­ly [Page 142] so, but to have every Circumstance examin'd, and every Action scanned, and that by the great Judge of all the World, whom nothing can escape, no­thing can deceive, nothing can with­stand; whose Justice is inflexible, whose Knowledge is incomprehensible, whose Power is irresistible, and whose Ven­geance is insuppo [...]table: This we can­not but imagine must strike an awe and terrour into the Minds of Men, when they are pursuing the Pleasures of Sin, that for all these things God will bring them into Judgment. But notwith­standing these and many other Expres­sions to the same purpose in Scripture, wherein God hath declared that he will certainly Judge the World in Righteous­ness Acts 7. 31. at the Great Day; that the Secrets of all hearts shall then be disclosed; that Rom. 2. 16. we must all appear before the Judgment-seat of Christ; and that God will render 2 Cor. 5. 10. to every Man according to his Deeds: Rom. 2. 6. And notwithstanding it is a thing in it self very reasonable, from the Conside­ration of God's Justice and Providence, and the Nature and Consequences of good and evil Actions; yet the gene­rality of Mankind go on as secure and careless as if there were no such thing, [Page 143] or that they ought not to be concer­ned about it. Therefore I shall not spend time in the Proof of that which I take for granted you all believe, and I am sure have Reason so to do; but I shall enquire into these things which are most practical and therefore proper for our Consideration at this Time.

(1.) How a Matter of so great Im­portance as a Judgment to come makes so little Impression on the Minds of the generality of Mankind, who profess to believe it.

(2.) By what means the Considera­tion of a future Judgment may have a greater Influence on all our Minds.

(1.) How a thing of so great Impor­tance as God's bringing us into Judg­ment comes to make so little Impressi­on on the Minds of the generality of those who profess to believe it, when we are so tender and sensible of small things with respect to this World.

For resolving this, we must consider, that there is a great Difference between the Not-disbelieving Doctrinal Points of Faith, and the practical Improve­ment of them in our Minds; without which, they remain there but as gene­ral and confused Notions. Thus too [Page 144] many who abhorr being thought A­theists, live as if there were no God; not, that they deny or dispute his Be­ing or Attributes, but they have no Regard to them in the last Dictates of their Minds, or in the Course of their Actions. To go about to prove such things to be true they look on as lost labour, for they do not question them; but there is another thing then which we are to give an Account of, viz. how it comes to pass that so great and so weighty Doctrines, being re­ceived and allowed to be true, make so little Impression on the Generality of Mankind; especially this of the Day of Judgment; of which these seem to be the main Reasons.

(1.) Men's Impatience of consider­ing great and weighty things at a Di­stance, which cannot affect and move our Senses.

(2.) The bewitching and stupifying Nature of present and sensual Pleasures; which draw off the Mind from greater things, and weaken all the Impressions they make upon us.

(3.) A General Presumption upon God's Mercy towards Mankind on the Account of the Frailty of humane Na­ture, [Page 145] notwithstanding the severity of his Threatnings in Scripture.

(1.) I begin with Men's Impatience of Considering.

We flatter and please our selves with the thoughts that we are Intelligent and Considering Beings, when, it may be, Considering (especially as to Matters of greatest Consequence) is one of the things which Mankind have the grea­test Aversion to. For generally, they love to go no farther than the Out­sides and Appearances of things, and have their Minds wholly possessed with false and flattering Imaginations, ha­ving neither Truth nor Consistency in them. And those who account them­selves of better Breeding than others, are often more imposed upon than o­thers in this way. The Pomp and Grandeur of the World, the Gaity and Splendour of Living strikes their Fan­cies with such vehement Impressions, that scarce any thing else gets into their Minds, or sinks deep into them. There are many other things that seem to stand fair in their Opinion at some times, but it is as they are thought serviceable to worldly Greatness and Honour.

[Page 146] This, after all the Instructions of Philosophers, the Declamations of Hea­then and Christian Orators, and the far more powerfull Arguments of the wisest and best of Men, recorded in Holy Scripture, is still the great Idol of Mankind, which they serve and wor­ship with the truest and warmest De­votion. All other things, how great and weighty soever in themselves, yet are really look'd on by them as a sort of Metaphysical Abstracted Notions of things invisible and immaterial, quite out of the reach of their Imagination, which may serve for the Amusement of some, and the Affrightment of o­thers, and the Entertainment of Specu­lative Minds; but, how to raise them­selves in the World, to appear Great, and have many Dependents; to pursue and carry on their own Interest (tho' without regard to Justice and Honesty) these they account Great and Noble things, and fit to employ their Minds upon. But alas! How much are such imposed upon by meer Shews and Ap­pearances of things, which are really what God made them, but are not what we fansie them to be! There are, no doubt, real Conveniencies of Life in [Page 147] Riches, and Honour, and Ease, and Plenty, or else they could never be esteemed Blessings, nor could we have reason to thank God for them; but there is a great difference between the Fitness of things for our present Use, and for our Happiness; i. e. when we make them our End, and do not em­ploy them in order to a farther End. But it is good Advice of St. Paul, Using the World as not abusing it; for the Fa­shion 1 Cor. 7. 31. of this World passeth away: it pas­ses like a Ship under Sail, while the ge­nerality of Mankind, like Passengers, lie asleep in it. Sometimes when Sto [...]ms arise, or Waves cross them, they seem to be awake, and to look about them, and to think whither they are going; but those thoughts being uneasie to them, they lie down again, and are carried they know not whither. But still it is but the Fashion of this World; a meer Landskip, wherein there is great Va­riety but little Satisfaction, the Shew far out-doing the Substance. When the Devil shewed Christ the Kingdoms of the World, and the Glory of them, the high­est Matth. 4. 8. Mountain could afford but a small Prospect of them, but as some think he caused a Representation in the Air [Page 148] of the most tempting Splendour and Glories of them. And this was the truest Representation of them, by glori­ous Appearances and bewitching Shews. But unless there be something in hu­mane Nature which makes it very apt to be deceived by such things, it were strange the Devil should think to pre­vail on our Saviour by them. We pi­ty those who travelling in the Night are deceived by false Fires and shining Meteors, and follow them into Bogs and Precipices; but the case of such is so much worse who are deluded by the deceitfull Vanities of this World to their own Destruction.

And can there be any greater Argu­ment of the want of Consideration, than for Persons to suffer themselves to be so easily and so fatally cheated? It is a wise Observation of Aristotle, that [...]. Nat. Ausc. l. 7. c. 4. n. 15. True Knowledge and Wisdom lies most in settling and fixing the Mind. For it is not the subtlety and fineness of Thoughts, not the quickness and sharp­ness of Apprehension, nor the close and mathematical Deductions of Reason which make a wise Man, but the ha­ving a calm and composed Temper of Mind, the subduing our Passions, and [Page 149] governing our Actions with respect to our chief End. And in order to this, Consideration is absolutely necessary; without which that which is nearest to us, and offers it self first to our Choice, must prevail upon us. And here lies the main Difficulty to perswade Man­kind to choose a far greater Happiness at a Distance and invisible, before a present Enjoyment of things we are constantly conversant with, and have made an early Impression upon us. But still we say, that it is nothing but Men's Impatience of Considering, which makes them have so little Regard to another Life. For if they would but lay both Worlds in the Balance one against the other, they would soon discover the wonderfull Folly of preferring that which this World accounts Happiness before that which is offered to our Choice in another. For let us make all the fair and reasonable Allowances that may be, as to our Inclinations, and Appetites, and Circumstances in this World; as to the Distance, Obscurity, Incomprehensibleness of the Joys of an­other World; yet every considering Man that regards true Happiness will be sure to chuse that which is to come. For,

[Page 150] (1.) Supposing the Happiness were Equal, yet there is no Proportion in the Continuance of them; and a con­sidering Man will be sure to choose a Happiness that can never have an End, before one that may be irrecoverably lost in a Moment; and can certainly be enjoyed but for a little time, if there were any Certainty at all in the Enjoy­ment of it.

(2.) The more any have consider­ed, the more they have repented pla­cing too much of their Happiness here, because Reason and Experience shews them the Folly of it. But the more they have considered, the better satis­fied the Minds of good Men are in pla­cing their Happiness above; where a­lone that good is to be sound which can make us truly happy, and is to be enjoyed in that Fulness, that Purity, that Certainty which makes it fit for the wisest and most considering Men to preferr above a present Happiness, if it were to be enjoyed on Earth.

(3.) He that looks after a future Happiness doth not thereby lose any of the real Conveniencies of humane Life; but he that places his Happiness here, cannot find it in this World, and is sure [Page 151] to be miserable in another: And this makes a very considerable Difference in the Choice. Indeed, if God made it absolutely necessary in order to fu­ture Happiness for us to forego all the natural Pleasures and innocent Delights of this Life, the Terms would be much harder, and hardly possible to humane Nature. For, if all Pleasures of Sense must be renounced, we must not see the pleasing Varieties of Nature, nor hear the melodious sound of Birds, nor taste the Meat when we are hungry, nor Drink when we are thirsty; for there is really greater Pleasure of Sense when Nature craves necessary Suste­nance, than what the most voluptuous Epicurean enjoys in all his Contrivan­ces, first to raise his Appetite, and then to please it: For what is most na­tural and necessary is the most delight­full; every thing of Force must have something Uneasie in it. But God hath not dealt thus hardly with Mankind; He allows us all the reasonable Desires of Nature, and hath only forbid us what is unreasonable and unnecessary. And upon the forbearance of what is so, joyned with our entire dependence upon himself for it, (which the Scrip­ture [Page 152] calls Faith working by Love,) he Gal. 5. 6. hath made the gracious Offer of Eter­nal Happiness. It is true, in extraor­dinary Cases of Persecution he requires more, but then he proposes extraordi­nary Rewards to make abundant Re­compence for them; but in the com­mon and ordinary Case of Mankind, he requires no more than our avoiding those Excesses in pleasing our Appetites which Nature and Reason condemn. And those who consider, cannot but see how unreasonable it is to place their Happiness in forbidden Pleasures; and to think that nothing can make them happy, but what God hath declared shall make them miserable. It is a strange Crossness in our Desires, if no­thing can please them but what displea­ses God. It were no hard task to shew, that God forbids nothing but what is really repugnant to our Well-being here; and how then can any such thing as Happiness be hoped for in such things? And when a Man ventures being mise­rable for ever, for what can never make him happy here, if he had his full Li­berty to pursue his Desires; he shews how far he is from acting like a wise, rational, considering Being. So that [Page 153] Impatience of considering is one great Reason why the thoughts of a Judg­ment to come make so little Impressi­on on Men's minds.

(2.) The second Reason is the Be­witching and Stupifying Nature of sensual Pleasures. The Epicurean Philosophers, who managed the Theory of Pleasure with the greatest Art, so as it might look like a proper happiness for Man­kind, found two things absolutely ne­cessary in order to it.

(1.) The Retrenching all inordinate Desires, viz. such as had more Pain fol­lowing them, than there was Pleasure in the Enjoyment of them.

(2.) The removing the Fears of an­other World out of Men's minds. For as long as these sunk into their Minds, they must rob them of that inward Tranquillity, without which it were a vain thing so much as to talk of Hap­piness. But it was impossible, upon their Grounds, to do either of these. For,

(1.) It is unreasonable to suppose that the Happiness of our present Life should consist in the Enjoyment of Plea­sure, and yet the Pleasure of Opinion to be taken away, since the Pleasure of [Page 154] Opinion is the far greatest Part of the Pleasure of Life; and that which is as much valued and esteemed by a [...]l those who place their Happiness in Pleasure. If it were all to be reduced to that which lies in satisfying the necessary Desires of Nature, then such as have just enough for that, are far more hap­py than the Rich and Voluptuous, be­cause they have less Pains and Care. But if any allowance be made to the Pleasure of Fancy and Opinion, then no stop can be given to inordinate Desires. For, who can set bounds to Fancy, or lay a reasonable Restraint upon Desires, if the Differences of Good and Evil be taken away? As they must be, if meer Pleasure and Pain be to be regarded in our Actions.

(2.) As to the other, the Methods they used to remove all Fears of an­other World were weak and trifling, and they had no Advantage in Point of Argument, but what the Ignorance and Folly of the Idolatrous Part of Mankind at that time gave them. But there is a far greater Advantage in Point of In­terest, which makes Men of sensual Lives very willing to be rid of the Fears of another Life. And a willing [Page 155] Mind goes a great way in believing or not believing. Those who place their Happiness in eating and drinking well (as they call it) and other sensual De­lights, which can never be enjoyed when this Life is ended, have but a melancholy Prospect into another World; for they are shut out from the very Possibility of being happy in their own Sense, (unless they would believe the Eastern Impostour;) but when they once come to apprehend that there is no Pleasure to make them hap­py but what is seated in the Body, they are apt to conclude that when that dies, there is an end of all, for their Imaginations can reach no far­ther. And the true Reason is, they have laid Reason and Conscience asleep so long, that it is very hard to awaken them; their Notions of Good and Evil are like the confused Apprehensi­ons of Men half awake; they see enough to perplex but not enough to satisfie them. And when their Fears grow up­on them, they have not the Heart and Courage to examine them, whether they be reasonable or not; but rather choose to return to their former Opi­ates, than undergo the trouble of an [Page 156] effectual Cure by a hearty Repentance and coming to themselves, as the prodi­gal Luk. 15. 17. Son in the Parable did, when his Hardship had brought him to Conside­ration. We do not know what had become of him, if he had been wise and frugal in his Pleasures; if he had taken care of a good Stock and a plen­tifull Subsistence; but he first came to be pinched with want, before he was awakened to repent. But we have in Scripture a more remarkable Instance of the stupifying Nature of sensual Plea­sures; and that was in David after his Sins of Adultery and Murther. It is a wonder, how a Man of such a tender Conscience in other things, should con­tinue so long under the Guilt of these Enormities, without being awakened to Repentance: Did he not know these to be great Sins? And did not his Con­science charge him with the Guilt of them? How came he then to need a Prophet to be sent to him, and to deal so plainly with him, as to tell him Thou art the Man? But this is a plain Evi­dence, 2 Sam. 12. 7. how much the Pleasures of Sin are apt to stupifie Men's Consciences so far, that unless God by his Grace be pleased to awaken them thoroughly, [Page 157] they never come to a sincere and hear­ty Repentance. David saw nothing more as to the Guilt of his Sins, when he penn'd his 51st Psalm, than his own Reason and Natural Conscience might inform him before; but he had quite another Sense of his Sins then; his Heart was broken and his Soul wounded un­der the Apprehension of God's Dis­pleasure; and this makes him pray so earnestly and so importunately to God for the Pardon of his Sins. And if it were thus in the case of a Man other­wise after God's own heart, i. e. afraid of offending him, and carefull to please him; what may we imagine it to be in those who in the time of Youth walk in the way of their hearts, and in the sight of their eyes: i. e. allowing themselves in all sensual Inclinations, and pursuing carnal Delights so far till they have lost all Sense of God and an­other World; and such as these, no­thing but the powerfull Influences of Divine Grace can awaken and recover.

(3.) The third Reason is, A General Presumption upon God's Mercy. The first thing which Sinners, in the Heat of their Youth, and Pursuit of their Lusts, aim at, is to think as little as [Page 158] may be of what they are doing, or what will be the Consequence of their Actions. For every thought of them­selves is very uneasie to them, and eve­ry thought of God is much more so; therefore they drive away all such Thoughts by one Means or other, by Sleep, Diversion, Company, and such publick Entertainments, as rather heigh­ten and inflame their Vices than correct them.

If all this will not do, but there will be some melancholy Hours, wherein Conscience begins to rouze it self, and to awaken the Sinner to some Sense of his Folly; then he is ready to hearken with Pleasure to any Raileries against Religion and Morality; and admires the Wit of any one who dares say a bold and sharp thing against the Wisdom of all Ages, and of the best Men in them. And one or two such Sayings, with­out Proof, are cried up as far beyond the best Rules of Morality, or the Evi­dence of natural and revealed Religion. Any Sceptical Disputes are sufficient Demonstrations to them; and the most unreasonable Cavils against Religion are embraced, because against the thing they hate; and even a Jest against the [Page 159] Day of Judgment shall signifie more with them, than the strongest Argu­ments in the World to prove it. The true Reason is, they love their Vices, and hate every thing which makes them uneasie to them; and nothing doth more so, than the thoughts of a Judg­ment to come.

But suppose after all, the terrible and frequent Expressions of Scripture con­cerning the Day of Judgment, joyned with the Reasonableness of the thing, do make such Impression on their Minds that they cannot wholly shake off the Fears and Apprehensions of it, then their last Endeavour is to mitigate and lessen them, from a General Presumpti­on of God's Mercifull Nature; and there­fore they are willing to suppose, that however God, to keep the World in awe, hath threatned them with the dreadfull Severities of the Great Day, yet as a tender Father who threatens his disobedient Son, in order to reclaim him, with no less than disinheriting him for ever; yet when it comes to Execution he may relent, not from his Son's Deserts, but his own Compassi­on; so they hope, or believe, (or are willing to do so) that God at the Great [Page 160] Day will not proceed according to the Rigour which he hath threatned to use. And to comfort themselves in these hopes they find out all possible Extenu­ations of their Sins: ‘If we, say they, had been created purely intellectual Beings, free from this load of Flesh, and the Inclinations which are natu­ral to it, then it had been more rea­sonable to have called us to a strict Ac­count for every Action of our Lives; for then every Inclination to Evil must have come from our Minds; but now our Bodies corrupt and draw them aside; and the Inclinati­ons to Evil grow faster than our Reason, which should check and re­strain them. And when those Incli­nations are strongest, Men have not that Judgment which is necessary to the Government of unruly Passions. So that the very Frame of humane Nature seems to plead for Sins com­mitted in the Heat and Violence of Youth. Besides, such is the Strict­ness and Purity of the Law of God, and so great the Weakness and Disa­bility, the Ignorance and Inadver­tency of Mankind, that if God will make no Allowance for humane [Page 161] Frailty, who can stand before his Tribunal? And, if any Allowance be made for Sins of Infirmity, there are so many Abatements to be made for Sins committed through sudden Passion, through Mistake, through the unavoidable Impotency of humane Nature in this degenerate Condition, that the Severity of that Day is not much to be feared.’

This is the utmost of the Sinner's Plea against the Severity of the Day of Judgment: But, to shew how faulty it is, I shall offer these Considerations;

1. That God will certainly Judge the Act. 17. 31. World in Righteousness; and therefore none shall have Cause to complain of the Harshness or Severity of his Pro­ceedings. For, this Righteousness is not the Rigour of Justice, but that Equity which hath a Regard to the Circum­stances of Actions, and the Abatement and Extenuation of Faults which arise from them.

2. None shall suffer at that Day, but for their wilfull Impenitency, and ob­stinate Continuance in Sin. For, this is not only agreeable to the Mercifull Nature of God, to forgive repenting Sinners; but it is one of the great De­signs [Page 162] of the Gospel to assure Mankind of it by the highest Testimonies, even by the Death and Resurrection of the Son of God, and all the Miracles wrought in Confirmation of it, and of the Truth of his Doctrine.

3. There are several Degrees of Wil­fulness and Obstinacy, and Men's Judg­ments shall be according to them. Some Men's Capacities, Opportunities and Helps have very much exceeded others; some have broken through stronger Convictions and more power­full Assistances of Grace than others; some have had more early Instructions, more frequent Warnings, more obli­ging Favours from Heaven than others. And as it is reasonable that Persons suffer for their obstinate Continuance in Sin, so that they should suffer accor­ding to the Degrees and Circumstan­ces of it.

(4.) It is no unjust Severity in God, to deprive Men of that Happiness which they have wilfully refused; and to con­demn them to that Misery which their Sins have deserved. Hath not God made the most condescending Offer of Mercy and Salvation, that it is possible for Creatures to expect from him, af­ter [Page 163] so many and great Provocations? Could Heaven stoop lower than it hath done to vile and ungratefull Sinners? When the Son of God came down from Heaven on purpose to reconcile God and Man together: When the Spirit of God warns and excites their Minds to the Consideration of their Eternal Welfare: When the Messengers of this Reconciliation are to woo and intreat and beseech Sinners in Christ's stead, as tho' God did beseech them by them, that they would be reconciled to God; When the Patience and Goodness and Long suffering of God is exercised so much on purpose to lead them to Repentance; When God instead of perfect Obedience, is willing to pardon and pass by so many Offen­ces, if they truly repent of them, and to receive them still into his Favour and Mercy; When after all this Men do rather preferr the present Pleasures of Sin, before all that Happiness which God so freely offers, is it any Injustice in him to suffer them for ever to be de­prived of that which they so wilfully, so ungratefully, so obstinately refused? And supposing the Souls of Men to sub­sist in another World free from all those Clouds of Errour and Mistake, and the [Page 164] false Notions they are deceived by here, as well as all the Diversions and Plea­sures of this Life, it is not to be ima­gined, but they must for ever suffer an intolerable Anguish within (called, A Worm that never dies, and a Fire that Mar. 9. 44. never goes out,) from the Reflections upon their own Folly. What Venge­ance beyond this God may inflict, we now know not, (may none of us ever know it!) but we are sure it will ne­ver exceed the Proportion and Desert of their Sins. Which is sufficient to clear the Justice of God in his Procee­dings with Mankind in the Day of Judg­ment.

2. It remains now only to shew by what means God's bringing us to Judg­ment may make a deeper Impression upon our Minds; By considering these two things:

1. That our not considering it will not make our Condition better, but much worse.

2. That our Considering it is the best means to prevent the evil Conse­quences of it.

(1.) Our not considering it will not make our Conditon better. There were great Reason indeed to walk in the [Page 165] way of our hearts, and in the sight of our eyes, and never trouble our selves with what will happen at the great Day, if the putting it out of our Heads would make our Accounts the easier when it comes. But alas! Whether we think of it or no, the Account runs on, and we must answer to every particular at last; and how unprovided shall we be, if we spend no time here in examining, stating and clearing of them as far as we are able. It is a mighty Privilege we have by the Gospel, that God al­lows us to clear our Accounts with him in this World; For, if we would judge our selves we shall not be judged. i. e. If 1 Cor. 11. 31. we call our selves to a strict Account for our Actions; if we repent heartily and sincerely of our Sins; if we seek earnestly to God for Mercy; if we have our Consciences cleansed by the Blood of Christ from the Pollution of our Sins, then we may with Joy and Peace in our Minds think of the Great Day of Re­compence. But if we never enter into our selves, to search and examine our own Actions, never look into the Ha­bits of our own Minds, nor charge our selves with the Guilt of the Sins we have committed, how can we ever hope [Page 166] to escape the Scrutiny or avoid the Se­verity of that Day? For our Account continually increases by our Neglect of it, and the Burthen of God's Wrath must be so much heavier when we have taken no care to lessen it, but after our hardness and impenitent hearts have only [...]om. 2. 5. treasured up wrath against the day of wrath.

(2.) Our considering that God will bring us to Judgment is the best means to prevent the evil Consequences of it. For, although we cannot hope to plead Innocency; yet, (which is next in Point of Wisdom) this is the most ef­fectual Motive to bring us to Repen­tance: And that which makes us re­pent makes us to grow wise in time, and to lay a good Foundation for Eter­nal Life. There are many Arguments to induce us to it in the Folly and Shame of our Sins; the Wisdom of Reflection and Reformation; the Instances of it and Exhortations to it recorded in Scri­pture; but there is none more sensible and which touches Men more in Point of Interest and Concernment than this of a Judgment to come. ‘Must I then, saith a penitent Sinner, give a strict Account to God of all the evil Acti­ons [Page 167] of my Life, and suffer according to the Desert of them if I die in Im­penitency? How much doth it then concern me to repent betimes, to repent in good earnest, to repent while there is hopes of Mercy! A­way then all ye deceitfull Vanities of this wicked World, ye have too long deceived and seduced me: What will all this vain shew, this busie Sedu­cer, this impertinent Outside of the World signifie, when I must be stript of all, and stand guilty and accused by my own Conscience before the Judgment-Seat of Christ? Oh! how wretched shall I be, if my Consci­ence condemns me before the Sen­tence of the Judge! Therefore, I am resolved to prevent the Judgment of that Day; I will accuse, judge, and condemn my self; nay, I will pro­ceed to Execution, as to all the vi­tious Habits and corrupt Inclinations within me. And although I cannot wholly mortifie them, yet I will cru­cifie them; i. e. nail them to the Cross, and allow them no longer Li­berty; and albeit they may struggle for a time, yet I will never give way to their Dominion over me any [Page 168] more; that so Death and Judgment may find me prepared, if not with unspotted Innocency, yet with hear­ty and sincere Repentance.’

To conclude all; let the Considera­tion of this Day of Judgment to come enter deep into our Minds, and awaken us out of our Lethargy and Security. We are very apt to put off unpleasing things from time to time, and to pass away our time here as easily as may be. But this is no part of Wisdom, and we shall extremely blame our selves for it one time or other. The best we can do now, is to recover what is past by Re­pentance, and to set our selves to the making up our Accounts with God in this World: For, we are all walking on the brink of Eternity, and know not how soon we may drop into it. But what Eternal Horrour and Confusion must follow us, if we go on to slight the Opportunities he still affords us of making our Peace with him who is to be our Judge? May God therefore of his Mercy awaken us all to a timely and serious Repentance, and then our Iniquities shall not be our Ruine.

IF we look into the Scope and De­sign of this Epistle, we shall find St. Paul at the time of writing it, un­der more than ordinary Apprehensions [Page 170] of the sad Condition of the Christian Church.

As to Himself, he had great Satisfa­ction in the particular Care of Divine Providence towards Him: For, God 2 Tim 3. 11. had not only formerly delivered him out of many Persecutions; but had lately rescued him out of the Mouth of the Lion, i. e. from a great and immi­nent Ch. 4. 17. Danger. And though he foresaw, that the time of his Departure was at hand; yet that was so far from giving Ch. 4. 6. him any Trouble, that he had the Com­fort of a good Conscience in looking back; I have fought a good fight, I have Vers. 7. finished my course, I have kept the faith; and in looking forward, Henceforth Vers. 8. there is laid up for me a Crown of Righ­teousness, which the Lord the Righteous Judge shall give me at that Day.

But all his Dissatisfaction did arise from looking about him; For without were Fightings, and within were Fears. The Persecutions abroad were indeed so sharp and severe, that none could keep a good Conscience without a share in them; which makes him say, Yea, and all that will live godly in Christ Je­sus shall suffer Persecutions. But this Vers. 12. was not that which troubled him most; [Page 171] for there were two things which seem to have made a deep and sad Impressi­on upon his Mind.

(1.) He observed a great Coldness and Indifferency among some who pre­tended a mighty Zeal for the common Interest of their Religion before. Of this he gives a strange Instance in his own Case. At my first Answer, saith he, no man stood with me, but all men for­sook Ch. 4. 16. me; I pray God it be not laid to their Charge. They might think it Prudence and Caution at such a dange­rous time, but the Apostle certainly thought it a fault, or else he would ne­ver have pray'd that it might not be laid to their Charge. Something might be said in Excuse of those who were so near danger; but what can be said for the general Coldness of those at a Di­stance? This thou knowest, that all they Ch. 1. 15. which are in Asia be turned away from me. A sad Consideration to Timothy, who was entrusted by him with the particular Care of those in Asia! For, what Comfort could he hope for among them, who were turned away from St. Paul? Such a Defection as this must needs bring great dishonour to Religi­on, as well as dissatisfaction to him.

[Page 172] (2.) He observed a busie sort of Se­ducers, who were crept in among them; who were crafty, restless and designing Men; such as could not compass their own ends without taking upon them a Pretence of Zeal for Religion. They were Men of as ill Tempers as we can well imagine Men to be; They were lo­vers of themselves, covetous, boasters, proud, &c. But he concludes their Cha­racter Ch. 3. 1, [...], 3, 4. with what one would have least expected from such a sort of Men, that they had a Form of Godliness. They Vers. 5. were such painted Sepulchres that made a more than ordinary Shew and Ap­pearance, but within there was nothing but Rottenness and Corruption. Men who pretended to Religion without Vertue; and hoped to be accounted Godly without any real Goodness. They made a great Shew of Zeal about some things, and were industrious in gaining Proselytes; for which end they crept into Houses, &c. but whatever they pre­tended, their own Interest lay at bottom; Supposing that gain is Godliness; and they were so far from any hopes of Amend­ment, 1 Tim. 6. 5. that St. Paul gives that dreadfull Character of them, that they waxed worse and worse, deceiving and being de­ceived. 2 Tim. 3. 13.

[Page 173] And what now should Timothy do under such a Complication of ill Cir­cumstances? Should he only stand still and see which way things would go? Or should he give way to Desponden­cy and sink under the Burthen of his Fears? No, St. Paul, altho' at a Distance, and a Prisoner, yet thinks fit to rouze, to animate, to incourage him; and not only to put him in Mind of the Gift of 2 Tim. 1. 6. God which was in him; but of that Spi­rit and Temper, which true Christia­nity possesses Men's minds with.

For God hath not given us the Spirit of Fear, but of Power, of Love and of a sound Mind.

Which words may be considered two Ways:

I. With respect to Difficulties and Troubles in the World; and so it is not a Spirit of Fear, but of Power. Some render it Spiritum Timiditatis, a timo­rous, pusillanimous Spirit; which is apt to be dejected with Fears, so as not to have Courage and Resolution enough to do ones Duty for fear of Danger; and a Spirit of Power is that which sup­ports and bears up the Mind under a Prospect of Difficulties, so as not to be [Page 174] hinder'd thereby from that Duty which lies upon us.

II. With respect to the Humours and Passions of Men; and so it is a Spirit of Love and of a sound Mind: Not a pee­vish, froward, exasperating, provoking Spirit, but a Spirit of Love; Not a tur­bulent, seditious, unruly Spirit, but of a sound Mind.

1. With respect to Difficulties and Troubles. Which may be understood two Ways:

1. As it may relate to such as St. Paul and Timothy; We have not received, i. e. we that have an Apostolical Spirit given to us.

2. As it may relate to all Christians; We that own Christ sincerely and tru­ly have not received, &c.

(1.) I shall confider the Words with respect to the Apostolical Spirit; be­cause this day we commemorate one of them, (St. Matthew.)

Those who had the Apostolical Office committed to them, (whether Prima­rily by Christ himself, or Secondarily by the Apostles, as Timothy and Titus and others) had great need of this Aposto­lical Spirit. For, really, the Difficul­ties [Page 175] were so great, which they were to go through, that no ordinary Measures of Courage and Resolution would serve them. When men fight with Enemies in the open Field, there is a Multitude combined together; among whom there is abundance of Noise and Heat and Examples; and the Hopes of present Victory, and the Shame and Danger of running away; which animate Per­sons in a Day of Battel: But it is an­other kind of Courage which is requi­red to make Men bear up against the Malice and Subtilty of the Devil and of wicked Men; for here the Combinati­on is to all appearance much stronger on the worse Side; and if we are to judge of Success by Numbers, those who promote Vertue and Goodness could never bear up against their Ad­versaries; who were sure to carry it by the Poll.

There were among the Heathens some few great Men, who endeavour'd to reform the Vices of Mankind: But, alas! What poor Success had they in their Attempts this way? Although they wanted neither Wit, nor Learning, nor Address to carry on this Noble De­sign; such as Socrates at Athens and E­pictetus [Page 176] at Rome, and some others, who lived agreeably to their Doctrine; yet how little Effect had both their Pre­cepts and Example on the rest of the People either at Athens or Rome? So­crates declared a mighty Resolution ra­ther to die than to say or do any thing unbecoming the Station God placed him in; and upon the Prosecution of two malicious Men, the prevailing Party were resolved to try the Experiment, and took him at his Word. After which, his Disciples durst not deal so plainly and openly as he had done; and the Artifice they were put to, lost the force of the best Part of their Philoso­phy; which they so mixed with Num­bers and Figures and abstracted Specu­lations, that it became a Mystery, in­stead of a plain Design to reform the Manners of Men. The best and wisest of them seem to have taken more pains to satisfie themselves, than to have instructed others; or if they did, they were some few chosen Disciples, whom they initiated with as much Care, as they were wont to do in their solemn Mysteries.

But the Apostles undertook to reform the World, as to two things, which [Page 177] Mankind are the hardest brought off from, and those are Idolatry and Vice. And they went plainly and roundly to work, which Men can the least bear; as we see by the Persecutions they un­derwent almost in every Place assoon as their Design was understood. There was a general Clamour against them as the Disturbers of Mankind, as those Acts 17. 6. who turned the World upside down; which in some sense was true, but not as they meant it with respect to Order and Go­vernment. But when Men have no mind to be reformed, they must have some Terms of Reproach to fasten up­on those who go about to do it. It being natural for them to put Pictures of Devils on those, whom they have a mind to execute. And when they en­deavour'd to convince them of their Immoralities, they were very impati­ent; of which we have a clear Instance in St. Paul's Preaching to Felix concer­ning Act. 24. 25. Righteousness and Temperance and Judgment to come: which were excel­lent Subjects, but they went too near him; he was too much concerned, to be willing to hear any more of them. The Discourse of St. Paul had too much Force in it for him to bear it any lon­ger; [Page 178] for it caused such a disorder in his Mind as affected his Body, for, Felix trembled: And then he thought it best to dismiss him to a more convenient Sea­son, which never came, that we read of. Which shews, how much more wil­ling Men are to continue in their Faults, than to hear them reproved in order to Amendment. Am I therefore be­come Gal. 4. 16. your Enemy, saith St. Paul, because I tell you the Truth? No doubt of it: For, no Truths can be so uneasie and provoking as those which gaul the Con­sciences of Men.

The false Teachers whom St. Paul complains so much of, were sensible of the Inconveniencies which follow'd plain Truth; and therefore, to avoid Persecution, they so mixed and adultera­ted the Doctrine of the true Apostles, that it lost its main Force and Efficacy. And although by their shifts and com­pliances with Jews and Gentiles, they escaped the hard Usage which others underwent; yet the Effect of it was, that their Doctrine took no deep root­ing in the World: For, in Origen's time, a very inconsiderable Number of their Disciples were left. But though the plain Simplicity of the Gospel met with [Page 179] Persecutions on all hands; yet by the undaunted Courage of the Preachers of it, the more it was opposed, the more it prevailed; and at last triumphed o­ver its greatest Persecutors.

(2.) These words may be under­stood with respect to all Christians; and so they shew what the Temper and Spirit of Christianity is, where it hath its due and proper Effect upon men's minds.

The Moralists speak much of an ex­cellent Vertue, which they call Magna­nimity: which implies such a Greatness of Mind, that it carries a Man on in doing what becomes him, without be­ing discouraged by the Fears of what may befall him in it.

And this our Saviour doth suppose to be so attainable by all his Disciples, that he requires it from them. Fear not them which can kill the Body, but are not able to kill the Soul; or Be not afraid Matth. 10. 28. of them that kill the Body, and after Luk. 12. 5. that have no more that they can do, i. e. Govern your Fears by the Considerati­on of another World and not of this. But is this possible, to be rid of our Fears as to this World? It may be some Heroical minds may attain to this; or those on whom God bestows the extra­ordinary [Page 180] Gifts of his Spirit: But can any by the common Measures and As­sistances of Grace reach to it? Fear is a natural and violent Passion; which is not easily dissembled, much less cured; and the weaker any are, as to Mind or Body, the more they are subject to the Power of it. There are some Consti­tutions by Reason of their dark and confused and melancholy Apprehensi­ons of things, can never get out of the Labyrinth of their own Fears. And where Suspicions and Jealousies find an easie Entertainment, it is not possible to cure such Person's Fears; for they are afraid of all possible things. Such I must exclude as labouring under a Disease of Imagination; as we do those who are under a Fever; And for whose Unreasonable Fears I know no better Cure than there is of Madness, which is to bring the Persons to the Use of Reason as well as we can; and if Reason doth not cure them, nothing else will.

But let us suppose the Fears reason­able, i. e. such as considering the State of the World a prudent Man may just­ly apprehend; is it not possible to ma­ster these Fears? Not to cure our Appre­hension when it is reasonable, but to take [Page 181] Care, that it do not torment and disquiet our Mind; but especially that it do not hinder us from doing our Duty.

And this is that Spirit of Christian Magnanimity which I design to speak of; and to make the Matter as clear as I can; I shall,

(1.) Enquire into those things which the Nature of Magnanimity requires in general.

(2.) Shew the particular Measures of it according to Christianity.

(3.) Consider the Possibility of attain­ing of it, and the Means in order to it.

(1.) As to Magnanimity in general; It is not so much any one Vertue, as a Result from several put together; and especially these,

(1.) Integrity of Mind: Which im­plies these things.

1. A Freedom from any mean and sinister Ends in what we do. Aristotle, who considered the [...]. Arist. de Virt. & Vitiis. Nature of Moral Vertues, as well as any Man, saith, there can be no Magnanimity with­out Simplicity and Truth. And Ita (que) Viros fortes, magnanimos, eosdém­que bonos & simpli­ces, veritatis amicos, miniméque fallaces esse volumus. Off. l. 1. Cicero saith, Men of Courage and [Page 182] Magnanimity, are Men of Simplicity and Truth, and not given to Tricks. It is the Sense of its own Weakness which dis­poses any living Creature to craft and cunning: The Lion knows his own strength and despises it; the Fox is sen­sible he hath not strength enough for his own Security, and therefore tries all other ways to compass his End. A Spirit of Magnanimity is above all little Arts and Shifts, which tend only to some mean and pitifull End, not worthy to be regarded. Men of Arti­fice and Design may think it Weakness and Folly; but it is really a Greatness of Mind which makes a good and wise Man despise such things as unbecoming that true Greatness which lies in a ge­nerous Integrity: which cunning Men can no more reach to, even when they affect it, than an Actor upon a Stage can the true Greatness of a Prince.

2. Sincere and unaffected Goodness. Which is that, which Aristotle calls [...], and makes absolutely ne­cessary to Magnanimity. The first thing Nicom. l. 4. c. 3. in the Character of a good Man among the Moralists is, that he be inwardly so; not taking upon him the Appea­rance and Shew of Vertue for the sake [Page 183] of others; but forming his Mind and Temper according to the Principles and Rules of it. And when he hath done this, the whole Course of his Actions will be agreeable thereto: he will not only be just and temperate, but kind and obliging, ready to do good to all, according to his Circumstances; and behaving himself under all, as becomes a good Man.

(2.) There must not only be Inte­grity, but Courage and Resolution; with­out which, in difficult times, it is im­possible to maintain Integrity. I do not by this mean any sudden and vio­lent Heats, which rather shew the great­ness of the Passions than of the Mind; but a calm and sedate Courage, which exceeds the other, as a Man of true Va­lour doth one that is rash and fool­hardy. The latter may do bolder things than the other; but none of the Mora­lists allow it to be true Fortitude; for that must be guided by Reason and Discretion. The bold and daring Man never considers what he doth; but he is carried on by a sudden and violent Impetus, or such an agitation of Spi­rits, that suffer him not to think; but on he goes, and if he meets with S [...]c­cess, [Page 184] it is more owing to his Passion and Heat, than to his Wisdom or Cou­rage. Violent and furious Heats (al­though under a Pretence of Zeal for Religion) are like the furious On-sets of undisciplined Soldiers, which do more mischief by their want of Order, than they do good by unseasonable Cou­rage. True Courage must be a Regu­lar thing; it must have not only a good End, but a wise Choice of Means; and then the Courage lies in the vigo­rous Pursuit of it: not being disheart­ned by difficulties, nor giving over through despondency and disappoint­ments.

(3.) There must be an Indifferency of Mind, as to the Event of doing our Duty. Not a perfect Indifferency, which humane Nature is hardly capa­ble of; but such as keeps a Man's mind firm and constant so as not to be mo­ved from the Dictates of a well-satisfied Conscience by the Motives of this World. It was a remarkable Saying of Socrates, which Antoninus takes notice of, That man, saith he, is of no value, Antonin. l. 7. §. 44. who regards any thing so much as doing his Duty. It is not whether a Man lives or dies, but whether what he doth bejust [Page 185] or unjust, whether it becomes a good Man to do it, or not, which he is to look af­ter.

If thou canst not find any thing in life, l. 3. §. 3. saith that excellent Emperour himself, better than Justice and Truth, a sound Mind ( [...] the word here used) and a discreet Courage; then make this thy great business and apply thy self to it with all thy heart. Let neither popular Applause, nor Power, nor Riches, nor sensual Pleasure draw thee off from it. Choose that which is best and pursue it, [...] with simplicity of Mind and the free Inclination of thy Will.

But the Roman Orator goes beyond them, when he saith, That Nothing ar­gues off. l. 1. so mean and narrow a Mind, as the Love of Riches; nothing savours more of a great Mind, than to contemn them; and if Men enjoy them to bestow them in Beneficence and Liberality. And again,

To value Justice and Honesty and Kind­ness l. 3. and Liberality above Pleasure and Riches and Life it self, and the common good above ones private Interest, argues a truly great Mind, and is most agreeable to humane Nature.

[Page 186] These things I have mention'd, not only to clear the Nature of Magnanimi­ty; but to shew what generous Noti­ons these Heathens had concerning the Practise of Vertue and Integrity, even when it was accompanied with Losses and Hardships for the sake of it; and what a mean Esteem they had in Com­parison of that great Idol, which the World still worships, i. e. Riches.

(2.) I now come to shew the true Measures of Magnanimity according to the Christian Doctrine. And that con­sists in two things:

1. In studying to please God above all things.

2. In choosing rather to suffer than displease him.

1. In studying to please God above all things. Aristotle hath observed that Mor. l. 4. c. 3. Magnanimity hath a particular Respect to Honour: The Question then is, whe­ther it relates to what gets Esteem and Honour among Men; or, to that Ho­nour which comes from God. It's [...]ue, the Heathen Moralists knew very little of this; although Aristotle once men­tions [...], 10. the Kindness which God hath for Persons of the most excellent and vertu­ous Minds, as being nearest of Kindred [Page 187] to the Gods. But this was not settled as a Principle among them; but it is the Foundation of all true Religion with us, that our main Care ought to be to please God, and to value other things as they are most pleasing to him. The most refined Atheists of this Age confess, that the Doctrine of the Pro­phets and Apostles is very Pious and Vertuous; although they look on them as deceived in their Imaginations. We take what they grant, viz. that the Mo­rals of Christianity are very good; but we say, that it is a heightning and im­proving of Moral Vertues to make them Divine Graces; and not to practise them meerly as agreeable to Reason, but as pleasing to God. Those who allow a God, who is wise and power­full, do confess, that no Sacrifices are so pleasing to him, as a Pious, devout and vertuous Mind: but then they were to seek, as to the Measures of Piety and Vertue. But that is the Infinite Ad­vantage by the Scriptures, which we enjoy, that by them we know what is most pleasing to God. He hath shewed thee, O Man, what is good, and what hath Mic. 6. 8. the Lord required of thee; but to do justly, and to love Mercy, and to walk [Page 188] humbly with thy God▪ When God shew­eth us our Duty, we have no longer any ground to dispute it; especially, when it is so agreeable to the Divine Nature, and our own. What can we do better with respect to Mankind, than to do justly and to love Mercy? What can become us more with respect to God, than to walk humbly with our God? To walk with God, is to have a constant Regard to him in the Course of our Lives; thus Enoch walked with God, and Noah and Abraham: and to walk humbly with him, is to maintain a due Sense of our Distance from him and our De­pendence upon him. And this Humi­lity of Mind doth not take off from true Magnanimity; for, it is the Magna­nimity of Christians that I am speaking of. The Magnanimity of Philosophers carried them beyond the due bounds of their Dependence upon God; for they presumed upon their own Sufficiency, both as to the Support of their Minds under Difficulties and the making them­selves happy. In both which they were lamentably mistaken. But the Humi­lity of Christians in depending upon God for Assistance and Happiness is so far from being inconsistent with Mag­nanimity, [Page 189] that it is not to be had with­out it. For, saith St. Paul, I can do all Phil. 4. 13. things. Can any thing be said greater than that? But how? Through Christ which strengtheneth me. And this De­pendence upon God for his Grace is no more inconsistent with Magnanimity, than a Favourite's Greatness is with his Duty and Service to his Prince. The Christian's Magnanimity lies in having but one to please; but such a one, as is the greatest, the wisest, the happiest Being in the World.

2. But if he cannot please God and the World together, then this Magna­nimity carries him rather to choose suf­fering under the World's Displeasure, than to displease God. This seems a hard Choice; but there would be no Magnanimity without Difficulty. It may please God, that our Duty and Interest may lie together, and then it is Folly and Humour to choose to suffer when we need not. Where there is true Mag­nanimity in suffering, there is an impar­tial and prudent weighing and balan­cing all Circumstances together, before there can be a just Resolution of suffer­ing. And a Man's Courage in suffering depends very much upon the Motives [Page 190] induced him to it; which every Man's Conscience must judge of.

But there are two sorts of sufferings Magnanimity may shew it self in:

(1.) The Necessary and unavoidable Accidents and Calamities of Life.

(2.) The voluntary preferring a suf­fering Condition rather than sinning a­gainst God.

(1.) As to the common Accidents of Life. It is observed by the Moralists, that it is a harder thing to bear things Aristot. Mor. l. 3. c. 12. Aug. 83. q. 36. that are troublesome, than to abstain from things that are pleasant: The Sense of Pain and Suffering being much more uneasie, than the forbearing what is delightfull; which is only crossing a natural Inclination. And though ma­ny Persons choose rather to yield to their vicious Inclinations than to avoid the Pains and Diseases which follow them; yet that is because they look on them as uncertain and at a Distance, and hope they may escape them.

But when it is certain and present, humane Nature is very tender and sen­sible of Pain and shrinks from it; and requires inward Courage to support it self under it. It is observed by the Roman Orator, that a peculiar kind of [Page 191] Courage is necessary for suffering Pains and Diseases; for many that have been brave Men in the Field, yet could not viriliter oegrotare, behave themselves like Men when they came to be sick. The truth is, all Mankind abhorr suf­fering so much, that one of the great Inducements to the study of Morality of old, was to find out some Antidotes a­gainst the common Accidents of Life.

For they soon found there were some Sufferings incident to humane Nature, which all the Art and Skill of the wi­sest Men could never prevent. Our Bodies are continually subject to Pains, to Diseases, to Corruption and Dissolu­tion. Our Estates to Violence, Fraud and Misfortune. Our Houses and Ci­ties to Flames, to Earthquakes, to In­undations. Our Friends and Relations are all liable to the same Calamities with our selves, and that makes our Trouble the greater.

What now should wise Men do? Can they hope to stem the Tide, and to turn back the Stream? No, that is too violent for them. Can they raise any Banks or Sea-Walls against them to keep them out? All such are vain and fruitless. What then? Shall they strip [Page 192] themselves of all the Comforts of Life, that they may leave nothing to Mis­fortune? So some did, to no great pur­pose, unless they could shake off their Passions too. But this doth not look like Magnanimity, but Cowardice; not overcoming an Enemy, but running a­way from him. By the same Method, they must go naked to avoid Robbe­ry; and live on the Tops of Mountains to escape a Deluge.

But some thought these things look'd most terrible at a Distance; whereas if they consider'd how common they were, they would learn to bear them better. But Carneades said well, Malevoli animi Solatium est turba miserorum; it is a kind of ill-natur'd Comfort which one draws from the commonness of Calamities. And after all it is no real Satisfaction to a Man's mind, to think that so ma­ny suffer as he doth; it is like the un­natural Pleasure of Revenge, which one Man takes in anothers Pain.

There is one thing it serves well for, and that is to shew the Folly of great Impatience under such things which the rest of Mankind bear. Thus Julian in his Epistle to Amerius relates a Story Epist. 37. of Democritus his dealing with Darius [Page 193] upon the loss of his beloved Wife. Af­ter several ineffectual Ways of comfor­ting him; at last he asked him, whe­ther bringing her to Life would not put an End to his Grief? No doubt of it. But how should this be done? Let me alone for that; said the Philosopher, if you will provide me all the things I shall desire in order to it. After great Care taken in providing many things for him, Darius asked him if he had all he wanted? No, said he; there is one thing more I must have, and you are the most likely Person to furnish me with it. In short, you must get me three Names to be put upon her Monu­ment of such Persons who have gone to their Graves without Sorrow or Trouble; and you, said he, have very large and populous Dominions, and no doubt if such a thing be to be had, you can procure it. Darius was struck with this, and after some consideration said, he doubted he could not. Why then, said the Philosopher smiling, are not you a­shamed to be guilty of so much Folly as to be so exceedingly cast down under such a Calamity, as though you were the only Person in the World that underwent it? This was agreeable enough to his Hu­mour [Page 194] in exposing the Folly of Mankind; which was a Subject large enough for his whole Life; but he was too pleasant upon it.

I do not deny but the Moralists did find out some very usefull Considerati­ons to bear Men up under the common Accidents of Life; but those of greatest Moment, were such as are much im­proved by Christianity; viz. the Wis­dom of Providence, the Usefulness of Trials, the Benefit of Patience, and the Expectation of a better State.

(2.) As to voluntary and chosen Suf­ferings. We have in Scripture several extraordinary Instances of this kind of Magnanimity; such as Abraham's leaving his Kindred and Country and going he knew not whither on God's Command, and his readiness to sacrifice his Son; which argued an entire Sacrifice of him­self to the Will of God. Such was Mo­ses his choosing rather to suffer Affliction with the People of God than to enjoy the Pleasures of Pharaob's Court. Such was the Son of God's choosing to suffer for our sakes, with admirable Resignation to the Divine Will; and praying for his Persecutors under the greatest Agonies on the Cross., Such was the Apostle's [Page 195] Resolution and Courage, when they re­joyced to be accounted worthy to suffer for the sake of Christ; when they were more than Conquerors in the midst of Persecutions. And truly the Magnani­mity of Suffering rather than Sinning, was never so much shewn to the World as in the Case of the Primitive Christi­ans. There were some few Heroick In­stances of Suffering for Truth among the Heathens; but they were no more to be compared with the numerous Ex­amples of the Primitive Church than the Miracles of the Vestal Virgins were with those of the Apostles.

It could not but amaze the common sort of Spectators of Rome, who were wont to see the Gladiators, (who were either hired or condemned to that cruel Entertainment of others with their blood) to behold a sort of grave and serious Persons expose themselves to so much Torment and Cruelty, when so small a matter as burning a little In­cense would set them free. This was a new Spectacle to the World, and it could not but put them upon thinking what strange sort of Philosophy this was, which inspired ordinary Persons with such a Magnanimity in suffering. They [Page 196] had never found those who pretended to Philosophy among them very fond of Suffering for the Doctrine they taught. They rather liked the Example of Ari­stotle than Socrates; who when the Peo­ple of Athens were enraged against him, withdrew to Chalcis; and when he was upbraided with it, made a witty Ex­cuse, that he had no mind the City of Athens should sin twice against Philoso­phy. Whereas the Christians were so forward to suffer for their Doctrine, that it was imputed as a Fault to them; and it appears by Tertullian that some Tertull ad Scap. out-went the bounds of Christianity in offering themselves too freely to it. This made such as Antoninus and others Antonin. l. 11. Sect. 3. impute all their Sufferings to an invin­cible Obstinacy and a sort of Madness Arrian. l. 4. c. 7. which possessed them: which had been easily confuted, if they would have had the Patience to have examin'd the Rea­sons and Grounds of their Religion, as they did the peculiar Doctrines of the several Sects of Philosophers. But this is not all which Christian Magnanimity doth imply; for it is not only a Spirit of Power, but of Love and of a sound Mind. And so it hath

[Page 197] II. A Respect to the Humours and Passions of Men. And truly, there is such a Variety and uncertainty in them; so much Folly and Mistake; so much Prejudice and Peevishness in some; so much Wilfulness and Stiffness in others; so little Regard to the true Interests of Religion and Vertue, under all the Pre­tences to it; that those who sincerely desire to promote them had need of Magnanimity to bear them up against such Humours and Distempers of Men's minds. Aristotle hath well observed that Magnanimity doth go beyond the Consideration of Dangers. It makes a Mor. l. 4. c. 3. man more ready to do Kindnesses than to receive them; and to forget Injuries. I add, and to forgive them; for else, it is rather want of Memory, than Magna­nimity. It is well he adds one thing, viz. that he that hath Magnanimity is [...], Contented within himself; so he had need to be; for he will find ve­ry little Satisfaction abroad, especially in an Age when Sincerity is almost lost▪ when Men have used themselves to so much Hypocrisie and Dissimulation with God and Man, that they can zea­lously pretend to love what they would [Page 198] be glad to ruine, and cry up Peace and Unity only to get an Opportunity to destroy them. But still true Magna­nimity keeps a Man's own mind at Ease, and makes him to govern himself, as the same Philosopher observes, with due Temper and Moderation in all things. Such a one is not only easie to himself, but to all others, as far as is consistent with his Duty. For a mind truly great, hath nothing of Bitterness, or Sowerness; Peevishness, or Ill-will to the rest of mankind. All malice and cruelty argue a mean and base Spirit. The more noble and generous any Tempers are, the more tender and compassionate they are, the more rea­dy to oblige, the more easie to forgive, the more willing to be reconciled.

But to be more particular, there are two things implied in this Spirit of Love and of a sound Mind.

(1.) The making all reasonable Al­lowances for the Infirmities of others. It makes men to consider the Prejudices of Education; the Variety and Weak­ness of most men's Judgments; the Power of Perswasion; the Biass of Par­ties; and the Shame and Re [...]roach which Persons undergo that break off [Page 199] from them, after they have been once ensnared by them. On these Accounts it makes them rather pity than triumph over the Follies of mankind. There are two things which a great mind doth most abhorr in Religion, and are most directly contrary to a Spirit of Love and a sound Mind; and these are Hypocrisie and Cruelty; which make men false to God, and Enemies to man­kind. These two often go together; and although they are masked under a Pretence of Religion, yet there are no two things more opposite to the true Spirit and Design of it. St. John con­cludes that man to have no true Love to God who doth not love his Brother. He that loveth not his Brother whom he 1 Joh. 4. 20. hath seen, how can he love God whom he hath not seen? And we may argue the other way; If a man doth not love God, how can he love his Brother? When the Love of God is the best Foun­dation for Charity and Kindness to our Brethren; who were at first made after the Image of God, and have it again re­newed in them by the Power of Divine Grace in Righteousness and true Holi­ness. Eph. 4. 24. And even where that doth not appear, yet there is a Tenderness and [Page 200] Compassion due to mankind, as far as is consi [...]ent with the Order and Go­vernment of the World.

(2.) The Spirit of Love and of a sound Mind, consists in laying aside private Animosities and Heats for a publick and general Good. That is a thing too great and too sacred, to be exposed and ridiculed, as though it were only a popular Pretence for Faction and Sedition. Whereas nothing is more directly opposite to it; for therefore it is called Faction and Sedition, because it is against it. If it hath been abused by Men of ill Minds, so have the best things in the World; but they do not lose their Nature and Exce [...]lency by it. If there be not such a thing as a com­mon Good, whence comes any Man's obligation to preserve Order and Go­vernment, and to seek the Safety and Welfare of his Country, although it may be to the hazard of his own Life? If there be such a thing, it deserves our Regard in the first Place, and we ought to lay aside all P [...]ejudices, and mutual Animosities and the Interests of parti­cular Parties, and heartily to promote that which is our true common Inte­rest, as we are English-men and Prote­stants [Page 201] of the Church of England; which is a great and considerable Part of the Christian Church, and the Chief of the Reformation. It is hard for any not to see that the whole Protestant Interest lies at stake; and that the Preservation of it depends very much on our Con­duct and Union at this time.

But if we find any to be humoursome and peevish, any to struggle more for the Interest of a Party to make it up­permost, than for our common Good, although it be a very sad Consideration and bodes very ill to us all; yet we have that poor Comfort left us, that Men were as ill disposed even in the Apostle's times. For saith St. Paul, (at Phil. 2. 21. a time when one would have thought they should have been much better in­clined) All men seek their own, not the things which are Jesus Christs. I hope it cannot be faid of all now; but I fear it is so true of too many, that it is one of the worst Symptoms of the pre­sent State of our Affairs. And that which makes it more deplorable is, that some Men have entertained such Suspicion and Jealousie of each other, that he that goes about to reconcile them, instead of making them Friends, [Page 202] is look'd on as a common Enemy. I am afraid there is not Sincerity and In­tegrity enough left to be a Foundation for uniting several Parties among us; at lest there wants an Opinion of it. And as long as there are such Mistrusts and Jealousies, the greatest Integrity is so far useless.

Some learned and good Men have been of late apt to perswade themselves and others, that the glorious and hap­py Times of the Church are coming on; I could be glad to be of their opi­nion; for it is a comfortable thing to a man who travels in an ill Road and with bad Company, whom he is per­petually afraid of, to see at a distance a pleasant and safe Country, where he shall be rid of his Fears and Dangers. But I confess, I cannot much please my self with such thoughts, till I see the Tempers of Men's minds begin to change towards one another. If I could once see the Spirit of Love and a sound Mind prevail among us; if men would be contented to sacrifice their Humours and Piques to the publick Interest; in short, if there were any hopes Men would be wise and good, there were then a great Foundation for hope, that [Page 203] all things would be settled among us, so as to continue for succeeding Gene­rations.

But if Men will persist in their own wilfull Humours; if they had rather all should perish, than they not compass their own Ends; we need no foreign Enemies to come in upon us, we shall soon come to that height of Animosi­ty, as to bite and devour one another; Gal. 5. 15. and then it is an easie Inference, that we shall be consumed one of another. I am far from thinking our Case desperate; for I hope Men have not lost all their Sense and Zeal for our common Inte­rest; but if Men's Heats and Passions increase and grow fiercer, a Man needs not pretend to prophecy to foretell what the dreadfull Consequence will be.

The true Spirit of Religion seems to be buried in Men's warm Contentions about it; and some have pretended to a sort of Zeal without Conscience, to Religion without Faith, and to Scruples without common Honesty.

If ever God designs to do us good, there must be a great Alteration in Men's Tempers and Manners. We must have more Sincerity and Inte­grity [Page 204] among us; the want of which hath caused such a general Mistrust of one another; that if Faith were to save the Nation, I am afraid there is hard­ly enough left in it. And it looks like one of the Symptoms of the Day of Judgment upon us: For, If the Son of Man should come, he would hardly find Faith upon Earth.

But instead of discoursing of Magna­nimity, I am sensible I have run into the Object and Reason of our Fears. But therefore to conclude all, I shall speak briefly to the last Particular, which was,

(3.) To consider what Arguments and Means there are to support us a­gainst our Fears; or to attain to that Christian Magnanimity I have been dis­coursing of. And there are two great Arguments which Christianity doth particularly recommend to us.

1. Let things go as ill as we can fear in this World; if we are sincere Christians, there is a far better State to come; to which we shall be admit­ted when we are once out of this trou­blesome and sinfull World. There will be no Hurries and Confusions, no Jea­lousies and Suspicions, no Piques and [Page 205] Animosities. The highest Regions of the Air are the most calm and serene; all the Clouds and Storms and bluster­ing Winds are below and arise from the Atmosphere. If our Minds were more loose from the World we should be more at quiet: For, at the bottom, the Considerations of this World make Men so troublesome in it. It is Ho­nour or Power or Riches which make them so unquiet, and endeavouring to supplant and undermine one another: If Men could learn to be content with that which they pretend was all they so long and so impatiently desired, there might be some hopes of seeing something like Peace and Unity among us: but if Liberty be thought to signi­fie nothing without Power, it is rea­sonable to suppose that Power will sig­nifie nothing, unless it be all in their own Hands. And what can they ima­gine the rest of the Nation will do? Will they suffer an established Church, and such a one as ours is (which I think an Apostolical Church, as to Do­ctrine, Worship and Government, if there be any now in the World) to be run down with the violent Heats of [Page 206] some men, and look on as wholly un­concerned? They are extremely mista­ken in the Temper of the Nation who think so. But if Men will not be qui­et, when they have all they pretended to desire, what can we expect but fur­ther Animosities will discourage our Friends, animate our common Enemies, and expose us all to Confusion, if not to Ruine. If Men loved this World less and another better, they would be more quiet here, and be more carefull to prepare for that better State. If our Conversation were in Heaven, as it ought to be, with what Contempt should we look down upon the busie Designs, the restless Cares, the vain Hopes and the perplexing Fears of the greatest Part of Mankind? Then we should have more Peace and Tranquil­lity in our Minds while we live, and greater Satisfaction when we come to die. For Integrity and Innocency will keep us most from giving disturbance to others, and from finding any in our own Breasts. Whoso hearkeneth unto Wisdom, shall dwell safely and shall be quiet from the Fear of Evil. Prov. 1. 23.

[Page 207] 2. We are assured that we are under the constant Care of Divine Providence. The Tranquillity of our Minds in this World depends very much upon the Esteem we have of Providence and the Trust we repose in God. What makes Children pass their time without solici­tous thoughts about themselves, but the Confidence they have in the Wis­dom and Care of their Parents? What makes Passengers lie down at rest in a Ship at Sea, but because they trust to the Conduct of their Pilot? We cannot alter the Methods of Providence by all our Solicitude; God will govern the World by his own Measures and not by ours. The Government is his, the Duty of Submission is ours. Let us not then be peevish and quarrelsome at what he doth; but make the best Use of any extraordinary Instance of his Providence which seems to be intended for our Good, unless we turn it another Way.

But it is not enough to be meerly contented with Providence; but we ought to be active and usefull in our own Places to promote the common Interest; and not to repine and mur­mur [Page 208] at what is necessary for the Sup­port of it. Let us not torment our selves with Fears of what may and what may not happen; but let us commit our selves to God in well-doing as to our Creatour and Preserver.

IF these Words were to be understood without any Restriction or Limita­tion that Christ Jesus came into the World to save sinners, they would overthrow [Page 210] the great Design of the Gospel, and make its excellent Precepts useless and ineffectual. For, to what purpose should Men be put upon the severe Practice of Repentance, Mortification and a conti­nued Course of a Holy Life, if the meer being Sinners did sufficiently qualifie them for Salvation? This indeed would be thought a Doctrine worthy of all Ac­ceptation by the greatest Sinners; but it could not be a faithfull saying, being not agreeable either to the Nature of God, or Revelation of his Will by Christ Jesus. But St. Paul speaks of such Sin­ners as himself had been; i. e. such as had been great Sinners, but had truly and sincerely repented. Of whom I am chief. What then? Must we look on him as the Standard and Measure of such Sinners whom Christ Jesus came to save? What will then become of all those who have been Sinners of a higher Rank than ever he was? It's true in the Verses before the Text, he sets out his Sins, as a humble Penitent is wont to do, with the worst Colours and deepest Aggravations, Who was before a blas­phemer and a persecutor, and injurious; but yet he adds, that he obtained Mer­cy Vers. 13. because he did it ignorantly, in unbe­lief. [Page 211] How then is St. Paul the Chief of Sinners? Are Sins of Ignorance and Mi­stake the greatest of Sins, for which Christ died? Is there no Expiation for any other by Jesus Christ? What will become then of all such who sin against Knowledge and Conscience, and not in Ignorance and Unbelief? Can none of these hope for Mercy by Christ Jesus, although they do truly repent? But the Blood of Christ is said elsewhere to 1 Joh. 1. 7. cleanse us from all Sin; not, while we continue in them, but if we repent and forsake them. And Jesus Christ is said Ch. 2. v. 2. to be a Propitiation for our Sins; and not for ours only, but for the Sins of the whole World. And therefore this Ex­pression of St. Paul notes his great Hu­mility and deep Sense of his own Sins; but doth not exclude others from the hopes of Pardon whose Sins have other Aggravations than his had. For, if we leave out the last words as peculiar to his Case, yet the other contain in them a true Proposition and of the greatest Importance to Mankind; This is a fàithfull saying and worthy of all accepta­tion, that Christ Jesus came into the World to save sinners.

[Page 212] This, you may say, is a matter out of all doubt among all such who hope for Salvation by Christ Jesus; for all are agreed, that one way or other we are to be saved by him. But there is great Difficulty as to the Way of saving sinners by Christ Jesus; whe­ther by the Doctrine and Example of the Man Christ Jesus, by the Power he attained through his Sufferings; Or, by the Eternal Son of God's assuming our Nature, and suffering in our stead in or­der to the reconciling God to us, and ma­king a Propitiation for our Sins. These are two very different Hypotheses or Notions of Christ's coming to save sin­ners; and the former seems more easie to be understood and believed; and the other seems to have insuperable Diffi­culties in point of Reason; and to run our Religion into Mysteries, which ex­pose our Faith and make Christianity appear contemptible to Men of Sense and Understanding. Is it not therefore much better to embrace such a Scheme of it, as will have the least Objection against it, that so Men of Reason may not be tempted to Infidelity, and Men of Superstition may not under the Co­lour [Page 213] of Mysteries bring in the most ab­surd and unreasonable Doctrines?

These are plausible Insinuations, and would be apt to prevail on considering Men's minds, if they were to form and make a Religion that might be most accommodated to the Genius and Hu­mour of the Age they live in. And truly no Men (by their own Autho­rity) can pretend to a Right to im­pose on others any Mysteries of Faith, or any such things which are above their Capacity to understand. But that is not our Case; for we all profess to believe and receive Christianity as a Di­vine Revelation; and God (we say) may require from us the belief of what we may not be able to comprehend, especially if it relates to himself, or such things which are consequent up­on the Union of the Divine and Hu­mane Nature. Therefore our business is to consider, whether any such things be contained in that Revelation which we all own; and if they be, we are bound to believe them, although we are not able to comprehend them.

Now here are two remarkable Cha­racters in these Words, by which we may examine these different Hypothe­ses [Page 214] concerning the way of Salvation by Jesus Christ.

I. It is a faithfull saying, and there­fore must be contained in that Revela­tion which God hath made concerning our Salvation by Christ.

II. It is worthy of all Acceptation; i. e. most usefull and beneficial to Man­kind.

Now by these two I shall proceed in the Examination of them.

I. Which is most agreeable to the re­vealed Will of God.

II. Which doth offer fairest for the Benefit and Advantage of Man­kind.

I. Which is most agreeable to the revealed Will of God. For that we are sure is the most faithfull saying; since Men of Wit and Reason may deceive us, but God cannot. When the Apo­stles first preached this Doctrine to the World, they were not bound to believe what they affirmed to be a faithfull say­ing till they gave sufficient Evidence of their Authority from God, by the won­derfull [Page 215] Assistance of the Holy Ghost. But now this faithfull saying is contained in the Books of the New Testament, by which we are to judge of the Truth of all Christian Doctrines. And when two different Senses of Places of Scripture are offer'd, we are to consider, which is most reasonable to be preferr'd. And herein we are allow'd to exercise our Reason as much as we please; and the more we do so, the sooner we shall come to satisfaction in this matter.

Now according to Reason we may judge that Sense to be preferr'd,

(1.) Which is most plain and easie and agreeable to the most received Sense of Words; not that which is for­ced and intricate, or which puts im­proper and metaphorical Senses upon Words which are commonly taken in other Senses; especially when it is no Sacramental thing, which in its own Nature is Figurative.

(2.) That which suits most with the Scope and Design not only of the par­ticular Places, but of the whole New Testament; which is, to magnifie God and to depress Man; to set forth, the infinite Love and Condescention of God in giving his Son to be a Propitiati­on [Page 216] for our Sins; to set up the Worship of one true God in Opposition to Crea­tures; to represent and declare the mighty Advantages Mankind receive by the Sufferings of Christ Jesus.

(3.) That which hath been general­ly received in the Christian Church to be the Sense of those places. For, we are certain, this was always look on as a matter of great Concernment to all Christians; and they had as great Ca­pacity of understanding the Sense of the Apostles; and the Primitive Church had greater helps for knowing it than others at so much greater Distance. And therefore the Sense is not to be ta­ken from modern Inventions, or Criti­cisms; or Pretences to Revelation; but that which was at first deliver'd to the Christian Church and hath been since re­ceived and embraced by it in the seve­ral Ages; and hath been most strenu­ously asserted, when it hath met with Opposition, as founded on Scripture and the general Consent of the Christian Church.

(4.) That which best agrees with the Characters of those Persons from whom we receive the Christian Faith; and those are Christ Jesus and his holy Apo­stles. [Page 217] For, if their Authority be lost, our Religion is gone; and their Autho­rity depends upon their Sincerity and Faithfulness, and Care to inform the World aright in matters of so great Im­portance.

(1.) I begin with the Character which the Apostles give of Christ Jesus himself; which is, that he was a Per­son of the greatest Humility and Con­descension, that he did not assume to himself that which he might justly have done. For let the Words of St. Paul be understood either as to the Nature, or Dignity of Christ, it is certain that they must imply thus much, that when Christ Jesus was here on Earth, he was not of a vain assuming humour, that he did not boast of himself, nor magnifie his own Greatness, but was contented to be look'd on as other Men; although he had at that time far greater and di­viner Excellency in him than the World would believe. Less than this cannot be made of those Words of the Apo­stle, Who being in the form of God, he Phil. 2. 6, 7. thought it not robbery to be equal with God, but made himself of no Reputation and took upon him the form of a Ser­vant.

[Page 218] Now this being the Character given of him let us consider what he doth af­firm concerning himself. For although he was far from drawing the People after him, by setting forth his own Perfection; yet upon just Occasions, when the Jews contested with him, he did assert such things, which must sa­vour of Vanity and Ostentation, or else must imply that he was the Eter­nal Son of God. For, all Mankind are agreed that the highest Degree of Am­bition lies in affecting Divine Honour, or for a meer Man to be thought a God. How severely did God punish Herod for being pleased with the Peo­ple's Folly in crying out, the Voice of God and not of Man? And therefore he could never have born with such posi­tive Act. 12. 22. Assertions and such repeated De­fences of his being the Son of God in such a manner as implied his being so from Eternity. This in his Disputes with the Jews he affirms several times, that he came down from Heaven, not in a Metaphorical but in a proper Sense, Joh. 6. 32, 33. as appears by those words, What and if ye shall see the Son of Man ascend up 38. 50. 58. 62. where he was before? In another Confe­rence he asserted, that he was before A­braham. Joh. 8. 58. [Page 219] Which the Jews so literally understood, that without a Metaphor they went about to stone him; little ima­gining v. 59. that by Abraham the calling of the Gentiles was to be understood. But above all, is that Expression which he used to the Jews at another Conference, I and my Father are one; which they Joh. 10. 30. understood in such a manner that im­mediately they took up stones to have sto­ned v. 31. him. What means all this Rage of the Jews against him? What? For say­ing that he had Unity of Consent with his Father? No certainly: But the Jews misunderstood him. Let us suppose it; would not our Saviour have immedi­ately explained himself to prevent so dangerous a Misconstruction? But he asked them, what it was they stoned him for? They answered him directly and plainly, because that thou being a v. 32, 33. man makest thy self God. This was home to the Purpose. And here was the time for him to have denied it, if it had not been so. But doth he deny it? Doth he say, it would be Blasphemy in him to own it? No; but he goes about to de­fend it; and proves it to be no Blasph [...] ­my for him to say that he was the Son of v. 36. God; i. e. so as to be God, as the Jews [Page 220] understood it. Can we imagine that a meer Man knowing himself to be such, should assume this to himself; and yet God to bear witness to him not only by Miracles, but by a Voice from Heaven, wherein he was called his beloved Son in whom he was well pleased? Could God Matth. 3. 17. be pleased with a mortal, finite, despi­cable Creature, as the Jews thought him, that assumed to himself to be God and maintained and defended it among his own People, in a solemn Conference at a very publick Place, in one of the Portico's of the Temple? And this he persisted in to the last. For, when the High Priest adjured him by the living Matth. 26. 63. God to tell, whether he were the Christ the Son of God, (for he, no doubt, had heard of the Result of this Conference in Solomon's Porch) Jesus said unto him, v. 64. Thou hast said. St. Mark, more expresly, Mark 14. 62. Jesus said I am. And this was the Blas­phemy, for which they put him to death; as appears by the Evangelists. v. 64. So that this ought to be a Dispute on­ly between Jews and Christians; since Matth. 26. 66. it was the very Point, for which they condemned him to death. And in his last most divine Prayer just before his Suffering, he owns the Glory which he [Page 221] had with the Father before the World Luk. 22. 7 [...]. had a Being. And now, O Father, glo­risie thou me with the glory which I had Joh. 17. 5. with thee, before the World was. Was this nothing but the Glory which God had designed to give him? This is so far from being peculiar to Christ, that it is common to all whom God designs to glorifie; and takes away the distin­ction between the Decree and the Exe­cution of it.

(2.) As to the Apostles, the Reason we believe their Testimony is, that they were Men of great Sincerity and Plain­ness, and of great Zeal for the Honour and Glory of God. And according to this Character, let us examine what they say concerning Christ Jesus.

He that was most conversant with him, and beloved by him, and lived to see his Divinity contested by some, and denied by others, is most ample in set­ting it forth in his Admirable, Sublime, and Divine Introduction to his Gospel. Which all the Wit of Mankind can ne­ver make tolerable Sense of, if they de­ny Christ's being the Eternal Son of God; John 1. 1, 2, &c. and it is he, that hath preserved those Conferences with the Jews, wherein he asserts his own Divinity.

[Page 222] St. Paul was a Stranger to him while he lived; but at the same time when he was so zealous to perswade the Gen­tiles to the Worship of God and not of Creatures, he calls him God, over all blessed for evermore. And when he saith, that the Eternal Power and God-head Rom. 9. 5. are known by the Creation of the Rom. 1. 20. World, he attributes the Creation of all things to Christ, applying to him those Col. 1. 16. words of the Psalmist, Thou Lord in the Heb. 1. 2. 10. beginning hast laid the Foundation of the Earth and the Heaven, the Work of thy hands. Which cannot be understood of any Metaphorical Creation.

And after the strictest Examination of Copies, those will be found the best, which have that Reading on which our Translation is grounded. And without Controversie great is the Mystery of God­liness, 1 Tim. 3. 16. God was manifest in the Flesh. So that God's being manifest in the Flesh is made a great Part of the Mystery of Christianity.

But here arises a Difficulty, which deserves to be consider'd; i. e. ‘If there were nothing in the Christian Doctrine, but the Way of Saving sin­ners by the Doctrine and Example of Christ, there would be little Ob­jection [Page 223] to be made to it; since the obtaining Eternal Life is certainly the best thing can be proposed to Mankind, and the Precepts of Christ are Divine and Spiritual, plain and easie to be understood, and agreea­ble to the Reason of Mankind; but many other things are imposed on Men as necessary to be believed con­cerning Christ Jesus, as to his Divi­nity, Incarnation, and the Hypostati­cal Union of both Natures, which perplex and confound our Under­standings; and yet these things are not only deliver'd as Mysteries of the Christian Faith; but the Belief of them is required as necessary to the Salvation of Sinners; whereas, if they are revealed they are no longer Mysteries; and if they are not re­vealed, how come they to be made Articles of Faith? The Scripture knows of no other Mysteries of Faith but such as were hidden before the Revelation of them, but since they are revealed they are plain and open to all Men's Capacities; and there­fore it is a great Injury to the Plain­ness and Simplicity of the Gospel to impose such incomprehensible My­steries, [Page 224] as necessary Articles of Faith; and it is abusing the Credulity of Mankind, to make such things ne­cessary to be believed, which are im­possible to be understood. But those who have ever loved to deceive and abuse the rest of the World, have been always fond of the Name of Myste­ries; and therefore all such things are to be suspected, which come un­der that Name. For, all such Points which will not bear Examination, must be wrapt up and reverenced under the Name of Mysteries, that is, of things to be swallow'd without being understood. But the Scripture never calls that a Mystery which is in­comprehensible Discourse of the Word Mystery, &c. p. 5. in it self, though never so much revealed.’

This is the main force of the Obje­ction, which I shall endeavour to re­move by shewing,

(1.) That God may justly require from us in general, the Belief of what we cannot comprehend.

(2.) That which way soever the Way of Salvation by Christ be ex­plained, there will be something of that Nature found in it; and that [Page 225] those who reject the Mysteries of Faith run into greater Difficulties than those who assert them.

(3.) That no more is required as a necessary Article of Faith than what is plainly and clearly re­vealed.

(1.) That God may justly require from us in general, the Belief of what we cannot comprehend. It is to very little Purpose to enquire whether the Word Mystery in Scripture be applied to such particular Doctrines, whose Sub­stance is revealed, but the manner of them is incomprehensible by us; for why may not we make use of such a Word whereby to express things truly revealed, but above our Comprehensi­on? We are certain the Word Mystery is used for things far less difficult and abstruse; and why may it not then be fitly applied to such matters, which are founded on Divine Revelation, but yet are too deep for us to go to the bottom of them? Are there not Mysteries in Arts, Mysteries in Nature, Mysteries in Providence? And what Absurdity is there to call those Mysteries, which in some Measure are known, out in much [Page 226] greater unknown to us? Altho' there­fore in the Language of Scripture it be granted, that the word Mystery is most frequently applied to things before hid­den, but now revealed, yet there is no In­congruity in calling that a Mystery, which being revealed, hath yet something in it which our understandings cannot reach to. But it is meer cavilling to insist on a Word, if the Thing it self be granted. The chief thing therefore to be done is, to shew that God may re­quire from us the belief of such things which are incomprehensible by us. For, God may require any thing from us, which it is reasonable for us to do; if it be then reasonable for us to give as­sent where the manner of what God hath revealed is not comprehended, then God may certainly require it from us. Hath not God revealed to us that in six days he made Heaven and Earth and all that is therein? But is it not reasonable for us to believe this, unless we are able to comprehend the manner of God's production of things? Here we have something revealed and that plain­ly enough, viz. that God created all things, and yet, here is a Mystery re­maining as to the manner of doing it. [Page 227] Hath not God plainly revealed that there shall be a Resurrection of the dead? and must we think it unreasonable to believe it, till we are able to compre­hend all the Changes of the Particles of Matter from the Creation to the Gene­ral Resurrection? But it is said that there is no Contradiction in this, but there is in the Mystery of the Trinity and Incar­nation. It is strange Boldness in Men Observati­ons on Dr. Wallis [...]is four Let­ters, p. 4. to talk thus of Monstrous Contradictions in things above their Reach. The A­theists may as well say, Infinite Power is a Monstrous Contradiction; and God's Immensity and his other unsearchable Perfections are Monstrous Paradoxes and Contradictions. Will Men never learn to distinguish between Numbers and the Nature of Things? For three to be one is a Contradiction in Numbers; but whether an Infinite Nature can com­municate it self to three different Sub­sistences without fuch a Division as is a­mong created Beings, must not be de­termin'd by bare Numbers, but by the absolute Perfections of the Divine Na­ture; which must be owned to be a­bove our Comprehension.

For let us examine some of those Perfections which are most clearly re­vealed [Page 228] and we shall find this true. The Scripture plainly reveals, that God is from everlasting to everlasting; that he Psal. 90. 2. Revel. 1. 4. c. 11. v. 17. was and is and is to come; but shall we not believe the Truth of this till we are able to fathom the Abyss of God's Eter­nity? I am apt to think (and I have some thoughtfull Men concurring with Bisterfield. c. Grell. p. 50. me) that there is no greater Difficulty in the Conception of the Trinity and Incarnation, than there is of Eternity. Petav. de Trinit. l. 3. c 9. Sect. 15. Not, but that there is great Reason to believe it; but from hence it appears that our Reason may oblige us to be­lieve some things which it is not possi­ble for us to comprehend. We know that either God must have been for e­ver, or it is impossible he ever should be; for if he should come into Being when he was not, he must have some Cause of his Being; and that which was the first Cause would be God. But, if he was for ever he must be from him­self; and what Notion or Conception can we have in our Minds concerning it? And yet, Atheistical Men can take no Advantage from hence; because their own most absurd Hypothesis hath the very same Difficulty in it. For something must have been for ever. [Page 229] And it is far more reasonable to suppose it of an Infinite and Eternal Mind, which hath Wisdom and Power and Goodness to give Being to other things, than of dull, stupid and sen [...]eless Mat­ter, which could never move it self, nor give Being to any thing besides. Here we have therefore a thing which must be owned by all; and yet such a thing which can be conceived by none. Which shews the narrowness and short­ness of our Understandings, and how unfit they are to be the Measures of the Possibilities of things. Vain men would be wise; they would fain go to the very bottom of things, when alass! they scarce understand the very Surface of them. They will allow no Mysteries in Religion; and yet every thing is a Mystery to them. They cry out of Cheats and Impostures under the Notion of Mysteries; and yet there is not a Spire of Grass but is a Mystery to them; they will bear with nothing in Religion which they cannot comprehend, and yet there is scarce a­ny thing in the World which they can comprehend. But above other things the Divine Perfections, even those which are most absolute and necessary are a­bove their Reach. For let such Men [Page 230] try [...]heir Imaginations about God's E­ternity, not meerly how he should be from himself, but how God should co­exist with all the Differences of Times, and yet there be no Succession in his own Being. I do not say there is such Difficulty to conceive a Rock standing still when the Waves run by it; or the Gnomon of a Dial when the Shadow Pas­ses from one Figure to another; because these are gross un-active things; but the Difficulty is far greater where the Being is perfect and always active. For, where there is Succession there is a pas­sing out of not being in such a durati­on into being in it; which is not consi­stent with the absolute Perfection of the Divine Nature. And therefore God must be all at once what he is, without any Respect to the Difference of Time past, present or to come. From whence E­ternity was defined by Boethius to be a De Con­sol. l. 3. perfect and complete Possession all at once of everlasting Life. But how can we form any Conception in our Minds of that being all at once, which hath such different Acts as must be measur'd by a long Succession of Time? As, the crea­ting and dissolving the Frame of the World; the promising and sending the [Page 231] Messias; the declaring and executing a general Judgment; how can these things be consistent with a permanent Instant, or a Continuance of being without Suc­cession? For, it is impossible for us in this Case, as to God's Eternity, to form a clear and distinct Idea in our Mind, of that which both Reason and Revela­tion convince us must be. The most we can make of our Conception of it is, that God hath neither Beginning of Being, nor End of Days; but that he always was, and always must be. And this is rather a necessary Conclusion from Reason and Scripture, than any distinct Notion or Conception of Eter­nity in our Minds. From whence it evidently follows, that God may reveal something to us, which we are bound to believe, and yet after that Revelati­on the Manner of it may be incompre­hensible by us, and consequently a My­stery to us.

Hath not God revealed to us in Scri­pture the Spirituality of his own Na­ture? That he is a Spirit and therefore will be worshipp'd in Spirit and in Truth; S Joh. 4. 24. For, that is a true Reason why Spiri­tual Worship should be most agreeable to him. Now, if we could have a clear, [Page 232] distinct, [...] Notion in our Minds of God's Spiritual Nature, we might then pretend that there is nothing my­sterious in this, since it is revealed.

But let such Men examine their own thoughts about this Matter; and try, whether the utmost they can attain to, be not something Negative, viz. because great Absurdities would follow if we attributed any thing Corporeal to God; for, then he must be compounded of Parts, and so he may be dissolved; then he must be confined to a certain Place, and not every-where present; he cannot have the Power of acting and self-determining which a meer Body hath not. For the clearest Notion we can have of Body, is, that it is made up of some things as parts of it, which may be separated from each other, and is confined to a certain Place, and hath no Power to move or act from it self. But some of these Men who cry down Mysteries and magnifie Reason, to shew how slender their Pretences to Reason are, have asserted a Corporeal God, with Shaps and Figure. It was indeed well thought of by those who would make a Man to be God, to bring God down as near to Man as might be. But how to [Page 233] reconcile the Notion of a Body with Infinite Perfections, is a Mystery to me, and far above my Comprehension. But if it be no Mystery to such Men, they must either deny God's Infinite Perfe­ctions, or shew how a bodily Shape can be capable of them. But some Men can confound Finite and Infinite, Body and Spirit, God and Man, and yet are for no Mysteries; whereas these things are farther from our Reach and Compre­hension, than any of those Doctrines which they find fault with. But to pro­ceed.

If we believe Prophecy, we must be­lieve God's fore-knowledge of future E­vents: For, how could they be fore­told if he did not foreknow them? And if he did fore-know those which he did foretell, then it was either because those only were revealed to him which is inconsistent with the Divine Perfecti­ons; or that he doth fore-know all o­ther Events and only thought fitting to reveal these: But how can they solve the Difficulties about Divine Prescience? Is there no Mystery in this? Nothing a­bove their Comprehension? What then made their great Master deny it, as a thing above his Comprehension? Be­cause Socin. Prael. c. 11. [Page 234] nothing can be fore-known but what hath a certain Cause, and therefore, if evil Actions be fore-told God must be the Cause of them, and Men will not be free Agents in them. And yet it is most certain, that the Sufferings of Christ by the Wickedness of Men, were fore­told. What then? Must we make God the Author of Sin? God forbid. Will the righteous Judge of all the Earth, punish Mankind for his own Acts, which they could not avoid? Then we must yield, that there is something in the Manner of the Divine Prescience, which is above our Comprehension. And the most searching and inquisitive Men have been forc'd to yield it at last, as to the Connection between the Cer­tainty of Prescience and the Liberty of humane Actions. Is it not then much better to sit down quietly at first, ado­ring the Infiniteness of God's incompre­hensible Perfections, than after all the Huffings and Disputings of Men to say, In ignorantiâ solâ quietem invenio, as the great Schoolman did? Surely then, here Cajetan in 1. q. 22. art. 4. is something plainly revealed, and yet the Manner of it is still a Mystery to us.

[Page 235] I shall not now insist on any more of the particular Attributes of God, but only in general I desire to know, whe­ther they believe them to be finite or infinite? If to be finite, then they must have certain Bounds and Limits which they cannot exceed; and that must ei­ther be from the Imperfection of Na­ture, or from a superiour Cause, both which are repugnant to the very Being of God. If they believe them to be In­finite, how can they comprehend them? We are strangely puzzled in plain, or­dinary, finite things; but it is madness to pretend to comprehend what is Infi­nite; and yet if the Perfections of God be not Infinite they cannot belong to Him.

I shall only add, in Consequence to this Assertion, That if nothing is to be believed, but what may be comprehended, the very Being of God must be rejected too. And therefore I desire all such who talk so warmly against any Myste­ries in Religion to consider whose Work it is they are doing; even theirs who under this Pretence go about to over­throw all Religion. ‘For, say they, Religion is a Mystery in its own Na­ture; not this or that, or the other [Page 236] Religion; but they are all alike, all is Mystery; and that is but another Name for Fraud and Imposture. What were the Heathen Mysteries but tricks of Priest-Craft; and such are main­tained and kept up in all kinds of Re­ligion. If therefore these Men, who talk against Mysteries understand themselves, they must in pursuance of their Principles reject one God, as well as three Persons; For, as long as they believe an Infinite and In­comprehensible Being, it is Nonsense to reject any other Doctrine, which relates to an Infinite Being, because it is Incomprehensible.’

But yet these very Men, who seem to pursue the Consequence of this Prin­ciple to the utmost, must assert some­thing more incomprehensible than the Being of God. For, I appeal to any Man of common Understanding, whe­ther it be not more agreeable to Rea­son to suppose Works of Skill, Beauty and Order to be the Effects of a wise and intelligent Being, than of blind Chance and unaccountable Necessity; whether it be not more agreeable to the Sense of Mankind to suppose an Infinite and Eternal Mind endued with all pos­sible [Page 237] Perfections to be the Maker of this visible World; than, that it should start out from it self, without Contrivance, without Order, without Cause? Cer­tainly such Men have no Reason to find fault with the Mysteries of Religion be­cause they are incomprehensible, since there is nothing so absurd and incom­prehensible, as their darling Hypothesis; And, there is nothing which can make it prevail, but to suppose Mankind to be as dull and insensible as the first Chaos.

Thus I have shewn that it is not un­reasonable for God to require from us the Belief of something which we can­not comprehend.

(2.) I now come to consider, whe­ther those who are so afraid of incom­prehensible Mysteries in our Faith, have made it so much more easie in the Way they have taken. And notwithstanding all the Hectoring talk against Mysteries and things incomprehensible in Religi­on, I find more insuperable Difficulties in Point of Reason in their Way than in ours. As for Instance,

(1.) It is a more reasonable thing to suppose something mysterious in the Eternal Son of God's being with the Fa­ther [Page 238] before the World was made by him: (as St. John expresses it in the beginning of his Gospel) than in supposing that although John the Baptist were born six Months before Jesus Christ; that yet Christ was in Dignity before him. What a wonderfull Mystery is this? Can Men have the Face to cry down Mysteries in deep Speculations, and Matters of a high and abstruse Nature, when they make such Mysteries of plain and easie things? and suppose the Evangelist in profound Language and lofty Expressi­ons to prove a thing, which was never disputed, viz. that although Christ Je­sus were born six Months after John, yet he was in Dignity before him? Yet this was a Mystery, which, as I remem­ber, Faustus Socinus glories in that his Uncle Loelius obtained by Revelation.

(2.) It is a more reasonable thing to suppose that a Divine Person should as­sume humane Nature, and so the Word to be made Flesh; than to say, that an Attribute of God, his Wisdom or Power is made Flesh, which is a Mystery beyond all Comprehension; There may be some Difficulties in our Conception of the other, but this is a thing beyond all Conception or Imagination; For an [Page 239] Accident to be made a Substance is as absurd, as to imagine it to subsist with­out one.

(3.) It is more reasonable to suppose that the Son of God should come down from Heaven and take our Nature upon him, than that a Man should be rapt up into Heaven, that it might be said that he came down from thence. For in the former Supposition we have many other Places of Scripture to support it, which speak of his being with God, and having Glory with him before the World was; whereas there is nothing for the other, but only that it is necessary to make some tolerable Sense of those words.

(4.) It is more reasonable to believe that God should become Man by taking our Nature upon him, than that Man should become God. For in the former, there is nothing but the Difficulty of conceiving the Manner of the Union, which we all grant to be so between Soul and Body; but in the other there is a Repugnancy in the very Concepti­on of a Created God, of an Eternal Son of Adam, of Omnipotent Infirmity, of an Infinite finite Being. In the former Case, [Page 240] an Infinite is united to a Finite; but in the other a Finite becomes Infinite.

(5.) It is more reasonable to believe that Christ Jesus should suffer as he did for our sakes than for his own. We are all agreed that the Sufferings of Christ were far beyond any thing he deserved at God's Hands; but what Account then is to be given of them? We say that he made himself a voluntary Sacrifice for Expiation of the Sins of Mankind; and so there was a great and noble End de­signed, and no Injury done to a willing Mind; and the Scripture as plainly ex­presses this, as it can do in Words. But others deny this, and make him to suf­fer as one wholly Innocent; for what Cause? To make the most innocent Persons as apprehensive of suffering as the most guilty; and the most righteous God to put no Difference between them, with respect to Suffering?

(6.) It is more reasonable to suppose such a Condescension in the Son of God to take upon him the Form of a Ser­vant for our Advantage; than that a meer Man should be exalted to the Ho­nour and Worship which belongs only to God. For, on the one side, there is [Page 241] nothing but what is agreeable to the Divine Nature, viz. Infinite Love and Condescension and Pity to Mankind; on the other, there is the greatest Design of Self-exaltation that ever was in Hu­mane Nature, viz. for a meer Man to have the most Essential Attributes and Incommunicable Honour which belongs to God. And whether of these two is more agreeable to the Spirit and De­sign of the New Testament, let any Man of understanding judge. For as it is evi­dent, that the great Intention of it is to magnifie the wonderfull Love of God in the sending of his Son; so it is as plain that one great End of the Christian Do­ctrine was to take Mankind off from giving Divine Worship to Creatures; and can we then suppose that at the same time it should set up the Worship of a meer Man with all the Honour and Adoration which belongs to God? This is to me an incomprehensible Mystery in­deed, and far beyond all that is implied in the Mysteries of the Trinity and In­carnation. For it subverts the very Foundation of the Design of Christia­nity as to the reforming Idolatry then in Being; it lays the Foundation for in­troducing it into the World again; for [Page 242] since the Distance between God and his Creatures is taken away, in the Matter of Worship, there is nothing left but the Declaration of his Will; which doth not exclude more Mediators of Interces­sion but upon this Ground, that the Mediation of Redemption is the Founda­tion of that of Intercession. And it is far more easie for us to suppose there may be some things too hard for us to understand in the Mystery of our Re­demption by Jesus Christ, than that at the same time it should be both a Duty and a Sin to worship any but the true God with proper Divine Worship. For if it be Idolatry to give it to a Creature, then it is a great Sin; for so the Scripture still accounts it; but if we are bound to give it to Christ who is but a Creature, then that which in it self is a Sin, is now become a neces­sary Duty; which overthrows the na­tural Differences of Good and Evil, and makes Idolatry to be a meer Arbitrary thing. And I take it for granted, that in Matters of Religion, Moral Difficul­ties are more to be regarded than Intel­lectual; because Religion was far more designed for a Rule of our Actions, than for the Satisfaction of our Curiosity. [Page 243] And upon due Examination we shall find that there is no such frightfull Ap­pearances of Difficulties in the M [...]stery of the Incarnation, as there is in giving Divine Worship to a Creature.

And it ought to be observed, that those very Places which are supposed to exclude Christ from being the true God; must, if they have any force, exclude S. Joh. 17. 3. him from Divine Worship. For they are 1 Cor. 6. 6 spoken of God as the Object of our Wor­ship; but if he be not excluded from Divine Worship, then neither is he from being the true God; which they grant Socin. ad Eutrop. p. 96. c. Wick. c. 11. Catech. Racov. p. 65. he is by Office but not by Nature.

But a God by Office who is not so by Na­ture is a new and incomprehensible Myste­ry. A Mystery hidden from Ages and Ge­nerations as to the Church of God; but not made known by the Gospel of his Son.

This is such a kind of Mystery as the Heathen Priests had, who had Gods ma­ny and Lords many, as the Apostle saith, i. e. many by Office although but one by 1 Cor [...] [...]. Nature. But if the Christian Religion had owned one God by Nature and only one by Office, the Heathens had been to blame chiefly in the Number of their Gods by Office, and not in the Divine Worship which they gave to them. But [Page 244] St. Paul blames the Heathens for doing Service to them which by Nature are no Gal. 4. 8. Gods; not for doing it without Divine Authority, nor for mistaking the Per­son who was God by Office, but in gi­ving Divine Worship to them who by Nature were no Gods; which he would never have said, if by the Christian Do­ctrine, Divine Worship were to be gi­ven to one who was not God by Na­ture.

But these are indeed incomprehensible Mysteries how a Man by Nature can be a God really and truly by Office; how the incommunicable Perfections of the Divine Nature can be communicated to a Creature; how God should give his Glory to another, and by his own Com­mand require that to be given to a Crea­ture, which himself had absolutely forbidden to be given to any besides himself. It is said by a famous Jesui [...] (I will not say how agrecably to their own Doctrines and Practices about Di­vine Worship) that the Command of God Smiglec. de Divin. Verb. In­carn. Nat. p. 45. cannot make him worthy of Divine Wor­ship, who without such a Command is not worthy of it. And it is very absurd to say, that he that is unworthy of it without a Command, [...]an become worthy by it; for [Page 245] it makes God to command Divine Honour to be given to one who cannot deserve it. (For no meer Man can des [...]rve to be Nova Mon­stra, &c. p. 42. made God.) But it is more agreeable to the Divine Nature and Will not to give his Honour to a Creature.

(3.) But after all the Invectives of these Enemies to Mysteries, we do not make that which we say is Incompre­hensible to be a Necessary Article of Faith as it is Incomprehensible; but we do as­sert that what is Incomprehensible as to the Manner, may be a Necessary Arti­cle as far as it is plainly revealed. As in the Instances I have already menti­oned of the Creation and Resurrection of the Dead; would they in earnest have Men turn Infidels as to these things till they are able to comprehend all the Difficulties which relate to them? If not, why should this suggestion be al­low'd as to the Mysteries which relate to our Redemption by Jesus Christ? If it be said, the Case is not alike for those are clearly revealed and these are not; this brings it to the true and proper Is­sue of this Matte [...], and if we do not prove a clear Revelation, we do not assert their being Necessary Articles of Faith; but my present business was [Page 246] only to take off this Objection that the M [...]steries were incomprehensible and therefore not to be received by us.

II. And so I come to the second Way, by which, we are to examine the several Senses of Christ Jesus coming to save Sinners: Which of them tends more to the Benefit and Advantage of Mankind; or which is more worthy of all Acceptation.

And that will appear by considering these things;

(1.) Which tends most to the rai­sing our Esteem and Love of Christ Jesus.

(2.) Which tends most to the be­getting in us a greater Hatred of Sin.

(3.) Which tends most to the streng­thening our Hope of Salvation by Jesus Christ.

(1.) As to the raising in us a grea­ter Esteem and Love of Christ. We are certain that the Infinite Love and Con­d [...]cension of Christ Jesus in undertaking such a Work as the saving of Sinners makes it most worthy of all Accepta­tion. [Page 247] Some Men may please themselves in thinking that by taking away all Mysteries they have made their Faith more easie, but I am certain they have extremely lessen'd the Argument for our Love, viz. the Apprehensions of the wonderfull Love and Condescension of Christ in coming into the World to save Sinners. And yet this is the great Ar­gument of the New Testament to per­swade Mankind to the Love of God and of his Son: God so loved the World that Joh. 3. 16. he gave his only begotten Son, &c. This is indeed a mighty Argument of Love, if by the only begotten Son be meant the Eternal Son of God, who came down from Heaven, as St. John speaks just be­fore; v. 13. but if no more be meant but only that God made a meer Man to be h [...]s Son, and after he had preached a while here on Earth and was ill used and cru­cified by his own People, he exalted him to be God and gave him Divine Attributes and Hon [...]urs; this were an Argument of great Love to the Person of Christ, but not to the rest of Man­kind. But God's Love in Scripture is magnified with respect to the World in the sending of his Son. In this was ma­nifested, 1 Joh. 4. 9. saith the Apostle, the Love of [Page 248] God towards us, because that God sent his only begotten Son into the World that we should live through him. Herein is love, v. 10. not that we loved God, but that he loved us, and sent his Son to be a Propitiation for our Sins. The great Love we still see is towards us, i. e. towards Mankind, but according to the other Sense it must have been, herein was the Love of God manifested to his Son, that for his Suf­ferings he exalted him above all Crea­tures. He that spared not his own Son, Rom. 8. 32. saith St. Paul, but deliver'd him up for us all. If he were the Eternal Son of God who came to suffer for us, there is a mighty Force and Emphasis in this Ex­pression, and very apt to raise our Ad­miration and our Love; but what not sparing his own Son is there, if nothing were meant but that he designed by Sufferings to exalt him? For not spa­ring him supposes an Antecedent Rela­tion of the highest Kindness, but the other is only designing extraordinary Kindness for the sake of his Sufferings. Therefore, the Argument for the Love of God is taken from what his Son was, when he deliver'd him up for us all; he was his own Son; not by Adoption as others are; St John calls him his only John 1. 14. ch. 3. v. 16. [Page 249] begotten Son; and God himself, his be­loved Luk. 3. 22. Son in the Voice from Heaven; and this before his Sufferings, imme­diately after his Baptism, when as yet, there was nothing extraordinary done by him, as to the great Design of his coming. Which shews, that there was an Antecedent Relation between him and the Father; and that therein the Love of God and of Christ was mani­fested, that being the only begotten Son of the Father, he should take our Na­ture upon him, and for our sakes do and suffer what he did. This is indeed an Argument great enough to raise our Admiration, to excite our Devotion, to inflame our Affections; but how flat and low doth it appear, when it comes to no more than this, that there was a Man, whom, after his Sufferings, God raised from the Dead and made him a God by Office? Doth this carry any such Argument in it for our Esteem and Love and Devotion to him as the other doth upon the most serious Con­sideration of it?

(2.) Which tends most to beget in us a greater Hatred of Sin. For that is so contrary to the Way of our Salva­tion by Jesus Christ, that what tends [Page 250] most to our Hatred of it, must con­duce most to our Happiness; and [...]here­fore be most worthy of all Acceptation. It is agreed on all hands, that Christ did suffer very much both in his Mind and in his Body. In his Mind, when it is said, that he was troubled in Spirit; that Joh. 13. 21. Matth. 26. 37, 38. he began to be sorrowfull and very heavy; and soon after, My Soul is exceeding sorrowfull, even unto death. St. Luke saith, that he was in an Agony; where­in Mark 14. 33, 34. Luke 22. 44. he not only prayed more earnestly, but his sweat was as it were great Drops of Blood falling to the Ground. What made this Amazement, and dreadfull Agony in the Mind of the most inno­cent Person in the World? Was it mere­ly the Fear of the Pains of Death which he was to undergo? That is impossible, considering the Assurance which he had of so glorious a Reward so soon follow­ing after; when so many Martyrs en­dured such exquisite Torments for his sake without any such Disturbance or Co [...]sternation. But the Apostles give us another Account of it. St. Peter, saith he was to bear our Sins in his own 1 Pet. 2. 24. body on the tree; that Christ suffer'd for 3. 18. Sins, the just for the unjust. St. Paul, 2 Cor 5. 21. that God made him to be Sin for us who [Page 251] knew no Sin, that we might be made the Righteousness of God in him. Hereby we understand how so innocent a Per­son came to suffer; he stood in our stead; he was made Sin for us; and therefore was to be treated as a Sinner; and to suffer that on our Account, which he could not deserve on his own. If he suffer'd on his own Account, this were the way to fill our Minds with perplexi­ty concerning the Justice of Providence with respect to his dealings with the most innocent and holy Persons in this World; if he suffer'd on our Account, then we have the Benefit of his Suffer­ings, and therein we see how displea­sing to God sin is, when even his own Son suffer'd so much by taking the guilt of our Sins upon him. And what can tend more to the begetting in us a due hatred of sin, than to consider, what Christ himself suffer'd on the Account of it? What can make us have more dreadfull thoughts of it, than that the great and mercifull God, when he de­signed to save Sinners, yet would have his own Son to become a Propitiation for the Sins of Mankind? And unless we allow this, we must put force upon the plainest Expressions of Scripture; and [Page 252] make Christ to suffer meerly to shew God's Power over a most innocent Per­son, and his Will and Pleasure to in­flict the most severe Punishment with­out any Respect to Guilt. And surely such a Notion of God, cannot be wor­thy of all Acceptation.

(3.) Which tends most to strengthen our Hope of Salvation by Christ Jesus. If we believe that he suffer'd for our Sins, then we have great Reason to hope for the Forgiveness of them; al­though they have been many and great, if we sincerely repent; because the most prevailing Argument for Despair will be removed; which is taken from the Justice of God, and his declared Hatred of Sin and Displeasure against Sinners. If God be so much in earnest displeased with the Sins of Mankind, and his Ju­stice be concerned in the Punishment of Sinners, how can they ever hope to escape, unless there be a way for his Displeasure to be removed, and his Ju­stice to be satisfied? And this the Scri­pture tells us is done by Christ, who died that he might be a Sacrifice of At­tonement Rom. 510. 1 Cor. 5. 19. Heb. 9. 15. to reconcile us to God by his Death; as St. Paul expresly affirms. And by this means, we may have strong [Page 253] Consolation from the Hopes of Forgive­ness of our Sins. Whereas, if this be taken away, either Men must believe that God was not in earnest displeased with the Sins of Mankind; which must exceedingly lessen our Esteem of the Holiness and Justice of God; or if he were so displeased, that he laid aside this Displeasure, without any Atone­ment or Sacrifice of Expiation. And so, as many as look on God's Justice and Holiness as necessary and essential At­tributes of God, will be in danger of sinking into the Depths of Despair, as often as they reflect seriously on the Guilt of their Sins. But on the other side, if we believe that while we were Enemies, we were reconciled to God by the death of his Son; then we may have Peace with God through our Lord Jesus Christ; and have Reason to believe that there will be no Condemnation to them that are in Christ Jesus by a lively Faith and sincere Repentance; then they may with Comfort look up to God as a re­conciled Father, through Jesus Christ our Mediatour; then they may with inward Satisfaction look beyond the Grave, and stedfastly hope for that Sal­vation which Christ purchased on Earth [Page 254] and will at last bestow on all such as love and obey him. To which God of his Infinite Mercy bring us all through Jesus Christ. For, This is a faithfull Saying and worthy of all Acceptation, that he came into the World to save Sin­ners.

THese few Words contain in them a smart and [...]erious Expost [...]lation of our Blessed Saviour, with such who pro [...]essed great Kindness to him in their Wor [...]s, but shew'd no Regard to his Commands. They owned him to be the Messias, and depended upon him for their Happiness, and were willing [Page 256] enough to be known to be his Disciples and Followers, but yet his Doctrine made little Impression on their Minds, and scarce any Alteration in the Course of their Lives. They loved to be where Christ was, to hear his Doctrine, to see his Miracles, to observe his Con­versation, to admire what he did and said; but herein lay the whole of their Religion; for although they named the name of Christ, and it may be rejoyced and glory'd in it, yet they did not de­part from iniquity. Now, considering the Circumstances of that time, this seems to have been an unaccountable kind of Hypocrisie. For their calling Christ Lord, Lord, spoiled their Inte­rest in this World; and not doing what he said, debarr'd them from the hopes of Happiness by him in another. For, if they own'd him to be their Lord, they were bound to believe him in what he declared; and there is nothing he doth more expresly warn men of, than hoping to be saved by him without o­beying his Commands. Not every one that saith unto me Lord, Lord, shall en­ter into the Kingdom of Heaven, but he Matt. 7. 21. that doth the Will of my Father which is in Heaven. Which is shorter expressed, [Page 257] but to the same purpose here by S. Luke; And why call ye me Lord, Lord, and do not the things which I say? As though he had said to them, ‘It is in vain to think to please and flat­ter me with your Words, when your Actions are disagreeable to them. To call me Lord, Lord, is to own my Authority in commanding you; but to do this, and yet wilfully to disobey me, is to shew your Hypo­crisie and Folly together.’

Which Expostulation of Christ was not confined to that time, no more than his Commands were; but it hath always the same Force, where Persons are guilty of the same Folly. For al­though now none can plead for them­selves, as they did, We have eaten and Luke 13. 26. drank in thy presence, and thou hast taught in our streets; yet we may build as presumptuous hopes upon Privileges of another kind, which may be as in­effectual to our Salvation, as these were when Christ said to those very Persons, Depart from me all ye workers of v. 27. iniquity. We all bear the Name of Christ, and own his Doctrine, and par­take of his Sacraments; and in one of them profess to eat and drink in his Pre­sence, [Page 258] and at his Table, and renew our solemn Baptismal Vow and Co­venant with him as our Lord and Saviour; and so we pray to him and profess to depend upon him for our Sal­vation; and therefore we are as deeply concerned in the Scope and Design of these Words, as ever the Jews were to whom our Saviour spake them.

But that I may the better Apply them to the Consciences of all those who hear me this Day, and to make my Discourse more usefull and Practi­cal, I shall single out some of the most Remarkable Instances of those Duties, which Christ hath enjoyned to his Di­sciples of all Ages and Nations; and then shew how just and reasonable it is that all who call Christ Lord, Lord, should do what he saith about them; and yet that the Generality of those who do so, do very little Mind or Regard them.

The main part of those Duties which Chri [...]t requires from all his Disciples may be reduced to these three Heads:

I. Such as relate to the Government of our Passions.

II. To the Government of our Speech.

[Page 259] III. To the Government of our Acti­ons; so, as that we lead a Sober, Righteous and Godly Life.

I. As to the Government of our Passi­ons. And that may be considered three ways.

1. As to the things which are apt to Provoke us.

2. As to the things which are apt to Tempt us.

3. As to the things which Concern us, in respect of our Condition in this World.

(1.) As to the things which are apt to Provoke us. Such is the frame of human Nature, that we are very ten­der and sensible not only of any real Hurt or Injury which may be done to our Bodies or Estates, but of any thing we apprehend may do so, or that touches upon our Reputation. And where the Injury is real, yet that which often touches most to the quick, is the Contempt which is expressed in it. For, if the same thing be done by one, we are satisfied did it not out of any Un­kindness or Ill-will, the matter is easily passed over, and makes no breach or difference between them. But, if it be [Page 260] intended for an Affront, although it be never so little, then the brisker mens Spirits are, and the higher Opinion they have of themselves, so much deeper Impression is presently made in the Mind; and that inflames the Heart and puts the Blood and Spirits into a quick­er Motion in order to the returning the Affront on him that gave it. But there is a considerable difference in Mens Tempers to be observed; some are very quick and hasty, others are slower in the beginning, but more vio­lent afterwards; the Passions of the former are like a Flash of Gun-powder, which begins suddenly, makes a great Noise and is soon over; but the other are like a burning Fever, which is lower at first, but rises by degrees, till the whole Body be in a Flame. The one is more troublesome, but the other more dan­gerous; the Care of the one must be in the beginning; of the other in the Continuance of Passion, lest it turn in­to Hatred, Malice and Revenge. But what through the Natural Heat of Temper in some, the Jealousie and Suspicion in others, the crossing each others Designs and Inclinations, the misconstruction of Words and Actions, [Page 261] the Carelesness of some and the Fro­wardness and Peevishness of others, Mankind are apt to lead very uneasie Lives with respect to one another; and must do so unless they look after the Government of themselves as to real or imaginary Provocations.

There are two Things I shall there­fore speak to,

(1.) That it is Reasonable that a Re­straint should be laid on Mens violent Passions.

(2.) That Christ hath laid no un­reasonable restraint upon them.

(1.) That it is Reasonable that a Re­straint should be laid on mens violent Passions. And that on a twofold Ac­count.

(1.) With Respect to the common Tranquility of humane Life.

(2.) To the particular Tranquility of our own Minds.

(1.) To the common Tranquility of human Life. The great Comfort and Pleasure of it depends on the mutual benefit Men have from Society with one another. This cannot be enjoy'd without particular Persons abridging themselves of some natural Rights for a common Benefit. If we could [Page 262] suppose no such thing as Government or Society among men, we must sup­pose nothing but Disorder and Confu­sion; every one being his own Judge and Executioner too in case of any ap­prehended Wrong or Injury done to him. Which condition of Life having all imaginable Uneasiness attending it, by perpetual Fears and Jealousies and Mistrusts of one anothers Powers, there was a Necessity that they must come to some common Terms of Agreement with each other; so as to fix their Rights and to establish a just Measure of Proceeding in case of Wrong. For every Man's Revenging his own Injury according to his own Judgment, was one of those great Inconveniencies, which was to be remedied by Society, Laws and Government. And Mankinds entering into Society for this End, doth suppose it possible for them to keep un­der their violent Passions; and to sub­mit their private Injuries to the equal Arbitration of Laws; or else they are made to no purpose, unless it be to pu­nish men for what they cannot avoid. For many of those Crimes which all the Laws of Mankind do punish, as wilfull Murder, may be committed through [Page 263] the force of a violent Passion; and if that be irresistible, then the Laws which punish it are not founded on Rea­son and Justice. But if such Laws are very Just and Reasonable, as no doubt they are, then all Mankind are agreed that mens violent Passions may and ought to be Restrained in some Cases. The only Dispute then remaining is, whether it may not be as fitting to re­strain our Passions in such Cases, which the Law takes no notice of. For, there is a Superiour Law, viz. that of Reason whereby we are to be Governed; and the Publick Laws do not forbid or pu­nish Offences because they are unrea­sonable, but because they are dangerous and hurtfull to human Society. And And if it be allow'd to be fitting and necessary for men to keep their Passions within the Compass of Laws, why not within the Conduct of Reason? Especi­ally, when a great deal of Disorder may happen, and disturbance of the Peace and Quiet of human Society, by the Violence of Passions, which may be out of the Reach of human Laws. And every man is bound by virtue of his be­ing in Society, to preserve the Tran­quility of it as much as he can.

[Page 264] (2.) The Tranquility of our own Minds depends upon it. And certain­ly, that is a very reasonable Motive for the Government of our Passions, since those are the Occasions of all the Storms and Tempests within our Breasts. For the Government of Reason is calm, even and ser [...]ne, full of Peace and all the Blessings which [...]ollow it; but the Government of Passion is tyrannical and boisterous, uncertain and troublesome; never free from doing Mischief to it self or others. The greate [...]t Pleasure of Passion is Revenge; and yet that is so unnatural, so sul [...] of anxiety and fear of the Consequents of it, that he who can subdue this unruly Passion hath more real Pleasure and Satisfaction in his mind, than he who seeks to gratifie it most. For, if he be disappointed, then he must be uneasie by failing of his end; if he be not, then he is torment­ed with the Apprehensions of what may follow it. So that there is nothing which conduces more to the greatest Blessing of Life, the Tranquility of our Minds, than the Government of our Passions doth.

(2.) Let us now see, whether our Saviour hath laid any Unreasonable Re­straint upon our Passions.

[Page 265] There are Three things he particu­larly requires in order to the Govern­ment of them.

(1.) Meekness. (2.) Patience. (3.) Love of Enemies. And I hope to make it ap­pear, that there is nothing unreasona­ble in any of these.

(1.) Meekness. Which is such a Gentleness of Temper, as makes a man not easie to be provoked. There is a great deal of difference between Meek­ness and Stupidity; the one arises from a natural Dulness and Insensibility; the other from a fixed, calm and composed Temper of Mind; and is founded on two, which are both wise things, espe­cially when they go together; and those are, Consideration and Resolution. For, nothing tends to the abating the heat and violence of Passion so much, as Consideration doth, and Resolution makes it effectual. If it were nothing but the time it gives, that is of great force for letting out the inward Fermentation, which will spend it self in great mea­sure, if Vent be given to it. Whereas, if it be kept in and suffer'd to work upon it self, it turns from a hasty Pas­sion to Malice and Revenge. But Con­sideration is of greater Use, as it sug­gests [Page 266] Arguments from Reason to quell and allay the sudden heat of Passions; as, That, it exposes the Weakness of our Minds, in not being able to keep under that which they ought to Govern and have Power to Command; That, it is a great Folly to disorder our selves, at the Pleasure of our Enemies; or, at such Accidents, which we can neither prevent, nor remove; That, the wisest thing we can do, is not to betray our Folly to others, if we cannot wholly suppress it in our selves; That, we wea­ken the Reins of the Government of our selves, by not holding them with a stricter hand; and make our Passions more seditious and turbulent by letting them alone; That, the more we try to command our selves the easier we shall do it; That our most rebellious Passions will submit, if they find we are in earnest; That it is the way to make that a real Injury by being disturbed, which would lose its force by being neglected; That, while we are true to our selves, we are out of the reach of our Enemies, and then we are most under their Power, when we are least under our own; That, the great work of Religion lies within us; and that we [Page 267] are in a very ill condition if neither Reason no Religion can keep us in or­der. By such Considerations as these, men are brought to a more calm and composed Temper, which is that Meek­ness which our Saviour requires. And to this he seems to appropriate the Hap­piness of this Life. Blessed are the Mat [...]. 5. 5. Meek for they shall inherit the earth. What doth our Blessed Saviour mean by Inheriting the Earth? Is there any thing like Blessedness to be expected in this troublesome and sinfull World? Not Absolutely; but Comparatively there may; and if there be any thing like it to be had here, the meek may put in for the largest share of it. For they have more Friends and fewer Enemies than the rest of the World; they en­joy themselves with more quietness and satisfaction, and are less disturbed at the Noise and tumultuous Passions of the rest of mankind. O happy Tem­per! To be calm and easie in good hu­mour, in the midst of Disorders and Provocations; To enjoy the Peace and Serenity of the Regions above, in the midst of the Storms and Tempests here below; To raise the Mind above the power of Detraction; and thereby to [Page 268] suffer the Venom of malicious Tongues to scatter and disperse it self in the open Air, if it doth not return to the Breasts of those from whom it came. S. James might therefore well call it the Meek­ness James 3. 13. of Wisdom, not only because Wis­dom directs it, but that it consists very much in the Exercise of it.

2. Patience. For let Persons be en­dued with the Spirit of Meekness, yet the World is so froward and ha [...]d to be pleased, so captious and ill-natured, so ready to apprehend an Injury and to revenge it, that there is great need of Patience, not only in bearing the Trou­bles of Life, but in sorbearing to return evil for evil. And this is that which our Saviour particularly requires of his Disciples. He strictly forbids all Cause­less Anger, all Contumelious and Re­proachfull Matth. 5. 22. Words; and when Injuries are done us, he commands us that we v. 39. resist not evil; but if one smite us on the right Cheek, to turn to him the other al­so. And if any man will sue thee at the v. 40. Law and take away thy Coat, let him have thy Cloak also. And whosoever will v. 41. compel thee to go a mile, go with him twain. Now here lies a real Difficul­ty; for this seems to go beyond the [Page 269] bounds of humane Patience: To pass by Affronts without taking notice of them; not to resent the Injuries of those whom no Kindness can oblige, seems to be a great degree of Vertue; and it is so; but to bind hand and foot when we receive them, to invite them to do more, and to offer our selves to double the proportion, seems wholly unaccountable to Reason, and inconsi­stent with the Wisdom of Christianity.

The true Account of the meaning of these Commands is this; Our Saviour takes it for granted, that all conside­rable matters of Right and Wrong were determin'd by Laws; as the most equal Measures between Parties; and these he meddled not with; For, saith he, to one that desired him to interpose in such a matter; Who made me a Judge or a Luke 12. 14. Divider among you? Therefore he doth not abridge his Followers from making use of these Laws and Courts of Jud [...] ­cature, which are established for mat­ters of common Justice and Equity; but all the Laws in the World cannot alter the Temper of some mens minds, who are peevish and quarrelsome, who are provoked on any slight Occasion, and it may be are provoked if you gave [Page 270] them none. Like the Roman Orator, Seneca mentions, who was angry with De Irâ, l. 3. c. 8. every one that came near him; and when a Client sought to humour him in every thing, he was at last angry with him, because he did not provoke him. There are some Tempers so easi­ly provoked, and yet so hard to be re­conciled, as if their Original Sin did not lie in Concupiscence but in Ill-nature. And yet, even that is a kind of Concu­piscence; for the Stoicks defined Anger by Libido; and said it was a Lust of Tasc. 3. 9. Revenge; and so far, seem'd more un­reasonable than that of Intemperance; because this aims only at Pleasure, in things which are apt to produce it, (however mean and unreasonable) but the other is an extravagant and unna­tural Pleasure, which arises from ano­thers Pain; and dissers from the other, as the Pleasures of evil Spirits do from those of Brutes.

But if we happen to converse among such who take Pleasure in doing us In­juries upon every slight Occasion, by some personal Affronts, or litigious Suits, or unjust Exactions in ordinary Cases; what are we to do? May we not right our selves by retaliating the [Page 271] Injury upon them? Since the Law of Moses did allow of Retaliation in case of real Injuries, an Eye for an Eye; a Tooth Exod. 21. 24. Levit. 24. 20. Deut. 19. 21. for a Tooth; and so by an equitable Con­struction of the Law, it may extend to personal Affronts. Thus the Jews in­deed understood it; but if our Saviour had allow'd their Interpretation, he would never have said, But I say unto you, that ye resist not evil. There was a Spirit of Revenge in them, so as they would pass by no kind of Injuries, al­though they were such, which the Law had made no provision for; and this our Saviour condemns. But here comes a hard Case to be resolv'd; not so in it self, but the Custom of the World hath made it so; for when a mistaken Notion of Honour and Conscience come in Competition, it is not an easie thing to forgo Honour for Conscience sake. The Case is, concerning Contumelious Words and Personal Affronts, which are given to Men of Honour. Is it unlaw­full for them to right themselves accor­ding to the receiv [...]d Customs among them, when the Law takes no notice of such Injuries, and so seems to leave it to them? This is the Case; and I have put it as fair as the thing will bear. [Page 272] I might say in general that our Saviour makes no distinction of Mens Honour and Quality in his Commands; and that for all that I can see, such must be sa­ved on the same Terms with others; That Honour is but an imaginary thing when it slands in Competition with the Rule of Conscience; and that no Cu­stom is to be observed against Reason and Religion: But here lies the insupe­rable Difficulty; how the exposing one anothers Lives for the sake of Reproach­full Words or Personal Affronts, can be reconciled to this Command of Christ? For my part, I cannot see how it is pos­sible to do it; since in this Case, there is a studied and premeditated Design of Revenge in the Case of such Injuries which are here mention'd; and that of the highest Nature, and beyond any Proportion between the Offence and the Punishment, which all men out of Passion, think, in common Justice ought to be consider'd. I know some Casuists in the Church of Rome, allow it to be lawfull to take away the Lives of any who give them Contume [...]ious Words; but these have been condemned as very loose Casuists; and they have found out a subtle way of directing the [Page 273] Intention, whereby to keep from break­ing the Laws of Christ; but this is too subtle to be reconciled with the Plain­ness of his Laws; and they all deny it to be lawfull by way of Revenge. O­thers say much better, that although Nature may seem to give an injured Person a Right to vindicate himself by the best means he can; yet that Right Gr. de J B. & P. l. 2, 1. 10. is so restrained and limited by Christ's Commands in this case, that it is by no means lawful for Christians to use it; and to pretend to do it for a Reparati­on of Honour, à ratione & pietate val­dè alienam videtur, is repugnant both to Reason and Religion; saith one, who ve­ry well understood the Rules of both.

But all the pretended Right of Nature is taken away by Laws, and where those declare it to be Wilfull Murder to take away the Life of another on such Accounts as these, there is no colour left for natural Right, which supposes no determination by Laws.

I consess it requires a more than or­dinary Degree of Christian Fortitude as well as Patience, to be able to despise such a prevailing Custom. But if Men hope to be saved by Christ, they must observe his Commands; and if they [Page 274] ence declare, that they are resolved to do so in this particular, (if they do the same in all others) it will be then thought to be Conscience and not Cow­ardice for them to decline a Challenge; and that upon good Grounds they de­cline such a Custom, which no good man could ever approve, nor any wise man defend.

3. Love of Enemies. This seems to be harder yet. Is it not enough to bear them; but must we love them too? Yes, Christ hath strictly required it.

But I say unto you, Love your Enemies; Luk. 6. 27, 35. and again in this very Chapter, But love your Enemies. If he had bid Men love their Friends and take heed of their Enemies, there are some Ages of the World, wherein this had been no im­pertinent Advice. But how can those be supposed to love their Enemies, who hardly love any thing but themselves? Self-Opinion, Self-Will, Self-Interest prevail over the far-greatest part of Mankind; I wish I could not say, even among those who call Christ Lord, Lord. But Self-Love as natural as it is, must be artificially disguised; for, if it appears too openly, it meets with so much Self-Love in others, that it will [Page 275] not be easily born. Therefore the most crafty Lovers of themselves, if they design to have the Love of others, must conceal their inward Passion. For, he that appears to set up himself, is cer­tain to make the rest of Mankind his Enemies; for, even those who would do the same, will be the most displea­sed with those who do it. Therefore the most certain way to Honour and universal Esteem, is to mind the Good of others more than our own; to be Just and Charitable and Kind to all; and to oblige as many as we can, with­out Partiality or Prejudice. And this, I say, is that Love of Enemies which our Saviour requires, which doth not suppose the same kind of Affection to them which we have to our Friends, for that is grounded an mutual Love and Good-will to each other; which, if we suppose in Enemies, we suppose a Con­tradiction; for that is to suppose them not to be Enemies, but Friends. What then is it which our Saviour means? It is certainly an Universal Charity, or a Readiness of Mind to do good to all, al­though they have personally provoked, or injured us. And so Christ himself Luk. 6. 27. 33. 35. explains it, by doing good to our Ene­mies, [Page 276] praying for them and relieving them in their Necessities; and he pro­poses the best Example in the World for our imitation; and that of God himself, who maketh his Sun to rise on the evil and the good, and sendeth rain on the just and on the unjust. But none can suppose that the righteous and holy God, can have the same Love or Kind­ness for the Evil, which he hath for the Good, or for the Unjust, which he hath for the Just. So that this Precept, which being misunderstood, seems to be irreconcilable to human Nature, con­tains in it, nothing but what all Man­kind approve in others, as unwilling as they are to practise it themselves.

And now it is time to make a stand, and to look about us, for, I have gone through our Saviour's Commands with respect to the things which are apt to provoke us. And where are those Chri­stians to be found, who do what Christ hath said herein, who do yet every day call him Lord, Lord? If Peevishness and Frowardness, perpetual Uneasiness and Discontent; If Rancor and Bitter­ness, Strife and Envying, Faction and Animosity; if Impatience of appre­hended Injuries, and the making of E­nemies, [Page 277] instead of loving them, were the Marks of good Christians, we should find Number enough, even among those who pretend to Reformation. We pro­fess to thank God for a late great Deli­verance from the hands of our Enemies, I mean as to our Religion; (and truly there appears more and more Reason for it, since it is so much more evident that the Design was no less than a total Subver­sion of our Religion.)

But what a sad Requital is this, for so great Mercies, to break out into Fa­ctions and Parties, instead of pursuing the common Interest of our Religion; Instead of laying aside Differences a­bout Religion, to increase them; nay to make Religion it self not only the Subject of their Quarrels, but of their Scorn and Contempt? What can be said or hoped for, as to such a froward, unthankful, atheistical Generation of Men? Thanks be to God, there are not wanting some extraordinary Examples of true Piety and Goodness among us; and of Meekness, Patience and Univer­sal Charity; and truly there needs a great deal, to bear up against the da­ring and insolent Profaneness and Irre­ligion of others. When I once see a true [Page 278] Spirit of Reformation prevail among us, not meerly as to Doctrines, but as to Mens Lives and Tempers; when I see them more zealous for God and Religi­on, than for the Interest of particular Parties; when I see them really promo­ting Peace and Unity, and not making a Pretence of it to serve private Ends, I may then hope for a lasting Settle­ment of the true Religion among us. But till then—

(2.) I proceed to the second Head of our Saviour's Commands, and that is as to such things which Tempt us. S. James saith, Every man is tempted, when he is J [...]m. 1. 14. drawn aside of his own Lust and inticed. Lust is the ungoverned Desire of Sen­sual Pleasure. Now, as to this, Christ hath laid so strict a Command, as seems very hard for humane Nature to observe. For he not only forbids the Act of A­dultery, but the Tendencies to it; viz. the Impurity of the inward Desires, and of Looks and Glances, and makes these to be Adultery in the Heart. What is Matt. 5. 28. that; For Adultery is an outward deli­berate Act, and hath Injustice as well as Uncleanness in it. But Desires and Looks are sudden and transient things, which may leave no permanent Effect [Page 279] behind them. However, our Saviour, to shew how much God abhors Impuri­ty, (who sees into the secret Thoughts and Intentions of the Heart,) declares that the unmortified Desires and inward Lusts are very displeasing to God; and therefore that those who hope to see God, must be Pure in Heart. Which Matt. 5. 8. as it implies a sincere Endeavour to sup­press all inward Motions which are con­trary to it, is both a reasonable and ne­cessary Duty.

But the hardest part of Christ's Com­mands in this matter, is that which re­quires us to pluck out our right eyes, and Matt. 5. 29, 30. to cut off right hands: Must the blind and the lame only go to Heaven? But he speaks of such sinsull Inclinations in us, which seem as delightfull and usefull to us as to the Pleasures of Life, as a right Eye or a right Hand; yet we must part with them, if we ever hope to get to H [...]a­ven. Not, by any one single Act like the cutting off a Hand, or plucking out an Eye, but by a serious, constant and sincere Endeavour to mortifie and subdue them. And if this be thought hard, the Con­sideration of future Happiness and Mi­sery ought to reconcile us to it; and surely it is reasonable we should part [Page 280] with something which is pleasant to us here, for the sake of an infinitely great­er Pleasure in another World; since this is only a sensual Pleasure, which cannot be pursued without disturbance of the Mind, and can be enjoy'd but for a little time; and the other is no less than Eternal Felicity of Soul and Body together.

(3.) As to the things which Concern us, as to our Condition in this World. There is no Precept of Christ which seems more inconsistent with the Wis­dom of this World, than this doth. For, as that lies in taking great care for the future; so our Saviour on the contrary seems to allow none at all. Therefore I say unto you, Take no thought for your Life, what ye shall eat, or what ye shall Matt. 6. 15. drink, nor yet, for your Body, what ye Luk. 12. 22. shall put on. What doth our Saviour mean by this? Would he have all Chri­stians live like the young Ravens, meer­ly Luk. 12. 24. Job 38 41. psal. 147 9 upon Providence? Or, as the Lilies of the Field, which grow and flourish and yet neither Toil nor Spin? But Man is an intelligent Creature, and apt to forecast and contrive things for his fu­ture advantage, and God seems to have left things very much to his own Care [Page 281] and Providence; and generally speak­ing, Mens Condition in this World is according to it. What then; Doth our Saviour indulge Men in a careless, easie, unthinking Life? Or, require that his Disciples thoughts ought to be wholly taken up with matters of Religion? Not, if S. Paul knew his meaning; for 1 Tim. 5. 8. he saith, Those who provide not for their own, have denied the Faith and are worse than Infidels. But this only seems to make the Difficulty greater. Therefore to clear it, we must attend to our Sa­viour's Scope and Design; which was, to perswade his Disciples to lay up their Treasure in Heaven, to seek the Kingdom of God and his Righteousness in the first place; and then represents this World and another as two opposite Interests, so that one cannot serve two Masters; which implies a Contradiction to each other. So that what follows must be understood in such a Sense, as is incon­sistent with the main Duty, of looking after Heaven as our Happiness; and therefore ought not to be understood of a prudent, necessary Care, but of an anxi­ous, solicitous, distrustfull Care, which implies that we place our Happiness too much here. And therefore S. Luke sub­joyns [Page 282] these Commands to the Parable of the Rich Man, whose heart was in his Barns and Store-houses, and took Luk. 12. 18, 19. great care to lay in Provision enough for a sensual and voluptuous Life: But to shew the unspeakable Folly of such vain Contrivances, it was said to him, This night shall thy Soul be required of v. 20. thee; and then whose shall these things be which thou hast provided?

II. I come now to our Saviour's Com­mands with respect to the Government of our Speech. And he seems to be very severe as to this, when he saith, That e­very Matt. 12. 36. idle word that men shall speak, they shall give account thereof at the Day of Judgment. What a heavy Account then, are those to make, whose time is so much taken up with idle and imper­tinent talk; and who can hardly for­bear it, when they should be most seri­ous? Is it unlawfull then to speak any more than is just necessary to express our Minds? May we not imploy our Speech sometimes for our innocent Diversion and Entertainment if we keep within the bounds of Prudence and Religion? I do not see that our Saviour forbids it. For the idle Words he speaks of there, [Page 283] are profane, false, abusive, malicious Reproaches of Religion and the means to confirm it; as appears by his bring­ing it just after the mention of the Blas­phemy against the Holy Ghost. So that all such Abuses of Speech which en­trench v. 31. on Piety and Good Manners, or Truth and Sincerity, are certainly for­bidden by him. But there is one par­ticular Vice of Conversation, which he hath with most force of Argument for­bidden; Matt. 5. 34▪ 37. and yet (which is a great shame to any that would be called Chri­stians) none more common among some who would pretend to understand the Methods of Conversation and the best Modes of Speaking; and that is the profane Custom of Swearing. I take it for granted, that all are Christians a­mong us, ti [...]l they disown it themselves; and however men may act, they are not willing to renounce all hopes of Sal­vation by Christ: I beseech them then to consider, what a Contempt of his Authority is implied in this, too fashio­nable sort of Profaneness? The other Duties I have mentioned, have a great Difficulty in them, as to our Tempers and Inclinations; but nothing of that Nature can be so much as pretended as [Page 284] to this. For no man could ever say, that he had a Swearing Constitution, or that it was an Infirmity of his Nature. There is nothing in it but the Tyranny of a very bad Custom; which every Prudent Man, as well as Good Christi­an, will see Cause to break. But what a Reproach is it, to the very Profession of Christianity among us, for so plain, so easie a Command of Christ to be bro­ken so commonly, so unconcernedly, so impertinently, as is every day done; and yet they call Christ Lord, Lord? In all Ages, there were some pretended Christians, who did not sincerely obey the Commands of our Saviour; but their Hypocrisie was of a finer and more Artificial make; this is gross and rude, without the common Respect which is due to the Religion we all profess to be that, or hope to be saved by. Some say, a Custom in it self is no Sin, be­cause it is no Act; but certainly a cu­stomary breach of a plain Command is so much greater a Sin, as it implies a greater Contempt of him that made it; and when Custom hath taken away the Sense of the Fault, it is so much more aggravated by it. It is really a matter to be wonder'd at, that among Persons [Page 285] professing a better sort of Breeding, as well as Christianity; a vitious Custom, so untempting in it self, so unbecoming the Decency of Conversation, so Af­fronting to the Divine Majesty, so di­rectly contrary to the Commands of Christ, should get so deep a rooting in ordinary Conversation, that it seems al­most impossible to be reformed. But till men do think of breaking off such a Practice as this, I despair of ever see­ing them reform other things which have a deeper root in their natural In­clinations, and have greater Advanta­ges as to this World.

III. The Commands of Christ extend to the whole Course of our Actions; so, as that we lead a sober, righteous and godly Life.

1 As to Sobriety. Take heed to your selves, saith Christ, lest at any time your Luk. 21. 24. hearts be overcharged with Surfeiting and Drunkenness. These are somewhat hard words for that which our Age hath learnt to express in much softer terms of Eating and Drinking well. Luxury seems a thing quite forgotten to be a Sin, among those who are most quilty [Page 286] of it; and Intemperance thought so un­certain a thing, as though it were im­possible to tell when Persons are guilty of it. 'Tis true, that Temperance may vary as to the Degrees and Limits of it; and we do not pretend to define it by Grains and Scruples. But still there ought to be a Governing our Appetites according to Reason, and that is Tempe­rance. But what is Reason in this Case? Some send us to the Brutes to find out what Reason is; and they tell us, it lies in a plain simple Diet, such as the Beasts use, without provoking or rai­sing the Appetite. But I know not where God hath forbidden the use of Art, as to our Eating and Drinking; and if this were so, we must practice Temperance only in the use of Water and Acorns. If meer Satisfaction of Nature were the exact Rule of Tem­perance, then eating or drinking any thing beyond it were a Sin; which would fill the Minds of those who are afraid to sin, with infinite Scruples; and make all Feasting unlawfull. Yet our Saviour was present at one in Cana [...]f Galilee; and did a Miracle relating to it. But we need not run into Niceties in this matter; for, Intemperance is ei­ther [Page 287] an over-charging of Nature, so as to make it sink or totter under the load; or it is a wanton humouring and plea­sing the Appetite, not, for the service of Nature, but for the Pleasure of Eat­ing and Drinking; Or, it is as S. Paul calls it, making a God of their belly, Phil. 3. 19. by Sacrificing their Time, their Study, their Estates in order to the filling and pleasing of it. Any of these ways, it is no Difficulty to understand what In­temperance is; I wish it were as easie to avoid it.

2. As to Righteousness. Our Saviour hath given one admirable Rule; which all Persons agree to be of excellent use in all Contracts and Transactions of men with one another; v. 31. And as ye would that men should do to you, do ye also to them likewise. Which is an universal Rule of Justice and Equity, if it be understood of what we would have others to do to us according to Reason, and not according to the Par­tial Affection we are apt to have to our selves. For this Rule is founded upon the second great Commandment, as our Saviour calls it, Thou shalt love Matth. 22. 39. thy neighbour as thy self.

[Page 288] 3. As to Godliness. He lays the Foundation of that upon the first and great Commandment, Thou shalt love Matth. 22. 37. the Lord thy God, with all thy Heart and with all thy Soul and with all thy Strength. We need not to question, but where-ever there is such a Love of God, as is here required, there will be true Godliness in all the parts of it. And where this is wanting, all external shews of Devotion want the true Life and Spirit of it. For it is the Love of God which makes all our weak and im­perfect Services to be acceptable to him; and without it all our Prayers and our Fastings, and all other appea­rances of Devotion, are empty and in­fipid Formalities. Not, but that the Acts themselves are commendable; but, they are like a Body without a Soul, dull and heavy; or like the leaves of a Tree in Autumn, which make a great noise in the Wind, but are dry, sapless and soon fall to the Ground. But where the Love of God prevails, it keeps up the Life and Order and Vigour of De­votion; and preserves it from being tainted by hypocrisie, or choaked by the love of this World, or decaying from want of Constancy and Resolution.

[Page 289] Thus I have set before you some of the most remarkable Duties of Christi­anity; not such as depend on the Opi­nions and Fancies of men; but such as our Blessed Saviour, the great Law­giver of his Church, hath made the ne­cessary Conditions of our Salvation by him.

And what now can we say for our selves? We do call Christ Lord, Lord; or else we renounce our Baptismal Vow, and all hopes of Salvation by him. But can we say that we love God, when we love what he hates, viz. Sin? Can we say, we love him with all our Heart and Soul, when our Hearts are so much di­vided between him and the Vanities of this World? Can we say, we love him with all our Might, when our Love to God is apt to grow cold and remiss up­on any apprehension of Difficulties? Can we say, that we love our Neighbour as our Selves, when we despise and scorn him, or over-reach and defraud him, or oppress and ruin him? If it go not so far, are we as tender of his Reputation as of our own; as unwilling to see him injured, as ready to help him in his Neces­sities, as we should desire it from others, if we were in the same Circumstances? [Page 290] If strict Sobriety and Temperance be the Duties of Christians, where are those Virtues to be generally found? I do not speak of particular Persons; but I am afraid, there is hardly such a thing left as a Sober Party among us. What profane, customary Swearing is every­where to be met with? What Com­plaints are daily made of the Abound­ing of all sorts of Wickedness, even to an open Scorn and Contempt, not bare­ly of Christianity, but of any kind of Religion? For, many who have long denied the Power, seem to be grown weary of the very Form of Godliness; unless it serves some particular End and Design. So that, if we look abroad in the World, we find little Regard shew'd to the Precepts of Christ; and yet those who commit these things call Christ Lord, Lord. What is the meaning of all this gross Hypocrisie? Nothing would have been thought more Absurd or Ridiculous, than for one who used no kind of Abstinence, to be thought a Pythagorean; or one that indulged his Passions à Stoick; or one who eats Flesh and drinks Wine a Brachman, or Banian. It is really as much for any one to break the known and particular Precepts of [Page 291] Christ, and yet desire to be thought a Christian. For, a loose, profane and debauched Christian, is a Contradiction in Morality; it is to be a Christian a­gainst Christ, to call him Lord, Lord, and yet to defie his Laws and Authori­ty. A Star without Light, a Guide without Eyes, a Man without Reason, a Sun with nothing but Spots, are not more absurd Suppositions, than a Chri­stian without any Grace or Vertue.

But let us say what we will, there are and will be such, who will own Christ and call him Lord, Lord, and yet will not part with their sins for him. There were multitudes of such formerly who would lay down their Lives for the Ground he trod on, and yet would not mortifie one Sin for his sake. The Reason is still the same which our Saviour mentions, they hope that calling him Lord, Lord, will make amends for all; and yet it is not pos­sible that fairer warning should be gi­ven to any, than he hath given in this Case, that let them pretend what they will, he will say to them at [...]he great Day, Depart from me all ye workers of Mat. 7. 25. Luk. 13. 27. Iniquity. O dreadful Sentence! Not, to be mention'd without Horrour, not to [Page 292] be thought upon without Astonishment. How miserable, for ever miserable, must their condition be, whom Christ at that day shall bid to Depart from him! ‘What is this, some will be apt to say, but to put all Christians in­to utter Despair? For, who is there that can say, that he hath done all that Christ hath said?’ Truly we have a sufficient Ground for deep Humility and serious Repentance, and timely Re­formation. But there is a great diffe­rence between the Failing of our Duty and the Works of Iniquity; between the Infirmities of those who sincerely endeavour to do his Will, and the Pre­sumptuous Sins of those who despise it; between Sins committed and heartily re­pented of; and Sins habitually practised and continued in, without any Marks of Amendment. Such must go out of this World in a State of Sin, and therefore can expect nothing but that dreadfull Sentence, which I tremble at the very thoughts of Repeating.

But there are others, who in the sin­cerity of [...]heir Hearts have endeavour'd to do his Will; and whose Sincerity will be so far accepted by him, that he will say to them at that Day, Come ye Ma [...] 25. 34. [Page 293] blessed of my Father, inherit the Kingdom prepared for you from the Foundation of the World.

To which God of his infinite Mercy bring us through the Mediation of Christ Jesus our Lord.

IN th [...]se Words is imply'd a Distri­bution of Mankind into those who are carnally and spiritually minded; which Distinction is so large and com­prehensive, [Page 295] as to take in all sorts and conditions of Men; and of so great Moment and Importance, that their Life or Death, Happiness or Misery de­pend upon it. But, considering the Mixture of Good and Evil in Mankind, it is not an easie matter to set the Bounds of the carnal and spiritual Mind; and considering the frequent Impunity and Security of bad Men, and the Fears and Troubles, which the best are not exempted from, it seems next to impos­sible to make out (at least as to this Life) that to be carnally minded is Death, but to be spiritually minded is Life and Peace. Yet, our Apostle doth not seem to confine the Consequences here mention'd to another World, (altho' the full Accomplishment of them be only there to be expected;) but if we attend to his Scope and Design in the End of the foregoing Chapter, and the Beginning of this, we shall find that even in this Life the result of a carnal Mind is a sort of a Spiritual Death; and of a Spiritual Mind is Life and Peace: For, when St. Paul in the 7 [...]h Chapter had represented himself as carnal and sold under Sin, although there were Rom. 7. 14 great strugglings between the Convicti­ons [Page 296] of his Conscience, and the strength of carnal Inclinations; yet, as long as the latter prevailed so that he could not do the things that his Mind and Reason told him he ought to do; but did those things which he was convinced be ought not to have done; The more he reflect­ed 19, 20. upon himself, the more sad and mise­rable he found his Condition to be, as appears by that Emphatical expression which follow'd upon it, O wretched Man that I am, who shall deliver me [...]. 24. from the Body of this Death? But he no sooner finds hopes of Delivery and E­scape out of that Estate, but he breaks forth into Transport of Joy and inward Satisfaction. Thanks be to God who hath 25. given us the Victory through Jesus Christ our Lord. Not meerly a Victory over Death, but over Sin too: And so he begins this Chapter after a triumphant manner; There is therefore no Condem­nation to them which are in Christ Jesus; [...]. 1. who walk not after the Flesh, but after the Spirit. For the Lord of the Spirit of Life which was in Christ Jesus hath [...]. made me [...]ee from the Law of Sin and Death: He that groaned under his Cap­tivity before to the Law of Sin, doth now rejoyce in his Deliverance from it [Page 297] by the Grace of the Gospel. For, what could not be done by natural Freedom, by the Power of the Law and the Force of Reason, is brought to pass by the Assistance of Divine Grace given to the Souls of Men by Jesus Christ. For what the Law could not do in that it was weak 3. through the Flesh: What was that which the Law could not do? It could awa­ken, convince, terrifie and confound the Consciences of Sinners under the Sense and Apprehension of their Sins; but it could neither satisfie the Justice of God, nor the Minds of Men; it could not remove the Guilt, nor take away the Force and Power of Sin. But God sending his own Son in the likeness of sinfull Flesh, and for sin condemned sin in the Flesh; i. e. Jesus Christ becoming an expiatory Sacrifice for Sin, took off the damning Power of Sin; and by the prevailing Efficacy of his Grace subdu­ed the strength and force of it to such a degree, That the Righteousness of the 4. Law might be fulfilled in us, who walk not after the Flesh but after the Spirit. How could this be, if St. Paul still considered himself in the same Condition he did in the foregoing Chapter? For if he were still in Captivity to the Law of Sin in his [Page 298] Members, how was it possible that the Righteousness of the Law should be fulfil­led in him? How could he walk not af­ter the Flesh but after the Spirit, if the Good which he would he did not, and the Evil which he would not that he did? For these things are so repugnant to each other, that when they are spoken of the same Person, it must be under different Considerations; the one of him, as meerly under the Power of the Law; the other, as under the Grace and Influence of the Gospel. The one was like rough and a churlish sort of Phy­sick, which searches into every Part, and puts all the ill Humours of the Bo­dy into Motion, and makes a general Disturbance and Uneasiness within, but yet lets them remain where they were; the other is like a gentle but more effe­cutal Remedy, which carries off the Strength and Power of inward Corrup­tions, and alters the Habit and Tem­per, and puts quite another Dispositi­on into us, which produces very diffe­rent Effects upon us. For, instead of Horrour and Despair, and inward An­guish and Confusion, there will follow a new Life of Joy and Peace here, and Eternal Happiness hereafter.

[Page 299] And this is what the Apostle means in the Words of the Text; To be carnal­ly minded, &c. Wherein are two things, which very much deserve our Conside­ration.

I. The different Tempers of Men's Minds; some are carnally and others spiritually minded.

II. The different Consequences which follow them: To be carnally minded is Death; but to be spiritually minded is Life and Peace.

I. The different Tempers of Men's Minds. The different Denominations are taken from the Flesh and the Spirit; which are here represented as two Prin­ciples so different from each other, that the same Person cannot be supposed to be acted by both of them. For, as the Apostle saith in the foregoing Words, They that are after the Flesh do mind the Ver. 5. things of the Flesh; but they that are after the Spirit the things of the Spirit. Where the Flesh, in a Moral sense, takes in all our sensual Inclinations which are sin­full either in their Nature or Degree. The Spirit is that Divine Principle, which possesses the Mind with the Love [Page 300] and Esteem of Spiritual things, and keeps our natural Inclinations within the Compass of God's Law. To be carnally minded, is to be under the In­fluence of carnal things, so as to make the Pursuit of them our chief Design: To be spiritually minded is to have so deep and just a Sense of God and his Law upon our Minds, as to make it our business to please him, and there­fore to subdue all such Inclinations which are repugnant to his Will.

But here lies the main Difficulty; how to judge concerning this matter so, as to be able to determine whether we our selves be carnally or spiritually minded. Which is a thing of so great Consequence for us to know, that the Peace of our Minds, the true Comfort of our Lives, our due Preparation for Death, and a happy Eternity, do all depend upon. And yet that this is a real Difficulty will appear from these Considerations.

(1.) It requires a greater Knowledge of our selves (as to our spiritual Con­dition) than most Persons in the World can pretend to. For it is not a slight and superficial View of our selves, not a transient, sudden Reflection, nor a [Page 301] partial Inquiry into our inward Passi­ons, and the Course of our Actions, which can make us capable of passing a true Judgment upon the Temper of our Minds; but there must be a true Light, a serious and diligent Search, frequent Recollection, free and delibe­rate Thoughts, long Observation and due Comparison of our selves with our selves and with the Law of God, be­fore we can form a just Opinion as to the prevailing Temper and Disposition of our Minds.

It's true, this is not necessary in all Persons; for some (and I am afraid too many) are so carnally minded, that the least Reflection or Consideration would make them see how bad their condition is. For, they have no true Sense of God or Religion at all; they have no serious thoughts or apprehen­sions of Divine and Spiritual things; this World they pretend to know some­thing of, and have too great an Esteem of the Vanities and Pleasures of it; for these wholly take up their Hearts and Time; and they have a savour and relish for any thing that tends to their Greatness or Honour or Entertainment of their Appetites or Fancies here; bu [...] [Page 302] if we speak to them of another World, of God and Heaven and a Spiritual Dis­position of Soul; either they look on us with Amazement, as if they were insensible of such things; or else with Scorn and Contempt, as if we went a­bout to deceive them. Alas! They are too wise to be imposed upon by us; and they have other things to mind (I am sure not greater or weightier) which take up all their Time; and so what through the Business and the Im­pertinencies of this World, their Time passeth away as a Table that is told; and as though it were a pleasant Tale, they are troubled only to think it will be so soon at an End. But these are not the Persons, who require any such Care to pass a right Judgment upon them; for they can pretend to nothing that is spiritual, as to the Tempers and Dispositions of their Minds; and there­fore such as these must be set aside, for it is too apparent that they are only sensual and carnally minded.

But as the Papists distinguish of the Body of Christ, so may we of the carnal Mind; there is a gross and Capernaiti­cal Sense; and there is a more refined and (if I may use the Expression) a [Page 303] more Spiritual Sense of it. For altho' it be a great Absurdity in them to sup­pose that a meer Body can be after the Manner of a Spirit; yet it is not so to suppose a Carnal Mind to have a Mix­ture of some Spiritual Qualities and Dispositions in it. And this makes the difference so much harder to be per­ceived between the carnally and spiritu­ally minded; since there are the same Faculties of Perception, Reasoning, and Application in both; and the same com­mon Principles of Religion may be owned by both; which may in Reason be supposed to make some Impression on the Minds of the more ingenuous Part of Mankind, who are not given over to such a Reprobate Sense as the former were. Now, how to distinguish between frequent good Impressions on the Mind, and an habitual Temper and Disposition, is not so easie to all who are concerned to distinguish them. And yet a Person may be throughly con­vinced of his Sins, and tremble at the Apprehension of the Justice and Seve­rity of God against them; he may have many Checks and Reluctancies of Conscience while he goes on to com­mit them; he may sigh and groan and [Page 304] lament under the wretchedness of his Condition by his Love of Sin; and yet may love his Sins all the while more than God or Heaven, or any thing in Competition with them. The diffe­rence doth not lie in the Nature or Number of the Impressions from with­out, but in the inward Principle of A­ction. A Cistern may be full of Wa­ter falling down from Heaven, which may run as long as that holds which fell into it; but a Spring hath it rising up within, and so continues running when the other is spent. A carnal Mind may have many Spiritual Convictions, and good Motions and Inclinations; but after a time they wear off and leave no lasting Effect behind them; but where there is a Spring in the Soul, there is a fresh and continual Supply of such Inclinations, as keep up a con­stant Course of a Spiritual Life; which our Saviour calls Rivers of living Wa­ter. Joh. 7. 38.

I confess it is hard to determine what a Habit or Principle abiding in our Minds is; yet the Scripture doth evi­dently suppose such a thing, when it speaks of the New Birth, and the New Joh. 33. 6. Life, and the New Creature, and the 1. 13. [Page 305] Children of God; all which are very in­significant Terms, if there be not un­der them something answerable to the First Principles of Life; and if there Rom. 8. 8, 9. 2 Cor. 5. 17. 1 John 3. 9, 10. be not a Divine Spirit dwelling and acting in the Souls of good Men, and raising them up above carnal and sen­sual Objects to things Divine and Spi­ritual, and carrying them through the Passage of this World so as to prepare them for a better. But yet there may be many things which carry some Re­semblance to this Principle within, which come not up to it. There may be such Principles of Education and good Manners, such Awakenings of Conscience, such a Strength of Natu­ral Reason and common Ingenuity, as may carry one on to do some very good things, and yet he may fall short of ha­ving a true Principle of Spiritual Life in him. But then, there must be an­other Principle within, which contra­dicts this, and prevails over it, and carries him on to the Love of Sin, which proves too strong for the Love of God and the due Regard to Spiritual things.

The Result of this Discourse is, since the Carnal Mind is not to be taken meer­ly [Page 306] for such a one which stands out in opposition to the Gospel, nor for such a one which is insensible of Spiritual things; but such as may consist with a common Profession of Religion, and have the same Convictions and good Impressions which others have; it doth require a more than ordinary Acquain­tance with our selves to be able to judge aright, whether the Temper of our Minds be Carnal or Spiritual.

2. But this is not all; for, since there is so great a Mixture of Good and Evil in the better sort of Mankind, there is required not barely Knowledge of our selves, but a good Judgment too to ad­just the Proportions of Good and Evil in particular Persons, so as to be able to judge whether we are carnally or spiritually minded. For, as those who are Carnal, while they follow their carnal Inclinations, may have many inward Strugglings by spiritual Convi­ctions; so those who are spiritually minded may meet with many Combats from the Flesh, which may be trouble­some, where it cannot prevail. But there is a great difference between the Spirit struggling against the Flesh in the carnally minded, and the Flesh strug­gling [Page 307] against the Spirit in those who are spiritually minded. For, where there is no perfect Victory, there will be some Opposition; and the best have so many Failings to complain of in this World; so many Infirmities and De­fects in their good Actions; so many Passions not brought into their due Or­der; so many Omissions of Personal and Relative Duties; such Variety of Tempers and Weakness of Resolution; such Coldness in Devotion and unrea­sonable Dejections of Mind; so many unaccountable Fears, and such dreadfull Apprehensions of Death and the Conse­quences of it; that these things must make great Abatements as to such as are truly spiritually minded.

But by all these things the Difficulty still increaseth, and therefore it is time to come to the Resolution of it; and that will be by shewing that the Diffe­rence between the carnal and spiritual Mind lies in these three Things.

1. In the deliberate Judgment and Choice.

2. In the prevailing Interest.

3. In the constant Rule and Measure of Actions.

[Page 308] 1. In the deliberate Judgment and Choice. For the main difference as to the carnal and spiritual Mind, lies in the different End which is aimed at by them. Where the chief End is the plea­sing our selves, and the enjoying of any thing as our Happiness under the Su­pream Good, whatever Thoughts and Intentions we may at some times have, to repent of our Sins, and turn our Souls from the Love of Sin to the Love of God, as long as we continue pursuing a wrong End, we have too great Reason to conclude our Minds to be yet carnal and sold under sin, For while the Apostle represents himself so, he tells us he had his Conscience tho­roughly awakened with the Sense of his Sins, even of those which the World is least apt to be sensible of, inward and secret Sins; he was not only convinced Rom. 7. 7, 8. 9. 12. 14. 22. of the Excellency and Purity of the Law, but had some Pleasure and Satisfaction in it; he had some hearty desires to be rid of his beloved Sins; but yet they were too hard for him, he sighed and lamented under his deplorable Conditi­on; but till the Grace of God came to set him free, he was in a miserable and hopeless State.

[Page 309] But how is it, that the Grace of God thus refines and purifies the Minds of Men, so as of Carnal to make them Spiritual, when the same Passions and Inclinations remain? A Change there must be, and that real and spiritual, and therefore in our best Faculties, viz. our Understandings and our Wills; not by a Revelation of New Objects to the Mind, nor by offering any Force upon the Will; but by fixing the Judgment of the Mind and the Choice of the Will upon the best and most desirable Ob­jects, which is God himself, as the Su­preme Good. The Turn of the Soul which makes one spiritually minded, must not be only from gross and sen­sual Inclinations, but from every other kind of Good, which stands in Com­petition with the Supreme. A truly spiritual Mind is one that is possessed with the Love of God above all, and that values other things, as they tend to the Enjoyment of Him. God must be the only Center of his Hopes and Designs; for in him alone his true Hap­piness consists: As the Psalmist expresses it; Whom have I in Heaven but thee? Ps. 73. 25. and there is none upon Earth I desire besides thee. Whatever falls short of [Page 310] this, may agree to a carnal Mind; but a carnal Mind can never love God as he ought to be loved; not with a Supreme transcendent Degree of Love, which is alone proper and suitable to him. All other kind of Love is beneath his Infi­nite Goodness and Perfections; and to love him as we do his Creatures, is to do him the greatest Dishonour, for it levels their Perfections, and supposes them to deserve the same Degree of Affection from us.

But there may be many spiritual No­tions in Men's minds about God and Religion; about mystical Unions, and the Participations of Divine Love; ma­ny seeming Spiritual Raptures and Ec­stasies, and yet there may not be this spiritual Mind. For the Heats of En­thusiasm may seem to be very Spiritual, but are of another kind; they are Spi­ritual, as they are the Effects of a great heating of the Spirits by the Force of a vehement Imagination; which hath been often accompanied with as vehe­ment an Inclination to sensual Pleasures; which shews the plain Difference be­tween an exalted Fancy and a spiritual Mind.

[Page 311] A Spiritual Mind is such a one as is not only throughly convinced of the Reality of Spiritual things; but of their Excellency and Desirableness, above a­ny others that can be offer'd to our Choice. It sees through all the glitter­ing Vanities of this World; and soars above the most tempting and bewitch­ing Follies of Mankind here: It fre­quently retires from the Noise and Con­fusion, the Hurry and Vexation of Worldly Affairs, that it may converse more freely with invisible Objects; not meerly by way of Contemplati­on, but by raising the Affections of the Soul towards them, as the things which it hath chosen for its Happi­ness.

And this makes a wonderfull Altera­tion in the thoughts that these different Tempers have concerning the same things. I do not deny but those who have carnal Minds may have some rai­sed and spiritual Thoughts, but they are too cold and speculative; they may have noble and refined Speculations a­bout the invisible World; may be ful­ly convinced that the things which are seen, could not be what they are, were it not for the things which are not seen; [Page 312] and that the things which are not seen, are of incomparably greater value than those which are so much more admi­red, because they are seen. But we must not conclude, that because Men do re­ally believe Spiritual things, therefore they are spiritually minded, (for that were to suppose all to be Saints who are not Atheists;) but there must be such a due Preference in our Minds, of that Invisible and Eternal State, above all that is accounted great and desira­ble here, as gives a just Denomination to one that he is spiritually minded; i. e. that his Mind and Soul is fixed upon another World as his proper Happiness, and other things are regarded and va­lued in subserviency to it.

2. A Spiritual Mind is discerned by the Prevailing Interest. For, as long as we are made up of Flesh and Spirit, there will and must be a Combat be­tween them: For the Flesh lusteth a­gainst Gal. 5. 17. the Spirit, and the Spirit against the Flesh; and these are contrary the one to the other; so that ye cannot do the things that ye would: And yet the same Apostle soon after adds, They that are 14. Christ's have crucified the Flesh with the Affections and Lusts; the Meaning is, [Page 313] that, in some particular Instances and less remarkable Cases, the Flesh may sometimes be too hard for the Spirit; but in all notorious Instances of the Lusts of the Flesh, which he reckons up; and in the main Issue of all lesser Combats the Spirit will be too hard for the Flesh in those who are spiritually minded; as the Flesh will be too hard for the Spirit at last in those who are carnally minded. If we look on them in the time of the Combat, it will be hard to judge which is most likely to prevail; but those may have the better in some particular Skirmishes, who may lose very much in the State of the War; a good Man may be foiled by Surprise or under some disadvantage, but he will recover himself, and, it may be, gain Ground by his Falls; and a bad Man may in some fits of Devotion seem so spiritual­ly minded, that one might be apt to think he were quite changed, till he returns to his former Practices. If we had been to judge of Ahab in the time of his Hu­miliation; and of David in the time of his Impenitency after his Sins of Adul­tery and Murther, we should have thought in common Justice and Chari­ty, the latter had been the carnal, and [Page 314] the former the spiritual minded Man. But it was quite otherwise; which shews that we are not to judge of Men's spiritual Condition by sudden and vio­lent Motions whether good or bad; but by that Interest which prevails with them in the whole Course of their Lives: To give a general Character of a Man from some violent Passion a­gainst the Tenour of his Life, would be like drawing the Picture of a Man in a Fit of an Epilepsy, or a convulsive Motion of his Face. And to believe a Man to be a good Man, because he hath some good Moods and passionate Fits of Devotion, is, as if we should take a piece of rotten Wood for a true Phos­phorus, because it shines sometimes; or suppose Judas to be a Saint, because he was so much in our Saviour's Com­pany. The inward Habits and Dispo­sitions of Men's minds may be cover'd over and disguised a great while; but a tempting Occasion lays them open; as no doubt Judas did not get his Ha­bit of Covetousness of a sudden, but it was still growing and ripening under a fair Appearance; and when the pro­per Season came, the secret Malignity brake forth; and the Temptation of [Page 315] Thirty Pieces of Silver discover'd the Baseness and Hypocrisie of his Heart. Sometimes the Vein of Hypocrisie lies deep, and is cover'd over with such a fair out-side, that no one can have Rea­son to mistrust it, till it discovers it self, and then the Corruption is found so loathsome, as to render ordinary Sincerity suspicious. But this is a com­mon Fault, either to be too easily de­ceived, or too unreasonably mistrust­full; there is no certainty in a Dedu­ction from particulars, but where the Causes are equal and necessary. It is as absurd an Inference that there is no such thing as a spiritul Mind, because some who have pretended to it have been found Carnal; as that there is no such thing as common Honesty among Men, because some who have long born the Name of honest Men have been found great Cheats and Impostors. But when a predominant Habit doth disco­ver it self, the Person must bear that Title and Denomination which it gives him.

3. A Spiritual Mind is known by the general Conformity of Actions to a Di­vine and Spiritual Rule; and so a carnal Mind by following the Bent and Inclina­tions [Page 316] of the Flesh. And there lies a great Part of the Difference; for such who lay no Restraint upon their Natural Inclinations must needs be carnally minded; because the Flesh, as St. Chry­sostom observes, is not taken, by St. Paul, Chrysost. in Gal. 5. 17. meerly for the Body, but for the corrupt Part of our selves, as consisting of Soul and Body. It is observed by Cicero 3. Aug. c. Ju­lian. l. 4. c. 12. de Rep. That Mankind came into the World in a very ill Condition, with a Body naked, frail and infirm, with a Mind subject to Troubles, dejected with Fears, impatient of Labour, prone to Lust; but in the midst of all this, there is a certain Divine Flame of Wit and Understanding, which lies as it were bu­ried and overwhelmed; but with great Care and Industry may be so preserved and improved, as to command our Appe­tites and governour Passions. But alas! How little doth the Reason of Mankind signifie to the greatest Part of them? It helps them to see their Folly, and like a Sea-light to a sinking Ship in a dark Night, makes those who are a­board, to behold their Misery, with­out helping them out of it. If the Frame of human Nature be considered in it self, and by way of Speculation, [Page 317] we have no Cause to complain of it; for as God hath given us inferiour Facul­ties suitable to the Constitution of our Bodies, so he hath likewise Superiour, which are capable of controlling and covering them. But when Habit and Custom is joyned with a vicious Incli­nation, how little doth human Reason signifie? All the Considerations of Na­tural Order, and Decency, and Regu­larity, and good Example, are easily over-born by the strong Propensities of a corrupt Inclination; which hurries Men on to satisfie first their brutal Ap­petites, and leaves Consideration till afterwards. So that Reason seems by such an After-game, rather given to torment, than to reform them.

Therefore the wise God hath super­added his own Law to inforce that of Reason by a greater Authority; that Men may think themselves more con­cerned to take care of their Actions, when they must give an Account of them to one infinitely above them. But what can Mankind do in such a wretch­ed Condition? For the Law of it self is but like a Toyl to a wild Beast; the more he struggles, the more he is in­tangled; so that he sees his Misery by it, but not his Remedy.

[Page 318] But such is the Goodness and Mercy of God towards Mankind, that he hath never refused to accept those, who have sincerely endeavour'd to do his Will according to the Measure of that Assistance which he hath given them. Thus we find Characters of Men in all Ages, who were said to be Righteous before God, just and upright and perfect Gen. 6. 9. 17. 1. Job 1. 1, 2, 3. Ps. 37. 37. Men; and yet some of the most emi­nent of these had remarkable failings, as Noah, Abraham and Job; yet they had extraordinary Testimonies of God's approving their Integrity and passing by those Faults which were contrary to the general Design and Tenour of their Lives.

I confess we meet with two Instan­ces to the contrary in Scripture, which deserve our Consideration; and those were of extraordinary Persons too, e­minent for their long and faithfull Ser­vice of God; and yet upon single Faults committed by them, he was ve­ry severe with them. Which may seem to take much off from this Lenity and Goodness of God towards such who have a general Sincerity of Mind to­wards him. But, if we more strictly consider these two Cases, we shall find [Page 319] there was something very provoking in the Circumstances of them, which made God so much more displeased with the committing them. For, they were Sins committed by them, in their publick Capacities, and about such things wherein the Honour of God was more particularly concerned.

The first is the Case of Moses, who was a great Pattern of Wisdom and Meekness and Faithfulness, for forty Years together, in the Conduct of a very froward People in the Wilderness; yet at last he happen'd to fail in some Part of his Duty, and God was so angry with him, that he would not hear his Deut. 3. 24, 25. Prayer for going into Canaan, but he cut him off in the Wilderness at last, as he did the People for their Unbelief, But what was this Sin of Moses which made God so highly displeased with him? If we read the Passage as it is related in the History of the Fact, it is not so ea­sie to find it out. The People murmur­ed for want of Water, God upon Moses Numb. 20, 2, 3. his Prayer commands him, to take his Rod, and in the Assembly of the Peo­ple, 6. to speak to the Rock and the Water should issue out. Moses assembles the 8. People, expostulates the matter with [Page 320] them, strikes the Rock twice and the Wa­ters came. Where is the great Sin of 10. Moses all this while? Yet, he often re­peats it, that God was angry with him Deut. 1. 37. for something done at that time. God himself saith, Moses and Aaron rebelled 4. 21. against him; and that they did not san­ctifie Num. 27. 14. him before the People: the Psal­mist saith, they provoked his Spirit, so Ps. 106. 33. that he spake unadvised with his Lips. After all, the Sin of Moses was a Mix­ture of Anger and some kind of Infi­delity: For, the Psalmist saith, he was highly provoked; and God himself saith, Num. 20. 12. they believed him not, to sanctifie him in the Eye of the Children of Israel. The Fault then seems to lie in this, that they were more concerned for their own Honour than God's, and did not so clearly attribute the Power of the Mi­racle to God, but that the People might think they assumed it to themselves, as appears by their Words to the Peo­ple, Hear now, ye Rebels, must we fetch ver. 10. you Water out of the Rock? Which Ex­pression doth not give God the Glory he expected from them; and he is so ten­der in matters of his own Honour, that he would suffer none to encroach upon it, no not his faithfull Servants; [Page 321] but he made them smart for attempt­ing it.

The other case is that of David's Numbering the People; and he was a Man after God's own Heart, of great Sincerity and Courage and Constancy in his Service. Yet of a sudden he took up a Resolution that he would have all the People number'd, without any apparent Reason for it. And al­though he was discouraged from the Attempt by those about him, yet he would be obey'd. And what came of it? Truly, before the thing was com­pleted he grew very uneasie at what he had done, for it is said, His heart smote him after that he had numbred the 1 Sam. 24. 9. People; and David said to the Lord, I have sinned greatly in what I have done. And yet in the Book of Chronicles it is said, that he finished it not, because Wrath 1 Chr. 27. 24. fell for it against Israel. What was the Cause of all this Severity against Da­vid? Was it such an unpardonable Sin for a King to understand the Number of his People? Suppose it a Failing, yet why should God be so angry for one such failing in him that had served God so sincerely as David had done? There must be something extraordina­ry [Page 322] in this Case; for, God sometimes supposes the People to be Number'd; Exod. 30. 11. 38. 25. Num. 1. 2. 19. 26. 4. 1 Sam. 11. 8. 2 Sam. 18. 1. and in some Cases he requires or al­lows it; why then is he so d [...]spleased now at the doing it? The best Account I know of it, is this; It was not a meer Piece of Vanity and Ostentation in David, (although that be displeasing to God,) but it was a thing (as de­signed by him) which was generally look'd on as inconsistent with the Fun­damental Promise made to Abraham; and so it is mention'd in the Chronicles, why the Numbering was not exactly taken, because the Lord had said He would increase Israel like the Stars of 1 Chr. 27. 23. the Heavens. Which seems to im­ply that there was a general Notion received among the People, that since God promised to increase them beyond Number, no one ought to go about to take the exact Number of them. For, this must seem to savour of Infidelity, and a Contempt or Mistrust of God's fundamental Promise. But however upon such Occasions God might use two of his most faithfull Servants thus, yet we have no Reason to question his Readiness to pardon these and other their Failings upon a sincere Repen­tance, [Page 323] and to accept of their general Care and Endeavour to please him in­stead of a perfect Obedience.

But I have something farther to of­fer, for the clearing these two difficult Cases, viz. that there is a Difference to be observed between the Rule of God's Proceedings with particular Persons, as to the general Sincerity of their Act­ings; and the Measure of God's poli­tical Justice as to Persons in publick Capacities. The Reason is, because in the latter Cases, God may justly have a Regard, not meerly to the Actions themselves, but to the Circumstances of the People they are related to. Thus Moses, mentions it three several times, The Lord was angry with me for your Deut. 1. [...] 3. 26. sakes; and again, the Lord was wroth with me for your sakes and would not hear me; and the Lord said unto me, Let it suffice thee, speak no more to me of this matter. It seems he was so much con­cerned as to pray to God, and that earnestly, that he would give him leave to conduct the People into Canaan: but God would not grant his Request. But he tells the People that it was for their sakes that he was denied. Fur­thermore, the Lord was angry with me for 4. 2 [...] [Page 324] your sakes, and sware that I should not go over Jordan, &c. So that the Blow which was given to the Head was for the sake of the whole Body.

And it is remarkable in the Case of David, that before he fell into the Sin of Numbering the People, The Anger 2Sam 24. 1. of the Lord was kindled against Israel; and he moved David against them to say, Go Number Israel and Judah. From whence it is evident, that the Sins of a People may provoke God to let Prin­ces fall into such Sins, which may give just occasion to God to punish both to­gether. But this is a very different Case from the Method of God's deal­ings with particular Persons with re­gard to their Integrity, according to the Terms of the Covenant of Grace. Which is established on such Foundati­ons, that we need not give way to De­spondencies for the sake of such parti­cular Acts of Severity.

II. I am now to consider the diffe­rent Consequences of these two, To be carnally minded is Death, but to be spi­ritually minded is Life and Peace; which, in short, is, that the Advantage is far greater which comes to Mankind by one than by the other.

[Page 325] And that will appear by comparing them together,

(1.) As under equal Circumstan­ces.

(2.) As under unequal Circumstan­ces.

1. As under equal Circumstances. And here we have two sorts of Persons to consider.

1. Those who have Convictions of Conscience going along with a carnal Mind. Such who look on the Condi­tions of Men in this World at a Di­stance, and judge only by Appearance, would be apt to think that those who do allow themselves all the Liberties which a carnal Mind doth incline them to, have very much the Advantage of those who are under the Restraints of a spiritual Mind; for they are bound to severe Rules of Vertue and Mortifi­cation, to deny all Ungodliness and Worldly lusts, and to live soberly and righteously and godly in this present World; and these are thought to be very hard things; whereas such who are not un­der these Difficulties, seem to lead the most pleasant and easie Lives, enjoying [Page 326] themselves and being full of Noise and Confidence, and appear to be all Mi [...]th and good Humour. But there is an­other Account to be taken of these things: If Men could look within and see all the secret Misgivings, the in­ward Horrours of Conscience, the Im­patience and Dissatisfaction they have, when they seriously reflect on their evil Courses, it would quite alter their Apprehensions of these things, and make them conclude with the Roman Orator, That one Day spent according to the Rules of Vertue were to be preferr'd Est autem unus dies [...]inè & e [...] praeceptis tuis actus peccanti immortali­tati ante­serendus. Cic [...]r. Tusc, Qu. l. 5. c. 3, before everlasting Debaucheries. And he was no Foo [...] no Pedant, no mean and contemptible Person, who said this, but a Man of Wit and Sense, of Quality and Experience, who had Opportuni­ties and Means enough to have pursued the most sensual and voluptuous Course of Li [...]e; which yet we see out of Judg­ment and Choice he despised, and pre­ferr'd a far shorter Life according to the Rules of Vertue, before a vicious Immortality. And yet, how short were the Incouragements to a good Life, and the Dissuasives from Sin among the best of them, in Comparison of what we all [...]now now by the Gospel of Christ? [Page 327] They went no farther than meer Natu­ral Reason and the common Sense of Mankind carried them; but we profess to believe the Wrath of God revealed from Heaven against all unrighteousness Rom. 1. 18. 2. 5, 6. 16. 14. 10. 2 Cor. 15. 10, 11. and ungodliness of Men; and that there will be a great and terrible Day, where­in Men must receive according to their Works, whether they be Good or Evil.

And will not this dreadfull Conside­ration awaken the drowsie and secure Sinner, and make him look about him betimes, while there is yet any hopes of Mercy? Will he not become so wise at least, as to enter into the Considera­tion of his Ways, and to look back on the former Course of his Life, to exa­mine and compare that with the Law of God by which he must be judged? And if we have but Patience to do this, he will have no farther Patience with himself, for being guilty of such un­speakable Folly. He will abhorr him­self for all his sensual and sinfull De­lights; which will turn into the grea­test Bitterness and Anguish to his Soul; He will lament his Folly and Wicked­ness with the deepest Sorrow; and take up sincere and firm Resolutions to re­turn no more to the Practise of them [Page 328] And if this be the Result, as it ought to be, of all the distinguishing sinfull Pleasures of a carnal Mind, I leave it to the most impartial Mind to resolve whe­ther there will be the least Advantage by pursuing them.

2. But we have too great Reason to suppose that Men may harden them­selves to such a Degree of Wickedness, as to be insensible of the Folly of it, and to mock at those who go about to re­prove them for it. Such as these are at ease, because they have no Sense of their Condition; but so are those in a Lethargy: Is their Case therefore to be envied; or compared with those in Health altho' more sensible of Pain and Danger? Who seem to be better plea­sed at sometimes, and transported with their own Imaginations than Men in a Frenzy? And yet no Man thinks their Condition happier for it. There is a sort of Moral Frenzy which possesses some part of Mankind, who, are not only extravagant in their Actions, but assume such a Degree of Confidence in committing them, as though the wise Men of all Ages had been the only re­markable Fools in it. But it is no such easie Matter to run down the Princi­ples [Page 329] of Vertue and Religion, they have stood the Shock of all the Sarcasms and Reproaches of former Times; and there is still nothing at the Bottom of all the Scorn and Contempt that is cast upon them, but a carnal and profane Temper of Mind; which may bear them up for a while, but it will be sure to end in everlasting Confusion; and then they will find what they were so unwilling to believe, That to be carnally minded is Death. Not a meer State of Insensibi­lity, but the worst kind of Death; A Death of perpetual Horrour and Tor­ment; A Death without the Power of Dying, and yet with a perpetual De­sire of it; A Death whose Sting can never be taken out; and whose Terror is said to be as everlasting as the Joys of Heaven. And shall not the Apprehen­sion of such a Death, as this, so dread­full, so unavoidable, so insupportable, make the greatest Sinners to tremble, and be confounded at the Apprehension of it? And, if once such Thoughts break into their Minds, farewell then to all the imaginary Pleasure and Satis­faction of a carnal Mind; for it must sink it into the Confusion if not the De­spair of Hell.

[Page 330] (2.) But I have hitherto represented the Disadvantages of one side; but are there not such on the other too? Some are too apt to think a spiritual Mind to be nothing but a disorder'd Fancy, and melancholy Imaginations of invisible things. If this were all, it were so far from being Life and Peace, that there could be no real Satisfaction about it. But a spiritual Mind is truly the most desirable thing we a [...]e capable of in this World. For, it is the best Improve­ment of our Minds, which are Spiritual. It is, the purging and refining them from the Dross and Corruption which debased them. It is, the advancing them towards the Divine Nature, by a gradual Participation of it. It is, the raising them above the carnal Delights, and the sollicitous Cares and perplexing Fears of this World; and fitting them for a perpetual Conversation with Di­vine and Spiritual Objects.

And what then can be more agree­able to the best Part of our selves here, than to have a Mind so disengaged from this World and so fit for a better? So that we may be content to take a view of the Worst which can be sup­posed as to Disadvantage here, which [Page 331] is, that good Men may be under une­equal Circumstances as to their Conditi­on in this Life; that is, when the re­garding another World more than this, may make their outward Condition mo [...]e uneasie here, than it might have been, if they had follow'd only the Di­ctates of a carnal Mind.

There are two sorts of Troubles we are to expect in this World, (1.) Such as we bring upon our selves by our own Acts: (2.) Such as are common to all Mankind: In both these the spi­ritual Mind hath the Advantage.

(1.) As to such which Men bring upon themselves. Let this be suppo­sed; as it ought to be, when God plea­ses among Christians, who are to follow Christ in taking up his Cross: Is there any thing in this, which overthrows the Advantage of a spiritual Mind a­bove a carnal? Can a carnal Mind se­cure Men from Pains and Diseases, from Losses and Disappointments? Nay doth not the Pursuit of carnal Pleasures bring more Troubles upon Men in this Life, than the Case of Persecution doth upon the best Christians? If the loathsome Diseases, the reproachfull and untimely Deaths, which of all things ought to be [Page 332] most avoided, by such who believe no Life after this, be compared with the Pains and Martyrdoms of those who have suffer'd for their Religion, these will appear to be far more eligible than the other, because the Mind hath far greater Satisfaction under them, and a certain Expectation of an infinite Re­ward to follow upon them. Whereas the other can have no Comfort in look­ing back on what they have done, or forward in what they are to expect. For they have destroy'd their own Hap­piness and hasten'd that upon them­selves which they account their only Misery.

(2.) As to the common Calamities of Life, which none can prevent or a­void, the spiritual Mind hath very much the Advantage of the carnal; for the one [...]ills them with inward Peace and Satisfaction of Mind, which of all things carry Men best through the Troubles of Life; being joyned with Patience, Humility, Self-denial, and Sub­mission to the Will of God; which are all the genuine Effects of a spiritual Mind; but a carnal Mind is froward and impatient, uneasie to it self and to all about it, and this makes every Pain and [Page 333] Trouble to be much greater than it would have been; like the Ass in the Fable: Which lay down in the Water with his Burthen of Wool and so made it heavier than before.

There were two things the philoso­phical Men of Pleasure sought to com­fort themselves by, under the unavoid­able Troubles of Life; which the spiri­tual Mind hath far greater Advantages than any of them had, as to both of them; and these are Reflection and Ex­pectation.

(1.) Reflection. When Epicurus was in his last Agonies under the Stone, what a miserable way was it for him to go about to comfort himself, by re­flecting upon his Atoms and his Maxims, his imaginary Notion of the Happiness Epicurus Herma­cho. V. of Life consisting in Pleasure, when his Life was so near being ended by exces­sive Pain? But a good Man that hath sin­cerely Ciceron. de Finibus, l. 2. c. 30. endeavour'd to serve God in his Generation, and to do all the good he could, and to promote the Interests of Religion and Vertue in the World, may in the Midst of many Failings and Infirmities, look back with comfort on the Course of his former Life, and by the Peace of a good Conscience may [Page 334] injoy inward Satisfaction under such Pains and Distempers, which make Life uneasie and Death more welcome, as it is a Passage to a far better State. And that is the next thing.

(2.) Expectation. It was a sorrow­full Expectation which Epicurus suppor­ted himself with, when he was in the Prospect of Death; which was no more, than that the subtle Atoms which made up his Soul, would soon be scatter'd and dispersed, he knew not where, and then he should be, as if he had never been. But what Comfort is there in such a Dissolution? Men that have de­served it, may heartily wish it; but they have deserved something worse, and that they must expect. For, the just and holy God, will certainly call them to an Account for all their Vices and Follies; and it is a fearfull thing to Heb. 10. 31. fall into the hands of the living God; and what a miserable Case are those in, who have nothing to look for but Judgment 27. and fiery Indignation, which shall con­sume the Adversaries of God and Reli­gion?

But, O the blessed Hope and joyfull Expectation that attends a spiritual Mind! Especially when it is enliven'd [Page 335] and assisted by the powerfull Influences of Divine Grace. For without that, e­ven good Men may be liable to some Dejections and Fears as to another World, from the Vastness of the Change, the Sense of their Failings, the Weak­ness of their Minds, and Mistrust of their own Fitness for Heaven; but so great is the Goodness and Mercy of God towards them that sincerely love and fear him, that he always makes their Passage safe, though it be not so triumphant. And although the Valley of the Shadow of Death may seem gloo­my and uncomfortable at a Distance; yet when God is pleased to conduct his Servants through it, he makes it a hap­py Passage into a State of a glorious Immortality and everlasting Life and Peace. To which God, &c.

THese words are part of the Go­spel written by St. John, where­in he doth not only fill up the History of our Saviour with many particular [Page 337] Discourses omitted by the other Evan­gelists, but the whole seems to be pen­ned in another Strain and with some different Purpose and Design. It's true, that they all agree in the same general End of Writing which St. John menti­ons, viz. That we might believe that Je­sus ch. 20. 31. is the Christ the Son of God, and that believing we might have life through his Name; but they make use of several Methods, as most agreeable to the Cir­cumstances of the Time and Place and Occasion of their Writing. St. Matthew wrote his Gospel for the sake of the Jews; and therefore he begins with the Genealogy of Jesus Christ from Abraham, and shews that the Prophecies were ac­complished in him, and how he came not to destroy the Law but to fulfill it, and that his Miracles and Doctrine were sufficient to convince them that he was the promised Messias. St. Mark wrote only a summary Account of the most material Passages relating to the Person and Doctrine of Christ for the sake of the Gentiles. St. Luke takes a larger Compass, and puts things into an ex­acter Order of Time, as himself tells ch. 1. 3. us, and adds many Circumstances rela­ting to the Birth of Christ, and the ge­neral [Page 338] Advantage to Mankind by his coming; that he was to be a Light to 2. 32. lighten the Gentiles, as well as the Glory of his People Israel. St. John succeed­ing the rest, found two great things which gave him occasion of writing his Gospel;

1. The perverting the Doctrine of Christ by the Ebionites and Cerinthians, who pretended to give great Honour to Christ as an excellent Person both for Wisdom and Holiness, but yet so that he was but a meer Man, to whom God, upon his Baptism, had given ex­traordinary Gifts and Assistances of his Holy Spirit.

2. The other was, that the Gospel which was designed for the Universal good of the World met with such cold Reception and Entertainment from it. He was in the World, and the World was ch. 1. 11. made by him, and the World knew him not. He came unto his own, and his own received him not. 12.

What could be more uneasie to so true a lover of Christ as St. John was, than that he lived to see his Doctrine perverted, and his Design in so great a Measure rendred ineffectual? And there­fore in the writing of this Gospel.

[Page 339] 1. He begins after another manner; and in a very short, significant and lof­ty Style, he sets forth his Eternal Be­ing and Godhead. In the beginning was the Word, and the Word was with God, and the Word was God. And as the E­ternal Power and Godhead were under­stood by the things that were made, as St. Paul saith, so he adds, that all things were made by him, and without him was Rom. [...]. 20. ver. 3. not any thing made that was made. Which is as certain an Argument of the Divi­nity of Christ, as there is of the Be­ing of God from the Creation of the World.

2. As to the other Point; it was in­deed a sad and amazing Consideration, that the wonderfull Love of God in sen­ding his Son into the World should have so little Effect upon the Generality of those to whom he was sent and his Do­ctrine preached; but the Apostle con­tents himself with these two Accounts of it;

1. That it was far from being God's Intention or Design in sending his Son to make Men's condition worfe and more desperate; For God sent not his Son into the World to condemn the World, but that the World through him might be saved.

[Page 340] 2. But it might be presently object­ed, That if this were God's Intention, the World would not have receiv'd so little Benefit by it, but according to the Terms of Salvation proposed by the Gospel so few will have advantage by it; therefore the Evangelist adds, that if Men did perish they must thank them­selves for it; For, this is the Condem­nation that light is come into the World, and Men loved darkness rather than light because their deeds were evil, v. 19.

So that there are two things which deserve our Consideration.

I. The wonderfull Condescension and gracious Intention of God in sending his Son into the World.

II. The true Reason why so many miscarry, as to their Salvation not­withstanding; viz. their own Wicked­ness and Folly.

1. The former of these, is that, which upon this Day we have particular Rea­son to take notice of; not in a slight superficial Manner, (as though an An­nual Commemoration of it were all that God expected from us,) but our Minds and Souls ought to be possessed [Page 341] with a deep and humble Sense of so great, so undeserved, so astonishing a Condescension of God to Mankind. And the more we think and consider of it, the more amazing and surprizing it must appear to us: For when the Psal­mist thought but of God's Providence towards Mankind, he could not but break out into that Expression, Lord, what is Man, that thou art mindfull of Psal. 8. 4. him, and the Son of Man, that thou so regardest him! What is Man indeed! a 144. 3. Mass of Vanity and Disorder; weak in his Judgment, wilfull in his Passions; uncertain in his best Resolutions, vio­lent in his worst Inclinations; strange­ly bent upon what tends to his Ruine, and hardly brought to understand and pursue his truest Interest! What is such a Creature as this, that a God infinite­ly Wise and Powerfull, far above our Thoughts as well as our Services, should concern himself about the low and tri­fling Affairs of Mankind! But such is the Goodness and Condescension of God, that he humbles himself so far, as not only to behold, but to govern the things that are done upon Earth.

But what is Man that he should visit him! Not with the meer common De­monstrations [Page 342] of his Kindness, which he affords to other Creatures; but that when Mankind had so far degenerated and fallen off from God by their Sins, that they deserved to be for ever cast off and forgotten by him; that then God should visit him by sending his Son into the World that the World through him might be saved; this is so far above our Imaginations as well as Deserts, that it seems to be the most colourable Pre­tence for Infidelity, that it is too great a thing for Mankind to believe.

But I am sensible, that in this scepti­cal and unbelieving Age, there is such a Humour of caviling against Matters of Revelation, especially this funda­mental Article of it, that it would seem as if we were afraid to look their Ob­jections in the Face, if we take no no­tice of them; and on the other side, to insist too much upon them, were to make them appear much more con­siderable than they are. Therefore I shall pass over all the trifling and im­pertinent Talk of such Men (which is not whispered in Corners, but I am a­fraid is become a Matter of too com­mon and publick Discourse) and I shall single out that which seems to have the [Page 343] greatest Weight in it; viz. Suppose God should have an Intention to offer Terms of Salvation to Mankind, yet what need was there that the Son of God should come into the World for that End? Had not God easier Methods of doing it than by the Incarnation and Crucifixion of his Son? Is it not more credible, that God should forgive Sins without any Atonement, than that he should send his Son to be a Sacrifice of Propitiation to himself? Is it not enough for us to believe all the Principles of Natural Religion to be true; for we own a God, and Providence, and a Life to come, and Rewards and Punish­ments of Mankind according to the Na­ture of their Actions; but why should our Faith be cramp'd by such incredi­ble Mysteries as these, concerning the Son of God's coming into the World; in such a Manner as the Evangelists de­scribe it: This is so far from being a kindness to the World, that it makes the Condition of Salvation so much harder, if we must believe things which seem so impossible to us, and so hard to be reconciled to the Natural Principles of Reason and Religion.

[Page 344] I shall not dispute it with such Men whether these late Pretenders to Natu­ral Religion have at the bottom any real Kindness for the Principles of it, or not; I am willing to hope the best, and that it is a meer Dissatisfaction in them as to our revealed Religion; and that this pretended Zeal for Natural Religi­on is little more than a meer Sham and Disguise to avoid a more odious Impu­tation. But let it be as great and real as they pretend, what I at present un­dertake, is to make it appear, That none who do embrace the Principles of Natural Religion can have any Reason to reject the Christian, even as to this Article of God's sending his Son into the World, which they seem most to stumble at.

I shall not go about to shew, how the Christian Religion not only suppo­ses, but improves, refines, establishes and enforces the most noted and al­lowed Principles of Natural Religion, as to the Being of God and Providence; the most agreeable way of Worship; the Nature and Kinds of Moral Duties, the Rewards and Punishments of an­other World, since no one of common Sense can deny that the Christian Re­ligion is very exact and particular in [Page 345] these things above any other Instituti­on in the World.

And therefore I cannot, but in pas­sing, take notice, that I do not remem­ber any one Institution in the World with respect to Religion, except that which we have by Revelation, which hath not some notorious Blunders in it, as to the Principles of Natural Religi­on and Vertue; and therefore they have far less Reason to quarrel with Chri­stianity than any other Religion (if their quarrel were not really against all, as I fear it is;) Let them look abroad over the Unchristian World; and they will find such foolish Notions, such vain Superstitions, such incoherent Fa­bles, such immoral Practices allowed by their several Religions, as would make a considering Man wonder how the Notion of Religion could be so de­based among Men. Let them look backward upon the Passages of elder Times, and they shall find either they set up false Gods with the true, or the false Worship of the true God; or a Worship disagreeable to the Divine Na­ture by mean Representations, or un­couth Sacrifices, or impure Rites; or else there were some horrible Flaws, [Page 346] as to the common Principles of Mora­lity, as to conjugal Society, or the Rights of Property, or the due Regard to the Preservation of Mankind; or they give such a pitifull Representati­on of the Rewards and Punishments of another Life; as if they had a Mind to have them look'd on as Fables, or de­spised as unworthy our regarding them above the present Pleasures of Life. But I dare challenge the most cavilling Sceptick to find any just Fault with the Duties of Christianity; for the Wor­ship of God required therein, is pure, holy, spiritual, very agreeable to the Divine Nature and the common Rea­son of Mankind. The Moral Precepts of it are clear, weighty and compre­hensive. And those who have deliver­ed them to us, neither commend any Vice, nor sink the Reputation of any Vertue; they never lessen our Duties to God, or to one another; all the just Complaint is, that the Precepts are too strict and severe, too good and too hard for Mankind to practise them. But is this an Objection against our Religion, or against Mankind? If they think that, let our Religion require what it will, the generality of the World will still [Page 347] live and act like Brutes, and go against all Reason and Religion; how can we help it? But we hope the blame is not to be laid on Reason or Religion, that so great a part of Mankind are either Fools or Mad-men; i. e. either want Sense to understand their Duty, or are resolved not to practise it. Especially considering, that the Rewards and Pu­nishments of another Life, are set forth in the Gospel, with that Clearness, that Force, that Authority, that if any thing of that Nature would work upon Man­kind, these must.

But all these things I pass over, and come to that which I proposed as my chief Design, which is to prove, That none who truly believe the Principles of Natural Religion, can have any Reason to reject this fundamental Article of it, as to God's sending his Son into the World. And that upon two Accounts.

I. That the Principles of Natural Re­ligion make this Design appear very credible, or fit to be believed by Men of Sense and Understanding.

II. That the Principles on which this fundamental Article of our Revealed Religion stands, afford sufficient Evi­dence [Page 348] to prove it true; and therefore that we are bound to believe it.

As to the former, the Grounds or Principles which I go upon, are these:

I. That the great End of Christ's coming into the World, viz. the Salvati­on of Mankind, is most agreeable to the infinite Wisdom and Goodness of God. No one who believes a God, can de­ny him to be of infinite Wisdom and Goodness; for the very same Reasons which move Men to believe a God, do convince them that he must be of infi­nite Wisdom and Goodness, seeing the strongest Evidences to prove his Being are from the Instances of them in the World.

These being then supposed, as essen­tial and inseparable Attributes of the Divine Nature; we are to consider what End with respect to Mankind is most agreeable to these to carry on; and we must suppose Mankind to be made up of Soul and Body, which are capable of Pleasures and Sati [...]faction, both in this World and another: But our Souls are of an immortal Nature, that will subsist in Happiness or Misery [Page 349] after this Life, otherwise the Rewards and Punishments of another World sig­nifie nothing; the Question then is (if it can be made a Question) Whether it be more agreeable to the infinite Goodness and Wisdom of God to pro­vide for the Well-being of Mankind in such a low and gloomy Region, as this Earth is, or to advance them into a far better Place, and better Compa­ny, and more Noble and Divine De­lights, and those not depending on a fading, drooping, dying Life, but on the perpetual Enjoyment of a complete Happiness both of Soul and Body. No one that ever dares to think or consi­der of these things, can believe there is any Comparison between them; so that the Salvation tendred by the Go­spel, is the most agreeable End which the Wisdom and Goodness of God could carry on for the Benefit of Mankind.

But why should Mankind flatter them­selves with the Hopes or Expectation of a Happiness so far above what they can pretend to deserve?

There were some Grounds for such an Objection as this; if we supposed the Rewards of another Life to come from any other Fountain than the infi­nite [Page 350] Goodness of God towards those who sincerely love him and endeavour to please him; although with many Failings and Imperfections. But this is the only Hypothesis, which we main­tain to be the Christian Doctrine: And what is there in it, which is repugnant to the Wisdom and Goodness of God? What was it but infinite Goodness which gave a Being to the World at first, and hath preserved it ever since, and made it so usefull and beneficial to Mankind? What is it, but infinite Good­ness that suffers us to live and enjoy so may Comforts of Life, after so many great and continual Provocations? If we were to argue from our Deserts, it were impossible for us to justifie the wonderfull Patience and Long-suffering of God towards the sinfull Race of Mankind; for we are certain, that they have long since deserved to be cut off from the Face of the Earth? If we con­sider the Justice and Holiness of God, whereby he is daily provoked to punish Offenders, and the Power he hath to execute his Justice in a Moment, with­out any opposite Power to controll or resist him; we have Reason to be asto­nished at the wonderfull Patience and [Page 351] Forbearance of God, of which we every day see so large Experience. But this is not all; he doth not only suffer them to live, but often makes their Conditi­on easie and prosperous as to this World, having Health, Riches and Honour, and the Hopes of their Posterity, enjoying the same things after them. Now these to such, who do not believe or value another Life, are the greatest things God can do to their Satisfaction. But if they can allow so much Goodness in God towards those who continually offend him; why should they question greater Instances of it towards those that endeavour to please him? I do not mean as to this World, but as to an­other which they value far before it; for if they do not, they have no Rea­son to expect any Happiness in it: Why then should it be thought more unrea­sonable for God to bestow the Happi­ness of another Life, on those who esteem and choose it, than to give the good things of this Life to those who love and admire it? I do not say, the Wisdom is equal in the Choice; but the Goodness of God is wonderfull in both. A [...]d there can be no imagina­ble Groun [...] to suspect, that God should [Page 352] be really less kind to those who love him best. It is a vain thing to talk of those being saved by Christ's coming into the World, who do not heartily love God and keep his Commandments; for the whole Design of the Gospel is to per­swade us to one in order to the other; and therefore it is not a well-grounded Hope, but a fond Imagination for any to expect Salvation by Christ on any other Terms. If we then take in the whole Hypothesis or true Scheme of Christianity together, it is no other than that God sent his Son into the World, that the World through him might be sa­ved; not by continuing in the sinfull Practices of this World, which St. John calls the Lust of the Flesh, the Lust of 1 Joh. 1. 16. the Eye, and the Pride of Life; but by subduing and mortifying all disorderly Passions do prepare themselves for a better State. Now, if there be in our Minds a firm Perswasion of the infinite Goodness of God, of which we are con­vinced by meer Natural Reason; why should it be thought hard to believe, that God should take care of so great and good an End, as the Eternal Sal­vation of those who truly love and obey him.

[Page 353] II. The next Principle agreeable to Natural Reason and Religion is, That no such thing as Salvation or Happiness in a future State can be expected without the particular Favour of God. For, all who do own Natural Religion, must agree that the Soul of Man is an im­mortal thinking Being; and there­fore its Happiness must consist in such a sort of thinking, as carries the grea­test Pleasure and Satisfaction along with it. Let us think with our selves what a Soul separate from the Body can do, to make it self happy: Here it was intangled, corrupted, and therefore apt to be deceived by the false Appearances of things, which glide through the Sen­ses and leave too lasting Impressions on the Mind; and thereby it comes to mistake Shews for Substance, and meer Colours for Realities. But this is a Mistake so common and so fatal to Mankind, that very few are throughly undeceived in this World; for one way or other they are apt to flatter them­selves with some pleasing Mistakes and delightfull Errors of Life. But assoon as the Soul is dislodged from this clou­dy Mansion in the Body, all things will [Page 354] then appear, not as by an uncertain Sky light in a dark Room, but in an open and distinct View, and then it will be impossible to be any longer deceived by false Representations of things. What then can be conceived sufficient to entertain and please the Mind? Will it be the Reflection on the past Pleasures of the Body? No cer­tainly; for those cannot bear a severe Reflection now; and the very thoughts of them make Men's minds very unea­sie; for the most tempting Pleasures of Sin leave no gratefull Relish behind them. How then should the Mind bear up it self in another State, when its Reflections must be far more constant and severe? What then? Can the Mind lay it self asleep, and put it self into a State of unthinking? That were all one, as a kind of Self-annihilation if it be of a thinking Nature. There is a State of unthinking in this World, which is too common; when the Mind is as it were overwhelmed and stifled with Feathers; I mean is so taken up with trifling and vain Imaginations, as hard­ly give way to one serious Thought. But this is impossible in another State; and therefore nothing but what will [Page 355] bear a most strict and severe Scrutiny can give any Support or Comfort to the Mind then. It must be true and real good to create any Satisfaction; it must be durable and lasting to keep it up; it must be complete and perfect to answer all the just and reasonable Desires of an immortal Soul. And what can this be less than God him­self? And therefore the Christian Re­ligion speaks most agreeably to Natu­ral Reason, when it still supposes the Happiness of another World to consist in the Presence and Enjoyment of God. For those must have all that is desira­ble, who enjoy the Favour of him who commands all things, and knows how to suit them to the greatest Advantage to those to whom he designs to shew his Favour.

And this Prospect of another State, or of the Salvation of Mankind by Christ s coming into the World, is that which lets us into another View of all that relates to the Son of God's coming into the World: For if our Minds be possessed with great Apprehensions of the Power and Greatness of the World; all that the Gospel represents as to the manner of God's sending his Son into the World, [Page 356] his being born of an obscure Virgin, being laid in the common Manger, be­ing bred up in a private Place, having so mean Followers, meeting with so cold a Reception from his own People, and at last, being exposed to an igno­minious Death by them, looks very reproachfull and contemptible. But on the other side, if we could raise our Minds to such Idea's of things here, as the glorious Spirits above have; and see how all things are esteemed by them according to the Ends and Pur­poses they are designed for, we should then perceive how admirably all these things were fitted for his great End; which was to wean Men's hearts from the Pomp and Vanities of this World and to prepare them for a better; and we should then have quite another Opi­nion of these things: For as there is a certain Greatness, which is above all the formal Shews and affected Appea­rances of it, so when a great and noble Design is to be carried on, the true Measure of Decorum in that Case, is that which is most serviceable to the principal End. If a great Person had a Design to rescue some near Relations out of Slavery, he would never go with [Page 357] a splendid Equipage and a long Train of Attendance, which would but make his Person more gazed at and his De­sign less effectual. If he had intended to have rescued them by force out of Captivity, it had been necessary to have had Power and Strength propor­tionable to his Design; but if it were only by Perswasion, then he must ac­commodate himself to such Methods as were most likely to prevail.

The great End of the coming of Christ was to deliver the Souls of Men from a much worse Captivity, viz. of their own sinfull Passions and the De­vil's Tyranny by their means; but he did not come in a way of Violence to break open the Prison-doors and in an instant to knock off their Fetters and bid them be free; but he makes use of all the gentle and effectual Methods of Perswasion, not only by his Words but by his own Example; that they might learn by him to despise this World, who had so little in it, and to prepare for that from whence he came, where their Happiness should be unconceiva­ble and without End.

[Page 358] III. The third Principle is, That no such particular Favour of God is to be expected, as long as his Displeasure is so just against Mankind for Sin, and no effectual Means used to remove it. The truth is, the whole Scheme of the Go­spel turns upon this Point, whether God be really displeased with Mankind for their Sins, so as to need a Recon­ciliation: For, if all that the Scripture so often expresses concerning the Wrath and Displeasure of God against Mankind for Sin, be only figurative and hyper­bolical Expressions, then the whole De­sign of the Gospel must be given up as a meer Scheme; for, if God be not really displeased, there is no need of Reconciliation; if no need of that, then there can be no need of Christ's com­ing to reconcile us to God; and if he did not come for that End, we have no Reason to believe the Scripture, which affirms it over and over. And I do not think any stronger Argument can be brought to prove a thing, than that the most emphatical Expressions are so often applied to that purpose, by such Persons who used all Sincerity and Plainness. So that this matter as to [Page 359] the Scripture is clear, if any thing can be made so; and if nothing can, I can­not see how it is possible to have a writ­ten Rule of Faith; since all Writings are capable by Ambiguity of Words and Phrases, by the different Use of Particles and Transposition of Letters and Syllables, of very different Inter­pretations.

But this is not my present Business, which is rather to consider the Natu­ral Sense and Reason of Mankind as to this matter. We cannot in Reason sup­pose any such Passion in an infinitely perfect being, as that which we call Wrath and Anger in Men. For that is a violent Perturbation arising from Sur­prise and Indignation; but there can be no Disorder or Surprise in a Being of infinite Wisdom. Therefore Wrath in God must suppose two Things.

1. A just Cause of Displeasure given by us.

2. Such a just Displeasure following upon it as will end in the severe Pu­nishment of Offenders if it be not re­moved.

Now, whether there be a just Cause of Displeasure or not, must depend upon the Natural Differences of Good [Page 360] and Evil. And it is impossible that any one who exercises his Reason, can judge amiss in this Matter. Not, that all the Differences of Good and Evil are equally clear, for all Propositions in Mathematicks are not so; but it is suf­ficient to our Purpose, that the gene­ral Principles are so; and the greater Instances; so that no Man can think that he acts as much according to Reason in one as the other. And, can any one of common Sense imagine God to be as well pleased with him who blas­phemes his Name, and despises his Ser­vice, and hates Religion, as with one that fears and Honours him, and en­deavours to please him? Can he be as well pleased with him, that assassines his Parents, as with him that obeys them? With him that robs and defrauds his Neighbour, as with him that re­lieves him in his Necessities? With him who subdues his disorderly Passions, as with him that gives way to them? With him who is cruel, inhuman and persidious, as with him that is faithfull and just and compassionate? These are but some of the Instances of the Diffe­rences of Good and Evil, but they are so plain and notorious, that a Man must [Page 361] renounce the common Principles of Humanity, who doth not own them. And to say there are no such Differen­ces, because there have been Mistakes and Disputes about some things accoun­ted Good and Evil, is as absurd, as to say, there is no Difference between Day and Night, because in the Twilight it is hard to distinguish them. But if there be such a real Difference in the Nature of Humane Actions, and God be a strict observer of them, he being a God of infinite Holiness and Justice, cannot but be offended with Mankind's wilfull Omission of what they know to be good, and Commission of what they know to be evil.

But here we must distinguish be­tween God's Displeasure against the Actions and against the Persons who commit them. The former is a neces­sary Consequent upon the Evil of Sin, and can never be removed, for God is irreconcileable to Sin. But those who commit Sin are his Creatures; and therefore capable of Mercy and For­giveness. There is always a Desert of Punishment following upon Sin; but there is no inseparable Connection be­tween the Sin and the Punishment; [Page 362] for the great and wise Governour of the World acts not by Necessity of Na­ture in punishing Sinners, but by the Methods of Wisdom and Justice. And if the saving of Sinners upon their Re­pentance can be made agreeable to these, such is the Mercy and Goodness of God to his Creatures, that there is great Reason to hope for a Reconcilia­tion. For, although God be displeased, he is not implacable; although he be justly provoked to punish Sinners, yet there is no absolute Necessity that he should; nor any irreversible Decree that he will do it; and therefore not­withstanding this Displeasure of God, there is a way still left open for Re­conciliation which leads to the next.

IV. The fourth Principle is, That if God be thus displeased with the Sins of Mankind, and yet there is a Possibility of Reconciliation between God and them, he alone is the most proper and competent Judge, on what Terms this Reconciliati­on may be obtained. For being both the offended Party and the supreme Go­vernour, he hath the sole Right on both Accounts of fixing those Terms and Conditions, upon which he will for­give [Page 363] Sins, and receive the Offenders into Favour. It is a vain thing for any to argue from one Attribute of God a­gainst another. Some are apt to flat­ter themselves that God will easily for­give Sins, because he is mercifull, but they ought to consider that he is just and holy as well as mercifull; and there is as much ground to fear that he will not forgive because he is just; as there can be to hope that he will be­cause he is mercifull. And thus it is impossible for a considering Man to sa­tisfie his own Mind as to God's forgi­ving his Sins; unless he be some way assured from himself that he will do it. And therefore a particular Revelation in this Case must be made, if God de­signs to bring Men to Repentance by the Hopes of Forgiveness. But meer Repentance can never make any satisfa­ction to God for the Breach of his Laws. Suppose a Sinner come to himself and is heartily sorry that he hath offended God so many ways, and with such ag­gravating Circumstances as he hath done; and now resolves in the An­guish of his Soul never more to return to the Practice of them; This no doubt, is far more pleasing to God, than go­ing [Page 364] on to offend still; but all this is no more than a Man in justice to God and to himself is bound to do; for he is bound to vindicate the Honour of God's Laws, and to condemn himself for his own Folly, and to return no more to the Practice of it. But what amends is made by all this, for the infinite Dis­honour which hath been done to God and his Laws by the Violation of them? The Courts of Justice among Men take no Notice of the Malefactor's Repen­tance; however he be affected, the Law must be observed, and Offenders pu­nished. How then can any Persons be assured from meer Natural Reason, that God will not be as tender of the Honour and Justice of his Laws, as Mankind are allowed to be without any Imputation of Cruelty or Inju­stice?

If God should be exact in punishing Offenders, who could complain? For who can plead Not Guilty before his Ma­ker? And when a Man's own Consci­ence condemns him that he hath de­served Punishment, what Reason can he have from himself not to expect it? And if he doth justly expect to be pu­nished, what reason can he have to [Page 365] hope for Forgiveness? Since he knows that he deserves to be punished, and therefore can never deserve to be for­given. It must be therefore a free Act of Grace and Mercy in God to forgive even penitent Sinners; and upon what Terms and in what Manner he will do it depends wholly upon his own Good­will. He may forgive Sins if he plea­ses, and it is agreeable to his Natute to do it, if Sinners do repent and for­sake their Sins; but whether God hath actually made known to us the way of Reconciliation cannot be known by any Principles of Nature; because it is a Matter of Fact and must have such Proof as a thing of that Nature is ca­pable of.

II. Having thus shewed, how strong­ly the Principles of Natural Religion do make way for entertaining this Point of the Christian Doctrine, as to God's sending his Son into the World in order to our Reconciliation with him and our Salvation by him; it remains now to shew how justly God doth require the Belief of it from us as true; for the next words tells us, That he that believeth on him is not condem­ned; [Page 366] but he that believeth not is con­demned already, because he hath not be­lieved in the Name of the only begotten Son of God, v. 18.

This, some may say, is very hard Doctrine; for they believe as much as they can; and if they can believe no more it is no fault; for no Man can be bound to believe more than he can. I do not question but Nicodemus (to whom these words are generally sup­posed to be spoken by our Saviour) thought he had gone a great way, when he used those words to Christ, v. 2. Rabbi we know that thou art a Teacher come from God, for no Man can do these Miracles that thou dost except God be with him. i. e. He was willing to believe him some great Prophet whom God had sent; and this was a fair step for a Ruler among the Jews, who were generally very unreasonable Unbelievers. But Christ tells him plain­ly this would not do; for unless he be­lieved him to be the only begotten Son of God, he could not be saved. And this is the great Point, That God so lo­ved the World, that he gave his only be­gotten Son, that whosoever believeth in him should not perish but have everlast­ing [Page 367] life, v. 16. Not, as though meer be­lieving this were sufficient (for this carries a great many other things along with it) but that since God had sent his only begotten Son into the World upon such a Message, he did expect that he should be received and en­tertained as such upon their utmost Peril.

But can we believe farther than we have Reason to believe? No; God do [...]h not expect it from us, provided that with sincere and impartial Minds we set our selves to consider and weigh the Evidence and with great Humility beg the Assistance of Divine Grace, without which God may justly leave us to our Unbelief.

It would be too large a Subject now to lay open the several Arguments to prove that it is as evident, as a Mat­ter of Fact can be made to us, that God did send his Son that the World through him might be saved; Therefore I shall only mention these two things.

1. That if the Matters of Fact are true concerning the History of Christ's coming, as related by the Evangelists, there can be no Reason to doubt his being the Son of God. For he that was [Page 368] the most exact Pattern of Humility and Self-denial, not only frequently assumes this Title to himself, and his most in­timate Disciples affirm it of him; but God himself gave the most ample and convincing Testimony to it; by his miraculous Birth; and a Voice from Heaven to that Purpose at his Baptism; by a long Train and Series of publick and usefull Miracles to attest the Truth of his Doctrine; by his Resurrection from the Dead and Ascension into Heaven, and wonderfull Effusion of the Holy Ghost, with the strange Effects which followed it; so that no one who doth believe these things to be true can have any ground to say that he cannot be­lieve Christ to be the Son of God.

2. That if these Matters of Fact are not to be believed as true we cannot be bound to believe any thing but what we see our selves. For the Distance of Time and Place are equal in this Case; and no other Matters of Fact are so well attested as these are. And so, as the Apostle saith of Christ's Resurrecti­on, If he be not risen our Faith is vain; so in this Case I say if there be not Reason to believe these things all Faith is vain. For no other Matters of Fact, [Page 369] which we should be accounted Fools for not believing, have had such a sort of Testimony which these have had. For these things were not conveyed by a silent Tradition for some time till the chief Parties were dead who could ei­ther prove or disprove them; but they were publick and exposed to all Man­ner of Examination; They were not deliver'd by one or two, who were trusted with a Secret, but openly a­vowed by a great Number of compe­tent Witnesses, who were present; and none of them could be brought by the greatest Sufferings to deny, or falsify, or conceal any Part of their Evidence; that when these things had been thus delivered by those who saw them, who were most remarkable for their Inno­cency and Integrity, in the next Ages they were examined and enquired into by Men of Sagacity and Learning, who upon the strictest Search found no Rea­son to suspect their Testimony; and therefore heartily embraced and defen­ded the Christian Faith. And from thence they have been conveyed down to us; not by an uncertain Oral Tra­dition, which can hardly hold the same from one End of the Town to another; [Page 370] but by unquestionable Writings; of such Authority, that the Christians would rather die than deliver up their Books. And in these are all those Cir­cumstances contained, which we are bound to believe as Christians; among which this is one of the Chief, that God sent his Son into the World for the Salvation of Mankind.

To summ up all; I desire those who after all this pretend that they are wil­ling to believe as much as they can, and those who are liable to any Sugge­stions of Infidelity, to consider seriously with themselves, whether there can be a greater and more noble Design, more becoming the Wisdom, Power and Goodness of God to carry on, than that of rescuing Mankind out of a miserable State, and putting them into a certain way of Eternal Happiness? Whether such a Design must not be discovered in some particular Age of the World, with all the Circumstances relating to it? Whether that Age were not the fittest of all others, wherein the most remarkable Prophecies were to be ac­complished, as to the Coming of the M [...]ssias, while the second Temple was standing? Whether the Difficulties as to [Page 371] humane Testimonies be not equal to all Ages and Things? Whether because it is possible for all Men to deceive, it be reasonable to inferr that all Men are de­ceived; and that there is nothing but Illusion and Imposture in the World; and that all Men lye and deceive for the sake of lying and deceiving? But if there be a Difference to be made be­tween Men and between Testimonies; then we are to examine the different Characters of Truth and Falshood and give our Assent according to them. And if after the severest Examination we do not find sufficient Reason to believe that God sent his Son into the World for the Salvation of Mankind, upon such Testi­monies as are given of it, we must conclude all Mankind to be made up of Fraud and Imposture; and that there is no such thing as Sincerity and Ho­nesty in the World; or that if there be, it is not possible for others to discern it. Which are such fatal Reproaches upon humane Nature, that no one who pretends to any Regard to it can be guilty of. For if they be Universally true, they must condemn themselves; if not, wè must see some very particu­lar Reason why we should not rather [Page 372] think them deceived, than fix such an indelible Blot upon the Reputation of Mankind. And surely it is a great Ad­vantage to the Truth of Religion to find, that it cannot be overthrown but by such Methods, as equally overturn all Truth and Certainty, and that the Faith of Christianity stands not only upon the same Bottom with the com­mon Faith of Mankind. But if we re­ject such Assurance as is offer'd us for the Faith of the Gospel, our Infidelity cannot be the Effect of Reason and Ar­gument, but of a causeless Suspicion and unreasonable Mistrust of the best Part of Mankind. Who have most firmly believed the Truth of these things, and have led the most holy and exemplary Lives in hopes of a Blessed Immortality. And if the Testimony of any Persons deserves to be taken before others, it must be of such who could have no Design upon this World, but were resolved by Faith and Patience to prepare for a better.

To conclude. For us who believe and own the Truth of this great and fun­damental Article of the Christian Faith, we have something else to do than [Page 373] meerly to vindicate and assert it. This at some times is more necessary than at others; and I heartily wish this were none of them. I am willing to hope the best of all who in such an Age of Infidelity have the Courage and Zeal to own the Faith of this Day; viz. That God sent his Son into the World in order to the making us for ever happy. And I hope none who profess them­selves Christians this Day will ever be discouraged by the Mocks and Flouts of Infidels, so as to let go the Anchor of their Hope, or mistrust the Foundation of their Faith. It is as great a Piece of Wisdom to know when to believe, as when not to believe; and it is as certain an Argument of a weak Mind to be always doubting, as to be over­forward in believing: For the Soil must be very bad that can bear no Founda­tion. But withall let us not flatter our selves only that we have a better Faith than others. For how miserable will our Case be, if we have nothing but a superficial Faith; and a sort of Anni­versary Devotion. We can never thank God too much for the Blessing of this Day; but God expects something more from us, than meerly the giving him [Page 374] solemn Thanks once a Year for sending his Son into the World. We must en­deavour to answer the End of God's sending him, i. e. to save us first from our Sins, and then from the wrath to come. This is the Method which God himself hath appointed, not barely from his own Will and Pleasure, but from the necessary Order and Reason of Things. For, otherwise a Man might be rewarded for doing amiss, and pu­nished for performing his Duty. If we therefore ever hope for any Benefit by this coming of Christ into the World, we must apply our Minds to consider seriously on what Conditions we may reasonably hope for Salvation by him. Can they think that Christ came to so little Purpose as to save Men in their Sins? If that were to be hoped, there had been no need of his coming; but it is a hard Work indeed to save us from them. The Guilt must be expiated, and the Power subdued; the former Christ hath done; but he expects, and with great Reason, that we should deny ungodly and worldly Lusts, and work out our own Salvation with Fear and Trem­bling.

ALthough our Apostle in this Epistle calls the Gospel the Law of Liber­ty, yet to prevent any Misconstruction thereof, as though it allowed a Liberty [...]. 1 [...]. [Page 376] to sin, we no where find more strict and severe Passages against it, than in this Epistle, both with respect to Sins of Commission, and Sins of Omission. As to Sins of Commission, his Expression seems hardly consistent with the Grace of the Gospel; For whosoever shall keep the whole Law, and yet offend in one 2. 10. Point, he is guilty of all. Hath the Law of Moses any thing more apt to terrifie the Consciences of Men, if not to drive them into despair, than this? It is not, If one breaks the whole Law; then it had been no wonder if he were guilty of all, even under the Gospel, which doth not take away the force of the Moral Law. But, If he keep the whole Law; and yet offend in one Point; he is guilty of all. How is this agreeable with the Equity of the Gospel, to make a Breach of one Part to be a violation of the whole Law? Since he cannot keep the Law, and break it at the same time; and so far as he did keep it, he could not be guilty of the Breach of it; but, if he offended but in one Point, he must keep all the rest. It is not enough to say, that the Chain of the whole is broken, and the Authority of the Law­giver contemned; for there is a great [Page 377] difference between breaking a Chain, and breaking it all to Pieces; there is no such Contempt in the Breach of one Command, as of all; and he that keeps all the rest, seems to shew more regard to his Authority in keeping the other Parts of the Law, than Contempt in that wherein he offends. What then is the Apostle's meaning? It is, that the Gospel doth not allow any wilfull Breach of the Law of God in any one kind or sort whatsoever; as appears by the following words, For he that said, Do not commit Adultery, said also, Do not kill; now if thou commit no Adultery, yet if thou kill, thou art become a Trans­gressor of the Law. What is before said, that he is guilty of all, is here explain­ed, that he is a Transgressor of the Law. This cannot therefore be understood of any sudden Act of Passion and Surprise, nor of any Failings as to the Manner of our Duties, but of a wilfull, deliberate Practice of some one known Sin, al­though the Person may be carefull to avoid many others; because this is not consistent with that Integrity of Mind, and that sincere Regard to God and his Laws, which every good Christian ought to have; and so being guilty of [Page 378] the whole Law, is to be understood with respect to the Favour of God; which can no more be expected where there is a wilfull persisting in any one known Transgression of the Law than if he were guilty of all.

As to Sins of Omission; the words of the Text taken in their full Extent, have a very mortifying Consideration in them. For it is much easier to know to do good, than to practise it. It is hard for Men under the plain Precepts of the Gospel, not to know how to do good; but who is there that can say, he doth all the good he knows? We all know, we ought to love God with all our heart and soul and strength, and our Neighbour as our selves; yet who can pretend to do it in the utmost latitude and extent of our Duty? So that what St. Paul saith of the Law, is true of the Text, that it concludes all under Sin. Gal. 3. 22. For, as our Apostle saith, in many things [...]h. 3. 2. we offend all. And the more we know, the more we offend, as he tells us in these words, To him that knoweth to do good, and doth it not, to him it is fin.

What Advantage then have we by the Gospel, since the more we know of our Duty, the worse our Condition is, [Page 379] if we do not practise it? and we know so much more to be our Duty than we can hope to practise; that this Expres­sion seems to leave Mankind in a more deplorable Condition under the Light of the Gospel, than if we had never heard of it. For, if the Sin be aggra­vated by knowing our Duty, and not doing it, it must proportionably be les­sened by having no Opportunities to know it.

Therefore, for the clearing the Sense of the Apostle in these words, and for the right understanding the just Mea­sures of our Duty, and the due Aggra­vation of our Sins, it will be necessary to state and clear the Nature and Ex­tent of Sins of Omission: Or to shew how far this Rule of the Apostle holds, To him that knoweth to do good, and doth it not, to him it is Sin.

To do good here, doth not barely im­ply something that is lawfull and com­mendable, which it is some way in our Power to do; but that to which we are under some Obligation, so that it be­comes our Duty to do it. Omissio non est nisi boni debiti ad quod aliquis te­ [...]etur, Aqu. 2. 3. 79. 3. & 1. 2. 6. 3. Reginald. Prox. l. 15. c. 2. n. 10. For a Sin of Omission must suppose an Obligation; since every Sin must be a Trans­gression [Page 380] of the Law. But there are se­veral sorts of things that are good; and there are different kinds of Obligation; and from hence arises the Difficulty of stating the Nature of Sins of Omission; which some are too little sensible of, and some too much.

But it is in it self a Subject of so im­portant a Nature, and so seldom spoken to, that I shall at this time endeavour to clear it. And in order thereto we must enquire,

I. Into that Good which we are obli­ged to do.

II. The Nature of the Obligation we are under to do it.

I. As to the Good which we are obli­ged to do; that may be considered two ways.

1. With respect to God, and so it implies the Duty we owe, on the Ac­count of the Relation we stand in to him.

2. With respect to one another; and so it implies not meer Duty but some­thing beneficial and advantageous to others, which we are in a Capacity to do.

[Page 381] 1. Our Duty with respect to God, is either

1. That of our Minds, which lie in internal Acts, which we are bound to perform towards him.

2. That which consists in external Acts of Duty and Service to him.

1. The Duty which we owe to God in our Minds; which is, not barely to know him, but frequently to consider and think of him, as our Maker and Benefactor. It is a strange Incogitancy in Mankind to live, as without God in the World; to suffer the Cares and Thoughts and Business of this World to justle God out of our Minds; whom we ought in the first Place to regard. If we could free our Minds from that Disorder and Confusion they are under by the strong Impressions of sensible Objects, and the false Idea's of Imagi­nation, they would think of nothing so freely, so frequently, so delightfully as the Divine Perfections. For God be­ing the most perfect Mind; other Minds that are created by him, do naturally tend towards him as their Centre, and are uneasie and restless, like the Needle touched with the Load-stone, till they are fixed towards him. We meet with [Page 382] too many things which divert and draw them another way; but it is cer­tainly one of the most necessary Du­ties lying upon us, to call back our Thoughts from too busie and eager a Pursuit of Earthly things; and to fix them in the serious Thoughts of God and another World.

It is the Opinion of Aquinas and the 1. 2. Q. 89. 6. Victor. Rel. 13. Navarr, Man. c. 11. n. 7. Tolet. Sum. l. 4. c. 9. Azor. T. 1. l. 9. c. 4. Gr. de Val [...] To. 2. Disp. 6. Qu. 19. T [...]. 3. Dis. 3. Qu. 19. older Casuists, that assoon as ever any Person is come to the use of his Reason, he is not only bound to think of God, but to love him as his chief Good; and that it is the most dangerous Sin of Omis­sion not to do it.

The latter Casuists, who think this Doctrine too severe, as to the first use of Reason; yet cannot deny it to hold, assoon as any come to the Knowledge of God; if the want of knowing him be not through their own Fault. Assoon as they know God, they confess, that they are bound to love him; but are they not bound to know him assoon as they are capable? What allowance may be made in the Cases of gross Igno­rance, or natural Stupidity we are not [Page 383] concerhed to enquire; but we now speak of those who have all Advanta­ges and Opportunities of knowing God betimes; and as to such their Ignorance is so far from being an Excuse, that it is their Sin. And that can never excuse from a Fault, but when it is no Fault to be ignorant.

But, Not to know God when Persons know so many other things in the World besides him, is so much greater a Fault; because all those other things lead them to the Knowledge of him. So that I take it for granted, that no Man of Understanding can avoid the Know­ledge of God, without shutting his Eye against the clearest Light; without darkening his Understanding by unrea­sonable Prejudices; without Confusion of Thought, and Perplexity of Mind; without groundless Imaginations, and ridiculous Suppositions; and most com­monly not without very disorderly Pas­sions and vicious Habits, which make the very Thoughts of God uneasie to his Mind.

But suppose we do own and believe a God, are we bound always to be thinking of him? Must we spend our time in Contemplation of him, and [Page 384] neglect all our Affairs here? If not, what are the bounds of our Duty which we may not omit without Sin?

There are two things which are ne­cessary for us to do with respect to God in our Minds.

1. To have frequent and serious Thoughts of him; without which it will be impossile to keep our Minds in that Temper which they ought to be in. For the Thoughts of God keep up a vigorous Sense of Religion, inflame our Devotion, calm our Passions, and are the most powerfull Check against the Force of Temptations. And there­fore we ought to allow our selves fit Times of Retirement for Recollection and Consideration; wherein we draw in our Thoughts from the Business and Impertinencies of this Life (and even these go a great way in that which looks like Business) that we may con­verse with God and our own Minds. And those who do not sometimes with­draw from the Noise and Hurry, the Dust and Confusion of this World, must be great Strangers both to God and themselves; and mind any thing rather than their chiefest Interest. But I am afraid there are too many among us, [Page 385] of whom the Psalmist's words are too true, God is not in all their thoughts; I Psal. 10. 4. wish there were not some who would make good another Reading of those words, viz. All their thoughts are there is no God. But I think not so much their deliberate Thoughts, as their Wishes and Desires. But those can never al­ter the Nature of things; and therefore the wisest thing they can do, is to make the Thoughts of God desirable to them; and that can be only by reconciling themselves to him by a hearty and sin­cere Repentance.

2. We are always bound to have an habitual Temper and Disposition of Mind towards God. This is that which is commonly called the Love of God; and is opposed to the Love of Sin. Which doth not consist in sudden and transient Acts of Complacency and De­light in him; but in a firm Purpose and Resolution of Mind to obey him. The Jews think that the fundamental Pre­cept of the Law as to the Love of God Deut. 6. 5. 10. 12. with all their heart and soul and strength, goes no farther than that they should do that which the Law requires as to the Worship and Service of God. But certainly the Love of God must go [Page 386] deeper, and rise higher, or else it will never come up to the great Design of Religion; which is, not only to do those outward Acts of Service which he commands and expects from us; but to bring our Souls nearer to him, to make him our chief End; and to di­rect the Course of our Lives and the Acts of our Obedience in order to it.

Now this is a Duty towards God so necessary to our Happiness, that we must be always obliged to it, and at all times; although it be an Affirmative Precept. For the true Reason of the Difference of Obligation is from the Nature of the Commands, and not from the Manner of Expressing them either Negatively or Affirmatively. The Rea­son of the perpetual Obligation of Ne­gative Precepts is, that it can never be lawfull to do what God forbids; but it may be sometimes lawfull to omit what he requires; because the Circumstances may make it not to be a Duty at that time. But when an Affirmative Pre­cept is of that Nature that no Circum­stances can alter the Obligation of it, then it binds as much as a Negative. And so it is as to the Command of true Repentance, and turning from the Love [Page 387] of Sin, to the Love of God; for no Man can be in such Circumstances wherein he is not bound to do it.

But as to particular Acts of Repen­tance and of the Love of God, sup­posing that habitual Temper, the Ob­ligation of them is according to the proper Seasons and Occasions of them. When a Sinner is conscious to himself of fresh Acts of Sin, he is bound to renew his Repentance, and the O­mission of it adds to his Guilt; and when God calls Men to Repentance in a more than ordinary Manner, by strong Convictions of Conscience; or some awakening Providence; or by some solemn Times of Fasting; he is guilty of a farther Aggravation of his Sin, if he neglects those Seasons of performing the proper Acts of Repen­tance.

But suppose we do know God, and have this habitual Love to him as our chief End, doth this come up to all that Mankind owes to God? Do we know him and love him and serve him as we ought to do? Do we not fail in the Manner and Degree of those very Duties which we in some Measure per­form? And are not these Failings O­missions? [Page 388] And will not these Omissi­ons be charged upon us as Sins? How then can Mankind hope to escape the Wrath of God against those who conti­nue in the Practice of Sin?

To answer this, we must distinguish between Omission as a Defect and as a Wilfull Sin. We must say, as St. James doth, In many things we offend all; and in all things, I am afraid, we offend James 3. 2. some way or other; if God would be exact to mark what is done amiss. But here lies the main Point as to this Mat­ter, how far God will charge those things upon us as Omissions, which in us come rather from want of Power than of Will to do them? I do not mean of Natural Faculties, for those we have entire, but of Moral Power, i. e. of such a Measure of Divine Grace as will en­able us to do things beyond the Imper­fection and Infirmity of our present State; which, in this fallen Condition, is like that of a Man under a Dead-Pal­sie, who hath all the Parts of a Man, but not the Power of moving them. And where God by his Grace doth re­cover Mankind to a new Life, yet there are such Remainders of the former Deadness upon us, as makes us unable [Page 389] to do that which we most desire to do; and do fail in the Manner of Perfor­mance, where we are sincere as to our Purpose and Design. But will God lay these moral Defects, or Infirmities of our corrupt Nature on us as wilfull Sins now under the Gospel? God forbid. I do not question God's Right to com­mand us all that which is just in it self, and he hath given us Faculties to do; but I consider him as a gracious Lord towards a decayed Tenant, of whom, if he be willing to pay what he is able, he will not exact the uttermost Farthing; As a compassionate Commander to a wounded Soldier, who is willing to ac­cept what Service he is able to do, al­though he fails in many Points of his Duty; As the good Samaritan, which poured in Wine and Oil into the Wounds which he had not made; and disehar­ged the Debt which he had not con­tracted. If God were not infinitely gracious and mercifull, there were lit­tle hopes for us to avoid Punishment; but since he is pleased to deal with us upon the Terms of a new Covenant, we have reason to hope that he will not charge Involuntary Neglects and Moral Disabilities upon us, as Sins of Omission.

[Page 390] 2. There are Duties of External Wor­ship and Service owing to God; and how shall we know when the Omission of these becomes a Sin to us? For these are not always necessary, and some­times we may be hindred from them.

To answer this, I lay down these Rules;

I. A constant or habitual Neglect of those Duties which God hath appointed for his Worship and Service, cannot be without a Sin of Omission; because, that must arise from an evil Temper and Disposition of Mind. When it comes from a Contempt of God and his Service, it must be a Sin, because the Reason of it is a very great one. When it comes barely from a careless, indif­ferent, slothfull Temper, which is glad of any Excuses for the Neglect or O­mission of them; it argues very little Sense of Religion, or Regard to God and his Service, when they are so rea­dy to find an Excuse for their Fault.

But some are ready to justifie them­selves in such a Neglect, as though all the outward Worship of God were meer Ceremony, and only a decent way of entertaining the People with some out­ward [Page 391] Pomp and Shew of Devotion to­wards a Divine Majesty.

I am afraid, such hardly mention a Divine Majesty, but in a Complement; however, we are willing to believe that they do own such a Being, but they think it a vain thing to serve him; as though he could be moved by our Prayers to him, or Praises of him. We do not deny that God is infinitely a­bove all our Services: But is that a Rea­son why we should not serve him in the way he requires it from us? He doth not want our Services, but we want his Favour and Blessings; and can we expect them, when we slight that little Service, in comparison of the time he allows for other Imployments, which he expects from us? If we had nothing but the Light of Nature to di­rect us, we should conclude it very reasonable that Mankind should own their Creator, by some outward, and publick, and stated Ways and Times of Worship. For this is no more than natural Justice to own our Maker and Benefactor; and can it become less ne­cessary, when he hath declared himself pleased with the Performance of them, and made great Promises to those who call upon him?

[Page 392] But this, say they, is the greatest Dif­ficulty of all, to understand what Effect our Prayers can have upon the Eternal Counsels of Heaven; since they are al­ready fixed and cannot be reversed by our Prayers.

As great as this Difficulty is, the true Point of it is only this; Whether we are to believe and trust the frequent and repeated Promises of God, altho' we are not able to comprehend, how the Efficacy of our Prayers is taken in, as a necessary Condition towards the Execution of God's Eternal Purposes. For, if they are Conditions, as the Scri­pture often tells us; then we may ea­sily understand what is meant by the Efficacy of Prayers; and as to the man­ner of reconciling such contingent Con­ditions with God's Eternal Purposes; it is a Difficulty which will afford perpe­tual Matter of Dispute, but ought no more to hinder us from plain Duties, than a Man should be from going a necessary Journey, till he be satisfied whether the Earth moves about the Sun, or the Sun about the Earth.

II. Whether the Omission of such publ [...]ck Duties of Divine Worship be a [Page 393] Sin or not, depends very much on the Reason and Occasion of it. For if it be a wilfull Neglect, it doth imply a De­gree of Contempt, and that cannot be without Sin. And that is a wilfull Neglect, when nothing but an Act of a Man's own Will hinders him from serving God in publick: I do not mean only at the very time, but if he hath by some former Act of his Will brought an Incapacity upon himself, that want of Power doth not excuse, when the Impotency arises from a voluntary Act of his own. If it be intended on pur­pose to hinder, it is as wilfull in its Cause, as if there were no such Impe­diment. For, although the actual Im­pediment be the immediate Cause of the Omission; yet it is the Design and Purpose which makes it wilfull. But if Persons by an Act of Providence without their own Fault be hindred from the Worship of God as by long Sickness; no one can say, that this O­mission is wilfull, and therefore cannot be accounted a Sin. But if a Person by his Intemperance and Debauchery hath brought himself into an Incapacity of attending on the Service of God; we cannot say that the actual Omission [Page 394] was wilfull; but we may justly say, that the original Cause was so; and that it cannot excuse the Omission.

II. But besides the Duties which we owe to God, there are such which we owe to one another, which cannot be omitted without Sin. But here the sta­ting of the Case seems yet more diffi­cult, since there is not so plain an Au­thority to oblige, nor such a Relation to each other, as we stand in to God. And besides the Circumstances of hu­mane Affairs are oftentimes so intricate and perplexed, that it is very hard for Persons to know their Duties, and much more to practise them.

But there are certainly such Duties, which we owe both to the Publick and to one another; and it may be of some Use to us to understand the force of the Obligation, and what those are which cannot be Omitted without Sin.

1. As to the Publick; and concern­ing that, we may take Notice of two Rules;

1. Those Duties cannot be omitted without Sin, which cannot be omitted without Prejudice to the publick Good. By which I do not mean any fancifull [Page 395] Notions, or Pretences to it, but the true and real publick Interest of the Nation; which consists in the Preserva­tion of our Religion and Laws. The main Duty of this kind, which I shall insist upon, is the laying aside all Heats and Animosities and Distinctions of Par­ties, and minding and carrying on that which is the undoubted common Inte­rest of us all. What is the Meaning of all those Jealousies and Suspicions which are among us, when we all profess to own the same Religion, the same Laws, and the same Government?

This is a very melancholy Subject to speak of; for this unseasonable Diffe­rence of Parties among our selves, is like a flaming Meteor in the Air, we can hardly keep our selves from look­ing upon it; and yet cannot behold it without some kind of Terror and A­mazement. It is disputed among the Casuists, whether if a Man sees two Men fighting with each other▪ he be bound to part them to his own Ha­zard; and the general Resolution is, that if he be in a private Capacity he is not, but in a publick he is. I hope the publick Capacity, I appear in here at this time, will excuse my interpo­sing [Page 396] to allay such Heats and Animosi­ties as are not only of dangerous Con­sequence, but great Sins. And there­fore, unless I would be guilty of omit­ting a Duty my self, I must (and will) lay open the Mischief of such divided Interests as the Difference of Parties carries along with them.

When God had given Children to Rebekah, while they were yet unborn, and in their Mother's Womb, she found them struggling within her to such a De­gree as made her in a Consternation to cry out, If it be so, why am I thus? i. e. If God hath given me these Children for Blessings, What is the meaning of this struggling between them? And it is said, her Concernment was so great, that she went to enquire of the Lord. Gen. 25. 22. Some think that Melchisedek was still living at Salem, and that she went to him, to consult about the Consequence of it; and he was a very proper Person for it; for he was King of Righteousness and King of Peace. And those are the best Antidotes against the Strugglings and Animosities of those who have the same common Interest and Obligati­ons. We need not to consult any O­racle in this Case; for St. Paul hath told [Page 397] us that, if we bite and devour one an­other; Gal. 5. 15. not like Canibals, but like dif­ferent Parties, living in Hatred and Ma­lice and Animosity to each other; take heed, saith he, that ye be not consumed one of another. As if he had said, Things cannot always continue at this pass, the inward Fires, if not suppressed, will break out at last, and in Probability end in your mutual Destruction.

Nothing hath more puzzled the Wits of Men in this inquisitive Age, than to give an Account of the Ebbing and Flowing of the Sea; but a great Man Lord Ba­con Impe­tus Phil. of our Nation hath told us, that we need not run to the Moon, or other remoter Causes; for the true Reason of it is nothing else but the clashing of the Waters of two mighty Seas crossing each other; and therefore, where there are no such contrary Motions, there is no such Ebbing and Flowing. We have too much of this Ebbing and Flowing upon Land, both as to our Condition and Expectation. But whence comes it? Is it not from two Parties among us crossing and striving to overtop and overpower each other? And till we unite and join in the same common Current, we have little Cause to hope [Page 398] for a State of Peace and Tranquility. Our Saviour tells us, a Kingdom divi­ded Mat. 12. 25. against it self cannot stand. I need not tell you of what Kingdom he speaks; but it was such a one, where there would be no Subtilty or Diligence wanting in the several Parties as to car­rying on their Designs; but he looks on an united common Interest so ne­cessary to the Preservation of Govern­ment, that he declares, that no kind of Society can be supported without it. If we then regard the Interest of our Nation or of our Religion; if we would avoid the Shame and Reproach of de­stroying by our Divisions, what we pretended to value above our Lives; we must lay aside our mutual Jealou­sies and Suspicions; we must abate our Heats and Animosities; we must unite and join in the things that belong to our Peace. But if they be hid from our eyes; then I am afraid what St. Paul said of the Gospel may be too truly applied to the things of our Peace; If they be hid, they are hid to them that are lost; in whom the God of this World hath blinded their eyes. For it is too apparent, that the true Ground of the Contention of the several Parties, is not Matter of [Page 399] Conscience or Religion, or the common Interest of the Nation, but about Pow­er and Superiority over each other; which, if it be carried on, in humane Probability can end in nothing but mu­tual Destruction. Which God of his Mercy prevent.

II. Men cannot without Sin omit the doing those Duties which their Places do require from them. For those are intended for a publick Benefit.

Those who study to be quiet, and to 1 Thess. 4. 11. do their own business, are not only the best Christians, but the best Instru­ments of the publick Good. Whereas, Men of turbulent, restless and ambiti­ous Minds, who make abundance of Noise and Clamour, are like Wasps, always flying and buzzing about, and very angry and peevish and disconten­ted; but are nothing so usefull as the more silent and industrious Bees; which make the best of every thing, and serve the common Interest by it.

Every Society of Men is a Body made up of Head and Members knit and compacted together by Joints and Bands; but all have their several Uses and Functions, and while these are duly [Page 400] performed, the whole is preserved; but if the Feet should mutiny against the other Parts, because they bear the Bur­then of the whole; or the Stomach, that it is loaded and oppressed with what serves for the Nourishment of all; or the Head, that it must direct and contrive and manage all; what would the Effect be of such Complaints and Discontents at their own Share, but that the whole Body must suffer by them. While all the Materials of a Building are kept in their due Place and Order, the whole is strengthened and supported; but if they start out of their Places and tumble one upon an­other, the whole must fall.

There are always some who love to carry on their own Ends under publick Pretences; and if those be not attain­ed, they matter not what becomes of all other Interests, although their own must suffer with the rest. These are like the Ivy to a flourishing Tree, which seems to embrace it and stick close to it, but it is for its own Advan­tage; but at the same time, it weakens it and hinders its Growth, and if it falls, it must perish together with it.

[Page 401] But there are others, who by the very Duties of their Places are bound to regard the Publick and the Good of others; and when they do it not, they are certainly guilty of Sins of Omission in a high Degree. For every such Place is a Trust from God, of which an Ac­count must be given; and a Sacred and Solemn Obligation goes along with them; so that there can be no Sins of Omission in such Cases, without Sins of Commission of as high a Nature as Breach of Trust, and of the most so­lemn Obligations. The truth is, the World is so humoursome and fantasti­cal a thing, that it will hardly endure to be made better; so that those who have the greatest Zeal and Resolution to do good, are extremely discouraged in it, when they find so many Obje­ctions and Difficulties; such Froward­ness and Perverseness in some, such Re­misness and Coldness in others, such an Universal Lassitude and Indifferency, that it is enough to check the best In­clinations that way, and to make them leave the World to be managed as it will. And there are some Seasons where­in it is much harder to do good than in others. Such I mean, when Wickedness [Page 402] and Vice have corrupted the very Prin­ciples of Men's minds; when they ac­count it a Piece of Wit to be profane, and a higher sort of Breeding to despise Religion and Vertue; when some are ready to pervert the best Designs, and mix such mean and sinister Ends of their own with them, and thereby blast them, that they come to nothing; when others will not endure that good may be done, unless they may have the sole doing of it, and endeavour to lessen the Reputation of all who are not altogether such as themselves; When all imaginable Arts are used to make Go­vernment contemptible; and the best Purposes ineffectual; Lastly, when any who are bound to carry on the publick Good, account it Wisdom to do little or nothing in their Places, and take all possible Care to disoblige no Body by doing their Duties, for fear of evil Con­sequences; I say, when such Seasons d [...] happen, there is a very melancholy Prospect of Affairs, and little Hopes of doing or of seeing Good.

II. I now proceed to the Good which we are to do with respect to others of the same Nature and in a worse Condi­tion [Page 403] than our selves; and therefore need our Help and Assistance. This is so remarkable a Sense of doing Good, that it hath almost appropriated the Name to it self; as Good Works are ge­nerally taken for Works of Charity. These are such, as all agree, that they cannot be wholly omitted without Sin; but the Difficulty lies in stating the Measure and Seasons of the Obligati­on to them. Concerning which, these Rules may be observed:

1. That the Measures of Duty in this Case are very different, according to the different Circumstances and Con­ditions of Persons. For, although the standing general Rules of our Duty are fixed and unalterable; yet the particu­lar Obligations depend upon great [...]a­riety of Circumstances, as to those who are to do and to receive Good. If the Easiness of Persons Conditions in the World will afford their laying by a con­stant Stock of Charity, it will be al­ways in readiness for such Occasions, when we would be more willing to do good if it were in our Power; but it is hardly possible to make such Rules which may not give Occasions for trouble to scrupulous Minds, when [Page 404] they do not strictly observe them. But we are all so far bound to do good to those in want, that the not doing it according to our Abilities and Oppor­tunities, is such a Sin of Omission as is inconsistent with true Christianity; but of those, every Person is [...]eft to judge; but so, as he must give an Ac­count of it at the Great Day. For, it is observable, that our Saviour speak­ing of the Proceedings then, particu­larly mentions the Sins of Omission with Matt. 25. 42. respect to the doing good to others.

2. There are particular Seasons, when a greater Measure of doing good is re­quired than at others: i. e. When Per­sons suffer for Religion and a good Con­science; When the Necessities of Peo­ple are more general and pressing; When great Objects of Charity are cer­tainly known to our selves and concea­led from others; When a present Relief puts them into a way of doing good for themselves; When God hath done good to us after a more remarkable Manner than he hath to others; When we do the more Good, because we have done so much Evil; and thereby manifest the Sincerity of our Repentance, by bring­ing forth such Fruits worthy of A­mendment [Page 405] of Life; When our Calling and Profession is to do good; and we are bound to give the best Examples to others according to our Abilities: When our Religion suffers by not doing good, and our Faith is questioned for want of good Works; Lastly, When there are no such Natural Drains of Charity, as Children and near Relati­ons which need our Assistance; in these and many other Instances of a like Na­ture, there is so much greater Obliga­tion to the doing good, that it cannot be omitted without Sin.

II. I now come in the last Place, to consider the Nature of the Obligation we lye under to do the Good we know. And the Reason of considering this, is from the Comparison of several Duties with one another; for we may be bound to several things at the same time, but we cannot perform them together; and the Difficulty then is to understand, which of these Duties we may omit without Sin.

And the Comparison may be three­fold;

1. As to the Nature of the Du­ties.

[Page 406] 2. As to the Authority which en­joyns them.

3. As to the particular Obligation we are under to do them.

1. As to the Nature of our Duties. For there are several kinds of things that are good; and we are to have a dif­ferent Regard to them. Some things are good because they are command­ed; and some things are commanded, because they are good; and even God himself allows us to make a Difference between these, when himself saith, I will have Mercy, and not Sacrifice; al­though Hos. 6. 6. he required both; but if it hap­pens that both cannot be done, then he prefers the former, altho' his own Honour seems more concerned in the latter. Our Saviour extends this Rule to Mercy on the Souls of Men; and to Mercy on our Bodies, even out of the Matt. 9. 13. Case of urgent or extreme Necessity, which cannot be pleaded in the Apo­stle's Case of plucking the Ears of Corn 12. 7. on the Sabbath day. But from hence we have ground to inferr, that when two Duties interfere with one another, we are bound to preferr the greater and more substantial Duty, and then the Omission of the lesser is no Sin.

[Page 407] 2. As to the Authority which re­quires them. There is no question, but when the Authority of God and Man do contradict each other, God is to be obeyed rather than Man. But the Au­thority of God's Command is not equal­ly clear in all Cases; for some things are required plainly and directly, and some things by consequence and parity of Reason; some things are declared and enforced by the Gospel, others left to our own Deductions and Inferences; some things are made positive Com­mands for all Ages, others are report­ed by way of Example, but that Ex­ample understood by the Church to have the force of a Command; now, in all these and other like Cases, we ought to have the greatest regard to plain, positive, moral and perpetual Commands; but withall, to have a due regard to consequential and usefull Du­ties, especially where the Church of God hath always so understood them, which is the best Interpreter of such doubtfull Cases, where the Sense of it is truly delivered to us.

3. As to the Obligation we are un­der; and that is three-fold. 1. That of Nature, which is, to act according [Page 408] to Reason; and none can question that, but those who question, whether there be any such Principle as Reason in Mankind; and whosoever do so, have Reason to begin at home. 2. Of Chri­stianity, which supposes and enforces that of Nature, and superadds many o­ther Duties which we are bound to perform as Christians. 3. Of our se­veral Relations, and particular Imploy­ments. As to the former, we are un­der great Obligations from God and Nature and Christianity, to do the Du­ties which belong to us in them. As to the latter, they commonly require a stricter Obligation by Oath, to do those things which otherwise we are not bound to do. But being entered into it by a voluntary Act of our own, we cannot omit such Duties without Sin, but where the Circumstances of things do supersede the Obligation.

Thus I have gone through, as clear­ly and distinctly as I could, the most usefull Cases relating to Sins of Omissi­on; it remains now, that I make some Application to our selves.

When we reflect on our Lives and Actions, our Sins of Commission are apt to terrifie our Consciences, and make [Page 409] us very apprehensive of the Wrath of God; but how few are any ways con­cerned for their Sins of Omission, viz. For not discharging the Duties of their Places, for not doing the Good they might and ought to have done, for not serving God with Diligence and exemplary Devotion, for not having their Minds so fixed and intent upon him as they ought to have on their Creatour and Preserver and Redeemer? In a very corrupt Age not to be re­markable for doing Evil is a kind of Saintship; but how few are remarka­ble for doing Good? And yet that is one of the best Characters of Saintship. How much time is squandred away in Vanity and Folly? And yet, how is that grudged which is spent in the Worship of God? O what a burthen it is to serve God, and spend any time in Devotion! How many Excuses and Pretences of Business will such make rather than attend upon religious Du­ties, which themselves would judge ve­ry frivolous in other Matters! And will God and Conscience be satisfied with such unequal Dealing, such no­torious Partiality? Let us deal faith­fully and sincerely with our selves; [Page 410] Are we as ready to serve God as to serve our Lusts and Pleasures? Have we the same regard to his Worship that we have to any thing we really love and esteem?

If not, there must be something ve­ry much amiss in the Temper and Dis­position of the Mind; and we are highly concerned to look into it. I do not speak now of casual and accidental Omissions of some particular Duties at some times; but of a general Uncon­cernedness about Matters of Religion, as though they were either too high in the Speculation, or too mean and low in the Practice of them; or at least, that it is no great Matter one way or other, whether they mind them or not. This, I am afraid, is too much the Temper of the Age we live in; which seems to be sinking into a strange In­differency about Religion. It is possi­ble for Persons to have a Zeal against some corrupt Opinions and Practices in Religion; and yet to have no true Zeal or Concernment for Religion it self. For they may so much hate being im­posed upon by false Pretenders, that carry on an Interest and Faction, un­der the Shew of Religion, as from [Page 411] thence to suspect all Religion to be no­thing else; which is as unreasonable, as for a Man to conclude, that all Mer­chants and Jewellers are Cheats, and that there are no such things (nor can be) as true Diamonds in the World, because he hath fallen into the hands of such as would have cheated him with those which were counterfeit. And it is common with such who design to de­ceive, that what they want in Sinceri­ty, they make up with Confidence. This is a good Argument for caution and looking about us; but it is none at all for our indifferency about Matters of Religion. For it is not here, as in Jewels, which are fine things to look upon; but the Happiness of Life doth not depend upon them. But would a­ny one let alone things necessary to the Support of Life, because Poison may be put into them? We may take care to prevent it; but we must have the Necessaries of Life; and it would be great Folly to die for want of Su­stenance, for fear of being poyson­ed.

If we have no true Love to God and Religion, we must perish; for there is no hopes of Salvation without it. And [Page 412] if we go on in a careless Indifferency about God and his Service; If we do not do our Endeavours for suppressing Wickedness and Vice; if we do not mind Religion our selves, nor are in­couraging it in others, it will shew that we have not that Love of God and Religion which we ought to have.

Therefore, if we regard the Honour of God, our own Salvation; the Du­ties of our Places, the Interest of the Nation, and the Satisfaction of all that are wise and good, we must shake off all this Coldness and Indifferency about Religion, and apply our selves heartily and sincerely to promote the great Ends of it; which are, to make Per­sons good in this World, and happy in another.

Which God of his Mercy grant, &c.

THESE words were spoken by our Saviour, to his Disciples, at a critical time, when they were just en­tring into Temptation, but they were very little apprehensive of it, and of [Page 414] their Inability to withstand it. Like Jonas, they were fallen asleep when the Storm was gathering about them, and did not imagine they were so near be­ing cast into a rough and tempestuous Sea. It was but a little before, Ver. 26. that Christ had entertained them at the proper Banquet of the Messias, (which the Jews speak so much of) but not such a one as they fansied, made up of the greatest Delicacies and Varieties of Meats and Drinks; but at a Supper of his own appointing, where ordinary Bread and Wine were made use of to set forth the most unvaluable Kindness, which was ever manifested to the world, in his now approaching Agonies, and suffering on the Cross for the Expiati­on of the Sins of it.

One would have thought, the very mention of the shedding of his Blood, Ver. 28. should have startled and a­mazed, and confounded the Spirits of his few, weak, and concerned Disciples, who placed all their Happiness and Comfort in the Presence and Safety of their beloved Lord. Especially, when he took his solemn leave of them after this Supper, in that admirable Discourse related by S. John, which he concludes Ch. 14. 15, 16. [Page 415] with that most Divine Prayer, Chap. 17. But all this made no great Impression upon them at that time; not through any natural dulness or stupidity; but they were so possessed with an Opini­on of his Power and Wisdom to free himself from Danger and Suffering, and they had seen so many Experiments of it, that they could not believe it till they saw him actually betrayed and carried away. For when he told them, as they were going up to Jerusalem, that he should be betrayed, condemned, mocked and Luk. 18. 31, 32. scourged and crucified; the Evangelist saith, They understood none of these things; Ver. 34. i. e. they took all that relates to the greatness of his Sufferings, and his De­parture from them, to be some deep Mystery and Allegory, which their Capacities could not comprehend, and that because of his Figurative and Para­bolical way of speaking; as when he said, He would not henceforth drink of Matth. 26. 29. the fruit of the Vine, untill he drank it new with them in the Kingdom of Hea­ven. They could not tell; but the shedding his Blood might be as Figu­rative an Expression as this was.

Our Saviour perceiving them to be still so secure and inapprehensive, after [Page 416] the usual Hymn at the end of the Passover, he takes them out to accom­pany him to a Garden near the Mount of Olives, whither as S. John saith, He often resorted with his Disciples. As Joh. 18. 2. they were going along our Saviour tells them more plainly, that very night such a wonderful Alteration would happen among them, that they who now seemed to value him above all the World, and to rejoyce in nothing but his Presence, would shamefully forsake him and disown him, All ye shall be offended Ver. 31. because of me this night; S. Peter had so little mistrust of himself, that he boldly answered, Though all men should be offend­ed Ver. 33. because of thee, yet will I never be offended. Our Saviour pittied him for his Weakness and Presumption; and withal tells him, though he thought so well of himself then, he would fall the first and the foulest of any; Jesus said unto him, Verily I say unto thee, that Ver. 34. this night before the Cock crow thou shalt deny me thrice. Yet such was S. Peter's Confidence of himself by reason of his present warmth and resolution, that he Replies, with great assurance, Though I Ver. 35. should die with thee, yet will I not deny thee. It was bravely said, and no doubt [Page 417] at that time he meant as he spake. But this Resolution was not peculiar to him; for the rest of the Disciples ex­pressed the same. Likewise also said all the Disciples. Never did Persons seem better resolved than these; there was no Hypocrisie, or False-heatedness, no Artifice or Design in all this; they ve­rily believed themselves, and did not in the least question, but they could as readily die for Christ at that time, as they could live with him. But our Bles­sed Lord was more sensible of their Weakness, than they were themselves; he knew what a sudden change his Apprehension and Arraignment would cause in their Minds; how their Pas­sions would be too strong for their Re­solutions; and they who so lately had declared they would die with Christ, could not have the heart to stand by him: Therefore, although his own Suf­ferings came on very fast upon him, and seized first upon his Mind, when he said, My Soul is exceeding sorrowful Ver. 38. even unto death; and pray'd in that passionate manner to be delivered, when he fell on his Face and said, O my Fa­ther, if it be possible let this Cup pass 39. from me, &c. yet he was so concerned [Page 418] for his poor Disciples that were so lit­tle apprehensive of their Danger that they were fallen asleep in the Garden; that in the midst of his own Agonies 40. he rouzes them up, and gently awakes them, for their unseasonable Drou­siness, What, could ye not watch with me one hour? and immediately subjoyns this short Exhortation,

Watch and pray that ye enter not into Temptation. From which words, we may consider,

(1.) The Insufficiency of mere pre­sent Resolutions without Watchfulness and Prayer.

(2.) The Reason of that Insufficien­cy from the weakness of the Flesh, joy­ned with the weakness of the Spirit.

(3.) The necessity arising from hence of Watchfulness and Prayer.

But before I come to these Particu­lars, it will be necessary to give some account of what is meant by entring into Temptation here; which implies one of these two things: Either,

(1.) That they might be kept from extraordinary Tryals, which seems to be meant in the Lords Prayer, when we say, lead us not into Temptation. For to Tempt in general is no more than to Try; and a [Page 419] state of Temptation is a state of Tryal; to pray therefore that we may not be put into a state of Temptation, is to pray our selves out of this World, which was designed by Almighty God for a state of Tryal in order to another World. Therefore when we pray not to be led into Temptation, the mean­ing is, that God by his wise Providence would keep us from such Tryals, which according to the ordinary measures of Grace we should hardly be able to with­stand. For, although it be possible for those to whom God gives extraordina­ry Assistance, not only to resist the Temptation but to triumph over it, and to shake off Temptations as St. Paul did the Viper from his hand; on which account St. James saith to such Heroic Christians, My brethren count it all joy when ye fall into divers Temptations. Jam. 1. 2 And, Blessed is the Man which endureth 12. Temptation, &c. Yet, considering the frailty of humane Nature, and that God is not obliged to give extraordinary As­sistance in difficult Cases, it is a Wise and becoming Petition for us to our heavenly Father, that he would not lead us in this manner into Temptation, or as our Saviour here expresses it, To [Page 420] pray that we enter not into Tempta­tion.

(2.) But because our Saviour very well knew that his Disciples were so suddenly to enter into Temptation in the former Sense; and because it is not fit for us to set Bounds to Gods infinite Wisdom with respect to our Condition, therefore there is a farther meaning in this Expression, viz. That if it seems fitting to him who hath the Power and Right to dispose of us, to single us out for great Temptations, or more than ordinary Trials of our Constancy or Resolution, that then he would give such supplies of his Grace and Holy Spirit as may enable us to withstand the force of the Temptation, so, as we be not overcome by it.

And these two take in the whole sense of this Expression, That ye enter not into Temptation. We are allowed to pray to be kept out of it; but we are bound to pray and to watch too, least we fall by the Power of Temptation, which is then done when the Motives proper to this World prevail over those which relate to another. The Motives of another world are those of a future and eternal Happiness; the Motives of [Page 421] this World are those of present Plea­sure, Honour and Riches; and when these come to be inconsistent with our Duty, or apt to draw us from it, they are said to be Temptations to us. For no Sin of it self is a Temptation, but something else to be enjoyed by the Commission of Sin; or which cannot be enjoyed without it. As in the Case here mentioned by our Saviour of St. Peter's denying his Master, there was no Temptation in the Sin it self; for what was there in an Act so mean, so shameful, so ungrateful to tempt him to commit it, but it was the desire of his present Safety, and the fear of run­ning into the same Danger, in which he saw his Lord, which was the Tem­ptation to him. The Sins of Luxury and Intemperance, that of Riot and Drunkenness, of Chambring and Wanton­ness, Rom. 13. 1 [...]. are not Temptations in themselves; but the sensual Pleasure which accom­panies them, though it be forbidden, is apt to draw the Lovers of it from the strict Rules of Sobriety and Chastity. It is the love of this World, i. e. of the Riches and Honours of it, which make the sins of Ambition and Covetous­ness so plausible and prevailing among [Page 422] those who profess to believe another world. Their Souls are like a piece of Iron between two Load-stones of an un­equal magnitude and distance; the one is far greater, and hath more force in it self to attract, but it is placed at a far greater distance; the other is much less but very near, and therefore may more powerfully draw, than that which is more forcible but farther off. I do not think, that all those who commit Sin by the Power of Temptation are presently Infidels and dis-believe ano­ther world; but, although they do be­lieve the Happiness of another Life, yet it is at a distance, it is out of their view and beyond their apprehension; and therefore doth not work so effectually, as present, visible, sensible Delights do; which have all the advantage of suita­bleness to our present State, of Fami­liarity, Nearness, and Insinuation. It is the great Excellency and Usefulness of Faith, that by it we not only believe the things of another world, but that it makes things future to be to us, as if they were present, and things invisible to have such an influence, as if they were visible; and therefore, the Apostle calls it, The substance of things hoped for, and Heb. 11. 1. [Page 423] the evidence of things not seen. Invisi­ble things must have a real Being, be­fore they can be believed; and there must be evidence to the Mind before there can be true Faith; how then can Faith be the Substance and Evidence of things future and possible. I answer, That [...] doth not meerly signifie a real Being in opposition to Fancies and Chi­mera's; but a firm, solid and perma­nent Being; therefore things which are passing, even as Time and Motion, are said to be [...] things that had no Consistence or Hypostasis; and being applied to the Mind, it signifies a firm and unshaken Confidence, an inward With re­spect to an­other world. satisfaction of the Truth of Divine Re­velation, an assured Expectation of what God hath promised; and from hence arises that influence which Faith hath on the Minds of Men, in resisting the Temptations of this World. There­fore the two great Principles which govern Mankind, are Faith and Sense; while they are acted by the former, they are said to resist Temptation; when they are sway'd by Sense as it is opposed to Faith, and includes in it the Motives of this World, then they are said to give way to Temptation, or to [Page 424] be overcome by it. And so I come to consider,

(1.) The Insufficiency of present Resolution, to keep us from the Pow­er of Temptation without Watch­fulness and Prayer. It is hard to ima­gine a greater Instance of a firm pre­sent Resolution, than there was in St. Pe­ter and the rest of the Apostles; nor a sadder example of the Insufficiency of it; which ought to make us hear and fear, and not be too presumptuous.

Resolution is certainly one of the best means in the World to withstand Temptations to sin, for it hath these Advantages,

(1.) It keeps the Mind steady and fixed, and therefore prepared to resist a Temptation when it comes. Where­as an irresolved Mind leaves a Man open to the first Assault. It is like disputing in a Garrison who shall Command, when the Enemy is at the Gates. A fixed and settled Mind in Religion is of mighty consequence against all Tem­ptations; for then every thing is in order for resisting when Reason go­verns the Mind, and the Mind deter­mines the Will, and the Will stands bent and resolved upon that, which upon due [Page 425] Consideration appears to conduce most to our eternal Happiness.

(2.) It takes off the false Colours and Appearances of things; for every thing may be represented plausibly to an irresolute Mind. Temptations to Sin would never be called so, if there were not something tempting in them; and whatever is tempting must have a free appearance in one respect or other; and while a Person is irresolved, he suf­fers all the force of Temptation to come upon him. But a resolved Mind keeps it at a distance, and so breaks the Power of it; whereas he who lets go his Resolution and treats with a Tem­ptation, is like one who plays with a Tarantula and is bitten before he is a­ware of it.

But there are two sorts of Resolu­tions.

(1.) Some that are sudden and made in a heat and passion; without due Con­sideration and weighing of things; and such as these are of no great force or continuance. And it is often seen that the same heat which caused the Reso­lution to be made proves the occasion of breaking it, when it is carried ano­ther way. The inconstancy of their [Page 426] Temper makes them resolve, hoping thereby to bind up themselves the fa­ster, but Nature and Temptations soon grow too hard for such Resolutions, which are made only by a sudden Pas­sion.

(2.) There are others which are made about Matters of plain Duty, and against known Temptations to Sin; after a due sense of our own Folly and Weakness, and a firm Purpose never more to return to the practise of Sin. And these are Wise and Pious, as well as serious and deliberate Resolutions; such no doubt the Disciples of Christ had, when they left all and followed Christ; besides this sudden Resolution they took up, that they would rather die with Christ than deny him. Yet taking al­together our Saviour tells them, They ought to watch and pray that they enter not into Temptation; and he gives the Reason for it in the following words, The Spirit indeed is willing, but the Flesh is weak.

(2.) In which words he gives an ac­count of the reason of the Inconstancy, and Insufficiency of good Resolutions, viz. that although the Spirit be willing, yet there is something we carry about [Page 427] us, which weakens our best Resoluti­ons, and betrays us into Temptations; our Flesh is weak which being so near us, as to be a part of our selves, makes our Case more dangerous, and enforces the necessity of Watchfulness and Prayer.

But here arises one of the most useful, necessary and important Cases that re­lates to practical Christianity; which I shall first set down in its full Force, and then endeavour to clear it.

The Case is this; how far, and in what Circumstances the weakness of the Flesh doth lessen the guilt of Sin, which is committed by it?

If it be not an Extenuation of the Sin, why doth our Saviour mention it in such a manner? And if it be, then these Inconveniencies follow;

(1.) It seems to abate the necessity of our Care and Watchfulness, if the Sin be lessened through the weakness of the Flesh, which is unavoidable in this imperfect State.

(2.) It seems to be a fair Plea and Excuse for the greatest part of the Sins of Mankind. For,

(1.) The Original inclination to Sin in Mankind, comes from the weakness of the Flesh; the very frame of humane [Page 428] Nature being such as exposes them to continual Temptations. There is a natural Combat between the Flesh and the Spirit; for the Flesh lusteth against the Spirit, and the Spirit against the Flesh, and these are contrary the one to the other, as the Apostle speaks; and all Mankind find it too true: Now Gal. 5. 17. wherever the Flesh is, there are Incli­nations agreeable to it, and these being contrary to the Dictates of the Mind, all the Sins of the Flesh will appear to come from the weakness of the Flesh.

(2.) The frequent Commission of the same Sins will be laid upon the weakness of the Flesh. For the gene­rality of Mankind do not sin out of defi­ance to God or his Laws, or with an obstinate Resolution to sin; for, they know their Duty, and wish they could perform it; but alas! The Flesh is too hard for the Spirit in them. They have many Convictions in their Minds, many good Purposes, and serious Re­solutions at some times; and if they do sin it is not with their whole Wills, for they have great strugglings and checks of Conscience within, even while they commit those Sins. And therefore what can their continuing in [Page 429] sin be so properly attributed to, as to the weakness of the Flesh.

(3.) Relapses into the same sin after Repentance, seems to proceed from the weakness of the Flesh. For he that hath once smarted severely for his Sins, and suffered under the Agonies of Conscience for them; he that hath gone so far, as not meerly to lament his Folly, and to abhor his Wicked­ness, but to make solemn Vows and Promises, and Resolutions never more to return to the Practice of them; it is hard to conceive, that such a one should fall into his Sins again with his whole Mind and Soul; for the Light of Con­science when it is once throughly kind­led, is not easily put out; it is a secret Fire which burns inward, and can hard­ly be extinguished; and all those who sin against Conscience, the Dictates of their Minds are right while they com­mit their Sins; and therefore even these Sins seem to be excused by the weakness of the Flesh.

But on the other side, the Scripture is plain and express, that Sins which do come from the Flesh, do exclude from the Kingdom of Heaven. The works of the Flesh are manifest, saith St. Paul, Gal. 5. 19, 20. [Page 430] Adultery, Fornication, Uncleanness, La­sciviousness, &c. Drunkenness, Revelling and such like, which are properly Sins of the Flesh. Of the which I tell you before, as I have also told you in time past, that they which do such things shall not inherit 21. the Kingdom of God. And in another place, For this ye know, that no Whore­monger, Eph. 5. 5. nor unclean Person, nor Covetous Man, who is an Idolater hath any Inheri­tance in the Kingdom of Christ, and of God. Let no man deceive you with vain words; for because of these things comet [...] 6. the wrath of God on the Children of Disobe­dience. Would God be so severe, un­der the Dispensation of his Mercy to punish Mankind, with utter exclusion from Heaven, and eternal Misery for Sins, which came meerly from the weakness of the Flesh? Then indeed there were just cause to bewail the sad Condition of Humanity, born under one Law to another bound, created Sick, commanded to be Sound. But God will vindicate his Justice at the great Day, and Mankind shall be fully satisfied, that none shall be damned for the meer weak­ness of the Flesh, but for the Sins of their Will and Choice; That, as they had evil Inclinations from the Flesh, so [Page 431] they had good Inclinations from the Grace of God; and the Law of their Minds, ought to have governed and kept under the Law of their Members; that others by the same Assistance which was offered to them, have cru­cified the Flesh with the Affections and Gal. 5. 24. Lusts thereof; That the Grace of God doth enable them to deny ungodliness and Tit. 2. 12. worldly Lusts, and to live soberly, righ­teously and godly in this present World; That, if Men do fail of the Grace of God, it is through their own fault; that Heb. 12. 15. those who relapse into sin after Repen­tance, and escaping the pollutions of 2 Pet. 2. 20. the World, Their latter end is worse than the beginning; and in short, If Men Rom. 8. [...]3. do live after the Flesh they shall die, but if through the Spirit they do mortifie the Deeds of the Body, they shall live. All which shews, That there is so great a Possibility of fubduing the Inclinati­ons of the Flesh, that if Men neglect it, and give way to the fulfilling of them, this very thing will be imputed to them, as a wilfull and damning Sin.

But here the Difficulty still rises; for Christ supposes that his own Disciples even the most forward, and the best resolved might fall through the infirmi­ty [Page 432] of the Flesh, and they did so, upon no great Temptation; as appears by St. Peter's denying his Master in so dreadful a manner, upon so slight a Pro­vocation as the Damsels saying to him, Thou also wast w [...]h Jesus of Galilee. Matt. 26. 69. What a mean, low and timorous Spirit had possessed St. Peter at that time? Was this he, who but a few hours be­fore said, That though he should die with him, he would not deny him? Lord? what is Man? Verily, in his best Estate he is altogether Vanity. What? St. Pe­ter deny his Lord, who made that Confession of him which Christ owned was not revealed to him by Flesh and Blood, but by his Father in Heaven, viz. That he was the Christ the Son of the li­ving God? St. Peter? who when other Matt. 16. 16, 17. Disciples went back, said to Christ, Lord to whom shall we go? Thou hast Joh. 6. 68, 69. the words of eternal Life. And we be­lieve and are sure, that thou art the Christ the Son of the living God. St. Peter, who was so forward to defend our Sa­viour, That he drew his Sword and cut of Malchus his Ear! For him in so lit­tle 18. 10. a time after to deny his Lord, not only once but twice, nay a third time, and that with Execrations upon him­self! [Page 433] This seems to be a Sin so wilful, Matt. 26. 74. so deliberate, so presumptuous, that if this may be excused through the weak­ness of the Flesh, what may not? What then shall we say? Doth God put such a difference between Persons, that those Sins are meer Infirmities in his account in some, which would be accounted presumptuous Sins in others? No cer­tainly, God is a righteous Judge; and he is no respecter of Persons, for by him Actions are weighed; he judges things as they are here, and will judge Men according to them hereafter.

Was it, that he repented presently, Ver. 7 [...]. [...] and wept bitterly? This was a very good Symptom, when he came t [...] himself so soon, that the Disease was not deeply rooted in him; and that it was rather a sudden Passion which o­vercame him, than a deliberate and wil­ful Action; which he shewed most ef­fectually by returning to his Duty, and being more active and exemplary in it. Whereas Judas his Agonies of Consci­ence, ended in Despair and Self-murder.

But by what certain Rules may we proceed to judge what Sins are Wilful and Presumptuous, and what are Sins of Infirmity, or such as come from the weakness of the Flesh.

[Page 434] We have two ways to judge by,

(1.) From the Nature of Moral A­ctions.

(2.) From the Scriptures, declaring what Sins are inconsistent with the State of Salvation. For there are two sorts of Infirmities.

(1.) Such as belong to particular Actions.

(2.) Such as belong to our State and Condition.

(1.) As to the Infirmities of parti­cular Actions.

There are three things which do ve­ry much alter and discriminate the Na­ture of Moral Actions.

(1.) The Choice and Consent of the Will.

(2.) The Truce and Deliberation a­bout it.

(3.) The Manner of Committing it.

(1.) As to the Choice and Consent of the Will. Here we are to observe two Rules,

(1.) Whatever lessens the Freedom of the Will before the Act of sin doth lessen the Guilt of it. So that, whe­ther it be ignorance or want of Consi­deration, or some sudden and violent Passion, as much as it abates the Free­dom [Page 435] of Choice or Consent of the Will, so much it takes away from the great­ness of its Guilt. But here we must suppose, that which takes away the Free­dom of the Will, not to be in it self a sin; for then original Corruption would be an excuse for all other Sins which flow from it. And those who have sinned themselves into a necessity of sinning, would be able to sin no longer; and thus the Devils themselves, and the worst of Men would be the least of Sinners. But setting this aside, the Rule holds good, that so far as our Choice and Consent is taken away, so far the Guilt is extenuated. And from hence sudden and violent Passions, Me­lancholy vapours, and a disturbed Ima­gination do lessen the guilt of those Sins which are committed thro' the Power of them; and would not have been committed if the Person had been him­self; i. e. capable of judging and con­sidering as at other times.

(2.) The Case is much harder, as to what takes off from the Freedom of Consent in the very Act of Sin. It is true there is not a Fulness of Consent, where there is a Reluctancy of Con­science in the Commission of sin: But [Page 436] here is an antecedent Choice, and that after Convictions of Conscience, and the worst part prevails, only the other is not quite silent, but gives secret Checks, and complains of its hard usage when it cannot overcome. Now in this Case a Sinner is awaken'd, and if he sins it is against clear Light and strong Con­victions, and so the Act of Sin is the more aggravated; though there may be more hopes, that the Person may repent, be­cause Conscience is awake in him; as there is of one that is sensible of his Disease, rather than of him who doth not apprehend the danger he is in. Ari­stotle declares, That all those who are vitious against their Judgments are in a [...]th. l. 7. c. 78. State of Infirmity; such are not wicked out of Choice, as the rest are; nor so good, as to overcome their bad In­clinations; but they are in a State of War with themselves; sometimes Reason and Conscience prevail, and sometimes vitious Inclinations; and in this Case, the event of the War must declare which is the most prevailing side. But in the mean time, the Case of such Per­sons is not desperate but very dange­rous; and their Sins only shew that Conscience is alive in them but very [Page 437] weak, and gives faint and dying Groans though it be not dead.

(2.) As to time and deliberation a­bout the Act of Sin. If there be a real surprize, i. e. that the Person is not aware, or hath not time to consider what he is to do, he that hath a Mind well resolved, may be betrayed into what he would never have done, if he had time to deliberate about it. And, this was one great Extenuation of St. Peter's Fall; for, from the time of Christ's Arraignment he was in a di­sturbance, and confusion of thoughts; he was surprized to see Christ carried a­way in such a manner to the High-Priests Hall; thither he follows afar off; but still remembring whose Servants Ear he had lately cut off. While he was in this confusion and disorder, the Dam­sels Question so startled and affrighted him, that he denied his Master; and the Fear continuing he repeated that Denial, and added Imprecations to it. But the great Aggravation of the sin of Judas was, that it was not only a de­liberate Act and designed Wickedness. And in this respect, David's Adultery had greater Extenuation than his Mur­der; because many more thoughts went [Page 438] to the Commission of one than of the o­ther; the one being committed of a sud­den, the other after great Deliberation, and with much Art and Contrivance. Thus deliberate Acts of Fraud and Injustice, of Perjury and Rebellion, have a grea­ter Aggravation than Sins committed by the force of a sudden and violent Passion. And those Passions which do most hinder Deliberation, do propor­tionably lessen the wilfulness of the Sin; as sudden Fear, rash Anger and the like. For, Fear betrays the succours which Reason offers; and Anger intercepts them; which storms at the first As­sault, and making its impression before Reason takes the Alarm. The Philoso­pher determines, that it is a worse thing for a Man to be sway'd by his Lust than Ethic. 1. 6. c. 8. by his Anger; because Anger seems to be governed by Reason, but is only too hasty in its Execution; but Lust hath no regard to the Dictates of Reason: and there is less of time and Delibera­tion, and Contrivance in the one than in the other. But when Anger goes in­ward instead of breaking forth, when it gets to the Heart, it then degene­rates into Malice and Revenge, and then it hath the greatest Aggravations going along with it.

[Page 439] (3.) As to the manner of Commit­ting. If it be committed Presumptu­ously, it is so much the more aggra­vated. And that consists in these things;

(1.) The lowest degree of Presum­ption is, when a Sin is committed of set Purpose; not only with Delibera­tion but with Contrivance, Design and Resolution. Thus by the Law a Man was said to kill his Neighbour Presum­ptuously, when he lay in wait to do it. Exod. 21. 14. Thus the Psalmist opposes presumptuous Sins, to those which are committed through Ignorance or Inadvertency. And where there is a Will bent and set Psal. 19. 12, 13. to commit Sin, there must be an in­ward and secret Contempt of God and his Laws; as Nehemiah expresses the pre­sumptuous sinning of their Forefathers, Neh. 9. 16, 17. They dealt proudly and harden'd their Necks, and hearkend not to the Com­mandments, and refused to obey. So that where there is obstinacy and wilful Continuance in Sin, there Men are said to sin Presumptuously.

If it be done with open Contempt and Defiance to God and his Law. This the Scripture calls sinning with a high Hand; and such who do, are said Numb. 15. 30. [Page 440] to reproach the Lord, and to despise the word of the Lord. This, saith Mai­monides, More Nevoc. p. 3. c. 41. is beyond sinning out of Incli­nation, or from the Power of evil Ha­bits or Custom; but it is with a mali­cious Design, to bring the Law of God into Contempt and Dishonour. And this in respect of the Gospel, is the sin­ning wilfully, which the Author to the Heb. 10. 26. Hebrews speaks of: whereby they tread under foot the Son of God, and count the Blood of the Covenant an unholy thing, and do despite to the Spirit of Grace: Which implies a malicious Design to reproach the Gospel.

(2.) As to Infirmities, with respect to our present State; the meaning is, what those failings are, which are con­sistent with a State of Grace and Sal­vation now under the Gospel? To re­solve this, we have but one certain Rule, that is, whatever failings are con­sistent with the Terms of Salvation, are allowed for Infirmities by the Go­spel: And so Infirmities are opposed to such Sins, as put those who commit them out of the State of Grace and Salvation. If God were so strict un­der the Covenant of Grace, as to re­quire perfect and unsinning Obedi­ence, [Page 441] there could be no allowance for Infirmities, because even those are a breach of the Law of God, and a De­viation from a perfect Rule: And if God should be exact to mark all Irregu­larities; or whatever is done amiss, Psal. 130. 3. who can stand before his Tribunal? The best Men in the world have reason to pray with the Psalmist, Enter not into Judgment with thy Servant, for in thy 143. 2. sight shall no Man living be justified. For if God were so severe to make no A­batements for Failings and Imperfecti­ons, it were impossible for Mankind to be saved. But what then doth the Gospel mean with all its Promises of Salvation, and the hopes it gives of e­ternal Life? If Christ's own Disciples were in a State of Salvation, there must be an allowance made for Infirmities and Imperfections, which we find them often charged with in the History of our Saviour. What meant their vain and eager Disputes about Superiority and Pre-eminence, and that at the most unseasonable time when they were at Table with him, just before his Suffer­ing. Lord? what a time was this, for them to contend, who should be ac­counted Luk. 2 [...]. 2 [...]. the greatest! What meant that [Page 442] passionate Zeal in James and John, to call for Fire from Heaven to consume the Luk. 95. 4. Samaritans, when they knew it was not a particular dis-respect to our Saviour, which made them so rude, but the com­mon Quarrel between the Samaritans and the Jews? How many Errors and Mistakes were they liable to, even while our Saviour taught them, and those about very weighty Points, as the Nature of his Kingdom, the necessity of his Death and Resurrection? What Fears and De­jections, and disorders were they all un­der upon our Saviour's apprehension, though but a little before they had all resolved to die with him, rather than forsake him?

What was there now under all these Infirmities, which made these Disciples to be in a State of Salvation? Nothing certainly, but their hearty and sincere Love to Christ, which they manifested before by their constant adhering to him; and afterwards by continuing to serve him. So that our Rule in this Case is, That whatever is consistent with the Love of Christ, and with a sincere and constant endeavour to do his Will, will be allowed for Infirmities under the Gospel; i. e. for such Irregularities [Page 443] which are consistent with a State of Sal­vation.

To make this Rule more useful, we must consider,

1. What Failings are not consistent with it.

2. What sort of Failings are con­sistent.

(1.) What Failings are not consi­stent. And those are of three kinds.

(1.) Such as come from an habitual Carelessness; or a general Neglect of our Duty, with respect to God and an­other World. When Persons do not re­gard what Duties they omit, or what Sins they Practise, it is impossible they. should have any true Love to God, or to their own Souls. For the first thing which springs from thence is a Care to please God, without which there is no Salvation.

But there are too many in the world, who regard no more than how to live easily and pleasantly in it, a fair Estate and Reputation, and therefore avoid great and scandalous Sins, and the gross Neglect of God's publick Worship; but never mind inward and secret Sins, such as evil Habits, the violence of Pas­sions, the vanity of their Minds; be­ing [Page 444] carried away with the pleasing Tem­ptations of a deceitful World, without serious considering, or looking into their own Temper and Disposition; which may be very vain and sensual, and therefore unfit for Heaven, though they be not re­markable for Profaneness, or any gross Impiety: But the Gospel requires a spi­ritual Temper, and Disposition of Soul to qualifie Persons for Heaven; and where ever that is, there will be a con­stant Care to avoid being overcome by the Temptations of an alluring and sin­ful World.

(2.) The habitual Practice of any known Sins, such I mean as the Scri­pture saith, Those who commit them shall not inherit the Kingdom of God. And as to these, St. James his Rule is, Who­soever shall keep the whole Law, and yet offend in one Point he is guilty of all. Jam. 2. 10.

This seems to be very severe Do­ctrine now under the Covenant of Mer­cy; but we are to consider, that by one Point he doth not mean any one Act of sin; for he saith afterwards, That in Jam. 2. many things we offend all; but he means any one sort, or kind of known Sins. It was a common Doctrine among the Jews, that if a Person were remarka­ble [Page 445] for keeping any one Precept of the Law, especially such as respected God and his Worship, that would make a­mends for all the rest; and this was the true Reason, why the Pharisees made long Prayers, and yet devoured Widows Luk. 20. 47. Houses; for they thought the Duties of the first Table would excuse the neg­lect of the other. But S. James saith, If a Man keep all the rest of the Law, and yet allows himself in the wilful breach of a­ny one Point, that implies such a Con­tempt of the Lawgiver, as renders him as obnoxious to Divine Justice, as if he had broken the whole. But here, a great difference is to be made between a sin­gle Act committed through the Power of Temptation, against a contrary ha­bit of Vertue, and the habitual Pra­ctice of known Sins. It is possible for a sober Man to be surprized into an Act of Intemperance, and to be overcome by the strength of Wine; but see the difference between such a one, and one that hath a habit of Intemperance. The one goes on in his Course, and hath lost the very Sense of his Sin, and the Power of resisting it, and by degrees thinks he cannot live without it; the other looks with Indignation upon himself for his [Page 446] Folly; he repents presently, and re­solves to avoid all occasions of being guilty of the like Folly. And the same holds as to other Sins; if Persons do love God and their Souls, and be over­come with Temptations, they present­ly repent with great Sincerity, and return no more to the Practice of it.

(3.) All Acts of known Sins pre­sumptuously committed, are incon­sistent with a constant and sincere En­deavour to please God. Where there is true Friendship among Men, it is not presently broke by every Neglect, or sudden Heat and Passion; but if a Man sets himself with Study and Deliberati­on to affront another, that is a reasona­ble Cause to break off any Pretence of Friendship, because such an Action was not consistent with the love of a Friend; so it is with notorious Sins commit­ted wilfully and deliberately, not­withstanding all the Motions to the contrary from God's Honour, and Ju­stice and Soveraignty; and from the Commands and Threatnings of the Gospel; these are inconsistent with be­ing in a State of Friendship with God, which is all one with a State of Salva­tion. Not, that all who commit them, [Page 447] must immediately or necessarily be damned for them; but tho' hereby they renounce any Title to Friendship with God, and all their hopes, as long as they continue in such a State without true and hearty Repentance, are vain and groundless. And to entertain such hopes notwithstanding such sins, is properly the Sin of Presumption: which is Con­fidence of anothers Favour without any Reason for it.

(2.) By these, we may now easily un­derstand what those Failings are, which the Gospel allows for Infirmities; viz. such which are unavoidable by us in this imperfect State, notwithstanding a constant and sincere Endeavour to please God by doing his Will, God knoweth our frame and remembreth that we are but dust. Psal. 103. 14. Not meer Dust, for then, it were to no purpose to take Care to save our Souls; but a Mixture and Composition of dull, heavy, lumpish, Matter, and a spright­ly, vigorous, active Soul, which grows uneasie by being fettred and clogged, and distracted in its best and freest Mo­tions by it. The Soul can hardly raise it self above this Region of Darkness and Temptation, and attempt a Flight towards the State of Serenity, and [Page 448] Happiness above, but it is pulled down by that weight which hangs upon it, and diverted by the various and rest­less Impertinency of wandring Imagi­nations. The most watchful Mind can­not prevent all the disorders of a ro­ving Fancy in the midst of our more serious Devotions. If we set our selves to fix our Minds upon the best Objects, and to prevent any wandring thoughts, the Success seldom answers our Design, and our thoughts are gone before we are aware of it. Our Minds are like a Ship tossed upon the rowling Waves; but although we cannot hinder their unequal Motion, we may steer their Course to the Port we aim at. But be­side the Extravagancies of Imagination, our Desires are hard to be kept within their due Bounds; there are many Fail­ings in our best Duties great Coldness and Lukewarmness at least in our Devotions, and yet too great Proneness to think well of our selves for them, though God knows our Omissions and Neglects are so many, and those we do perform are so mean, and slight, that we have more cause to pray to God to forgive, than to hope he will accept our mean Per­formances. But yet I do not say our [Page 449] best Actions are Sins; for there is a real difference between Actions im­perfectly good, and morally evil; in these, the Substance is bad, but in the other, the Acts themselves are good, but only lessen'd by the manner of do­ing them. And to these Failings in our best Actions, we must add the great unevenness in our Tempers; the Incon­stancy of our Resolutions; the uneasi­ness of our Minds, under the Troubles of Life arising from want of due Resigna­tion, and Submission to the Will of God; the many secret lurking Passions with­in us, which are called the Motions to sin; and S. James styles, The lust which con­ceives and brings forth sin; and St. Paul, Jam. 1. 1 [...]. Rom. 7. 23. The Law in our Members warring against the Law in our Minds, which may give a great deal of disturbance where it can­not prevail. It is a sad thing to read the Complaints of such Persons, as Greg. Na­zian deCal. vit. Bar. A. 389. n. 13. St. Gregory Nazianzen, and St. Jerom a­bout the inward Motions to sin, after an Age spent in Mortifications; and when their Bodies were wither'd with Age, and broken with Diseases and hard Usage. But there is a greater Instance than these of St. Paul himself, who af­ter [Page 450] all his Perils by Land and by Sea, after all his Watchfulness and Fastings, and Prayers, yet he was forced to keep under his Body, and to bring it in Sub­jection; lest that by any means, saith he' 1 Cor. 9. 17. when I have preached to others, I my self become a cast-away. But still there is a great difference between pursuing the things of the Spirit, with the Relu­ctancy of the Flesh, and pursuing the things of the Flesh, with the reluctan­cy of the Spirit; the former shews on­ly the Motions of the Flesh, which being subdued are but Infirmities; but the latter do not cease to be wilful Sins, tho' there be inward struggling in the Commission of them; and the prevail­ing Party ought to give the Denomi­nation Rom. 8. 5. to the Person, whether carnal or spiritual. For, They that are after the Flesh do mind the things of the Flesh, but they that are after the Spirit, do mind the things of the Spirit. And ac­cording to the great Design and Te­nour of our Lives and Actions will be our Character in this World, and recompence in another. Nothing now remains, but to conclude with recom­mending to you the Duties of Watch­ [...]ulness and Prayer.

[Page 451] (1.) Watchfulness; which is a con­stant Care of our selves and Actions. We walk as it were upon Precipices, and therefore had need to look to our standing, when we see Persons falling on every side. There is no force in­deed in our Case, because we are in a State of Trial; but we live in the midst of Snares and Temptations, and Sins which do so easily beset us, that we cannot walk one step in our way without Danger; and therefore there is continual Reason for Watchfulness. But that is not enough: For,

(2.) We must add Prayer to our Watchfulness. Otherwise, our Presum­ption of our own strength may make us fall, God will have us owe our stand­ing to his Assistance, which he hath promised to give upon our earnest Pray­er to him for it. No Duty more pro­per for us in this State of Temptation; no Duty more effectual for obtaining suitable Supplies for our present Neces­sities; where a Man falls by Temptati­on, Matt. 7. 7, 8, 21, 22. Mark 11. 24. Joh. 16. 24. Jam. 5. 16. 1 Pet. 3. 12. 1 Joh. 3. 2 [...], 5. 14. Jam. 1. 12. St. Chrysostom saith, it is because he knew not how to Pray. For Prayer, when duely performed, not only di­verts, and raises and composes the Mind, and so breaks the force of a present [Page 452] Temptation; but when a close Siege is laid, it keeps the Passage open for Sup­plies from Heaven, and brings down those Supports which may enable us so to endure Temptation, that when we are tried we may receive the Crown of Life, which God hath promised to them that love him.

THESE words are part of the Excellent Defence, which S. Paul made for himself before King Agrippa, and the Roman Governour for embra­cing the Christian Religion. And if it [Page 454] were so desirable a thing to have heard S. Paul Preach, (as one of the Fathers of the Church thought it, when he parallel'd it with seeing Christ in the Flesh) it was especially at that time, when before so great an Audience, and upon so Solemn an occasion, he was to give an account of himself touching all the things, whereof he was accused of the Jews, Ver. 2. There had been a long and implacable Hatred both in the Ru­lers, and People of the Jews against him, above any other Apostle, having had greater advantages of Education among them, and being more remarkably zea­lous for preaching up that Doctrine, which himself had furiously opposed, and that upon a Principle of Conscience, as he saith, Ver. 9. I verily thought with my self, that I ought to do many things contra­ry to the Name of Jesus of Nazareth. And such a Conscientious Persecutor would not do that which he accounted the work of the Lord, negligently, as he shews Ver. 10, 11. But that the same Person should on a sudden quit all his Hopes and Expectations among the Jews; and not only betake himself to a Sect so much hated and despised, as that of Chri­stianity was; but, to be so active in all [Page 455] places for the promoting it, was a thing which did both surprize and enrage them. Insomuch, that when he came up to Jerusalem, a popular Tumult was soon raised against him, which had like 21. 27, 30. to have cost him his Life, if the Ro­man Officers, had not rescued him from their Fury. But after he had made se­veral Defences of himself, to the Peo­ple, 22. 1. 23. 1. to the Council, to the Roman Go­vernour, and found their Rage and Ma­lice 24. 1. against him to continue still, when Festus would have sent him to Jerusa­lem 25. 9, 10. to be tried, He appeals to Coesar; and during this Appeal, when Agrippa came to visit Festus, hearing of this re­markable Cause, and the vehement Pro­secution of it, he had a Desire to hear what S. Paul had to plead for himself.

But before I come to the particular Matter of his Plea, in these words, there are 2 things observable concerning him.

1. That although he knew he could not suffer in a better Cause, and had a Prospect of his Sufferings before he went to Jerusalem, and went thither with a Resolution to undergo any thing for the sake of Christ, yet he quitted no ad­vantages which the Law gave him. 20. 23, 24. For, when the Officer would have [Page 456] scourged him, he pleaded his Freedom as a Roman Citizen; and all such were 22. 25, 28. exempted from Scourging by the Por­cian and Sempronian Laws. And when he found the Design was laid to carry him back to Jerusalem, and there to make him a Sacrifice to the Rage of the Jews; he makes use of the Privilege of the Roman Laws, and before Sen­tence made his Appeal to Coesar. So little did he think it inconsistent with the Christian Doctrine, of Suffering to make use of Legal Privileges for his own Defence, against unjust Violence.

2. That in all his Defences he insist­ed on the Resurrection as the main Point. For although the true Ground of the violent Hatred and Malice of the Jews against him, was his constant and zea­lous Preaching Jesus and the Resurre­ction, Acts 17. 18. as he did at Athens and other places; yet those who persecute Men for the sake of Truth, always pretend some other Reason for it; and nothing is more common and plausible than that of breaking the Laws. And the Jews now thought they had this Advan­tage against S. Paul; for they charged him with profaning the Temple by car­rying [...]1. 28. a Gentile into it; but the Matter [Page 457] of Fact was mistaken; however, this served for a popular Pretence against him, and that was all they sought for, (Malice working most mischief under a Disguise.) And this took presently, and spread so suddenly, That it is said, All the 30. City was moved, and the People ran toge­ther, and they took Paul and drew him out of the Temple. When Tertullus pleaded a­gainst him, he faintly urged his going about to profane the Temple; but the main of his Accusation, was, That he 24▪ 6. was a Ringleader of the Sect of the Na­zarens; 5. therefore S. Paul in his Answer in short, saith to the other things obje­cted, That they could not prove them; 13. but as to the Way which they c [...]lled He­resie, i. e. owning the Doctrine of Christ, he was so far from denying it, 14. that he professed it before them all. And as he declared his Faith freely, so he did his Hope too. And have hope towards God, which they themselves also allow, that there shall be a Resurrection 15. of the dead, both of the just and unjust. This was the Point S. Paul reduced all to. Touching the Resurrection of the 21. dead, I am called in question by you this day. And so here to Agrippa, And now I stand and am judged for the hope of [Page 458] the Promise made of God unto our Fathers; unto which Promise our twelve Tribes 16. 6. instantly serving God day and night hope 7. to come, for which Hopes sake, King Agrippa I am accused of the Jews. And then im­mediately follow the words of the Text, Why should it be thought a thing incredible with you, that God should raise the dead?

Wherein we have the Strength of the Apostles Argument, to prove the Truth of this Mysterious Doctrine of the Re­surrection; although artificially couch­ed by way [...] of Insinuation and Ad­dress.

(1.) It is not a vain thing to suppose it, because God had Promised it. For no Tradition of Fathers, no Conje­ctures of Philosophers, no Power of Nature could be a sufficient Foundation to build such an Article of Faith upon; nothing short of the Promise made of God.

(2.) It is not a new thing started by him, to disturb and perplex the Minds of Men; it was a Promise made to our Fa­thers, i. e. it was involv'd and implied in the great Promise of the Messias, and the Happiness to come by him; which was not with Respect to this World, but the World to come; the full and [Page 459] compleat Enjoyment whereof must suppose a Resurrection of the dead.

(3.) It is not an unreasonable thing; which appears by S. Paul's putting it to them in such a manner, Why should it be thought a thing incredible with you, that God should raise the dead?

Wherein the Apostle hath shew'd us the true Method of asserting and de­fending the Mysteries of the Christi­an Faith, viz. not to undertake to de­monstrate things by natural Reason, which are uncapable of it; but first to prove them to be of Divine Revela­tion; and then to shew that there is no Objection from Reason, which can make that Revelation incredible.

And this I shall endeavour to make out, as to the Subject here mentioned; and that

(1.) In General, with respect to the Doctrine of the Resurrection.

(2.) More particularly, (1.) As to the Resurrection of Christ, (2.) As to the Re­surrection of the Dead at the great Day.

(1.) In General; as to the Doctrine of the Resurrection.

It is no unreasonable Method of pro­ceeding with Mankind, to suppose some general Principles agreed on, before we [Page 460] undertake to prove particular Doctrines. For when we go about to reason at all, we must suppose the Foundations of certainty; without which it is to no purpose to undertake to convince any Man of any thing. When we prove that there is a God, we must suppose something that is without our selves, in the Frame of this visible World; and from the order of Causes, the variety of Effects, the nature of successive Be­ings we justly infer, that it could not be always just as it is; and therefore, it will be produced by a Being Superi­our to it, whose Power must be Infinite, as giving Being to that which had none, and disposing things in such a manner as we see them. For as nothing can be without a Cause, so it is most unrea­sonable to suppose, that which once was not, should put it self into Being; or a blind and unactive Cause should pro­duce such admirable Effects.

An infinite Power being then neces­sarily supposed, as to the Production of the World, it cannot be unreasonable to apply it to a particular Effect, al­though above the power of natural Causes, if it be such a one as is agreea­ble to the infinite Wisdom of God. It [Page 461] is an unreasonable thing, to suppose any absurd Doctrine to be true, be­cause God's Power is infinite. For he doth not imploy his Power, but in a way most agreeable to his Wisdom; and his Wisdom is discovered in the suitableness of the End, and the clear­ness of Divine Revelation.

It is as possible for God now to raise the Dead, as at the great Day; but we have no reason to believe it, because it doth not now answer the great End of the Resurrection, which is in order to an eternal State. Therefore altho' there be an equal Possibility in the thing, yet there is not an equal Credibility; because this doth by no means come up to the declared Purpose of God's raising the Dead; which is of very great moment for Mankind to believe and expect.

If I could believe it possible, for the Body of Christ to be in ten thousand places at the same time, (which I can­not) yet if it were not to attain some great and spiritual End, which cannot be carried on another way, I have the same reason to think it incredible, as I have to believe that God will not im­ploy his infinite Power, as often as a Priest shall think fit, by repeating the [Page 462] words of Consecration. And we ne­ver find in the whole History of Scri­pture the infinite and miraculous Power of God, tied to a certain Form of words; and that to no spiritual End, viz. either for the Conviction, Conver­sion, or Sanctification of Mankind; to which other means more proper and agreeable are appointed.

But in the Case of the Resurrection of the Dead, our Saviour hath suffici­ently declared the End and Design of it to be such, that we may justly sup­pose, that if God will imploy his in­finite Power, it would be for such a Purpose: The hour is coming, saith Christ, in which all that are in the Graves shall Joh. 5. 28, 29. hear his voice, and shall come forth; they that have done good unto the Resurrecti­on of Life, and they that have done evil unto the Resurrection of Damnation.

Can we imagine the Power of God to be imployed for a more suitable End, to the Design of his Providence than this? It is not to make them capable of acting over again all that Folly, and Vanity and Vice, which they live in now; it is not meerly to shew his Po­wer over all the scattered Atoms of our Bodies; and that he can when he pleases [Page 463] fetch them of their secret Repositories, and dispose and unite them so, as to make the same Bodies; it is not to con­vince then the unbelieving part of Man­kind, when they see that effected, which they before thought incredible; for, they who will not believe now, upon the Evidence which God hath given, so as to prepare themselves for that great Day, shall then be forced both to be­lieve and tremble.

Altho' then we do own, that without God's infinite Power we look on the Re­surrection as impossible, yet this ought to be no disparagement to the Doctrine, since the End of it is such, as doth so fully agree with the Wisdom and De­sign of Providence.

It's true, the ancient Fathers who discoursed much to the Heathens, upon the Argument of the Resurrection, which they thought one of the most incredible Parts of the Christian Do­ctrine, do make use of many compari­sons and Similitudes from natural Causes and Effects. But we are not to look on them as strict Proofs, but as handsome Illustrations, being designed to take off the Scorn and Derision, with which the Heathens entertained the Doctrine.

[Page 464] Thus they speak of a Diurnal Resur­rection, viz. Of the Day dying into Night, and being buried in Darkness; and in the Morning springing out of its Grave of Obscurity and Silence, with a fresh Glory and Splendour; of an Annual Resurrection; when the Trees begin to have a new Life in them; and the precious Liquor which shoots up into the withered Body and Branches, and so brings forth new Leaves and Flowers, and Fruit. But after all, we know, that such a Revolution of Days and Nights, and the several Seasons of the Year, depends upon certain and na­tural Causes, viz. the Diurnal and An­nual Course of the Sea. All that can be proved hence is, that things may not always remain in the same State of Darkness and Inactivity; but that the same God, who hath appointed the Times and Seasons for other things, may if he please restore Mankind, af­ter a long Night, and cold Winter in the Grave, to a State of Life and Vi­gour, Clem. ad Cor. p. 34. Tertul. de Res. c. 13. Ambr. Her. l. 5. Cyril. Catal. 18. &c. Herod. l. 2. at the Day of Resurrection.

The Story of the Phoenix so often mentioned by the Ancients, holds well enough against the Authors of it (for the Christians had it from the Heathens,) [Page 465] viz. to prove there is no Absurdity in believing the Possibility, that Life may Sen. Ep. 42. Plin. l: 10. c. 2. Tacit. An. l. 6. be restored after the Corruption of the Body; and that they had no reason to deride Christianity for a Doctrine, which themselves owned in their famous Tra­dition of the Phoenix.

But when they argued strictly about Athen. p. 43. Tertul. Ap. c. 48. De Res. c. 11. Justin. A­pol. 2. Lact. 7. c. 23. Ambr. de Fide Res. c. 11. Pru­dent. inSyr. l. 2. Aug. de Civ. Dei, l. 21. c. 7. 22. c. 10. 21. In Psal. 62. 139. this Matter, they resolved it into the same infinite Power of God, whereby he made the World. And according to the due order of our Creed, we must first believe in God the Father, Almigh­ty maker of Heaven and Earth, before we are to believe the Resurrection of the Body.

And although the Matters of Faith be not capable of strict Demonstrati­ons; yet we have this strong Evidence to convince Mankind of the Credibi­lity of it, viz. If they do believe that God made the World, and the Bodies of Mankind at first, they can have no reason to question his Power to new make them; if they do not, they must believe something far more absurd than the Doctrine of the Resurrection, viz. that this World should make it self, and that all things should fall into that admirable Order they are in, with­out [Page 466] the Power and Management of an infinitely Wise Creatour. And setting aside the Consideration of infinite Po­wer, such Persons ought not to find fault with asserting the Possibility of the Resurrection; for why may not the same Particles of Matter in a long Tract of time hit together again, to make up the same Body, as well, as such are at first supposed to have made up not on­ly the visible World, but the wonder­ful Fabrick of any single Body of Man­kind? Why should it be more incredi­ble, that a dead Body should be raised out of its Grave, than that the Body of a Man should spring out of the Earth at first from a meer Fermenta­tion of Matter? So that the most A­theistical Persons have no reason to re­ject the Doctrine of the Resurrection, as a thing incredible to them.

But yet there are some Difficulties, which deserve to be cleared, to remove any Temptations to Infidelity; and those relate,

(1.) To the quantity of the Matter to make up such a number of Bodies.

(2.) To the sorting and Distribu­tion of it for the making so many distinct Bodies, as were before.

[Page 467] (1.) As to the quantity of Matter; not as to the main Body of the Earth (out of the dust whereof Man's Body was framed at first) but as to that which makes up the Bodies of Men as now they are. And I think one Ob­servation is sufficient to clear the Dif­ficulties which relate to this: that what passes away from us by insensible Transpiration, was once as really a part of our Body, as that is most vi­sible and discernible in us now, or will be when our Bodies corrupt in the Grave, and are turned into Dust. I need not run to the Statick Experiments to prove the vast quantity of Matter be­longing to our Bodies, which passes continually away from us; for there is one thing which sufficiently proves it, and no Body can doubt of; and that is; we find all Persons grow and shoot up till they come to such a Sta­ture; and when they are attained to it, all the Art and Contrivance, and Nou­rishment they can use, cannot make any addition to it. To what a prodi­gious height would Mankind grow, if every seven years they should shoot up in Proportion to the first Seven? And if those parts which receive Nourish­ment [Page 468] did not spend themselves, all Men, when they cease growing upwards must have a vast Bulk. For they take in greater Nourishment, than when they shot up so fast. But we find it o­therwise in Mankind, and therefore those which were once the real parts of the Body do insensibly go off and spend themselves, and others come in their room. And those which were the substantial Parts of the same Body, are scattered up and down in our Atmo­sphere, being wholly indiscernable by us, but yet they are not annihilated, nor lost to infinite Wisdom; who ranges and disposes those minute Particles of our Bodies in such order, that he can command them together, as he pleases, and so make up the same Body again. But this carries me to the second Diffi­culty.

(2.) As to the sorting and distribu­tion of these dispersed Particles, into so many distinct Bodies again. It is but a mean Representation of the Possibi­lity of this, which the Chymists boast off, viz. that they can reduce some Metalline Bodies to their own shapes, and natural appearances from those wonderful Disguises they can put them [Page 469] into. But from thence we may infer, that the infinitely Wise God knows all the secret passages of Nature, and eve­ry small part of a Body, and can trace it through all its Changes and Shapes, and bring it back again to unite, with the other parts of the same Body. The truth is, we are mighty Strangers to the invisible Kingdom of Nature; we make a shift to talk and reason a lit­tle about the Frame and Contexture of gross and visible Bodies; but for those innumerable Parts which are out of the reach of our Senses, we know they must be, and are somewhere, but in what Order and Variety we know not. But this we know, that the most minute parts we can discern by the help of Glasses, although they appear rough and deformed to our naked Eyes, as the Moss which grows upon the Earth, yet when it is more narrowly searched into by the help of Glasses, is found to have in it admirable Beauty and Cu­riosity. And it is very observable that the more we look into the Works of Art, the less we admire them; but the more we search into, what we account the most disorderly and confused parts of Nature, even the least and most [Page 470] contemptible, the more we are sur­prized with admiration. Which shews the infinite Wisdom of the Maker of all things, who hath all those things in due Order, which seem to us impos­sible to be sorted or numbred. And since God hath declared it to be his Design to raise the Bodies of the Dead, we have no reason to question, but that he disposes the several parts of them so, as none shall be either lost or mis­laid. The Psalmist speaks of a Book in God's keeping, wherein all our Members are written, which in continuance were Psal 139. 16. fashioned, when as yet there was none of them. And he hath a Book too, where­in all the scattered parts of the Body are enter'd, which he knows exactly, and so can easily bring them together. We all know, that if the leaves of a Book are scattered up and down thro' many hands, and carried to the most distant places; if the Author of it knows where they are, although they were bound up in other Books, yet he can easily find out the several parts of it, and put them together again, so, as to make the same entire Book which they were before. If therefore, God certainly knows and disposes the seve­ral [Page 471] parts of our Bodies (for although they are under many Disguises to us, they are under none, to him) he can much more easily gather them and joyn them together, as his Wisdom and Power is infinitely greater than ours. But Suppose the parts of one Body be turn­ed into the Substance of another, as in those who eat Man's Flesh, how is it possible there should be distinct Bodies, when the Substance of one goes into the Substance of another?

This hath been thought by some a terrible Objection, against the Possibi­lity of the Resurrection; but, accord­ing to the Principles I have already laid down, it will admit of a clear and di­stinct Answer. For,

(1.) The Difficulty would appear much greater, if there were any such Cannibals in the World, as lived wholly upon Man's Flesh. It cannot be denied, that there are Instances of People so rude and barbarous, as to account it a piece of Gallantry to devour their E­nemies, whom they have taken in Bat­tle; and of others, who by extremity of Famine have been driven to it. But such extraordinary Instances have no force against a general Doctrine; [Page 472] unless it be proved to be impossible by them; for, against extraordinary Cases, extraordinary Care may be set to make up the parts of those Bodies. But,

(2.) It is but a very inconsiderable part of one Body, which in such Cases goes into the Substance of another. That which may stop a ravenous Ap­petite, may go but a little way towards increasing the Substance of the Bo­dy. How little of what we take in­to our Stomachs, is united to the solid parts of the Body. The Flesh is dis­solved into a spirituous Liquor, which at last turns to a Nourishment; but after many Passages and refinings in the several Vessels for that purpose, the grosser part, and far greater quantity go­ing off. So that according to the most received Doctrine of Nutrition, sup­pose the Body of a Man were eaten by Cannibals, a very small part of it, would pass into the Substance of their Bo­dies.

(3.) Suppose there were more, yet there cannot be so much as is already gone off from the Body of the same Man. If a Man lives to thirty or forty years, his Body hath undergone many new Repairs in that time, and all the [Page 473] old Materials were as true and real parts of the Body, as the new ones; and yet it is the same Body, in the sense of all Mankind. Why should it not be then the same Body at the Day of Resurrection, if some of the parts before consumed, be taken to make it up, as well as those very individual parts which a Man had at the time of his Death. Suppose a cor­pulent Man to fall into lingring Diseases, or a gradual Consumption of all the parts of his Body, must this Man at the Day of Resurrection, have no more as belonging to his Body, than he had left upon him at the hour of his Death? Would it not be the same Body, if it were made up of the parts he had at the beginning of his Consumption? If it be, then the same Reason will hold as to other times of his Life; and so this mighty Objection from the Canni­bals devouring those parts of the Body, which a Man had at the time of his Death can be of no force to overthrow the Possibility of the Resurrection.

(2.) Having thus endeavour to clear the Notion of the Resurrection in ge­neral; I come to the particular Con­sideration of it,

[Page 474] (1.) With respect to the Resurrecti­on of Christ; which St. Paul had here a regard to; that being the chief Point contested at that time between the Jews and the Apostles; as the Foundation both of the Faith and Hope of Chri­stians. 1 Cor. 15. 14. For, saith St. Paul, If Christ be not risen, then is our Preaching vain, and your Faith is also vain. And St. Pe­ter, 2 Pet. 1. 3. That they are begotten again to a Rom. 1. 4. lively Hope through the Resurrection of Jesus Christ from the dead. It was by Act. 5. 31. this, saith St. Paul, That he was decla­red to be the Son of God with Power: It was by this, saith St. Peter, that God exalted him to be a Prince and a Savi­our to give Repentance to Israel, and re­mission of sins. And therefore the Apo­stles after the pouring out of the Holy Ghost upon them, insist chiefly upon this Point; and that not in distant pla­ces at first, where Circumstances could not be known or examined; but at Je­rusalem, while all things were fresh in their Memories, and all Matters of Fact might be strictly examined. Thus St. Peter on the Day of Pentecost, standing up with the eleven said, Ye Men of Judea, and all ye that dwell at Jeru­salem, Act. 2. [...]. 14. hearken unto my words. And then [Page 475] follows his Charge upon them for the Death of Christ; Jesus of Nazareth a 22. Man approved of God, him have ye taken, and by wicked hands have crucified and slain. And what then? Whom God hath 23. raised up. This might seem incredible to them at first hearing; but St. Peter 24. goes on, and having proved it foretold by David he saith again, This Jesus 32. hath God raised up: But how doth this appear? Whereof, saith he, we all are witnesses, i. e. We that stand here before you, and are ready to under­goe any Trial of our Sincerity in the Matter; we do not tell you of Witnesses that live at a great distance, but we whom you see and hear, testi­fie what we have seen and heard. If you are unsatisfied go and search the Monument, where his Body was laid; examine the Soldiers that were to guard it; go to the Council and let them search into the bottom of it; here we stand and are ready to give our utmost Testimony to the Truth of it. Not long after, as Peter and John were going into the Temple, and a great number of People were gathered to­gether upon a Miracle wrought by them, St. Peter again tells them, That [Page 476] they had killed the Prince of Life, whom God hath raised up from the Dead, where­of we are Witnesses. This extremely 3. 15. galled the Priests and Sadduces present, as 4. 1, 2. appears afterwards, and they seized up­on them, and the next day a solemn 5. Council was called to examine them. But do they flinch from their Testimo­ny then? No; so far from it, that St. Peter speaks more boldly to them; Ye Rulers of the People, and Elders of Israel: be it known unto you all, and to 8. all the People of Israel, that by the Name 10. of Jesus of Nazareth, whom ye crucified whom God raised from the Dead, even by him doth this Man stand here before you whole. Could any thing be spoken, with more Freedom and Plainness than this? The Person whom ye crucified God, hath raised from the Dead; and thereby hath demonstrated your Wick­edness and Folly; he whom ye slighted and killed, even now he works Mira­cles among you; for by him doth this Man stand here before you whole. Could any thing be more provoking to them than this? Why was not the Matter at first examined. And if there had been any occasion to suspect them, never were men more concerned to lay [Page 477] open an Imposture than these were. Why were not other Witnesses produ­ced against them, and the whole Con­trivance then laid open to prevent any farther mischief? But like guilty Men they durst not go farther into it; only they endeavoured to stop their mouths, and charged them not to speak at all, or teach in the name of Jesus. 8.

But this would not do their Business; for they answered, They could not but 20. speak the things which they had seen and heard. After this, we find them brought 5. 27. before the Council again; and then they severely rebuked them for breaking their command, to which the Apostles answer­ed with great Temper and Constancy, 28. We ought to obey God rather than Man, and immediately tell them the same 30. things, The God of our Fathers raised up Jesus, whom ye slew and hanged on a 32. tree. And we are his Witnesses of these things. No wonder that it follows, 33. that when they heard it, they were cut to the heart; for nothing is so cutting as a true Charge of Guilt; when Per­sons cannot answer it, nothing can be more uneasie than to be told of it. And instead of examining the Matter far­ther, they take Gameliel's Counsel, and let them alone.

[Page 478] This I the rather insist upon, because the Matters were then fresh, the Per­sons were alive, who were most con­cerned to disprove them, and the Apo­stles urged them before that Council, which had not long before contrived and porcured the Death of Christ, and took great Care to prevent the taking away of the Body when it was in the Monument.

And now, Why should it be thought by any, a thing incredible that God should raise the Dead? When there were such early, and such constant Witnesses of it; who offered the Proof of it to all sorts, and wrought Miracles to con­firm their Credibility. What can the most incredulous Mind suggest towards the taking away the force of their Te­stimony? There are but two ways to do it,

(1.) To suppose them honest and well meaning Men, who were deceived by their own Fancies.

(2.) To suppose them, cunning and designing Men, who went about to de­ceive the World, with what they did not believe themselves.

(1.) To suppose them deceived themselves. All that hath been sug­gested [Page 479] in this Cavilling and Sceptical B. S. Ep. 23. 25. Age to this Purpose, is that the Scri­pture it self owns, that some good Men have been deceived in the same man­ner; as Abraham and Lot taking the Gen. 18. 6. 19. 3. Angels for Men, and believing that they did eat. But I will make it plain, that there was a vast Disparity in the Case. For,

(1.) Here was a true and real Body without Dispute, for it is not denied that Christ did really suffer on the Cross, and was dead and buried. But what became of the true Body of Christ? In the other Cases, either there was no real Body at all; but the Angels assum­ed such Matter for the time, which had all the appearances of Humane Bodies in speaking, walking, and eating; or if the Bodies were real, yet we read nothing as to any such Circumstances, of dying and being buried, as there are about Christ's Body. And there are some remarkable Circumstances as to the Body of Christ, which ought to be observed.

1. That there was infallible Proof, that he was really dead; by the Te­stimony St. John gives of his seeing the Soldier pierce the Pericardium with his Joh. 19. 34. [Page 480] Launce; which all agree to be a mor­tal and incurable Wound, if there had been Life before, and he adds it because there were then some, who denied that he really died on the Cross.

2. That his Body was laid in a new Sepulchre, cut out of a Rock; which is taken notice of by three Evangelists; Matth. 27. 60. Mark 15. 46. Luk. 23. 51. because it was not liable to any suspi­cion of Practises by his Disciples, as to the conveying away of the Body by any other way, than by the mouth of the Sepulchre.

3. That the mouth of the Sepul­chre was closed up with a Stone; which Matth. 27. 66. was Sealed▪ and had a Watch set to Guard it, so that here was all ima­ginable Care taken to prevent any ta­king away the Body out of the Se­pulchre.

(2.) The Proofs as to the Truth of Christ's individual Body, after the Resur­rection are quite of another Nature from those of the Angels appearing to eat with Abraham and Lot, for this was a sudden Action of theirs, and not the main thing intended by them: It was only to introduce the Message they had to declare; but in the Case of our Sa­viour, the great business was to assure [Page 481] them of the Truth of his Resurrection. Therefore it is said, That he shew'd him­self Act. 1. 3. alive after his Passion by many in­fallible Proofs, being seen of them forty days. Among these Proofs St. John Joh. 20. 20. insists upon his shewing them, his Hands and his Side; but this would not satisfie Thomas, but he must thrust 27. his Hand into his Side. Could there be greater Proof of the same Body than this? So that either we must give over all Evidences and Proof of the same Body; or we must allow that it was given in the Case of Christ's Body. And nothing but obstinate Infidelity can make any objection against the way of Proof, supposing the Matter of Fact to be true, as the Evangelists relate it.

(2.) But if that be not allow'd, then they must be charged with a Design to deceive and abuse the World, To which I shall only say at present these two things:

1. That endless Sufpicion is a very unreasonable thing; where there is no Foundation for it; as none can be as­signed as to the Apostles, either as to this World or another; since they declare no hopes of recompence hereafter, and no Compensation to be expected here.

[Page 482] 2. That some Proof of Sincerity must be allow'd; and they offer'd the fairest; and that is the true. Reason why Christ appeared to them, and not to his Enemies.

(1.) The Disciples themselves were asraid of being deceived this way; and Luk. 24. 37. therefore could not be convinced, till by many infallible Proofs as St. Luke Act. 1. 3. calls them, they were satisfied it was the real Body of Christ. If it had been only a sudden and transient Appearance, there might have been some cause to have suspected it; but this was so far from it, that he conversed among them forty days at several times; he shew'd them his hands and his feet, his Luk. 24. 39. Joh. 20. 20, 27. flesh and bones, and the very holes in his side which the Spear had made. And what Proof can be given of the Truth of a Body greater than this? If they had pretended, that after his Resurre­ction, his Body was pres [...]nt, but after the manner of a Spirit, i. e. after an invisible, impalpable, unintelligible manner, the World would have despi­sed their Testimony, and there had been no need to have said more for re­jecting it, than that if Body and Spi­rit be to be known asunder, it must be [Page 483] by the different Properties; and there­fore to confound them, is to confound our knowledge of them.

(2.) It was necessary that there should be such Witnesses, who would attest what they saw; which his Ene­mies and Murderers would not have done, if he had appeared to them. Can we imagine, that the High Priests and Elders, and his other implacable Enemies, who had Blasphemously at­tributed his other Miracles to the Pow­er of the Devil, would immediately have been convinced upon the sight of his Body after the Resurrection? No doubt, by the same Reason they would have concluded it to have been an Ap­parition of the Devil.

(3.) There must be some Proof of the Honesty, and Sincerity of Mankind allow'd; and the Apostles gave the greatest that ever Men did; by their Self-denial, Unanimity, Courage, Pa­tience, Constancy and Perseverance. They almost all laid down their Laws to attest this Truth, and all underwent great Persecutions for it, when the Dis­covery of the least Fraud would not only have set them at ease, but gained them a plentiful Reward. And there­fore, [Page 484] Why should it be thought a thing incredible with you, that God should raise his Son from the Dead?

(2.) We must consider this, with Respect to the general Resurrection of the Dead. What Reason can we have to think, that incredible, when God hath already given such an Evidence of the Possibility of the thing by the Re­surrection of Christ? He that can raise up one Body, can raise the rest, since the difficulty lies not in the number of Bodies, but in the Nature of the thing. Some have ridiculously question'd, whe­ther the Surface of the Earth would be large enough to hold all the Bo­dies of Mankind upon it at the Day of Resurrection. But an ingenious Per­son Sir W. Pet­ty 's Essay in Politi­cal Arith­metick. Postscript. hath demonstrated the Folly of such an Imagination.

And it cannot be thought a needless Exercise of Divine Power, when it is in order to the general Judgment, and the Resurrection of Christ was intend­ed as a Pledge and Assurance to the World, not only of that day to come, but that Christ is appointed to be the Judge. Because he hath appointed a day in which he will judge the World in righteousness, by that Man whom he hath Act 17. 31. [Page 485] ordained, whereof he hath given assu­rance unto all Men, in that he hath raised him from the Dead.

What remains then, but for us to think it our greatest Concernment to live as becomes those, that believe we must not only die, but be raised from the Dead, by the mighty Power of God; and that in order to our ap­pearing before the Judgment Seat of Christ, that we may receive according to to things done in the Body, whether good or bad. What manner of Persons ought 2 Cor. 5 10. we then to be in all boly Conversation 2 Pet. 3. 11. and Godliness? What fruit had ye then, saith St. Paul, in those things whereof ye Rom. 6. 21. are now ashamed? As though the bare Reflection of a Man's own Conscience were enough to make him sensible of the Folly of Sin. But what then is it to consider, That those things which will not bear a severe Reflection at home, shall be laid open before the Judgment Seat of Christ? We are now to palliate and disguise, and conceal our Follies, and Weaknesses here, as much as we can from our selves, as well as others; we would fain keep upon good Terms with our selves, and use too many Arts to blind and deceive our own Con­sciences. [Page 486] But alas! How vain and foo­lish a thing is it, for us to deceive our selves to our own Destruction? If the Judge at the great Day would judge just as we do, it would be the best Argument in the World [...]or deceiving our selves. But he will judge the World in Righteous­ness. Act. 17. 31. Not according to the vain Opi­nions Men have of themselves, not according to the rash Censures, or in­discreet Flatteries of others, who can­not be able to judge of us, as we may do of our selves. And this is a Mat­ter of the greatest Importance to us; since God is pleased to leave it so much to our own Judgment, That if we judge 1 Cor. 11. 31. our selves, we shall not be judged. Let us not therefore do it carelessly, par­tially and ineffectually; but deal fait [...] ­fully, and sincerely with our selves; searching for our most secret and be­loved Sins, and proceed against them in such a manner, as we shall wish we had done when we appear be­fore the Judgment Seat of Christ. Think with your selves then, how shall we then abhor those Sins of the Bo­dy, which will expose both Soul and Body, to the eternal Vengeance of God? How shall we be ashamed to [Page 487] have yielded so much, and so easily to the Inclinations of it, against the Con­victions of Reason, the Checks of Con­science, and the plain Commands of Scripture? And therefore, the thoughts of that day should have the most power­ful Influence on us, to keep our Bodies in subjection to our Minds, and to sub­due the irregular Appetites that come from them. For these Bodies of ours now, are not so much Companions, as Traitors to our Souls; holding a Cor­respondence with their greatest Ene­mies, suggesting Counsels which tend to their Destruction; and the Tempta­tions which arise from them, are so ma­ny and so bewitching, that without a constant Care, our Bodies may prove the ruin of our Souls. And those who have the greatest Command over them, have enough to do, to keep under the Passions that arise from them; which may grow troublesome when they can­not Govern; and like discontented Per­sons be very uneasie when they are not gratified to their own Desire.

It is therefore, a great satisfaction to the Minds of good Men, to think, there is a Day of Resurrection coming, when their Bodies shall no longer be an [...]n­cumbrance, [Page 488] or a Temptation to their Minds; they shall neither hinder their Happiness, nor draw them from it. Thus all the dark Temptations, and cloudy Vapours, and disturbing Pas­sions, which arise from our Bodies now, shall be scattered and dispersed; and there shall be nothing but Purity, Serenity and Clearness in that State. For, Then the righteous shall shine forth Matt. 13. 43. like the Sun in the Kingdom of their Fa­ther; when the glorious Light within shall break through the Passages of the Body, and cause as great a Splendour in it, as the Sun it self would have within so narrow a Compass. Thus it is said of our Saviour upon his Trans­figuration, That his [...]ace did shine as the S [...]; and yet his Body then, had the Matt. 17. 2. same Qualities that our's have now. But after the Resurrection, the glorified Bodies shall be so purified and refined, by a Divine Spirit and Power, that they shall become as Spiritual as Bodies 1 Cor. 15. 42. can be; i. e. without corruption and decay; without Weariness and Pain; without any of those Infirmities, which make Life so uneasie here. Sometimes here the Mind hath such a load upon it, that makes the Body sink under its [Page 489] weight; but there the perfect Ease and Tranquility of the Mind, will give a new Life and Vigour to the Body. Here the most refined Pleasures of Life, are such which arise from a brisk and uni­form Motion of the Animal Spirits; but then the Spirit and Joy of another World, will afford such Delights as in­finitely exceed our present Imagination. Such Delights which shall be pure and constant, without Interruption, and without End. For in that glorious Pre­sence of God, there is fulness of Joy; and [...]sal. 16. [...]. at his right hand are Pleasures for ever­more.

BE not Righteous overmuch. Can there be the least Danger of that, in such a corrupt and degene­rate Age as we live in? And if our Preaching ought to be about the most seasonable Duties, and the most dange­rous Sins; one would think this should be, one of the last Texts in Scripture, we should have occasion to Preach up­on. But such an Imagination arises [Page 491] from not understanding the Scope and Design of these words. For if Righte­ousness were to be taken here, for that which Solomon calls so, viz. The true fear of God, it would be hard to recon­cile him to himself; and these Expres­sions with the main Design of this Book. For, after all the Representati­ons he hath made of the Good and Evil of this Life, he concludes thus, Let us hear the Conclusion of the whole Matter, fear God and keep his Commandments, for this is the whole Duty of Man. And he gives a most weighty Reason for it; 12. 13, 14. for God shall bring every work into Judg­ment, with every secret thing, whether it be good, or whether it be evil. But then, how can any Man fear God and keep his Commandments too much? And the wise Man saith, The Fear of the Lord is the be­ginning of Wisdom; and the knowledge of the Holy is understanding. But how Prov. 9. 10. can any be over wise in the knowledge of God, and doing his Will? And the righteous Man is generally taken by Solomon, for a truly good Man; so Ver. 15. There is a just Man that pe­risheth in his Righteousness, and there is a wicked Man that prolongeth his Life in his Wickedness; where the Oppositi­on [Page 492] is plain between a righteous and a wicked Man. How then, can any one be righteous overmuch? And, if not; what is the meaning of these words?

Some think that they are spoken in the Person of an Epicurean, who de­spised all Religion, and thought it use­ful for nothing, but to make Mens Lives uncomfortable to them, and so to shorten their days; and that the next Verses are an answer to them, by shewing that Wickedness doth much rather do it. There is a Truth, and that very considerable in this Sense, viz. that Wickedness doth Men more mis­chief as to this World, than the most strict and severe Piety; which, altho' it seems uneasie to the Body, yet it is far from being so destructive to it, as Wickedness is, and rather tends to sup­port it, by taking off all such Extra­vagancies which are so apt to shorten and destroy Mens Lives, by their pro­curing Peace and Satisfaction. But I cannot see how this comes in, as spo­ken by another Person; and the only Reason of it is, the Supposition, that taking them otherwise, they are not capable of a true and proper Sense. But there may be several Accounts given [Page 493] of them, if we take them as spoken by Solomon, in his own Name,

(1.) With respect to Providence. (2.) To Religion. (3.) To moral Righ­teousness and Wisdom.

(1.) They must seem to refer to the Method of God's dealing with good and bad Men in this World; of which he spake, Verse 15. Be not too strict and severe in passing Judgment on God's Providence; be not more righteous and wise than God is; do not think you could govern the World better than he doth; pry not too far into those Mysteries, which are too deep for you; why shouldst thou confound thy self? So some interpret the latter words.

(2.) They may refer to Religion; but then they are not to be understood of what is truly and really so; but of what passes in the World for it; and Men may esteem themselves very much for the sake of it. For although Men cannot exceed in the main and fundamental Duties of Religion, in the Belief and Fear, and Love of God; yet they may, and often do mistake in the Nature, and Measures, and Bounds of what they account Duties of Reli­gion.

[Page 494] (3.) They may be taken in a mo­ral Sence for that Righteousness which Men are to shew towards each other, both in Judgment and Practise; and for that Wisdom, which Mankind is ca­pable of, as a moral Vertue; and in both these, there are extremes to be avoided; and so they are not to be righteous overmuch; nor to make them­selves over wise.

There are Three things therefore to be spoken to, for clearing the Sense of these words,

(1.) How we may exceed our Bounds concerning the Righteousness and Wisdom of Providence.

(2.) How, with respect to Reli­gion.

(3.) How, with respect to moral Righteousness and Wisdom.

(1.) With respect to Providence: The great Difficulty lies in what the 9. 1, 2. wise Man saith, afterwards, That the righteous and the wise, and their Works are in the hand of God; no Man knoweth Love or Hatred by all that is before him. All things come alike to all; there is one event to the righteous, and to the wicked, &c. Now this seems hard to reconcile to the Justice, and Wisdom of Provi­dence. [Page 495] But we have sufficient Reason to forbear censuring and prying too far, into these Matters, from these Consi­derations;

(1.) God is not accountable to us for what he doth. The Psalmist tells Psal. 36. 6. us, God's Judgments are a great deep; and therefore, it is a vain thing for us to pretend to go to the bottom of them. St. Paul, who had great Ad­vantages above others Crys out, How unsearchable are his Judgments, and his Ways past finding out? We ought ra­ther Rom. 11. 33. to admire, than to search into what he declares unsearchable; and to sit down patient under our Ignorance, when he saith, his Ways are past [...] finding out. The wise and righteous God hath Reasons and Methods of Acting far a­bove our reach; and we do but shew our own Folly, when we pretend to give an account of them.

(2.) We have reason to be satisfied, that his Providence is Righteous and Wise, although we cannot comprehend it. For, as Abraham said in this Case, Shall not the Judge of all the Earth do Gen. 18. 25. right? He who is the great and wise God, who loveth Righteousness and hateth Iniquity, cannot Act otherwise, [Page 496] but in a way agreeable to infinite Wis­dom and Righteousness. If these were not the Perfections of his Nature, he could not be God; and if they be, he can never do any thing repugnant to them. And as long as we own him to be God, we must allow his Wisdom and Righteousness in all he doth.

(3.) He hath declared, That he will give satisfaction to all Mankind, con­cerning the Secrets of his Providence. But not in this World; and therefore, we ought with Patience to wait, for the day of the Revelation of the righte­ous judgment of God. It is then great Rom. 2. 5. Boldness and Presumption in us to cen­sure his Proceedings, before that day comes. And so I pass to the second Sense.

(2.) These words may be taken with respect to Religion; and here it is necessary to shew, in what Sense this is to be understood. For, those who have no love to Religion, think a lit­tle too much, and are glad to find such Expressions as these to justifie their gross Neglect and Contempt of it. But to prevent Mistakes, I shall en­deavour these things: To fhew, that if Religion be rightly understood, there [Page 497] is no fear of Men's doing too much in it.

(2.) That by reason of Mens Mi­stakes and false Notions about it, they may easily exceed their due Bounds.

(1.) That if Religion be rightly un­derstood, there is no Danger of exceed­ing the Bounds of it.

That I may speak more distinctly; we are to consider Religion in general, as comprehending all the Duties we owe to God; which are of a different Nature.

(1.) There are some Duties which are fundamental and necessary in our Minds, without which we can have no Religion; such are the owning God for our Creator, and Governour, and de­pending upon him for our Happiness.

(2.) Some are External and Occa­sional; which being positive Duties, are capable of different Obligations, ac­cording to the Circumstances of Persons. And according to these we may lay down two Rules.

(1.) None can do too much, as to inward and fundamental Duties of Reli­gion.

(2.) None can do too much, as to the external and positive Duties, while [Page 498] they keep to that Obligation, which God hath laid upon them, or they have justly laid on themselves.

(1.) As to internal and fundamental Duties; as owning God and our Depen­dence upon him for our Happiness; as being the Supreme Good, and there­fore only capable of making us Happy. And there is so great a Necessity of this in order to our Welfare, that we can­not exceed in it; since we are his Crea­tures, and are utterly unable to make our selves in the least Happy without him. And if we take this Dependence upon God in all the parts of it, we shall find we cannot go beyond our Duty in it. For, it implies these things,

(1.) A clear and strong Conviction of our Minds, that God alone can make us Happy. And this we can ne­ver be too much convinced of; yea all the Arguments in the World are few enough, to settle our Minds about it. Which appears by the great Pains, the wise Man takes in this Book to con­vince Mankind, that there is nothing but Vanity and Vexation of Spirit to be found here. This he delivers upon Eccle [...] 1. 14. his own Experience, after all the [Page 499] Searches, and Pain, and Care, and Con­trivances he had used about it. And 2. 11. after that, he gives an account of the several Conditions of Life, and shews that there is no Satisfaction to be had in any of them; and he puts the ut­most can be supposed, that a Man en­joy a long and prosperous Life, yet that is so inconsiderable to the future State, that it bears no Proportion, and there­fore 11. 8. we ought to look above, and be­yond this State, if we would be Happy.

(2.) A due Sense of God upon our Minds; which he calls remembring our Creator. For, although there be suf­ficient 18. [...]. Evidence of his Being, yet we are too apt to forget him, there being so many other things to put him out of our Minds; and therefore, at all times we need to be called upon, to remember our Creator; but especially in the time of Youth, when the Vani­ties and Pleasures, and Temptations of the World, have the greatest relish with us; and when the things of Religion are most apt to be despised; yet even then we cannot be too much put in mind of our Duty, with respect to God. Because an early Sense of God will [Page 500] prevent a deal of Evil; and lay a Foun­dation for the greatest Peace of our Minds, and the best Conduct of our Peace.

(3.) A constant regard to God, in the Course of our Actions. Not meer­ly, that we ought to be concerned for his Honour, on whom we depend; but we must consider, what he hath command­ed, and what he hath forbidden, and upon what Terms: For, God ought to prescribe to us the Conditions of our Happiness; and it is a vain thing to ex­pect it in any other way. Therefore we can never be too solicitous about such things, which our eternal Happi­ness depends upon. Because a miscar­riage herein is the most fatal. We can­not be too much concerned about the Sincerity of our Repentance, and Faith, and Obedience to Christ, because these are the plain and necessary Conditions of our Salvation; and we cannot watch our selves too much, against the Tem­ptations to Sin; which is the greatest Enemy to our Happiness, and yet we are in continual Danger of falling into it, and of continuing it. And when the Danger is so great, so near, so constant, we can never exceed in [Page 501] the Watchfulness and Care of our selves.

(4.) Inward Love and Affection to God; without which there can be no Happiness in him. For that must sup­pose Union and mutual Satisfaction. But how can we possibly exceed in this, when God deserves so much more than we can give him? And he requires no less from us, than our whole Heart, and Deut. 10. 12. Soul, and Strength? Which doth not only imply Integrity, but Vigour in our Affection towards him. And to content our selves with a mean degree of Love, is to shew, that we neither know, nor esteem him, as we ought; for the more we known him, we must love him the more. So that in the great and fundamental Duties of Reli­gion we can never do too much.

(5.) Patient Submission to the Will of God, under all the Accidents of Life. The utmost Care we can use, cannot alter the common Methods of Provi­dence; and here all things happen alike to all. Therefore we cannot too much wean our selves from the uncertain Com­forts of this Life; nor too much resign our selves up to God's disposal. We have always Passions enough within us to [Page 502] keep us in Exercise; and Trials enough without us to put us upon subduing those Passions, which are too apt upon every Cross and Disappointment to fly out, and to grow uneasie. Here is therefore work enough for us to do; and is like to be so, as long as our Bodies and Souls are together in this State. And he that thinks he can do too much in this Work, never yet understood what the Government of his Passions meant.

(6.) A sincere Endeavour to please God, in the Duties of his Worship and Service. For, since God hath ap­pointed such Duties, no Man can pre­tend to depend upon him for his Hap­piness, who is not sincerely willing to please him, in doing what he hath ap­pointed for his Service; and that in such a manner, as himself hath required. Under the Law, God was very pun­ctual and particular in his Institutions; and that as to all the Circumstances of them, and then he expected to be o­beyed according to his ow [...] Appoint­ments, and added a severe Sanction to his Law; Cursed is every one, that con­tinueth Deut. 27. 26. Gal. 3. 10. Deut. 6. 7. not in every thing written in the Law to do it. And he required great [Page 503] Diligence and Care in the keeping all his Commandments; so that then they could not be righteous over much, with respect to the Law of God; for all their Care was little enough to perform it. Under the Gospel, God that hath taken away the rigorous Dispensation, and instead thereof, he requires a reasonable Service; which doth not only consist in the Acts of our Minds; but in the most reasonable Duties of Religion; in Prayers and Praises, and Sacraments; which ought to be performed by us, with that Diligence and Devotion, as requires our greatest Care; and in that, we cannot exceed.

(2.) And this leads me to consider the Rules and Measures we are to go by in external and positive Duties.

There are three sorts of Measures to be observed,

(1.) Of strict Obligation? and that depends upon a clear and express De­claration of God's Will; that it is a Duty incumbent on us to perform; as Creatures, or as Christians; as Prayer for one, and celebrating and receiving the Lords Supper for the other.

As to these, such Rules of Conscience are to be observed,

[Page 504] (1.) They must be done so, as to be consistent with other Duties of Piety, Charity, Justice, Regard to Health, Families and Publick Good.

(2.) They must be done so, as to shew our Fear, and our Love of God in the doing them; i. e. So, as not to live in an habitual Neglect of them; nor to perform them so, as if we had no regard to him that appointed them.

(2.) There are other Measures of Zeal and Devotion; which exceed the strict Obligation of Conscience.

I do not now speak of an accidental Obligation of Conscience by particular Engagements of Oaths, or Promises, or Vows; but of what is Free and Chosen. As to which these Rules may be ob­served.

(1.) The more Persons are freed from Incumbrances of the World, the more time they are to set apart for the Worship, and Service of God.

(2.) The more Love any have to God and Religion, the more frequent they will be in the voluntary Service of God, and the greater Delight they will take in it. And thus much may serve to clear the Measures of true Re­ligion.

[Page 505] (2.) But there are many Mistakes, and false Notions of Religion in the World; and by reason of these, Men are very prone to exceed their due Bounds.

And here I shall set down some of the most common and popular, which are most apt to deceive.

(1.) That God is pleased with such kind of Service, as doth most please our own Fancies. This is the Founda­tion of what the Scripture calls Will-Worship; Colos. 2. 23. i. e. when Men are not con­tented with what God hath appointed; but set up their own Fancies, and ima­gine that God will be as much pleased with them, as with any thing himself hath required. Such as the Worship­ping of Angels, and abstaining from Meats there mentioned. If these had been any necessary parts of Religion, no doubt Christ and his Apostles would have recommended them to the Chri­stian Church; but they are far from it; and St. Paul very much dislikes the in­troducing such things, although they had some plausible Pretences for them; which he calls a shew of Wisdom. But it came at last to this, that such a Seve­rity in Diet, such Humility in making [Page 506] use of the Mediation of Angels, seem­ed very agreeable to the Fancies of Men; and the distance between God and us. And from hence they came to the Invocation of Saints, as appears from them; for their Fancies still ran upon the manner of Earthly Courts, and thought things were managed in Heaven accordingly. From hence came all the gross Superstitions, the frequent Addresses, the tedious Pilgrimages in the Church of Rome only to procure the Favours of some particular Saints, to intercede with Christ, that he might intercede with God for them. Whereas the Scripture shews us the plain and direct way of making our Applications to the Father, by the Mediation and Intercession of his Son, whom he hath appointed the Mediator between him and us.

So gain, in the Worship of Images, as directly forbidden, as Adultery and Murder are in the ten Commandments; yet because Men shew respect to one another, in keeping and kissing their Pictures, therefore God cannot be dis­pleased with worshipping Images, tho' against his Commandments, because they intend it for his Honour.

[Page 507] This among others, because the heats of Fancy, and Variety of Expressions, is pleasing to themselves in Prayer, they conclude it is so to God too. Where­as the Wise Man takes notice of the multiplying words in Prayer, as one of the Vanities of Mankind. Be not rash with thy mouth, and let not they heart be hasty to utter any thing before Eccles. 5. 2. God; for God is in Heaven, and thou upon Earth; therefore let thy words be few.

Some place too much of their Religi­on in a Zeal for or against some external Ceremonies of Worship, and both think what they do, is very pleasing to God. Whereas at the bottom, there may be nothing but Temper and Prejudice, and Education in both sorts. Some have a natural Averseness, confirmed by their manner of breeding, to all kind of Ce­remonies; and others as great an In­clination to them. But still God must be pleased with what they are. As the warlike People of old worshipped their God's in Armour; and the rest according to the peculiar Dresses and Habits of their Countrey.

(2.) That God is pleased with what doth most cross and displease our In­clinations. [Page 508] This is another Fountain of Superstition; and seems contrary to the former; only they think God is more averse to our Inclinations, than to our Fancies. It is true, our Inclina­tions are too much bent to what is mo­rally Evil; and that God abhors. But that is not the thing I am speaking of; but of such Inclinations which have no real Evil in them; but are meerly na­tural, as to a Freedom from Pain and uneasiness. And the Point is whether God be pleased with seeing us, to vex and Torment our selves; and whether that be any acceptable Service to God? As to deny our selves natural rest, to avoid eating a thing because our Ap­petite is pleased with it; to kneel up­on bare Stones; to cut our Flesh; to whip our Bodies, &c. for they are all of the same kind. Can we think that God is pleased meerly with the tor­ment we put our selves to? What Con­ceptions must we have of God then? I do not deny, but reason teaches us to moderate our Appetites, and not to indanger our sensual Inclinations to Rest and Ease too much, because of ill Consequences. But there is a great deal of difference, between a moral Govern­ment [Page 509] of our selves, and making those things a part of Religion, and imagi­ning that God is pleased with our meer doing them. Which was the Princi­ple, which carried the Idolaters of old to Sacrifice their Children to Molochi because God would be best pleased with that, which was the most against their natural Inclination to do.

(3.) That God is more pleased with Duties of Worship than with moral Duties. From hence they think to make amends for the Miscarriages of their Lives by diligence in Religious Duties. This was the Foundation of Pharisaism, i. e. of Hypocrisie, among the Jews. Their Principle was, That God valued nothing so much as his own immediate Service; and there­fore, they took great Care about that, and what related to it; but for Justice and Mercy, and Charity they seemed to have very little regard to them; and thought God was so pleased with their Zeal for his Service, that he would easily pass by other Faults. And no doubt, one of their great Quarrels a­gainst our Saviour, was delivering the contrary Doctrine, that God preferr'd Mercy before Sacrifice; and that [Page 510] Men ought to be reconciled to their Brother, before they offer'd their Gift at the Altar. But still Men are prone to go on in the same way, and to hope that some more than ordinary Devotion will make amends for their Sins; and then it is no wonder to see such over devout at some times, who are very loose and careless at others.

(4.) That God takes more notice of the Duties we perform, than of our manner of doing them. As though he rather number'd than weighed them. And no wonder, if such be more fre­quent and diligent than others in them; they think they can never exceed there­in, though they neglect some necessary Duties, as to themselves or Families the mean time. The Service of God ought not to be neglected; for that argues a contempt of Religion; but neither ought we to neglect the Duties of our Calling, for that argues a mis-under­standing Religion; as though we did not Serve God when we did our Du­ties therein. It is no hard Matter to allot the several proportions of time to both, if Men consider their several Obligations. For, as the Pretence of worldly Business ought not to ex­cuse [Page 511] Men in their neglect of God's Worship; so neither ought the Pre­tence of God's Service, to justifie Men in the neglect of their Callings. God did not require of the Jews to be con­stant in his Temple from all parts; for then they could never have subsisted; but at the solemn Feasts he strictly requir­ed it, and every Week, where-ever they were, they were to keep Holy the Sab­bath day. Persons that were more at leisure, and had greater Conveniences spent more time in their Devotion than others. Thus Anna departed not from Luk. 2. 37. the Temple, but served God therein night and day. But this was not a Matter of strict Obligation to others, although it shewed an excellent Tem­per of Mind in her. But in Case of such frequent returns of Devotion, there must be great Care least that abate the Fervency, and what was first taken up for Devotion come to be a meer Custom, and we flatter our selves that God will accept the bare Duties with­out the Life and Spirit of them.

(3.) These words may be taken in a Moral Sense for that Righteousness, which respects other Men; and that is twofold. (1.) Of Judgment. (2.) Of Practice.

[Page 512] (1.) Of Judgment, concerning the Actions and Designs of others; i. e. be not too ready to censure, and condemn them; why shouldst thou destroy thy self. i. e. Why shouldst thou bring the same Severity upon thy self, which thou usest towards others; according to that of our Saviour, Judge not that ye be not judged, &c. Matth. 7. 1, 2.

Two things to be spoken to, for clear­ing this Point;

(1.) How Men are too Righteous in this Matter?

(2.) What Mischief this brings upon them.

(1.) How Men are Righteous over­much in this Matter?

(1.) Not in passing a true Judgment upon the Actions of others. For to do otherwise proceeds from want of Judg­ment, and Righteousness. Of Judg­ment, if we do not see the difference of Good and Evil: Of Righteousness, if we will not. As far as we are con­cerned, we are not to suffer our Passi­ons to blind our Judgments; not to think that to be a Vertue in one, which we should account a Vice in another; nor to call that an Infirmity in one, which we should judge to be Wilfulness, and Presumption in another.

[Page 513] (2.) Not in keeping our selves from being deceived by the false Pretences of others. It is possible for Men to make use of this very Saying, to abuse the Credulity of well meaning Persons; and to account the discerning of Spi­rits, as far as it lies within our reach, to be assuming too great a Power of Judging. But our Saviour thought it not inconsistent with his Precept of not Judging, to expose the Hypocrisie of the Scribes and Pharisees; but then, he certainly knew it to be Hypocrisie in them. And as far, as we are cer­tain by the Rules which he hath gi­ven us, we may do the same thing.

But wherein then lies being Righte­ous overmuch?

(1.) In not making allowance for the common Infirmities of Mankind; which do not only consist in the Im­perfections of good Actions, but in such Failings, which human Nature is subject to in this State; notwithstand­ing our greatest Care to avoid them. If Persons will be severe upon others, for such things as these are, and con­demn all Religion as meer Shew and Hy­pocrisie in them on that account; this is being Righteous overmuch. For, they [Page 514] do not make the same allowance which God doth; and without which it were a vain thing to hope for Salvation. For, if God should be so exact to mark what is done amiss by us, who can stand before him? And if we expect such an allowance to be made to our selves, what reason have we not to make it to others? At least so far, as not to condemn them for want of Sin­cerity in the main, because of some such Infirmities. How can we righte­ously judge them, whom God will not judge? We must in judging others make allowance for the Weakness of Judgment and Strength of Passion, which we find often accompanied with a real Tenderness of Conscience. I con­fess it is very hard to believe, where we see a great appearance of Spiritual Pride, a neglect of moral Duties, Censorious­ness towards others, Impatience of Con­tradiction, &c. that there is a real Ten­derness of Conscience joyned with them. But yet some have stronger Convictions of some Duties than they have of others, and if they did Act against their Consciences in those Mat­ters, they should resist that which they account the clearest light they have; [Page 515] and in so doing they must cast off the immediate Guidance of their Con­sciences, which might have very bad Effects, as to the Force and Power of Concience in other things. I am afraid many do not impartially weigh and consider things as they ought; but when, or where did the Generality of Mankind do so? he thinks such Scruples are weak, and ought to be laid aside; but they say, they cannot overcome them; and they have prayed and sear­ched, and used the best means and can­not be satisfied; and what can they now do?

Conscience is really a nice and ten­der thing, and ought not to be hand­led roughly and severely; considering how unaccountable sometimes to o­thers, the real Scruples of some Con­sciences are. Although Conscience be a Man's Judgment in order to Practice, yet there may be a great strictness of Conscience, where there is no strict­ness of Judgment; and Conscience in some Cases is more nice for want of Judgment. But what then? must we condemn all those who labour under that Distemper? And that you count want of Judgment in him, he may [Page 516] look on as want of Sincerity in you.

We have been so long censuring and condemning each other for such things, that God seems by his wife Providence, to bring the Plea of Scruples of Con­science round, that we may learn more Tenderness to each other. By which we see that some may really scruple that which others wonder at, and that Mens Consciences are not to be mea­sur'd by the same Light; for that is a Matter of Admiration to one, which is of Scruple to another.

The best use we can make of this, is, to pity the Infirmities of Mankind, and of those most, who are under the Con­duct of a mis-guided Conscience, be­cause whatever the Action be their De­sign and Intention is honest and good.

(2.) In putting the worst Constru­ction upon Mens Actions, which is di­rectly contrary to that Charity St. Paul so much commends; for that not only bears the worst, and hopes for the best, but where a thing is capable of being made better by a favourable Sense, it is ready to give it. Now, there are many things Men do, which are accounted good or evil, according to the Inten­tion 1 Cor. 13. 4, 5, &c. of the doer of them. I do not [Page 517] say, That alters the Nature of the Acti­on in it self; for what God commands is Good, and what he forbids is Evil, whatever Mens Intentions be; but al­though a good Intention cannot make a bad Action good; yet a bad Intenti­on may make a good Action evil; not in it self, but to him that doth it.

And so there are two ways Men may exceed in judging;

(1.) In making no Abatement in an evil Action as to the Person, for the goodness of his Intention. For, al­tho' the Action be not good by it, yet it is so much less evil; and in doubt­ful Cases it takes much from the Guilt, although not where the Command is plain; as in the Case of Saul.

(2.) In charging Persons with a bad Intention in a good Action, where there is no plain Evidence; for then, it is but Suspicion, and an uncharitable Judgment. Our Saviour might justly charge the Pharisees with this, as to their Alms and Prayers, because he knew their Hearts. They laid them open enough to others, by their Asfe­ctation; and where that is gross and notorious, it were weakness, and not charity to judge otherwise. But where [Page 518] we have no ground for it, to judge Men to Act upon bad Principles, is be­ing Righteous overmuch, or rather being unrighteous and uncharitable.

(3.) In judging Mens Condition to­wards God; from some particular Acti­ons, although contrary to the general Course of them. Think with your selves, what strange and mistaken Judg­ments you should have past upon Da­vid and Ahab; if you had been privy to the Adultery, and Murder of the one, and had seen the Humiliation of the o­ther. If you had seen Ahab in his Mortification, when he fasted and put on Sackcloth and humbled himself, you 1 Kin. 21. 27. would have thought him a Saint; for he seemed to have been in good earnest for the time. And if you had judged of David by those particular Actions, you must have concluded him a very bad Man; but both these Conclusions had been false; because taken up upon too slight, and narrow an Inspection. The same Case had been as to St. Peter's denial, and the Repentance of Judas. We must not form our Judgments of others, by single and sudden Actions, which Persons may fall into by Surprize, or sudden Accidents, and conclude all the [Page 519] rest to be like; but we are to suspend our thoughts for the present, and to weigh and compare the Course of a Man's Actions together. For, so God will judge Mankind; and so ought we to judge of one another.

(4.) In judging of Mens spiritual Estate from outward Afflictions, which befall them. Thus Job's Friends were righteous overmuch, when they char­ged him so deep with Hypocrisie, be­cause his Calamities were extraordina­ry. It is natural for such, who believe Providence to interpret God's Actions towards Men, are either as Marks of his Approbation or Displeasure. But God hath no where declared so much, and we have no Reason to pass such a Judgment on Men; since the wise Man saith, No Man can know Love or Ha­tred, by the things which are before him. And there is a just Man who perisheth in Ch. 9. 1, 7, 15. his Righteousness, and a wicked Man, that prolongeth his Life in his Wickedness. If such had seen a just Man suffering to such a Degree, they must have inferr'd, that he was Guilty of some se­cret Wickedness, which made God deal so hardly with him; but the wise Man saith, this was to be Righteous overmuch; [Page 520] for God is not to Act according to our Measures. He knows what is best, and fittest for Men to undergo; and he ne­ver Acts so, as they shall have Cause to complain at last. There is a just Man to whom it happeneth, according to the work of the Wicked; and there is a wick­ed Man, unto whom it happeneth, accord­ing to the work of the Righteous. There­fore 8. 14. it is very unrighteous for us to pro­nounce any wicked, meerly because they undergo greater Sufferings, and more pinching Calamities than others. There is no judging a Child to be out of his Fa­thers Love, because he corrects him for his Faults; as long as there is hopes of Amendment he will do it; and when there is none, he lets him alone to take his Course, but he is then more displea­sed than ever.

(5.) In judging too easily concern­ing the Faults and Mis-carriages of o­thers. Men shew their severity to o­thers, and partiality to themselves this way; they think themselves hardly dealt with, to be censur'd upon vain and idle Reports; and yet they are too apt to do the same thing by others. There is a Justice, we ought to shew to the Reputation of others; which lies [Page 521] here in doing as we think reasonable, as others should do by us. Some can­not think so well of themselves, unless they think amiss of others; and such are very prying into the Faults of o­ther Men, and are pleased with hear­ing them; because hereby they bring them on the same Level with them­selves. What a Satisfaction doth it seem to profane Men, to find out the Miscarriages of such, who pretend to Religion? But are they the better, or Religion the worse for them? To be a Scandal to Religion, is a great Aggra­vation of a Fault; but still Religion is not to blame; for it was the want of it, which made them commit those Faults; but where there is a desire to hear the Miscarriages of other Men, and a Pleasure in relating them; no doubt there is an ill Temper of Mind, from whence this proceeds.

(6.) In not using the same Measures, in judging the good and the evil of other Men. The one they presently and easily believe; but the other they make many Difficulties about. If a­ny evil Action be reported of a Neigh­bour, that is presently entertained and spread abroad to his mighty disadvan­tage; [Page 522] although it be at first taken up from a malicious, or ill grounded Re­port. But if a good Action be told, they find out all possible ways, either to lessen the Credit of the Reporter, or the Nature of the Action, or to find out Circumstances to exasperate it. So much Malice and ill Will doth appear, in the ordinary Considerations of Man­kind, and the Judgments they pass up­on one another.

(7.) In pronouncing concerning Mens final State in another World. Which is wholly out of our reach and Capacity. For that depends upon such things, which it is impossible for us to know, as

(1.) The Nature and Aggravation of Mens Sins; which depend upon Cir­cumstances we cannot know, but God doth. What measure of Knowledge they had; what Temptations they were under; what means of Resistance; what Degrees of Wilfulness and Presumption there were in them.

(2.) The Sincerity of their Repen­tance for those Sins. We know, it may be, the Sins they have commit­ted; but we cannot know, how much they have smarted for those Sins in se­cret; what Agonies of Mind they have [Page 523] undergone for them; how earnestly they have pray'd for Forgiveness, and Strength against them; what an in­ward Abhorrence and Detestation they have of them; what a real Change hath been made in their Souls, as to what they have loved and delighted in.

(3.) What Failings are consistent with a general Sincerity. We know a perfect Obedience is impossible; there­fore we must allow some, or else we must send all to Hell. But then, how to fix the nature and number of such Failings, so, as to say, So far he may fail, and yet be sincere is impossible for us to do; since we must take in those Circumstances, which it is impossible for us to know.

(4.) What things are absolutely ne­cessary to Salvation, of particular Per­sons. Bold and presumptuous Men are very positive and daring in such Cases; but such as are modest and humble dare not go farther than God hath declared. Some unreasonably restrain the Possibi­lity of Salvation, to the Bounds of their own Communion; but I should sooner question the Possibility of their Salva­tion, who thus censure and condemn the rest of Mankind. Which is not con­sistent [Page 524] with that Charity, which the Scripture makes more necessary to Sal­vation, than any one Communion.

(5.) The Bounds of God's Mercy. The usual Terms of it are expressed in Scri­pture: But even that hath acquainted us, that God hath not tied up himself from some extraordinary Instances of it. As in the Case of the Thief on the Cross. This is no ground for Incouragement to any to put off their Repentance, but it is a sufficient ground to keep us from censuring any, as to their final Condi­tion in another World.

(2.) The Mischief they bring upon themselves, by being thus severe to­wards others.

(1.) This provokes the Malice of others against them; who are sure to be revenged, if possible, on such who are so ready to condemn others; and to lay open their Faults, thereby to ex­pose their Weakness or Hypocrisie. Whereas Candour and Fairness, makes Men willing to use the same towards those who use it to others.

(2.) It provokes God to be severe to such as shew no Mercy towards others. And so our Saviour understands it: Matth. 7. 1, 2. Nothing we have so [Page 525] much Cause to dread, as the Severity of God's Judgment upon us; and no­thing should make us more willing to shew Kindness and Good-Will to o­thers, than to consider that God will have a regard to it in his dealing with us. Especially, if it appear in our A­ctions, as well as our Words. Which is the next thing to be considered,

(2.) We may be Righteous overmuch in the moral Practice of Righteousness towards others.

(1.) That Men may exceed herein.

(2.) That this proves mischievous to themselves.

(1.) That Men may exceed in Righ­teousness in their dealings with other Men.

In the Matter of right and wrong, between Party and Party, Men may be Righteous overmuch, viz. When Men take all the advantages which the Law gives them against others, without Consideration of their Condition and Circumstances. It hath been long since observed, That Summum jus sum­ma injuria; the Reason whereof is, That the Law being made for a whole Community cannot be so framed, but it may pinch hard upon some parti­cular [Page 526] Persons if it be severely pur­sued; whose Circumstan [...]es are such, as the Law never intended. The Foun­dations of Justice, saith Cicero, are that no innocent Person suffer, and that the Off. l. 10. common Good be maintained. Where the Circumstances of Persons deserve Pity; it is not Justice, but Inhuma­nity to pursue their own Right to the ruin of others. No certain Rules can be set down, because Circumstances vary so much, but it doth not be­come a good Man, to insist upon a bare Right to the utter ruin of ano­ther; if they are such as deserve Com­miseration, i. e. Poor, helpless and willing to do what they are able for Satisfaction. Aristotle saith, That a [...]th. l. 5. 10. good Man doth not pursue the [...], the exactness of Law; but abates of his Right, although he is sure he hath the Law of his side.

Is it then unbecoming a good Man to pursue his Right? No. But he ought so to manage it, as to shew he hath a regard to Equity as well as Justice.

But there are several ways of Mens being Righteous overmuch.

(1.) When they mind Justice with­out [Page 527] Mercy. The truth is, such Per­sons are not so much as moral Hea­thens; so far are they from being good Christians. Which so earnestly recom­mends Charity and Kindness to our greatest Enemies. So that even our Justice ought to have a mixture of Mercy in it.

(2.) When they make the Law the Instrument of their Revenge; when they are glad they have taken their Enemies at such an advantage. We may here apply St. Paul's words, We 1 Tim. 1. [...] know the Law is good, if a Man use it lawfully. But there may be a very unlawful use of it, when it is made to serve Mens Passions against each other.

(3.) When they seek for no Ac­commodation of their Differences in a fair and amicable manner. The Neces­sities of some Cases are such, That they are fit to be referr'd to such Wise Ar­bitration as the Law provides; but if Men are restless and litigious, who love Differences, and delight in vex­ing their Neighbours with Law Suits, it is certain they have not the Spirit and Temper of Christians, who are to live peaceably with all Men.

[Page 528] (2.) How this proves so mischie­vous to Men.

(1.) It makes such Mens lives ve­ry unquiet, and troublesome to them­selves and others. For it is impossible for some to disturb others, but they must expect a Retaliation. Many Men would have their Passions lie more quiet, if they were not rouzed up and awaken­ed by others; but when they are, they know not how to lay them asleep a­gain. And so they exasperate and pro­voke each other, and take away all the Peace and Contentment of one ano­thers Lives. And what Care and So­litude, what Vexation and Trouble doth attend those, who are thus Righ­teous overmuch, that they will always be endeavouring to right themselves, till they bring the greatest mischief up­on themselves?

(2.) It provokes God to shorten their days out of pity to the rest of the World. For the greatest Blessings of this World, are promised to the meek and patient, and charitable, and merciful Persons; and therefore, o­thers have no reason to expect any o­ther but a Curse upon them.

[Page 529] To conclude all by way of Ad­vice, as to the general Sense of these words;

(1.) Not to think every thing too much, in Religion and Vertue, because some are here said to be Righteous over­much. The far greatest Part of Man­kind err the other way. They care not how little of Religion they have; and they desire no more than just to car­ry them to Heaven. Which shews, they neither know, what Heaven or Religion means; for then they would be convinced, their Minds could ne­ver be too much prepared for it.

(2.) To understand the difference between true Wisdom, and Righteous­ness, and that which is not. For, up­on that depends the just Measure of them both. We cannot be too Wise in that which is real Wisdom, but we may be too easily conceited of our Wis­dom, and cry up that for Righteousness which is not, but a sort of busie Imper­tinency about little Matters in Religi­on, and making a great noise about them, which signifie very little as to true Wisdom.

(3.) Be not too curious in searching, nor too hard in censuring the F [...]ults of [Page 530] others. It is a very unpleasant Curio­sity to find out the Faults of others; like that of some Creatures, which de­light in Dunghils; and those who con­sider the Frailties of human Nature, will not be too severe upon the Mis­carriages of others.

(4.) Live as easily with others as you can, for that tends much to the sweetning and prolonging Life. It is not possible to live without Injuries; take as little notice of them as may be; and that may be the smartest Re­venge. If you are forced to right your selves, do it with that Gentleness and Fairness, that they may see you de­light not in it.

(5.) Avoid a needless Scrupulosity of Conscience, as a thing which keeps our Minds always uneasie. A Scrupu­lous Man is always in the dark, and therefore full of Fears and Melancho­ly apprehensions; he that gives way to Scruples, is the greatest Enemy to his own Peace. But then let not the fear of Scrupulosity make you afraid, of keeping a good Conscience; for that is the wisest, and best, and safest Com­panion in the World.